and others be explained by beleevers and unbelievers my judgement is dilucidly comprehended in it which moved me being to dispute publikely in the Colledge to order the questions In Collegio publicoprivato Academiae to be stated in the words of the Confession It agrees with the Catechism Quest 20. 54. 7. It very well sutes the Nature of God viz. his wisdome goodness and righteousness is the principal matter and clearest demonstration of them 8. It 's at very good agreement with the Nature of Man whether considered in the state of Innocency Apostacy or restauration 9. It holds good correspondency with the Act of Creatiâ—n confirming it to be the communication of good according to the intent of God and the event of the thing that it had its rise from Divine goodness its continuation and preservation from Divine Love and that it is the perfect and proper work of God wherein he pleased himself and procured all things which were necessary ad non peccandum to a not sinning 10. It consents with the Nature of eternal life and those titles wherewith it is dignified in Scripture 11. With the Property of eternal death and those names put upon it by the Holy Ghost 12. It makes sinne to be truly disobedience and the meritorious cause of condemnation and so concords with Apostacy and Transgression 13. It harmonizeth with the Nature of Grace by ascribing all things competible thereunto reconciling it to his justice and the nature and liberty of Mans will 14. It 's a most advantagious declarative of the glory of Gods Justice and Mercy representing him the cause of all good and our salvation and Man the cause of fin and his own ruin 15. It contributes to the honor of Iesus Christ appointing him the foundation of Predestination the procuring and communicatory cause of salvation 16. It greatly promotes the salvation of men being the power and means unto everlasting life procreating in them sorrow for sin a sollicitous care of conversion faith in Christ study of good works zeal in prayer causing us to work out our salvation with fear and trembling and as far as is necessary hinders desperation 17. It confirms and establisheth that Order and Method the Preaching of the Gospel requires First exacting Faith and Repentance then promising Remission of Sin the grace of the Spirit and eternal life 18. It strengthens the dispensation of the Gospel and renders it fruitful in the promulgation thereof administry of the Sacraments and Publike Prayers 19. It is the foundation of Christianity in that in it the double Love of God are haply joyned together and at good agreement one with another namely his Love of Righteousness with his love of men Lastly This doctrine hath always been allowed of by the major part of Christians and to this day stands approved by them neither can it administer an occasion of its abhorrency or ground of contention in the Christian Church It s much to be wished that men would proceed no further in this matter neither be inquisitive into the unsearchable judgements of God any more then as revealed in the Scriptures And this is that most Noble and Potent States I have to declare to your Highness's concerning this Doctrine so much ventilated in the Church of Christ And if I should not be burdensome I have other things to offer to your Highness's conducing to the declaration of my â—udgement and leading to the self-same end for which I am commanded hither by your Highness's The Providence of God the Free-will of Man Perseverance of Saints Assurance of Salvation are points of so great affinity with this Doctrine of Predestination and have so much dependance upon it that with your good leave I shall deliver my self upon them THe Providence of GOD I judge to be that careful continual and ever-present eye of God by which the care of the whole Universe and all particular Creatures not one exempted is upon him to the conservation and government of them in their essence qualities actions and passions as it best becomes him and sutes them to the glory of his Name and salvation of Believers Herein I substract nothing from Divine Providence competible to it but yeeld it the conservation regulation gubernation and direction of all things even to the abolition of Chance and Fortune yea I subject to the great Providence the Will of Man and the very acts of the rational creature so that nothing is done without its will though contrary thereunto This difference betwixt good and bad actions onely observed in that we affirm God both to will and do good acts but freely to permit the bad being willing to concede the attribution of all acts excogitable concerning evil to the providence of God so wee take heed lest thence God be determin'd The Author of Sin which I evidently enough testified in a Dispute once and again under me at Leyden concerning the righteousness and efficacious Providence of God in evill in which I endeavoured to ascribe unto Providence all those acts concerning sin attributed to God in Scripture making such progress herein that occasion was taken by some of impeaching me with making GOD the Author of Sin which was often produced against me at Amsterdam according to their suggestion from those Theses but how justly it is sufficiently manifest from my answer to the one and thirty Articles mentioned above falsly imposed upon me this being one of them Touching mans will I am of that opinion that he was in dowed with knowledg holiness and other ablities by his Creation whereby he was able to understand estimate consider will and performe true good even as far as the commandment obliged him yet not this without the auxiliaries of Divine grace In the state of Apostacy and sin he is disabled of himselfe and by himself to think will or do any thing truly good and stands in need of the renovating and regenerating power of God in Christ by his Spirit in his intellect affections will and all other faculties to impower him hereunto but participating hereof as freed from sin he is able to think will and do good yet still as under the Supplies of the grace of God Concerning the grace of God I believe it to be that gratuitous and undeserved assioâ— whereby God is well affected towards a miserable sinner by which first he gave his Son that whosoever believe's in him might have eternall life and then in and for Christ justifies him and adopts him into the right of his sons unto Salvation 2. It is the infusion of Spiritual gifts into the understanding will and affections of man appertaining to his regeneration and renovation viz. Faith hope Charity c. without which gratious donatives man is not meet to think will or do any thing that good is 3. Grace is that continued assistance that non-intermissive helpe of the Holy Ghost by which the Spirit doth instantly perswade excite man before Regenerate unto goodnesse infusing Salutiferous cogitations
been brought to the test by them neither those who follow the Augustine Confession had judged it reasonable to subject it to a new Examination and change it in some places thereof We cannot but approve this deed and judge Luther not to have done well being admonished by Philip Melancthon in the close of his life as it 's testified in writing by our Countrey-men to reduce the Eucharistical Controversie of the Lords Supper to some better agreement in refusing so to do upon this ground retorted upon Philip as 't is reported of him That by this means the whole Doctrine should be called into question for if reasons of this nature had been admitted then the endeavors of the Church of Rome had been lawful in hindring the controverting and questioning by any new scrutiny the Doctrine receiv'd in the Church for so many hundred yeers To this it 's opposed If the doctrine of the Churches should be subjected to a new Examination at the Celebration of every National Synod they would never have any thing on which they might rest and firmly lean and that it might be truly said of these Churches That they had fidem anniversariam an anual faith and were carried about hither and thither with every winde of Doctrine To which I answer First The Church have Moses and the Prophets the Evangelists and Apostles i. e. the whole Scripture of the Old New Testament wherein the necessaries to salvation are fully and clearly comprehended Vpon this the Church shall build its faith and stay thereon as upon an immovable foundation into which notwithstanding our Confessions Catechisms every determination in all causes of Faith and Religion ought to be resolv'd 2. There are some points in the Confession so certain and indubious that they will never be question'd by any but * Ex. Gr. Whether Christ be the Son of God Whether the soul be immortal Hereticks other branches are of that nature that 't were very advantagious as oft as may be to have them debated amongst learned and God-fearing men that they may be ranked as neer as possibly they can with points of greater certainty 3. It would be endeavoured that the Confession be made up of as few heads as may be and those briefly framed in Scripture-terms omitting all larger Explications Proofs Digressions heapings together of words and sentences Amplifications Exclamations and onely delivering in it the necessaries to salvation The brevity will render it less obnoxious to Errors Obloquy and Examination taking for our example the practise of the primitive Church which gave a draught of the Articles judged necessary to be believed in very few words Some there are that make a distinction betwixt the Confession and Catechism as to a review and judge the former because proper to the Belgick Churches and not so much made use of by others may with less difficulty fall under a Synodical review and examination but the Catechism not being peculiar to us but chiefly appertaining to the Palatinate Churches and of general use and concernment cannot without great detriment be brought to the test To which I answer If the Catechisme of Heydelberg must needs be the form of concord amongst the Teachers of the Churches and to which every of them is bound to subscribe its necessary to subject the same to Examination for there are no Churches ought to be in that place unto us that we should so admit of any writing composed by them as not to preserve our Liberty of examining the same And this I look upon as the principal cause why the Churches of several Provinces agreeing in the Fundamentals of Religion have framed their Confessions peculiar to every of them Let it be granted that the Heydelberg Catechism is no such form and liberty conceded in its Explication as is fitting and 't wil not be necessary either to review or examine the same the burden only of subscription thereunto removed and moderate liberty yeelded in the unfolding thereof CONCLUSION AND this is that most Noble Potent Wise and prudent Lords I have to propose to your Highnesses together with a returne of thanks to this Noble and Potent Assembly to which next after God himselfe I acknowaedg my selfe bound to give an account of all my actions that of your Clemency you have vouchsafed to heare me patiently with my solemne protestations that I am ready to entertaine a fraternal and amicable conference with my fellow brethren concerning these things or any other about which at any time any controversie may arise at what time or place or upon what occasion soever it shall be judged requisite by these Sessions And I further engage in every debate to yeeld my self moderate and flexible not less prompt to learn then teach And in as much as in every thing to be conferr'd of amongst us there are two things attendable First whether that in debate be true and then whether it be necessary to be believed unto salvation the Scriptures being the ground of our inquiry in both I do Sacredly affirm and solemnly oblige my selfe not to obtrude any point to be believed my brethren dissenting from me therein though proved by solid arguments to consent with the Scriptures unlesse I have clearly Evinced it from the Divine word it selfe and as dilucidly true so also necessary to be believed by every Christian to salvation which if my brethren will be prepared to do my opinion is there will scarce any debate or Schisme be amongst us And further I adde that I may take away all feare and jealousy that on my part may hang upon this Noble Assembly now charged and burden'd with weighty affaires upon which the peace and prosperity of our Nation and the reform'd Churches depend there will certainly be very many things and those of a high nature which I shall beare with in my fellow brethren not being Lord of another mans faith but a Minister in this to those that believe that in them may grow the Knowledg truth piety peace and joy in Christ Jesus our Lord. But if my fellow-brethren see not how they can attolerate me and grant me a place amongst them yet notwithstanding for that which concern's my self I hope no rent or division will ensue which God avert there are Schisms enough already in the Christian world its incumbent rather upon every one to diminish and abolish them In this case I 'le possess my soule in patience and my place though I shall indeavour to live so long as God shall prorogue my life for the common good of Christianity I will lay downe mindfull of that Sat Ecclesiae Sat Patriae datum FINIS These books following are to be sold by Henry Eversden at the Greyhound in Pauls Church-yard AN Exposition with Practical Observations on the Nine first Chapters of the Proverbs by Francis Taylor Minister of Canterbury in quarto An Exposition with Practicall Observations on the whole Book of Canticles in quarto by John Robotham Minister of the Gospel An Idea or body of Church-discipline in the Theorick and Practick by Mr. Rogers in quarto Imputatio Fidei Or a Treatise of Justification wherein the imputation of Faith for Righteousness mentioned in Romans 4. 5. 6th is explained by Mr. John Goodwin Minister of the Gospel in quarto The Right of Dominions or the Prerogative of Kings proved from Scripture by Dr. Welden Lucas Redivivus or the Gospel-Physitian prescribing by way of meditation divine Physick to prevent diseases not yet entred upon the soul by John Anthony Doctor in Physick in quarto Mercy in her Exaltation a Sermon preached at the Funerall of Mr. Thomas Taylor by Mr. John Goodwin in quarto Anabaptists Meribah or Waters of strife being an answer to Mr Tho. Lamb Merchant by Mr. Price one of Mr. John Goodwins Congregation The natural mans case stated or an exact map of the little world man in seventeen Sermons by Mr. Christopher Love to which is added a Sermon preached at his Funeral by Mr. Thomas Manton of Newington in 80. Gods glory in mans happiness or the freeness of Gods grace electing us by Francis Taylor of Canterbury in 80. The Lords Prayer unclasped being a vindication of it against all schismaticks and Hereticks called Enthusiasts and Fratracilli by James Harwood B. D. Hippolitus Translated out of Seneca by Edm. Prestwich Gospel publick worship or the Translation Metaphrase Analysis and Exposition of Romans 12. from vers 1 to 8th describing and prescribing the compleat pattern of Gospel worship Also an Exposition of the 18th Chapter of Matthew to which is added a discovery of Adams three-fold estate in Paradise viz. Moral Legal and Evangelical by Thomas Brewer in 80. A Comment on Ruth together with two Sermons one teaching how to live wel the other minding how to dye wel by Thomas Fuller Author of the Holy State Pearls of Eloquence or the school of Complements wherein Ladies and Gentlewomen may accomodate their Courtly practise by Will. Elder Gent. in 12. The doctrine of laying on of hands vindicated and asserted being an Answer to Lieut. Col. Paul Hobson in quarto The Male of the Flock a Sermon preached before the Lord Mayor out of the 4th of Malachy by Mr. Aggas Minister of Chynis These Books are now in the Press and ready to Publish Riverus Vniversall body of Physick in English folio The seventh day Sabbath sought out and Celebrated by The. Tillam in 8â— Mr. John Goodwin in answer to Mr. Kendall and Mr. Resbury and Mr. Pauson
The Just Mans Defence OR The Royal Conquest BEING The Declaration of the Judgement of James Arminius Doctor and Professor of Divinity in the University of Leyden Concerning THE PRINCIPALL POINTS of Religion before the States of Holland and VVestfriezland Translated for the Vindication of Truth by Tobias Conyers sometimes of Peter-house in Cambridge Magna est veritas praevalebit LONDON Printed for the Author and are to be sold by Henry Eversden at the Greyhound in Pauls Church-yard 1657. TO HIS HIGHNESS Oliver Lord Protector of the Common-wealth of Great Britain and Ireland Great Sir I Presume the dedication of these papers without any Apologie to your Lordship having been already presented to States and Princes not that your Highness in whom so many princely vertues are constellated stood in need of a translation but that an obvious Dialect might supersede the pains of an Original Traverse and remit unto your Lordship all possible time to satisfie the importunity of those affairs which do publickly solicite you for a dispatch of them Had not the concernments of truth been of greater importance to me then any personal consideration though I am not stupidly insensible I should have been loth my Lord But in as much as the name of Arminians is violently obtruded upon us who beleeve that Christ died for all and tasted death for every man according to the Scriptures whereby our persons are indevoured to be rendered odious and the blessed word of the kingdom in our mouths scandalous and offensive I judged it reasonable to offer the authors judgment to English view not that I desire the Translation of his should be lookt upon as the interpretation of mine being never yet drawn by any inquisitory examinination to a full approbation or dislike of it but that I might put an opportunity into the hands of indifferent men of resolving themselves that Arminius was no such monster in religion as some men have attempted to represent him and that his name stands undeservedly blotted in the Ecclesiastick Rolls of continual obloquie It was a worthy essay of Your Highness upon occasion at Whitehall That it was not so much what a man held but how he held it A religous calenture hath alwaies been a dangerous maladie in the Eye of State-Physitians I am confident the Doctor in this draught of himself will abundantly please you in whom Learning and Ingenuity Piety and Moderation contend together for the mastery and this by the happy ducture of christian Principles which if the like tenderness candour and modesty had been used by the Reformed Churches in Scotland and Geneva they had not given that cause by their faction and disobedience to the Duke of Savoy and other persons of great and lesser quality to complain of them and indevour the extirpatation of their religion Witness those sad Massacres in France that lately in Piemont so fatal to the Hugonets barracado'd from the stroke of justice with their own engines It would not become me to unravell this bottom hoping by the timely interposure of Your Lordships wisdome and goodness with the care and prudence of those noble Patriots about you we may not have ground in things of less alloy to expostulate in our own Country It s well known my Lord what countenance the Scriptures carry with the doctrine of general atonement and how much it looks like the doctrine of the Church of England so we call it and that the major part of the Bishops and Doctors during the Episcopal Hierarchy were deeply babtized thereinto and the late King himself yet did they never discountenance piety and learning in men of the contrary judgment either in Country or University by rendering them uncapable of imployment either Civil or Ecclesiastick or draw them to recant their opinions before their institution and induction into any place witness the credit and promotion of Sibbs Preston Pridjeux Holdsworth Bromrig Love Hall c. Nay great Strafford president of the Court in the North did in the hearing of some persons who are still living testimonies thereof publickly rebuke some Ministers of the Arminian party so called though he himself a great promoter of that interest for bearing themselves high upon court favour and told them it was the will of his master and the Doctors of the Church that all moderation should be used herein The Scoene is altered these pluck't off the stage and your Lordship taken up I should be highly injurious to those many sacred vows and protestations your Highness hath so often made for Christian Liberty should I entertain a thought you would act your part with less tenderness and indulgency than any of those that have had their fatal Exit My Lord You have been a man of War Liberty was that Motto in your Ensign which encouraged the Soldiers of Christ to fight and pray under you for which I make no question victory came so often and lighed upon your banner I beseech you by the mercies of God and by what ever is dear or near unto you that you would not expose us by your authority to the wills of those who are so straitned in their principles as their affections in brotherly toleration are shut up against us likewise but that all your Acts of Grace like the Orders of Heaven issuing out from your great Master may impartially look to the good of all I cannot with the zeal of Arminius petition your Highness for a National Synod and to establish Ecclesiastick Sanctions by civill authority left in have the same event or somwhat An. 1618 1619. worse with the Dort-Conference but salving the honor and consciences of those Gentlemen the commissioners for Approbation of Ministers I must needs think the nature of Orthodox and Heterodox would be better prov'd by a subscription to a known Confession of Faith drawn up in Scripture terms phrases according to which the Preachers of the Gospel might ought to frame and level their judgments and doctrines then by the sudden and extempore resolves to a few unpredimeditated Questions till the present occasion lockt up in the breasts of some particular men And this I am bold to offer to your Lordship not as to one of Machiavells Princes who will not follow Religion too close at the heels or to a Roman Gallio who careth for none of these things but as to a good Josiah whose heart melted at the hearing of the Law and covenanted with his God to take away all the abominations out of all the Countreys that pertained 2 Chron. 34 35. to the Children of Israel That no Pharaoh Necho may come up against you and the people of this Land but that peace and prosperity may attend You and your Name be as apretious oyntment poured out upon the inhabitants of Zion is the unfeigned Prayer of My Lord Your Highness's most humble Servant Tobias Conyers June 5. 1655. To the CHRISTIAN READER IT s the chief intent of the Author as far as I can
dry tree draw neere to this communicative and diffusive love of God that thy soule may be drenched therewith I am very well assured by the blessed word of truth there stands no decree of Reprobation like the Cherubim in the garden of Eden with a flaming sword in it's hand to keep the way from the greater part of men to the tree of life God is not contributory by any voluntary purpose or act to the perdition of any of his Creatures yet is he so great a lover if righteousnesse and justice that he will punish sin unrepented of where ever he finds it Above all things pursue peace with all men if 't be possible and holinesse without which no man shall see the Lord take not up any thing cantained in these papers for contention strife and debate O flee vaine janglings which defile the judgment corrupt the heart and tend not to edification The church of God is too too much made an Amphytheater Religion a meere digladiation the severall opinions the combatants the weaponâ— carnall and not Spirituall and the prize I fear Self-glory and selfe-advancement If thou knowest these things happy art thou if thou Joh. 13. 17 doest them let thy knowledge looke to practice as the fruit and thy practice to knowledg as the guide and be assured they will both lead to hapinesse as the end But not to swell this Epistle beyond its proportion let me tell thee thou must vouchfafe this peece a diligent pervsall if thou wouldest reap any profit by it expect not Rhetoricall flourishes to court thee with enticâ—ing words of vanity into the Authours judgment or the soft strains of Eloquence to touch thee with delight this the mind of the Authour the nature of the thing and the translation it self forbids thee Try all things by the test of the Scriptures hold fast that which is good Phil. 3. 15 16. Never the lesse whereto we have already attained let us walke by the same rule let us minde the same things and if in any thing thou he otherwise minded God shall reveal even this unto thee June 5. 1655. TO THE Noble and Potent STATES OF Holland and VVest-friezland My Supreme Lords AFter the conference betwixt M. Gomar and my self at the Hague by the command of your Highnesses before the Lords Counsellors of the Supreme Court four Ministers being present and relation made thereof to your Highnesses intimating the weight and moment of the Controversie betwixt us it afterward was thought requisite by your noble Highnesses to call both of us together with the four Ministers before you into your honourable Assembly to signifie to us all this way what you should judge most expedient for that time So it fell out Mr. Gomar confirm'd the debate a foot betwixt us to be of that grand importance that he durst not joyn issue with such an opinion as this of mine in the presence of God and more then that if it were not presently stopt 't would set the Provinces Churches Cities and Citizens together by the ears and every mans hand against his brother To all which I answered nothing at that time save that I knew not my self guilty of any such cruel opinion in Religion being confident I should never administer any just cause or ground for Schism or dissention to build upon either in Church or State in testimony whereof I was ready openly in all truth and sincerity to declare my mind in the whole matter of Religion when ever I should be commanded thereunto before this Assembly and that before I removed from the place where I then stood Upon which motion it was judged convenient by your Highnesses that I should be called before you now to make good the proffer in these Sessions and therefore it is that I now appear in this place faithfully to discharge it But in as much as a sinister report of mee hath for so long a time spread it self not only at home but abroad in forrain parts and no little evill hath ensued thereupon as if I had hitherto altogether refused being often required thereunto to declare my judgement in the business of Religion Wherefore I make it my humble request that you 'l please to give me leave ingenuously to open my self in this matter before I proceed to other things In the yeer 1605. June 30. There came to me at Leyden three Deputies of the Synod of South-Holland viz. Francis Lansberge Libert Fraxim and Daniel Volege of happy memory Ministers of their respective Churches at Roterdam the Hague and Delph being present with them two Ministers of the Synod of North-Holland namely Iohn Bogard of the Church at Harleme and Iames Roland of the Church at Amsterdam telling me in their Classical Examinations of some Students in the University of Leyden in order to their entrance into the Mininistery they received some new and unusual answers to the questions propounded contrary to the received Doctrine in the Churches which they confirmed as having been disciplined into them by me which things being so they desired a friendly conference with me to know the bottom of this matter whereby for the future they might better consult the affairs of the Church To which I answered I could no way approve this manner of process which would necessarily ever and anon multiply conference upon conference even as oft as any Student should give any new answer pretending to have learn'd the same of me therefore 't was better in my judgment when any Schollar should frame any new Responsory in his Examinations confirming the same from me which should bee judged by the Brethren contrary to the Confession and Catechism of the Belgick Churches they would send for us both together being ready upon this account at my owne charge to come whereever it should please the Brethren to appoint and this course being taken once and again the calumny or truth would plainly bee evinced And further to Mr. Lansberge urging the conference in the name of the rest answer was made that as yet I saw not how I could admit of any such thing with them appearing as Deputies from the Synod to whom they stood bound to give an account of all things done by them unless my Superiours were likewise privy and consenting and also commanding me hereunto besides it 's being joyned with no small hazard if so be I should wholly cast my selfe upon their faithfulness in their own relation of the event of our conference to the Synod And further that they had no cause why they should require any such thing of me not conscious to my self of delivering any Doctrine either at Leyden or Amsterdam contrary to the Word of God Confession or Catechism of the Churches in Holland That hitherto not any such thing was ever objected to me being confident it would not easily be effected if the Objector should be obliged to make good his Objections by proof and in default thereof to bear the blame himself Notwithstanding if they would
but lightly divulged this way would greatly prejudice my innocencie and the Articles be imposed upon me which I there openly professed never issued from me neither did they agree with my judgement neither as far as I could judge with the word of God Things thus passing 'twixt him and me in the presence of two Witnesses I judged it requisite to mention the same in the Convention because of these persons being present who had read the Articles supposing them to be mine as some of them confirmed to mee which accordingly I did The Convention being about to dissolve their acts and proceedings register'd and some of the Members injoined to give an account thereof to the Lords the States General I moved the Brethren they would be pleased to stay a little having something to offer to them which they consenting to I told them the five Articles then in my hands the tenor of which I briefly read to them I had certainly found to be sent abroad into several Provinces as Zealand and the Diocesse of Utrecht by some of this Assembly and read by some Ministers in their publike Meetings and look't upon as comprehending my Judgement I there solemnly with a good conscience in the presence of God and before all that Convention professed that these points of Religion were not mine neither did they contain my judgement and this I repeated over and over again humbly beseeching the brethren they would not so easily credit those flying reports of me neither so lightly entertain that as coming from me dispersed so much to my prejudice To this answer was made by one of the Convention I should do wel to signifie to the brethren what I approved or disliked in those Articles whereby they might come to some knowledge of my judgement which motion was seconded by some one But I returned this Convention was not summoned for any such end that we had sit long enough and that the Lords the States expected an answer And thus we dissolved no man urging it any further or testifying their joynt-consent by any perswasive to the reasonableness of it Nay some there present gave out as I afterward understood that they had it in special command not to enter a debate of any Doctrine which if it had fallen out they would presently have deserted the Convention and therefore the soliciting of me herein was far from being the minde of the whole Assembly This is a true relation Most Noble and Potent States of my brethrens solicitation and my refusall whence in my opinion its clearly manifest if respect be had to their request and the manner of it to my deniall and the ground thereof together with my Presentments herein there was no cause for this my accusation Their request leading to a Declaration of my self in the matters of faith was not in my apprehension grounded upon the least reason having never administred cause to them by teaching that at any time oppugnant to the Word of God the Confession or Catecâ—isme of the Belgick Churches why they should desire this of me more then any other having often avouched my readiness to give way if any fruit shal be judged likely to come thereof that this should be inquired into in a Synod either Provincial or National that a further knowledge may be had thereof The manner of their Desire by Deputies did manifestly dislike me being much oppressed with the prejudice of the Synod which is not presumed to solicite any man to a conference by their Deputies without cause given them so to do therefore 't was not safe to admit of any such thing lest by that means I should confess my self guilty of teaching something contrarie to what was right Reasons of my refusal were these First not being under the Synod of South or North-Holland but having other Superiours of my owne to whom I stood bound to give an account of my actions I could not consent to any conference with their Deputies unless with their consent and an express command from them especially it being incumbent not as a private duty upon me the Deputies themselves clearly enough intimating the Conference not to be of a private nature in denying to lay aside the Title of Deputation and proceed in their owne names with me And therefore I had sinned against my Superiors if I had not refused the same I wish their Brethren would remember there was never yet any of our Ministers subjected as a Member to their respective Synod durst at any time enter a conference without the advice of the Magistrate neither ever any particular Magistrate permit the Minister under his Jurisdiction to undertake a conference with the Deputies of the Churches unless they had first consented to it which they would often do by being present themselves by their Deputies Let them onely recollect what was done at Leyden in the cause Nomina Locorum Gouda Horna Medenblicus of Colhasius at Gouda with Hermannus Herberts at Horn in the case of Cornelius Wigyer and Medenblich in the cause of Taco Second Reason disswading me from the conference was the great inequality thereof equality being a necessary qualification in personal debates 1. They came against me with whom all things stood in a private capacity arm'd with publick Authority Now I am not ignorant how greatly they are under-propt who do any thing by vertue of this power 2. They were three in number besides the two deputed from the Synod of North-Holland with them I was alone not onely destitute of help but also of witnesses to whom as they likewise I might safely commit my affairs 3. They were not at Liberty being compelled to hang upon the judgment of their Superiors therefore strictly obliged to contend to the utmost for that opinion in Religion they were of insomuch as 't was not safe for them to admit of my reasons or arguments though never so cogent and insoluble which considered I did not see what fruit or advantage could mutually result from this conference as in equity should and which on my part was likely to do being free in my self and able by bringing my conscience in without the ppejudice of any to the examination to admit of that which my conscience convinced of the Truth should dictate to be right Of how great concernment all these things are your Highness's had known more fully if you had been present by your Deputies in that Preparatory Convention Third Reason Their own relation after the conference to the Synod could not but be divers wayes prejudicial to me whether absent or present if absent it might easily happen either by omission addition or dislocation of words by inconsiderateness in defect of understanding or imbecility in the want of memory or by the prejudice of disaffection a Narrative should be made otherwise then the truth of the thing required If present 't were difficult to escape or correct this inconvenience better credit being likely to be given to their own Deputies then to my self
a private person Lastly By this means I should have yeelded the Convention some right and prerogative over mee which it neither hath nor I could give considering my place without injuring those our common Magistrate would set over me Therefore Equitie did not more constrain me then Necessity to repudiate this conference yet might they have obtained their desire if they would have imbraced a private Debate of all the Articles of Christian Faith as â— offered them this being more accommodate to a mutual edification where every one as the manner is may speak with freedome and familiarity then the other where the Formalities of Deâ—utations are observed Neither was there the least ground why they should shew themselves so hard to be intreated in this case when every one might have done it himself having further delivered my mind herein that whatever should be transacted by us should abide with us and not pass abroad to any which if they had consented to I doubt not but we had either satisfied one another or at last made appear that no damage could accrue upon this our mutual controversie to the Truth necessary to salvation godliness or christian peace To omit these things I cannot give an account to my self how these rumours are consistent one with another I am complain'd of for not declaring my judgement and yet in my own Countrey and forraign parts I am inveigh'd against as if I indeavoured the introduction of some impure Novel and false Tenents in Church and Christian Religion If I declare not my judgment whence is the unsoundness of it manifest If I explicate not my self how can I bring in any falsities If they be nothing but suspitions obtruded upon me it 's against the rule of Charity to attribute so much to them But I am reported to express my selfe in some things but not in all yet even in them it 's not darkly manifest whither I tend That 's to be here observed whether any thing delivered by me be judged contrary to the Word of God or the Confession of the Belgick Churches If the last * Not agreeing with the Belgick Confession be proved that I have taught any thing contrary to that I ingaged my self by my own subscription I am liable to punishment if the first * Contrary to the Word of God be made good I ought to be much more strictly dealt with and obliged either to recant or to lay aside my place especially if the heads of doctrine were notoriously injurious to the honour of God and salvation of men But if they were found neither to clash with the Word of God nor the Belgick Confession neither the inferences depending upon them according to the Rule of the Schoolmen The consequences of a doctrine being false the doctrine is false likewise and so on the contrary One of these ought to have been done either a charge brought in against me or a discrediting the reports of me The later I wished for the first I feared not notwithstanding the one and thirty Articles dispersed every where under my name to the great prejudice of me were noted by persons of great quality into whose hands they were given with what unsavouriness they were framed with what faith and conscience they were imposed upon me But I expect to hear Why did you not to avoyd these commotions and to satisfie so many Ministers fully open your selfe to your fellow-brethren in the whole matter of Religion either for your own timely instruction or their seasonable preparation to a mutuall conference Three inconveniences deterred me from this Least First my judgment professed should afford matter to them to frame an Action against me 2. Least the same should be disquieted and refuted in their Pulpits and Academical Disputes 3. Least it should be transmitted to Forraign Universities and Churches with hope of obtaining a condemnatory sentence against it and of bearing me down this way that I had weighty cause to fear all these things were not hard for me from the Tenents and Writings of some of them clearly to demonstrate That which respects my Infortion or instruction which I might hope from thence so it is there being besides my selfe many others who had drawn up their meditations in the matters of Religion instruction could not so profitably be administer'd any where as in the place of our joynt appearance where a Definitive Sentence as they call it might and ought to be pronounced as for my brethrens seasonable Preparation to the Conference certainly it would be Then most commodious When every one have produced their meditations together and so the reason of all things at once might be had And thus I have washed away the things chiefly cast upon me and come to discharge my promise and execute the commands which you my Lords the Noble and Potent Sates have laid upon me being confident hence no prejudice will arise either to my person or judgment in that obedience ariseth from it which next after God and according to God I owe to this honorable Assembly The first and chief bâ—anch in Religion upon which I have fixed my thoughts for these many years last past is the Predestination of God That is the election and reprobation of men to life and death making my entrance here I le first explain what some have delivered in our Churches and this University of Leyden both in words and writings concerning it then manifesting my thoughts upon that I wil lastly proceed to a Declaration of my own judgment in this point The Teachers in our Churches are not at oneness and simplicity in their judgments touching this doctrine but various and different amongst themselves The opinion of those who take the high and rigid way as 't is every where contained in their writings is this 1. That God by an eternal and immutable decree out of men not considered as made much less as fallen hath predestinated some to everlasting life others to eternal destruction without any intuition or respect to righteousness or sin obedience or disobedience of his pure good pleasure to demonstrate the glory of his justice and mercy or as others his saving grace wisdome and most free power 2. Besides this decree God to have fore-appointed some certain means belonging to the execution thereof and this by an everlasting and unchangeable Ordination these meanes are necessarily to follow by vertue of the preceding decree and unavoidably to lead him that is predestinated to his fore-appointed end Some of these Meanes lying in Common appertaining joyntly to the decree of Election and Reprobation others in special respecting each 3. Means common to both are three First the Creation of Man in the right state of Originall righteousnesse or according to the image and likeness of God in Righteousness and holiness Second the permission of the fall of Adam or the Ordination of God that man should sin and become vitious The Third the losing or the taking away of Originall Righteousness and the
Prayer can be no means to procure it it 's onely the Worship and service of God for out of his positive decree of Predestination he hath appointed the salvation of such individual men 5. It takes away that wholsome fear and trembling in which we are commanded to work out our Ph. l. 2. 12. salvation in that it positively affirms That the elect and believing person cannot sin with that full bent of will as the wicked do neither totally or finally fall away from faith or grace received 6. It begets in men a despair of doing that which their duty required obtaining that whereunto their desires were carried out when they are taught that the grace of God which is necessary to the production of every good act out of the absolute and precise Decree of God is denied to the major part of men and that in pursuance of a preceding Decree equally peremptory with the later wherein he determined not to confer eternal life but everlasting death upon them it cannot but easily hence arise that whoever is not perswaded of his being elected should judge himself of the number of Reprobates whence must needs spring up in him a fearful desparation of doing righteousness and gaining eternal life Seventeenthly This Doctrine 17. Arg. inverts the Gospel of our Lord Jesus Christ In the Gospel God requires of men faith and repentance promising to converts and believers life everlasting but by this Decree of Predestination God is set forth as precisely willing to give salvation to some singular men together with faith and repentance by an absolute and irresistible power because 't was his will and pleasure to save them In the gospel God denounceth eternal death to Impenitents and Unbelievers that deterring them by his threats from their infidelity he might save them but in this Decree of Predestination God is represented unwilling to give unto some men that grace necessary to Faith and Conversion because he had peremptorily decreed to condemn them The gospel saith God so loved the world that he gave his onely begotten Son 3 Joh. 16. that whosoever believed in him should not perish but have everlasting life but this Doctrine saith God so loved those he absolutely elected to eternal life that he hath given his Son for them alone and works them up to faith by force irresistible In a word the gospel saith Perform the Command and thou shalt obtain the Promise believe and thou shalt live but this Doctrine saith Because it is my will and pleasure to bestow life upon thee therefore will I give faith unto thee likewise which is the very inversion of the gospel and a turning it upside down Eighteenthly This Predestination 18. Arg. is in open hostility with the Ministry of the gospel 1. For no man can be a Minlster and fellow-labourer with God neither the Word preached by him an instrument of grace and the spirit if the Lord quicken him who is dead in sin by an irresistible power no more then the creature could be an instrument of * Instrument of Grace i. e. of love in the Creation of the world grace in the first Creation or Contributory to its resuscitation from the dead 2. By this Doctrine the dispensation of the Gospel is made the savor of death unto death to the greater part of Auditors and an instrument of condemnation out of the primary purpose and absolute intent of God without the least intuition of their preceding Rebellion 3. By this Predestination baptism to reprobate Infants the children of federal and believing Parents is a meer blank and seals nothing and so altogether unprofitable and that out of the precise Intention of God without any default of the Infants to whom according to divine Command this Ordinance is administred 4. This obstructs faith and confidence in publique prayers and supplications to God for the benefit of all those that hear the word when according to this doctrine there are many amongst them whom God is not onely not willing to save but in his absolute eternall immutable will preceding all things and causes would condemne notwithstanding the Apostle injoining Prayers and supplications to be made for all men adds this reason for this is good and acceptable before 1 Tim. 2. 1 4. God our Saviour who will have all men to be saved and to come unto the knowledg of the truth 5. The composure of this Doctrine easily renders Pastors and Teachers sloathfull and negligent in their function as if their diligence were onely advantagious to those whom God would precisely save being in no possibility of perishing and their negligence only Prejudiciall to those whom God would have miscarry and are necessarily to be undone for ever without any possibility of salvation 19. This Doctrine tends to Religions 19 Arg. overthrow in Generall and the christian in speciall Religion considered in generall is founded upon a twofold love of God without which it neither hath nor ever will have any being in the world the first is that Love of righteousnesse which gives being to the hatred of sin the second is the love of the rationall creature the love extended to man as in the businesse in agitation according to that of the Apostle He that cometh unto Heb. ii 6. God must believe that he is and that he is a rewarder of those that diligently seek him his love of righteousnesse is demonstrated in this that he will not give eternall life to any but those that seek him his love of men that he will bestow blessednesse upon them if they inquire after him The mutuall relation betwixt them is this There can be no place for the fefluxes of love to the creature but as the love of righteousnesse permits it The * The love of Righteousness more noble then the love of the creature former is far more excellent then the laâ—er there is alwayes a way open for the emanations of love to the Creature where the love of righteousnesse hath not stop't it The first is evident in Gods condemning man for sin which he loves as his Creature which he would not do if man were more dear to him then his own justice or his eternal ruin more abhorrent then his disobedience The second is clear in that he condemnes none but for sin and saves those that are turnd from it which would not be done by him unlesse he yeelded his love to the Creature so far as justice regulated by judgment permitted it This Doctrine of predestination inverts and changeth this order and mutuall respect First by asserting God precisely to will the salvation of some men without having in his purpose an eye to their obedience whereby his love of men is preferd to his love of righteousnesse and that as men they are more respected by him then his own justice and their misery more abhorrent unto him then their sin and disobedience The second by averring the contrary that God absolutely will 's the