to be the only means by which we may and ought to be saved appears in the 9. and 10. verses If thou shalt confess with thy mouth the Lord Jesus and believe with thy heart that God raised him up from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the tongue confession is made unto salvation 2. That by the word which works this faith he understands the outward word appears by the whol contexture of the Chapter for he saith 1. This is that word of faith which we Preach verse 8. 2. That word which cannot be heard unless it be preached not internally by God but externally by men sent out to that purpose verse 14 15. 3. That word which is heard with the ears of the body and 4. may be disobeyed verse 16 18. As the working of faith is attributed to the ministery of the word so is the working of Regeneration too Jam. 1. 18 19. Of his own will begat he us with the word of truth wherefore let every man be swift to hear To this adde 1 Pet. 1. 23 24 25. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever and this is the word which by the Gospel is preached unto you Hereupon St. Paul tell 's the Corinthians not only that he was a Minâ—ster of God by whom they did believe but tells them also that He was their Father for in Christ Jesus He had begotten them through the Gospel 1 Cor. 4. 14 15. Mr. Knowlittle The Apostle saith 1 Cor. 3. 6. I have planted and Apollo watered but God gave the increase Mr. Take o'trust So the Apostle saith 1 Cor. 15. 38. God giveth to every seed his own body as it hath pleased him but still it is in the ordinary way of husbandry and therefore the Sower goes out to sow his seed and so the King himself is served by the field Eccles 5. 9. But the sluggard who will not plow by reason of the cold He shall beg in harvest and have nothing Prov. 20. 4. In these natural things we see God doth not bring forth fruit by any peculiar divine action distinct from that of planting and watering but by preserving that force and vigour once put into the earth and water wherein and whereby such plantation and watering is made he concurs to make the labour of the husband man succesful and so gives the increase Psal 65. 9 10 11 12. Thou visitest the earth and waterest it thou greatly inrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it Thou waterest the ridges thereof abundantly thou setlest the furrows thereof thou makest it soft with showers thou blessest the springing thereof Thou crownest the year with thy goodness and thy paths drop fatness So 't is here in a spiritual sense ye are Gods husbandry of Gods tillage 1 Cor. 3. 9. and he hath instituted a ministery to bring you unto fruitfulness I have planted laying the foundation or first principles of Christian faith among you of Heathens making you believers Apollo watered he baptized you and promoted that faith to some further growth in you But yet there is no great matter imputable to him or me that you should make a schisme upon this account as if either of us were the author of your faith but it is God alone who gave us our abilitie See 2 Cor. 4. 6. 1 Cor. 4. 7. 2 Cor. 3. 4 5 6. and put all the force and efficacie into those sacred Ordinances which we administer and so gave the increase Thus I say God gives the increase not by any peculiar special action distinct from that Plantation watering of Paul and Apollo but by continuing to prosper that vigour and efficacie which he was pleased to put into that Ministery Hence the Apostle saith Verse 9. We are labourers together with God and Verse 5. Ministers by whom ye beleeved To this purpose the Apostle is a Chosen Vessel to bear the Gospel to the Gentiles Act. 9. 15. and his Commission is To open their eyes and to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. and he doth so well mannage and execute this Commission that he is confident to say I have whereof I may glory through Iesus Christ in those things which pertain to God Rom. 15. 17. Mr. Know-little There is a promise Isai 30. 21. Thine eares shall heare a word behinde thee saying This is the way c. Mr. Takeo'trust 1. That promise is made to such as are already converted * and signifies no more than what is more clearly exprest 'T is observed that the holy spirit not in his miraculous gifts only is most frequently said to be given to men after their conversion Luke 11. 13. Acts 5. 32. c. 19. 2. c. Isa 59. 21. 2. If the word there promised be a thing distinct from the word of the ministery then I ask whether it be an intelligible word or not If not then 't is no fit mean to work upon a reasonable soul and bring it to perform to God a reasonable service as ours ought to be Rom. 12. 2. If it be an intelligible word then either it hath the same sense with the word written and preached or a different sense from it If it be of the same sense with the word written preached then 't is to no purpose frustra fit per plura quod fieri potest per pauciora entia non sunt multiplicanda sine necessitate 't is frivolous to multiplie means without cause If this word be of a different sense from the word written or preached then this to the dishonour of the word will argue the insufficiencie of it to make us wise unto salvation and the man of God perfect thoroughly furnished unto every good work and this will lay an imputation not only upon the veracity and truth of God but also upon his wisdome and goodness for commending and injoyning the use of his written word to us for an end and purpose to which it is unsufficient But that we may understand the Prophets meaning consider that we are commanded to walk before God Gen. 17. 1. according to which expression we are to think God alwayes at our heels as we say observing our steps and consonantly to that metaphorical expression if we step aside what means soever his providence useth to set us right and direct our goings in his paths 't is as if we heard a voice behinde us Not that God would exempt us from following the direction of the ministery no for the promise is thus expressed in the former verse Thine eyes shall see thy Teachers see Deut. 17. 9 11. and that we may not think it lawful to run on in errour till the Enthusiastical charm recals us remember t is our duty to seek the law at the
act not ours and so not obedience for he hath no superior much less doth he work it immediately and irresistibly Mr. Efficax The Prophet acknowledgeth that the Lord worketh all our works in us Isa 26. 12. Tilenus If the text were to be read in us there were some small colour for your pretension but in the original it is for us and therefore rejecting the sense which you would put upon the words some understand all the benefits which God had bestowed upon them answerable to the former part of the verse Lord thou wilt ordain peace for us for thou hast wrought c. others understand it of their afflictions and distresses in opposition to that former branch of the verse and agreeable to the verse following other Lords have had dominion over us But if you would have the meaning of that or any other place of Scripture to be this that God doth immediately and irresistibly produce all our spiritual works which are works as well of duty as of grace in us and that he hath tied himself by Covenant and promise so to do as is affirmed by some then it will undeniably follow that God himself being so ingaged ought to believe and repent and pray and do all other necessary good in us as Servetus said the fire burns not the sun shines not bread nourishes not but that God alone doth immediately all these things in his Creatures without having given them such properties and then sure it were fitter for the preacher to direct his admonitions to God alone that he would perform his undertaken work in mens hearts by his omnipotency unto which they may never finde ability to make resistance But the truth is it standeth not with Gods wisdome neither doth he ever use to work upon the will of man after this manner and that for three reasons Mr. Dubius I pray let us hear them clearly from you Tilenus First then though speaking of his absolute power God can compel and necessitate the will of man and so we do not make him stronger then God as is very weakly concluded by some yet he will not because he will not violate that order which he hath set in our Creation He made man after his own image invested him with a reasonable soul having the use of understanding and the freedome of will he indowâ—d him with a power to consider and deliberate to consult and choose and so by conquence he gave him dominion over himself and his own actions that having made him Lord of the whole world he might not be a slave to himself but imprimis animi sui possessione regnaret might first exercise his soveraigntie in the free possession of his own minde saith Tertullian To force his will were to destroy the nature of his Creature which grace is not designed to do but only to heal and assist it and therefore God deals with manas a free Agent by instructions and commands by promises and threatnings by allurements and reproofes by rewards and punishments So true is the saying of that fathet Nemo invitus fit bonus With this accords the Son of Syrach Ecclus 15. 14. to 17. God made man from the beginning and lefe him in the hand of his Counsel If thou wilt keep the Commandements and perform acceptable faithfulness He hath set fire and water before thee stretch forth thy hand unto whether thou wilt Before man is life and death and whether him liketh shall be given him Mr. Knowlittle That text is Apocryphal and therefore will not serve your turn if you produce it to confirm a point of faith Tilenus My second reason shall confirm it out of the authentick Canon and it shall be this viz. because God will have our faith and our repentance and his whole service wherein we ingage our selves to be a work of our own choice as t is said of Mary she had chosen the good part and hereupon our Saviour propounds the quaere John 5. 6. Wilt thou be made whole And so the Prophet Jeremiah before him Jer. 13. and the last O Jerusalem wilt thou not be made clean when shall it once be God doth not necessitate nor irresistibly determin his people's will but only directs and conjures and assists them to make the best choice Deut. 11. 26. Behold I set before you this day a blessing and a curse and more fully Chap. 30. verse 15. See I have set before thee this day life and good death and evil and vers 19. I call heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life And this is rendered as the reason of mans rejection Prov. 1. 29. Because ye did not choose the fear of the Lord. Mr. Narrowgrace By this reason you make man to have freewil Tilenus Under favour Sir 't is not I but it was God that made him to have it and he that denies all freedome of will to man deserves no other argument then a whip or a cudgel to consute him Sure the smart would quickly make him finde libertie enough to run from it Our wosul experience tells us we have too much freewil to do evil and Scripture teacheth us plainly that we have libertie in moral things Numb 30. 13. 1 Cor. 7. 36 37. and for the service of God and things spiritual our Saviour Christ saith Iohn 8. 36. If the son shall make you free and he doth so by the ministry of his Gospel Vers 32. yee shall be free indeed and sin shall have no more dominion over you unless ye yield your selves up to the power of it Rom. 6. 14. with the 16. Ioshuah was so well assured hereof that he puts it to the peoples choice Ios 24. 15. which implies their libertie to serve the Lord or other Gods Yet were not they under so great means as we are your self acknowledged even now out of the Philippians that God worketh in us to will and to do which signifies a libertie else it could not signifie an abilitie whereupon St. Paul saith Phil. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am able to do or suffer all things Mr. Narrowgrace The Apostle addeth in that place through Christ strengthening mee for without Christ we can do nothing Iohn 15. Tilenus Nothing spiritual that puts us into possession of Heaven or accompanies salvation but observe 't is not through Christs forcing but through Christ strengthening mee The grace and the abilitie is from Christ but 't is our part and duty to actuate that abilitie and cooperate with that grace and therefore it will be worth your notice to observe that what God promiseth to do himself in one place He commands the very same things to be done by us in another to intimate that although the power of acting be derived from his assistance yet the Act it self as it is a duty depends upon our cooperation Thus Circumcision of the heart is promised as from God Deut. 30. 6.
but commanded as to be done by us Deut. 10. 16. Ier. 4. 4. A new heart and spirit promised Ezek. 36 26. but commanded Ezez 18. 31. * see Eph. 4. 23 I will be your God promised Ierem. 32. 38. but commanded Exod. 20. 3. and if ye forsake him he will cast you off for ever 1 Chron. 28. 9. One heart and one way promised Ier. 32. 39. yet commanded Ephes 4. 3 4. 1 Cor. 1. 10. So Ier. 32. 40. 't is promised I will put my fear in their hearts Yet Prov. 1. 29. because they did not chuse the fear of the Lord and 1 Pet. 2. 17. So 't is promised I will write my lawes in their inward parts and they shall be all taught of God Jer. 31. 33. Isa 54. 13. Yet in other places it is commanded Be swift to hear take heed how you hear as new born babes desire the sincere milk of the word 1 Pet. 2. 1 2. See Prov. 7. 1 3. and Rom. 10 8. with the 17. vers So 't is promised Isa 1. 25. I will purge yet 2 Tim. 2. 21. He that purgeth himself So 't is promised Ier. 33. 8. I will cleanse them from all their iniquity yet Iam. 4. 8. Isa 1. 16 18. 't is commanded wash ye make ye clean And 't is evident that God many times fulfilleth his promise and performeth his part when mâ—n altogether neglecteth his part and duty Ezek. 24. 13. I have purged thee and thou wast not purged See Mat. 11. 21. Luke 7. 30. Dr. Dubius Enough of this you promised us a third reason why God doth not as you pretend work mans Conversion and his faith by a power of grace irresistible I pray let us hear that also Tilenus Sir you shall have it in a few words and it is this because he will not save as I speak of the Adult who have the use of their faculties but in a way of duty Gen. 4. 7. If thou do well shalt thou not be accepted Rom. 2. 6 7. To them who by patient continuance in well doing seek for glory and honour and immortalitie to them and to them only will he render eternal life and therefore He is said to be the Author of Eternal salvation only to them that obey him Heb. 5. 9. Now observe that which is not wrought but by the omnipotent impulse and irresistible motion and operation of God that cannot be the duty of a poor frail Creature or thus what is a work of Almightiness in God cannot be a work of obedience in us if it were it would conclude us to be omnipotent besides the act could not be an act of duty Christ could do nothing that was duty for us till he had submitted himself to the condition of our nature Phil. 2. 7. because God supposed to be the doer of it is not under obedience but repentance and amendment of life c. are required as a duty of us and as part of our obedience Ier. 7. 3 5. Amend your wayes and make you a new heart and a new spirit Ezek. 18. 31. Mr. Knowlittle By this doctrin you seem to make a man his own Saviour Tilenus If I should not only seem to do so but do so in good earnest so it be in a way of subordination to Christ I see no harm in it St. Paul saith work out your salvation Yea St. Peter exhorting to repentance saith expresly save your selves Acts 2. 40. To our safety our own sedulity is required according to that trite saying He that made thee without thy self will never save thee without thy self Dr. Absolute Me thinks this doth hardly sound like that doctrin which the Apostle labours so earnestly to establish to shut the creature for ever out of all ground and occasion of boasting Rom. 3. 27. Tilenus For a man to boast himself in his riches is vanitie in his wickedness is impietie in his works performed in obedience to Moses law or out of the strength of nature as if they could justifie and save him is arrogancie But to glory in the Lord and rejoyce in his salvation is not only allowed a Rom. 2. 7. but also injoyned b 1 Cor. 1. 31. Phil. 4. 4. and practised 2 Cor. 1. 12. our rejoycing or glorying is this the testimony of our conscience that in simplicity and godly sinceritie not by fleshlie wisdome but by the grace of God we have had our Conversation in the world See Rom. 15. 17. and Gal. 6. 4. Let every man prove his own works performed in the faith of Christ and through the power of his grace and then shall he have rejoycing glorying boasting in himself 'T is the same word in these two places with that in the Text objected Rom. 3. 27. Dr. Damman Are these your tenents Consonant to the Articles of the Synod of Dort What opinion have you of tâ—at and the doctrin held forth by the Divines in that Assembly Tilenus I have had as great a reverence for that Synod as any man living the principles therein delivered being instill'd into me from my youth but I thank God studying the best method for the cure of souls and the opportunitie of reading better books hath altered my judgement quite Dr. Damman Do you think you have changed so much for the better that you have reason to give God thanks for it Tilenus Yes truly and I perswade my self you would be of that minde too if you would patiently attend to my objections against their doctrin and weigh them without prejudice or partialitie But before I propound those objections it will be requisite that we take a brief view of that doctrin which I shall therefore concisely yet truly and clearly summe up in these five Articles following They hold 1. That God by an absolute decree hath elected to salvation a very little number of men without any regard to their faith or obedience whatsoever and secluded from saving grace all the rest of mankinde and appointed them by the same decree to eternal damnation without any regard to their infidelitie or impenitencie 2. That Christ Iesus hath not suffered death for any other but for those elect oâ—ly having neither had any intent nor commandement of his father to make satisfaction for the sins of the whole world 3. That by Adams fall his posteritie lost their freewil being put to an unavoidable necessitie to do or not to do whatever they do or do not whether it be good or evil being thereunto predestinate by the Eternal and effectual secret decree of God 4. That God to save his Elect from the corruâ—t Mass doth beget faith in them by a power equal to that whereby he created the world and raised up the dead insomuch that such unto whom he gives that grace cannot reâ—ect it and the rest being reprobate cannot accept of it though it be offered unto both by the same preaching and ministery 5. That such as have once received that grace by faith can never fall from it finally
judgement was governed by his passions of love and hatred these by his lust And for his bitter Speeches Bucer gave him the title of a Fratricide Reverend Mr. Beza confesseth also of himself that per quindecim annorum Spacium quo alios docuit justitiae viam nec sobrium se factum nec liberalem nec veracem sed haerere in luto That for the space of fifteen years together wherein he taught others the way of righteousnesse himself trod neither in the way of truth nor bounty nor sobriety but stuck fast in the mire of sin Men that have had triall of the powerful workings of sin and grace and been brought upon their knees like the great Apostle with a bitter complaint O me miserum O wretched man that I am These are your None-such Divines which methinks our Saviour gave an intimation of in that passage to Peter Luke 22. 32. tu aliquando conversus confirma fratres tuos Mr. Narrowgrace He attributeth so much to the Ministery of the Gospel that he seems to be superstitiously addicted to it and turnes it into an Idol Whereas we know of it self it is but a dead letter and therefore Maccovius handling that question Whether the word God may be savingly heard before regeneration concludes negatively and to avoide his Adversaries argument he affirmes that that hearing of the word which produceth faith doth presuppoose regeneration To this agrees the opinion of some Divines who think that Regeneration is effected after another manner then faith is To which purpose Johannes Rysius in his Confession saith thus Fides Dei gratiâ per verbum concipitur Regeneratio vero a Deo per Christum sine ullius rei Creatae interventu proficiscitur Faith is conceived by the grace of God through the word but Regeneration pro-ceeds from God through Christ without the intervention of any created thing whatsoever Mr. Take o' trust I conceive Sir when we see the ministery so much ecclipsed and undervalued as it is if there were nothing else in it Christian Policy should teach us not to vent such doctrines as are apt to bring more contempt upon it But the Holy Ghost hath set it at a higher rate by cloathing it with titles of a greater reputation He calls it the word of grace the word of faith the word of life the Joh. 6. 63. Heb. 4. 12. 1 Cor. 14. 24 25. word of reconciliation the ministration of the Spirit the word that is able to save the soul the power of God unto Salvation the word of God that effectually worketh in them that beleeve Mr. Know-little I conceive the Ministery of the word hath these excellent titles bestowed upon it in regard it is the instrument by and through which God doth infuse into the understanding and heart his special grace or rather that regenerating virtue which alone doth powerfully effect the work of regeneration so that the outward word as an instrument conferreth nothing at all to that effect but is onely as the tunnell whereby water is poured into a vessel and yet that water receives no tincture at all from the nature or quality of the said tunnell Mr. Takeo'trust I have seen this alledged But they say we should consider that the nature and propertie of the word is to be intelligible in expression and to carry such a sense as is apt to move the party to whom it is addressed by working upon his understanding and inciting his heart to love or hatred hope or fear and this is the true efficacy the word is indowed with But if the word contributes no more to our conversion or regeneration than the tunnell that only conveighs the liquor to the filling of the vessel then it matters not whether the word be intelligible yea or no for that regenerating virtue being a distinct power infused besides it the word doth not work as a verbal id est a rational instrument but onely concurr's as an instrument destitute of sense and reason And therefore as it matters not what mettall the tunnell be made of whether wood or brasse or tinn So had the word no other kinde of instrumentalitie than that hath it were all one whether the language were barbarous non-sense as is usuall amongst some Sectaries or significant And to what end then did God confer the gift of tongues upon his Apostles and they take such care to condescend and apply themselves to the capacitie and apprehension of their hearers Besides if the word hath no more to do in this work than is pretended why should it consist of precepts and those establish't with promises and threatnings For a precept so establish'd especially doth prescribe the thing under command as a duty and concurr's unto that duty as the reason moving and obliging a man to performe it But if that special grace or regenerating vertue so infused doth alone effect a mans regeneration taking nothing at all from the word how can that effect be said to be the performance of his duty and an act of obedience to the command of the word Mr. Knowlittle 'T is a question whether there be any precepts properly so called under the new Covenant yea nor no Some absolutely denie it But we confess it and they may be said to concur to our conversion and believing per modum signi as a sign or object representing what God by his free grace is said to effect and work in us Indeed they declare what man ought to do but they serve rather to discover and convince his weakness than promote his duty Mr. Takeo'trust This doctrin doth cancel the very formal reason force of all the Commands of Christ and makes the word of God intended for an instrument of mans conversion to serve only for an object and meer doctrin for his faith and repentance to converse with for they are not to be wrought it seems by this means but immediately effected and wrought of Almighty God in the heart by a special action and operation and consequently all the exhortations and precepts as such all the promises and threatnings complaints and obtestations wherewith the word of God aboundeth to be nothing else but empty signs and busie trifles if not a ludicrous stage-play conducing nothing to that effect which they pretend to be designed for But that faith and regeneration which flowes from it are both wrought in a rational way by the outward ministery of the word moving and inciting the understanding and heart of man will evidently appear to be the doctrin of Christ and his Apostles 1. For faith take that expression in our Saviours prayer John 17. 17 20. Sanctifie them through thy truth thy word is truth Neither pray I for these Apostles alone but for them also which shall believe on me through their word See Joh. 20. 31. 1 John 5. 13. And Rom. 10. 17. Therefore faith commeth by hearing and hearing by the word of God 1. That he understands faith working by love which the Gospel determines
stumbling stone and through their wilful infidelitie and perverseness he shall become to them a rock of offence but whosoever buildeth upon him by a lively faith and a holy obedience shall not be confounded verses 31 32 33. For as he hath tasted death for every man Heb. 2. 9. 1 Gor. 8. 11. 2 Pet. 2. 1. according to the Scriptures even for them that perish and bought with the price of his heart blood them that denie him as St. Peter saith so the father would not that any should perish but 2 Pet. 3. 9. 1 Tim. 2. 4. That all should come to repentance and be saved and to that end He now commandeth all men every where to repent Acts 17. 30. and to kiss the Son Psal 2. and submit to his scepter who is the propitiation for their sins and the sins of the whole world 1 John 2. 2. having made our otâ—nement and our peace Col. 1. 20. and purchased grace and eternal redemption for us Rom. 5. 11. John 1. 16. Heb. 9. 12. 2 Pet. 1. 3 4. Heb. 12. 28. sufficient abilities and glorious priviledges whereby we might be inabled and incouraged to serve him acceptably with reverence and godly fear and is the author of eternal salvation to all them that obey him Heb. 5. 9. These are all express parts of the divine Revelation and therefore part of the object of our faith and therefore infallible assertions of sacred truth What slender distinctions are invented and what Texts of Scripture wrested to elude some of them I shall take my opportunitie to represent when you will vouchsafe to give me a friendly meeting to debate these and other emergent doubts touching these great points of controversie In the mean time I could wish you would not exclude from the exercise of their ministery men legally ordained thereunto if they be otherwise well qualified though they differ somewhat from you in these matters But I am single and must submit my vote to the suffrages of my brethren Chair-man Brother Doctor we may think upon your advise and doubts hereafter but for the present we must agree as one man to carry on the great work of reformation we have in hand and therefore Gentlemen what say you to Mr. Tilenus Do you approve of him as a man well gifted and fitly qualified for the Ministery Mr. Faâ—ality Noe by no means we do not like his Principles Mr. Preâ—erition Noe by no means we do not like his Principles Mr. Indefectible and the rest Noe by no means we do not like his Principles Call him in Chairman Sr The Commissioners are not satisfied in your Certificate You may be a godly man we do not deny but we have not such assurance of it as we can build upon and therefore we cannot approve of you for the Ministery and that you may be at no more expense of purse or time in your attendance we wish you to return home and think upon some other imployment Tilenus Sr I could wish I might be acquainted with the reason of this my reprobation unless the Decree that governs your Votes or proceeds from them be irrespective I think I am not so ill beloved amongst the most learned of the Godly Clergy though differing a little in judgment from me but I can procure a full Certificate from the chiefest and most moderate of them Chairman That is not all the matter we have against you what have we to do with moderate men we see your temper and want of modesty in that expression and therefore you may be gone Tilenus Then Gentlemen I shall take my leave and commend you to more sober Counsels and resolutions Isaiah 9. 16. The leaders of this people Heb. they that call them blessed Cause them to erre Jer. 23. 30. Therefore behold I am against the Prophets saith the Lord that steal my word every one from his neighbour Luk. 11. 52. Ye take away the key of knowledge Ier. 23. 32. Behold I am against them that Prophesie false dreams saith the Lord and do tell them and cause my people to erre by their lyes and their lightness Mat. 15. 6. Mark 7. 13. Thus have ye made the word of God of none effect by your tradition Ezek. 34. 4 5. The diseased have ye not strengthened neither have ye healed that which was sick neither have ye bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost but with force and with cruelty have ye ruled them And they were scattered because there is no shepheard 1 Tim. 6. 3-5 If any man teach otherwise and consent not to wholsome words even the words of our Lord Jesus Christ and to the doctrine which is according to godliness From such withdraw thy thy self For if the blinde lead the blinde they shall both fall into the ditch Mat. 15. 14. But they shall proceed no further for their folly shall be manifest unto all men 2 Tim. 3. 9. THE FIVE ARTICLES Controverted betwixt the REMONSTRANTS and CONTRA-REMONSTRANTS Commonly called ARMINIANS and CALVINISTS To the Reader WHEN those points of doctrine maintained by Melancthon and other Moderate Lutherans to be managed by the acute wit Solid judgment and great Learning of James Hermine Publick Reader in the University of Leiden they appeared to the unprejudiced Examiners so much more consonant as well to the sacred Scriptures and right Reason as to primitive Antiquity and so much more agreeable to the Mercy and Justice and Wisdome of Almighty God and so much more conducing unto Piety then the tenents of the rigid Calvinists that they quickly found a cheerful reception and great multitudes of followers in the Belgick Churches Hereupon their Adversaries having so passionately espoused the contrary opinions and being so vehemently carried on with a prejudice against these that they might the more effectually decry and suppress the Propugnators of them caused some of their Confidents to repesent them and their doctrine under such odious Characters as were indeed proper to their own opinions It was given out that among their Heresies they held First that God was the Author sin and Secondly that he created the farre greatest part of mankinde onely of purpose to glorifie himself in their damnation with several others of like nature which indeed are not only the Consequence and Results of Calvins Doctrine but positively maintained and propagated by some of his followers That thy credulity Good Reader may not be abused and betrayed by such practices the following papers are hereunto annexed to give thee in a short view a true account of the difference that is betwixt the disagreeing Parties with the grounds thereof Farewell The first Article touching Predestination What the Remonstrants hold THAT God to the glory and praise of his abundant goodness having decreed to make man after his own image and to give him an easie and most equal law and adde thereunto a threatning of death to the transgressors thereof
Infants children of the faithful are to be accounted in the number of Reprobates The Reason Rom. 11. 16. For if the first fruits be holy the lump is also holy and if the root be holy so are the branches Gen. 17. 7. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant to be a God unto thee and to thy seed after thee Acts 2. 39. The promise is unto you and to your children Acts 11. 14. Words whereby thou and all thy house shall be saved Acts 16. 31. Believe on the Lord Jesus Christ and thou shalt be saved and thy house 1 Cor. 7. 14. The unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were your children unclean but now are they holy II. They utterly denie that some Infants of the faithful departing this life in their Infancy before they have committed any actual sin in their own persons are reprobated The Reason Gen. 18. 25. That be far from thee to do after this manner to slay the righteous with the wicked and that the righteous should be as the wicked that be far from thee shall not the judge of all the earth do right Ionah 4. 11. Thou hast had pitty on the gourd for the which thou hast not laboured neither madest it to grow which came up in a night and perished in a night and should not I spare Nineveh wherein are more then sixscore thousand persons that cannot discern between their right hand and their left Ezek 18. 2. 3 4. What mean ye that ye use this proverb saying the fathers have eaten sower grapes and the câ—â—ldrens teeth are set on edge See Deut. 24. 16. 2 Kings 14. 6. As I live saith the Lord God ye shall not have occasion any more to use this proverb Behold all souls are mine as the soul of the father so also the soul of the son is mine the soul that sinneth it shall die Ier. 31. 29 30. In those dayes they shall say no more the fathers have eaten a sowre grape and the childrens teeth are set on edge But every one shall die for his own iniquitie every man that eateth the sowre grape his teeth shall be set on edge III. They do utterly denie that the sacred laver of baptisme and the prayers of the Church can no wayes avail such Infants unto salvation The Reason Mat. 28. 19. Go ye therefore and disciple all Nations baptizing them c. 1 Pet. 3. 21. The like figure whereunto even baptisme doth also now save us Tit. 3. 5. He saved us by the washing of regeneration Ephes 5. 25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Acts 2. 38 39. with Acts 22. 16. Arise and be baptized and wash away thy sins for the promise is to you and to your children Gal. 3. 27. with Rom. 8. 1. As many as have been baptized into Christ have put on Christ and there is now no condemnation to them that are in Christ Jesus And the prayers of the Church c. 1 John 5. 14 15 16. This is the confidence that we have in him that if we ask any thing according to his will he heareth us And if we know that he hear us whatsoever we ask we know that we have the petitions that we desired of him If any man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death And shall not God hear the prayers of the Church in behalf of Infants IV. They do utterly denie that some of the faithfuls children baptized in the name of the Father and of the Son and of the Holy Ghost while they live in the state of their Infancy are reprobate by an absolute decree The Reason of this appears sufficiently in the Reasons of those Negatives fore-mentioned The state of the Controversie touching Predestination or Election to Eternal life or Reprobation therefrom I. Whether of divine and peremptory Election to Glory or eternal life the first and adequate object be All and only those which persevere in true faith unto their lives end as such or certain particular persons not at all considered as believing and persevering in faith as such See all the Texts alledged for conditioned and against absolute irrespective Election II. Whether of Peremptory Reprobation unto everlasting torments the first and adequated object be All and only unbelievers dying in their unbelief as such or certain particular persons the greatest part of mankinde not at all considered as impenitent unbelievers and disobedient as such See the Texts fore-cited for respective and against irrespective and absolute reprobation to which you may adde Isa 27. 11. Because this people have no understanding therefore c. Ezek. 18. 1â— 23. The second Article Controverted concerning the Universalitie of Christs death What the Remonstrants hold I. THey hold that the price of Redemption which Christ tendred unto his Father was not only in it self sufficient for the Redemption of all mankinde but was also according to the decree the will and grace of God the Father paid for all and every man Proofs out of Scripture For all and every man 1 Tim. 2. 5 6. For there is one God and one Mediator between God and men the man Christ Jesus who gave himself a ransome for all Chap. 4. 10. We trust in the living God who is the Saviour of all men Iohn 3. 16. John 1. 29. Behold the lamb of God that taketh away the sin of the world 1 John 2. 2. John 6. 33 51. We have an advocate with the father Jesus Christ the Righteous and he is the propitiation for our sins and not for ours only but also for the sins of the whole world He tasted death for every man Hebrews 2. 9. For the unjust 1 Peter 3. 18. c. For the ungodly for sinners for his enemies Rom. 5. 6 8 10. See the places cited before for Christs satisfaction According to the decree the will and grace of God c. John 3. 16. So God loved the world c. 1 John 4. 14. We have seen and do testifie that the father sent the son to be the Saviour of the world Romans 8. 32. He spared not his own Son but delivered him up for us all 1 John 4. 9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins for God sent not his Son into the world to condemn the world but that the world through him might be saved John 3. 17. That he by the grace of God should tast death for every man Heb. 2. 9. Col. 1.
4 5. He sent out his servants saying All things are ready coms unto the marriage But they made light of it Luke 10. 16. 1 Thes 4. 8. He that despiseth you despiseth me he despiseth not man but God who hath given us of his spirit Mat. 23. 37. Luke 13. 34. How often would I have gathered thy children and ye would not John 5. 34 40. These things have I spoken that ye might be saved And ye will not come to me that ye might have life Prov. 1. 24. c. Because I have called and ye refused I have stretched out my hand and ye regarded not c. Rom. 2. 4 5. Despisest thou the riches of his geodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance Isa 63. 10. They rebelled and vexed his holy spirit See Zach. 7. 11 12 13. Acts 5. 7 51. Ye have alwayes resisted the Holy Ghost and done despight to the spirit of grace Heb. 10. 29. And rejected the Counsel of God against themselves Luke 7. 30. turn the grace of our God into lasciviousness Jude ep v. 4. We then as workers together with him beseech you also that ye receive not the grace of God in vain 2 Cor. 6. 1. Heb. 12. 15. Looking diligently ne quis desit gratiae Dei lest any man be wanting to the grace of God See Psal 78. 40. c. 2 Cor. 3. 15. chap. 4. 4. Also see the Reason of the second Negative following See Exod. 21. 5 6. compared with Isa 61. 1 2. Rom. 6. 14 16. V. They hold that though grace be dispensed in differing measure according to Gods most free will yet on all those to whom the word of faith is preached the Holy spirit bestows or is ready to bestow so much grace as is sufficient in fitting degrees to bring on their conversion Proofs out of Scripture In differing measure c. Heb. 1. 1 2. God who at sundry times and in diverse manners hath in these last dayes spoken to us by his son Mat. 12. 4. A greater than Jonas is here Iohn 10. 10. I came that they might have life and that they might have it more abundantly Heb. 2. 2 3. How shall we escape if we neglect so great salvation Mat. 25. 15. To one he gave five talents to another two to another one 1 Cor. 12. 4. There are diversities of gifts 1 Pet. 4. 10. The grace of God is manifold Ephes 4. 16. According to the effectual working in the measure of every part Rom. 14. 1. Him that is weak in the faith receive you 1 Cor. 8. 7. There is not in every man that knowledge So much grace as is sufficient c. Acts 3. 26. God having raised up his son Jesus sent him to bless you in turning away every one of you from your iniquities Acts 5. 31. Him hath God exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 1 Cor. 1. 30. Christ is made unto us wisdome and righteousness and sanctification and redemption Tit. 2. 11 12 See 2 Chron. 24. 19. The grace of God which bringeth salvation hath appeared unto all men c. Acts 26. 18. To whom I send thee to open their eyes to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance c. 2 Cor. 3. 5 6. Our sufficiency is of God who also hath made us able Ministers not of the letter but of the spirit Mat. 28. 19 20. Go ye and teach and loe I am with you Mat. 18. 20. 2 Cor. 5. 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God 2 Cor. 6. 1. receive not the grace of God in vain In fitting degrees c. St. Mark 4 33. With many such parables spake he the word unto them as they were able to hear it Mat. 25. 15. And delivered to his servants his talents to every one according to his several abilitie Agreeable to his capacitie and competent to his office and imployment and the exigence of business intrusted to him of his Lord see Heb. 5. 13 14. Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day Mat. 13. 12. For whosoever hath to him shall be given and he shall have more abundance Luke 16. 10 11 12. He that is faithful in that which is least is faithful also in much If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true riches And if ye have not been faithful in that which is anothers who shall give you that which is your own If you be not faithful in the use of things temporal how shall God intrust you with things heavenly and spiritual Wherefore let us have grace hold it fast by imploying it whereby we may serve God acceptably Heb. 12. 2. 8. and grow in it 2 Pet. 3. 18. VI. They hold that a man by the grace of the holy spirit may do more good then indeed he doth and omit more evil than indeed he omitteth Proofs out of Scripture Iohn 15. 22 24. If I had not come and spoken unto them they had not had sin but now they have no cloak excuse for their sin If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my father Acts 17. 30. 1 King 21. 25. Zach. 1. 15. The times of this ignorance God winked at Deut. 30. 14. with Rom. 10. 6 8. But the righteousness which is of faith speaketh on this wise the word is very nigh thee in thy mouth and in thy heart that thou mayest do it Iohn 8. 32. with 36. 2 Cor. 3. 17. Where the spirit of the Lord is there is libertie Rom. 6. 18. Being then made free from sin ye became the servants of righteousness Rev. 3. 8. Thou hast a little strength and hast kept my word and hast not denied my name Phil. 4. 13. I am able to do all things through Christ which strengthneth me Matthew 11. 21 23. If the mighty works which have been done in you had been done in Tyre Sidon or Sodom they would have repented See the 4. negative propositions VII They hold that whomsoever God calls unto salvation he calleth him seriously that is with a sincere and unfeigned intention and will to save him Proofes out of Holy Scripture 1. His command Acts 17. 30. But now he commandeth All men every where to repent 2. His invitations 2 Chron. 36. 14 15 16. See 2 Chron. 24. 19. And the Lord sent to them by his messengers rising up betimes and sending Mat. 22. 2 4. c. Luke 14. 21. And he sent out his servants and he sent other servants saying go
every one that thirsteth that labours Jam. 4. 8. Draw nigh unto God and he will dnaw nigh to you Neh. 1. 11. They that desire to fear thy Name Psal 38. 9. 7. He adjourns the judgment upon Ahabs humiliation 1 King 21. 27 29. See 2 Chr. 12. 12. Exod. 1. 17 20 21. 8. He sends direction to such as are pricked to the heart and inquire after him Acts 2. 37 38. To the Publicans and Souldiers Luke 3. 8 10. To the Jailor Act. 16. 29 30. To Cornelius after a most eminent and extraordinary manner Act. 10. 1. to 35. 9. He gives persons of such study and inclinations satisfaction and a blessing Mat. 5. 6. Blessed are they that hunger and thirst after righteousness for they shall be filled See Luk. 1. 53. Mat. 11. 28. God is a rewarder of all them that diligently seek him Heb. 11. 6. Arise therefore and be doing and the Lord be with thee 1 Chr. 22. 16. II. They do utterly deny that effectual grace whereby a man is converted is an unresistible power The Reason 1. Conversion is injoyned us as our duty and we are exhorted to it with promises and threatnings Prov. 1. 22. Ezek. 18. 30 32. Ier. 7. 3. Turn ye turn ye 2. 'T is a matter of Choice Deut. 30. 19. Jos 24. 15. Chuse whom ye will serve chuse life 2 Cor. 5. 20. Isa 1. 19 20. 3. The duty and the grace enabling to it may be neglected 2 Cor. 6. 1. Hebr. 2. 3. How shall we escape if we neglect so great salvation Jer. 36. 6 7. Therefore we are admonished Hebr. 3. 7 8. Psal 95. 7 8. Harden not your hearts Some temper of minde better qualified See the 1. Negat 4. God requires our endeavours 1 by way of preparation laying aside the vail 2 Cor. 3. 15. prejudice John 7. 3. 4 5 52. ambition Iohn 5. 44. ch 12. 42 43. all malice and all guile and hypocrisies and envies and all superfluity of naughtiness See Act. 13. 45. Luke 16. 14. that we may with meekness Psal 25. 9 12 14. See Acts 2. 41. as new born babes receive the ministeries of grace Jam. 1. 21. 1 Pet. 2. 1 2. And as many as being in pursuit of the world to come were thus ordained addicted disposed to eternal life believed Acts 13. 48. 5. When being wrought into this temper and frame of spirit by Gods preventing grace we are fit for the kingdome of Christ Luke 9. 62. God requires our endeavours by way of cooperation to make his saving grace effectual which argues 'tis not an unresistible power Rev. 3. 20. Behold I stand at the doore and knock if any man hear my voice and open the door Which doore turns upon two hinges faith and obedience Rom. 1. 16. 1 Thess 2. 13. Ephesians 3. 17. Romans 6. 17. I will come in to him c. 6. That this grace is not unresistible appears further By Gods option O that there were such a heart in them that they would fear me c. as above 7. He complains also of mens perverseness and contumacy obstructing the work of grace in themselves See Mark 6. 6. Isa 5. 4. What could have been done more to my Vineyard that I have not done in it Mat. 3. 15. Ezek. 12. 2. They have eyes to see and see not they have ears to hear and hear not for they are a rebellious house Isa 63. 7 8 9 10. But they rebelled and vexed his holy spirit Zech. 7. 10 11 12. But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear Yea they made their hearts as an Adamant-stone lest they should hear the law and the words which the Lord of hosts hath sent in his spirit by the former Prophets 8. Some are captivated to the obedience of this grace whiles others stand out in rebellion against the power of it Act. 2. 41. ch 13. 48 with 45. Some gladly receive it others do thrust it from them contradicting and blaspheming See 1 Thess 2. 13. with 2 Thess 2. 10 11. Ezek. 3. 5 6 7. Thou art not sent to a people of a strange speech surely had I sent thee to them they would have hearkened unto thee but the house of Israel will not hearken unto thee Mat. 11. 20 21 22. Tyre and Sidon and Sodome would have repented but you will not Matth. 12. 41. The men of Nineveh repented at the preaching of Jonas but you resist a greater light and force of grace behold a greater then Jonas is here 2 Cor. 2. 14 15 16. To the one we are the savour of life unto life and to the other the savour of death unto death 9. The Lord punisheth the refractary for resisting the work of his grace and spirit Heb. 6. 7 8. For the earth which drinketh in the rain and bringeth forth fruit receiveth blessing from God But that which beareth thorns and briars is rejected and is nigh unto cursing whose end is to be burned Prov. 1. 24. c. Because I have called and ye refused c. Zech. 7. 11 12 13. Therefore came a great wrath from the Lord. Iohn 3. 19. This is the condemnation that light is come into the world and men love darkness rather than light Ezek. 24. 13. See Mat. 13. 15. c. Acts 28. 24. c. 2 Chron. 24. 19 20. In thy filthiness is lendness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee James 4. 6. God resisteth the proud but giveth grace to the humble See the 4. and 7. Affirmatives III. They do utterly denie that God doth bestow grace sufficient for faith and couversion only upon those whom according to the decree of his Election he willeth to convert unresistibly and that he neither doth nor willeth to bestow on the Reprobates grace necessary to faith and salvation The Reason 1. Psal 145. 8 9. The Lord is good to all and his tender mercies are over all his works 1 Tim. 2. 3 4. He will have all men to be saved 2 Pet. 3. 9. He will not that any perish Mark 16. 15. with 20. Go preach the Gospel to every Creature and they went forth and preached every where the Lord working with them and confirming the word with signes following Isa 5. 4. What could have been done more See Mark 6. 6. Jer. 36. 6 7. Ezek. 18. 31. Why will ye die Ezek. 33. 11. As I live saith the Lord I have no pleasure in the death of the wicked c. See the proofs for conditionate Election Administration of necessary and sufficient means and the seriousness of Gods call being the 7. affirm propos above 2. He threatens to withdraw his grace from men only for their stubbornness and rebellion against him and it Mat. 21. 41 43. Therefore the Kingdome of God shall be taken from you Rev. 2. 5. Or else I will remove thy
and salvation is according to his secret acceptable and perfect will Ephes 1. 9. 1 Thes 4. 3. Rom. 12. 2. See the proofs of the seventh affirmative see 1 Tim. 2. 3 4. VII They do utterly denie that God calleth Reprobates for these ends viz. that he may harden them the more make them unexcusable punish them the more grievously manifest their weakness and not for this end that they may be converted believe and be saved The Reason See it in the Reasons of the 5. and 6. Negatives immediately foregoing to which adde Ephes 4. 1. I therefore the prisoner See 2. Chron. 24. 19. His design is to reduce them Mark 12. 6. Rom. 1. 7. Beloved and called of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called And what answer doth such a call deserve as is given to no other end then those now mentioned But God calleth us with an holy calling 2 Tim. 1. 9. And he saith unto me write Blessed are they which are called unto the marriage supper of the lamb And he saith unto me these are the true sayings of God Rev. 19. 9. Luke 10. 24. Mat. 16. 17. 2. He upbraids such as make no better use of his calls then to aggravate their own damnation Deut. 29. 2 3 4 5 6. Ezek. 2. 5. John 15. 22 24. John 5. 34 40. These things I say that ye might be saved And ye will not come to me that ye might have life Rom. 2. 4 5. Despisest thou the riches of his goodness not knowing that the goodness of God leadeth thee to repentance But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath Se proofes of the 7. Affirm VIII They do utterly deny that by the force and efficacy of the secret will and decree of God not onely good things but evill do necessarily come to pass The Reason 1. 'T is mans duty to eschew evil and doe good Psal 34. 13. 1 Pet. 3. 11. See 2 Sam. 24. 12 13. 1 Sam. 23. 11 12. good being commanded upon promise of life and evill forbidden under peril of damnation Matth. 19. 17. If thou wilt enter into life keep the Commandments Rom. 1. 18. The wrath of God is revealed from heaven against all unrighteousness of men who hold the truth of God in unrighteousness See verse 32. 2. The good and evil which men do are matters of choice See John 19. 11. Ios 24. 15 22. Isa 1. 19 20. If ye be willing and obedient c. But if ye refuse and rebel c. Ezek. 2. 5. Whether they will hear or whether they will forbear c. See Ier. 36. 6 7. Mic. 2. 1. Woe to them that devise iniquity and work evil upon their beds when the morning is light they practise it because it is in the power of their hand Mat. 17. 12. 1 Cor. 7. 36. Let him do what he will See Deut 30. 19. 3. Gods exprobration Ier. 5. 22 23. under different lawes 4. Good and evil are attended with praise and dispraise which such actions deserve not as come to pass Necessarily The wise shall inherit glory but shame shall be the promotion of fools Prov. Phil. 4. 8. Rom. 2. last Rom. 13. 3. Doe that which is good and thou shalt have praise of the same 1 Cor. 4. 5. 1 Pet. 2. 19 20. This is thank-worthy with God Well done good and faithful servant Luke 19. See Gal. 6. 4. Who seek for glory and honour and immortality Rom. 2. 7. 5. God propounds examples to our imitation 6. That is omitted which God loves and that comes to pass which He hateth See Ier. 44. 4 5. Isa 65. 12. 66. 4. They did evil before mine eyes and did choose that wherein I delighted not Zech. 8. 17. All these are things that I hate See Ier. 44. 4 5. 1 King 20. 42. 7. Lastly God is sometimes said to expect that which doth not come to pass See Mark 12. 6. Ezek. 22. 30. 1 Pet. 3. 20. When once the long suffering of God waited in the dayes of Noah Isa 5. 2 4. He looked that it should bring forth grapes and it brought forth wilde grapes See the places cited for Gods hatred of sin and against Absolute antecedent decrees The state of the Controversie touching the work of grace in the Conversion of man Whether a man when God seriously wills that he believe and be converted can nill to believe and convert The Fifth Article Controverted is touching Perseverance What the Remonstrants hold I. THey hold that God doth furnish the true believer with supernatural power of grace as according to his infinite wisdome he judgeth sufficient for their perseverance and conquest over the temptations of the Devill the flesh and the world and that he is never the cause why they persevere not Proofes out of holy Scripture Sufficient for their perseverance 1 Ioh. 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God See Ioh. 4. 14. ch 6. 53. shall never thirst 2 Cor. 12. 9. My grace is sufficient for thee Phil. 4. 13. I am able to doe all things through Christ which strengtheneth me Matth. 11. 30. 1 Iohn 5. 3. My yoke is easie and my burden light And conquest over temptations Ioh. 10. 28 29. They shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand Rom. 8. 31. If God be for us who can be against us 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able Luke 22. 32. John 17. 11. Holy Father keep through thine own Name those whom thou hast given me 2 Cor. 12. 8 9. For this thing I besought the Lord thrice that it might depart from me And he said unto me My grace is sufficient for thee Rom. 8. 35. c. Who shall separate us from the love of Christ 1 John 5. 4 5. For whatsoever is born of God overcometh the world 1 John 2. 13. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one 1 Joh. 4. 4. Because greater is he that is in you than he that is in the world He is never the cause why they persevere not c. 1 Cor. 1. 8. Phil. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it untill the day of Jesus Christ See 1 Thes 5. 23 24. 2 Thes 3. 3. The Lord is faithful who shall stablish you and keep you from evill Jude ver 24. Now to him that is able to keep you from falling 1 Cor. 15. 57. Thanks be to God which giveth us the victory through our Lord Jesus Christ II. They