offered at all in the Gospell men are called upon to believe and promised that upon theire faith they shall obteyne the grace of remission of sinnes salvation and these graces may be sayde to be offâ—red unto all upon condition of faith but faith it selfe in no congruity can be sayde to be offered though by the preaching of the Gospell the Lord workes faith in the hears of whom he will as it is sayde that he hath mercy on whom he will and whom he will he hardeneth But as for suasion exhortation unto faith this grace the reprobates in the Church of God are pertakers of as well as Gods elect I come unto the fift and last 5. That they who have once receaved this grace by faith can never fall totally or finally notwithstanding the most enormous sins that they can committ Here are three thinges to be considered first his phrase of a certeyne grace receaved by faith in reference to the premises for he calls it this grace by faith wheras in the premises there is no mention at all of any grace receaved by faith much lesse any such grace particulated but this is their jugling cariage throughout First he spake of Gods producing faith then of Gods giving his grace now he supposeth he hath spoken of a certeyne grace receaved by faith this is their cogging course when no such grace as receaved by faith was at all mentioned before We speake playnly in saying of faith not of a grace I knowe not what receaved by faith that it cannot totally or finally perishe The scripture playnly professeth that it is not possible the elect should be seduced by false Prophets now the practise of false Prophets is to corrupt their faith but it is not possible they should herin prevaile over Gods elect Now by the elect are here to be understood the regenerate elect for before regeneration it is apparent they are as obnoxious to errours of faith and errours of life as any other And the reason why they cannot be thus seduced our Saviours signifies Ioh. 10.29 to be this that they are in the handes of God the Father My Father which gave them me is greater then all now to be given to Christ by God the Father is to be brought unto faith in Christ by God the Father Ioh. 6.37.44 compared with verse 35 and 47. and Ioh. 17.9.20 And none is able to take them out of my Fathers hand So that when we say they cannot fall from grace this is spoken not in respect of any absolute impossibilitie but merely upoÌ„ supposition to witt manutenentiae divinae of Gods upholding of them And accordingly they are sayd to be kept by the power of God through faith unto salvation 1. Pet. 1. Now this impossibilitie of falling away from grace in Scholasticall accoumpt is but an impossibilitie secundum quid like as we say t is impossible that Antichrist should fall or the Iewes be called till the time which God hath appoynted is come for bringing foorthe these great and wonder full workes of his but the contrary is simply possible on eyther part As for the last clause not withstanding the most enormous sinnes which they can committ this is most calumniosly annexed as if we maynteyned that the children of God cannot fall from grace allbeit they should let the reynes loose to their lusts to committ sinne that with greedines wheras to the contrary we teache that God keepeth them from falling away by putting his feare into their hearts according to that Ierm 32.40 I will put my feare in their hearts that they shall never depart away from me so that the right state of our Tenet is not that God will keepe them from falling away in spight of their praesumptuous courses but that he will keepe them by him through an holy feare which is as much as to say he will holde them fast by him by keeping them from presumtuous courses and accordingly David after he had prayed that God woulde clense him from his secret faults he entreates God that as touching presumptâ—ous sinnes he would keepe him from them that so he might be innocent from the great offense And as this was Davids prayer so answereable hereunto was Pauls faith He will deliver me from every evill worke to witt eyther by obedience or by repentance or els from every prâ—sumptuous course and preserve me to his heavenly Kingdom And accordingly the Saints of God as they are stiled his called ones his sanctifyed ones so likewise are they denominated his reserved ones in the Epistle of Iude For his course is to make them meete pertakers of the inheritance of Saints in light not to save them in spight of their unfitnes for it but to make them first sitt for it by holinesse and then to make them pertakers of it Never any of our divines maynteyned any such presumtion in Gods children as to say with them Deut. 29.19 I shall have peace though I walke according to the stubbornne of mine owne heart thus adding drunkenes unto thrist but rather their faith is like unto that of Pauls formerly mentioned The Lord will deliveâ— me from every evill woorke preserve me to his heavenly kingdome It is true David once committed adultery and that drewe after it a greater sinne a practise to take away Vriah that so he might cover the shame and scandall of the first but we know the first occasion of it was by improvidence hapning to spye Bathsheba from the battellments of his house going to wash her selfe but he never committed the like afterwards And as for these sinnes of his Bertius the chiefest maintainer of the Apostacye of Saints professeth he will not say that David by these sinnes did expell the Spirit of God and that for weightie reasons Peter likewise sinned fowly in the progresse of the temptation denyâ—ng his Master â—hâ—ise and that in a strange manner but if we looke into the origâ—nall of it we shall finde how through improvidence he cast himself into the devills mouth ere he was aware but our Saviour had prayed for him that his faith should not faile and remembring his promise though Peter remembred not as yet the faire warning our Saviour gave him of Satans desire to winowe him as wheate looked back upon him and he went forth and wept bitterly And immediately upon his resurrection word was sent hereof to the Apostles and by name to Peter that he should not thinke the worse of the love of God and of Christ towards him for this Thus He that is borne of God sinneth not to witt the sinn unto death or the sinne of apostacye for his seede remayneth in him neyther can he sinne that sinne because he is borne of God But yet as I said this impossibilitie is not absolute or simply so to be called but only secundum quid and upon supposition to witt of manutenency divine And as for the true state of our Tenets and the truth of our Doctrine I
this we deny as utterly untrue albeit that second Article did proceede in the very termes here proposed to witt that Christ dyed not but for a small number of persons allreadie elected unto salvation by the heavenly Father who in his decree did no more consider that death of his Sonne then the faith of the elect And this we proove though this Author keepes his course in prooving nothing but Comaedian like feignes at pleasure both objections and answeres out of his owne brayne and those commonly of an aliene nature nothing to the purpose which yet I will consider with Gods helpe in due place and somewhat els allso but first I will proove this that here I avouche namely that that second Article of the Synod of Dort of Christs dying for a very small number doth nothing at all perjudice that true foundation of consolation appliable to them that believe For how small soever the number be of those for whom Christ dyed according to the doctrine of that Synod yet seing they deny not but maynteyne rather that Christ dyed to satisfie divine justice for all that believe and to procure their reconciliation unto God they make as much of consolation from this grounde and extende it and apply it as liberally and as largely as this Author doth who professeth that it is appliable to all those who acknowledging the infinitenes of the benefite doe therupon embrace the Author of it with a true and lively faith and dares not playnly professe that it is applyable to any other only as it were to confound his Readers attention that which might be expressed in a word Believers he setts downe at large with a periphrase that takes up two or three lines As for reconciliation for all mankinde that is briefely and perspicuously enough sett downe wheron alone he desires to insist but seing how shamefully the issue therof was likely to fall had he rested there as wherby no greater comfort coulde aâ—ise to a Christian then to a Turke no greater comfort to the virgin mother of Christ then to Iudas he addes that this comfort is applyable to none but believers wherby he utterly maâ—â—es his owne market For we willingly confesse that this foundation of consolation or consolation upon this foundation is most liberally applyable to all believers but to none els and himselfe expresseth the one and caryeth himselfe in such sort as if he dared not deny the other namely the sole application of this comfort unto believers So that herby it is as cleere as the Sonne that our doctrine not only affoordes as great abundance of consolation as theirs doth but allso that it affoordes the same consolation to as many as theirs doth namely to all believers But yet I have not done with this passage I must call my Author to an accoumpt for somewhat els of Christs obedience satisfactory I reade in this Author but of his obedience meritorious I reade nothing Likewise of obteyning reconciliation for all mankinde this Author discourseth but of obteyning salvation for all or any he saith nothing Yet we knowe that it pleased the Father that in him that is in his Sonne Christ all fulnes should dwell But let us consider the satisfactory nature 〈◊〉 Christs death here acknowledged I suppose his death satisfied Gods justice by making satisfaction for sinne I say I suppose this for the truth is I am not sure how to understand them in their phrases and termes of Art Now if Christ made satisfaction for all the sinnes of all and every one in such sort that Gods justice is therby satisfied I dâ—maunde how it can stande with Gods justice to exact satisfaction at the handes of so many as de doth for their sinnes and that by aeternall damnation in hell fire For whether Christs death and passion be satisfactory for all sins for all and every one by its owne nature or by the constitution of God or by both I comprehende not with what justice God can put the damned persons to satisfie for their owne sinnes in the flames of hell fire Secondly if Christs obedience be allso of a meritorious nature wherby he hath merited both pardon of sinne and everlasting life if he hath merited this for all and every one whether his obedience be meritorius hereof in its owne nature or by the constitution of God or by both how can it be that any one throughout the world can in justice fayle of obteyning both pardon of sinne everlasting life For shall not God deale with his Sonne Christ according to the exigence of his merits Then as for reconciliation which this Author sayth Christ hath obteyned for all mankind that is I suppose for all and every one here we have a word from him but for the mystery of his meaninge we may be well to seeke In the 2. Cor. 5.19 it is sayde that God was in Christ reconciling the world unto himselfe not imputing their sinnes unto them here reconciliation seemes unto us to be all one with non imputation of sinnes and non imputation of sinnes seems vnto us to be all one with forgivenes of sinnes and so redemtion that we have in Christ through his blood seemes to be all one with forgivenes of sinnes Eph. 1.7 Now if reconciliation be obteyned for all and every one by the death of Christ then likewise forgivenes of sinnes is obteyned for all and every one and seing it cannot be sayde to be obteyned unles it doth exist it followes herence that all and every one throughout the world are reconciled to God in Christ have all their sinnes forgiven them Now in this case how is it possible that any one of them should be damned for their sinnes to witt in case not any of their sinnes be imputed to them To this I guesse this Authors answere is likely to be that the reconciliation obteyned for all mankind is reconciliation potentiall but not actuall Forasmuchas in the words following he sayth of this reconciliation that it is actually appliable to believers he doth not say only to believers for he desires to coÌ„found his reader as much as may be but I guesse he dares not professe the contrary Now against this cariage of his I have double exception First what reason had he not to expresse so much and call this reconciliation obteyned for all mankinde reconciliation potentiall if that were his meaninge but let his distinction somewhat obscurely here intimated fly with one winge especially considering that albeit reconciliation may be so liberally extended as to signifie reconciliation potentiall yet seing naturally it denotes some thing actuall when it is thus expressed simply without addition to limite it it shoulde be thus taken according to that rule of schooles Analogum per se positum stat pro significatione famosiore But I have somewhat to say in excusing him herin to witt sic factitavit Heraâ—â—es Arminius his Master was given to such collusions before him My second exception is that the wordes followinge
was aeternall and his purpose aeternall as an action immanent within him for to whom should God pronounce it there should he tell the Angells of it and when I pray might that be at the first conversion of every one this were a very pretie fiction and fitt for such a Commaedian as this Author But if God pronounceth it no where but in the conscience of man where he hath erected his tribunal seate and that by the testimony of his Spirit which can be no other then to make the Spirit of man apprehende it by faith I say if Bellarmine had seriously considered this cecidissetÌ„ omnes de crinibus hydrae he woulde not have bene so forward to betray his shame by an argument plausible only through ignorance in not understanding what that is wherof he discourseth So much for Bellarmine whose argument this is which here is used by this Author but nothing at all to his present purpose we say not here that any thing becommeth true by the faith of him that believes it but only this that the benefite which is procured for all and every one upon a condition becomes his and peculiarly his alone who performeth the condition Christ dyed to procure pardon of sinne and salvation to be obteyned by faith so that if all and every one should believe all and every one should be saved which in effect is to say that Christ dyed in this respect only for believers and by the faith of man the benefite of Christs death is appropâ—iated unto him but till he believes it is not knowne eyther to himselfe or any other man that he shall have any benefite by the death of Christ Only God knowes from everlasting who shall have benefite by the death of Christ and who not for as much as he hath determined to give faith in Christ to some and not to others and accordingly hath sent Christ into the world for their sakes not only to merit pardon of sinne and salvation in case they believe but to merit faith and regeneration allso for them So that the love of God and of Christ to all goes no farther then this that whosoever believeth in him shall not perish but have everlasting life Ioh. 3. but Gods speciall love to his elect is to send Christ into the world to merit not that only for them which is to be conferd upon the condition of faith but to merit faith allso for them which is conferd upon them absolutely and upon no condition we doe not say that any man is bound to believe that which is false but as for believing in Christ wherunto all are bound that are called by the Gospell that is no such believing the object wherof is capable of truth or falshood as this Author according to his superficiary course is still in confounding thinges that differ The Apostle saith so indeede and of Gods judgments in this kinde we have plentifull experience at this day how God striketh such persons with the Spirit of giddines making them to erre in their counsayles and discourses as a drunken man erreth in his vomite yet they thinke themselves the only sober men of the world and glory in their illusions which are most pleasing unto them like unto the dreame of an hungry man who eateth and drinketh and maketh merry as he thinketh but when he awaketh his soule is emtye Surely the doctrine of Dort teacheth not that God would have a man first believe that which is false when he commandeth every one to believe that Christ dyed for him like enough it is false in the judgment of the Synod that Christ dyed for every one but where doe they say or acknowledge that God commandeth every one to believe that Christ dyed for him Can he shewe this if he can why doth he not but he came only upon the Stage to play some gamboles which done his discourse is at an ende They maynteyne like enough that not all and every one but all and every one that heares the Gospell is bounde to believe in Christ but it is incredible unto me that they should professe that every one is bound to believe that Christ dyed for him But it is nothing strange for this Author to confounde these as if there were no difference betweene believing in Christ and believing that Christ dyed for us And Arminians I willingly confesse doe usually confounde these The truth is we deny that Christ dyed for all in as much as he dyed not to procure the grace of faith and regeneration for all but only for Gods elect and consequently neyther shall any but Gods elect have any such interest in Christs death as to obteyne therby pardon of sinne and salvation for Arminians themselves confesse that this is the portion only of believers But seing pardon of sinne and salvation are benefits merited by Christ not to be conferd absolutely but conditionally to witt upon condition of faith we may be bold to say that Christ in some sense dyed for all and every one that is he dyed to procure remission of sinnes and salvation unto all and every one in case they believe and as this is true so way we well say and the Councell of Dort might well say that every one who heares the Gospell is bound to believe that Christ dyed for him in this sense namely to obtayne salvation for him in case he believe But what thinke Arminians are we bound to believe that Christ dyed for us in such a sense as to purchase faith and regeneration for us Surely not one of them will affirme this because they doe not beleeve this no not one of them that I know that Christ by his death merited faith and regeneration for all and every one Nay the Remonstrants professe that he merited faith and regeneration for none Exam. Cenâ—ura p 59. We acknowledge that Christ merited this for Gods elect and accordingly they are bound as soon as they doe beleeve and are regenerated to give God the glory of it as the bestower of these graces upon them for Christs sake For it is he who makes us perfect to every good worke working in us that which is pleasing in his sight through Iesus Christ Hebr. 13.21 But before God hath bestowed faith and regeneration upon them it is utterly uncertaine by ordinary meanes both whether God hath determined to bestow any such grace upon them and whether Christ dyed for the procuring of any such benefite unto them As for the phrase this author useth of beleeving falshood There is a great difference betweene the beleeving of somewhat which is false and the believing of falshood When God commanded Abraham to sacrifice Isaac Piscator conceaving that Abraham was bound to beleeve that it was Gods good pleasure that Isaac should be sacrificed which yet notwithstanding was false as appeared by the event and yet I hope Abraham needed not feare any such punishment for beleeving this as to be given over to the Spirit of errour And I hope this
Nullus fuit ita insanae mentis qui diceret merita esse causam divinae praedestinationis ex parte actus praedestinantis Sed hoc sub questionâ— verâ—itur vtrum ex parte effectus prâ—destinatio habeat aliquam causam And whereas the distinction of voluntas absoluta conditionâ—lis is interpreted by Vossius as all one with voluntus antecedens consequens both Vossius himselfe interpreteth voluntas conditionalis as making the cause thereof to be only quoad res volitas For he defiâ—es a conditionall will in this manner Aâ—iqua vult cum condâ—tione que idâ—irâ—â— in effectum non prodeunt nisi conditione impleta Quâ—modo â—â—nes â—omâ—nes salvari vult sed per propter Christum fide approhensum And doctor Iackson in his last booke of providence acknowledgeth that the distinction of voluntas antecedens consequens is to be understood quoad res volitas Now the consequent will is such a will as derives the cause therof from man But this sayth he is to be understood as touching the things willed which we willingly grant and accordingly acknowledge that some things willed by God have the cause of their being from mâ—n As namely faith we â—ay is the dâ—sposing cause of salvation finall infidelitie or impaenitency are the meritorious causes of damnation Yet some thing there is willed by God which hath no cause from man but 〈◊〉 the cause therof is from the mere pleasure of God and that is the giving or denying of grace according to that of the Apostle He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 As for the decree of God considered as touching the act of God willinge that it can have no cause from man I proove both as touching the decree of salvation and touching the decree of damnation And I willingly challenge all the nation of Arminians to answere it And the argument is this If faith be the cause why God ordeynes a man to salvation then eyther by 〈◊〉 necessitie of nature it is the cause herof or by the mere constitution of God Not by necessitie of nature as appeares manifestly and I have founde by experience that Arminians themselves have confessed as much therfor if any way it be admitted to be the cause herof this must be only by the constitution of God Now marke the absurditie herof for herence it followeth that God did constitute that is ordeyne that upon the foresight of faith he woulde ordeyne men unto salvation where the very aeternall act of Gods ordination is made the object of Gods ordinaâ—ion a thing utterly impossible and every man knowes that the objects of Gods ordination are thinges temporall only and by no meanes things aeternall In like sort if sinne be the cause why God ordeynes men unto damnation then eyther by necessitie of nature or by divine constitution not by necessitie of nature for surely God is not necessitated to damne any man for sinne If therfore by constitution divine marke the absurditie unavoydably following hereupon namely that God did ordeyn that upon the foresight of 〈◊〉 he would ordeyne men unto condemnation where agayne Gods aeternall ordination is made the object of his ordination Yet doe not I affirme that in any moment of nature doth the decree of salvation goe before the consideration of mens faith and obedience or the decree of damnation before the consideration of finall incredulitie or iâ—poenitencie For as much as the decrees of giving faith and crowning it with salvation and in like sort the decrees of permitting finall incredulitie and impenitency I make to be not subordinate one to another buâ— simultanâ—ous and coordinate one with another I proceede to the second 2. The holy scripture in designing unto us those for whome Christ dyed useth different formes Matth. 20 28. it is sayde that the sonne of man came not to be served but to serve and give his life a ransome for many and 26 28. This is my blood in the New Testament which is shed for you and for many for the remission of sinnes This is a very indefinite notion yet nothing so prone to signifie a comprehension of all as an opposition to such an universality But in other places these Many are defined and therewith all the benefite of Christs death confined to some as namely the people of Christ Mat. 1.21 to the Church Act. 20.28 Ephes. 5.25 Christs sheepe Ioh. 10.15 the Children of 〈◊〉 Ioh. 11.51 Christs freindes Ioh. 15.8 to Israel Act. 13.23 to the body of Christ Ephes. 5.23 And accordingly our Saviour prayed for those onely that his Father had given him Ioh. 17.9 and for those whom hereafter he should give unto him v. 20. and that with exclusion from the world v. 9. and for their sakes he sanctified himself v. 19. which in like manner is to be understood with exclusion of the world Now by sanctifying himselfe is understood the offering up of himselfe upon the Crosse by the unanimous consent of all the Fathers whom Maâ—â—oâ—ate had read as himselfe professeth in his Commentaries on that passage in Iohn Yet we are willing to take notice of those places also which extend the benefite of Christs death unto all as Rom. 5.18 As by the offence of one the fault came upon all unto condemnation so by the justifying of one the benefite abounded toward all men to justification of life But for the clearing of this observe but the limitation going immediately before v. 17. If by the offense of one death reigned through one Much more shall they who receave the abundante of grace of the gift of righteousnesse reigne in life through one Iesus Christ. It is further said that God was in Christ reconciling the world unto himselfe 2. Cor. 5.19 That he is the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 That he gave his life for the life of the world Ioh. 6.51 That he is the Saviour of the world Ioh 4.42 and 1. Ioh. 4.14 Yet this admits a faire exposition without all contradiction to the former limitation namely of men in the world which being an indefinite terme is to be expounded by other places where it is defined who they are as Ioh. 13.1 He loved his owne that were in the world to the end he loved them Now who are Christs owne but those of whom he speaketh Ioh. 17.9 For they are thine 10.11 and all mine are thine and thine are mine and thou art glorifyed in them Now these are proposed with an exclusion of the world in that very 9. verse I pray for them I pray not for the VVorld for they are thine It is further said that Christ is the reconciliation for our sinnes and not for ours only but for the sinnes of the whole world which may fairely admitt this construction for the sinnes of men dispersed throughout all the world which is most true of Gods Elect like as Ioh. 11.50 They are called the Children of God which
Lord hath not given you an heart to perceave and eyes to see and eares to heare unto this day And is it possible that men can see that have no eyes or heare that have no eares And yet on the other side it is true as Gods word is true that It had beene better for some never to have knowne the way of righteousnesse then after they have knowne it to depart from the holy Commandement given unto them Now this Authors practise is to sett these doctrines of holy writt together by the eares because forsooth it is not suitable with the Spirit of this old Evangelist Indeed if men would beleeve but could not would repent but could not would obey but could not then this their impotency should not improve their condemnation by resisting the meanes of grace but we say this impotency is meeâ—ely morall consisting in the corruption of their will wherein they take such delight and are so well pleased with it that they are ready to fly in their faces that tell them of it they will not be knowne of anie such impotency They thinke themselves able enough to discerne the things of God to be subject to the law of God For they finde themselves to have will enough in all their courses I would they had not too much for Libertas sine gratia non est libertas sed contumatia And in all the sinnes that we committ we finde our selves free enough yet we have learnt to give God the glory of ruling ouâ— wills keeping us from any sine by his grace That every one before he comes into the world is allready enrolled in one of the two registers either of life or death I had thought no Christian had the face to deny Doth not the Apostle professe that God hath chosen us before the foundation of the world Eph. 1.4 And is not reprobation as ancient as election which in the formall notion thereof connotates reprobation But Paul belike was a new Evangelist and this Author affects to be an old one or an Atheist rather for in disputing against this what doth he but dispute against the expresse word of God Surely it is no more possible that Gods decrees should be changed then that God should deny himself neyther yet doth it follow that labour is in vaine for God who ordeynes man unto salvation ordeynes him unto faith also to be wrought by certaine meanes Had not God ordained what Children a man should have before he came into the world What therefore is it vaine for him to kâ—epe company with a woman as if by vertue of Gods decree he should have children whether he companyed with a woman or no This vile sophistry was confuted long agoe as Cicero sheweth in his booke de Fato acknowledged by Carneades himselfe though a great stickler against the Stoicks by Origen after them as Turnebus shewes on Cicero de fato Act. 27.22 Be of good cheare sayth Paul to those that sayled with him for there shall be no losse of any mans life among you save of the ship only This was spoken to heathen men but did they herupon accoumpt all labour in vayne to save themselves Nothing lesse for first the marriners they practised to provide for themselves by stealing out of the shippe and S. Paul professed v. 31. except these men stay in the ship ye can not be safe and verse 42. the Centurion commanded that they that could swimme should â—ast themselves first into the Sea and goe out to land And the other some on boardes and some on certeyne peeces of the ship and so it came to passe that they all came safe to the land These heathens were better acquainted with Gods providence as it seemes then this old Evangelist This is our Answeare and not as this Author feignes it to serve his owne stage For what secret is there in this that all are enrolled in one of the two registers of life and death before they come into the world Who they are that are enrolled in the one or in the other is a secret indeede Yet that our names are written in heaven is a thing knowable in this life otherwise to what purpose shoulde our Saviour admonishe his disciples not to reioyce in this that devills were subdued unto them but in this rather that their names were written in heaven And to what purpose should S. Peter exhort us to make our election and vocation sure if it be not possible for a man to be assured herof as long as he lives in this world And the Apostle was assured of the election of the Thessalonians by observation of the worke of their faith the labour of their love and the patience of their hope And the Evangelist professeth Act. 13.48 that as many believed as were ordeyned to everlasting life But as for assurance of reprobation wee knowe none but finall infidelitie or impenitencye and the sinne against the holy Ghost What the infidell or the Arminian Catechumenist will say or thinke we have no reason to regard but with what judgment and soundnes he caryâ—th him selfe in his discourse We say it is very materiall for the confort of a mans conscience to be able to distinguishe himselfe in particular from a reprobate and this he may be inabled to doe by faith repentance and holines and by no meanes els Neyther is it sufficient for a mans comfortable walkinge to know in general that everie one is necessarily eyther of the one or of the other We willingly professe that before God hath called a man out of darkenes unto light and from the power of Satan unto God he is able to doe nothing that may please God or further his salvation For in that state he is led captive by the devill to doe his will 2. Timo. 2. last and thâ— divill workes effectually in the children of unbeliefe Eph. 2.3 and S. Paul hath testified that they that are in the flesh cannot please God Rom. 8.8 that the naturall man perceiveth not the things of God they are foolishnes unto him neyther can he knowe them because they are spiritually discerned That the affection of the flesh is enmitie against God it is not subject to the law of God nor can be As for the deferring of all thinges till theÌ„ if it be spoken of vocation outward by the word of God it is a very absurde speech considering that till such a vocation commeth man neyther knowes God nor Christ nor the powers of the world to come any more then an infidell doth no nor so much as the name of Gods election and reprobation If it be delivered of vocation inward and effectuall for we are driven to distinguishe for this Author who affects to walke in the cloudes of confusion and if confusion be his portion it is nothing strange it is as absurde in another respect For doth he know the time of his vocation that he speakes of deferring his labour till then Why may not
Author will bethinke himself and take heede how he censureth Abraham for giving credence to a lye in this but he runnes on more like a blind man then like one who as Salomon saith hath his eyes in his head Yet am not I of Piscators minde in that like enough Abraham was apt to thinke so but I see no cause to say that Abraham was bound to beleeve that which Piscator saith he was The fourth Section SEe then if this be not a Labyrinth of prodigious Divinitie which turneth obedience into punishment For if the Synod speake true and that Christ be not dead for those that beleeve not in him how can they deserve to be punished for not having bâ—leeved that which is false And they that have obeyed his commandement in beleeving of his death how should they suffer the punishment due unto disobedients and incredulous which is to beleeve lying In a word to deny the vniversalitie of the merit of Christs death is outragiously to dishonour God as though the Author of truth commanded all men to beleeve a falshood And the better to discerne the ficklenesse of this Spirit that did praeside at the two Synods it is to be noted how that as on the one side this doctrine doth forbid to beleeve that which the Scriptâ— affirme as most true and in most expresse termes So on the other side it commaunds every one to beleeve that he is elected unto life although he be a reprobate in effect And that he cannot loose his faith being once had for any sinne whatsoever he doth committ which the Scriptures deny as a thing most false in the like termes If then that this doctrine which denyeth that Christ dyed for all bereaveth the afflicted of all consolation the other point which denyeth that a man may fall away from grace faith doth cleane overthrow the ministry of preaching which consisteth in exhortations by promises and threatnings which can no longer be meanes of doing any good worke which is only by the immediate operation of the holy Ghost as it hath bene abovesayde So neyther is there to be found in all the scripture any one promise of such a perseveraÌ„ce in faith as the Synod intimates seing that all exhortations wherof the Scriptures are full doe directly oppugne the pretended promise They admonish the faithfull that they take heede they doe not fall of hardning their hearts of receaving the grace of God in vayne from falling from their stedfastnes c. And yet the imaginary promise of the Synod doth declare that they cannot fall they cannot harden their hearts that they cannot have receaved the grace in vayne and that they cannot fall from their stedfastnes By which means the admonitions which denounce the danger and begett feare doe overthrowe the promise which saith there is no feare of danger nor cause of feaâ—e If it be not that the Synod would make us to believe that the faithfull who feare danger that can no more happen then that God should lie are more foolish then certeyne melancholy persons who feare that the havens will fall which notwithstanding shall one day passe away We reade of one that while he slept loosing his eye-sight after he awaked out of sleepe and had layne long on bed wondering that he saw no light imagined that the reason thereof was because the windowes were shutt and therupon cryed out to open the windowe In like sort this Author cryeth out of the Labyrinth of prodigious Divinitie when it is nothing but his prodigious ignorance that makes our doctrine seeme prodigious divinitie unto him It is untrue that we turne obedience into punishment but he feignes the object of obedience and obtrudes it upon others before he doth sufficiently understand it himselfe being disirous that others should be like himselfe in believing they knowe not what As in believing that Christ dyed for them we willingly confesse that Christ dyed not to procure faith and regeneration for them that never believe in him that never are regenerated I doubt not but this Author believeth this as well as wee we farther believe that Christ dyed to procure the grace of faith and regeneration for some namely for Gods elect I doubt whether this Author who vaunts so much of Christs dying for all according to his faith doth believe so much and herin I am confirmed in that the Remonstrants spare not to professe that Christ merited not faith and regeneration for any Exam. Censurae pag. 59. Yet as touching Christs dying for all men so farre as to procure pardon of sinne and salvation for them absolutely I knowe no Arminian that affirmes that on the otherside we willingly confesse that Christ dyed for all and every one so farre as to procure them both remission of sinne and salvation in case they believe In all which wee doe not maynteyne that any man is bound to believe that which is false much lesse that they deserve to be punished for not believing that which is false I dare admitt Impudency it selfe to be Iudge between us in this who of us doe attribute more to the vertue of Christs death as allso which of us doth more believe that Christ dyed for us let their owne conscience be Iudge nowe the state of the difference betweene us is cleered For as touching the benefites of remission of sinnes and salvation in the extension therof unto all and every one conditionally we are aequall But as touching the benefites of grace and regeneration that we allso attribute to Christs death as the meritorious cause therof to all that enioy those benefites wheras the Remonstrants have openly professed to the world that Christ hath merited faith and regeneration for none How then doe we at all deny the universalitie of Christs merit when on the one side we extend it as farre as they on the other side much farther then they and who deserves to be censured as outragiously dishonouring God let the world judge upon indifferent hearing of both parts It is a false suggestion that we charge God the Author of truth to commande a falshood not only for as much as we esteeme that there is no small difference betweene believing in Christ which we acknowledge to be commanded and believing that Christ dyed for us which we finde no where commanded but allso upon supposition that we are commanded to believe that Christ dyed for all and every one yet herin should we not be commanded to believe a falshood for as much as in a good sense and which alone is tolerable we believe that Christ dyed for all and every one as much as the whole nation of Arminians doe and in another sense believing that Christ dyed for us we goe farre beyond them in extending the merit and vertue of Christs death and passion Therfore it is most untrue which this Author doth reiterate charging us to deny that which the Scriptures affirme in expresse termes but in as much as neyther doe the scriptures
may be bold to say that it is sufficiently cleered to the world and that with better authoritie then any they have brought to the contrary And that as many writings of ours remayne at this day unanswered by them as of theirs are unanswered by us Howsoever if that were sufficient for this Author why doth he take penne in hand to write at all I come to answere what he brings in this and not to be putt off to the writings of others I may deale with them upon their owne ground one after another as God shall give opportunitie and hitherto God knows I have enterteyned no thought or purpose to decline any of their writings not their Anti. Synod Dordrac nor Vossius his history of the Pelagian Heresie but I have made choyse to beginn with their Goliah first against Perkins then in his Conference with Iunius and after that to sett my self against Corvinus the chiefest of his Lieutenants and therein to meete with Arminius his twenty reasons delivered in the declaration of his opinion before the States and that in a particular digression at large Neyther doe I desire in any greater respect to live and breath on earth then to deale with every one of them as I can For I conceave them to be no lesse then mountebankes in Logick in Philosophy in divinity full of ostentation I confesse but voyde of all true learning throughout and it grieves me to see the Christian world nowadayes to be in daâ—ger to be cheated of their Christian faith as Celestinus sometimes was of his Popedom But it is just with God thus to give us over For superstition encreaseth with an high hand and profanenesse hath gotten a whores forehead and holinesse and sinceritye are sett up as markes to shoote at and as signes to be spoken against THE TREATISE Consisting of three parts The first part touching the conversion of a stranger to the faith This I devide into 3. Sections The first Section LEt us see now what profitt ariseth from this doctrine and how it serveth to the 3. ends and uses hereabove mentioned First then if he that is of this opinion will go about to convert an Infidell the Infidell will tell him that he knoweth not how to love nor yet to beleeve that God to be good and just which only for his owne pleasure hath destinyed the greatest part of mankind to everlasting torments without the least consideration of any sinne at least only for the sinne of one man who notwithstanding obteyned pardon for himself after he had willfully committed it That herein he seeth not the least trace either of goodnesse or wisedome or justice to use them so cruelly that are destitute of certaine graces and benefites which this God hath never willed to have given them and which these miserable wretches could obtaine no other way and to whom by an irrevocable decree he hath imposed a necessitie as well of sinning without having any power to repent as of perishing aeternally which are the very words of Zanchy one of the principall Doctors of that Synod That it cannot be that God who in his word doth make himself the lover of mankind who would that all men should be saved and that none perish who sweareth by himselfe that he will not the death of a sinner but that he repent and live Yea he will still the more abhorre that doctrine when it persuadeth him that God useth double dealing and hath a double will the one exterior whereby he inviteth a sinner making as though he were desirous of his salvation the other interior and hidden which is allwayes accomplished whereby he leadeth him by inevitable meanes as well unto sinne as unto damnation The infidell will say unto his converter that Homer were sooner to be beleeved then he when he sayth that He who speaketh contrary to what he thinketh ought to be held as an enemye and hated as the gates of Hell And that in the judgement of these Apostles of Dort and Arles the most wicked Hypocrite and Traytor in the World would most lively repraesent the image of that God which he speaketh of Consid. We read of a strange judgement of God in sending strong delusions amongst men that they should beleeve lyes 2. Thes. 2.11 And the reason hereof also is discovered unto us v. 10. namely because they did not receve the love of the truth This judgement of God seemes to have course in these times as much as ever or rather in farre greater measure then ever The Apostle telleth us of false teachers in his dayes who were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vayne discoursers yet were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For even illusions doe praevayle too oft And is it not very strange that our Churches our reformed churches our Vniversities our reformed Vniversities should be caryed away with such base and senselesse discourses as these Let us then cease to wonder at the simplicitie of Savages which are taken with coppar in steede of gold and receave vitreâ—s pro gemmis and make as much reckoning of beades made of glasse as others doe of pearle For observe I pray the force of this Autors argument comprised in briefe An infidell is no way likely to brooke this doctrine of ours as touching absolute reprobation therefore this doctrine is unsound and nothing agreable to Gods word Is it possible that a Christian should be so farre infatuated as to make the judgement of an infidell to be the rule of his faith in matter of salvation and as touching the mystâ—ries of godlinesse And if some French witt leaâ—ened with Arminianisme be caryed away with such vile phantasyes shall iâ— spread so farre as to sowre the witts of our Vniversitie also why then doe they not proceede to turne Atheists For it is well knowne that the Gospell of Christ crucified was both a scandall to the Iewes and foolishnesse unto the Gentiles 1. Cor. â—â— What a base opinion had the Kâ—ng of Assur concerning the Religion of Samaria and of Ierusalem preferring all others before it Esa. 10.10 Like as mine hand hath found the Kingdomes of the Idolls seeing their idolls were above Samaria and above Ierusalem v. 11. Shall not I as I have done to Samaria and to the Idolls thereof so doe to Ierusalem and to the Idolls thereof Where was found a more wise writer amongst Heathens then Taciâ—us And why should not his judgement be made the rule of our faith in matter of Religion as soone as the judgement of any infidells And what was his judgement 1. Concerning the Iewes Omnia sayth he speaking of the Iewes profana illis quae apud nos sacra Rursum concessa apud illos omnia quae apud nos incesta and comparing their rites with the rites of Bacchus praeferres those of Bacchus before these of the Iewes Liberum patrem coli domitorem Orientis quidam arbitrati sunt nequaquam congruentibus institutis Quippe liber festos laeâ—osque ritus posuit