Eph. 1. 19. That we believe according to the working of his mighty power And 2 Thes. 1. 11. That God fulfilleth all the pleasure of his goodnesse and the worke of faith with power And 2 Pet. 1. 3. That Gods power hath given to us all things that pertaine to life and godlinesse 9. They teach that grace and free-will are co-partening causes joyntly concurring to the beginning of conversion and that grace doth not in the order of casuality goe before the action of the will That is that God doth effectually helpe mans will to conversion before the will of man moveth and determineth or setleth it selfe thereunto This doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles Authority Romans 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy And 1 Cor. 4. 7. Who maketh thee to differ from another and what hast thou that thou didst not receive Item Phil. 2. 13. It is God which worketh in you both â—o will and to doe of his good pleasure 5. Error concerning the perseverance of the Saints 1. THey teach that the perseverance of the faithfull is not an effect of election nor any gift of God purchased by the death of Christ but that it is a condition of the new Covenant which is to be performed by mans part by his owne free will before his as they themselves speak peremptorily election and justification whereas the holy Scriptures testifie that it followeth election and is given to the Elect by vertue of Christ death resurrection and intercession Rom. 8. 32. He that spared not his owne Sonne but delivered him up for us how shall not he with him give us freely all things Who shall lay any thing to the charge of Gods Elect It is God that justifieth who is he that condemneth It is Christ that dyed yea or rather that is risen again who is even at the right hand of God who also maketh intercession for us who shall separate us from the love of Christ 2. They teach that God indeed furnisheth the faithfull man with sufficient strength to persevere and is ready to maintâ—iâ—e that strength in him if he himselfe be not wanting to his duâ—y yet not withstanding when as all abilities necessary unto perseverance and all things which God is pleased to use for the preservation of Faith once granted and set in readinesse that it still remaineth in the choyce and pleasure of mans will to performe or not This opinion is easily discovered to be an impe of Pelagiâ—nisme which whilst it strives to make man free maketh him sacrilegious contrary to the uniforme and peâ—petuall consent of Evangelicall doctrine which quite strippeth a man of matter of boasting and ascribeth the glory of his benefit to Gods grace onely and contrary to the Apostle witnessing that it is God that shall confirme us unto the end that we may be blamelesse in the day of our Lord Jesus Christ. 3. They teach that the regenerate and true beleevers not only may totally and finally fall from justifying saith as also from grace and salvation but that frequently also they indeed do fall from all these and perish everlastingly This opinion maketh the grace of justification and regeneration and Christs continuall custody voyd and of none effect contrary to the expresse words of St. Paul Rom. 5. 8. While we were yet sinners Christ dyed for us much more then being justified by his bloud we shall be saved from wrath through him And contrary to the Apostle St. Iohn 1 Joh. 3. 9. Whosoever is borne of God sinneth not for his seed remaineth in him neither can be sin because he is borne of God And also contrary to the word of our Saviour Iohn 10. 28 29. I give eternall life to my sheep and they shall never perish neither shall any plucke them out of my hand my Father which gave them me is greater then all and none is able to pluck them out of my Fathers hand 4. They teach that the regeneraâ—e and truely faithfull may sin the sin unto death or against the holy Ghost St. Iohn in his first Epistle Chapter 5. Verse 16. Having made mention of such as sinned unto death and forbidden to pray for them presently verse 16. addeth We know that whosoever is borne of God sinneth not to wit that kinde of sin but he that is begotten of God keepeth himselfe and that wicked one coucheth him not 5. They teach that no certainty of future perseverance caâ— he had in this life without speciall revelation By this Doctrine the solid comfort of true beleevers in this life is quite taken away and the doctrine of doubâ—fulnesse â—â—â—ouched by the Papists is brought againe into the Church whereas the holy Scripture every wheâ—e draweth this assurance not from special and extraordinary revelation but from the proper markes and signes of Gods children and from the infallible promises made by God himselfe especially the Apostle Rom. 8. 39. No creature is able to separate us from the love of God which is in Iesus Christ. 1 Joh 3. 24. He that keepeth his Commadement dwelleth in him and he in him and hereby we know that hee abideth in us even by the spirit which hee hath given us 6. They teach that the doctrine maintaiâ—ing assurance and persâ—verance and of salvation is of its own nature gift a soft pillow for the flesh and hurtfull to good manners godlinesse praying and other holy exercises and contrariwise that it is a true commendable thing to be doubtfull of such perseverance The opposers of this assurance do evideÌ„tly shew that they know not the powerfulnesse of Gods grace nor the operation of the holy Ghost dwelling in the heart and spare not to outface the Apostle Iohn affiâ—ming the contrary in expresse terms 1 Ioh 3. 2 3. Beloved now are we the sonnes of God and it doth not yet appeare what we shal be but we know that when he shal appeare we shall be like him for we shall see him as he is And every man that this hope in him purifieth himselfe even as he is pure They are also refuted by the examples of holy men both in the old and new Testament who though well assured of their own perseverance and salvation yet gave not over prayers and otheâ— exercises of godlinesse 7. They teach that the faith of those that beleeve but for a season differeth no from justifying and saving faith but onely in respect of continuance Christ himselfe manifestly puts Mat. 13. 20. Luke 8. 13. a three-fold disparison between temporisors and true beleevers saying that those receive the seed in a stony ground these in a good ground that is an honest and good heart these want root these have a fast root these are fruitlesse these bring forth their fruit with diversity of yeeld that with patience that is with constancy and perseverance 8. They teach that it is absurd that a man
to death these wicked ungodly creatures despise both the Law and the Gospell and in the presence of a cloud of witnesses Yea as I am credibly informed in publike Congregations they vent these their damnable opinions Almighty God deliver our poore Church from them Of the Seekers or Expecters MAny have wrangled so long about the Church that at last they have quite lost it and go under the name of Expecters and Seekers doe deny that there is any true Church or any true Minister or any Ordinances some of them affirme the Church to be in the wildernesse and they are seeking for it there others say that it is in the smoke of the Temple that they are groping for it there where I leave them praying to God to open their eyes and give them repentance that they may consider from whence they are fallen and returne againe to the bosome of that Church from which they have to the great dishonour of God and the scondalizing of the Gospell made so fearfull a defection Divorsers THese I terme Divorsers that would be quit of their wives for slight occasions and to maintaine this opinion one hath publâ—shed a Tractate of divorce in which the bonds of marriage are let loose to inordinate lust putting away wives for many other causes besides that which our Saviour onely approveth namely in case of adulterie who groundeth his Error upon the words of God Gen. 2. 18. I will make him a helpe meet for him And therefore if she be not an helper nor meet for him he may put her away saith this Author Which opinion is flat contrary to the words of our Saviour Matth. 5. 31. It hath been said also whosoever shall put away his wife let him give her a testimoniall of Divorsement But I say to you whosoever shall put away his wife except it be for fornication causeth her to cowmit adultery and whosoever shall marry her that is divorsed committeth adulterie Againe he confirmeth the same Matth 19. 9. I say therefore unto you that whosoever shall put away his wife except it be for whoredome and marry another committeth adulterie and whosoever doth marrie her that is divorced committeth adultery Vid. Mar. 10. 11. Luk. 16. 18. 1 Cor. 7. 11. Of the Papists A Question may be asked why I ranke the Papists among the late Hereticks To which I answer that there is a great difference between the ancient Papists and the moderne since their Trent Conventicle and therefore I rank them with the former Sectaries their doctrines being many of them new In describing of then Errors I purpose to shew their differences from the Protestants which are set down at large in Master Perkins Reformed Catholike 1. Concerning Free-will the dissent is in the cause of the freedome of mans will in spirituall things and especially in the first conversion of a sinner The Papists say that mans will worketh with Gods grace in the first Conversion of a sinner by it selfe we say that mans will worketh with Gods grace in the first Conversion yet not of it selfe but by grace 1 Cor. 2. 14. 2. Concerning Originall sinne the difference between them and us standeth not in the abolishment of it but in the manner and measure of the abolishment of it They affirme Originall sinne to be so farre taken away after Baptisme that it ceaseth to be sinne properly and is nothing else but a defect and want making the heart ready to conceive sinne we teach although it be taken away in the Regenerace in sundry respect yet it doth remaine in them not as a want or defect but as sin and that properly as St. Paul affirmeth Rom. 7. 17. 3. Of the certainty of salvation we hold that a man may bee certaine of his salvation in this life They also hold the same The difference is they hold the certainty to be by hope and we by faith Iohn 1. 12. The fourth poynt is of the justification of a sinner 1. Concerning the matter of our justification They grant that iâ— justification sin is pardoned by the merits of Christ and that none can be jâ—stified without remission of sin 2. That the righteousnesse whereby man is justified commeth from Christ and from him alone 3. The most learned of them say that the merit of Christs death is imputed to every sinner that doth beleeve for his satisfaction before God We say that the satisfaction made by Christs death and obedience is imputed to us and becommeth our righteousnes They say it is our satisfaction and not our righteousnesse The second difference is about the manner of our justification we both agree that a sinner is justified by Faith The difference is the Papists understand a generall faith whereby a man beleeveth the Articles of Religion to be true Wee hold the faith which justifieth to be a particuler faith wherby we apply to our selves the promises of righteousnes life everlasting by Christ. 2. The Papists say that a man is justified by faith yet not by faith alone but also by other vertues as hope love c. 3. They say that we are justified by works as causes we say we are justified by works as by signes and fruits of our justification before God Fiftly touching merit we agree that merits are so far necessary that no man can be saved without them 2. That Christ is the root and fountaine of all merit The Papists place merits within a man making two sorts of them viz. The merits of persons which is to bee found in Infants dying after Baptisme and the merit of works which they teach to be meritorious two wayes First by Covenant because God hath made a promise to reward them Secondly because Christ hath meritted that our works should merit we renounce all merit and rest onely upon the merits of Christ. The sixth poynt of Satisfaction 1. We hold a civill satisfaction a recompence for injuries 2. We hold also a Canonical whereby having given offence to the Church or any part thereof a man doth make an open testimony of repentance 3. We hold that Christ hath made satisfaction for our sins and the punishment of them both eternall and temporall They hold that Christ by his death hath made satisfaction for all the sinnes of men and for the eternall punishment of them all yet so as they themselves must satisfie for the temporall punishment of them either on earth or in Purgatory which we deny The seventh poynt of Traditions The Papists teach that besides the written word there bee certaine unwritten Traditions which must be believed as profitable and necessary to salvation We hold the Scriptures to be most perfect containing in them all things necessary to salvation The eighth part concerning Vowes We say lawfull Vowes may be props and stays of Gods worship but not the worship it selfe They hold Vowes of things not commanded to be part of the worship of God as Continency Poverty Regular
sholing together to infect one another Fire is dangerous many great Cities in Europe have been almost ruinated by it I have seen your dilligence and dexterety in quenching it in the beginning your breaking open your Pipes for water making floods in your streets your Engins to cast the water upon the houses your industry and paines is admirable Heresie is as dangerous as fire use your best endeavours to quench it before it consume us Thus not doubting Right Honourable Right Worshipfull of your best endeavours to suppresse these Heretikes and Sectaries by whom not only many poore soules are infected but also the holy name of God is blasphemed I cease most humbly entreating Almighty God to blesse this Citie and to give unto you the fruition of all temporall felicities in this life and the never-failing fulnesse of blessednesse in the life to come To the Reader THou which hast atender Conscience and desirest nothing so much as to know the right way to Heaven having many doubts which cause thee to leave thy own Pastor and runne not only to other publike Congregations but also to the private meetings of the Separatists and others for resolution For thy sake and safety I have published this Treatise in which thou maist discerne Truth from Error having their Errors set before thee with the confutation of them out of the holy Scripture OUâ— Lord and Saviour in his holy Sermon in the Mount telling his Disciples of the narrow way that leadeth unto life hee specially forewarneth them of false Prophets Beware of falsâ— Prophets which come to you in sheeps cloathing but inwardly they are ravening Wolves As if he should say my deare Disciples you hearing of the way to heaven wil be inquiring after it and especially of Prophets But let me forewarn you of false Prophets for in stead of directing you they will put you out of the way False prophets wil come they are not sent St. Paul asketh how they can preach except they be sent and this standeth with good reason every true Minister standeth in Gods room being the Lords Embassadour to deliver his will who dare to this unsent No man taketh this honour unto himselfe but hee that is called of God saith my Author to the Hebrews But whence come they now from the Schooles of the Prophets no many of them from mechannicke Trades as one from a stable from currying his horses another from his stal from cobling his shooes these sit down in Moses chaire to mend all as Embassadours of Jesus Christ as Heralds of the most high God these take upon them to reveale the secrets of Almighty God to open and shut heaven to save mens soules But to heare these fellowes to discourse of the holy Trinity of Gods eternall decree and other deep points of Divinity you may heare the mad men in Bedlam prate as wisely as they and are not their hearers that run after them as mad as they Are they not bewitched as St. Paul telleth the Gallatians To you that are my Disciples daily experience sheweth us whom the Anabaptists Brownists and other Sectaries go about to seduce viz. not drunkards Adultereâ—s Swearers and prophane persons whom the Devill hath ensnared already but such as are desirous of heaven They lead captive saith St. Paul silly women who are alwaies learning They come unto you in sheeps cloathing That is like Zealous and holy Christians For example the Devill turneth himselfe into an Angell of Light Baals Priests used long prayers the blasphemous Arrians as St. Bazill writeth were easily beleeved because of their counterfeit holinesse The Romish seducers pretend great Sanctimony the begging Fryers befool'd the Christian world with their pretended holinesse with which they 〈◊〉 their lewd lives Generally they come to you with outward sanctimony with a seeming contempt of the world with long prayers fasting teares â—lmes deeds seeming-zeale seeming-humiâ—â—â—y seeming harmlesnesse c. They come to you in sheepes cloathing insinuating themselves into you under colour of giving you good counsell as the Divell their chiefe counselling our first Parents to breake Gods Commandement promised to make them like God and tempring Christ in the â—â—â—dernesse promised to give him all the Kingdomes of the world and the glory of them And that you may the better avoyd their inchantments I will shew you the method they use in deceiving As first they indeavour to separate the sheepe from their Shepheards bringing them into contempt with their people â—ffâ—â—ming them to be unprofitable unpowerfull taxing their conversations as prophane and doctrine as erroneous Thus smiting your Shepheards with their tongues they draw you to their Conventicles 2. To palliate their Errors they parvert the holy Scriptures as that Monster Arrius pretended to have 42 places of Scripture against the Deity of Christ and this he learnt of his father the Devill who perverted part of the 91. Psalme to tempt our Lord to cast himselfe downe from the pinacle of the Temple And for this cause these Heretikes are enemies to the ten Commandements being some of the Law to the Creed being a briefe of the Gospell and to the Lords Prayer being a perfect forme of Prayer containing all that can be asked or prayed against by which only a simple man may discerne any Heretick contradicting any Commandement of the Decalogue Article of the Faith Petition of the Lords Prayer And for this cause the Church of Rome teacheth the Laity them in Latine and also they leave out part of the decalogue in their Catechismes and for other Heâ—etikes some doe null the whole Law some the Creed and others the Lords Prayer affirming it to be abhominable Againe whatsoever outward shew they make of holinesse they are indeed ravening Wolves therefore our Lord biddeth us beware of them The word beware precedeth danger As sheep are in danger among Wolves so are your soules in danger among false Prophets The jâ—urney of the Israelites to the earthly Canaan was a type of our journey to the heavenly And did not one false prophet Balaam doe them more mischiefe in their journey then Og the King of Bashan Sehon King of the Amorites all their enemies besides yea would the Devil himselfe in his own likenesse have been more noxious to the Church of God then some Hereticks have beene As one Heretick Arrius denying the Deity of Christ in a manner infected the whole world The like did one other Heretick Eutyches erring concerning his humanity affirming the immensity of Christs divine nature to have swallowed up his humane Now if Christ had not been man how could he have dyed for us sinners and if not God how could he have wrought the salvation of mankind Alas what danger are we in now being invironed with such a multitude of Hereâ—ickes Our Lord telleth us againe by their fruits yee shall know them they pretend that they are led by the Spirit The workes of the Spirit Sâ— Paul sâ—tâ—eth forth to bee love joy peace
was made easie if so no marvaâ—lâ— so many like of it And this is the very reason besides the novelty of it that this kinde of Doctrine takes so well here in London and other parts of the Kingdome and that you see so many dance after this pipe running after such and such crowding the Churches and filling the doores and windowes even such carnall and vile persons many of them as care not to heare any other godly Ministers but onely their Leaders Oh it pleaseth Nature well to havâ— Heaven and their lusts too How many of these opinions were I will not stand to number but how desparately eroneous they were I shall shew you in naming some of them First that the whole Letter of the Scripture holdeth forth â— Covenant of works contrary to 3 Iohn 16. 1 Tim. 1. 15. 11. Matth. 28. 8. Heb. 10 11 12. Secondly that in the â—aving Conversion of a sinner the faculties of the soule and working thereof are deâ—â—â—oyed and made to cease and the holy Ghost agitates in stead of them contrary to Luke 24 45. Iohn 21 12. 1 Thes. 5. 23. Heb. 9. 14. Iohn 14. 26. Thirdly That God the Father Sonne and holy Ghâ—st may give themselves to the soul◠〈◊〉 that the souâ—e may have true â—mon with Christ true reâ—â—â—ssion of 〈◊〉 true marriage and fellowshipâ— true sanâ—â—iâ—â—cation 〈◊〉 the bloud of Christ and yet â—e an Hypocrite contrary to Eph. 4. 24. Fourthly That there is no 〈◊〉 righteousnesse in the Saints nor any in them but onely in Christ contrary to 2 Timothy 1. 5. â— Pet. 1. 4. 2 Tim. 1. 6. 1 Ioh. 16. Fiftly that the 〈◊〉 doth work in Hypocrites by gifts and graees but in Godâ— children immediately contrary to Heb. 5. 15. 11. Heb. 17. Sixty That a man must take no notice of sin or repentance for it contrary to Psal. 51. Seventâ—ly That it is a â—oule damning error to make Sanctification an evidence oâ— Justification contrary to Romanâ— 8. 1. Iohn 3. 10. Eghtly That the divell and nature may be the cause of good works An unsavory 〈…〉 to 〈◊〉 command Luke 4. 22. You may see a confutation of 82. of these Errors in Master Wells his Book Unsavory Speeches Confuted These that follow were adjudged by the Assembly aforesaid as unsafe Speeches 1. TO say we are justified by Faith is an unsafe speech wee must say we are justified by Christ. Answer 1. False for the coâ—â—ant language of the Scripture is not unsafe but we are justified by faith is the constant language of the Scripture Rom. 1. 5. being justified by faith the righteousnesse of faith Rom. 10 31 32. Righteousnesse by Faith Phil. 3 9 10. 2. The distinct phrase of the Scripture used in distinguishing Legall and Evangelicaâ—l righteousnesse is no unsafe Speech but such is this Rom. 9. 31 32. Israel found not righteousnes because they sought it of the Law not of or by faith So Rom. 10. 5 6. The righteousnesse of faith saith thus c. The Apostle makes these two so directly opposite as membra dividentia or contrary species that there is no danger one should be taken for another but that it 's so safe as that he that affirmes the one denyes the other yea in the most exact expression that ever Paul made to exclude whatsoever might be unsafe towards a mans justification you have this phrase yea twice in the same verse Phil. 3. 5. not having mine owne righteousnesse which is of the Law but that which 〈◊〉 through the faith of Christ And againe The righteousnesse which is of God by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo it is no unsafe speech yea it must be said on the contrary from those grounds that to say a man is justified before faith or without faith is unsafe as contrarie to the language of the Scriptures And for the second part that we must say we are justified by Christ it is true so far as that it cannot be denyed nor is unsound or unsafe at all to speake but if it mean a must of necessity alwayes or only so to speak it as it is here set in opposition to the phrase of being justified by faith then it is utterly false for as much as the Scripture leads us along in the way of other expressions ordinarily the Apostle gives us the truth of Doctrine soundnesse of phrase together Rom. 10. 3. Christ is the end â—o the Law for righteousnesse to every one that beleeveth 2. To evidence justification by sanctification or graces favours of Rome Answ Not so 1. Rome acknowledgeth no justification in our common sense Scil by righteousnesse imputed 2. Rome denies evidencing of our justification and peace with God and teacheth Doctrine of doubting and professeth that a man cannot know what God will doe with him for life or death unlesse by speciall Revelation which is not ordinary but if they mean old Rome or Pauls Rome to which he wrote it 's true that it ravours of the Doctrine that they received as appeareth Rom. 8. 28. All things coâ— worke for good the evill of every evill being taken away which is a poynt of justification and this is propounded under the evidence of the love of God to them that love him because Rom. 8. 2. 9. 13 14. the evidencing of our beeing in Christ freedome from condemnation and adoption is prosecuted by arguments from sanctification as by having the Spirit being led by the Spirit walking after the Spirit mortifying the deeds of the flesh by the Spirit and if hereto were added the Doctrine of St. Iohn so abundant this way in his first Epistle whereof I have already made mention I doubt not but it was the faith of the Church of Rome that then was so that the speech is unsavory and casting a foule aspersion on a good thing expressed in the Scripture but as for the poynt it self that is included we referre it to its place to be discussed when it is â—ightly staâ—ed 3. If I be holy I am never the better accâ—pted of God if I be unholyâ— I am never the worse this I am sure of he that hath elected me must save me Answ. These words ravour very ill and relish of a carelesse and ungracious spirit for howsoever we grant that our acceptation 〈◊〉 justification is alwayes in and through Christ the same in Gods account yet this expression imports that though a mans conversation be never so holy and gracious yet be can expect never the more manifestation of Gods kindnesse and love to him contrary to Psal. 50. ult To him that orders his conversation aright I will shew the salvation of God and Iohn 14. 21. It implyes secondly that though a mans conversation be never so vile and sensuall yet he need not fear or expect any further expression of Gods displeasure and anger to breake forth against him or with-drawings of his favour from himâ— contrary to Psal. 51. 8 11 12. where God breaks Davids bones for his â—in and
somewhat shorter Thus God punisht those monstrous wretches with a monstrous fruit sprung from their wombe as had before sprung from their braines But as the Jewes in the sad porâ—entâ— appearing before the last destruction of Ierusalem construed all things to the best though never so apparent so did they and whatsoever might seem prodigious in any of these births the burthen they laid upon the Church which they thought their enemies Then God stirred up his people to call an assembly of Ministers who confuted these opinions publikely and made the authors and upholders of them unable to answer although they could not make them yeeld But lastly God put it into the hearts of the civill Magistrates to convent the chief Leaders of them and after many fruitlesse admonitions given they proceeded to sentence some they disfranchised others they excommunicated and some they baâ—isht A seditious Minister one Mr. Wheeleâ—wright was one and Mistris Hutchinson another who going to plant her selfe in an Island callâ—d Readâ—â—sland under the Dutch where they could not agree but were miserably divided into sundry Sects â—emoâ—ed from thence to an Island called Hell-gate where the Indians set upon her and â—â—ew her and her daughter and daughters husband children and family some report that the Indians burnt them And thus much of the Antiâ—omians read Mr. Wâ—lls his book where you shall read their opinions at large with a learned Confutation Of ARMINIANS THE Armiâ—â—â—â—s are so called of Iames Arminâ—â—â—s who was 〈…〉 Divinity at Leiden in the Low-countreys in the 〈◊〉 of our Lord God 1605. They are also called Remonstraâ—â—s Their Errors follow 1. Concerning Gods Predestination THat the will of God to â—â—ve such as shall believe and persevere in faith and obedience of â—aith is the whole and entire dâ—cree of the election to salvation and that nothing else concerning that decree is revealed in the word of God These Teachers deceive the simâ—â—er sort and plainly gain-say the holy Scripture which witnesseth that God not onâ—ly wil save such as shall believe but also from eternity hatâ— chosen some certaine men upon whom rather then upon others he would bestow faith in Christ and persevâ—â—aâ—ce as it is written Ioh. 17. 6 I have declared thy name to the 〈◊〉 which thou gavest 〈◊〉 Like manner Acts 13. 48. As many as were ordained to eternall life believed And Eph. 1. 4. He hath chosen us before the foundatâ—on of the World 2. They teach â—thit the election of God to salvation is manifold one generall and indetinite and this again 〈◊〉 incomplete revocable nor perempâ—orie or conditionall or â—lse complete â—â—â—â—ocable peremptory or absâ—lute likewise that there is one election â—nto faith another to salvation so thâ—t election unto justâ—ying aith may bee without peremptory election to salvation This is a fâ—gment of mans braine devised without any ground in the Scripture corrupting the doctrine of election breaking that golden chaine of salvation Rom. 8. 30. Whom he hath predestinated them also hath he called and whom 〈◊〉 hath called them aâ— so he hath â—ustified and whom he hath justified also he hath glorified 3. They teach that the good pleasure and purpose of God whereof the Scripture maketh mention in the doctrine of election doth not consist herein that God did elect some certaine men rather then others but in this viz. That God from among all possible conditions amongst which are the workes of the Law also or out of the ranke of all things did chuse as condition to salvation the act of faith in it selfe ignoble and imperfect obedience was graciously pleased to repute it for perfect obedience and account it worthy of the reward of everlasting life By this pernicious error the good pleasure of God and merit of Christ is weakned besides that by such unprofitable questions men are called from the truth to free justification and from the single plaine of the Scriptures and that of the Apostle is outâ—â—ced as untrue 2 Tim. 1. 9. God hath called us with a holy calling not according to our works but according to his purpose and grace which was given to us through Christ â—esuâ— before the world began 4. They teach that in election unto faith this condition is formerly required viz. That a man may use the â—ight of reason aright that he be honest lowly and humble and â—â—â—posed unto eternall life as though in some sort election dâ—pended on these things for these Teachers have a strong 〈…〉 and broadly enough tell the Apostle that he is 〈◊〉 when he sayes Ephes. 2. 3. We had all our conversations in tiâ—â—s past in the lust of the flesh fulfilling the will of the flesh 〈◊〉 of the minde and were by nature the children of wrath as well as others But God which is rich in mercy through his great love wherewith he loved us even when we were dead in sins hath quickened us together with Christ by grace ye are saved and 〈◊〉 raised us up together and made us sit together in heaveâ—â—y plâ—ces in Iesus Christ that he might shew in the ages to come the exceeding riches of his grace in his kindnesse towâ—rds us in Iesus Christ for by grace ye are saved through faith and that not of your selves it is the gift of God not of works lest any should â—â—ast 5. They teach that incompleat and not peremptory election of singular person is made by reason of fore-seen faith repentance sanctity godlinesse and that this is the gracious and Evangelicall worthinesse by which he that is chosen becomes worthier then he that is not chosen and therefore that faith the â—bedience of faith sanctity godlinesse and perseveran ce are not the fruits or effects of the unchangeable electiâ—n unto glory but conditions and causes sine quibus non that is to say without which a thing is not brought to passe before required and fore-seen as already performed by those who are compleatly to be chosen a thing repâ—gnant to the whole Scripture which every wherebeats into our eares hearts these and such like sayings Rom 9. 11. Election is not of works but of him that calleth Acts 13 48. As many as were ordained to everlasting life beleeved Joh. 15. 16. Ye have not chosen me but I have chosen you Rom. 11. 6. If of grace not of works 1 John 4. 10. Herein is loveâ— not that we loved God but that he first loved us and sent his Son c. 6. That not all election to salvation is unchangeable but that some which are elected withstanding Gods decree may perish and for ever doe perish By which grosâ—e error they hoth make God mutable overthrow the comfort of the godly concerning the certainty of their salvation and contradict the holy Scriptures teaching Mat. 24. 24. That the Elect cannot he seduced John 6. 39. That Christ doth not lose those are given to him by his father Rom. 8. 30. That God whom he hath predestinated called justified them he doth also glorifie 7. They