communicating life and glory unto him Which to my judgement doth manifestly intimate that you acknowledge in God a purpose to communicate life and glory to Esau some way or other And if you did acknowledge a purpose in God not to communicate life and glory at all unto him this Aquinas confesseth and wee joyntly with Aquinas confesse that it is nothing lesse then to hate him For if God will have a man to bee and will not have him to bee saved surely hee will have him in the end to bee damned For in the end there will bee found no middle state equally remote from salvation and damnation But you doe in plain termes acknowledge a purpose in God to deale in justice with Esau and to give him life or death according to his works I presume you will not avouch this of all them that you account the world of mankinde For I doubt not but you will except Infants As for men of ripe years is it not as true of the elect as of those you call the men of the world that they shall bee dealt withall according to their workes I doe not say according to their deserts but according to their works keeping my self to your own phrase Hath not the Apostle professed 2 Cor. 5. 10. That wee must all appeare before the judgement seate of Christ that every man may receive the things which are done in his body according to that hee hath done whether it be good or evill But these works I confesse are different for either they consist in obedience or disobedience either to the Covenant of the Law or to the Covenant of Grace either to the Law of works or to a Law of Faith Now as for those whom you call the world of mankinde and concerning whom you professe God hath a purpose to judge them according to their works I demand whether your meaning is God wil judge them according to their works in reference to the Covenant of the Law or in reference to the Covenant of Grace If in reference to the Covenant of the Law then the meaning must bee this God hath a purpose to save them in case they perform exact obedience to his Law But in case they continue not in every thing that is writen in the book of the Law to doe it Gods purpose is to condemn them to everlasting death Now I appeale to every sober Christians judgement whether if God hath no purpose to save them but upon condition of such obedience and withall hath a purpose to damne them upon condition of such disobedience whether all things considered it may not bee more truely avouched that God hath a purpose to damne them but no purpose at all to save them If it bee spoken in reference to the Covenant of Grace I dispute against it first in the same manner The conditions of the Covenant of Grace on mans part being Faith and Repentance if God will not save them but upon condition of faith and repentance and will damne them in case of infidelity and impenitency then surely if it shall bee found that the men of this world are far more prone to infidelity and impenitency then unto faith and repentance it followeth that God purposeth rather to damne them then to save them But in case they are naturally carryed to infidelity and impenitency and have no power to beleeve in Christ and to break off their sinnes by true repentance then it followeth as well in respect of this Covenant of grace according whereunto God will deale with them as in respect of the former Covenant of the Law that God hath no purpose to save them but hath a purpose to damne them unto everlasting fire But so it is of all those whom you call the world of mankind namely that they have no power to believe in Christ or to break off their sinnes by repentance but are naturally carryed on unto infidelity and impenitency as I prove thus They that cannot discern the things of God but account them foolishnesse they cannot beleeve in Christ But such are all they whom you call the world of mankind for they are not regenerate and consequently they are meere naturals Now the naturall man as the Apostle speakes perceives not the things of God for they are foolishnesse unto him Again all such persons are still in the flesh Now the affection of the flesh is enmity against God is not subject to the Law of God neither indeed can bee Secondly I prove that God cannot deale with them whom you call the world of mankinde according to the Covenant of Grace For if hee should hee should save them all as I prove thus If whatsoever God requires by this covenant on mans part God undertakes to perform on his part then it is impossible but that all must bee saved with whom hee meanes to deale according to this covenant But whatsoever by this covenant God requires on mans part God himself undertakes to perform on his part as I prove thus First in generall God undertakes in this covenant to bee our Lord and our God to sanctifie us Therefore hee undertakes to give us faith and repentance Secondly in speciall and first doth God require at our hands that wee should love him with all our hearts and with all our soules God undertakes to perform this I will circumcise thine heart and the heart of thy children that thou shalt love the Lord thy God with all thine heart and with all thy soule Doth God require at our hands that wee feare him And God also undertakes on his part to work us unto this Jer. 32. 40. And I will put my feare into their hearts that they shall never depart away from mee Doth God require Faith this also on his part hee performes Act. 2. ult God added to the Church dayly such as should bee saved And Philip. 1. 29. To you it is given to beleeve in him and to suffer for him Doth God require Repentance Even to this end God sent his Sonne to give repentance unto Israel and forgivenesse of sins In a word it is God that makes us perfect unto every good work to do his will working in us that which is pleasing in his sight through Jesus Christ Heb. 13. 21. Answ But in the second place it may bee argued that Gods raising up of Pharaoh to this intent to shew his power in his hardning and overthrow argueth the like hatred of Esau as of Pharaoh viz. a purpose of passing both by without communicating grace or glory unto them To which I answer a difference there is between Esau and Pharaoh though not in their finall condition nor in 〈◊〉 purpose concerning them Yet in the degree of their present estate whereunto they were severally come when God gave out his severall Oracles concerning them both for hee saith not of Pharaoh God raised him up to shew his power in his hardning and overthrow before hee had done good or evill as hee said of
heart out of their bowels and give them an heart of flesh when he resolves to afford this grace unto some but not unto others let every one judge hereby whether God can be said earnestly to desire the changing of their hearts when hee resolves to forbeare that course which alone can change them No no this discourse favoureth strongly of a conceit that it is in the power of an unregenerate man to change his owne heart and of an heart of stone to change it into an heart of flesh And in this case I confesse it were very probable that God should earnestly desire it provided that any ineffectuall and changeable desires were incident unto God That when God putteth forth the second act of positive retribution viz. the rejection of the world or decree of their condemnation God doth behold and consider the world especially men of riper yeares not in massa primitus corrupta nor as newly fallen in Adam but as voluntarily falling off by some act of carelesse and wilfull disobedience To prove this I need not produce other reasons then what I have formerly alledged in the fone-going Point for when God did expresse by his oath his will and good pleasure to be not for the death but life and conversion of sinners was it not after the fall of Adam and all his posterity in him then notwithstanding the presupposall of the fall God had not yet rejected the creature but as hee there declareth himselfe still retaineth and reserveth thoughts of peace towards them even a desire of their conversion unto life Againe with whom did the Lord enter into a Covenant of life and death upon condition of obedience and disobedience was it not with Adam onely and his posterity in his loynes in the state of innocency by the law written in their heart Was it not also after Adams fall renewed to all his posterity both Jewes and Gentiles Then yet God had not cast them away in the fall though the fall had justly deserved it but expecteth yet further to see how they will yet keep this renewed Covenant with him before hee cast them off as Reprobates Even Cain himselfe the eldest sonne of Reprobation is after the fall offered acceptance of Gods hand if hee doe well Moreover is it not after the fall that the Father by his workes of creation and providence judgements and mercies c. the Sonne by his enlightening the world by his death and ministery of his servants and the Holy Ghost by his calling and knocking at the hearts of the wicked doe all strive with men even to this very end to turne them to the Lord that iniquity may not be their destruction If therefore all the Persons in the Trinity doe provide severall helpfull meanes for the conversion and salvation of the world of the world I say now after the fall lying in wickednesse surely God did not then upon the fall reprobate the world unto eternall condemnation and perdition If you say God might well reprobate the world unto condemnation upon the fall and yet still after the fall usâ— meanes for their conversion and salvation because those meanes doe but further aggravate their condemnation I answer these doe indeed further aggravate their condemnation but it is but by accident onely by their neglect and abuse of them but the proper end which God himselfe of himselfe aimes at in the use of these meanes himselfe plainly expresseth it to be not the aggravation or procurement of their condemnation but the restoring of them to salvation and life as hath been before declared So then to draw all to an head the summe of this first reason is If God after the fall doe retaine a will and purpose to restore life to the world upon an equall condition then hee did not upon the fall or upon the onely consideration of the fall reject the world of the ungodly unto their utter perdition But you see God retaineth after the fall an holy will and purpose of restoring life unto the world upon an equall condition as appeareth by his Oath by his Covenant and by his Workes therefore the conclusion which is the point in hand is evident I marvell what you meane to call Gods decree of condemnation his act of retribution retribution being an act temporall and transient the decree of God is an act immanent and eternall And therefore it is not so handsomely said to be the putting forth of an act for so much as it is immanent and not transient 'T is manifest I confesse that sin is alwayes precedent to the retribution of punishment as it is without controversie that sinne neither is nor can be antecedent to Gods decree sinne being temporall but all Gods decrees eternall And I have found it by experience to be an usuall course with our Adversaries to confound condemnation with the decree of condemnation And Junius himselfe very incongruously in my judgement calls this decree Praedamnatio to make the fairer place as I guesse for sins praecedencie thereunto at least in consideration But no necessity urgeth us to any such course and wee may well maintaine that God in this decree of condemnation hath alwayes the consideration of that sinne for which hee purposeth to damne them for undoubtedly hee decrees to condemne no man but for sinne It is impossible it should be otherwise condemnation in the notion thereof formally including sinne But I like not your expressions in the distinction you make saying God considers men in this sinne not as newly fallen in Adam but as voluntarily falling off you mean long after by some act of carelesse and wilfull disobedience When God made this decree they were not newly that is a little before fallen in Adam for that fall in Adam was temporall but the decrees of God are eternall And to consider as newly fallen when as yet they were not much lesse were they fallen is not so much to consider as to erre or feigne But like as God decreed to suffer all to fall in Adam and many also to continue both therein and in bringing forth the bitter fruits thereof even untill death so he purposed to condemne them for those sinnes but take heed you doe not make an order of prius and posterius between these decrees lest either you make the decree of condemnation precedent to the decree of permission of those sinnes for which they shall be condemned which will be directly contradictory to your Tenet here or making Gods decree of permitting such sinnes for which they shall be condemned precedent to his decree of condemnation whereunto you doe encline unawares which will cast you upon miserable inconveniences and that by your owne rule already delivered for if the decree of permitting sinne be first in intention then by the rules received by you it should be last in execution that is men should be condemned for sinne before they be permitted to sinne But the conjunction of these decrees into one as in the same
all as it is free for God to give grace to whom he will and so to bring them to salvation the purpose whereof is called Gods election so is it enough for God to deny grace to whom he will and thereby to expose them to condemnation the purpose whereof in God is that which wee call Reprobation which as Aquinas saith Includit voluntatem permittendi peccatum damnationem inferendi pro peccato Now of this generall impotency of doing good which cleaves unto all since the fall of Adam you take no notice at all though herein consists the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of these controversies but carry your selfe throughout in such manner as if notwithstanding that shipwracke of grace which all humane soules made in Adam it were still as much in mans power to obey God as it was before or as much in mans power to rise by repentance now after he is fallen as it was in his power to stand in his integrity and in obedience unto God before he was fallen Put the case all were true that you deliver in the next place namely that God the Father Sonne and Holy Ghost proceed in the way of admonition and exhortation to turne themselves to the Lord that iniquitie might not be their ruine yet this hinders not but that the decree of condemnation might be precedent to Gods decree of taking such a course and permitting them to resist it For upon a purpose to condemne them for such a sinne he might thereupon resolve to expose them to such a sinne And if God should first decree to permit such a sinne and then decree to condemne them for it the permission of this sinne being first in intention should by your owne rule be last in execution that is first men should be condemned for such a sin and afterwards they should be suffered to commit it Not that I maintaine any such order but onely to represent the weaknesse of your discourse approaching shrewdly to such a disorderly constitution of Gods decrees and nothing at all preventing the most harsh tenet that can be devised Againe this that here you deliver were it granted you yet doth it nothing hinder the corrupt masse in Adam to be the object of Gods decree of condemnation For albeit God the Father and God the Sonne faile not of performing all this you speak of yet if by reason of the generall impotency which is come on all they are nothing able to obey these motions of Gods spirit and withall God purposeth to deny them a further grace to make them to obey shall not this be sufficient to expose them to condemnation even for this sinne of resisting the motions of Gods spirit But now let us consider your discourse it selfe and what weight it carrieth which onely makes a shew of much but comes to nothing in the end First you please your selfe in devising distinct workes applyed to the distinct persons in the Trinitie without all ground in my judgement Wee commonly say Opera Trinitatis ad extra sunt indivisibilia Were not the Sonne and the Holy Ghost as active in the creation and are still in the workes of providence as the Father How Christ enlightned the world by his death is a mystery to me his doctrine I confesse did and much more the doctrine of his Apostles But in this ministerie of Christs servants were not the Father and the Holy Ghost as operative as the Sonne As for the knocking of the spirit at mens hearts you nothing distinguish it for ought I found hitherto from the ministerie of Christs servants in admonishing and exhorting which worke is yet the Fathers and the Sonnes aswell as the Spirits But whereas you say all this is done for this very end To turne them to the Lord that iniquitie might not be their destruction I pray you observe your owne words well all the operations you specifie are drawn from these two heads Instruction and Admonition to turn to the Lord and the end of all this you say is to turne to the Lord. Put these together that you may behold the sobrietie of this discourse God exhorts them to turne to the Lord to this end to turne them to the Lord As much as to say God exhorts them to turne to the Lord to this end that in case they obey his voice and turne to the Lord which is their part then God will performe his part also and turne them to the Lord. But what need I pray of Gods worke in turning them to the Lord after they have performed their part so well as to turne themselves to the Lord Againe if God hath a purpose to turne them to the Lord why doth he not Is it because they refuse to performe some act upon the performance whereof God would turne them to himself Now I would gladly know what act that is which God expects to be performed that so he might turne them to the Lord. I am verily perswaded your selfe are not willing to be put to designe this Is it the very act of turning to the Lord or lesse or more If the very act of turning to the Lord you fall upon a manifest absurditie before specified if lesse then turning to the Lord then 't is lesse than a good act and shall God reward that which is lesse then a good act with conversion unto him What is it to conferre grace according to the workes of nature if this be not Yet I would faine know what this act is Least of all will you say 't is more than turning to the Lord for that should suppose conversion unto the Lord already wrought and consequently no need that God should turne them to the Lord which supposeth that they were not before turned to the Lord at all The providing of severall helpfull meanes for the salvation of the world after the fall doth nothing hinder Gods reprobating of the world upon the fall unto eternall condemnation and perdition For if hee purpose to deny them grace to obey these meanes this shall bee sufficient to expose them to condemnation even for the despising of those meanes of grace which God purposeth to provide for them and accordingly the objection here proposed is sound And whereas you answere that these meanes doe aggravate their condemnation by accident onely to wit through their neglect and abuse of them I answere that this their neglect and abuse doth by necessary consequence follow upon Gods purpose to deny them effectuall grace for the using of those meanes aright like as upon Gods purpose to harden Pharaohs heart that hee should not let Israel goe it followed by necessary consequence that Pharaoh through the hardnesse of his heart would not let Israel goe But that Gods end is as you say the restoring of men to salvation and life as if God did will and purpose any such thing is utterly untrue and nothing proved by you hitherto but rather flatly contradictorie to that you have most an end delivered partly in
both Junius did endeavour but very obscurely and Piscator hath endeavoured very perspicuously to reduce them into one If he failed therein especially in some one particular his failing rightly observed and discerned may open a way for the discovery of the entire truth But let the issue therof commend it selfe Your phrase of usefull truths I do not like amongst Arminians I often meet with such a course of arguing truth by the usefulnesse of it which is like the giving of the larger coat to him that is bigger because it is fitter for him when in the mean time he had no right unto it And though we can judge aright of a coats fitnesse to a body yet it is a dangerous course for us to presume so farre of our judgements in the usefulnesse of opinions as thereupon to conclude what are true and what are false 1. To choose before the world is to choose before the creation or Adams fall according to your owne exposition formerly mentioned but in this sense your selfe confesseth in the 4. place that Austin and Zanchy doe not concurre with others in this was there no more in Gods intention when he elected some then the manifestation of the riches of his glorious grace Did not God purpose to manifest also the glory of his remunerative justice Is it not undeniable that God will bestow salvation upon all his elect of ripe yeares before their departure out of this world by way of reward and crowne of righteousnesse which God the righteous Judge shall give at that day to all that love his Sonnes appearing It being a righteous thing with God as to recompence tribulation to them that trouble his Children so to his Children that are troubled rest with his Apostles when the Lord Jesus shall shew himselfe from Heaven with his mighty Angels in flaming fire rendring vengance c. When he shall come to be glorifyed in his Saints and be made marvellous in all them that beleeve c. It is great pity this is not considered as usually it is not especially for the momentous consequence thereof in my judgement sufficient if I mistake not to have stifled this opinion following touching Reprobation in the first conception of it 2. Touching the Second I have nothing to say for if you have any opinion concerning some benefit that redounds to the Reprobate by the death of Christ it is more then hitherunto you do discover 3. Touching the Third it were to be desired you did expresse whether no lesse powerfull motion would serve to the drawing of them to faith and repentance 4. Likewise touching the Fourth whether this powerfull worke being denyed to any it is possible for such a one to beleeve and repent unto salvation Concerning the order here mentioned though my opinion be that the object of predestination is massa nondum condita yet in no moment of nature or reason was the decree of God concerning Christs incarnation and our salvation by him before the decree of creation and of permission of Adams fall and consequently Election unto Salvation had the consideration of massa corrupta concomitant with it though not precedent only the consideration of massa nondum condita being antecedentall to all these decrees Likewise in my opinion they doe mistake who take the Synod of Dort to maintaine the consideration of massa corrupta as precedent to Election though they beginne with signifying what God purposed to bring to passe upon the fall of mankind in Adam And Galvin in his answere to Pighius confesseth that the safest course is to treate of predestination upon the consideration of the corrupt masse in Adam As touching what you have delivered touching Election in Christ our head in the first place that I have already examined Our Divines commonly conceive a double act of Reprobation as Bellarmine and others of the Papists doe 1. Negative as they call it a non-election or Reprobation unto which some adde a purpose of forsaking the creature excluding it from glory and from sufficient meanes of grace in Christ 2. Positive ordaining it to condemnation The former they conceive to be absolute as being an act of Gods soveraigne Lordship over the creature without all respect to sinne The latter they conceive as being an act of vindicative justice to presuppose originall sinne at the least and some of them as Bellarmine actuall sinne also whom Paraus in this point seemeth to give way unto 1. To the first of these acts I wholly assent so farre as it resteth in a non-election or preterition of the creature according to the libertie of Gods absolute soveraignety That which is added to it of a purpose of forsaking the creature and to exclude it from glory and from sufficient meanes of grace in Christ before all respect of sinne I want warrant from scripture to condescend unto But this Negative act I would rather expresse in such words as the holy Ghost hath used before me and so distinguish it into two branches That before all respect of good or evill in the creature 1 God did not so love the world I meane the world of mankind distinguished from the elect this is plaine from the Apostles comparison of Jacob and Esau Rom. 9. 11. 12 13. 2. God did not give the world to Christ by him of grace to be brought to salvation as he did the elect for they are not said to be written in the Lambs book of life from the beginning of the world Revel 13. 8 17 18. And indeed all who were given to Christ doe in fulnesse of time come unto him Joh. 6. 37. Gods hatred of Esau before he had done good or evill reacheth to this act also Rom. 9. 13. 2. Touching the positive act which they conceive I wholly agree with them that God ordaineth none to condemnation but upon sinne presupposed Annihilate the creature God may without presupposall of sinne for annihilation is an act of Soveraignetie suteable to creation but condemne it he may not without presupposall of sinne For condemnation is an act of justice and presupposeth a rule of justice transgressed and thereby wrath or just revenge provoked onely this positive act of Gods counsell about the world of mankind severed from the elect upon serious consideration of sundry passages of Scripture I would rather distinguish into a double act 1. Whereby without all respect of good or evill in the men of this world God ordained them unto judgment according to their works Ezech. 33. 20. to judgment I say not of condemnation which presupposeth sinne in the creature to be condemned but judgment I meane of just retribution whereby God is willing to deale with them according to their works in justice justice I say aswell distributive to reward them with life if they continue in obedience as vindicative to punish them to death if they provoke him by carelesse and wilfull disobedience Hitherto even to this act the hatred of God to Esau reached 2. Whereby upon the
it is cleare that God is not bound to remunerate any creature but upon presupposition of his will for hee may convert him into nothing if it please him But if hee hath determined to reward them according to their obedience it must needs bee so for as much as the Divine nature is without variablenesse or shadow of change So likewise neither is God bound to punish any sinner for hee may pardon him if it please him but upon supposition that hee hath determined not to leave a sinner unpunished in this case onely is hee bound to punish Further I will shew that in such acts the condition whereof doth not depend upon the will of God the act may be of one condition and yet neverthelesse the purpose of God to performe such an act is of another condition As for example the act of creation is an act of Gods almighty power but Gods purpose to create the world is no act of power but of will rather So likewise Gods act of ordering all things unto their end in wonderfull manner is an act of infinite wisedome but his purpose to order all things in so admirable manner is no act of his wisedome but of his free-will Now I will demonstrate that the fore-sight of sinne cannot be the cause of Gods purpose to condemne For if it be the cause of Gods purpose then either by necessity of nature or by the free constitution of God not by necessity of nature for hee is naturally more prone as Piscator confesseth upon Exod. 24. 6. to remunerate obedience than to punish for sinne but no man will say that hee doth remunerate by necessity of nature therefore neither doth hee punish sinne by necessity of nature therefore it must be onely through the voluntary constitution of God that sinne is the cause of ordination unto condemnation But marke I pray the foule absurdity hereof for here-hence it followes that God did purpose that upon the fore-sight of sinne hee would purpose that men should be damned So that the purpose of God is made the object of his purpose and that upon a certaine condition whereas nothing can be the object of Gods purpose but some temporall thing or other and consequently one purpose of God shall be in time precedaneous to another purpose of God which is impossible first because no purpose of God begins in time secondly there is no priority between the purposes of God but priority of nature and reason and that onely in such a case as when one is of the end and the other of the meanes tending to that end which hath no place in this matter wee now treat of By the way when you say God cannot condemne the creature without sinne though hee may annihilate him what doe you meane by condemnation doe you take it for punishment If so then the formality of it expressed at full is this Affliction for sinne Now consider is it a sober speech to say God cannot afflict for sin without the presupposall of sin I doubt not but you deliver your mind of what God cannot do in the way of justice But it is utterly impossible that any man should bee afflicted for sinne without the presupposall of sin I presume your meaning is only this though incommodiously expressed God cannot excruciate or afflict a creature without the presupposall of sinne But in whom I doubt not but your meaning is in the person afflicted But what thinke you then of the Sonne of God how was hee afflicted and without any presupposall of sinne in him And I pray you tell mee hath not God as much power over us as over him Againe consider I pray what power doth God give unto man over inferiour creatures But let this passe Can God annihilate us without any respect to sinne and can hee not afflict us Alas what affliction would most men bee content to endure rather then to dye much more rather then to bee turned to the gulfe of nothing from whence wee came If it be said that God may afflict in some degree but not in the highest or for a time but not for ever such as wee conceive that torment to bee which wee signifie by the word Condemnation I pray remember wee are made after the image of God and endued with the light of reason and let us not cast our selves in a brutish manner upon conceits without all evidence of reason Now tell mee what reason can bee devised why God should bee able without all prejudice of his justice to inflict paine in one degree in two degrees in three or foure degrees in five six and seven degrees without all respect to sinne onely if in the eight degree hee should inflict it in this manner he should bee unjust Againe if without injustice hee may inflict paine on an innocent creature for a thousand yeares or ten thousand yeares or ten times ten thousand what reason why hee cannot afflict a creature for ever without injustice yet if no finite time can be set which hee cannot exceed why not for ever Nay if a creature should be put to his choyce whether he would choose to bee annihilated or to bee in eternall torment yet preserved without sinne which of these two would an holy creature make choyce of should he not preferre his being without sinne though in eternall torment before annihilation But let us consider the double act of God here devised about the world of mankind severed from the elect God you say did ordain to judge them according to their workes I pray consider who denyeth this even they that maintaine Reprobation as absolute as Election doe notwithstanding maintaine that God doth judge them no otherwise then according to their works for they doe not avouch that God doth ordaine to damne them for ought else then for sinne yea and that for sinne actuall as many as doe dye in actuall sin unrepented of and for originall sinne as many as doe dye only in originall sinne Againe will you deny the same forme of decree to have his course concerning the elect as well as concerning the Reprobate Doth not God reward them according to their workes I meane as many as live unto ripenesse of age for otherwise it cannot be verisied of the Reprobates And if God doth reward the righteous according to their workes did hee not also ordaine from everlasting so to reward them Neither is Election rightly stated and in congruous opposition unto Reprobation any other then Gods decree to reward men with everlasting life for their obedience of faith repentance and good works like as Reprobation is Gods decree to punish them with everlasting death for their continuance in sinne without repentance unto death albeit neither of these is Gods complete decree on either side but the decree of Election is Praeparatio gratiae gloriae as Austin saith that is a decree to give both the grace of obedience both in the way of faith repentance and good works and to crowne them with
moment of nature and reason will both prevent this inconvenience and also justifie Gods decree of condemnation to proceed upon the consideration of those sinnes for which hee purposeth to condemne them But then there is another point of great moment which in like manner must be accorded unto though you seeme to be little aware of it though I willingly confesse this over-sight is very generall namely that God decreeth the salvation of none of ripe yeares but upon or with a joynt consideration of their faith repentance and good workes For let us first make the decrees of salvation and condemnation matches As for example Reprobation as it is accounted the decree of condemnation is a decree of punishing with everlasting death Now if you will match Election unto this as it is the decree of salvation it must be conceived as a decree of rewarding with everlasting life Now let any man judge whether this decree must not as necessarily be conjoyned with the consideration of faith repentance and good works in men of ripe years as the decree of condemnation or of punishing with everlasting death must be conjoyned with the consideration of those sinnes for which God purposeth to punish them And I will further demonstrate it thus Like as the decree of permitting some men to sinne and to continue therein to the end and Gods decree of condemning for sinne are joynt decrees neither afore nor after other and consequently the decree of condemning for sinne must necessarily be conjoyned with the consideration of sinne In like sort Gods decree of giving some faith repentance and good workes and his decree of rewarding them with everlasting life are joynt decrees neither of them afore or after other and consequently Gods decree of saving them and rewarding them with everlasting life is joyned with the consideration of their faith repentance and good workes Now that these are joynt decrees I prove thus First the decree of salvation cannot precede the decree of giving faith and repentance for if it should then salvation were the end of faith and repentance but salvation is not the end as I prove thus The end is such as doth necessarily bespeake the meanes tending thereunto but salvation doth not necessarily bespeake faith and repentance tending thereunto for God intending the salvation of Angels brought it to passe without faith and repentance as likewise the salvation of many an infant hee brings to passe without faith and repentance Secondly the end of Gods actions can be nothing but himselfe and his owne glory and therefore salvation it selfe must have for end the glory of God Now examine what glory of God is manifested in mans salvation and it will forth with appeare upon due examination that the glory of God manifested in mans salvation is such as whereunto not salvation only doth tend but diverse other things joyntly concurring with salvation thereunto As for example Gods glory manifested on the elect is in the highest degree of grace but in the way of mercie mixt with justice This requires permission of sin the sending of Christ to make satisfaction for sinne faith and repentance for Gods justice is seen partly in conferring salvation by way of reward and last of all salvation Out of all these results the glory of God in doing good to his creature in the highest degree of grace proceeding in the way of mercie mixt with justice Thirdly if God gave faith and repentance to this end to bring his elect unto salvation as to the end thereof then by just proportion of reason God should deny the gift of faith and repentance unto others that is to permit them finally to persevere in their sinners thereby to procure their condemnation as the end thereof which you will not affirme neither can it with any sobrietie be affirmed In the next place I will shew that neither can the decree of giving faith and repentance precede the decree of salvation for if it should then should faith repentance be the last in execution to wit if it were first in intention and consequently men should first be saved and afterwards have faith and repentance granted unto them Thus I have shewed my readinesse to concurre with you in opinion in this particular and that upon other grounds than yours and whose grounds are more sound yours or mine I am content to remit it to the judgement of any indifferent Reader As for your reason here mentioned repeating onely what you have formerly delivered as touching the will and good pleasure of God not for the death but for the life not onely of the elect but of all others also the vanitie of this assertion of yours I thinke I have sufficiently discovered And I wonder you should carry it thus not of the death but of the life when most an end you have carried it onely thus hitherunto that Gods willing their life is onely upon condition of their obedience and repentance not otherwise Or in a disjunct axiome thus Either of life in case they repent or of death in case they did not repent and what should move you to call this a willing to give them life and not to inflict death Why should you not rather call it a will to inflict death and not to give life considering that God was resolved to deny them such grace as would effectually bring them to obedience and repentance and to grant them only such a grace as he fore-knew full well would never bring them to obedience and repentance 1. Cain was of the familie of Adam to whom the promise was made concerning the seed of the woman that he should break the serpents head and although Cain was offered acceptance upon his repentance yet it followeth not that all were offered the same acceptance even those that never received any tidings or promise concerning the Messiah And the Apostle plainly signifies that the Gentiles were not admonished to repent untill Christ was preached unto them Act. 17. 30. But suppose it were so yet this hinders nothing at all the precedencie of the decree of condemnation unto the decree of giving such a Covenant and permitting them to dispise it For because God purposed to damne them for such a sinne therefore hee might decree to give them such a Covenant and permit them or expose them by leaving them destitute of his grace to the despising of it Not that I doe approve of any such conceit as before I have manifested but to shew how short your discourse falls of making good that which you undertake to prove And I am much deceived if you mistake not their tenet who make reprobation to proceed upon the consideration of the corrupt masle in Adam For undoubtedly their meaning hereupon is not to maintaine that God did purpose to condemne all reprobates only for the sin of Adam or for originall sinne drawne from him this were a very mad conceit But supposing that by Adams fall an impotency of doing that which is good is come upon
confesse this course of justifying a tenet by the usefulnesse of it is usually much made of by the Arminians but I could never brooke it in any This is a faire way to make a rule of faith unto our selves and under colour of usefulnesse to shape the doctrine of the Gospel after our owne fancies yet I am willing to examine what here you deliver also in every particular 1. As touching the first Use I finde you serve your turne with a manifest confusion of the grace of vocation with the grace of salvation Thus God of free grace saves in the one in justice damnes in the other But the comparison you make is nothing congruous For it is so carried by you as if in this dealing of God the case were alike with mans dealing as when a Judge amongst many malefactors equally guiltie of death saves some and damnes others These are nothing equall for the one die in faith and repentance the other die void of faith and in the state of impenitency Therefore to help this incongruitie you will be driven to fly to effectuall vocation And indeed before God doth effectually call some by such a grace as he denies others they whom hee cals were no better then others But let us make way for the truth to appeare in her proper colours by distinguishing those things which ought to be distinguished lest wee be found to be in love with our owne errours As touching Vocation 1. we acknowledge with you and you with us the freenesse of Gods efficacious grace bestowed on some and denyed to others and herein magnified that whereas God might have bestowed it on others and not on them he hath bestowed it on them and not on others yea on them who are but few in comparison permitting a farre greater multitude of others and which is especially to be considered though you are not willing to take notice of it Like as God hath mercy on some in giving them this efficacious grace we speak of meerely according to the good pleasure of his owne will so he hardens others denying them the same grace and that meerely according to the good pleasure of his owne will And thus the freenesse of his grace is magnified towards the elect by his severitie and freenesse of his will in denying it unto others whereas you so carry it as if the freenesse of his grace to the one were magnified in respect of his justice toward the world of mankinde in dealing with them according to their workes which is a plausible speech and of common course usually admitted but utterly void of truth The truth being this That like as God in inflicting damnation on men doth not proceed according to the meer pleasure of his own will but according to the works of men so in denying grace efficacious he doth not proceed according to the workes of men but meerely according to the good pleasure of his owne will For the Apostle plainely professeth in this case that looke how he hath mercie on whom hee will so likewise he hardens whom hee will And to cleare the truth in this point because as many as vary from the truth of God in this point are not very prone to heare on this eare let us consider that justice hath different acceptions In a common notion it is no otherwise taken then for justitia condecentiae as the Schoolemen call it Thus whatsoever God doth is an act of Gods justice whether it be an act of power as in makeing the world out of nothing or an act of liberalitie in doing good to the creature without cause or an act of mercy in pardoning sin all these are acts of justice in this sense The meaning whereof is no more but this In all these actions God doth no other thing then what himselfe hath lawfull power to doe In this sense it is just with God as well to have mercy on whom he will as to harden whom hee will And so your comparison here made should have no life at all to that purpose whereunto you accommodate it For in this sense the justice of God shall equally appeare on both sides Whereas you make the freenesse of Gods grace only on the one side to be magnified the more by the consideration of his justice which hath course on the other So that to hold up your owne comparison as decently proposed you must be driven to forgoe this common notion of justice and sticke to a more strict and peculiar notion thereof and that is when God rewards or punisheth men according to their workes Now I say that God doth not deny efficacious grace to any man according to his workes which I demonstrate thus The execution of justice in this kinde doth alwayes proceed according to some law which law is made to man by some superior power but unto God not by any superior power for hee acknowledgeth no superior power but by his owne will As for example Wherefore doth God crowne all them with glory who die in faith and in repentance To wit because he hath ordained and made a law that whosoever continueth to the end in the state of faith and repentance shall be saved Againe why doth God damne them to everlasting fire who die in sinne void of faith void of repentance To wit because God hath ordained and made a law that whosoever beleeveth not provided that he continueth in unbeliefe unto the end shall be damned For undoubtedly God could have turned men into nothing had it so pleased him and had hee not decreed the contrary like as hee brought men out of nothing Now shew me that God hath ordained or made a law that men found in such or such a condition shall be denyed efficacious grace if you cannot shew any such ordinance or law of God then doe not say that God in denying grace proceeds according to mens workes in justice And indeed if any such law could be assigned it would follow that in the communicating of grace also God should proceed not according to the good pleasure of his will but in justice according to mens workes Consider a second argument What is sinne originall but the spirituall death of the soule By Regeneration man formerly dead in sinne is revived Now is it congruous to say that because man is dead in sinne therefore it is just with God not to revive him Because a man is blind therefore it is just with God not to open his eyes Or because he is deafe therefore it is just with God not to open his eares Suppose sin were but the sicknesse of the soule is it congruous to say that because a man is sicke therefore it is just with God not to cure him Whereas it is manifest that unlesse a man were first sicke it were impossible to cure him unlesse first blinde or deafe it were impossible to restore sight or hearing unto him unlesse first dead it were utterly impossible to revive him Come wee now to salvation and
is to neglect the meanes And consequently to use the meanes aright was to doe accordingly as they were informed And indeed if they had done otherwise then they did they had not done so bad as they did I finde such giddinesse of discourse usually amongst the Arminians while they satisfie themselves with phrases never examining particularly the matter and substance of their own expressions Because of the abuse of these talents and meanes of grace God therefore doth deny to the men of this world such powerfull and gracious helpes as hee vouchsafeth freely to the Elect to draw them on effectually to repentance and salvation The Gentiles abusing the light of nature God gave them up to vile affections yea even to a reprobate minde The Pharisees because they employed the talent of their wealth unfaithfully God would not trust them with the true riches The Jews because they rejected Christ and his Word and his Messengers with scornfull and bitter malignity and brought forth grapes of gall and wormwood therefore God took his Word from them and hid from them the things that did belong unto their peace hee took the kingdome of God from them and gave them as a prey to sinne and misery and derision Psal 81. 11 12. What if none of the world as opposed to the Elect ever came to Christ or made such use of the means and helpes offered in him unto them as to obtaine salvation and regenerating grace by him yet might they have made better use of the means then they did which because they did not it was just with God to deny them greater means who thus abused the lesser In all this wee have as pure Arminianisme tendred unto us as could drop from the pen of Arminius himselfe or Corvinus Yet God forbid wee should co nomine for that cause dislike it It truth wee must embrace it though it come out of the mouth of the Devill If falshood wee shall by Gods grace disclaim it though it proceed out of the mouth of Angels of light and not disclaim it onely but disprove it also You may as well say that God doth not draw the men of this world effectually to Repentance because they doe abuse the talents and means of grace but this I disprove thus First if this bee the cause why God doth not draw them to repentance then this is the cause why hee sheweth not to them that mercy which hee doth to the Elect but this is not the cause thereof which I prove thus The meer pleasure of God is the cause therefore that is not The antecedent thus God shews mercy on whom hee will and hardens that is denies mercy to whom hee will If to harden were not to deny mercy it could not stand in opposition to shewing mercy The consequence I demonstrate thus If to deny mercy to whom hee will doth not inferre that mercy is not denyed according unto works then to shew mercy to whom hee will doth not inferre that mercy is not shewed according unto works Secondly if mens evil works were the cause why God denies them mercy then it could not bee said that God denies mercy because it is the pleasure of his will to deny it For if a reason bee demanded why a malefactor is hanged it were very absurd to answer that the reason is because it was the pleasure of the Magistrate to have him hanged Thirdly if evill works bee the deserving cause why Gods mercy is denyed unto men then either by necessity of nature or by constitution of God Not by necessity of nature in opposition to the constitution of God for then by necessity of nature God must bee compelled to deny mercy unto such what then shall become of Gods Elect unlesse you will say that their workes before mercy shewed them were not so bad as others which were equally to contradict both experience and the Word of God For in this case men should have mercy shewed on them according to their works to wit as they were found lesse evill then the works of others Nor by constitution of God For first shew mee any such constitution that men in such a condition of evill works shall bee denyed mercy Secondly by the same constitution mercy should bee denyed to the Elect also When you speak of the Gentiles in this case abusing the light of Nature and given over to vile affections you take your aime miserably amisse For the Gentiles are not the men of the world in opposition to the Elect. But God forbid that the Gentiles and the men of the world should bee terms convertible in this kinde for then what should become of us Certainly the number of Gods Elect is greater amongst the Gentiles then among the Jews and even of those that were given over to vile affections some were Elect as appears 1 Cor. 6. 9 10 11. And to say that the cause why God denies them mercy was because they abused the light of nature I have freshly disproved this and that evidently as I presume the intelligent Reader will observe though the contrary I confesse bee very plausible at the first sight and before wee come to the discussing of it Thirdly you take your aime amisse also though not in so great measure as in the former in the phrases For even of the Pharisees some were Elect witnesse holy Paul Who abused his zeale of the Law more foully then hee even to the persecuring of Gods Church yet was not the true treasure denyed to him and that in the highest measure And as for Reprobates if you think their unfaithfulnesse in the use of their wealth was the cause why mercy was denyed them for the disproofe hereof I refer mee to my former arguments Fourthly the very Elect of God not onely rejected Christ for a time but also crucifyed him That which you urge of Gods taking his word and Kingdom in plain terms the means of grace from such a Nation as contemns them is nothing to the purpose For wee treat of Gods shewing and denying mercy not in the means but as touching the grace it self of Repentance But this benefit you have confounded by comprehending both under the name of meanes and helpes for your advantage to passe from the one to the other as you see good Here indeed it is as true that because men doe make precious account of the means of grace therefore God continueth these means unto them like as because of mens perseverance in Faith and Repentance and good works God rewards them with everlasting life like as because men die in their sins therefore God inflicts on them everlasting death Onely with this difference Sin on the one side is the meritorious cause both of withdrawing the means of grace and of damnation but conscionable walking before God in the use of the means is only the disposing cause both to the continuance of the means and to eternall salvation For God by grace makes us meet partakers of
the inheritance of the Saints in Light Forthwith you return to the right state of the question to wit in the concession or denegation of regenerating grace but carry your self in shew very prejudicially to the freenesse of Gods grace as when you say What if no Reprobate made such use of the means and helps offered as to obtain regenerating grace Dangerously implying that there is a certain use of the means quo posito which being put regenerating grace should bee obtained As if grace regenerating were to bee dispensed according to an unregenerate persons works Of the same leaven savour your words following when you say That because they did not make better use of the means it was just with God to deny them greater means saving that here you may bee relieved by the ambiguity of the word means by shifting from one sense of it to another For if means bee taken in the same kinde to wit of outward means like â—â— it is just with God to reward the right use of smaller meanes with the bestowing of greater so it is just with God for the abuse of the smaller not onely to deny greater but to take away those smaller But as touching the granting or denying grace regenerative herein God carryeth himself meerely according to the good pleasure of his own will according to that of the Apostle Hee hath mercy on whom hee will and whom hee will hee hardneth Neither can it bee otherwise For as much as mercy in regenerating any man cannot bee shewed according unto good works and consequently the denying of mercy cannot proceed according to evill works as I have already demonstrated in the first place The Sixth Doubt Question 6. HOw may it appeare that the declaration of the equity and sufficiency of Gods justice is reall and not pretended since all things are carryed and come to passe by an absolute and unconditionall decree and providence exempli gratia that fact Act. 4. 28. 2. 23. Answer To say that God carryeth all things by an absolute and unconditionall decree of providence viz. opposing absolute to all conditions presupposed in the creature in my judgment is neither agreeing to the Doctrine of Scripture nor of our Divines who doe both teach that as God in the fulnesse of time doth administer and dispense the way of his providence so hee decreed to dispense them in the same manner from eternity Now in dispensing the performance of the Covenant of works the Lord punisheth and rewardeth the creature according to the condition of obedience or disobedience performed by it as it is at large described Levit. 26 Deut. 28. and therefore surely he decreed to carry such works of his providence upon the same conditions The places that may bee alledged to the contrary do speak of Gods Decree in delivering Christ to death for us which as it was a work of meere grace you may safely conceive it was decreed by an absolute and unconditionall decree of providence as generally the works of free grace are For either they depend on no condition in the creature or at least on none but such as God is pleased to work in us and for us And yet I beleeve that in your own judgement you think not that God did decree the death of Christ much lesse deliver him to death but upon condition of Adams fall If you say God did as well decree a sinfull manner of the death of Christ by the hands of the wicked as the death it self and that by an absolute an unconditionall decree I answer if you mean an unconditionall decree presupposing no condition in those creatures which were the wicked instruments of his death it is spoken without warrant either from those places or from any other That God gave up Judas to betray him it was the punishment of his covetousnesse and hypocrisie That God gave up the high Priests and Pharisees to conspire against him to deliver him to Pilate it was the punishment of their ambition and envy and in some of them their sin against the Holy Ghost That Pilate against his conscience gave iudgement against him it was the judgement of his carnall popularity and his worldly feare of Caesar That the common people and Souldiers cryed out against him and laid violent hands on him it was the punishment of their ignorance and infidelity Now it is out of all controversie that God doth not punish sin with sin nor decree to punish but upon condition of sin presupposed It is true indeed God worketh all things after the counsell of his will but that proveth not that God carryeth all things with an absolute and unconditionall decree of providence For it is the counsell of his will as to work the salvation of his Elect according to the Covenant of Grace freely and absolutely so to dispense rewards and punishments to the men of this world according to the condition of their obedience or disobedience There is therefore no place left for such a question viz. How it may appeare that the declaration of the equity of Gods Justice was not pretended but reall since all things are carryed and come to passe by an absolute and unconditionall decree of providence For neither are all things as it is evident so carryed and if they were I had rather such a question should come out of the mouth of an Arminian then of any godly and judicious Brother The Arminians you know upon a seeming faire pretence are wont to object against our Divines that God calleth the Reprobates rather simulate then sorio in semblance rather then in truth if hee hath before determined of them by an absolute and unconditionall decree But the same answer your selfe would return to their objection the same I return to your question with more probability yea I may truly say with more safety That no will of God is conditionall we have the concurrent consent both of our and Popish Divines For both Piscator maintaines it against Uorstius and Bradwardine demonstrates it And this condition which you speake of can be no lesse then some motive cause Aquinos hath professed that never any was so made as to affirm that there was any cause of Predestination quoad actum praedestinantis as touching the act of God predestinating and that for no other reason then because there can be no cause of the will of God quoad actum volentis as touching the act of God willing Whence it followeth manifestly that in like sort there can bee no cause of reprobation neither quoad actum reprobantis as touching the act of God reprobating and consequently no condition As for the contrary allegations out of Scripture and out of Divines I shall be content to consider them whensoever you shall produce them but I am perswaded you will not bee forwards to trouble your selfe there-about after I shall present unto you how incongruous a course you take to the justifying of that which here you affirme And not incongruous onely but
with death in case of disobedience I began to conceive that as the purpose of election was sutable to the Covenant of grace so sutable unto a Covenant of works must bee a purpose of retribution For how shall God covenant to retribute or recompence with life or death according to works if hee have no purpose at all of such retribution How shall the Covenant of works promise life upon condition of obedience if the purpose of reprobation have absolutely determined death upon all them within that Covenant without all respect of good or evill obedience or disobedience in any of them the grace of redemption offering the death of Christ and reaching forth some fruites thereof unto all as the promising and offering sufficient help to bring them to the knowledge of God and means of grace yea and sometime bestowing on them the participation of some excellent and common graces doth not make a third covenant partly of grace partly of works but bindeth such so much the more to keep the Covenants of works by how much the more helps and means God vouchsafeth them to keep it It is not the helps of grace offered or given that includeth men with in any part of the Covenant of grace but the condition whereupon it is offered or given Secondly if God offer grace and give though never so small even as a grain of Mustard-seed and promise to uphold it freely for Christ his sake and not according to our works it is a Covenant of Grace But if hee offer and give never so many gracious helps and means and gifts and uphold them according to the works of the creature it is still a Covenant of works as it was to the Angels that fell and to Adam though hee gave to both of them the whole Image of God and besides heaven it self to the one a Paradise to the other it is but the same covenant of works which God made with the world of mankinde after the fall and with Adam before the fall though Adam received greater means and helps to keep it then his posterity had after the fall Because still the condition of the Covenant was the same in both to reward them both according to their works So is it still but the same Covenant of works which God makes with mankinde when hee offereth them in Christ greater grace and helps to keep it then after the fall they could have attained unto without Christ because still the condition of the Covenant runneth in the same tenour to deal with them according to their works Neither doe I conceive any danger in the point though by this means obedience to Christ and walking worthy of him should bee commanded in the Law which is a covenant of works For if the infidelity and disobedience of the men of this world to the Gospel of Christ bee sin then are they also transgressors of the Law and then the contrary vertues are commanded in the Law Thirdly the Ceremonies of the Old Testament which were figures of Christ were commanded in the second precept of the Law was not Christ himself under those figures commanded also were they commanded to lay their hands on the sacrifices and not withall to lay their Faith on Christ were they commanded to look on the Brazen Serpent and not withall to behold Christ were they commanded to obey Moses and not withall the Prophet like unto Moses What then doe wee confound the Law and the Gospel God forbid The Law indeed commandeth to obey God in whatsoever hee had of old or in fulnesse of time should afterwards reveale to bee his will but it is one thing to command Christ to bee obeyed and revealed which after Christ is revealed even the Law also doth to all that heare it another thing it is to give Christ freely and faith to receive him and the spirit likewise to obey him yea and perseverance also notwithstanding our unworthinesse to continue in him all which the Gospel promiseth to the Elect of God Glory bee to God in Christ and peace upon Israel If the serious consideration of two convenants did turn the stream of your thoughts into this covenant it should seem you doe acknowledge a third covenant distinct from the former two Therefore I conceive there is an errour in the writing and that whereunto the stream of your thoughts was turned is not a different covenant from the former two but rather an opinion concerning reprobation different from that which is most generally received amongst our Divines And albeit hereupon you fell on this yet herehence it followeth not but that you might hereby fall upon laying a ground for three covenants ere you are aware Yet do I not charge you with this As in some respect you may seem to make three so in another respect you may seem to make but one if the covenant of retribution according unto works bee but one For I see no reason but Gods purpose of election may well passe for a purpose of retribution and consequently if the purpose of election and reprobation bee reduced unto one why may not the covenant of works and the covenant of grace by your rules bee reduced into one As election is Gods purpose to bestow everlasting life seeing God doth not purpose to bestow it but by way of reward of obedience of faith and repentance and good works it necessarily followeth that Gods election is his purpose of retribution But there is besides in election a purpose to work a certain number of men unto faith obedience and good works and unto a finall perseverance in them all So likewise between the covenant of the Law and the covenant of Grace there is this principall difference that God inables his elect to the performance of the one not of the other but as touching the reprobate hee inableth them to the performance of neither condition Subservient to Gods election of some is each covenant The covenant of works to humble them not onely upon the consideration of their sins whereby they have merited eternall death but especially upon consideration how their naturall corruption is so farre from being mastered and corrected by the Law as that on the contrary it is irritated and exasperated so much the more Then the covenant of grace to comfort them considering how the condition of life is adulced and tempered being from exact and strict obedience changed into faith and repentance but chiefely upon consideration that the word of this covenant is a word of power mastering their corruption and inabling to perform faith repentance and Evangelicall obedience in an acceptuble manner unto the Lord. Subservient to the purpose of reprobation may bee the Law only writen in mens hearts which very obscurely intimateth if at all any covenant made of everlasting life between God and man Where the word is revealed that in generall comprehending both Law and Gospel is subservient thereunto in the way of instruction and exhortation and the like thereby taking
away all excuse Of any other end intended towards them I know not except sometimes as Austin observeth Ut proficiant ad exteriorem vitae emendationem quo mitius puniantur And why I pray may not the covenant of workes promise life upon condition of obedience notwithstanding the purpose of reprobation hath absolutely determined death upon all them within the Covenant as well as the Covenant of grace threatens death upon condition of disobedience of faith and repentance notwithstanding that the purpose of election hath absolutely determined life upon all them within that Covenant And yet like as in election wee acknowledge a respect to obedience consequent thereunto in as much as it includes a purpose to give grace to work them to obedience though not any respect therto as antecedent to the decree it self how much more may you easily conceive that in reprobation wee deny not a respect to disobedience consequent for as much as it includes a purpose to deny grace which alone can prevent disobedience though not any respect to disobedience as antecedent to the decree of reprobation And to repeate by the way that which formerly hath been delivered Respect to disobedience as antecedent to the decree of damnation cannot bee imagined unlesse withall you imagine God did first decree to permit it and thereupon for the foresight thereof decree to damne for it Whence it followeth that permission of disobedience must bee first in intention in comparison with condemnation and consequently it must bee last in execution by your own rules formerly laid down as unquestionable foundations Yet doe not I maintain that God in any moment of nature doth first decree damnation and then decree the permission of sin for which hee damnes them I make these decrees not subordinate as most doe but co-ordinate and joynt decrees being onely concerning meanes tending to the same end And with Aquinas I say that reprobation includes Voluntatem permittendi culpam condemnationem inferendi proculpa The end whereof is the demonstration of his glory in the way of justice But withall I desire that culpa in this description of reprobation may bee understood aright and not as Arminius doth whose superficiall consideration of things is usually for his advantage making him thereby the more to abound in arguments for the impugning of his adversaries opinions according to his own shaping of them quite beside their meaning For culpa is not fin in generall in this definition but onely such a sin propter quod quis damnatur for which a man is damned that is finall perseverance in insidelity or impenitency When you say the grace of redemption offers the death of Christ and reacheth forth some fruite thereof unto all you walk according to your course in the clouds of your own mysteries What you mean by these fruites you speak of and by the reaching of them forth I am utterly to seek neither doth ought you have formerly delivered helpe mee in this But in these particulars it seems you love to speak darkly and keep your self to generall terms I know no condition proposed in the Gospel for receiving of any benefit from Christ but faith and repentance But you seem to bring in gracious helps for the obtaining of faith and repentance to bee tendred unto us for Christs sake upon other conditions I know not what neither have I hitherto received any ground of assurance from this your discourse that your self know what In the next place you seem to specifie what these fruites are as when you say that it promiseth and offereth sufficient helpe to bring them to the knowledge of God and means of grace still keeping your self in the generall as if you feared to bee understood And I wonder not a little that your self being a man of such reputation and much exercised in giving satisfaction addressing your self to give satisfactivn in so tender and precious points of Divinity as these should deliver your self in so strange a language But let us take the more paines in discussing the clouds of your Phrasiologies When you say the grace of redemption promiseth and offereth sufficient helps your meaning must bee that the Gospel of Christ doth promise and offer this for as much as wee are acquainted with no promises of Grace but in the Gospel Yet this phrase of expressing used by you is enough to trouble a Reader who when the matter wee treat of is difficult enough might justly desire that hee might not bee put to other trouble as to interpret mens expressions Yet it may bee you may think to have a ground for this out of Saint Paul where hee saith The grace of God which bringeth salvation hath appeared unto all teaching us to deny ungodlinesse and by which grace hee seemes to meane the Gospel Bee it so yet Saint Paul doth not call it the grace of redemption as you doe Redemption in Scripture phrase signifies forgivenesse of sins Ephes 1. 7. and Col. 1. 14. If this bee your meaning I finde no congruity in this your affirmation For what will you say the Gospel preached doth promise and offer to bring men to the knowledge of God and means of grace I had thought rather it had brought the knowledge of God and meanes of grace to them Or rather is the very bringing of it or to speak more properly is the very means of grace it self All which considered I am yet to seek of your meaning I finde it so miserably involved and that in the very close of all enough to make any intelligent Reader despaire to receive satisfaction from you when in the very last act hee shall finde himselfe so farre from making any tolerable construction of your words thereby to pick out any sober meaning Then againe by offering helps you seem to imply some termes or condition whereupon it is offered them but no such condition is expressed by you If it had perhaps thereby wee might have taken the altitude I mean the depth of your meaning throughout The same grace of redemption bestows also you say sometimes some excellent though common graces I have heard I confesse you stand much upon common graces But what they are and to what end they tend and whether absolutely or conditionally imparted according to your opinion when I shall bee sufficiently informed I will doe my best indevour to weigh them in the ballance of Christian and Scholasticall examination and accordingly to give them that due respect which belongs unto them It may bee about a third covenant which they might seem to make partly of grace and partly of works I should not bee much contentious Yet it followeth not that because they doe binde the more to the keeping of the Covenant of works as having more means and helps vouchsafed unto them therefore it doth not make a third Covenant You say it is not the helps of grace offered or given that include men within any part of the covenant of grace but the condition whereupon it is
7. 23. And this price wherewith Christ hath bought that which hee hath bought is his blood Rev. 5. 9. 1 Pet. 1. 18. But blood is no sit price wherewith to buy Dominion His blood is propitiatory and satisfactory and so fit onely to buy poore soules and to save them from condemnation And accordingly the life that hee gave for many was given by the way of ransome Matth. 20. 24. So that persons thereby are ransomed rather then any generall dominion procured And is it sit to say that Christ by his blood obtained dominion over the wicked to damn them for their sins Rather the power which hee obtained was to give eternall life to them whom his Father had given him Job 17. 2. and that in despite of sin Againe is it fit to say that Christ by his blood bought dominion over brute and senselesse creatures Or that by his blood hee obtained dominion over Angels and Devils Whom Christ bought hee bought unto God Rev. 5. 9. And shall wee say that by his death hee bought unto God the dominion over Reprobates whether Men or Angels and over all other creatures Again whom hee bought hee bought from the earth Rev. 14. 8. And from men ver 4. Can this bee verifyed of Angels of light and of angels of darknesse and of reprobate men and of all Gods creatures Lastly whom hee bought by his blood hee redeemed from their vain conversation 1 Pet. 1. 18. So hee did not redeem either reprobate men or reprobate angels and as for the Elect Angels they stood not in need of any such Redemption much lesse the brute creatures of God Yet even of some that were no better then Reprobates it is said that hee redeemed them 2 Pet. 2. 1. And hence Arminius inserres that the most wicked are redeemed by Christ and that in the same sense that Gods Elect are redeemed by Christ You say hee redeemed even the Reprobates but not in the same manner as hee redeemed the Elect but onely that hee bought the dominion of them But this seems a forced interpretation For whom hee hath bought they are his in speciall manner But to hee Christs is peculiar to Gods Elect 2 Cor. 3. ult And hence the Apostle inferreth Glorifie God in your bodies 1 Cor. 6. ult You will say In what sense doth the Apostle say of wicked men that the Lord redeemed them I answer it may bee said in the same sense wherein it is said of the gods of Damascus that they plagued Ahaz not that indeed they plagued him or had any power to plague him for An Idol is nothing saith Paul that is hath no power to doe good or evill but it was Ahaz his opinion that they plagued him and so hee sacrificed unto them Again their former profession was such that they were the redeemed of the Lord as well as any other So Piscator interpretech that place in Peter as spoken not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as it were so indeed but in their opinion onely or in the common opinion of others The creature likewise shall bee restored by him Act. 3. For the Heavens must contain him till the time come that God hath appointed for the restoring of all things But that redemption is not yet neither hath hee purchased that redemption with his blood Wee deny not that all creatures are under the dominion of Christ but that they should bee translated into his dominion by way of purchase by his blood that seemes to mee a strange conceit Yet it sufficeth us that you confesse that Turks together with their Infants are not translated into the kingdome of Grace By Infants of Turks wee understand none other then such as dye in their Infancy and I wonder you should distinguish betwixt them Why you should reckon the condition of Infants deceasing out of the Church amongst the number of the secret things of the Lord I see no reason Are they not born children of wrath And if they continue so from the time of their conception unto their birth why not as well from the time of their birth to the time of their death dying in their Infancy And can wee doubt what is the condition of those who dye children of wrath doth not God say of the Sodomites that they suffer the vengeance of eternall fire and were there think you no Infants at all amongst them As for those who are commended to the blessing of Christ I make no question but that of such is the Kingdom of God For the Apostle teacheth us that if but one parent bee a beleever the children are holy but if neither are they are unclean But if they die in their uncleanenesse unwashed unsanctifyed what shall become of them You doe well in mine opinion to range little children under the covenant of their Parents that I like well but I like not so well the reason whereby you inforce it For the sins of the Father who is under one Covenant may bee visited upon their children unto the third and fourth generation who are under another covenant For the sins committed in the dayes of Manasses were in the captivity of Babylon visited upon the children in a fourth generation after and that upon as gracious children as were those that were represented by the basket of good figges Jer. 24. And the Covenant between Jonathan and David was only the preservative for keeping gracious Mephibosheth from having visited upon him the sins of his Grandfather Saul in slaying the Gibeonites Neither yet have wee cause to complain as the heathen doth Delicta majorum immeritus lues Romane For if I mistake not there is a great deale of difference between punishing the Son for the sin of the Father which hath no place at all in Gods providence excepting the case of punishing originall sin if so it hath place in that and visiting the sin of the Father upon the Son This being the punishment of the Father rather then of the Son And God being able to sanctifie any temporall affliction that falleth upon the son for the sin of his Father either while the Father liveth or after and to make it fall amongst the number of those things which work together for his good The Eighth and lost Doubt Question 8. HOw may it appeare that this makes not three Covenants The first of works requiring perfect obedience The second of grace promising Christ and all his graces even faith in him The third partly of grace providing a redemption and promising sufficient help partly as requiring both what wee can doe of our selves and Gods helpe proceeding with us accordingly Answer This frame of Doctrine is so farre from making three Covenants that the serious meditation of two Covenants was one of the principall reasons that first turned the stream of my thoughts into this covenant For when I saw that the Covenant of works did in justice reward according to works as well with life upon condition of obedience as