The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

2. Suppose all men had power to do any good thing; if God will not give them Velle quod possunt (as Austin saith he dealt with Adam in his innocency, and gave the Angels that stood, amplius Adjutorium, then he gave the others; whereby it came to pass, that they stood in obedience when the other fell) what shall we say in this case, is it possible that they should Veil bonum, if God will not work it in them, of whom the Apostle professeth, that he works in us both the Will and the Deed? Or shall we hereupon say, they do not sin freely? What shift have they to avoid this, but either by contradicting the Apostle, and saying God doth not work in us [Greek or Hebrew] Veil, or by saying that God doth work in us [Greek or Hebrew] Veil, modò Velimus, as plain a contradiction as ever proceeded from the mouth of any, The self same act, being made before and after it self; for the condition is always before the thing conditioned. And is this to work in us the Will according to Gods pleasure, or according to mans good pleasure? What is it to say, that grace is given according unto works, if this be not?

2. Suppose all men had power to doe any good thing; if God will not give them Velle quod possunt (as Austin saith he dealt with Adam in his innocency, and gave the Angels that stood, amplius Adjutorium, then he gave the others; whereby it came to passe, that they stood in obedience when the other fell) what shall wee say in this case, is it possible that they should Velle bonum, if God will not work it in them, of whom the Apostle professeth, that he works in us both the Will and the Deed? Or shall wee hereupon say, they doe not sinne freely? What shift have they to avoyd this, but either by contradicting the Apostle, and saying God doth not work in us 〈non-Latin alphabet〉 Velle, or by saying that God doth work in us 〈non-Latin alphabet〉 Velle, modò Velimus, as plain a contradiction as ever proceeded from the mouth of any, The selfe same act, being made before and after it self; for the condition is allwaies before the thing conditioned. And is this to work in us the Will according to Gods pleasure, or according to mans good pleasure? What is it to say, that grace is given according unto works, if this be not?

3. We deny, that any evil act therefore comes not to pass freely, because it comes to pass necessarily, upon supposition of Gods denial of grace, to refrain from it. For like as good works, are not therefore not wrought ⟨p. 72⟩freely by us, because God by his grace works us to the performance of them; (For who dares deny that it is in Gods power to make us work this or that freely) in like sort, and much more, evil works are not done the less freely, because God denies special and effectual grace to abstain from them. For, want of grace doth not take away willingness unto that which is evil, but leaves too much rather in man of that kind. As Austin saith, that Libertas sine gratiâ non est libertas sed contumacia. Now where there is contumacy, there is rather too much will then too little. For Contumacy is Wilfulness.

3. We deny, that any evill act therefore comes not to passe freely, because it comes to passe necessarily, upon supposition of Gods denyall of grace, to refraine from it. For like as good works, are not therefore not wrought ⟨p. 72⟩freely by us, because God by his grace workes us to the performance of them; (For who dares deny that it is in Gods power to make us work this or that freely) in like sort, and much more, evill works are not done the lesse freely, because God denies speciall and effectuall grace to abstain from them. For, want of grace doth not take away willingnesse unto that which is evill, but leaves too much rather in man of that kind. As Austin saith, that Libertas sine gratiâ non est libertas sed contumacia. Now where there is contumacy, there is rather too much will then too little. For Contumacy is Wilfulnesse.

4. The Schools teach, that liberty of will consists only, in electione mediorum, in the election of means to certain ends. Now when the Gospel is preached to a carnal man, whose ends are only carnal, as the Apostle saith, Philip. 3. 20. They mind earthly things; so far forth as he shall find it serviceable to his carnal ends, he may believe it and make profession of it, as many times Hypocrites do, and sometimes in such sort, as it is hard to distinguish, between a true and an Hypocritical professor. This moved the Apostle to exhort the Corinthians, famous for their faith, to examine themselves, and prove themselves, Whether they were in the faith, that is, in faith unfeigned. For there is not only a gross Hypocrisy, whereunto a mans own heart is privy, but a secret Hypocrisy whereof the man himself is nothing conscious; yet such a faith undoubtedly is performable by a natural man. Now when a man rejects the Gospel, the faith and profession whereof he finds nothing serviceable to his carnal ends, doth he not judiciously and deliberately, yea and wisely too (according to the wisdom of flesh and blood) reject it?

4. The Schooles teach, that liberty of will consists only, in electione mediorum, in the election of means to certain ends. Now when the Gospel is preached to a carnall man, whose ends are only carnall, as the Apostle saith, Philip. 3. 20. They mind earthly things; so farre forth as he shall find it serviceable to his carnall ends, he may believe it and make profession of it, as many times Hypocrites doe, and sometimes in such sort, as it is hard to distinguish, between a true and an Hypocriticall professour. This moved the Apostle to exhort the Corinthians, famous for their faith, to examine themselves, and prove themselves, Whether they were in the faith, that is, in faith unfaigned. For there is not only a grosse Hypocrisy, whereunto a mans own heart is privy, but a secret Hypocrisy whereof the man himselfe is nothing conscious; yet such a faith undoubtedly is performable by a naturall man. Now when a man rejects the Gospell, the faith and profession whereof he finds nothing serviceable to his carnall ends, doth he not judiciously and deliberately, yea and wisely too (according to the wisdome of flesh and bloud) reject it?

6. It is not sufficient for Arminians to conclude, that such a thing upon supposition comes to pass necessarily, therefore it comes not to pass freely.

6. It is not sufficient for Arminians to conclude, that such a thing upon supposition comes to passe necessarily, therefore it comes not to passe freely.

1. For upon supposition that God decreed to create the World, the creation of the World came to pass necessarily; yet simply the World was made by God freely.

1. For upon supposition that God decreed to create the World, the creation of the World came to passe necessarily; yet simply the World was made by God freely.

2. In like sort, upon Gods foreknowledge that such a man will not believe it followeth necessarily, that such a one will not believe; and so the like may be said of the most free act that is performed. But will it follow herehence, that it is not done freely?

3. In like sort upon the denial of an effectual impediment of sin, unto a man it followeth necessarily, that such a man will sin, according to Arminius his doctrine, and this holds applied to any particular sin whatsoever. But will it herehence follow according to Arminius, that such a sin is not committed freely? no nothing less.

3. In like sort upon the denyall of an effectuall impediment of sinne, unto a man it followeth necessarily, that such a man will sinne, according to Arminius his doctrine, and this holds applied to any particular sinne whatsoever. But will it herehence follow according to Arminius, that such a sinne is not committed freely? nonothing lesse.

2. The Remonstrants second argument is this.

What God cannot perform that God cannot will. But God cannot damn a man for infidelity flowing from such a decree of Reprobation.

What God cannot performe that God cannot will. But God cannot damne a man for infidelity flowing from such a decree of Reprobation.

Resp. 1. But who saith that infidelity floweth from the decree of reprobation? Not one that I know, but Piscator upon these words, Ye therefore hear not my words, because ye are not of God. But understand him aright, it is as if he ¹should say, Therefore such a man goeth lame, because the Physician will not cure him: yet it is well known the cause of his lameness is from within, and perhaps procured by some distemper of his own: yet in case a Surgeon could cure him and will not, he may be said to be the cause of lameness; but how? per modum non removentis. This is well known by the learned to be a kind of cause whereof notice is taken in Natural Philosophy. And in this sense and no other, ⟨p. 73⟩it is well known that Piscator makes God the cause of infidelity, and that according to the express Word of God. But in my judgement Piscator mistakes the phrase, To be of God, which he conceives to denote election. I rather take it to denote regeneration, as much as to say, ye therefore he are not my words, because God hath not hitherto by regeneration cured that natural infidelity which is in you.

Resp. 1. But who saith that infidelity floweth from the decree of reprobation? Not one that I know, but Piscator upon these words, Yee therefore heare not my words, because yee are not of God. But understand him aright, it is as if he ¹should say, Therefore such a man goeth lame, because the Physitian will not cure him: yet it is well known the cause of his lamenesse is from within, and perhaps procured by some distemper of his own: yet in case a Surgeon could cure him and will not, he may be said to be the cause of lamenesse; but how? per modum non removentis. This is well known by the learned to be a kind of cause whereof notice is taken in Naturall Philosophy. And in this sense and no other, ⟨p. 73⟩it is well known that Piscator makes God the cause of infidelity, and that according to the expresse Word of God. But in my judgement Piscator mistakes the phrase, To be of God, which he conceives to denote election. I rather take it to denote regeneration, as much as to say, yee therefore he are not my words, because God hath not hitherto by regeneration cured that naturall infidelity which is in you.

2. But take the argument according to the former expression, God cannot damn a man for that infidelity which is consequent to reprobation; And then my Answer to the former argument in every particular thereof, may be accommodated unto this.

2. But take the argument according to the former expression, God cannot damne a man for that infidelity which is consequent to reprobation; And then my Answer to the former argument in every particular thereof, may be accommodated unto this.

3. The Third followeth. If Infidelity flows from reprobation, then God can neither require Faith of reprobates, nor seriously offer salvation unto them, but necessarily counterfeit. For it is manifest Hypocrisy, to invite those unto faith and salvation, who are excluded from both by the decree of God.

3. The Third followeth. If Infidelity flowes from reprobation, then God can neither require Faith of reprobates, nor seriously offer salvation unto them, but necessarily counterfeit. For it is manifest Hypocrisy, to invite those unto faith and salvation, who are excluded from both by the decree of God.

Resp. 1. Here again Infidelity is made to flow from reprobation; whereas nothing flows from reprobation by the doctrine of the Contra-Remonstrants, but the not curing of mans natural infidelity, like as the curing of it by faith, is that which flows from election.

Resp. 1. Here again Infidelity is made to flow from reprobation; whereas nothing flowes from reprobation by the doctrine of the Contra-Remonstranes, but the not curing of mans naturall infidelity, like as the curing of it by faith, is that which flows from election.

2. I say, There is no simulation at all of God in this. For that with he proposeth is but this, that, Whosoever believeth shall be saved, and Whosoever believeth not shall be damned. He sends his Ministers to Preach this, and to Beseech them to believe, and to be reconciled unto God, yea, all they meet with. But for whose sake? Not for the reprobates sake, but for the elects sake, Who because they are mixed among reprobates, and God hath not revealed to his Ministers, Who are elect and who are not (as neither was it fit he should, many of the Ministers themselves, even of those that not only prophesied in his name, but cast out Devils, being reprobates) therefore it was fit their Commission should be general to Preach to all. Yea, did not the Apostles themselves take notice of this? Doth not Paul profess that, He became ¹all things to all that he may save some? And who were those some, but the very elect of God, as the same Apostle elsewhere professeth, saying, I suffer all things for the elects sake. And doth not Austin profess that if we knew who were reprobate, ²we would no more pray for them, then for the Devills? De Civit. Dei lib. 21. cap. 24.

2. I say, There is no simulation at all of God in this. For that wich he proposeth is but this, that, Whosoever believeth shall be saved, and Whosoever believeth not shall be damned. He sends his Ministers to Preach this, and to Beseech them to believe, and to be reconciled unto God, yea, all they meet with. But for whose sake? Not for the reprobates sake, but for the elects sake, Who because they are mixed among reprobates, and God hath not revealed to his Ministers, Who are elect and who are not (as neither was it fit he should, many of the Ministers themselves, even of those that not only prophecyed in his name, but cast out Devills, being reprobates) therefore it was fit their Commission should be generall to Preach to all. Yea, did not the Apostles themselves take notice of this? Doth not Paul professe that, He became ¹all things to all that he may save some? And who were those some, but the very elect of God, as the same Apostle elsewhere professeth, saying, I suffer all things for the elects sake. And doth not Austin professe that if we knew who were reprobate,

4. The Fourth and last. If Incredulity follows the decree of reprobation, then God considered the reprobates in his counsel of reprobation, either as creatable, or as created in the state of innocency, or as fallen into Originall sinne. Sed falsa sunt haec omnia. All these things are false. And these things, he saith, are delivered, contra absurdam, detestabilem, atque abominabilem sententiam.

4. The Fourth and last. If Incredulity followes the decree of reprobation, then God considered the reprobates in his counsell of reprobation, either as creatable, or as created in the state of innocency, or as falne into Originall sinne. Sed falsa sunt haec omnia. All these things are false. And these things, he saith, are delivered, contra absurdam, detestabilem, atque abominabilem sententiam.