in Christ reconciling the world unto himselfe Isa 53. 6. He laid upon him the iniquity of us all And Christ died for all for every man for the world for the whole world for the unjust and disobedient finally such 1 Pet. 3. 18 with the 20. for the ungodly for sinners for his enemies as was said above 2. Also for as many as died in Adam Rom. 5. 12 18. 1 Cor. 15. 22. As by the offence of one man c. 2 Cor. 5. 14. 3. For as many as are bound to believe in him as was declared above 4. For as many as are bound to adore and serve him 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your c. 2 Cor. 5. 14 15. with Rom. 14. 9. We thus judge that if one died for all then were all dead and that he died for all that he might be Lord of all that they which live should not henceforth live unto themselves but unto him which died for them See Eph. 1. 12. 5. For as many as we are bound to pray for in Christs name 1 Tim. 2. 1 5 6. I exhort that supplications be made for all men For there is one Mediator who gave himselfe a ransome for all 6. For such as crucifie him a fresh to themselves Hebr. 6. 4 5 6. c. 10. 29. For such as deny him and finally do perish 2 Pet. 2. 1. See Rom. 14. 15. 1 Cor. 8. 11. II. They do utterly deny that the immediate fruit of the death of Christ is the actual pardon of sins or which is the same in effect that sins are pardoned unto sinners before they do actually believe in Christ The Reason Rom. 10. 10. For with the heart man believeth unto righteousness See Gal. 3. 22. Heb. 11. 6. But without faith it is impossible to please God Marke 16. 16. He that believeth not shall be damned Iohn 3. 18 36. He is condemnâ—d already the wrath of God abideth on him See proofes for the affirm III. They do utterly deny that Reprobates as some call them for whom Christ died not if there were any such are bound notwithstanding to believe in him and to believe that they are elected unto glory and that therefore those that believe not shall be condemned justly yea shall therefore be punished with more grievous torments by Almighty God The Reason 1. Iob 13. 7. Will ye speak wickedly for God And talk deceitfully for him Ier. 10. 1â— He is the God of truth Tit. 1. 2. Heb. 6. 18. that cannot lye All his Commandements are truth righteousness and faithfulnesse Psal 119. 86 151 172. And Rom. 15. 8. Christ was a Minister for the truth of God and no lie is of the truth 1 Iohn 2. 21. 2. If we meet with false Prophets and dissemblers for all their fair speeches he bid us Believe them not Ier. 12. 6. Mat. 24. 23. Prov. 26. 25. 3. He denounceth grievous judgments against such Prophets as go about to induce the people to trust in a lye Ier. 28. 25. chap. 29. 31. 4. It is a sore judgement inflicted only upon the obstinate and refractory and therefore certainly no duty of them that are not such to be given up to such Errours 2 Thess 2. 10 11 12. Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the truth but had pleasure in unrighteousness So that the God of truth and righteousness doth not binde men as a part of their duty to believe falshood much less punish them with more grievous torments for not believing it 5. Iob 8. 3. Doeth God pervert judgement or doth the Almighty pervert justice Ioâ— 34. 10 12. Yea surely God will not doe wickedly neither will the Almighty pervert judgement and ver 23. He will not lay upon man more then is right that he should enter into judgment with God The state of the Controversie touching the Universality of Christs death Whether Christ Jesus out of a serious and gratious purpose and decree of God the Father suffered that most bitter and shameful death that he might bring into favour with God onely some few and those formerly and in particular chosen to eternal life by an absolute decree or that he might merit and obtain reconciliation with God for all and every sinner without difference by doing and suffering those things which divine justice by sin offended did require to be done and suffered before he would enter a new gracious Covenant with sinners and open the door of salvation to them The decision is conteined in the former Assertions and Negations The Third and Fourth Articles Controverted which are touching the grace of God in the Conversion of Man What the Remonstrants hold I. THey hold that a man hath not saving faith of himselfe nor from the power of his own free will seeing while he is in the state of sin he cannot of himselfe nor by himselfe think or will or do any saving good in which kinde faith in Christ is eminent but must needs by God in Christ through the power of the Holy Ghost be regenerated and renewed in his minde affections will and all his powers that he may aright understand will and meditate and do that which is savingly good Proofs out of Holy Scripture Not faith or any saving good of himself c. Ephes 5. 8. Ye were sometimes darkness Rom. 7. 5. When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death Rom. 11. 32. God hath concluded all in unbelief Ephes 2. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Phil. 1. 8 9. To you it is given to believe 1 Cor. 12. 3. None can say that Jesus is the Lord but by the Holy Ghost who is therefore called the spirit of faith 2 Cor. 4. 13. 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Rom. 5. 6. For when we were yet without strength in due time Christ died for the ungodly Iohn 15. 5. Without me ye can do nothing Iohn 6. 44 45 65. No man can come to me except the Father draw him Every man therefore that hath heard and hath learned of the Father cometh unto me Must needs be regenerated c. John 3. 6. That which is born of the flesh is flesh and this I say brethren that flesh and blood cannot inherit the Kingdome of God 1 Cor. 15. Iohn 3. 3 5. Except a man be born of water and of the spirit he cannot enter into the Kingdom of God 1 Cor. 6. 11. But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Tit. 3. 4 5 6. Not
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
Candlestick out of his place Luke 14. 24. None of those men which were bidden shall tast of my supper Luke 13. 34. with chap. 19 42. How often would I and ye would not But now are they hidden from thine eyes Matth. 13. 12 13 14 15. But whosoever hath not made good use of preventing grace from him shall be taken away even that he hath Therefore speak I to them in parables because they seeing see not And in them is fulfilled the prophesie of Isaias by hearing ye shall hear and shall not understand for their eyes have they closed lest at any times they should see with their eyes and hear with their ears and should understand with their heart and should be converted and I should heal them See Acts 28 26. c. Rom. 1. 18. 21 24 25 28. Who hold the truth in unrighteousness and turn it into a lie for this cause God gave them up to vile affections 2 Thess 2. 10 11 12. Because they received not the love of the truth that they might be saved for this cause God gave them up Prov. 1. 24. c. Because I have called and ye refused Ye also shall call and I will not answer you I will laugh at your calamities James 4. 6. God resisteth the proud but giveth grace to the humble See the Texts cited against Absolute Reprobation 1 Chron 28. 9. 2 Chron. 15. 2. 1 Pet. 2. 7 8. Zach. 9 15. with 17. I will love them no more because they did not hearken IV. They do utterly denie that God is simply unwilling that a man should do 1. more good than he doth or 2. omit more evil than he omitteth or that he hath precisely decreed from Eternitie that both Good and Evil should be so done as they are The Reason 1. His command Thou shalt love the Lord thy God with all thy heart and with all thy minde and with all thy soul and with all thy strength 1 Thes 5. 22. Abstain from all appearance kinde of evil Ephes 5. 11. Have no fellowship with unfruitful works of darkness Mich. 6. 3. See Phil. 3. 12 13 14 15. Wherein have I wearied thee Mat. 11. 29. Myyoak is easie 2 Cor. 6. 1. Receive not the grace of God in vain 2 Pet. 3. 18. Grow in grace Luke 19. 12 13. c. Negotiamini dum venio Trade till I come Verse 20. c. Wherefore hast thou kept my talent in a napkin and gavest it not into the bank that at my coming I might have required mine own with usury c. Cast that unprofitable servant c. Gal 5. 7. Ye did run well who drive you back 2. Jude Epist verse 10. But what they know naturally as bruit beasts in those things they corrupt themselves Eccles 8. 11. Their heart is fully set in them to do evil Mich. 2. 1. They devise iniquity upon their beds Job 24. 13. They rebel against the light Consider verse 15 16 17. See Rom. 1. 32. and Isa 30. 8 9 10 11. See the proofs of the Affirmative in the sixt Assertion V. They do utterly denie that God doth outwardly call some whom he is unwilling inwardly to call and truly to convert and that before they have rejected the grace of conversion The Reason 1. 1 Tim. 1. 15. Luke 19. 10. This is a faithful saying that Christ Jesus came into the world to save sinners Mat. 9. 13. To call sinners to repentance Rom. 16. 25 26. To call them to the obedience of faith 1 Thes 4. 7. Vnto holiness 1 Pet. 2. 9. Ephes 1. 12. Out of darkness into his marvelous light that we might set forth his praise Why should he not be serious in all this seeing 't is according to his purpose and grace 2 Tim. 1. 9. 2. And the motive of it is his Compassion 2 Chron. 36. 15. The Lord sent to them by his messengers because he had compassion on his people But they mocked the messengers c. See 2 Chron. 24. 19. Mark 12. 6 7. Rom. 1. 7. Isa 63. 7 8 9 10. Beloved and called I will mention the loving kindness of the Lord He was their Saviour in all their afflictions he was afflicted in his love and in his pity he redeemed them But they rebelled and vexed his holy spirit With this affection the Lord calls such as are finally disobedient See 1 Pet. 3. 19. with chapter 4. 6. Till they provoke him to wrath that there be no remedy left 2 Chron. 36. 16. This affection is testified by options and intreaties by expostulations and increpations by his lamentations and oath See the proofes of the seventh Affirmative 3. His charge Acts 20. 28. Ezek. 33. 7. Son of man I have set thee a watchman unto the house of Israel therefore thou shalt hear the word at my mouth and warn them from mee When I say unto the wicked O wicked man thou shalt surely die if thou doest not speak to warn the wicked from his way that wicked man shall die in his iniquitie but his blood will I require at thine hand 4. His expectation 1 Pet. 3. 20. Isa 5. 2. He looked that it should bring forth grapes and it brought forth wilde grapes 5. His appeal to our own judgement in the cases Isa 5. 3 4. Judge I pray you betwixt me and my vineyard What could have been done more to my vineyard dare any man alledge the want of a serious inward call That I have not done in it Wherefore when I looked that it should bring forth grapes brought it forth wilde grapes Luke 14. 21. He was angry at their refusal Ezek. 18. 29. c. O house of Israel are not my waye equal Are not your wayes unequal 6. He charges their non-conversion as was proved above upon their own refractariness and punisheth them for it Jer. 25. 4. cha 35. 15. 1 Sam. 2. 30. 1. with desertion Rom. 1. 28. 2 Chron. 36. 16. 2 Thes 2. 10 11 12 2. with destruction 2 Thes 1. 8. See the proofes of the seventh Affirmative VI. They do utterly denie that there is a secret will in God so contrary to his will revealed in his word that according to his secret will he nilleth the conversion and salvation of the greatest part of those whom by the word of his Gospel and revealed will he seriously calleth and inviteth to faith and salvation so as there should be acknowledged in God a holy simulation and a double person The Reason 1. He calls us out of compassion and according to his purpose and grace See 2 Chron. 24. 19. Mark 12. 6. 2 Chron. 36. 15. 2 Tim. 1. 9. 2. He is a God of truth and adds his oath for confirmation of our faith in this particular He cannot lic nor denie himself Numb 23. 19. Titus 1. 2. Heb. 6. 18. 2 Tim. 2. 13. 3. He condemneth a double heart and punisheth dissemblers and Hypocrites no less then unbelievers Mat. 24. 51. Luke 12. 46. 4. And besides our conversion sanctification
be distinguished from the exorbitancie were such a distinction allowable before God and if it be not sure 't is not to be alledged on his behalf every transgressor might shew a fair acquittance and justly plead not guilty The Adulterer might say he went in to his Adulteress as a woman not as she was married to another man and that he humbled her for procreation or for a remedie of his Concupiscence not for injurie to her husband the blasphemer might say what he spake was to make use of the facultie of speech which God had given him and to keep his tongue in ure not to dishonour the Almighty and so might every offender have leave by vertue of this distinction to separate his sinful act from the enormitie of it every sin would become a miracle that is it would be an accident without a subject If your God stands in need of this logick himself there is all the reason in the world that when he sits in judgement he should allow the benefit thereof to others But 3. the greatest Doctors of your Syned have written that God doth predestinate men as well to the means as to the end but the natural Act granting your distinction is not the cause of mans damnation as it is an Act but only as it is sin and therefore those unfortunate forlorn wretches whom the absolute pleasure of your God hath invincibly chained to the fatal decree of Reprobation can no more abstain from following sin the means than avoid damnation the woful end to which they are so peremptorily designed Mr. Fatalitie We do not desire that you should lanch out any further into that unfordable abysse of horrour and astonishment the decree of eternal Reprobation It is more for your comfort to make your calling and election sure to get an interest in Jesus Christ through faith by whose means the eternal decree of mercy may be accomplished to you Tilenus Infidelis If the decree of God be really such as you propound it my indeavours would be to as little purpose as your instruction is like to be for if every man be inrolled from all eternitie after such a sort as your Synod hath determined in one of those two fatal books of life or death t is as impossible to be blotted out of either as for God to denie himself to what end then serves all your importunitie Mr. Impertinent It were too great an arrogance in us to pric into Gods secrets 'Till he gives us a Key of his own making to unlock that Cabinet we must not undertake to read the mysteries he hath lock'd up in it There are visible marks by which we may discern the Elect from the Reprobate and those we must reflect upon to the making out of our assurance and because our vocation is the next saving benefit that result's from our Election and 't is altogether uncertain when God will vouchsafe it to us whether at the third or at the sixth or at the ninth or at the last hour of our lives therefore every one ought to keep himself in readiness to answer when God knocks and to obey when he calls What you utter in your ignorance and unbelief is capable of so much alleviation that it proceeded from you in such a state otherwise I should tell you it savours much of a spirit of Reprobation to say that men work in vain since such as God hath elected are elected to the means as well as to the end to believe and do the exercises of pietie as well as to be saved and to perform these in order to their salvation Tilenus Infidelis If it be so great an arrogance to prie into these secrets why do you so positively define in them and so peremptorily obtrude your definitions upon others But 2. If all men be infallibly inlisted under one of those two Regiments of Election or Reprobation and we be not able to distinguish to which we do belong till God be pleased to call us over and give us our special marks and cognizance and that vocation be not in our own power to procure all our works and indeavours that are brought forth before it being born in sin and children of wrath as your doctrin teacheth and so not conducible to that purpose sure it were a piece of improvidence at least if not a huge presumption to attempt thus to prevent the will of God and anticipate the decrees of heaven notwithstanding 't is a part of our faith as you define it that we must needs stay till that saving call of God doth ring so loud in our ears that 't is impossible we should be deaf or disobedient to it Dr. Confidence None but a Reprobate would argue after this manner Tilenus Infidelis If you be of that opinion I 'le hear no more of your instructions for I understand t is one of your tenents that the Gospel is preached to the greatest part of the world to no other end but to aggravate their condemnation as 't is recorded by a chief professor of that doctrin called Mr. Calvin that God doth direct his word unto such that they may become the more deaf and that he doth set his light before them of purpose to make them the more blinde Inst 3. c. 24. § 13. And if this be the infinite wisdome goodness and justice of your God those at whose ears there never arrived any intelligence of him are the more happie or at least the less unfortunate and miserable than those who are brought into some acquaintance with him and yet cannot believe because the notice they have of him through his own unprovok'd restraint is not attended with grace necessary to work belief in them Mr. Impertinent We advise you to betake your self to your prayers that these thoughts of your heart may be forgiven you and that God would put you into a better minde Tilenus Infidelis I am weary of these absurd contradictions for if the best works of the unregenerate be not only unfruitful but noxious and hurtful as they are accounted by the test and scale of your doctrin and it be impossible to please God without faith in Christ and that faith not to be usher'd into the soul but by the dead-awakening call of the Almighty my papers in this state of Infidelitie will rather provoke and exasperate that God you advise me to pray unto then propitiate and appease him That Philosopher therefore gave those wicked passengers whom the violence of a tempest had storm'd into a fit of devotion a great deal better counsel when he said Silete ne dii vos nebulones hic naving are sentiant he bid them hold their peace lest their cries should give the Gods warning to take their advantage to shipwrack and destroy them By this gentlemen you see with what success you are able to mannage your plea according to your Synod's principles in behalf of your God against an Infidel perhaps you may come off better in your attempt to correct
a wicked Christian I desire therefore in the next place that you would make proofe of your discipline upon Tilenus Carnalis Mr. Fatalitie Herein methinks I should make no great difficultie to prevail if the power of reason can but fasten upon your understanding or the tie of religion upon your conscience or the sense of gratitude upon your heart and affections Do but reflect upon those obligations which Almighty God hath laid upon you in your Creation and Redemption He hath a fair title to your best obedience by right of dominion in regard of that excellent nature and being he freely conserr'd upon you but a stronger title if stronger may be by the right of a deer purchase made by no lower price than his own blood These obligations as common equitie hath drawn them up so with respect to the benefit that would accrew to you hereby your own ingenuitie hath drawn you on to subscribe and seal them You have been solemnly devoted unto God and listed a sworn souldier under the Banner of your Redeemer Are you under his pay and fight against his interest Do you wear his livery and eat his provisions and expect his reward and yet spend your time and strength and talents in the service of his mortal enemie How execrable is the sacriledge of this ingratitude and rebellion Remember it will not be long ere the justice of God send 's the trumpet of the Law which will be so much the shriller if it be sounded by the hollow lungs of death to give your now-secure Conscience a hot alarum and when you are once awakened with the terrour of those dreadful threatnings you will be amazed at the horrour of that apprehension when you shall behold all those shoals and swarms of sin you are guiltie of muster'd up in their several ranks and files to charge and fight against you for the momentarie and trifling pleasures whereof you have so improvidently forfeited all the comforts of a good Conscience and refreshments of the Holy Ghost with your portion in Heaven and your interest in Gods favour in exchange whereof like a foolish Merchant you have procured nothing but the coals of eternal vengeance and the flames of Hell which the crowds of your condensed sins have thrust wide open ready to swallow up and devour you unless you presently prevent it by an unfeigned repentance and universal reformation Tilenus Carnalis Sir I beseech you suffer not your zeal of a holy life to transport you beyond the rule of sacred truth lest while you pretend to honour God on earth you cast reproach upon his Eternal designs in Heaven I am jealous Tilenus Infidelis hath so disturbed your passions that you know not where you are for you have quite forgotten your Synod and your principles and I think your own name too and seem to have lost your Creed in your Commandements Recollect your senses and recal your wandring phantasie and awaken your judgement to consult the Oracle of your belief your Synod and speak accordingly for whatsoever is not of faith will be sin in you And is it not one of the Articles of that Creed which you profess that all the good or evil whatsoever that happens in the world doth come to pass by the only immutable and ineluctable decree of God and his most effectual ordinance That the first cause doth so powerfully guide and impel all second causes and the will of man amongst the rest that they cannot possibly either act or suffer sooner then they do nor in any other manner I am sorry I am no more master of my self and mine own actions that I am so divested of my libertie and carry a nature about me so debauched that I cannot chuse but suffer my self to be carried captive under the power of those sins that reign in-me but my comfort is I am assured by the judgment of such sound Divines as your self that the secret will of God which procur'd Judas's treason no less then Pauls Conversion hath so decreed it And you know it is not in my power to procure a writ of Electment to cast out that sin which came in and keeps possession by the uncontroulable order of the divine predestination I cannot get grace when God will not give it me nor keep it when he is pleased to take it away from me I have no Lure to throw out that the Dove of Heaven will vouchsafe to stoop unto the Spirit blows where he pleases inspires whom he pleases and retires when he pleases returns where he pleases And so if it comes with an intent to amend me it will be as impossible then to put him back as it is now to draw him on It were an intollerable presumption in me to make my self so much a taskmaster over the Holy Spirit as to prescribe him the time and hour when he shall effect that work for me whereunto I am able to contribute no more than to mine own birth or resurrection * Atque hec est illa tantopere in Scripturis predicata regeneratio nov a Creatio suscitatio mortuis vivificatio quam Deus SINENOBIS in nobis operatur Can. 12. art 3. 40. Synodi Dordracene I can affirm with confidence I never was so much an Atheist as to entertain the least distrustful thought of the divine power When he hath been four dayes dead and lies stinking in his grave Lazarus may be raised and the more putri'd I am in my corruptions the triumphs of the divine grace will be so much the more glorious in my restitution but it may be the last hour of the Day with mee before the Day-spring doth thus visit me In the mean while to shew my detestation of that arrogant doctrin of the Arminians I will not strive to do the least endeavour towards pietie lest by attributing some libertie to my self I should eclipse the glory of Gods grace which I acknowledge as well most free in her approaches as unresistible in her working I confess for the present my sins have brought such a damp upon my grieved spirit that he doth not afford m so much grace as to crie Abba Father Nevertheless I can call to minde I have sometimes heretofore had such heavenly motions and gratious inspirations in my heart as could be breathed from no other than the spirit of the Almighty hereby there hath been begotten in me a faith in Christ's merits not only true which can never be lost but so firm also that I am even now perswaded nothing shall be able to separate me from the love of God towards me in Christ Jesus This faith is rooted in a rock which all the powers of darkness are not able to root up though to your present apprehension for want of the fruits and blossomes of pietie and devotion it be as trees and herbs in winter which seem drie dead and withered but are not so Besides being one of God's Elect as every one is bound to believe according
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
them and he that formed them will shew them no favour Prov. 1. 28. Then shall they call upon me but I will not answer they shall seek me early but they shall not finde me Numb 14. 40. c. They rose up early in the morning saying we will go up unto the place which the Lord hath promised for we have sinned viz. in refusing to go up at his command see 1 Cor. 10. 6 11. Heb. 3. 18. with chap. 4. 11. And Moses said it shall not prosper But they presumed to go up and were discomfited Heb. 12. 17. Afterward when he would have inherited the blessing he was rejected for he found no place of repentance in his Father who had past away the blessing from him though he sought it carefully with tears If these places do not make a saving repentance especially after grievous sins see Acts 8. vers 22. and an obstinate continuance in them somewhat doubtful yet doubtless they implie a difficulty and the more difficult the more doubtful So do the places following Mat. 12. 43 44 45. He taketh seven other spirits more wicked then himself and they enter in and dwell there And the last state of that man is worse than the first 2 Pet. 2. 20. Compare this with verse 1. c. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Heb. 6. 4 5 6. For it is impossible i. e. very difficult as Luke 17. 1. or Luke 18. 27. If they fall away to renew them again unto repentance See the last Negative precedent Ecclus 5. 5. Concerning propitiation be not without fear to adde sin unto sin Rom. 2. 4 5. Despisest thou the riches c Luke 13. 24. Strive to enter in at the straight gate for many I say unto you will strive to enter in and shall not be able V. They hold that the true believer may for the present be assured of the integritie of his faith and conscience and for that time may and ought to be assured of his salvation and the saving love of God towards him Proofs out of holy Scripture 1 John 1. 7. If we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all our sin 1 John 2. 3. And hereby we do know that we know him if we keep his Commandements 1 John 3. 14. We know that we have passed from death to life because we love the brethren 1 John 5. 2 3. By this we know that we love the children of God when we love God and keep his Commandements and his commandements are not grievous Gal. 6. 4. But let every man prove his own works and then shall he have rejoycing in himself 1 Iohn 3. 21. If our heart condemn us not then have we confidence towards God 2 Cor. 1. 12. Our reâ—oycing is this the testimonie of our conscience that in simplicitie and godly sinceritie not with fleshly wisdome but by the grace of God we have had our conversation in the world Rom. 5. 1 2 5. Therefore being justified by faith we have peace with God and rejoyce in hope of the glory of God and hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us 1 Ioh. 4. 13. Hereby know we that we dwell in him and he in us because He hath given us of his spirit Rom. 8. 16. The spirit it self beareth witness with our spirit that we are the Children of God For if ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live For as many as are led by the spirit of God they are the sons of God ver 13 14. Isa 32. 17. And the work of righteousness shall be peace and the effect of righteousnesse quietness and assurance for ever VI. They hold that the true believer may and ought to be assured for the time to come that in the use of watching and prayer and other holy exercises he may persevere in faith and that Gods grace shall never be wanting thereto But how he may be assured for the time to come that he himselfe shall not be wanting to do his duty but that he shall in the actions of faith piety and charity as beseems the faithful persevere in this school of Christian waâ—â—â—re they see not nor think it necessary that a believer should be assured thereof Proofs out of Holy Scripture In the use of watching and prayer c. Eph. 6. 11 13 to 19. Put on the whole armour of God that ye may be able to stand against the wiles of the devil having done all to stand 2 Thess 5. 17. pray without ceasing Watch and pray Matth. 26. 41. ch 24. 13. with the 42. Luke 12. 35 36 37. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord. Luke 21. 34 36. Take heed lest at any time your hearts be over-charged with surfeting and drunkenness and the cares of this life Watch ye therefore and pray alwayes 1 Pet. 5. 8 9. Be sober be vigilant because your adversary the devil as a roaring Lion walketh about seeking whom he may devour Whom resist stedfast in the faith James 4. 7. Resist the devil and he will flee from you 1 Iohn 5. 18. He that is begotten of God keepeth himself and that wicked one toucheth him not Heb. 6. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end That Gods grace shall never be wanting Psal 23. 6. Surely goodness and mercy shall follow me all the dayes of my life Rom. 8. 38. For I am perswaded that neither death nor life c. shall separate us from the love of God Phil. 1. 6. He which hath begun a good work in you Iohn 15. 2 7 10. Every branch that beareth fruit he purgeth it that it may bring forth more fruit If ye abide in me and my words abide in you ye shall aske what ye will and it shall be done unto you See Luke 11. 13. Acts 5. 32. ver 10. If ye keep my Commandements ye shall abide in my love even as I have kept my fathers Commandements and abide in his love Rom 6. 14. For sin shall not have dominion over you for ye are not under the law but under grace 2 Cor. 12. 9. My grace is sufficient for thee 1 Iohn 4. 4. Ye are of God little children and have overcome them the false teachers because greater is he that is in you than he that is in the world But how assured for the time to come that he himself shall not be wanting c. For 1. Man is many
times deceived in his present condition Rev. 3. 17. Thou sayest I am rich and increased in goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blinde and naked Gal. 6. 3. 2. Mans heart is deceitful above all things Ier. 17. 9. See Iohn 16. 2. 3. 'T is Gods prerogative to know future contingencies Isa 41. 22 23. and Eccles. 9. 1. The righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before him 4. A man may resolve well for the present and be confident he shall stick to such principles and resolutions as he hath once made and espoused and yet fall quite off from them 2 King 18. 13. Hazael practised afterward what he then abhorred Mar. 14. 31. Matth. 26. 33 35. Peter said unto him though I should die with thee yet will I not deny thee Likewise also said all the disciples But he denied before them all saying I doe not know the man ver 70. 72. and again he denied with an oath and ver 74. Then began he to curse and to swear Mar. 14. 50. And they all forsook him and fled So Hezekiah 2 Chron. 31. 20 21. He wrought that which was good and right and truth before the Lord his God And in every work that he began in the service of the house of God and in the law and in the Commandements to seek his God he did it with all his heart and prospered But Chap. 32. 25. Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up therefore there was wrath upon him and upon Judah and Jerusalem See Davids fall 2 Sam. 11. 5. Hence Rom. 12. 16. Isa 5. 21. Woe to him that is wise in his own eyes 6. Our life is a warfare Iob 7. 1. and only death dischargeth us from that service Rev. 14. 13. Happy is the man that feareth alwayes Prov. 28. 14. For thou knowest not what a day may bring forth Prov. 27. 1. 7. Therefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10. 12. See Rom. 11. 20 Watch and pray Matth. 26. 41. Take heed lest at any time Luke 21. 34 36. and work out your salvation with fear and trembling Phil. 2. 13. What the Remonstrants hold not touching Perseverance I. They hold not that a Believers Perseverance in faith is an effect of that absolute decree wherein God is said to have chosen some particular persons without all respect to any condition of obedience The Reason Psal 125. 1. They that trust in the Lord shall be as mount Zion which cannot be removed but abideth for ever Rom. 11. 20. Thou standest by faith 1 Pet. 1. 5. Kept through faith unto salvation Ioh. 15. 4. As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me ver 7. If ye abide in me c. Iohn 14. 15 16. If ye love me keep my Commandements and I will pray the Father and he shall give you another Comforter that may abide with you for ever 1 Thess 4. 3 4. This is the will of God even your sanctification 1 Cor. 9. 27. I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should be a Cast away Rom. 8. 13 16. If ye mortifie the deeds of the body ye shall live 2 Pet. 3. 18. But grow in grace 1 Pet. 2. 19. This is thank-worthy if a man for conscience towards God not of necessity endure grief Psal 15. 5. 2 Pet. 1. 10. If ye doe these things ye shall never fall Eph. 6. 10. to 19. Take unto you and put on the whole armour of God c. 2 Pet. 1. 5. Give diligence to make your Calling and Election sure 1 Tim. 6. 12. Fight the good fight of faith lay hold on eternal life Phil. 3. 12. I pursue hard after â—f that I may apprehend c. II. They do utterly deny that true Believers cannot sin of deliberation but onely of ignorance or infirmity The Reason 1. From exhortations 2 Cor. 6. 1. Receive not the grace of God in vain 1 Thess 5. 19. Quench not the spirit Eph. 4. 30. grieve not the holy spirit Hebr. 10. 35. 37 38. Cast not away your Confidence if any man draw back my soul shall have no pleasure in him 2. From expostulations and admiration c. Iohn 6. 67. will ye also goe away Isa 1. 21. How is the faithful city become an harlot Ier. 2. 12 21. Be astonished O ye heavens at this For my people have committed two evils Yet I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a strange vine unto me Mat. 12. 43 44 45. Luk. 11. 24. 3. He taketh to him seven other spirits more wicked then himself 4. Davids example 2 Sam. 11. 4. He sent Messengers for Bathsheba and lay with her ver 6. He sends for Uriah to cover the fact and tempts him to that purpose ver 8. He made him drunk ver 13. Plotted and Contrived his death ver 14 15. III. They do utterly deny that true believers can by no sins fall from the favour of God The Reason Rom. 11. 22. If thou continue in his goodness otherwise thou shalt be cut off 2 Sam. 11. 27. The thing that David had done displeased the Lord. See Chap. 12. 10 11 12. 1 King 11. 9. And the Lord was angry with Solomon because his heart was turned from the Lord. See 1 Chron. 28. 9. Cant. 5. 2. to 6. Isa 64. 5 7 9. Be not wroth very sore O Lord neither remember iniquitie for ever behold see we beseech thee we are all thy people Hos 9. 15 17. All their wickedness is in Gilgal for there I hated them for the wickedness of their doings I will drive them out of mine house I will love them no more Isa 63. 7 8 9 10. He said surely they are my people children that will not lie So he was their Saviour But they rebelled and vexed his holy spirit therefore he was turned to be their enemie and he fought against them 2 Chron. 32. 25. There was wrath upon Hezekiah Deut. 32. 19. When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Rev. 3. 16. I will spue thee out of my mouth Jer. 2. 19. Thine own wickedness shall correct thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord. Heb. 10. 39. See verse 38. Of them who draw back unto perdition IV. They do utterly denie that every man is bound to believe that he is elected and consequently that he cannot fall from that Election or that a 1000. sins yea the sins of the whole world cannot make his Election void The Reason See