all sinners as we have proved by manifold Scriptures it is not by him applyed unto all men as your selves will confess but if we here take up the inward and spiritual redemption of Christ that is not purchased for us but we are rather purchased by it and in the very working of it it being an inward work of Christs it must needs be effectually applyed also Secondly Whereas you say That Christ makes intercession for all such as he bath redeemed it is false also for some deny even him that bought them and that in an Apostatical way and by bringing in damnable heresies whereby they bring upon themselves swift destruction 2 Pet 2.1 But we justly doubt you whether you understand aright what the intercession of Christ doth mean For his intercession at large comprehends his whole office of mediation Isa 53.12 and Heb. 7.25 but to take his intercession for his supplicative office as you here intend it consists principally if not alone in the spiritual intercessions which he makes unto God for in his Saints by his holy spirit Ro. 8.26 27. As for his intercession at large of which we conceive the Apostle speaketh Rom. 8.34 Christ useth or imployeth that for none other but those whom the Father hath called and given unto him and for them also so long as they continue with him For the Lord is with us while we are with him 2 Chron. 15.2 1 Chron. 28 9. The like we say of his revealing his Mysteries unto them whether by the word or without it and of his effectual perswading of them by his Spirit to beleeve Where again you are mistaken for God onely illuminates and makes known his truth unto us but it is our part to set to our seal thereunto in our power to withhold the same What you speak also of Christs governing the hearts of all those whom he hath redeemeed by his word and spirit and of the overcoming of all their enemies by his almighty power and wisdom in such manner and wayes as he sees good all these may be true or false according to the limitations aforesaid Yet here you tacitely grant or imply Christs inward or spiritual mediation though you own it not for such a work Yea which is more to be wondered at you here import that Christ by his almighty power doth overcome and subdue in and unto his redeemed people all their enemies to wit Satan and their corruptions which elsewhere you hold to be unconquerable here or not wholly to be subdued in this life But truth is so evident and forcible that where it is not narrowly watched and suppressed it will break forth at unawares By all this which in this Chapter we have set forth if the Lord open your eyes rightly to read it we hope you will be brought to acknowledge that the predictions of Christ and his Apostles concerning the departure from the faith are already come to pass and that forewarning of his that there should arise false Christs and false Prophets is fulfilled and consequently that there should be great need and cause for the Gospel to be preached anew to all the world as Christ himself foretold Matth. 24.14 and that mercy or blessing was foreshewed to John Revel 14.6.7 For even those Authors whom ye counted the greatest lights of this last age have very little sight or knowledge of that great Mystery Christ Jesus in you the hope of glory Colos 1.27 Yea they have been all the publishers of a false conceived Mediator or Christ CHAP. IX Of Free-wil GOD hath indued the will of man with that natural liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil a Mat 17.12 Jam 1.14 Deut 30.19 II. Man in his state of innocency had freedom and power to will and to do that which was good and wel-pleasing to God b Eccl. 7.29 Gen 1.26 but yet mutably so that he might fall from it c Gen 2.16 17. Gen 3.6 III. Man by his fall into a state of sin hath wholly lost all ability of will to any spiritual good accompanying salvation d Ro 8.7 John 15.5 so as a natural man being altogether averse from that good e Rom 3.10.12 and dead in sin f Ep 2.1 5. Col 2.13 he is not able by hiâ— own strength to convert himself or prepare himself thereunto g John 6.44 65. Eph 2.2 3.4 5. 1 Cor 2.14 Titus 3.3 4 5. IV. When God converts a sinner and translates him into the state of grace he freeth him from his natural bondage under sin h Ga 1.13 John 8.34 36. and by his grace alone inables him freely to will and to do that which is spiritually good i Phil 2.12.13 Ro 6.18 21. yet so as that by reason of his remaining corruption he doth not perfectly nor onely will that which is good but doth also will that which is evil k Gal 5.17 Rom 7.15 18 19 21 22 V. The will of man is made perfectly and immutably free to good alone in the state of glory onely l Eph 4.13 Heb 12.23 John 3.2 Jude v. 24. CHAP. IX Of Free-will Examined ALthough man be alwayes a free Agent in some measure yet is he not at all times such a patient nor can we expect you here to be voluntary sufferers But if you will give us leave to be free with you we must acquaint you that even in this short Chapter there are many things though freely spoken by you yet but gratis dicta And especially in the three last Sections but we fear that you have granted more truth in the first Section then upon the view you will own again For you say That God hath endued the will of man with such natural liberty that it is neither forced nor by any absolute necessity of nature determined to good or evil for you seem in the first Section of the next Chapter directly to contradict yourselves saying That in our effectual calling God doth not onely renew our wils but determines them to that which is good by his Almighty power And that which you speak in the second Section That man in his state of innocency had freedome and power to wil and do that which was good well-pleasing to God but yet mutably so that he might all from it seems to us in some sort to hold true stil of all men as they are now born till they have personally and actually sinned And that Scripture to which you reser us Eccles 7.29 it speaking of mankinde in general and not of our first parents onely evicts so much in the very words saying Lo this onely have I found that God hath made man upright but they have found out many inventions To which others may be added as Jer. 2.21 For I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a wild vine unto me But that
perverseness he saith But none that is very few of the stubborne ones saith where is God my maker who giveth songs in the night Who teacheth us all mankinde more then the beasts of the earth and maketh us Wiser then the foul of Heaven How can the wicked say to the almighty Job 21.11.22 17. depart frou us we desire not the knowledge of thy wayes if he were not present with them at times teaching rebuking drawing and calling them that he might turn them to him yea with their wills from their wiked and destructive wayes doth not wisdom utter her voice to all the fallen race of mankinde Prov 8.4 5. Unto you O men I call and my voice is to the sons of men O ye simple understand wisdom and ye fools be ye of an understanding heart yea is not her invitation as universal and particular also Prov. 9.4 11. as the call and seductive allurements of folly is verse 16. for each of them useth the self-same words Whoso is simple let him turn in hither c. yea what is the true cause that wisdome saith Prov. 1.28 29. Then shall they call upon me but I will not answer they shall seek me early but they shall not finde me But this which followeth there verse 29 30 31. For that they bated knowledge and did not chuse the fear of the Lord They would none of my counsel they despised all my repreof Thus of our first assertion come we now to the second That some of those which stand out are more earnestly and industriously called by the Lord then many true converts which continue stedfast with the Lord for which purpose take these places First Gods gracious and effectual dealing with Cain when his wrath and envy was kindled against his brother What could the Lord without offering violence to his will do more to him then he did saying Gen. 4.6.7 Why art thou wrath And why is thy countenance fallen If thou dost well shalt thou not be accepted and if thou dost not well sin lieth at the door And then it follows as one both judicious and skilful in the original hath it Idque a te pendebit tuque ei imperabis And in thee shall be the will or desire of it and thou shalt have dominion over it viz. if thou wilt seek that grace Did not the Lord also complain that he had striven with the men of the old world till he was weary again Gen. 6.3 And the Lord said my spirit shall not alwayes strive with man for that be also is flesh yea were not their spirits or human souls cast into the prison of Hell for their disobedience and refractoriness 1 Pet. 3.19 20 doth not the Lord say also Isa 5.4 What could have been done more to my vineyard which I have not done unto it Wherefore when I looked that it should bring forth grapes brought it forth wild grapes you will say Is not God almighty Could he not have compelled them Answer Yes but he will not violate the order which he hath set in our creation he will not force the will but deals with man as a free agent by commands promises threatnings rebukes chastisements allurements and rewards So true is that of the Father Nemo invitus fit bonus To conclude this point what can be more express then those three ensuing texts among many others Ezek. 3.6 7. Thou are not sent to many people of a strange speech and of an hard language whose words thou canst not understand Surely had I sent thee to them they would have hearkened unto thee but the house of Israel will not hearken unto thee c. Matth. 11.21 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works which were done in thee had been done in Tyre ond Sidon they would have repented long ago in sackcloth and ashes Of which text we spake before upon the last occasion Finally That of Matth. 12.21 brings full conviction with it The men of Niuive shall rise in judgement with this generation and condemn it because they repented at the preaching of Jonah and behold a greater then Jonah is here If you demand here what 's the cause that these obstinate men do not answer Gods call and return We answer It is not want of illumination and instruction as we have shewed nor want of reproof as we have proved but this let lies in mens abuse of their free-will as we heard before Prov. â— 29 30. Not that mens wils are inflexible when God first cals them as we have evicted at large in the foregoing chapter but some men are self wise and self-righteous already through the illusion of Satan and think that they need no repentance or conversion to any better thing aâ— the Scribes and Pharisees were in the daies of our Saviour who taught them with power and authority Matth 7.29 and whose doctrine was confirmed sufficiently by miracles also And others which know and acknowledge that they are evil doers yet do defer their return till it be too late as Prov. 1.28 29. Psal 32.6 aforesaid Hence it is that they shall be filled with weeping and mourning for the opportunity which they have lost as the other shall be with envy and gnashing of teeth the concomitant of pride and self-wisdom Matth. 8.12 Luke 13.25 26 27 28. And these are Satans two wayes of destroying men he either casts them into the sin of contention wrath and envy through the riches of their self knowledge self-holiness and self zeal or into the stolen and pleasant waters of voluptuousness or worldly cares therein detaining them till they be drowned in sensuality see Mark 9.22 But now to return to our first task back again The third falshood which you affirm in you first Section is That God calleth all his predestinate only by his Word and Spirit where we must grant you that his Spirit is alwayes the cheif actor and that oft times God is pleased to use his word whether written or spoken as an instrument in that work but not alwayes as yourselves after confess Section the third Besides the Lord hath many other instruments and means to call and convert men besides his word as Elihu shews at large Joh. 33.14 29. of which also we speak before Yet are none more general or more effectual then Gods chastisments both inward and outward Psal 94.10 He that chashseth the Heathen shall not he correct Psal 119 67. Before I was afflicted I went astray but now have I kept thy word For whomsoever God loveth as he loveth all mankinde he chasteneth and scourgeth every son whom be receiveth Heb. 12.6 7 8 9 10. see Job 5.17 Behold happy is the man whom God correcteth therefore despise not thou the chasining of the Almighty Pro. 3.11.12 Psal 94.12 13. Isa 27.7 8 9. Isa 9.13 Isa 28.23 24 25 c. 38.16 By this was Pharaoh wrought to obey the will of God for the present though he afterwards rebelled and perished If this will not
cogit triplices ad praelia sectas Hásque omnes temerat caede livore dolis Effugient pauci Lotus ut de triplice sectâ Uvas qui Sodomae non comedêre suae E Babylone fugam propera properante ruinâ Ne te corripiant dira flagella Dei. Mitte fidem citus hanc nobis tot monstra creantem Quot nescit monstri Nilus ipse ferax Ad pulsus cytharae vestrae saltabimus omnes An fidibus vestris admodulanda fides Sis Gomarhaee puer pueris coeleste paratur Regnum stultescas si sapuisse velis Cum Christo moriare prius vivatur ut illi Quà m nos de Christo tale quid edoceas Scire tuum nihil est vetitae nocet arboris esus Obsequium ad vitam jam patefecit iter Vera fides coelis ignem deducit Amoris Igneus hic currus tollit ad astra virum Quicquid lex mandat quicquid sacra foedera spondent Et Legem Vates unus adimplet Amor. Arbor quid vitalis Amor. Paradisus Amores Fons Edenis Amor. Vita perennis Amor. Quid Deus ipsus Amor fine Marte cupidinis expers Cui Veneres virtus fas pietásque faces THE Lamentation over the Synod of DORT OR The verses of an out-landish but a learned and peaceable man since deceased unto and upon that Synod sitting in the fatal yeer presently after the great blazing Star that messenger of Gods wrath and the foreteller of the worlds ensuing calamities appeared Anno Dom. 1618. now turned into English WHen in the Netherlands the learned crew Of James Arminius first 'gan to brew Or broach their sober Tenets to the Dutch Prejudice-drunk uncapable of such The Gomarist the fatal Comets brother A Synod called at Dort which was no mother And being set upon the judgement throne Convents th' Arminians yet leave out one But Dordrect might have learnt of Amsterdame No man that lives well for his faith to blame Yet in that Synod rests a knot untide Who shall Umpire be 'twixt side and side Sayest thou the Scripture That each side doth wrest They make their own sence not the Text the Test A rule is one thing in a lightful place A Judge another in a doubtful case Shal then the Church be judge which of the twain The Roman Synagogue or Lutheran Neither say you the former are my foes The later with Arminius doth close Will yee the Dominick shall moderate No they in some thing suit the knaves I hate Then chuse the Anabaptists at a pinch No I fear drowning if they me should drench Wilt thou be judge thy self That likes me well What foe judge foe So heaven may yield to hell Then let Arminius have leave to cite The Gomarists and boldly them indite If Gomarists shall any Vorsty yield Let that learned combatant be barr'd the field And let new Spanish inquisitions With interrogatories vex those sons Be sure with heresie thy charge be strong With schisme them burden be it right or wrong Damn them to hell as reprobates alive The Authors of their damning Art deprive What shall for truth for falshood pass decree The Law is in thine hand be bold and free Thine Articles of faith bring into light Though they be errors darker then the night Awake the civil sword the soldier call To helpe the cause of Christ material Now Gomarist doth all this seem accurst Why didst thou then this way pursue at first Cymerian darkness droppeth from thy quil The ship of truth doth touch the Armenian hil Who to these haltings twain shall be umpire Unless some new Elias bring down fire Dost thou reply that prophets now are gone Then in the list of prophets thou art none Prophesie faith and knowledge cease But when When peece-works have an end with perfect men A prophet wants not honor save at home I le prophecy of some but be no Mome One by Loves spiri't doth evangelize Of love and peace against wickedness and vice Another in his eight books doth impart Th' Heavenly treasures hidden in mans heart A third to Ninivitish penitence Like a new Jonas doth us all incense A Belgick prophetess I here could spring Sions laments who dolefully doth sing Pretor's Elias and Schnaubar Divine Europes post writer make up a new trine What need I pantel Trapim Faire recite Or Behman who did like a prophet write Arnd and thy lesser prophets I forget Oh what a harvest here of prophets met Was not the Comet late a prophet true Of errors schismes and wars which all must rue Armin's when he had write Elias found With him the fire of love which to the ground Consumes the altar with the sacrifice Oh that thou Gomarist mighst find the prize Who had he lived would an Elisha prove But death untimely did the man remove When he that did these Articles discry Of the disease articular doth ly What faith is this which soyles the Deity With little-less then tacit blasphemy Decrees Laconick which were writ in blood Saturne his sons devouring far from good Yet far more cruel things to God the Fount And Ocean of goodness thou dost count Who mak'st him damne from all eternity Most men then guiltless with unmov'd decree Which Soveraign justice to him such ascribes As him from favor frees not though from bribes Whilst men of equal merits it will have Some to destroy at pleasure some to save Which to the herds of Epicure sets ope a gate By Stoical necessity and fate If all things hurryed be by fatal stream Drink Dutch man cover of no vertue dream Which for the fathers fault condemn's the seed This God abjures and this his lawes forbid Go burn thy guiltless infants Gomarist That thou with th' name of justice may'st be blest Which the most simple Deity doth fill Here with a double but contrary will Who by his secret will would few men save By his revealed none would damned have Doth not this faith make him an hypocrite And worse then Satan see the foul despight For by the Laws of contraries the Devil Hath a will secret good but th' open evil Which of Divine Elections makes no choice Though one a calling is from sin and vice Another crowneth after tryal late A third from ages all conditionate Which saith that Esau yet unborn was hated Ere he or good or ill had perpetrated But why should God himself so oft perplex Creating things so hated self to vex God of two seeds did to Rebecca say The younger people shall the elder sway It is the house of Edom desperate Whom Malachy doth shew this God to hate Which general for sorts Christs ransome makes But individuals must claim no stakes Is not Christs Godhead then a boundless spirit Infinite in mercy as well as merit Which makes God now create all men impure Can he produce uncleanness most past cure Which maketh God use force and violence When his converting work he doth commence Hence slothful souls till they drop into hel Expect a time when God
Seventhly If it were for sins what sins did better deserve such a preterition then mens own personal and actual sins yea then their contempt and contumacy against grace offered Eighthly If this preterition was for the praise of God's glorious justice must not his justice first be apparent and conspicuous in this his passing by them But he accounts it neither honorable for him that the Son should die for the sin of the Father Ezek. 10.1 2 3 20. nor yet just for he hath forbidden the self same thing in the Law Deut. 24.16 Lastly Is there no difference betwixt a vessel of dishonor and a vessel of wrath Many vessels are made by the Potter for dishonorable uses yet none of set purpose for destruction Finally Your Caution in the last Section is very good where you say that The Doctrine of the high mystery of Predestination is to be handled with special prudence and care that men attending the will of God revealed in his word and yeelding obedience thereunto may from the certainty of their effectual vocation be assured of their eternal election Where you should have added and from their perseverance in that obedience till the death of sin be assured of their spiritual final and everlasting election there being a twofold election from eternity as hath been said But this caution of yours you your selves have not very well observed and kept And whereas you add in conclusion So shall this Doctrine afford matter of praise reverence and admiration of God and of humility diligence and abundant consolation to all that sincerely obey the Gospel We report our selves to your own consciences and to all men whether your Doctrine or ours here set forth is likely to produce the good effects here by you remembred But now we come in the third and last place to answer such objections as seem to lie as so many rocks of offence in your and other mens wayes Object It is written of Hophni and Phineas the sons of Eli 1 Sam. 2.25 That they hearkened not unto their father because God would destroy them Answ It is true God now had a purpose so to do for their abominable wickedness which they had committed but it doth not follow that the Lord had so decreed from eternity unless it was out of prevision of their lewdness and in order thereunto Object 2. It is written Prov. 16.4 That the Lord made all things for himself even the wicked for the day of â—â—il Answ The first part of the text speaks of God's ends the latter part of the event as it is now fallen out through their own default as Hosea speaks in a like expression Chap 9.13 Ephraim as I saw Tyrus is planteâ— in a pleasant place But Ephraim shall bring forth his children to the murderer that is eventually not industriously and so are the wicked created for the day of evil Object 3. It is said of Rehoboam 2 Chron. 10.15 So the King hearkened not unto the people for the cause was of God that the Lord might perform his word which hâ— spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat Answ This Text speaks not of Gods eternal Decree but of his wise and just providence leaving a man sufficiently wicked before to follow his own counsels for a temporal punishment of his own and his Fathers sins Object 4. Jeremiah saith Chap 52.3 For through the anger of the Lord it came to pass in Jerusalem till he had cast them out from his presence that Zedekiah rebelled against the King of Babylon Answ This Scripture imports no more but that wicked Zedekiah for a just punishment of his own and Judah's rebellion against the Lord wat left at length in the hand of his own Counsels to rebel against his Lord and King upon Earth who was able to punish him and did it accordingly Object 5. Mat. 11.25 At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Answ This is to be understood of the second grace withholden from those who refused the former and did shut their eies against the first light and so is that place also Deut. 29.4 Yet the Lord hath not given you an heart to perceive and cies to see and eares to hear unto this day For God reveales his secrets to wit his further counsels to them that fear him Psal 25.14 see Matth. 13.12 13 14 15 c. For whosoever hath to him shall be given and he shall have abundance but whosoever hath not from him shall be taken away even that which he hath but useth not as wee see in him that hid his talent Mat. 25. â—â— 19. Object 6. Acts 13.48 It is said that when the Gentiles heard that they were glad and glorified the word of the Lord and as many as were ordained to eternal life beleeved Whence it seems to be clear that some persons are not so ordained Answ The original Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrested and forced in the translation For it signifies not ordained but prepared or disposed and such onely are they who are good willing to leave their sins and to follow after righteousness according to the requiring of the Gospel Titus 2.11 12. for to such the Angels wish peace and happiness as knowing them onely capable of it Luke 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory be to God on high and in the earth peace to men or in men of good will For so did St. Jerome St. Augustine and many of the Ancients read that Text in their daies and so it is yet found in the best Greek copies Yet we could give another answer if the Text before alledged were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is fore-ordained to wit that so many as then and there were out of Gods special fore-knowledge predestinated to life did at that time beleeve which notwithstanding hinders not but that many more yea all there present were appointed to life conditionally as is there partly testified of the unbeleeving Jewes by the Apostle vers 46. Object 7. Rom. 9.6 It is said That they are not all Israel which are of Israel It seems then that all are not elected Answ The Apostle intimates that the carnal Israel or all that are come of Jacob surnamed Israel are not the Israel to whom the promises of salvation are absolutely and finally made Though in the general the conditional promises belong to all Israel as the Apostle shews vers 4. and to the Gentiles also vers 24 25. That we may not be misunderstood know that there are among others seven promises made to the overcomers Revel 2 and 3. Chap. and such as persevere in the Christian race unto the end of it or to the death and burial of sin Now these and the like promises belong unto the Elect that are chosen out of the furnace of affliction
gradually tend towards the world Angelical that they may proceed from glory to glory CHAP. V. Of Providence GOd the great Creator of all things doth uphold a Heb 1.3 direct dispose and govern all creatures actions and things b Dan 4.34 35. Psal 135.6 Act 17.25 26 28. Job 38.39 40 41. Chapters from the greatest even to the least c Mat 10.29 30 31. by his most wise and holy providence d Pro 15.3 Psal 104.24 Psal 145.17 according to his infallible foreknowledge e Acts 15 18. Psal 94.8 9 10 11. and the free and immutable counsell of his own will f Eph 1.11 Psal 33.10.11 to the praise of the glory of his wisdom power justice goodness and mercy g Isa 63.14 Eph 3.10 Rom. 9.17 Gen. 45.7 Psa 145.7 II. Although in relation to the foreknowledge and decree of God the first cause all things come to pass immutably and infallibly h Act 2.13 yet by the same providence he ordereth them to fall out according to the nature of second causes either necessarily freely or contingently i Gen 18.22 Jer 31.35 Exod 21.13 with Deut 9 5. 1 King 22.28 34. Esa 10.6 7. III. God in his ordinary Providence maketh use of means k Act 27.31 44. Isa 55.10 11. Hos 2.21 22. yet is free to work without l Hos 1.7 Mat. 4.4 Job 34.10 above m Rom. 4.19 20 21. and against them at his pleasure n 2 Kin 6.6 Dan 3.27 IV. The Almighty power unsearchable wisdome and infinite goodness of God so far manifest themselves in his providence that it extendeth even to the first fall and all other sins of Angels and men o Rom 11.32 33 34. 2 Sam 24.1 with 1 Chr 21.1 1 King 22.22 23. 1 Chr 10.4 13 14. 1 Sam 16.10 Acts 2.23 Act. 4.27 28. and that not by a bare permission p Act 13.16 but such as hath joyned with it a most wise and powerful bounding q Psal 76.10 2 King 19.28 and otherwise ordering and governing of them in a manifold dispensation to his own holy end r Gen 50.20 Esa 10.6 7 12. yet so as the sinfulness thereof proceedeth only from the creature and not from God who being most holy and righteous neither is nor can be the Author or approver of sin Å¿ Jam 1.11 14 17. 1 Joh 2.16 Psal 50.21 V. The most wise righteous and gratious God doth oftentimes leave for a season his own children to manifold temptations and the corruption of their own hearts to chastize them for their former sins or to discover unto them the hidden strength of corruption and deceitfulness of their hearts that they may be humbled t 2 Chr 32.25 26 31. 2 Sam 14.1 and to raise them to a more close and constant dependance for their support upon himself and to make them more watchful against all future occasions of sin and for sundry other just and holy ends u 2 Cor. 12.7 8 9. Psal 73. thoughout Psal 77.1 to 12. Mar. 14.66 to the end with John 21 15 16 17. VI. As for those wicked and ungodly men whom God as a righteous Judge for former sins doth blind and harden w Rom 1.24 26 28. Ro 11.7 8. from them he not only withholdeth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts x Deu 29.4 but sometimes also withdraweth the gists which they had y Mat. 3.12 Mat 25.29 and exposeth them to such objects as their corruption makes occasions of sin z Deu 2.30 2 King 8.12 13. and withall gives them over to their own lusts the temptations of the world and the power of Satan a Psa 81.11 11. 2 Thes 2.10 11 12. whereby it comes to pass that they harden themselves even under those means which God useth for the softning of others b Exod 7.3 with Ex 8.15 32. 2 Cor 2.15 16. Esa 8.14 1 Pet 2.7 8 Esa 6.9 10 with Act 28.26 27. VII As the providence of God doth in general reach to call creatures so after a most special manner it taketh care of his Church and disposeth all things to the good there of c 1 Tim 4.10 Amos 9.8 9. Rom. 8.28 Esai 43.3 4 5 14. CHAP. V. Of Gods providence examined IN this Chapter not without a specimen or document of Gods divine providence you have testified many things as rightly and truly so with reverence and honor to that wise and holy administration of his yet in two things we crave leave briefly to shew you your defects yet not so great or blameable as some of your former failings First then in your second Section you affirm That although in relation to the foreknowledge and decree of God the first cause all things come to pass immutably and infallibly yet by the same providence he ordereth them to fall out according to the nature of the second causes either necessarily freely or contingently Where first you seem to us to make Gods providence not only to jar with his decree but even to thwart the same For this last orders many things to come to pass contingently and freely as you say whereas the former appoints all things to come to pass immutably It is granted that all things come to pass infallibly in regard of the foreknowledge of God but we cannot see how all things should come to pass immutably since many things are decreed but conditionally as we have shewed Chap. 3. and here you confess that all things do not come to pass necessarily which they must necessarily do if all things be immutably decreed but it is evident that God decrees both good and evil towards men Hypothetically Jer. 18.7 8 9 10. At what instant I shall speak concerning a Nation and concerning a Kingdom to pluck up to pull down and to destroy If that Nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them And at what instant I shall speak concerning a Nation and concerning a Kingdom to build and to plant If it doe evil in my sight that it obey not my voice then I will repent of the good wherewith I said I would benefit them So vers 11.12 Rom. 8.13 and 11.22 23. How could Gods counsel be made voide by men as was said before out of Luk. 7.30 if it were immutable in it self as you affirm Secondly In your sixth Section you say As for those wicked and ungodly whom God as a righteous Judge for former sins doth blinde and harden from them he not onely withdraweth his grace whereby they might have been enlightned in their understandings and wrought upon in their hearts but also sometimes withdraweth the gifts which they had c Wherein besides that you mention not the maine if not onely sin for which God leaves men to themselves to wit mens shutting their eyes against his
altogether passive therein untill quickened and renewed by the Holy Spirit k Cor 2.14 Rom 8.7 Eph 2.5 he is thereby inabled to answer this holy call and to embrace the Grace of God offered and convyed in it l Joh 5.25 Elect Infants dying in Infancy are regenerated and saved by Christ through the Spirit m Luk. 18.15 16 and Act 2.38 39 Joh 3.35 John 5.11 and Rom 8.9 compared who worketh when and where and how he pleaseth n Joh 3.8 So also are all other Elect persons who are uncapable of being outwardly called by the Ministry of the Word o 1 Joh 5.12 Act 4.12 III. Others not elected although they may be talled by the Ministry of the Word p Mat 22.14 and may have some common operations of the Spirit q Mat 17.22 Mat. 13.20 21. heb 6.4 5. yet they never truly come unto Christ and therefore cannot be saved r Joh 6.64 65 66. Joh. 8.24 much less can men not professing the Christian Religion be saved in another way whatsoever be theynever so diligent to frame their lives according to the light of nature and the Law of that Religion they do profess Å¿ Act 4.12 Joh 14.6 Eph 2.18 Joh. 4.22 John 17.13 and to assert and maintain that they may is very pernicious and to be detested t 2 John 9.10 11. 1 Cor 16.22 Gal 1.6 7 8. CHAP. X. Of effectull calling examined AS you had no calling to deliver many things here uttered by you so they are not very effectual or true In which kind the first Section is not the least culpable for therein you deliver these paradoxes among others First That God is pleased in his appointed and accepted time to call all those effectually whom he hith predestinated unto life the which is not true For as thousands dying in their Infancy never fell which thing we have before sufficiently proved so such neither need nor have any such calling as you here describe For though our Saviour speake thus of all faln men Mat. 18.3 Verily I say unto you Except ye be converted and become as little children ye shall not enter into the Kingdom of heaven yet children have no need to be conformed to such converts for of them and with such as they are is the Kingdom of heaven replenished Mark 10.14 Secondly You say with no less untruth That God calleth only those effectually whom he hath predestinated unto life which in your sense are the smaller part of men But as you make the universal father and common Saviour of all mankinde a partial God in his decree of election or predestination so you make him an accepter of persons in his calling of sinners to repentance both contrary to manifold and cleare Scriptures Here then we must assert those two things against you for the vindicating of Gods honor and the stopping of all mouths First That the Lord cals unto him all the sons of men who are faln from him and that with sufficient though not alwayes with a successful calling Secondly That he calls some of these which retain not with more industry and earnestness then many that come unto him continue with him and are saved in the end for the first of those we will here say nothing of that which our Saviour speaks Matth. 22.14 That many be called but few are chosen which though it overthrow the last Section yet it comes not up to a full proof of what we are now to maintain an universal and particular call of all men that are faln from God and who are capable of instruction But these following texts will carry it before them 1 Tim. 2.3 4. where the Apostle would have all men in general and in particular who have not sinned that sin unto death prayed for upon this ground For this is good and acceptable before God who would have all men saved and come to the knowledge of the truth If he would have it so what hinders but that he both may and doth bring all men to the knowlekge of so much truth as whereby they may be saved To this agree the words of the same Apostle Rom. 2.8 where he shews the true and onely cause why all that are lost do perish But to those that are contentious and disobey the truth and obey unrighteousness shall be indignation and wrath which is the same in effect with what he had before delivered Chap 1 18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who withhold or suppress the truth in unrighteousness If you reply that the Apostle in the former place of 1 Tim. 2.4 speaks de generibus singulorum That God would have some of all kinds and sorts of men saved and come to the knowledge of the truth We must here again urge the place of St. Peter Epist 2 Chap. 3.9 which undoubtedly speaks universally in the negative and the affirmative and so de singulis generum Not willing that any should perish but that all should come to repentance Doth not Elibu speak thus of Gods gratious dealing with all mankinde that are gone astray Job 33.14 15 16 17 18. For God speaketh once yea twice yet man perceiveth or regardeth it not In a dream in the visions of the night when deep sleep falleth upon men in slumbring upon the bed Then he openeth the eares of men and sealeth their instruction That he may withdraw man from his purpose and hide pride from man He keepeth back his soul from the pit and his life from perishing by the sword And having named many other means which God useth for the self-same end ver 29.30 thus he sums up all and concludes the point Loe all these things God oftentimes worketh with man to bring back his soul from the pit to be enlightened with the light of the living And Job 34.23 For he will not lay upon man more then is right that he should enter into judgement with God which thing according to the doctrine all the sons of Adam might do for having his sin imputed to them before they were actual sinners and in him being deprived not onely of all wisdom holiness and power but every way blinded and depraved and that without a sufficient help of grace to ridd and deliver them as to the greatest part of them And verse 26 27. he shews the cause why he strikes wicked men even for this refractory opposition apainst his teachings and calls He striketh them as wicked men in the open sight of others because they turned back from him and would not consider any of his wayes whereas it was our duty to say to the Lord as often as he teacheth and chastiseth as it there followes verse 31.32 It is meet to be said unto God I have born Chastisement I will not offend any more That which I know not teach thou me if I have done iniquity I will do no more And chap. 35.10 11. complaining of mans
marrying have shewed that as omnia prius tentanda quam belle expertendum so all means should be used first to get the gift of continency before people incurre the wants cares burthens sorrows and distractions of the marriage yoke Secondly since our first parents were not joyned together till both were settled in the Image of God that the Lord might have a godly seed upon earth Mal. 2.15 you might have declared that not only maturity of judgement but that grace and regeneration especially in the Church of God is first to be sought before an husband or wife that they may live in the fear of God together and bring up their seed in that fear Thirdly you speak nothing of the advise and consent which children should ask of their wife and godly parents and guarcians before they dispose of themselves in marriage Fourthly in setting forth the ends why marriage was Instituted you have omitted the maine which the old rejected Liturgy did not forge to wit that it was ordained for a figure and representation of the mistical union betwixt Christ and his Church and that therein it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great mystery a kinde of Sacrament of which hereafter Fifthly you are silent concerning the reciprocall duties of the marryed persons such as cohabitation 1 Pet. 3.7 mutual benevolence 1 Cor. 7.2 3. of abstinence sometimes either by consent 1 Cor. 7.5 or by injunction from the Lord Levit. 18.19 nor do you set forth either the duties of husbands to their wives or of wives toward their husbands in their specials or particulars Lastly you set not forth this That persons may commit spiritual adultery against God even in marrying while their hearts are more set upon the pleasures of carnall copulation then upon spiritual communion with God The mistakes which we would represent unto you are these First you say That those which profess the true reformed Religion should not marry with Infidels where we desire your advised resolution to these two things since there are several Religions each by their own respective professors accounted the true reformed Religion which of these will you pitch upon Lutheran Calvinistical Socinian Attainian the English formerly established by law all which are different To say nothing of the subordinate Sects of Antinomians Seperatists Anchaptists Independants Levellers Illuminates Ranters or Gods of Godmanchester with their adherents Secondly wherein doth he that professeth the reformed Religion and yet is in the state of unregeneracy and unbelief yea perhaps of a most profane heart and life deserve so well that he may not marry with an Infidel many of the Heathen whom you account infidels being men of better life and more truly conscientious though they know not Christ in the flesh then thousands that are called Christians and living in the Cities and Countries of the reformed as you call them Secondly you say That such professors of the true reformed Religion may not intermarry with Papists Why we pray you Because the Lord reproves Judah for marrying the daughter of a strange god Mal. 2.11 But do not the Papists believe in the same God with the Protestants even in the Father the Son and the holy Ghost though they differ in some articles or branches of articles of their belief and in their way of worship Yea are not some of the Papists regenerate conscientious and vertuous persons If then the Protestant and Papists be both Saints or sanctified persons then they have both one Father in Heaven If they be both unregenerate the divel is yet father to them both But you will say that difference in judgment must needs breed alienation in affection disturbance in the service of God if not seducement We answer that first it is the similitude of natures and dispositions which conciliates love Secondly they may take one another upon those termes of not intermedling with each others Religion Thirdly why may there not be a toleration of different judgements in the family as well as in the Church or Commonwealth Lastly you say that those professors of the true reformed may not marry with any other Idolaters Do you mean any other Idolaters then themselves for all men till by regeneration they be brought to know God and serve the living God in his living righteousness are Idolaters Is not Satan the God of this world 2 Cor. 4.4 The Covetous man is an Idolater Eph. 5.5 So are they that make their belly their God Phil. 3.19 as some of the Clergy themselves do serving their own bellies and not the Lord Christ and the Apostle saith That they which cause divisious and offences are of that number Rom. 16.17 18. All that serve the pleasures and desires of the flesh more then God are Idolaters Eph 2.3 Tit. 3.3 may not the people make an Idol of Monarchy or some other Government of a King a Parliament of an Army or any other civil thing Yea may not a jealous people and religious in their way make an Idol of a Shepherd or teacher See Zac. 11.17 may they not make an Idol of an outward day as outward worship or the like but peradventure you can espie Idolatry no where but in the Mass or the worshiping of Saints or of Images made of wood stone gold silver c. if these Idolaters be so frequent ubiquitary where shal the professors of the reformed Religion marry and yet shun Idolatrous yoak fellows must they go out of the world as the Apostles speaks 1 Cor. 5.10 For those that worship the living God in spirit and truth are very rare persons though some such are to be found even among Jews Turks and Heathens CHAP. XXV Of the Visible Church THE Catholick or Vniversal Church which is invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the Head thereof and is the Spouse the Body the fulness of him that filleth all in all a Ephes 1. ◠10 22 23 Ephes 5.23 27 32. Col 1.18 II. The Visible Church which is the Catholick or Vniversal under the Gospel not confined to one Nation as before under the Law consists of all those throughout the World that profess the true Religion b 1 Cor 1.1 1 Cor 12.12 13. Psal 2.8 Rev 7.4 Ro 15.9 10 11 12. and of their children c 1 Cor 7 14. Acts 2.39 Ezek 16.20 21. Rom 10.16 Gen 3.15 Gen 17.7 and is the Kingdom of the Lord Jesus Christ d Mat 13 47 Isaiah 9.7 the House and Family of God e Thes 2.19 Thes 3 15. out of which there is no ordinary possibility of Salvation f Acts 2.47 III. Vnto this Catholick Visible Church Christ hath given the Ministery Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the World and doth by his own presence and spirit according to his promise make them effectual thereunto g 1 Cor 12.18 Eph 4.11.12
then for you to have pressed the necessity of the first resurrection for all fallen and corrupted men Revel 20.6 Blessed and holy is he that hath his part in the first resurrection on such the second death hath no power CHAP. XXXIII Of the last Judgment GOD hath appointed a day wherein he will judge the world in righteousness by Jesus Christ a Acts 17.30 to whom all power and judgement is given of the Father b Joh 5.22 27. In which day not only the Apostate Angels shall be judged c 1 Cor 6.3 Jude 6. 2 Pet 1.4 but likewise all persons that have lived upon earth shall appear before the tribunal of Christ to give an account of their thoughts words and deeds and to receive according to what they have done in the body whether good or evil d 2 Cor 5.10 Ec 12.14 Rom 2.16 Ro 14.10 12. Mat 12.36 37. II. The end of Gods appointing this day is for the manifestation of the glory of his mercy in the eternal salvation of the elect of his justice in the damnation of the Reprobate who are wicked and disobedient For then the righteous go into everlasting life and receive the fulness of joy and refreshing which shall come from the presence of the Lord but the wicked that know not God and obey not the Gospel of Jesus Christ shall be cast into eternal torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power e Mat. 25.31 to the end Rom 2.5 6. Rom 9.22 23. Mat 25 2â— Acts 5.19 2 Thes 1.7 8 6 10. III. As Christ would have us to be certainly perswaded That there shall be a day of judgement both to deter all from sin and for the greater consolation of the godly in their adversity f 2 Pet 3.11.14 2 Cor 5.10 11. 2 Thes 1.5 6 7. Luke 21.27 28. Rom 8.23 24 25. so will he have that day unknown to men that they may shake off all carnal security and be always watchful because they know not at what hour the Lord will come and may be ever prepared to say Come Lord Jesus come quickly g Matth 24 36 42 43 44. Mark 13.35 36 37. Luke 1â— 35 36. Rev 22 20. Amen CHAP. XXXIII Of the last Judgement Examined THis argument de rebus novissimis is a good subiect for you and us to close with but as you want some light in the beginning so we cannot commend your discerning or Judgement in your end You by your Scriptures to which you referr us confounding so many kinds and times of Judgment very different in themselves First you might have observed that Christs office of Judicature is twofold the one in the Saints and the other outward over all persons of Angels and men The former of these his inward and spiritual office Christ executes two wayes at two distant times yea in two several degrees The first is when he judgeth betwixt them and their spiritual enemies and not only delivers his servants from them but guideth and ruleth them according to his Lawes and Will Thus as types of Christ Othnicl Gedion Jephtha and the Judges of old were said to judge Israel and sutably hereunto David speaks thus of Christ Psal 72.4 He shall judge the poor of his people he shall save the children of the needy and break in peices the oppressors and Christ himself saith John 12.31 Now is the judgement of this world now is the Prince of this world cast out Christs second way of judging in his Saints is when he riseth up in them in fulness of light and power after they are dead with him in which day and coming of his he manifests unto them truth and errour light and darkness life and death yea every Councel of their own hearts even as the light of the Sun laies all open to the eye 1 Cor. 4.5 Therefore judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God for this very cause the Apostle would have all men forbear judging till that time but not until the general day of judgment now the outward judging of Christ is either in this life or the other in this life he judgeth and punisheth persons nations yea and sometimes the whole earth as he did in the daies of Noah After this life he first judgeth every man at his death Heb. 8.27 It is appointed unto all men once to die and after that cometh the judgement and then as you have here set it forth all men and Angels at or in the last day Thus then is a manifold day or time of Christs coming to judgement spoken of Matth. 24. and 25. Chapters and elsewhere First His particular coming to every man at his death Matth. 24. Secondly His coming to judge and punish the nation of the Jews Matth. 24.23 which came to pass about 38 yeers after his death Thirdly His coming to punish the fals proud and Apostate Jerusalem of the Gentiles a work now in hand Matth. 24.3 20 36 37. Fourthly Christs inward and spiritual coming promised to his Apostles and Disciples John 14.19 20. and spoken of 1 Corinth 1.7 Heb. 10.36 37. Jam. 5.7 which spiritual coming of his was after a time to cease in the Church by reason of mens Apostacy and the departure away from the true faith Luke 17.12 The daies will come when ye shall desire to see one of the daies of the Son of man and shall not see them Fifthly There is Christs second coming and his spiritual entrance into his Church in the same kinde called also the day of the Lord of which 2 Thes 2.2 in which the man of sin the son of perdition that mystery of iniquity should be revealed yea and destroyed by the brightness of his coming which coming of his brings the Gospel with it that was to be preached unto all Nations Matth. 24.30 And then shall appear the sign of the Son of man in Heaven and then shall all the Tribes of the earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory and he shal send his Angels with a great sound of a Trumpet the Gospel aforesaid and they shall gather together his Elect from the four winds which time is by Zachariah described to be a gracious time chap. 12.10 11.12 and wished and longed for by St John Revel 1.7 22. This seems to be that blessed time wherein Christ shall come in the spirit but not in the body as many Chiliasts dream to errect a Kingdom throughout the earth in the hand of his Saints Dan. 7.13 14 27 28. which kingdom shall continue a thousand years Rev. 3.4 5 6. yea some are so bold as to say that this comming of Christ is the great day of judgment spoken of Acts 17.30 and elsewhere wherein Christ cometh spiritually with all his Saints to give a true and upright sentence concerning all spiritual things good and evil for which purpose they alledge that text 1 Thes 3.13 But St. John describes another judgement which shall follow after the thousand years are ended Rev. 20.7 8.15 which seem to be that very judgement which you aim at in this chapter And so sixthly and lastly There is Christs day or time of his last coming to keep a great and general Assizes Thus much in reference to your first Section especially In your second Section we admit your reasons produced to shew why there should be such a judgement with the proceedings then and the several events by you set forth and the rather because you there in the manifestation of the glory of Gods justice against there probates seem to lay their own condemnation upon their own disobedience and demerit and no way ascribe it to Gods absolute preterition or soveraignty to the want of means or sufficient grace for their effectual calling as you have done heretofore Lastly For a peaceable and friendly conclusion we grant you that which you assume in your third and last Section namly that Christ would have us certainly perswaded of a general judgement to deter all men from sin and for the greater consolation of the godly yet would he have us as well assured of our personal and particular going to judgement for the same ends so he would not have us ignorant of his spiritual coming but hope thereupon prepare our selvs thereunto 1 Thes 5.23 and though to take away security make us watchful he would have the day and hour both of our particular and his general judgment unknown unto us yet by such foregoing tokens and Characters as he hath set forth in his word we should learn to know his approaching judgements and commings and order our selves accordingly Matth. 24.32 33. Now learn a Parable of the Fig tree when its branches are yet tender and pntteth forth leaves you know that summer is nigh so likewise you when ye shall see all these things know that it is neer even at the door Against your 15. Article by you revised and here published we have not much to say but what hath been spoken upon those heads and should have had the less if you had left them all standing in statu quo prius And therefore we will here exhibite no articles against them as being more Orthodox then your selves though you hold them not for oracles We have here endeavoured to follow the Councel of St. Jude verse 3. Earnestly to contend for the faith which was once given to the Saints If any will be contentious against the truth we have no such custome nor the Church of God 1 Cor 11.16 But beloved building up your selves in your most holy faith praying in the holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life Now unto him that is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy To the onely Wise God our Saviour be Glory and Majesty Dominion and Power Now and ever Amen Jude 20 21 24 25. FINIS