life and Act. 2. last God added daylye to the Church such as shoulde be saved and the Apostle thus collects the Election of the Thessalonians 1. Thes. 1.3 we remember the worke of your faith the labour of your love the patience of your hope 4 Knowing beloved brethren that ye are Elect of God 2. Thess. 2 13. wee ought to give thanks alwaies to God for you brethren beloved of the Lord because that God hath from the bâ—ginning chosen you to salvation through sanctification of the spirit and faith of the truth In like sort thy Prompter will not have the promises of sâ—lvation in Christ made universally to all to be made absolutely but conditionally and we willingly extende this universalitie to all and every one provided he believe in Christ so that unlesse thou believest this Suggester can give thee no interest in them as formerly he hath signified sufficiently and in case thou believest in Christ we can by our doctrine allowe thee as great an interest in them as he can But if it be founde that indeede none but Gods elect doe believe which this Author will not deny provided that by faith be understood finall perseverance therin it will followe herupon that in the issue none but Gods elect shall have these gracious promises accomplished upon them Neyther will this Author I trowe be so bolde as to tel thee that in scripture there is any mention made of thee in particular more then of himselfe neyther will he say that any testimony of Angell or Prophet is required to assure thee that these promises doe more particularly concern thee then any other Only if thou believest in Christ then he can assure thee that they belong unto thee and in that case so can we and more then that that by faith thou shalt receave the Spirit of God which shall testifie unto thee that thou art the childe of God yea and that this Spirit shall and doth seale thee to the day of redemtion as much as to say give thee assurance of thy perseverance unto the ende as being kept by the power of God through faith unto salvation which the Arminians doctrine can no way assure thee of So that were the number of reprobates more then it is yet by faith thou mayst be assured thou art none of them according to our doctrine without faith no Arminian can assure thee that thou are none of them no nor by faith neyther And yet consider there is nothing but sophistry in all this For consider thou art one brought forth into the world under the winges of God and in the bosome of his Church what if the number of reprobates were farre more then twelve times greater then the number of Gods elect yet considering how great a part of the world is possessed with heathens Savages Turkes and Saracens and Moores thou wilt finde Christendom to be but a small number of them allthough the Gospell be spread in these dayes farther then ever it was hertofore Then consider amongst them that beare the name of Christians how many sects there be miserably estranged from the true doctrine of Christianitie as Coptites Nestorians Armenians the Greeke Church and the Church of Rome here in the west what an handfull is left of those wherin the truth of God is not subject to the same corruption nor the holy worship of God defiled with the same superstitions what reason hast thou to trouble thy selfe with consideration of the small number of Gods elect great number of reprobates To receave comfort the way is playne and short if thou beleevest in Christ a fountayne of consolation is opened unto thee by our doctrine so long as thou believest not this Author hath as good as expressely signified that no comfort is applyable unto thee from the death of Christ. And over and above we say that by faith in Christ thou mayst be assured of thine election accordâ—ng unto our doctrine not so according to the doctrine of Arminians The second Section THerupon our consolator instructed in the Schoole of Dort will alleage unto him the judgment of charitie which praesumeth well of every one seing that God doth as litle reveale the decree of reprobation as that of election But this patient will not there finde the least assurance and that for many reasons 1. First because this judgment of charitiâ— which presumeth well if a man apply it generally unto all doth necessarily proove false The comforter not daring to mainteyne these two propositions together that Christ dyed for all men and that he dyed for a very small number 2. Secondly the judgment of charitie haâ—h never any place when we must have the certitude of faith to believe or doe any thing with a good conscience 3. Thirdly the judgment of charity extends it selfe no farther then to the suppressing of sinister opinions and suspicions too lightly conceaved against ones neighbour whose infirmities it commands us to conceale without preaching any falshood to him When I see any one pâ—esent himselfe at the table of the Lord in the judgment of charity I thinke him to be prepared as he ought seing nothing to the contrary But that they who are thus well pâ—epared doe theâ—e participate to their soules healthe this I believe with the judgment of faith which suffereth nothing that is or may be to be false So likewise when I see a sicke man which is giving up the Ghâ—st calling upon Iesus Christ I believe in charity that he dyed a Christian. But that God makes them happy who depart in the true faith of our Lord and Saviour this I believe with the certitude of faith and in such a manner as it is impossible for me to be deceaved which yet notwithstanding both may and often doth happen in the judgment of charitie In a word the judgment of charitie hath no place but in those thinges only that are betweene man and man But when there is a question of the divine promises which have their foundation in divine truâ—h there is then required a certitude of faith wherin there is nothing to be found that is eyther false or doubtfull If every one should say we should presume every one to be of the number of the elect untill he appeare to be the contrary the patient will answeare that by outward appearence we can knowe nothing eyther of election or reprobation even by the judgment of the two Synods And that therfore it is not sufficient to presume but that allso we must have a full and perfect assurance that Christ dyed for him whom we goe about to comfort which assurance is not to be found in the doctrine authorised at Dort seing it denyeth that Christ dyed for all men This Author may proove a valiant champion and aâ—tâ—yne to very great atchievements upon his enemies when he prescribes unto his adversaries how they shall strike yet this is his course all along And I commend his wiâ—t more then his valour in this
for us that it extends so farre therfore without just cause we must not conceave otherwise of them then that they are in the state of grace and consequently that they are elect And no other kinde of certitude is required in the case we treate of so that this Author caryeth himselfe miserably extravagant in his very extravagancyes And as for an afflicted soule we have reason to conceave better of him then of civill Christians for as much as his state is not so obnoxious to hypocrisie as is the condition of Christians who are nothing exercised with the terrors of God and with the affrightments of a tender conscience Be it so that it hath course only betweene man and man this judgment of charitie such is the case we treate of For as for the afflicted soule we doe not say that in the judgment of charitie he is bound to conceave that he is an elect of God any farther then he hath cause to conceave that he is in the state of faith But we come to the application which he makes herof to divine promises Now we willingly professe that divine promises are to be believed by certentie of faith we doe not say nor I presume was ever any of our divines knowne to say that the truth of divine promises was to be believed by the judgment of charitie Whosoever believes shall be saved we apprehende this by certeintie of faith not out of any judgment of charitie what a wilde race doth this Author runne in his roaving discourse We will be bolde to affirm that every one is to believe that he is of the number of Gods elect so farre forth as he knowes himselfe to have faith in Christ which as it is a gift of God Philip. 1.29 Eph. 2.8 so God giveth us his Spirit by the hearing of faith that we may knowe those things that are given to us of God 1. Cor. 2.12 But this to witt whether a man hath true faith or no though it be knowne to him that hath it yet is it not knowne to others any otherwise then by the judgment of charitie Yet Paul was confident of the truth of the Thessalonians faith and consequently of their election 1. Thess. 1.3.4 and 2. Thess. 2.13 It is untrue that we must have a sufficient assurance that Christ dyed to procure pardon of sin and salvation of soule absolutely for him whom we goe about to comfort it is enough that Christ dyed to procure these benefites for him condiâ—ionally to witt in case he believe and repent and of this we have a most sufficient assurance But these disputers like owles fly abroade only in the night of darknes and confusion but let the light of distinction come and then t is time to hide themselves in their close harbours for shame But over and above we can treate with our Patiens about Christs dying not only to procure pardon of sinne and salvation of soule conditionally to witt in case they believe and repent but allso for procuring the gift of faith and repentance for them allso wherof we have the better hope when we consider their afflicted condition this being Gods usuall course to transforme them into the image of Christ crucyfyed first then rising from the dead by making them to feele the fellowshippe of Christs passions and the power of his resurrection Now this way of consolation is quite out of the Arminians element The third Section THe minister or Comforter will then aske the patient if he never felt the witnes of adoption which the Spirit of God beareth with the Spirit of the elect And if he be assured that he once had faith he may be certeyne that he hath it still notwithstanding the small fruit that it produceth Wherunto the Patient will reply that Calvin himself doth much trouble obscure this doctrine of certitude in his Institut lib. 3. cap. 2. parag 10. where saith he The heart of man hath so many secret corners of vanitie is so full of so many hiding holes of lying is covered with such guilefull hypocrisie that it dâ—ceaveth it selfe and persuadeth him that he hath true faith when he hath it not If the patient acknowledgeth that he never found this testimony in his heart his comforter will answere him in the same manner as he formerly did the profane when he tooke upon him the office of a censurer and corrector to witt how that all are not called at the same houre But if the patient doe then aske him some assurance that he shall be thus efficaciously called before his death the comforter will finde none for him eyther at Dort or Arles only he will tell him that assuredly Christ dyed for him if so be he believes in him wherin he will shewe himselfe eyther a praevaricator of his owne side and an overthrower of the doctrine of the Synods or else that he is deprived of common sense For if he give the selfe same consolation to all that are sicke to all that are afflicted yea even to those who for their greater offenses are ledde to execution and if this consolation be founded upon the truth doth it not then follow that Christ dyed for all and every one And if he so understandeth it that this becommeth true by the faith which the Patient addeth to the discâ—urse of the Minister he hath lost his sense in affirming that the object of faith or thing proposed to be believed receaveth its truth and dependeâ—h of the consent and beliefe of men who by his approbation and faith hath no more power to make that true which is false in it self then to make that false by his incredulitie which in it self is true The incredulitie of man may deprive him of the benefiâ—e of this death yet can it not make that Christ suffered not this death to testifie his love unto all mankind universally even as all are bound to believe in him and yet no man bound to believe that which is false The Apostle saith that God will sende the Spirit of errour upon them that have not receaved the love of the truth And yet according to the Doctrine of Dort he would have all men first to beleeve that Christ dyed for him which is false in the judgemen of the Synod and then afterward for believing this falshood he shall be punished with the Spirit of errour for giving credence to a lye Consid. That there is a Spirit of adoption whereby we cry Abba Father is as true as the word of God is true as also that his Spirit doth testifie together with our Spirit that we are the Sonnes of God And that there is no falling away from the state of sanctifying grace we are ready to mainteyne according unto Gods word whensoever we shall be called thereunto Of some Apostates S. Iohn writes plainely saying They went out from us but they were not of us for had they bene of us they had continued wih us By faith we are built on
Christ as on a rocke and our Saviour hath tolde us that the gates of Hell shall not prevayle against them that are built thereon and no meâ—veyle for they are kept by the power of God through Faith unto salvation And consequently whosoever is assured that he once had Faith may be as well assured that he hath it still Peter sinned fowly in denying his Master yet Christ had prayed for him that his faith should not fayle Anâ— not for Peter onely did our Saviour pray but for all those whom his Father had given hâ—m and that in this forme Father keepe them in thy name Ioh. 17. Nor for those onely whom his Father had at that time given him but for those also who hereafter should beleeve through their word Ioh. 17. And we know full well what smal fruit Peters faith brought forth at thâ—t time when he denyed his Master and in David also when he sinned in the matter of Vriah yet would not Bertius professe that David by those sinnes of his had deprived himself of the Spirit of God and that propter graves causas Neither doth it follow that because true faith bringeth forth small fruit at sometimes as in the houre of temtation and when a man sinkes under it therefore it brings forth small fruit simply as this Author caryeth the matter It is untrue that Calvin doth troâ—ble or obscure this doctâ—ine of Certitude and that the Patient will say so is but this Authors fictâ—on if he should say so we will be as ready to disproove it The words of Calvin are these Tot vanitatis recessus habet tot mendacii latebris scatet cor humanum tam fraudulenta hypocrisi obâ—ectum est ut seipsum saepe fallat He might as well have said that the H. Ghost troubles obscures this doctrine of Certitude by saying That the heart of man is deceitfull above all things who can know it But the Apostle makes this use of it 2. Cor. 12.5 Examine your selves whether you are in the faith proove your selves know ye not your selves that Christ is in you except ye be reprobates There is indeede a secret hypocrisie unknowne to a mans owne heart as when he presumes that all thinges goe well betweene him and God when indeede it is not so their rightousnes such as it is is not simulata conterfeyted by them but they deceave themselves as well as others and from such a state a man may fall as Austin acknowledgeth who nevertheles cleerly professeth his minde that no man falls away from the state of spirituall and wholsome repentance that being such a condition as wherunto God never brings any one whome he hath not predestinate Istorum that is non praedestinatorum neminem adducit ad spiritualem salubreÌ„ paenitentiam qua homo reconciliatur Deo in Christo five illis ampliorem patientiam five non imparem praebeat Contr. 〈◊〉 Pelag. lib. 5. cap. 4. This is not the case of an afflicted soule the hypocrite is secure and without suspicion of the integritie of his condition in the state of grace but the afflicted soule is too suspicious of himself conceaving his faith at the best to be but counterfeyte this is his sorrow this is the cause of the disquietnesse of his minde and whereof we may take good advantage for his consolation both in respect that he judgeth and condemneth himself And in this case the word of God assures us we shall not be judged of the Lord as also that hereby is clearly manifested a desire to be free from hypocrisie to be in a confortable condition by a true and sincere faith in Christ Now these are manifest evidences of the life of grace Not to speake of generall grounds of consolation such as these Blessed are they that mourne they shall be comforted Blessed are they that hunger thirst after righteousnesse they shall be filled It is true that all are not called at the same houre and seeing affliction especially when it is of a spiâ—ituall nature is the ordinary introduction into the state of grace in the course of Gods providence like as the valley of Achor was a doore of hope unto the Children of Israell and our Saviour in going to Ierusalem the vision of peace did commonly take Bâ—thany the house of mourning in his way we have cause to conceave good hope that thâ—se pangs may be as the pangs of childbirth unto an afflicted soul. But yet we will not satisfy our selves with our Patients saying that he never felt the testimony of adoption in his heart as therupon to conclude that as yet he is but in the state of nature and not washed from his filthines we will take notice of all circumstances of his cariage in this condition and of such observations as we have made of them in the course of their conversation for the time past and not suffer a melancholy passion to obscure the mercy of God towards them we will be very loath to be streitned in our proceedings in the course of our consolation by a Comaedians witt that coms to discourse of such tender pointes as if he came to make a play or to act a part upon the stage to make his Arminian hearers sport In the next place he puts a most absurd demaund in the mouth of his Patient requiring forsooth some assurance that he shal be thus efficaciously called before his death A demaund I am verily persuaded never brought to light but by Arminian invention Can any Arminian assure their Patients of any such condition We willingly professe we can assure none therof but where we find men afflicted in soule through conscience of sinne and a fearfull apprehension of Gods wrath this Spirit of bondage makes us to conceave hope that a child is now come unto his birth and that there shall not want strength in good time to bring him forth We are not likely to tell him that Christ surely dyed for him if so be he believes in him this is a Gossips bowle of this Authors making to carouse an health to his companions But by the way it appeares that howsoever this Comedian did at the first entrance hereupon professe that consolation in Christs death was not actually applyable to any but such as beleeve in Christ and consequently that a man can have no confort in Christ untill he beleeve in him by a true and lively faith yet he carryeth the matter so as if this were comfort enough to a man to believe that Christ dyed for him albeit as yet he hath obteyned no true faith in Christ wheras it is apparant that no more consolation can arise is this case to a Christian then to a Turke to a childe of God then to a childe of the divil to an elect then to a reprobate For their doctrine is that Christ dyed indifferently for all Yet albeit this practise of his is base enough at pleasure to putt upon us what cause of consolation he
corruption of the worship and service of God with superstition idolatry Yet amongst them all is the Gospell preached What colour of reason then is there to conceave that in joyning with us any should suspect himself to be of the number of the Reprobates rather then of Gods elect although the most part of them to whom the Gospell is preached were reprobates But suppose that in every congregation the most part were reprobates If they are so allready before the Infidell comes to joyne himself unto us the number of the most being up allready on the reprobates part what reason hath he to conceave that he is of the number of them rather then of Gods Elect Againe his case is different from all the rest for all the rest have beene borne and brought up in the Church of God and therefore it is more hard to distinguish betweene true faith and hypocrisie But in case an Infidell convert and become a Christian This alteration is so great that it is more likely to affoord him better evidence and assurance of his election then others have whose conversion hath not beene from Infidelitie to Christianitie For all that are brought up in the Church of God whatsoever their hearts be yet they have alwayes concurred in the profession of Christianitie Adde to this why should it be more likely that he is of the number of Reprobates then any other upon this ground that the most part are Reprobates And if it be as likely for all and every one then it were most likely that all every one were reprobates which is contradictious to the suppositioÌ„ Lastly what if it were more likely as he speaketh shall this be a sufficient motive not to hearkeÌ„ at all to the doctrine of the Gospell The coÌ„mon practise of the world doth manifest this to be most untrue as it appeares by mens forwardnes to venture in lotteryes where it is most certeyn that the greatest part by farre sit downe with losse At the poole of Bethesda how many wayted for the mooving of the waters by an Angell yet but one could be cured namely he that prevented all the rest in stepping into the poole Nay we reade how that a creeple wayted there amongst the â—est and how unlikely a thing was it that he could get in before the rest yet there he wayted in hope And what if some are more hardned upon the hearing of the word is this any discouragement to us to present our selves before the Lord and to be humbled at his feete to heare the word In the course of his fiction he feignes his proselyte to remember somewhat out of Calvin namely that God directeth his word unto them wherby he makes them more deafe sheweth them the light of the Gospell to blinde their eyes but he tells not where Calvin sayth so But are not these the words of Calvin which here he shewes his teeth at Ecce vocem ad eos dirigit sed ut magis obsurdescant lucem accendit sed ut reddantur caeciores Now Calvin here in speakes not out of his owne Spirite but represents the word of God as playnly signifying so much in his judgment and gives reference to the place immediately related by him in the first word Ecce and the places immediately before alleaged by him partly out of Esa. 6 9. and partly out of Ioh. 12.34 His words are these Sed magis etiamnuÌ„ premit I saiae prophetia Sic enim a Domino dimittitur Vade dic filijs Israel Audiendo audite ne intelligatis Videndo videte nesciatis Obstina cor populi hujus aures eius aggrava oculos eius obline Vt ne fortè videat oculis suis corde intelligat quò conversus sanetur And hereupon he saith Ecce vocem ad eos dirigit sed ut magis absurdescant lucem accendit sed ut reddantur caciores Now this Author blames not Calvin either for false translation of the Prophets or for false interpretation of them onely takes his words a part from the place quoted by him as if he delivered this at large out of his owne doctrine without reference to any particular passage of holy scripture by concealing the place where Calvin writes this thought himself safe from having his unconscionable caryage herein discovered Yet Calvin sayth noâ— that God by his word doth make them more deafe or blindes their eyes as this Author forgeth Calvins wordes He signifies only Gods intention that they shoulde herupon be more deafened and blinded and Saint Peter as good as in expresse termes professeth as much where he sayth of some that Christ is a stone to stumble at and a rocke of offense to witt to them that stumble at the word being disobedient and that to this thing they were even ordeyned But how come they to be more deafened and blinded upon hearing the word as Act. 19.9 it is sayde that some herupon were hardned and disobeyed speaking evill of the way of God before the multitude surely after the same manner that Saint Paul sayth some are the worse for Gods lawe Sinne sayth he tooke occasion by the commandement and wrought in me all manner of concupiscence So then their owne corruption is it that blindes them deafens them hardens them more and more together with the God of this world 2. Cor. 4.3 God only refuseth to cure that natural infidelity impenitency he finds in them and in this respect only he is sayde to harden them to blinde them that is in denying mercy according to that Rom. 9.18 God hath mercy on whom he will and whom he will he hardeneth And our Saviour was not ashamed to professe to the faces of the Iewes Therfore we heare not my woordes because ye are not of God And Ioh. 12.39 Therfore they coulde not believe because that Isaias sayth againe He hath blinded their eyes hardned their hearts that they should not see which theyr eyes nor understaÌ„d with their heart should be converted I should heale them Yet this Author to shewe of what Spirit he is and how opposiâ—e to the Spirit of Christ and his Apostles as if he were neyther new nor old Evangelist but a very Atheist rather woulde as much oppose them all as he opposeth Calvin if he dâ—â—st reproâ—heth us with this very doctrine as namely that therfore men cannot believe because God would not give them grace sufficient to believe which is as much as to reproache us for saying that all men are born in sinne that infidelitie and impenitency is naturall unto all God alone can cure it I wonder they doe not call Moses to a reckoning also and reproach him for saying as he doth unto the Iewes Ye have seene all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh and unto all his Servants and unto all his Land The great temptations which thine eyes have seen those great miracles and wonders Yet the
by men on earth be it good or evill commeth not to passe but by the most efficacious decree and ordinance of God which doth all in all Now what followes here hence by this Authors artifice but that therfore there is eyther no filthines in sinne no scandall therby to our neighbour no ingratitude to our creator and redeemer and that the menaces of the law and vengeance of God are represented in vayne or at least that they are not to be reproved for their sinne Now since by this Authors confession we maynteyne that good comes to passe by Gods efficacious decree as well as evill it followeth as well eyther that there is no beautie in goodnes or obedience no benefite therby redoundes to our neighbour no thaÌ„kfulnes manifested therby to our creator redeemer or at least no man is to be commended for it and that the promises of the law and the rewards of God are represented in vayne eyther to be mooved therby unto obedience or to be comforted and reioyce therin upon obedience To avoyde which inconvenience if we will be advised by this old Evangelist it were very fitt that we deny eyther evill or good to come to passe by Gods efficacious decree but left to the wills of men namely to believe if they will and repent if they will and that a man is as well able to repent with Paul as to committ treason with Iudas And albeit to obteyne mercy be clearely to believe Rom. 11.30 and the Apostle as clearly professeth that God hath mercy on whom he will and whom he will he hardeneth yet Aristotle doth not neyther doe these old Evangelists seeme to acknowledge any such oracle neyther doth that give any satisfaction to their argument Now Peter dealt with the Iewes in convicting them of crucifying the Sonne of God Act. 2. But this Author did not appeare in that assembly or any of his Spirit But if they had bene indoctrinated by this Author they might have sayde being better seene in Saint Peters doctrine then in maynteyning a good conscience they would have sent S. Peter to his owne principles and maximes and woulde much muse how Saint Peter shoulde be ignorant of his owne faith namely that Both Herod and Pontius Pilate together with the Gentiles and People of Israel were gathered together against the holy Sonne of God to doe what Gods hand and Gods counsayle had predetermined to be done Act 4.28 And indeede Peter feared no such colours nay he was so farre from fearinge it that he tells them as much to their face in that very sermon of his verse 22.13 Ye men of Israel sayth he heare these wordes Iesus of Nazareth a man approoved of God among you with great workes and wonders and signes which God did by him in the midst of you as ye your selves allso know Him being delivered by the determinate Counsell and foreknowledge of God after you had taken with wicked hands you have crucified slayne In the same breath both convicting them of crucifying Christ and withall acknowledging that he was delivered by the determinate Counsell and foreknowledge of God The meaning whereof is fully sett downe Act. 4.28 To this effect namely that what contumelious outrages soever they committed upon the person of the Sonne of God in all this they did but that which Gods hand and Gods counsell had praedetermined to be done In like sort Moses feared not the like colours of opposition which are so plausible to this old Evangelist who derives his Gospell from antiquitie beyond eyther Paul or Moses seeing such as concurre with them he accoumpts no better then new Evangelists For Moses reprooving the Iewes for their unprofitablenesse and hardnesse of heart as who neyther by Gods word nor by Gods workes were hitherto brought unto repentance unto obedience feared not at all least some of them should answer him in the like manner say Good Syr remember your self what doe you meane to blame us for this Doe you expect that they should heare who have no eares or that they should see who have no eyes or that they should perceave who have no hearts Or can you be ignorant that hitherto God hath given us none of all these And as he hath given us none of all these so he determined by his efficacious decree to give us none of all these which is in affect as much as by his efficacious decree to determine that we should neyther heare nor see nor perceave hitherunto I say Moses was so farre from fearing any such opposition that he seemed rather to feare least they would not take notice of the hand of God in this And therefore acquaints them with it particularly in this manner Ye have seene all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh and unto all his Servents and unto all his Land The great temtations which thine eyes have seene those great miracles and wonders yet the Lord hath not given you an heart to perceave and eyes to see and eare to heare unto this day Deut. 24 2 3 4. Yet let us not suffer this Author to passe unconvicted of his ignorance and vnlearnednes First that nothing comes to passe which God did not decree shoulde come to passe we are ready to enter the lists of disputation herabouts with this Author which he declines throughout taking the contrary for principles and laying them as foundations of his cause most congruosly for fitt it is that a rottâ—n cause shoulde have a rotten foundation and to proove our Tenet by cleere and invincible demonstration and make it appeare that in respect of whatsoever future thinge they deny the decree in respect therof they must withall be driven to deny the foreknowledge of God and turne direct Atheistes But furthermore we discourse not of this decree of God as this Author supposeth as if it passed upon all things without distinction For first we distinguish betweene good and evill Good things we say God decreed should come to passe by his effection but evill things he decreed they should com to passe onely by his permission And therefore he deales falsely in imputing unto us that God workes all in all by all that he workes understanding both good and evill We teach with Austin that Malum non habet causam efficientem but deficientem If God will not worke a man unto faith or to that which is good this is enough to prostitute him to infidelitie or unto any thing that is evill Further we distinguish of things that are good For either they are good naturally or good spiritually Such things as are good onely naturally Gods decrees shall come to passe by his effection and that onely by a single influence which we call influence generall unto the act of every thing But as for such things as are good spiritually we say God decrees such things shall come to passe by his effection and that by a double influence one generall unto the substance of
did beseeche you So the Iewes with their Fathers resisted the holy Ghost Act. 7.51 For as much as the wordes delivered unto theÌ„ which they resisted were sent by the Lord of hosts in his Spirit by the ministery of his prophets Zach. 7.12 accordingly God is sayde to have protested among them by his Spirit by the handes of the prophets but they would not heare Nehem. 9.30 But they doe not resist nor can resist the holy Ghost working immediately and physically upon their wills the act of conversion and physicall or rather hyperphysicall transmutation We willingly confesse that the elect resist neyther tending to their first conversion provided the time be come which God hath appoynted for their conversion till then they resist all exhortations tending thereunto as well as others but as for any divine act for a physicall transmutation of their wills they are not made pertakers thereof till the time of their effectuall calling Yet after their effectuall calling as they doe too often disobey God in his particular exhortations So likewise they have cause sometimes to expostulate with God for hardning their hearts against his feare But in their first conversion he doth not only pierce their eares the word of the minister being able enough for that but he gives them eares to heare so also he gives them eyes to see and as for the opening of the heart that also I take to be all one with giving them an heart Deut. 29.4 Now hereupon this Author tells us we must be driven to confesse that the word preached for the most part is destitute of that operation of the Holy Ghost as it appeares by the misprise that the most part make of it which cannot be when the efficacy of the spirit doth accompany it but this is untrue we are not driven nor neede to be driven hereunto we must willingly acknowledge it rightly understood namely that God â—nto the outward ministery of the word doth not for the â—ost part adde the efficacy of his Spirit to worke men unto faith and repentance as it is most evident by experience and our Saviour in the parable of the sower that went forth to sowe his seede teacheth us as much And the Prophet Esay also when prophecying of the times of the Gospell he beginnes thus Who hath beleeved our report and giving the cause hereof in the next words addeth And to whom is the arme of the Lord revealed But as touching the consequence herhence deduced namely that the whole ministery is but a dance no more cooperating wâ—th mans conversion then the clay which our Saviour applyed to the eyes of the blind did unto his sight or the sole voyce calling upon Lazarus made him to rise out of his grave Here this great master of ceremonies is miserably out in his formalities as well as in his realities It followeth not herehence that the ministery is a dance but a piping rather as our Saviour signifies in the Gospell when he sayth wherunto shall I liken this generation they are like to litle Châ—ldren sitting in the market place and saying we have piped unto you but ye have not danced we have mourned unto you but you have not wept yet piping is a naturall provocation to dance but the exhortation of the word without a more speciall operation of Gods Spirit is no provocat on at all to believe how can it be to naturall man to whom it seemes foolishnes and witt wisdome is naturally more affected by men then honestie For qui velit ingenio cedere rariu erit and the Italians have a proverbe that witt is aequally divided and the instance is given thus Let a proclamation be made that all Taylers appearing in an assembly stand up in this case Taylers will stand up and none but Taylers so of shoemakers so of other â—â—ades But if a proclamation be made that all wise men should stand up every one will be ready enough to stand up men of the meanest trade being apt to conceave that they are likely enough to be as wise as they who are of the best Yet by this Authors leave the ministâ—ry of the word confers more to a mans conversion then the clay did for ought I know to the curing of the blinde mans eyes c. For the word informes what is to be beleeved and likewise what is to be practised though to discerne the wisedom of God in the one and to be in love with the other and to feele the power of God in both requires another operation of the Spirit oâ— God to the inlightning of the minde and renewing of the will He that said nature doth nothing in vaine saâ—de God and nature doe nothing in vayne so that there was litle neede of such a gradation as here is made Nâ—yther is the ministery of the word in vayne though all or the most part are not converted by it For it informes all it takes away excuse from all they cannot say si audivissem credidâ—ssem they know hereby a Prophet hath beene amongst them though they who yeelde obedience to it have no need of any such excuse and for their sakes it is principally intended as appeares both by the revelation made to Paul Act. 18. Feare not and holde not thy peace for no man shall lay holde on thee to hurt thee for I have much people in this city And accordingly by the Apostles scope in his ministery For albeit he professeth that he became all things to all men that he might save some 2. Cor. 6. Yet he manifests who those some were whose salvation he sought where he sayth I suffer all things for the elects sake 2. Tim. 2.10 And lastly it is not in vayne towards any for as much as the ministers thereof are the sweete savour of God both in theÌ„ that are saved in them that perish To them that perish a savour of death unto death to them that are saved a savour of life unto life in both a sweete savour unto God in Christ. As for the things which we ascribe onely to the Spirit of God we ascribe them to that Spirit of God onely in the way of a cause physicall we ascribe them to the word also in the way of a cause moâ—all as both informing the understanding concerning them and persuading thereunto But the Spirit of God alone both opens the eyes to discerne them and the heart to embrace them as the things of God And for the cause fore-mentioned to witt because the Spirit of God doth not inlighten to discerne the things of God but as revealed in his word nor to incline to any thing as to the will of God but as proposed in his word therefore is the word called the sword of the Spirit Eph. 6. Thus justly are we said to be begotten by the word renued by the word aedified by the word fed by the word clensed by the word And I finde it very strange that when these men will have all that
judgements are of such a nature that they are least felt where they are most suffered And as he opposeth this so doth he impugne the doctrine of Gods word concerning the impotency that is found in all to beleeve to repent untill God be pleased to cure that infidelitie and impaenitency which by propagation of nature is derived unto us all and made as naturall unto us as flesh and bone As where it is sayd that men cannot beleeve cannot repent they that are in the flesh cannot please God That the naturall man perceaves not the things of the Spirit of God for they are foolishnes unto him neyther can he know 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 That we are all naturally dead in sinne and that our raysing therehence is no lesse worke then regeneration or new birth All this he setts himself purposely to oppose and that in a vile manner by base insinuations to undermine this doctrine rather then by any just argument to overthrow it But when we deale about the reformation of such a one we will pray unto God to accept our endeavours and to shew his power in making his word in our mouths powerfull as to the convicting of his sinne so to the humbling of him and bringing him acquainted with the Spirit of bondage to make him feare and that he may be pricked in the heart as the Iewes were when by Peters Sermon the Lord brought their horrible sinne close home unto them in crucifying the Sonne of God If so be he may finde sinn to be as an heavy burthen unto him and cry out unto us to minister a word of comfort unto his weary soule and in this case we will be â—old to apply unto him the comforts of God in Christ because our Saviour calls unto him all such as labour are heavy laden promising that he will ease them Yet if we doe exhort him to pray it followeth not that this exhortation is in vaine no more then exhortation to Infidels is in vaine when we exhort them to faith in Christ. For albeit neyther the one nor the other can be performed without grace Yet upon our exhortation God can worke this grace in him if it please him Many come to Church with a profane heart yet in the hearing of it it pleaseth God to convert some of them and Ekron may be as the Iebusite and God is able to turne Lebanon into Carmel and to make the most wast places finitefull even as the garden of the Lord. And Saul was converted in his heate and furious persecution of the Church of God God can convert not only aversas à vera fide but adversas verae fidei voluntates ex nolentibus volentes facere and that omnipotente facilitate as Austin hath observed It is untrue that grace workes a man to pray in such sort as to make it impossible for him not to pray for that were not to worke him to pray freely Vpon supposition that God by his Spirite doth worke a man to pray it is impossible he shoulde not pray but how contingently and freely So that impossibilitie is not simply an impossibilitie but only secundum quid and joyned with a possibilitie simply so called to the contrary Otherwise it could not be done contingently and freely For to produce a thing contingently is to produce it with a possibility to the contrary and to worke this or that freely is so to worke this or that as joyned with an active power eyther to forbeare and suspend the action or to produce a contrary operation And thus Aquinas most learnedly sheweth how that the efficacious will of God is the cause why both necessary things come to passe necessarily and contingent and free things contingently and freely and accordingly he hath ordeyned different second causes some working necessarily others working contingently freely But this is more it seemes then this Author hath hitherto beene acquainted with And as he hath exercised his Provinciall witt in opposing the doctrine of Gods word in the most untheologicall manner that I thinke was ever knowne to the world so I wish he would keepe his course and shew as little scholasticalitie in refuting Aquinas also in this particular And albeit God gives him not grace to mocke him yet the dutie of prayer doth no lesse oâ—lige man then any other duetie seing God gave this grace to us all in Adam and in Adam we all have sinned and by that sinne our nature is become bankrupt of grace untill God in mercy and for his sons sake be pleased to have compassion upon us to restore it But he is master of his owne times and bestowes this grace on some sooner on others later on some not at all When God sent Ezechiel to his people it seemes by that we read Ezechi 2.3.4.5 he sent him not to better them but that they might not say they had no Prophet among thâ—m and to cuâ— of that excuse yet I hope this Author is not in such a measure obduâ—ate as to say there was any such confusion in Ezechiels doctrine as here he chargeth upon ours which yet is merely according to his owne shapinge and with what felicitie he hath succeeded in this aâ—tâ—fice of his I have endeavaured to make it appeare unto the indifferent and unpartiall Reader We teache that no man can have evidence of his reprobation but by finall impenitency or by committing the sinne against the holy Ghost and in eyther of these cases there is just cause of despayre to Pelagius himselfe how much more to his disciples that oppose the grace of God after the truth therof is in such sort cleered let them looke unto it whether not against the voyce and light of their owne conscience As for securitie can the feare of God open a way therunto or doe we maynteyne any other perseverance in the state of grace then by the feare of God according to that Ier. 32.40 I will put my feare in their hearts that they shall never depart away from me To the question in what state David had bene had he dyed in his adultery he tells us of an answeare which is usually made by the Synodists as he saith namely that it was impossible for David to have dyed before he had repented because that after this he was to begett a sonne from whom the Messias must descend But who these Syndodists be whether of Dort or of Arles he mâ—ntions not much lesse the place where As for the Synod of Arles I never heard of it but by this manuscript In the Acts of the Synod of Dort I have beene something versed but I have not mett with this answer there nor ever heard of it before I read it in this Pamphlet And to my judgement it is imperfect in two particulars neyther of which this Author takes notice of the one is in altering the
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
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
notwithstanding all exhortations backt with promises and threatnings the will for all this is left at liberty to obey or disobey but God by his Spirit doth immediately worke the will to obey the ministery of the word He is brayne sicke with errour that seeth not how the preaching of the word nothing hinders the immediate operation of the Spirit of God in working the will to assent and yeelde obedience thereunto He saith there is not to be found in all the Scripture any one promise of such a perseverance in faith as the Synod intimates yet is it possible that he should be so ignorant as not to knowe that many passages of holy Scripture are alleaged to confirme this and that in the very Acts of that Synod but this Author being of a comicall witt doth not finde himselfe so fitt as to enter upon a serious encounter And insteede of debâ—litating any one passage of scripture usually alleaged by our divines for the confirmation of this their Tenet this judicious Author outfaceth them all blindfold saying that all exhortations wherof the scriptures are full doe directly oppugne the pretended promise But we utterly deny this nay nothing but shamefull inconsideâ—atenes makes this Author so bolde as by such base pretences which were exploded in the dayes of Austin by himselfe and others in their disputes against the Pelagians to cry downe the truth of God For he considers not that as God workes men to perseverance so it is fitt he should worke them hereunto in such manner as is agreeable to their natures Now this is by admonition and exhortation God promised Paul that he would give him freely all that sailed with him Act. 27.24 Yet this hindred not Pauls exhortation to the Centurion to stay the marriners in the shippe saying except these abide in the ship ye cannot be safe v. 31. And what an absurd thing is it to conceave that by begetting feare through admonitions we overthrow the promise when the promise it selfe is not accomplished but by this feare as Ier. 31 40. I will putt my feare in their hearts that they shall never depart away from me For God that he may beate presumption out of us and teach us to depend on him that so we may give him alone the glory of our preservation will have us sensible of our owne weaknesse and feare thereupon and therefore exhorts us expressely to worke out our salvation with feare and trembling Philipp 2.13 That so all our confidence may be in God and none in our selves and thus he leades us along in all the Holy wayes thereof unto salvation to witt with confidence in him but with no confidence in our selves but rather with feare and trembling in respect of our selves The promise saith not there is no cause of feare in respect of our selves but rather overcomes those feares by calling us to lift up our eyes towards our maker that so we may be a people saved by the Lord he being the shield of our streÌ„gth a sword of our glory we feare unto the Lord Hos. 3. last that is come flying with feare and trembling unto him and Hos. 11.10 They shall walke after the Lord he shall roare like a Lyon When he shall roare then the Children of the West shall feare trepidabunt that is festinabunt trepide ad dominum Be it that the danger cannot happen by vertue of Gods ordinance yet if God hath ordeyned that it shall not happen by meanes of our fearing it out of the sense of our owne impotency to guard our selves from it thereupon are stirred up to make the Lord our strength whose grace we know is sufficient for us are we foolish in fearing it when our feare makes us fly and cleave to God who alone can and hereupon will preserve us from it Nothing is to be done by us to keepe the Heavens from falling but something is to be done by us to keep us from falling that something in part is to feare least we fall The heavens shall one day passe away and Gods covenant with day and night shal be at an end but Gods covenant for the perseverance of his Saints shall never be at an end onely a time shall come when perfect love shall supply the place of feare in our fruition of God which shall be everlasting The fift Section FOr summe of all it will come unto that passe to believe it were better to addresse our admonitions unto God for him to finish his worke in men to convert correct and comfort them by his omnipotency which no person is able to resist and that it is his fault that so many persons continue faithlesse profane and desperate because it is he that refuseth to give or taketh away the grace necessary as well to their conversion as to their repentance and perseverance in the faith If any of these Synodâ—sts were sicke of the palsie and praesented themselves to some Physician who by the meanes of an excellent potion promiseth him to make him leave his bed ere long goe whither he pleaseth the other having recovered his health and the use of his arme and legge would he further binde his physician to cary him upon his shoulder from place to place for the sparing of his legges and nourishing of his sloth while he in the meane time lyes lazy in his bed and continueth the excesse which brought him unto his sicknes and yet not withstanding these men are not contented that God should furnish them with necessary and sufficient grace to preserve and keepe them from all temtaâ—ion from the divill the world and the flesh and to continue in that faith and therby to conserve this grace in watching fasting and praying they will allso have God immediately and irresistibly to produce all thâ—se thinges in them What remayneth then but to say that God himselfe doth beleeve repent and persevere in well doing even as Servetus said that the Fire doth not burne the Sunne doth not shine that bread nourisheth not but onely that God doth all these things immediately in his creatures not having given them their properties Consid. In the like manner some there were who opposed the grace of God 1200 yeares agoe in the dayes of Austin and thereupon he wrote his booke de Correptione gratia Rursus saith he ad eosdem scripsi alterum librum quem de correptione gratia praenotavi cum mihi nuntiatum esset dixisse ibi quendam neminem corripiendum si Dei praecepta non facit sed pro illo ut faciat tantummodò or andum And in the booke it selfe and 4. chapter he represents their discourse more at large in this manner Praecipe mihi quid faciam si fecero age pro me gratias Deo qui mihi ut facerem dedit Si autem non fecero non ego corripiendus sum sed ille orandus est ut det quod non dedit id est ipsam qua praecepta ejus fiant fidelem Dei