Secondly, observe I pray, which is of principal consideration, that here we have no cause at all specified, why he refuseth to give them grace; cunningly leaving it to an improvident Reader to conceive, that the cause of the decree, which is here specified, to be the mere pleasure of Gods will, is indifferently appliable to the not giving of grace and glory, and to the shutting up under damnation as the cause thereof, which is a notorious imposture, yet I do not think this Author guilty of it, but others rather, who abuse their wits by cunning courses, to deceive the hearts of the simple. Amongst the Fallacies observed by Aristotle, there is one called Fallacia plurium interrogationum, as when many things are put together, and an answer is required to be made, either affirmatively or negatively to them all, as if they were but one; when indeed the answer cannot be made aright, without distinction of the things demanded, the one whereof perhaps requires an answer affirmative, the other negative. As for example, to instance as touching one of the Controversies here declined: We are often demanded, whether every one that heareth the Gospel, be not bound to believe that Christ died for him? Now I say this phrase Christ died for me includes many things, as the benefits which arise unto me by the death of Christ, may be conceived to be many. But let these benefits be distinguished, and we shall readily answer to the question made, and that perhaps differently, as namely, affirmatively to some, negatively to others; as thus. Do you speak of Christs dying for me, that is, for the pardon of my sins, and for the salvation of my soul: I answer affirmatively and say, I am bound to believe that Christ died for the procuring of these benefits unto me in such manner, as God hath ordained, to wit, not absolutely but conditionally, to wit, in case I do believe and repent. For God hath not otherwise ordained, that I should reap the benefit of pardon and salvation, by virtue of Christs Death and Passion, unless I believe in him and repent. But if question be made, whether I am bound to believe that Christ died for me, to procure faith and repentance unto me; I do not say, that I am bound, or that every one who hears the Gospel, is bound to believe this.
Secondly, observe I pray, which is of principall consideration, that here we have no cause at all specified, why he refuseth to give them grace; cunningly leaving it to an improvident Reader to conceive, that the cause of the decree, which is here specified, to be the meer pleasure of Gods will, is indifferently applyable to the not giving of grace and glory, and to the shutting up under damnation as the cause thereof, which is a notorious imposture, yet I doe not think this Author guilty of it, but others rather, who abuse their witts by cunning courses, to deceive the hearts of the simple. Amongst the Fallacies observed by Aristotle, there is one called Fallacia plurium interrogationum, as when many things are put together, and an answer is required to be made, either affirmatively or negatively to them all, as if they were but one; when indeed the answer cannot be made aright, without distinction of the things demanded, the one whereof perhaps requires an answer affirmative, the other negative. As for example, to instance as touching one of the Controversies here declined: We are often demanded, whether every one that heareth the Gospell, be not bound to believe that Christ died for him? Now I say this phrase Christ died for me includes many things, as the benefits which arise unto me by the death of Christ, may be conceived to be many. But let these benefits be distinguished, and we shall readily answer to the question made, and that perhaps differently, as namely, affirmatively to some, negatively to others; as thus. Doe you speak of Christs dying for me, that is, for the pardon of my sins, and for the salvation of my soule: I answer affirmatively and say, I am bound to believe that Christ died for the procuring of these benefits unto me in such manner, as God hath ordained, to wit, not absolutely but conditionally, to wit, in case I doe believe and repent. For God hath not otherwise ordained, that I should reap the benefit of pardon and salvation, by vertue of Christs Death and Passion, unlesse I believe in him and repent. But if question be made, whether I am bound to believe that Christ died for me, to procure faith and repentance unto me; I doe not say, that I am bound, or that every one who hears the Gospel, is bound to believe this.
