THat the will of God is the principall efficient cauſe of all thoſe workes which he doth externally from himſelfe, ſo that there is no ſuperiour or precedent cauſe mouing and impelling it, ſhines to vs no leſſe from the eternity of his will, than the omnipotency; for with that double attribute Auguſtin doth inueſt it in his 2. booke contra Manichaeos, cap. 2. And ſeeing there is nothing before his will, as being eternall; nothing greater, as being omnipotent; we inferre with that learned Father, that Neque extra, vel vltra illam cauſa inquirenda; There is no cauſe either without, or beyond it, that being the ſource and fountaine of all cauſes, as by a more particular ſuruey of Gods workes we ſhall diſcuſſe hereafter. For illuſtration. In his eternall decree, why are ſome marked out as inheritours of his Sion? others againe expulſed, and baniſhed thoſe bleſſed Territories? they as veſſels of mercy, for the manifeſtation of his goodneſſe; theſe of furie, for the promulgation of his iuſtice? Doubtleſſe the wil, & the bene-placitū of the Almighty as the primary & immediate cauſe, whereof if there be any more ſubordinate, they haue all alliance and dependancy on it, Tanquam à principali intentione primi agentis. Like inferiour Orbes which haue their influence & motion from a higher mouer. I need not trauaile far either for proofe or inſtance; our Chapter is bountifull in both. What was the cauſe that God did chuſe Iacob and reiect Eſau? The mediate and ſecondary cauſe, was, becauſe he loued Iacob, and not Eſau. But why is his loue incommunicable, and as it ſeemes, in a partiall reſeruation, peculiar to that more than this? I know not a more plauſible and higher motiue than his will. Inſiſtendum ergò in particulas, cuius vult, & quem vult. Our enquiry here muſt be cautelous, and ſlow of foot, leſt wee run violently into errour. Here is a cuius vult onely for him that hee hath mercy on, and but a quem vult for him he hardens; vltra quas procedere non l • cèt, ſaith Caluin. Here is the vtmoſt Verge & Pillar where reaſon durſt to coaſt; what is beyond is either vnknowne, or dangerous; how euer ſome vain-glorious braines (ambitious of myſterious and abſtruſer knowledge) haue inſcribed here their Multa pertranſiéunt, & augibitur ſcientia. But in ſo ſtickle & dangerous a tortēt, how are they o'rewhelmed at laſt? and whilſt they ſo ventrouſly climbe this ſteeper turrer, throwned deſperately into hereſie? For mine owne part, I haue euer thought curioſity in diuine affaires but a quaint diſtraction, rather applauding an humble (yet faithful) ignorance, than a proud and temerarious knowledge. And had ſome of the Fathers beene ſhot-free of this curious inſolence, they needed not haue retreated from former Tenents, & ſo much in deared poſterity, no leſſe in the reuiew than retractation of laborious errors: Amongſt whom S. Auguſtine (though ſince entituled Malleus Haereticorum) ſhared not a little in the 83. of his Queſtions, and 68. Where expounding our place of the Apoſtle, would thus vindicate the Almighty from iniuſtice; that God foreſaw that in ſome, Quo digni ſunt iuſtificatione; that in others, Quo digni ſunt obtuſione; ſo making God, will to depend on a foreſeene merit. A poſition that doth not onely repugne the diſcipline of holy ſtorie, but thwarts the maine tide & current of orthodox antiquity, as in a fuller diſcourſe we ſhall diſplay anon: and therefore in his 7. Booke de Praedeſtinatione Sanctorū, cap. 4. he doth chaſtiſe his former tenents with 2 Deus non elegit opera, ſed ſidem in praeſcientiâ; That God did not elect lacob for foreſeene workes, but faith. But becauſe in ſaith there is as well a merit, as in workes, he once more rectifies his opinion in the firſt of his Retractations and 23, where he doth peach his ſometimes ignorance, and ingeniouſly declares himſelfe, that — Nondum diligentius quaeſiuit, nec inuenit myſteria, he had not yet throughly ſifted that of the Apoſtle, Rom. 11.5. That there was a remnant according to the election of grace, which, if it did flow from a foreſeene merit, was rather reſtored than giuen, and therefore (at laſt) he informes his owne judgement, and his Readers thus; Datur quidem fideli ſed data eſt etiam prius ut eſſet fidelis; Grace is given to the faithfull, but it is firſt given that he ſhould be faithfull. Hence Lumbard in his 1 booke, 41 diſtinction, pathetically, Elegit quos voluit Deus gratuitâ miſericordiâ, non quia fideles futuri erant, ſed ut eſſent, nec quià crediderant, ſed ut fierent credentes. God out of the prerogatiue of his will, and bounty of his goodneſſe, hath choſen whom he pleaſed, not becauſe they were faithfull, but becauſe they ſhould be, and not of themſelues beleeuing, but made ſo. And therefore, that Ʋt ſim ſidelis, 1 Cor. 7.25. beares a remarkable emphaſis. I haue obtained mercie that I might be faithfull, not that I was. Here the Pelagian ſtartles, & lately backt with a troope of Arminians, takes head againſt this truth, fancying and dreaming of certain cauſes without God, which are not ſubſiſting in God himſelfe, but externally mouing the will of God to diſpoſe and determine of ſeuerall euents, laying this as an unſhaken principle, Fidem eſſe conditionem in obiecto eligibili ante electionem; That faith and obedience (foreſeene of God in the Elect) was the neceſſary condition and cauſe of their election. I intend not here a pitcht field againſt the vpſtart Sectarie, for I ſhall meet him anon in a ſingle combat: my purpoſe now is to be but as a ſcour, or ſpie, which diſcouers the weakneſſe of his aduerſary, not ſtands to encounter. And indeed both the time and place ſuggeſt me rather to reſolue, than debate; and convince, than diſpute an errour. That faith then, or any praeexiſting merit in the perſon to be elected; was the cauſe of his election, is neither warrantable by reaſon nor primitiue Authoritie. For God could not foreſee in the elect any faith at all, but that which in after times he was to crowne them with, and therefore not conſiderable as any precedent cauſe of election, but as the effect and fruit, and conſequent thereof.

The primary and chiefe motive then is that 〈 in non-Latin alphabet 〉 , Epheſ. 1.5. the good pleaſure of Gods will, which, prompted of it ſelfe, without any reference to praeexiſting faith, obedience, merit, as the qualities, cauſe, or condition of it, hath powred grace on this man more than that; Non ſolum in Chriſto, Synod. Dort. ſed per Chriſtum. And therefore (as that late venerable Synode hath awarded it) Non ex illis conditionibus facta eſt, ſed ad illas; That election was not fram'd of theſe conditions, but to them, as to their effect and iſſue. And if we commerce a little with paſſages of holy ſtory, we ſhall find that our election points rather to the free will of God in his eternall councell, than to any goodneſſe in vs which God foreſaw: ſo Acts 13.48. where we read of the Gentiles, that many beleeued becauſe they were ordained to eternal life, and not therefore ordained becauſe they formerly beleeued. And if we will not ſuffer our minds to bee tranſported either with ſcruple or noueltie, the text is open, Epheſ. 1.4. He hath choſen vs before the foundations of the world were laid, that we might be holy, not that we were. And in this very Chapter, verſe 23. The veſſels of mercy are firſt ſaid to be prepared to mercy, then cald: and therefore Saint Auſtin in his 86. Tract upon Iohn, out of a holy indignation, doth check the inſolence of thoſe, Qui praeſcientiam Dei defendunt contra gratiam Dei; Which in matters of ſaluation, obſcure and extenuate the grace of God with the foreknowledge of God: for if God did therefore chuſe vs, becauſe he did know, and foreſee that wee would be good, he did not chuſe vs to make vs good, but wee rather choſe him, in purpoſing to be good, which if it did carry any ſhew either of probabilitie, or truth, we might queſtion our Apoſtle, who in his 8 here, and 29. no leſſe perſwades, than proues, that thoſe which God foreknew he did predeſtinate to be conform'd to the image of his ſonne, and therefore God did not chuſe vs, becauſe before election there was a conformitie in vs, but becauſe from all eternitie he did elect vs, in time he made us conform'd to the image of his Sonne. Whereupon St. Auguſtine in his fift booke, contra Iulianum. 3. chapt. thus, Nullum elegit dignum, ſea eligendo effecit dignum. God in the choiſe of his Elect, found none worthy, but in the chuſing made them worthy. Moreover, our election, which is of grace (as I yonder proued) could not ſtand if workes and merits went before it. Haec quippè non inuenit merita, ſed facit; Grace doth not find works in vs, but faſhions them, according to that of the Apoſtle, 2 Theſ. 2.13. God hath from the beginning choſen you through ſanctification of the ſpirit, and not of works. Nay, ſome here ſo much aboliſh and wipe off all claime of merit, that they admit not Chriſt as the meritorious cauſe of our election. Indeed, ſay they, the Scripture is thus farre our Schoolemaſter, That we are iuſtified by the blood of Chriſt,Synod. Dort. and reconciled to God by the death of his Sonne: but where are we informed that we are elected through his bloud, or praedeſtinated by his death? Indeed, in the 3 of Iohn 16. we finde a — ſic Dous dilexit,—God ſo loued the world that he gaue his Sonne. So that, not becauſe Chriſt died for vs, God loued, and choſe vs, but becauſe God loued and choſe us, therefore Chriſt died for vs. For ſo Rom. 5.8. God ſetteth out his loue towards vs, that whilſt we were yet ſinners, Chriſt died for vs. In matters therefore of election, we acknowledge not a cauſe more claſſicke than the Cuius vult here ſpecified, He will haue mercy on whom he will. Inſomuch that in the parable of the houſholder, Matth. 20. I finde but a ſic volo, as a ſufficient and iuſt cauſe of his deſignes. I will giue to this laſt as much as to thee; & yet this Will ſo clothed with a diuine iuſtice, that God is not ſaid to will a thing to be done, becauſe it is good, but rather to make it good, becauſe God would haue it to be done. For proofe whereof, a ſweet ſinger of our Iſrael inſtances in thoſe wonderfull paſſages of creation, where 'tis firſt ſaid that Deus cre • uit, God created all things, and the Valdè bonum comes aloofe, he ſaw that they were all good, and the morall portends but this, That euery thing is therefore good, becauſe it was created, and nor therefore created becauſe it was good; which doth waſh, and purge the will of the Almighty from any ſtaine, or tincture of iniuſtice; for though that be the chiefe mover and director of all his proiects, as the prime and peremptory cauſe, doing this, becauſe hee will, yet we finde not onely ſanctitatem in operibus, but juſtitiam in vijs. The Lord is righteous in all his wayes, and holy in all his workes. Hereupon that great treaſurer of Learning and Religion, Zanchius in his 3 booke, de Natura Dei. and 4 chapter, diuides betweene the cauſe of Gods will, and the reaſon of his will: That though there be no ſuperiour cauſe of it, yet there is a iuſt reaſon, and a right end and purpoſe in it.Morl. Clean. Lep. Hence S. Ierome, Deus nihil fecit quia vult, ſed quia eſt ratio ſic fieri; God doth nothing becauſe hee will, but becauſe there is a reaſon of ſo doing, in regard whereof it is not ſimply called 〈 in non-Latin alphabet 〉 , the will of God, but 〈 in non-Latin alphabet 〉 , the good willof God, Epheſ. 1.11. So that in his ſacred reſolutions and deſignements, though we meet (ſometimes) with paſſages, wound vp in darkened terrour, the cauſe whereof wee may admire not ſcan; yet the drift and maine ends of the Almighty haue been ſo backt with ſtrength of a iuſt reaſon, that we may rather magnifie his goodneſſe than tax his power; and applaud the calmneſſe of an indulgent mercie, than repine at the laſhes of an incenſed iuſtice. Equitie and goodneſſe are children of one burden, both the lawfull iſſue of his will, which though foule mouthes of libertines haue ſtrangely baſtardized, making that the throne of tyranny, which is the rule of iuſtice, yet let them know that of Auguſtine to his Sixtus; Iniuſtum eſſe non poteſt, quod placuit Iuſto. To be God, and to be vniuſt, is to be God and not God. So faire a goodneſſe, was neuer capable of ſo foule a contradiction, and therefore (as the ſame father proſequutes) Iniquitatem damnare nouit, non facere: God knows how to iudge, not to commit a crime, and to diſpoſe, not mould it, and is often the father of the puniſhment, not the fact. Hence 'tis, that the dimneſſe of humane apprehenſion conceaues that (oftentimes) a delinquency in God, which is the monſter of our own frailty; making God not onely to foreknow, but predeſtinate an euill, when the euill is both by growth, and conception ours, and if ought ſauour of goodneſſe in vs, Gods, not ours, yet ours too, as deriuatiue from God, who is no leſſe the Patron of all goodneſſe, than the Creatour, and 'tis as truly impoſſible for him to commit euill, as 'twas truly miraculous to make all that hee had made good. And therefore Tertullian, in his firſt booke de Trinitate, makes it a Non poteſt fieri, a matter beyond the liſt and reach of poſſibilitie, that he ſhould be Artifex mali operis, the promoter & enginer of a depraued act, who challengeth to himſelfe the title no leſſe of an vnblemiſhed Father, than of a Iudge. Our thoughts then ſhould not carry too loftie a ſaile, but take heed how they cut the narrow ſtraights, and paſſages of his will. A buſie prying into this Arke of ſecrets, as 'tis accompanied with a full blowne infolence, ſo with danger; Humilitie (here) is the firſt ſtaire to ſafetie; and a modeſt knowledge ſtands conſtantly wondering, whilſt the proud apprehenſion ſtaggers, and tumbles too. Here's a Sea vnnauigable, and a gulfe ſo ſcorning fathom, that our Apoſtle himſelfe was driuen to his 〈 in non-Latin alphabet 〉 , O depth, and in a rapture, more of aſtoniſhment, than contemplation, he ſtiles it, 〈 in non-Latin alphabet 〉 : voluntatis ſuae myſterium, or (as Beza tranſlates it,) Sacramentum, the Sacrament, and myſterie of his will, being ſo full of vnknowne turnings, and Meanders, that if a naked reaſon hold the clue, we are rather inuolued, than guided in ſo ſtrange a Labyrinth.

To enquire then the cauſe of Gods will, were an Act of Lunacie, not of Iudgement; for every efficient cauſe is greater than the effect, now there's nothing greater than the will of God, and therefore no cauſe thereof. For if there were, there ſhould ſomething praeoccupate that will, wch to conceiue were ſinfull, to beleeue blaſphemous. If any then (ſuggeſted by a vaine-glorious enquirie) ſhould aske why God did elect this man, and not that? we haue not onely to reſolue, but to foreſtall ſo beaten an obiection: Becauſe he would. But why would God doe it? Here's a queſtion as guiltie of reproofe, as the author, who ſeekes a cauſe of that, beyond, or without which there is no cauſe found, where the apprehenſion wheeles, and reaſon runs giddy in a doubtfull gire: Compoſcat ſe ergo humana temeritas, Auguſt. & id quod non eſt non quaerat, ne id quod eſt non inueniat. Here a ſcrupulous and humane raſhneſſe ſhould be huſht, and not ſearch for that which is not, leſt it finde not that which is. For as the ſame Father, in his 105 Epiſt. Cur illum potiùs, quàm illum, liberet, aui non, ſcrutetur (qui poteſt) iudiciorum eius tam magnum profundum, ſed caueat praecipitium—. Let him hat can, deſcry the wonders of the Lord in this great deep, but let him take heed he ſinke not; and in his anſwer to the ſecond queſtion of Simplician: Quare huic ita, & huic non ita, home tu quis es qui reſpondeas Deo? & cur iſti ſic, illi aliter? Abſit vt dicamus Iudicium luti eſſe, ſed figuli. Why God doth to this man ſo, and to that not ſo, who dare expoſtulate? and why to this man, thus, to that, otherwiſe? farre be it, that we ſhould thinke it in the iudgement of the clay, but of the potter. Downe then with this aſpiring thought, this ambitious deſire of hidden knowledge, and make not curioſitie the picklocke of diuine ſecrets; know that ſuch myſteries are doubly barred vp in the coffers of the Almighty, which thou maiſt ſtriue to violate, not open. And therefore if thou wilt needs treſpaſſe vpon deity, dig not in its boſome; a more humble aduenture ſutes better with the condition of a worme, ſcarce a man, or if ſo, expoſed to frailtie.

'Tis a fit taske and imployment for mortalitie, to contemplate Gods workes, not ſift his myſteries, and admite his goodneſſe, not blurre his iuſtice; And it hath beene euer the practice of primitiue diſcipline, rather to defend a diſparaged equitie, than to queſtion it, for ſo that reuerend Father (who euer mixt his learning with a deuout awe) in his 3 booke, cont. Iulianum, and 18 chapter, Bonus eſt Deus, inſtus eſt Deus, poteſt aliquos ſine bonis meritis liberare, quia bonus eſt, non poteſt quemquam ſine malis damnare, quia iuſtus eſt. God is equally good and iuſt, he can ſaue ſome without reference to deſert, becauſe he is good, he cannot damne any man without a due demerit, becauſe he is iuſt: Nay had God deliuered all mankinde into the iawes of deſtruction, we could not touch him with iniuſtice, but rather admire ſo darke and inueſtigable an equitie, which we may illuſtrate by worldly paſſages and humane contracts. If I were bankrupt of inſtance, S. Auguſtine could relieue me. A great man (ſaith he) lends two ſummes of money, to two ſeuerall men, who can tax him of obdurateneſſe, or iniuſtice, if at time of repayment he forgiue this man his debt, and require ſatisfaction of that? for this liues not in the will and diſpoſall of the debtor, but of the creditor. So ſtands the caſe betweene frailty and omnipotencie. All men (which through Adam became tributaries to ſin and death) are one maſſe of corruption, ſubiect to the ſtroake of diuine iuſtice, which, whether it be required or giuen, there is no iniquitie in God, but of whom required, and to whom giuen, 'tis in ſuch debtors inſolence to iudge, leſt God returne their ſaucineſſe with a —Non licet mihi quod volo facere? as the houſholder did the murmuring labourers in his vineyard. Is thine eie euill, becauſe I am good? And indeed I diſplay not a higher cauſe of election, and reprobation than diuine goodneſſe, which that learned Schoole-man, Part. 1. quaeſt. 23. art. 5. doth not onely illuſtrate but proue no leſſe by ſimilitude, than argument. For God (ſaith he) made all things for his goodneſſe ſake, that in things by him made, his goodneſſe might appeare, but becauſe that goodneſſe is in it ſelfe, one, and ſimple: and things created cannot attaine to ſo diuine a perfection, it was neceſſary that that goodneſſe ſhould be diuerſly repreſented in thoſe things, and hence 'tis that to the complement and full glory of the vniuerſe, there is in them a diuerſitie of degrees required, of which ſome poſſeſſe a lower, and ſome a higher roome; and that ſuch a multiformitie may be preſerued in nature, God permits ſome euils to be done, leſt much good ſhould be anticipated: —Voluit itaque Deus in hominibus, quantum ad aliquos, quos praesteſtinet, ſuam repraeſentare bonitatem, per modum miſericordiae, parcendo illis, quantum verò ad alios, quos reprobet, ſuam oſtendi bonitatem per modum iuſtioiae, puniendo eos. God in thoſe hee elects, would ſhew his goodneſſe by way of mercie in ſparing theſe, in others he reprobates, his goodneſſe too, by way of iuſtice in puniſhing them. And therefore our Apoſtle here not onely magnifies the riches of his glory vpon veſſels of mercie, verſ. 23. but his long parience too, to veſſels of wrath, verſ. 22. So that in his houſe there are not onely thoſe of gold and ſiluer, but of wood and earth too, and ſome to honor, ſome to diſhonor, 2 Tim. 2.20. Of wch if any mutinous or ſawcy ignorant deſires a reaſon beyond Gods will, I haue no anſwer but that of Auguſtine, in his 22 Sermon, de verb Apoſt. Turatiocinare, ego mirer, in diſputa, ego credam: altitudinem video, ad profundum non peruenio; Diſpute and reaſon he that durſt, while my thought and beleefe ſtand at a bay, and wonder; I ſee there is a height, but cannot reach it, and know this gulfe, not fathome it. For as in things naturall (it is Aquinas ſimilitude) when all the firſt matter is vniforme, why one part of it ſhould be vnder the forme of fire, another vnder the forme of earth, there may be a reaſon aſſigned, that there might be a diuerſity of ſpecies in things naturall: but why this part of matter ſhould be rather vnder the forme of fire, and that vnder the forme of earth, depends only on the ſimplicity of Gods will; & as it hangs too on the wil of the Architect, that this ſtone ſhould be rather in this part of the wall, and that in another, although reaſon and art require that other ſtones ſhould be in one part of the Edifice, & others in another. Neither is there for this iniquity in God, that he doth not proportion his gifts in a ſtrict equality, for it were againſt the reaſon and truth of iuſtice, if the effect of Predeſtination ſhould be of debt, and not of grace; for in thoſe thing which are of an vnreſtrained freedome, euery man (out of the iuriſdiction of his owne will) may giue to whome he will, more or leſſe, without the leaſt diſparagement of iuſtice: And therefore to thoſe recoiling diſpoſitions wch mutter at a free hounty, heaped on others without referēce to deſert, I wil vſurpe that of the Parable, Tolle quod tuum eſt, & vade. And yet notwithſtanding though the will of God be the independent prime cauſe of all things, ſo that beyond it there is no other cauſe, and without it there is no reaſon of Gods actions; yet it is not the ſole and particular cauſe, for there are many ſecondary concurring with the firſt, by the mediation whereof, the will of God brings his intendments to an iſſue. As in matters of our ſaluation the will and working of man ſhakes hands with that of God, for though without him we finde a Nil poteſtis facere, Ioh. 15.52. Ye can doe nothing; yet aſſiſted by his will, and the powerfull and effectuall operations of his grace, our will cooperates with Gods. Elſe how could Dauid pray to him to be his helper, vnleſſe he himſelfe did endeauour ſomething? or how could God command vs to doe his will, except the will of man did worke in the performance of it?Lum •… . lib. 1. 〈◊〉 42. It is true (ſaith S. Auguſtine) we finde a Deus operatur omnia in omnibus, but we no where finde a Deus credit omnia in omnibus. Noſtrum itaque eſt credere, & velle, illius autem dare credentibus, & volentibus facultatem operandi: To will, and to beleeue is ours, but to giue the faculty of operation to them that will and bleeue, is Gods. I haue laboured more than they all, yet not I, but the grace of God with me, 1 Cor. 15.10. Why God therefore doth ſaue ſome men, there is more to be alleaged than this, God would haue them to be ſaued; for if this laurell doe beautifie our triumph we muſt encounter, hee that will haue this Crowne muſt tug for it, and this prize, muſt wreſtle, Qui creauit te ſine te, non ſaluat te ſine te. He that hath created thee without thy ſelfe, will not ſaue thee without thy ſelfe. And therefore thoſe whom God from all eternity hath deſtined to ſaluation, hee hath in a like priuiledge deſtined to the meanes: But why thoſe meanes, not communicable to all, many a buſie endeauour hath ſtrugled for a reaſon, not compaſt it. Out of more than a double Iurie of Interpreters, which I haue (not with a little diſtraction) obſerued, wauing here in doubtfull opinion, Hugo de Sancto Ʋictore giues thus his verdict. Gods grace is indifferently exhibited to all men, to the elect and reprobate, but all doe not equally lay hold on it. Some no leſſe neglect, than repulſe Gods grace, and when its comfortable beames ſhall ſhine vpon them, they ſhut their eies againſt it, and will not behold it, and God in iuſtice with-drawes his grace from theſe men, becauſe they with-draw themſelues from his grace. Eſt enim in gratiâ quemadmodum in ſolis radio (ſaith he) There is a proportion betwixt the raies of the Sunne, and the eie, and betwixt the ſoule of man, and the grace of God. The eie is ordoined by nature to be the organ of the ſight, and yet the eie cannot ſee except the Sunne enlighten it; neither can the Sunne make any thing elſe ſee but the eie in man, for it may ſhine vpon our hand or foot, neuertheleſſe the hand or foot ſhall ſee nothing: ſo the ſoule hath a poſſibility to merit by her naturall abilities, but that poſſibility ſhall be vaine and fruitleſſe, vnleſſe it be quickned by the powerfull operation of Gods grace, which grace, if it ſhall once actuate it, then the ſoule will be able to attaine to that double life of grace here, of glory hereafter. Ʋnde totum eſt ex gratiâ, ſic tamen vt non excludatur meritum. Whence he would haue all to hang on grace, yet ſo that wee exclude not merit. But this inference is many ſtories aboue my reach, and in the greenneſſe of my iudgement, there is little truth in the conſequence, and palpable contradiction in the conſequent. For how can the merits of man challenge any thing, if all flow from the grace of God? Yes (ſaith Hugo) euen as a weake child which cannot yet goe alone, ſhould be led by the Nurſe, a man cannot ſay that the childe goeth of himſelfe, but by the aſſiſtance of the Nurſe; and yet the Nurſe could not make the childe goe, vnleſſe he were naturally inclinde to that motion: ſo the ſoule of man is ſaid to merit by the aid of grace, and by her owne naturall inbred ability, but all the glory of the merit muſt be aſcribed to God, becauſe the ſoule can doe nothing without the ſupport and grace of God. Whencel can gather no truth but this, that in ſolo homine ſit peten̄tia logica ad ſalutē. That a man only maybe ſaued without apparant contradiction; no vnreaſonable creature is capable of that euerlaſting bleſſedneſſe and beatificall viſion; and the ſoule of a beaſt is no more able to ſee God, than a ſenceleſſe ſtocke to behold a viſible obiect. For man onely hath a paſſiue power to ſaluation, and man before his conuerſion hath a paſſiue power only. And therefore the ſimilies afore propoſed, if they be referred to the ſoule before the conuerſion, are falſe, and beare no proportion, for then the ſoule is ſtarke blinde, and dead in treſpaſſes, and cannot looke on the grace offered, or moue one iot in the courſe of Chriſtianity: But after the conuerſiō when God ſpeaks Ephata to the ſoule, be opened, when the vnderſtanding is illuminated, and ſcales of errour once drop from the eies, then it may hold ſome correſpondency with truth. As therefore in matters of our conuerſion, ſo of election too, all hangs on Grace, and this grace in a holy reſeruation limited to a narrow Tribe, for the cuius vult here inſinuates no more, and He will haue mercy on whom he will, ſounds in a direct aequiualence with this, He will haue mercy onely on ſome; of which ſome there is a definite and ſet number, vncapable of augmentation, or diminution, howeuer thoſe new ſprung Sectaries,Arminians. out of a turbulent braine and thirſt of cauillation, blaſpheme the eternity of Gods decree, making our election mutable, incompleat, conditionate, ſubiect to change and reuocation, and what other ſtranger birth and prodigie of opinion, which I conceiue not without a holy impatience and indignation. And whereas our Fathers of old haue maintained, euen to the ſword and fagot, the decree of election to be no leſſe eternall than irreuocable, theſe would faine lull our beleefe with innouation of vpſtart diſcipline, altering no leſſe the number than the condition of the elect into the ſtate of reprobate, and of the reprobate into the elect. And (as the Deuill did to Chriſt) they vrge Text and reaſon for it. For God (ſay they) cannot giue grace to whom he doth giue grace, which if hee ſhould doe an elect may be damned; and hee can giue grace to him he doth not giue grace too, which if he doe, a reprobate may be ſaued, and ſo a reprobate may become an elect, and an elect a reprobate. Thus they ſhoot by an indirect aime, and ſaile by a wrong Compaſſe, for wee enquire not here of Gods power, but of his will, not what he can doe, but what he hath reſolued to doe. Againe, it ſeemes no conſequence, God can ſaue or damne a man, therefore this man can be ſaued or damned,Huge de Saxcto Victore in cap. 9. ad Rom. Non enim poſſe Dei ſequitur poſſe noſtrum, Gods power ſtands not in relation to ours: as if God would otherwiſe redeeme mankinde than by the death of his Sonne. (As there was another meanes poſſible (ſaith Auſtin) but not more conuenient.) That therefore mankinde could otherwiſe be redeemed; and if God had this in his power, that it ſhould be therefore in mans too? Could not God (if he would) haue ſaued Iudas? doth it therefore follow that Iudas could be ſaued? No, for though this be too ragged and ſtonie for a popular capacity to digge through; yet if wee looke backe a little into the myſteries of Gods decree, wee ſhall finde that which will no leſſe relieue our vnderſtanding, than remoue our ſcruple; where things from euerlaſting haue ſuch a doome, which is not malleable either by change or reuocation, For the Lord of hoſts hath determined, and who can diſanull it? and his hand is ſtretched out, and who can turne it away? Iſay 14.27. Seeing then that election is from eternity, and that not obnoxious to mutability or corruption, we neither curtaile the elect of their primatiue glory, nor of their number. Which though they be a little flocke, (in reſpect of that herd and large droue of the damned) yet in thoſe ſacred volumes of Gods diuiner Oracles, we finde them numberleſſe. So Apoc. 7.9. Theſe things I beheld, and loe, a great multitude which none could number of all nations and kinreds, and people, and tongues, ſtood before the throne, and before the Lambe, cloathed with long white robes, and palmes in their hands. Whence thoſe Factors for the Romiſh See, would hew out a way to vniuerſall grace; making our election generall, manifolde, indefinite, and would haue Chriſts death no leſſe meritorious, than propitiatory for the ſinnes of the whole world. A quaere long ſince on foot betweene Auguſtine and Pelagius, and ſince in a fiery skirmiſh betweene the Calumiſt and the Lutheran, out of whoſe mud and corruption there hath beene lately bred the Arminian, a Sect as poiſonous as ſubtill, and will no Ieſſe allure than betray a flexible and yeelding iudgement. For our own ſafety then, and the eaſier oppugning of ſo dangerous a ſuggeſtion, let vs examine a little of the extent & bounds of this grace, which Diuines cut into theſe three ſquadrons, in Gratiam Praedeſtinationis, vocationis, & iuſtificationis. Gratia Praedeſtinationis, is that of eternity, the wombe and Nurſery of all graces, whereby God loued his elect, 〈 in non-Latin alphabet 〉 . Gratia vocationis, a ſecondary grace, by which God cals vs, and by calling preſcribes the meanes of our ſaluation. And this grace hath a double proſpect, Either to that which is externall, in libro Scripturae, or creaturae, where God did manifeſt himſelfe as well by what he had made, as by what he had written, or to that which is internall, of illumination, or renouation, of that in the intellect only, which a reprobate may lay claime to, of this in the heart, which by a holy reſeruation and incommunicableneſſe is peculiar to the elect, Gratia inſtificationis, which is not a grace inherent, but beſtowed, and ſtands as a direct. Antipode to humane merit. Yet not that 〈 in non-Latin alphabet 〉 which the Schooles chriſten with a gratia gratis data, any gift which God out of his free bounty hath beſtowed vpon vs beyond our deſert, as Prudence, Temperance, and the like; for in theſe the heathen had their ſhare, whoſe ſingular endowmēts haue made poſterity both an admirer, and a debter; but 〈 in non-Latin alphabet 〉 , Gratia gratum faciens, a gift perfect, and fanctified, which doth ſo qualifie the receiuer, that hee is not onely acceptable, but glorious in the eyes of the beſtower, a • Faith, Hope, & the third ſiſter, Charity, which no leſſe reconcile than iuſtifie vs before God.

We conclude then, that the externall grace which the creature affordeth vs, is not limited to a priuate number, but to all; yet we denie the power and vertue of ſaluation in it. We allow a ſufficiencie of redargution for conuicting the heathen, who when they knew God, worſhipped him not as God, and therefore are both deſperate and inexcuſable. Moreover the grace which the Scripture affor deth vs, as it is not vniuerſall, ſo not of abſolute ſufficiency for faluation, but onely in genere mediorum externorum, (as the Schooles ſpeake) becauſe it doth preſcribe vs the meanes how we may be ſaued, but it doth not apply the meanes that we are ſaued. Againe, that grace of Illumination is more peculiarly confined, and if by the beames of that glorious Sunne which enlightneth euery man that comes into the world, we attaine to the knowledge of the Scripture, yet the bare knowledge doth not ſaue vs, but the application. But the grace of regeneration is not onely a ſufficient, but an effectuall grace, and as 'tis more powerfull, ſo 'tis more reſtrained; they onely partake of this bleſſednes, whom God hath no leſſe enlightned, than ſanctified, and pointed out, then ſealed, men inueſted in white robes of ſinceritie, whoſe delinquencies, though ſometimes of a deepe tincture, are now both diſpēſed with, & obliterated, not becauſe they were not ſinfull, but becauſe, not imputed: ſo inuolucrous, and hidden are Gods eternall proiects, that in thoſe he relinquiſheth, or ſaues, his reaſon, is his will; yet that as farre diſcoaſted from tyranny, as iniuſtice. The Quare we may contemplate, not ſcan, leſt our miſpriſion grow equall with our wonder. And here in a double ambuſh dangerouſly lurke the Romaniſt and the Arminian, men equally ſwolne with rancor of malice, and poſition: and with no leſſe violence of reaſon, than importunitie, preſſe the vertue of Chriſts death for the whole world. Alas! we combat not of the price and worth of Chriſts death, but acknowledge That an able ranſome of a thouſand worlds; but the ground of our duell tends to this, whether Chriſt dying propoſed to himſelfe the ſaluation of the whole world. We diſtinguiſh then—inter 〈 in non-Latin alphabet 〉 Chriſti, & gratiam Chriſti. The merits of Chriſt and the gracious application of thoſe merits. His merits are able to allay the fury of his incenſed Father, and reconcile vnto him the very reprobates: but the application of thoſe merits are reſtrained to the Elect, for they onely are capeable of ſo great a bleſſedneſſe. For proofe wherof we haue not only that venerable Bench and Councell of Fathers and Schoole-men, but alſo a higher court of Parliament to appeale vnto, the Regiſters and penmen of ſacred Chronicles, Euangeliſts, & Apoſtles, wch punctually inſinuate Chriſts death onely for his own, for his Church, for his Brethren, for thoſe whoſe head hee was, laying down his life for ſome, and ſhedding his blood for ſome, for his ſheepe, his little flock, his peculiar Prieſthood, his tabernacle, body, ſpouſe, his Canaan, Sion, Ieruſalem, his Ambaſſadors, Saints, Angels, in a word this Cuius vult, The Elect. I'le not beat your eares with a voluminous citation of text and Fathers, I'le draw only one ſhaft out of this holy quiuer, and direct it to the Roman aduerſary, wch if he ſhall repell or put by, I'le proclaime hereafter a perpetuall truce. The maine and chiefe cauſe that impeld Chriſt to die, was his loue, Iohn 15. But Chriſt loued not all, but his own Eph. 5. Therefore Chriſt died not for all, but for his owne. The Ieſuite here retraicts, and we haue none now left to encounter vs but the Arminian; who (like a cunning Fencer) hath many a quaint flouriſh, and with a falſe blow ſometimes ſtaggers, not wounds his aduerſary. The part moſt in dangered, is the eie of our Intellect, and iudgement which he thus dazzels with a ſubtile nicety. That Chriſt hath obtained reconciliation for all, for Saul and Iudas, Moulin in his Anatomy of Arminianiſme but not as they were reprobates, but as they were ſinners; For God (ſaith he) did equally intend, and deſire the ſaluation of all, and the reaſon why they were not ſaued was their incredulitie, and miſapplying of this gracious reconciliation and attonement. Thus they would betray weakneſſe into the hands of errour; and for a fairer gloſſe, and gilding of this their treachery, they diſtinguiſh —inter Impetrationem, & applicationem; Pretending that Chriſt did impetrate reconciliation for all, but the application of that leanes wholly to the elect. How crazy and ill tempered this poſition is, wee'le declare briefly. Firſt, wee deny that Chriſt by his death hath impetrated reconciliation for all, for Saul, or Iudas: Neither can our thought, much leſſe our beleefe giue way to ſo ſtrange a Paradox,Idem ibidem. That remiſſion of ſinnes is obtained for thoſe whoſe ſinnes are not remitted, or that ſaluation was purchaſed for thoſe whom God from all eternity had decreed to condemne. Againe, we acknowledge Chriſts death ſufficient for all, all beleeuers, nay all, if they did beleeue. But that Saul or Iudas or the reſidue of that curſed Hierarchy ſhould reap the benefit of his Paſſion, we vtterly diſclaime as erronious and hereticall. For if Chriſt by his death hath reconciled Iudas, how i'ſt that Iudas ſuffers for his ſinnes? for we cannot without impeachment both of his mercy, and iuſtice too, ſay that Chriſt ſuffered for Iudas his ſins, yet Iudas is damned for thoſe ſinnes; And ſince Chriſt as he is God, hath from euerlaſting deſtined Iudas to damnation, how i'ſt that the ſame Chriſt, as he is man, and mediator betweene God and man, ſhould reconcile Iudas, whom from eternity he had reprobated? Againe, if Chriſt hath obtained reconciliation for all men, then none ſhall be borne without the couenant of Chriſt, ſo that of the Apoſtle will be falſe: That, By nature we are all borne the children of wrath, Epheſ. 2. And can we truely be ſtiled the children of wrath, if reconciliation be obtained for all men without exception? And if all infants borne without the couenant are reconciled, Cur non clementi crudelitate in cunis iugulauimus? (ſaith the learned Moulin) why doe we not in a mercifull cruelty murther them in their cradles? for then their ſaluation were ſealed; but if they ſuruiue, they are nouriſhed in Paganiſme, infidelitie, which are the beaten roades and highwayes to deſtruction. And if we ſcan (ſaith he) the nicety of theſe words, the obtaining of reconciliation to be applied, and the application of reconciliation obtained, wee ſhall finde it a meere curioſitie to harrow and perples the braine, and torture the vnderſtanding, ſince Chriſt hath neuer obtained that which he hath not applied, neither hath he applied that which he hath not obtained. Yet theſe men either of a head-ſtrong opinion, or learned madneſſe, are ſo violent in the proſecution of their tenents, that no ſtrength of anſwer will ſatisfie their obiection, nor modeſtie of language ſuppreſſe their clamour, but a foule mouthed Forſterus will bray out his witty ſpleene with an —Error, & furor Zuinglianorum. His reaſons are as ſlender as they are many (the vertigoes and impoſtures of agiddie braine) fitter for ſilence, than rehearſall, and for ſcorne than conſutation. Wee apply then; Is grace vniuerſally bountifull, and mercy openbreſted vnto all? What meane then thoſe Epithites of outcaſt, curſed, damned, and that triple inſcription of death, hell, and damnation? are they either of pollicie or truth? Are they things reall, or fancied onely to bugbeare and awe mortalitie? What would the Throne portend? Iudge, aduerſarie, Sergeant, priſon, or thoſe horrid tones of worme, fire, brimſtone, howling, gnaſhing? Is the Scripture the Anuill of vntruth, or are theſe things no more than faigned and imaginary? What will thoſe flames of your threatned purgarory proue at laſt, but the Chimaera and coinage of a phantaſticke braine? And a 500 yeares indulgence, but the ſharke and legerdemaine or your Lord God the Pope? Either your opinion is ſandy, or your priſon, both which muſt fleet with your holy Fathers honour, if the armes of mercie be expanded to all. Againe, are the merits of Chriſt appliable to all? Sweare, whore, drinke, prophane, blaſpheme, and (if there be in that Alcharon, and curſed rolle, a ſinne of a fairer growth) baffle the Almighty at his face. Thinkeſt thou that heauen was euer guiltie of ſuch treaſon againſt her Soueraigne? or that it will euer entertaine a gueſt ſo expoſed to the height of diſſoluteneſſe and debauſhment? No, thou muſt know that one day there will be a dread full ſummons, either at thoſe particular accounts, at the houre of Death, or at the generall audit of the laſt trumpe, when thou ſhalt meet with a new Acheldema and vale of Hinnom, places no leſſe of terror than of torment, the fiery dungeon, and the burning Tophet, where the fury of the great Iudge realls in a floud of brimſtone, and his reuenge boiles in a firy torrent, limitleſſe, and vnquenchable. On the other ſide happily maiſt thou ſlumber, without howle; or skreeke of conſcience, thou wounded and deiected ſpirit; Thou whoſe glorious ornaments are but ſack cloth and aſhes, and thy choiſeſt fare but the bread of ſorrow and contrition. Know there is balme of Gilead for the broken-hearted ſinner, and oile of comfort for thoſe which mourne in Sion. Behold how thy Sauiour comes flying downe with the wings of his loue, and ſweepts away thy ſinnes that they ſhall neither temporally ſhame thee, nor eternally condemne thee: Who ſhall wipe off all teares from your eyes, and lodge you in the boſome of old Abraham, where there is bliſſe vnſpeakeable for euer. And thus I haue ſhewed you the happineſſe of ſheepe vnder the ſtate of mercie; Time bids me now to reflect on the miſery of Goats, as they are vnder the condition of hardening.

WHat? he that is rich in goodneſſe, and his mercies aboue all his workes? he that mournes in ſecret for our offences, and vowes that he deſireth not the death of a ſinner, will he harden? How can this ſtand either with his promiſe, or mercy, or iuſtice? Gods vnreuealed proiects are full of wonder, which if our apprehenſion cannot diue to, our beliefes muſt ſound. Occulta eſſe poſſunt, iniuſta non poſſunt, fraught they may be with ſullen and darker riddles, neuer with iniuſtice. Let vs firſt then take a ſuruey of Mans heart, and ſee to what miſeries the hardneſſe of it hath expoſde our irregular predeceſſors, and after try whether we can make prouidence the mother of ſo deformed an iſſue. And here awhile let vs obſerue S. Bernard tutoring his Eugenius, Cor durum, a heart, which the ſofter temper of Gods working ſpirit leaues to mollifie, and its owne corrupt affections begins once to mould. Like that of Naball, to be all ſtone, becomes at laſt ſo cauterized, Vt ſemetipſum non exhorreat quià nec ſentit, that it is ſo farre from ſtarting at its owne vglineſſe, that it is non-ſenſible of deformity. And hence Theodoret defines it to be pranam animi affectionem, a corrupt and depraued affection of the minde, which if man once giue way to, hee is ſo ſcreen'd both from Gods mercy and truth; that though it be about him, and in the maſterdome and dominion of his beſt ſenſe, Non cernit tamen, nec intelligit, yet his eyes are as blinde intelligencers to belieue, as his vnderſtanding. And againſt ſuch that ſweet ſinger of Iſrael breakes out into his paſſionate complaint, Ʋſquè quò filij hominum, vſquè quò? O ye ſonnes of men, how long will ye turne my honour into ſhame, how long? and that of the Protomartyr Stephen, in his Oration to the refractary Iewes. Durâ ceruice, O ye ſtiffe-necked and vncircumcized of heart and eares, yee doe alwaies reſiſt the holy Ghoſt. And indeed ſuch hearts are but the Wardrobes and Exchequers of future miſchiefe, whoſe keyes are not in the cuſtodie of the Almighty, but thine owne boſome. For ſo that great Doctor of the Gentiles, Secundum impoenitens cor tuum theſauriſas iram: According to the impenitency of thine owne heart, thou treaſureſt vp wrath (to thy ſelfe) againſt the day of wrath. How then can that eye which ſhould be fixed either on the tenderneſſe or mercy of his Creator, glance ſo much on his iniuſtice, as to make that the Midwife of ſo foule a progenie? Obduration was neuer the childe of goodneſſe, neither can a ſinne of ſo baſe a deſcent lay claime to omnipotencie. It ſtands not (I dare ſay) with Gods power, I am ſure, his will, to reconcile two enemies in ſuch an extremity of oppoſition. Doe ſweet water and puddle flow immediatly from one and the ſelfe-ſame ſpring? light and darkneſſe from the ſelfe-ſame Sunne? I know there is a ſtiffe-necked and bliud-fold Tribe, which God hath left, not made the ſtorie of his vengeance; whoſe affections are too dull and drouſie in his ſeruice. Men creſtfallen in deuotion, whoſe hearts are ſo dead in their allegeance to him, that they ſeeme ſpiritleſſe, hauing all the powers & faculties of their ſoule benummed, and their conſcience without pulſe or motion. And of theſe the Prophet, Incraſſatum eſt cor populi, Their heart is as fat as brawne. Theſe ſticke not to belch open defiance in the face of the Almighty, and with thoſe Miſcreants in Iob. are ready to expoſtulate with eternity. Quis eſt omnipotens vt ſeruiemus ei? Who is the Lord that we ſhould ſerue him? Such haue forehead • of braſſe, which no ſhame can bore through: and (as the Prophet ſpake of Iuda) a face of whoredome which refuſeth modeſty. But Saint Gregory in his 10. Homily vpon Ezechiel, hath proclaimed their doome. Frontem cordis in impudentiam aperit culpa frequens, vt quo crebrius committitur, eò minus de illa committentis animus verecundetur: Frequency of ſinning doth fleſh vs in immodeſty, aſſiduity, in impudence. Offences that are cuſtomarie are not eaſie of dimiſſion, and if thou once entertaine them as thy followers, they will quickly intrude as thy companions. Sinnes that are ſed with delight, with vſe, are as dangerous as thoſe of Appetite: which oftentimes proue no leſſe inſeparable, than hereditary; to doe well is as impoſſible to theſe, as not to doe ill; So can aſſiduity make a ſinne both delightfull, and naturall. Can the Aethiop change his skinne, and the Leopard his ſpots? then may yee alſo doe well which are accuſtomed to doe euill. That ſinne then is irrazable which is ſo ſteeled with cuſtome, and may vnder goe the cenſure of that ſometime Citie of God; Inſanabilis eſt dolor tuus: Thy ſinne is written with a pen of iron, and with a claw of a Diamond is engrauen on the table of thy heart. How then can wee without ſacriledge, and robbing of diuine honour, make God the father of ſo foule and vnwaſhed a crime? Obduration is the iſſue of thine owne tranſgreſſion. Perditio tua ex te, ô Iſrael: If deſtruction dog thee, thanke thy corrupt affections, not blame thy maker, for he doth but leaue thee, and they harden. To lay then (with ſome depraued libertines) the weight and burden of our ſinnes on the ſhoulder of Predeſtination, and make that the wombe of thoſe ſoule enormities, may well paſſe for an infirmity, not for excuſe, and indeed thus to ſhuffle with diuine goodneſſe, is no leſſe fearefull, than blaſphemous. For, though God from eternity knew how to reward euery man, either by crown, or puniſhment—.Nemini tamē aut neceſſitatē, aut voluntatem intulit delinquendi, yet he neuer enioyned any man either a neceſſity, or a will to ſinne. If any then fall off from goodneſſe, hee is hurried no leſſe with the violence of his owne perſwaſion, than concupiſcence; and in thoſe deſperate affaires, Gods will is neither an intermedler, hor compartner, Cuius ope ſcimus multos, ne laberentur, retentos, nullos, vt laberentur, impulſos (ſaith Auguſtine.) By whoſe hand of prouidence wee know many to be ſupported that they might not fall, none impeld that they ſhould. And in his anſwer to that 14. Article falſly ſuppoſed to be his, Fieri non poteſt, vt per quem à peccatis ſurgitur, per eum ad peccata decidatur: for one and the ſelfe-ſame goodneſſe, to be the life and death of the ſelfe-ſame ſinne, is ſo much beyond improbability, that it is impoſſible. If any then goe onward in the true rode of diuine graces, no doubt but the finger of the Almighty points out his way to happineſſe; but if he wander in the by pathes of a vicious and depraued diſſoluteneſſe, his owne corrupt affections beckens him to ruine. To loue then his children, and neglect his enemies, doth neither impaire Gods mercy, nor impeach his iuſtice. But why God ſhould loue this as his childe, neglect that as his enemy, Nec poſſible eſt comprehendere, nec licitum inueſtigara—, is beyond all lawfulneſſe of enquirie, all ken of apprehenſion. Let this then ſatisfie our deſire of knowledge, Et ab illo eſſe, quod ſtatur, & non eſſe ab illo, quod ruitur: That his prouidence is the ſtaffe and crutch on which we ſo leane that we yet ſtand; our corrupt affections, the bruzed and broken reed on which, if wee doe leane, we fall. If any flagger at thoſe vnfathomed myſteries, and his reaſon and apprehenſion be ſtrooke dead at the contemplation of Gods eternall, but hidden proiects, let him ſeaſon a little his amazement with adoration, and at laſt ſolace his diſtempered thoughts with that of Gregory, Qui infactis Dei, &c. In the abſtruſe and darker myſteries of God, he that ſees not a reaſon, if he ſees his own infirmity, he ſees a ſufficient reaſon why he ſhould not ſee. Me thinkes this ſhould cloy the appetite of a greedy inquiſition, and ſatisfie the diſtruſt of any, but of too querulous a diſpoſition, which, with the eye of curioſitie prying too nicely into the cloſet of Gods ſecrets, are no leſſe dazeled than blinded; if not with profanation, hereſie. Diuine ſecrets ſhould rather tranſport vs with wonder, than prompt vs to enquiry, and bring vs on our knees to acknowledge the infiniteneſſe both of Gods power and will, than ranſacke the boſome of the Almighty, for the reuealing of his intents. Is it not bleſſedneſſe enough that God hath made thee his Steward, though not his Secretarie? Will no Manſion in heauen content thee, but that which is the throne and chaire for omnipotency to ſit on? No treaſury, but that which is the Cabinet and ſtore-houſe of his own ſecrets? Worme, and no man, take heed • ow thou ſtrugleſt with thy Maker; expoſtulation with God imports no leſſe peremptorineſſe, than danger; and if Angels fell for pride of emulation, where wilt thou tumble for this pride of inquiry? As in matters therefore of vnuſuall doubt, where truth hath no verdict, probability finds audience, So in thoſe obſtruct and narrow paſſages of his will, where reaſon cannot informe thee, beleefe is thy beſt intelligencer, and if that want a tongue, make this thy interpreter; ſo thou maiſt euade with leſſe diſtruſt, I am ſure, with more ſafe.

And at laſt when thou haſt ſca •… 'd all, what either ſcruple or inquiſition can prompe thee to, in a dei • cted humiliation, thou muſt cry out with that Iewiſh penitent; Lord I beleeue, helpe thou my vnbeleefe. Yea, but how ſhall we here cleare God from this aſperſion, when the Apoſtle is the Herauld to his guilt? whom he will he hardens: Induras is an actiue, and doth alwayes preſuppoſe a paſſiue; And if there be a ſubiect that muſt ſuffer, there muſt be a hand too that muſt inflict. How then can we quit the Almighty of the ſupicion either of tyranny or iniuſtice, ſince he is ſaid to ſend on ſome the ſpirit of errour, 2 Theſſ. 2. and that great Trumpet of Gods diſpleaſure, Eſay in his 63. brings in the Iewes, no leſſe muttering than expoſtulating with God, Quare errar • nos feciſt • Domine? Lord why heſt thou made vs to erre from thy wayes, and hardened our hearts from thy feare? Theſe inſtances (at the firſt furu • y,) beare terrour in their looks, and like ſophiſticated lights in a darke roome, make things ſeeme more vgly than they are; and are but falſe bils, preferred againſt a ſpotleſſe innocent, which, without ſearch, may conuince of publique erime, but narrowly ſcan'd, abſolue him, no leſſe from the act, than the thought of guilt. How God therefore in this is liable to cenſure and miſpriſion, and how both a beholder, an intermedier of depraued actions; vouchſafe me a little your attentiue parience; and I doubt not, but I ſhall informe the vnderſtanding of the ſhallow, and to the portion of my weake Talent, will ſtriue to ſatisfie the waueringly iudicious. Whom he will he hardens. Some (too nicely tender of the honour of their maker) haue giuen way to an interpretation more modeſt, than authenticke, and interpret, —indur ••… — for • uritia •• manifeſtare, ſo that God is not properly ſaid to harden the heart, but rather to manifeſt how hard it is, And to this opinion Saint Auguſtine is a • lo • e adherent in his 18 Queſtion vpon Exodus. But this holds not with the purpoſe of God, nor with the ſcope and meaning of the Text, which if we compare with others of that nature, wee ſhall finde that Gods will hath rather a ſinger in this, than his promulgation: for ſo in the 10 of Ioſua we reade, that'twas the will and the ſentence of the Almighty, that the Canaanites ſhould be hardened; that they might deſerue no mercie, but periſh. Others there are (whoſe opinions border neerer vpon truth) which would haue God to be ſaid to harden —non effectiue, ſed permiſſiuè; Not by way of Action, but permiſſion, and ſo Damaſcen in his third booke de fide Orthodoxa, cap. 20. Where his words run thus. Operaepretium eſt agnoſcere—. 'Tis a matter no leſſe worthy of knowledge, than obſeruance, that 'tis the cuſtome of the Scripture to call Gods permiſſion, his action. So we reade that God ſent his enemies the Ipirit of ſlumber, which is not to be aſcribed to God as an agent, but as a permitter. This gloſſe ſutes well with the approbation of Saint Chryſoſtome; who ſpeaking occaſionally of that of the firſt of the Romanes, Deus tradidit • llos— God gaue them vp vnto vile affections, hee there expounds —tradidit, by permiſit, which he thus illuſtraces by a ſimilitude— As the Generall of an Armie, in the ſweat and brunt of a bloudy day, if he withdraw his perſonall directions from his ſouldiers, what doth he but expoſe them to the mercie of their enemies? not that he led them into the iawes of danger, but becauſe they were not back't by his encouragement: So God in this ſpirituall conflict, he deliuers vs not into the hands of our archenemie he leaues vs to our owne ſtrength, and our corrupt affections drag vs thither with a witneſſe. And hence that dicotomy of Caietan claimes his prerogatiue, that God doth harden Negatiuely, but not Poſitiuely, wth diſtinction though it be ſound & Orthodox, yet it doth not exempt vs from ſcruple, for God hath more in the ſtiffeneckt and peruerſe, than a maked and bare permiſſion, otherwiſe we ſhould too weakly diſtance obduration from a leſſer ſinne, for euery ſinne God permits and as Saint Auguſtine in his Enchir. 96. cap. Nihil ſit niſi omnipotens fieri velit, vel finend • vt fiat, v • l ipſe fa • iend • . There's nothing done without the conſent and approbation of the Almightie, and that either by his perſon or ſubſtitute. If God therfore be only ſaid to harden man becauſe he permits him to be hardened, why ſhould he not be likewiſe ſaid to ſteale, becauſe he permits man to ſteale? No doubt therefore but God hath a greater ore in this ſinne of hardneing, than in offences of a leſſer bulke. And therefore Saint Auguſtine in his 3. lib. con • . Iulianum, 3. cap. with many a ſinewed allegation proues; that God doth concurre to the excaeca • ion and hardening both of the minde and heart,—Non ſolum, ſecundum paetientiam, & permiſſionem, ſed potentiam, & actionem. Not according to his patience and permiſſion onely, but his power and action: Which poſition hee thus (after) qualifies with a diſtinction. Obduration is not onely a ſinne, but a puniſhment of a ſinne. Now, that which is in obduration meerely of ſinne hath it's pedegree and originall from man onely; but that which is of puniſhment for that ſinne, from God. And therefore I cannot but approue of that of Iſiodore, Qui iuſti ſunt, à Deo non impelluntur, vt malifiant; ſed dùm mali iam ſunt, indurantur, vt deteriores exiſtant,— According to that of Paul, 2 Theſ. 2. For this cauſe God ſhall ſend them ſtrong deluſions, that they might beleeue a lie, that all might be damned that beleeue not the truth, but haue pleaſure in vnrighteouſneſſe. I haue as yet but toucht the barke and skinne of the controuerſie, the pith and the kernell is yet vnchewed, and that is,—Whether God here (as hee is ſaid to harden) be the cauſe of our tranſgreſſions. Which quaere admits a three-fore diſtraction, and difference of opinion. Two of them are extremes, and by hot oppoſition each of other, they haue both loſt the truth, the third runnes in a midway, and euer directs to ſafety. Florinus (whoſe opinion poſterity records as the monument of a ſeduced errour) with no leſſe peremptorineſſe than blaſpemy hath arraigned the Almighry, and made him not onely the permitter, but the Author of our ſins. The Seleuciani, after him, were poiſoned with that hereſie, & the Libertines laboured in the defence therof. Manes, and his diſciples, dreampt of a ſummum malum, and vpon that phantaſie grounded their aſſertion, that God the ſummum bonum, is to be ſeene onely in our good actions, but euery depraued Act had its deriuation from their ſummum malum. But thoſe of a more ſolid and well tempered iudgement, whom the influence of the Spirit had taught a moderation, or the danger of Inquiſition forbad curioſity, dare not with Florinus impute (here) ſinne vnto God, yet maintaine againſt the Manichees, that God is not a bare and idle ſpectator, but powerfull ouer, although no actor in the ſinne, Not in the ſinne, as it is meerely a ſinne, but in the ſinne as 'tis a puniſhment of ſinne. And therefore in euery tranſgreſſion of ours, there are foure thing, remarkeable, 1 Subiectum, ſeu materiale, he ſubiect in which ſinne ſubſiſts, and that is two-fold. 1 Subſtantia, the ſubſtance, or rather the faculties of the reaſonable ſoule, in which originall ſinne is ſo riueted, that the naturall man can by no meanes purge himſelfe of that hereditary contagion; or Actio bona, on, which all our actuall ſinnes are grounded. 2 Formale, the formalitie, or obliquity of the action. For euery ſinne is 〈 in non-Latin alphabet 〉 , the tranſgreſſion of the Law, and in the ſinner there's nothing ſinne but this. 3 Reatus, The guilt of this enormitie, which makes. vs liable to eternall death. 4 Poena, the puniſhment inflicted vpon the guilty, whether temporall, or eternall, or both. Now wee may not charge God with the obliquitie of the action, for that proceedes from a peruerſe, and a ſeduced will, but the ſubſtance of the action (as the Schoolemen ſpeake) that hath its originall from God. And therefore we conſider ſinne, either vt malum culpae. as 'tis a violation of Gods law, or vt malum poenae. as a puniſhment laid vpon vs for the violation of that Law: So Rom. 1.25. The Gentiles turned the truth of God into a lye, There's malum culpae. And it followes immediatly at the 26 verſe. For this cauſe God gaue them vp into vile affections, There's malum poenae. Now God is author of the ſecond, not the firſt. If miſts ſtill hang on the eyes of clouded errour, I thus diſpell them with that of Hugo de Sancto Victore— Deus malis poteſtatem ſolam tribuit, non voluntatem, quià licet ex ipſius permiſſione ſit, quod malum poſſunt, ex inſpiratione tamen non eſt quod malum volunt. God onely giues power to the wicked, not will, that although it be by his permiſſion that we can doe euill, yet it is not by his inſpiration that we will doe euill. And therefore as the Schooles doe commonly diſtinguiſh of the decree of God, ſo muſt wee of the execution of that decree, which is either per efficieutiam, when the diuine power doth worke any thing with, or without the creature, or ſecundum permiſſionem, when the creature hath leaue to worke without the guidance of that power. Neither will it ſauour of impertinence, if we inſert here that diſtinction of Gods prouidence in efficientem & deſerentem: Into a releeuing and forſaking prouidence, for whenſoeuer God withdrawes his eſpeciall aid and aſſiſtance from vs, man is hurried where his owne corrupter appetite, not Gods grace carrieth him. Adam fell as ſoone as the influence of Gods grace ceaſed, and without the ſupportance of the ſame grace we all fall, with no leſſe certainty of perill, than danger of reſtitution. When the Sunne ſets, we ſee darkneſſe followes immediatly vpon the face of the earth, and yet the Sunne is not the efficient cauſe of darkneſſe, but the deficient; ſo when the Sunne of righteouſneſſe ſhall forſake vs, the darkneſſe of errour, muſt needs poſſeſſe the vnderſtanding, and the will muſt miſtake in her choice and execution. She muſt neceſſitate conſequentiae, non conſequentis. The neceſſitie is grounded on a conſequent in Logicke, not any influence in Nature. And here we may borrow a true gloſſe for that in the 2 Acts, where it is ſaid that Chriſt was deliuered into the hands of the wicked, by the determinate counſell & fore-knowledge of God. We muſt not thinken hat God was the ſetter in this villany, that he conſpired with Iudas in his treaſon, or with Pilate in his bloudy ſentence: But that he only gaue way to their attempts, and ſuffered them to crucifie the Lord of glory. Yea, but why did not God curbe them in their cruell proceedings? Why ſhould his conniuence betray the •… ou •… of Innovence? Saint Auſtine ſhall anſwer for me. Quia melius iudicauit de • malis bene-facere, quàm mala nullae eſſe permittere. To extract good out of euill was peculiar onely to omnipotency and goodneſſe; and therefore no leſſe ſolid than charitable is that caucat of Du-Pleſſes—Malè quaeritur, vnde malum eſſiciatur. It is an ill curioſity to ſeeke an efficient cauſe of ill. Let this then ſatisfie modeſten quiry that it is with the ſinner as with an vntuned Inſtrument, and the Muſitian, the ſound is from the finger of him that toucheth it, but the iarring from the Inſtrument.

That our diſcourſe then with the time may draw to wards a Period, we inuolue and wrap vp in this one diſtinction the very iuice and ſubſtance of the controuerſie. Sinne is conſiderable two waies, ante commiſſionem, before the Commiſſion, Sic ſe Deus habet negatiuè, tum reſpectu voluntatis, tum productionis. God doth neither worke with vs, nor countenance vs in the act of ſinning. Poſt commiſſionem, after the Commiſſion, ſic Deus determinat, & ordinat peccatum. God ſets bounds to the malice of wicked men, and ſo mannages the diſorder in ſin, that contrary to the nature of ſinne, and the intent of the ſinner, it ſhall redound • o his glory.

We inculcate then, that God is not the author, but the orderer of ſinne. Hee cauſeth the worke, not the fault; the effect, not the delinquencie, working by, not in miſchiefe. Wherein, according to the rules of Logicke, the finall and impulſiue cauſes euer ſo diſtinguiſh the actions, that two doing the ſame thing to a diuers intent, are notwithſtanding ſaid not to doe the ſame. So God gaue his Sonne, and Chriſt himſelfe, and Iudas Chriſt, (ſaith Auguſtine) why is God here holy, and man guilty? Niſ • in re vnâ quam fecerunt, non eſt cauſa vna ob quam fecerunt. I ſhut vp all with that ſtate of Fulgentius in his firſt booke ad M •• cinum cap. 13. Where hauing long houered ouer this queſtion, An peccata ſiant ex praedeſtinatione? He at laſt thus reſolues it. Potuit Deus, ſicut voluit, praedeſtiuare quoſdam ad gloriam, quoſdam ad poenam, ſed quos praedeſtinauit ad gloriam, praedeſtinauit ad iuſtitiam, quos autem praedeſtinauit ad poenam, non praedeſtinauit ad culpam. God when hee ſaues any man doth predeſtinate him as well to the meanes, as to the end. But in the reprobation of a ſinner, God deſtines the ſinner onely to the puniſhment; foreſeeing, but not determining thoſe ſinnes which ſhall in time draw Gods puniſhments downe vpon him.

Doe our corruptions harden then, and God puniſheth? Take heed you Pharaohs of the world, you which perſecute the poore Iſraelite in his way to Canaan, ſpurre not the goodneſſe of the Almighty to reuenge, or iuſtice. Laeſa patientia fit ſuror—, trample too much on the necke of patience, you will turne it to fury. It is true, God hath feet of Lead (clemency intermixt with ſlowneſſe of reuenge) but he hath hands of iron, they will grinde and bruiſe into powder, when they are dared to combat.

Procraſtination of diuine iuſtice is euer waited on no leſſe with a certainty of puniſhment than ruine. What ſhall wee doe then (wretched, miſerable that we are) or to whom ſhall we flie for ſuccour? The good S. Auguſtine tells vs, —à Deo irato, ad Deum placatum—, from the tribunall of his iuſtice, to his throne of mercy, and compaſſion. That of Anſelmus was moſt admirable —Et ſi Domine ego commiſi vnde me damnare potes, tu tamen non amiſiſti, vnde me ſaluare potes—. O bleſſed Ieſus, though I haue committed thoſe tranſgreſſions for which thou maiſt condemne mee, yet thou haſt not loſt thoſe compaſſions by which thou maiſt ſaue me. If our ſoules were in ſuch a ſtraight, that wee ſaw hell opening her mouth vpon vs, like the red ſea before the Iſraelites; the damned and vgly fiends, purſuing vs behinde, like the Egyptians, on the right hand, an on the left; death and ſea ready to ingulſe vs, yet vpon a broken heart, and vndiſguiſed ſorrow, would I ſpeake to you in the confidence of Moſes,—Stand ſtill, ſtand ſtill, behold the ſaluation of the Lord. Thou then which art oppreſt with the violence and clamour of thy ſinnes, and wanteſtan aduocate either to intercede, or pitty, heare the voice of the Lambe, —Cry vnto me, I will heare thee out of my holy hill. Is any heauily loaden with the weight of his offences, or groanes vnder the yoke and tyrannie of manifold temptations? —Come vnto me, I will refreſh thee—. Doth any hunger after righteouſneſſe? behold, I am the bread of life, take, eat, here is my body. Doth any thirſt after the waies of grace? loe, I am a liuing ſpring, come, drinke, here is my bloud: my bloud that was ſhed for many for the remiſſion of ſinnes; for many, not for all. Hath ſinne dominion ouer thee? or doth it reigne in thy mortall heart? are the wounds of thy tranſgreſſions ſo deepe that they cannot be ſearched? or ſo old, that they corrupt and putrifie? where is the Samaritan that will either binde them vp, or powre in oyle? But art thou not yet dead in treſpaſſes? are not thy vlcers paſt cure? are there any ſeeds of true life remaining? is there any motion of repentance in thy ſoule? will thy pulſe of remorſe beate a little? haſte thou but a touch of ſorrow? a ſparke of contrition? a graine of ſaith? know there is oyle of comfort for him which mournes in Sion. Not a teare drops from thee with ſincerity which is either vnpittied, or vnpreſerued,—God puts it into his bottle. On the other ſide, is there a Pharaoh in thee? an heart vnmollified? a ſtone that will not be bruized? a flint vnmalleable? I both mourne for it, and leaue it: But is this heart of ſtone taken away, and is there giuen thee a heart of fleſh? is it ſoft and tender with remorſe? truly ſacrificed to ſorrow? know there is balme of Gilead for the broken heart, balme that will both refreſh and cure it. Thou then which groaneſt in the ſpirit, and art drawne out (as it were) into contrition for thy ſinnes; thou which haſt waſht thy hands in innocence, goe cheerefully to the altar of thy God, vnbinde thy ſacrifice, lay it on. But haſt thou done it ſincerely? from thy heart? lurkes there no falſhood there? is all ſwept cleane and garniſhed? doth the countenance of that ſmile as cheerefully, as the other ſeemes to doe of the outward man? if ſo. thy fire is well kindled, the Altar burnes clearly, the ſauour of thy incenſe ſhall pierce the clowds. But is this repentance diſguized? hath it a touch of diſſimulation in it? is not thy olde rankor cleane diſgorged, but muſt thou againe to thy former vomit? hypocrite, thy Altar is without fire, thy incenſe without ſmoke, it ſhall neuer touch the noſtrils of the Almighty, thy prayers in his eares ſound like braſſe, and tinkle like an ill-tuned Cimball; all this formality of zeale is but a diſeaſe of the lip: giue me thy heart my ſonne, I will haue that, or none, and that cleane too, waſht both from deceit, and guilt. That ſubtill fallacy of the eye pointing towards heauen, that baſe hypocriſie of the knee kiſſing the earth, that ſeeming auſterity of the hand martyring thy breaſt, gaines from me neither applauſe, nor bleſſing; the example of a Phariſee could haue chid thee to ſuch an outſide of deuotion,—Qui pectus ſuum tundit, & ſe non corrigit, aggrauat peccata, non tollit, ſaith Auguſtine, where there is an outward percuſſion of the breaſt, without remorſe of the inward man, there is rather an aggrauation of ſinne, than a releaſe; theſe blanchings, and guildings, and varniſhings of externall zeale, are as odious in the eie of God, as thoſe of body in a true Chriſtian; this gloſſe, this paint of demureneſſe ſpeakes but our whoredomes in religion, & the integrity of that man is open both to cenſure and ſuſpition, that is expoſed either to the practiſe of it, or the approbation. A villaine is a villaine howſoever his garbe or habite ſpeake him otherwiſe, and an hypocrite is no leſſe, though ſleeked ouer with an externall ſanctity, & dreſt in the affectations of a preciſer cut. Let vs be truely that what we ſeeme to be, and not ſeeme what we are not; let there be dores & caſements in our breaſts that men may ſee the loyaley twixt our heart and tongue, and how our thoughts whiſper to our tongue, and how our tongue ſpeakes them to the world. A way with thoſe Meteors and falſe-fires of Religion, which not onely by-path vs in a blinded zeale, but miſleade others in our ſteps of errour. Let vs put off the old man in our pride, vaine-glorie, hypocriſie, enuy, hatred, malice, and (that foule diſeaſe of the times, and vs) vncharitableneſſe; and let vs put on the new man in ſinceritie, faith, repentance, ſobrietie, brotherly kindneſſes, loue, and (what without it diſparages the tongue both, of men, and Angels) charitie; then at length all teares ſhall be wiped away from our eyes, and we ſhall receiue that euerlaſting benediction. —Come yee children, inherit the kingdome prepared for you from the beginning of the world.— To which, the Lord bring vs for Chriſt Ieſus ſake, to whom be praiſe and power aſcribed now, and for euermore. Amen.