or to agree with other places and as it is commonly called with the analogie or Proportion of faith But what if wee cannot make these agree But by bringing their understandings in obedience to the word so as to satisfie our selves In this case let us ingenuously and as there is true cause suspect yea acknowledge our owne shallownesse and our Ignorance which onely makes all Contradictions in Scripture must wee bee wiser or full out so wise as is God himselfe If God please to keepe secret from us the connexion of things the order and manner of his working It will become us to search no further for there is no searching of his understanding but to rest in that which is clearly revealed By resting in things revealed and in such things so in the generall revealed though for manner and circumstance not so clearly conceived to deny our owne reason and to bring with us an humility of understanding I meane not in the Popish sence to beleeve by an implicite faith what by mens authoritie Without determining of things secret under pretence of the Church shall be imposed upon us but to submit to the truth of Gods word of the Scriptures the authority of which is greater then the whole capacitie of humane understanding and wit as one speaketh that generally in all such things as we otherwise can sâ—e no reason of as for example when judgements like the overthrow of Sodom Gomorrah c. were to befall Gods people of Israel and Judah so that the question in regard of the strangenesse circumstances of the evills was foretold to be Deut. 29.23 24 25 wherefore hath the Lord done thus unto this Land what meaneth the heat of this great anger men shall give this answer and say It was because they have forsaken the Covenant of the Lord God of their fathers c now this answer might soon safely be given out of the revealed will and word of God but if any would inquire further as how or whence it came that God would suffer them so to provoke him and not stay them by his power c. their mouth is stopt with that which followes And verse 29. The secret things belong unto the Lord our God but those things which are revealed belong unto us and to our children for ever that we may doe all the words of this Law That they were destroyed for their sinne is evident that 's revealed but if you inquire into any higher cause in God that 's a secret and we should sinne to seeke a reason of his counsells here wee should captivate our reason understanding to Christs word not diving into the reason or depth of Gods doings and judgements as knowing most certainely that both that is most true which he speaketh and just which hee doth as an ancient writer truly speaketh and with Paul cry out O depth how unsearchable are his judgements and his wayes past finding out wee eannot call that unjust in which wee cannot deny the judgement of God Ro. 11.33 for his will is the chiefe and supreame Iustice of all neither is that therefore not just which God doth because man cannot comprehend the power of his Iustice saith Salvian Curiositie condemned The instance given is not impertinent to the case in hand Christ died for all men yet the most of men by Gods just judgement perish in their sinnes and if wee speake of those that have heard of Christ in and for their unbeleefe and impenitencie This is the onely cause of their perishing which wee are to looke unto if we will needs search and looke higher As dangerous seeke out reasons of Gods will we shall lose our selves and the truth too if wee will needs pry into the arke we shall be destroyed with those of Bethshemesh if wee will search and gaze upon the majesty of God and dive into those depths we shall bee overwhelmed with his glory perhaps come into the bottomlesse depth of all our onely wisedome will bee to become fools that we may bee wise 1 Cor. 3.18 The best answer of doubtfull things in Scripture is our faith to beleeve what God teacheth when wee see not the reason of it if ever wee would profit in Gods Schoole and to deny our owne reason where God denies to give a reason Points of this Nature are matters of faith not of dispute and faith will beleeve that it sees not and yeeld its assent to those things the causes whereof it knowe not which rule I wish it were as well practised as is well said by an Arminian Of such things and doubts as we cannot easily answer especially in reconciling seeming differences bring faith saith an ancient Father and martyr that is a ready solution of all doubts Let us not leane to our owne understanding Iusti◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none is saith prosper a more eloquenâ— preacher and publisher of such deepe mysteries and secrets then he that confesseth that the things which hee teacheth are such as cannot be expressed And so I will conclude with a saying of Cajetane in the case of Gods particular Election of some according to his Immutable decree Cajetane in Rom. 9. and of mans free-will free from compulsion which case includes this of ours which is Christ died for all men and Christ died specially and with intention and purpose according to Election to save some onely namely the Elect This onely will quiet our understanding I find saith he of the one I of the other both in the Scripture both are true now if you shall say joyne these two true things together make them agree J answer I know for certaine that one truth is not contrary to another but how to conjoyne them I know not This Ignorance quiets my understanding And so in this our case if that which hath otherwise beene said will not do it seeing both truths are evidently taught in Scripture Let not us oppose the one to overthrow the other for in the â—ence explaned It may â—e â—â—anted that Christ died 〈◊〉 all men but rather in this and in all other like cases let 〈◊〉 acknowledge â—our owne weaknesse of judgement and Ignorance and let this Ignorance quiet and bound our understandings FJNIS
Word of Exhortation seeing God compels us not but gently drawes us and neither to expect that God by Enthusiasme and immediate revelation without the word should inspire us or yet so farre to presume on Gods decree of praedestination of us either the one way or the other as either to expect and hope to attaine eternall Life being the end without a careâ—â—ll conscionable constant use of the Meanes or yet to despaire of attaining â—nto Life if wee with any good conscience doe use the Meanes SECT 32. THe consideration oâ— our Election The certainty of Gods election and of Gods grace shold whet our diligence to all good duties whether we have the knowledge oâ— it or no and the certaine and infallible performance of all Gods promises which wee have so fully proved should whet our diligence in all good duties teaching us to labour earnestly for Faith and all other saving graces which as they are the meanes of our Salvation so are they the evidence of our Election As we are chosen to Salvation and to attaine it through sanctification of the Spirit and beleef of the Truth So are we to give all diligence to make our calling and Election sure 2 Thes 2.13 2 Pet. 1.10 For saith S. Peter if yee doe these things ye shall never fall As Faith and Repentance like graces are blessings in regard of God so doe befall the Elect most certainely whereof also hee gives them assurance by his most free and absolute promises Ephes 1.3 and by his Covenant of Grace So are they most of them at least duties in regard of us being required of all living especially in the Church and such as from which none may exempt themselves Though then we should know our selves to be elected to life 1 Such as know their election must not neglect the means yet wee are by no meanes to neglect the meanes of Life as hearing of the word Faith Repentance prayer perseverance c. Seeing God hath as well foreordained us to the meanes as to the end to these as well as to life yea to life by these meanes so that if any will neglect the meanes let him never look to attaine the end So that I avow it and say that if it were possible that the Elect should not bee sanctified should not beleeve or not use the meanes being called to the use of them upon that supposall they should never attaine to life but perish eternally So Paul concluded in a like case Hee was assured of safety for himselfe and those that sailed with him yet said he most truly except these the mariners abide in the ship and so use the meanes of safety appointed of God yee cannot be saved Hebr. 12.14 See Acts 27.22.24.25 with verses 30.31 Luke 13.3 Therefore say I to such Follow peace and holinesse without which no man shall see the Lord. And Iohn 8.24 except ye repent yee shall all likewise perish And if ye beleeve not saith Christ that I am he yee shall dye in your sinnes Iohn 3.36 and hee that beleeveth not the Sonne shall not see Life On the other hand Much Iessâ— should such as know it not aâ— yet let not the wickedest that truly repent and beleeve despaire of Life Let them do well and they most undoubtedly shall have well God himselfe could say to Cain whom yet hee knew to be a reprobate Gen. 4.7 if thou dost well shalt thou not be accepted And I as truly may say to all one and other as our Saviour in my Text If yee know these things happy are ye if ye doe them Exclude not thou thy selfe Gods Word will not exclude thee doe thou thy duty and attend to the Word as for Gods secret counâ—â—ll meddle not with it neiâ—â—er search into it and I am sure God hath not revealed to any in particular aforehaÌ„d that they are reprobates and flye to God though he seeme an enemy unto thee at least put it to this adventure and say to God as the Lepers reasoned concerning the Syrians if he kill us we shall but dye See 2 Kings 7.3.4 And with the Ninivites saying when they heard a terrible threatning absolutely for the forme of it denounced Iona 3.9 who knoweth if God will returne repent c. Repent thou and put it to the tryall otherwise thou shalt most undoubtedly perish thou shalt finde unexpected successe Oh that we durst or would but take tryall of Gods Truth and promised mercies Oh that God would make this exhortation working poâ—erfully by it effectuall to â—he calling home of his owne But howsoever let us all know that wee must expect an end answerable to our doings All must expect an end answerable to their doings If then saith Paul yee live after the flesh yee shall dye but if through the Spirit yee doe mortifie the deeds of the body yee shall live Be not deceived God is not mocked For whatsoever a man soweth that shall he also reape Rom. 8.13 For he that soweth to the flesh Gal. 6.7 8. shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape Life everlasting Cease then to doe evill learne to doe well If ye be willing and obedient Isa 1.16 17 19.20 yee shall eate the good of the Land But if ye refuse and rebell ye shall be devoured with the Sword for the month of the Lord hath spoken it Know it then for a certainty that God will render to every man according to his deeds to them who by patient continuance in weldoing seeke for glory honour Rom. 2.6 7 8 9 10. and immortality eternall Life But to them that are contentious and do not obey the Truth but obey unrighteousnesse Indignation and Wrath Tribulation and anguish upon every soule of man that doth evill But glory honour and peace to every man that worketh good And so I conclude saying with my Text If ye know these things happy are yee if ye doe them A COROLLARIE SECT 33. WHereas Truth is ever consonant to it selfe A generall inference from the foregoing discourse and that there is no reall and true contradiction in the Scriptures but a sweet Harmony and Analogie proportion and correspondence betweene and among all the parts thereof and seeing the Scriptures are so evident and exceeding plaine pregnant and full For the proofe of the powerfull determining and most effectuall operation of Gods grace and of the most certaine performance of Gods conditionall promises by his undoubted working and effecting of the required Conditions themselves according to his most absâ—lute and free promises and his new Covenant made in Christ as now hath beene shewed we may from such pregnant proofes and evidence of Scripture coÌ„ceive of the truth of such other points and articles Teaching us how to conceive of other controverted points as have either dependance on or reference unto the aforesaid
hath beene â—ught from such inferences â—s some mistaking or rather â—avelling at this Doctrine â—nd difference of the proâ—nises may make yea have â—lready made As if because it is said as shall be proved anon that the graces of Faith repentance c. are promised absolutely without Iffs and And 's or without respect to Conditions in man that therefore a dore is hence opened to Libertinisme and Swenckfelâ—dianisme whereby the foundations of Christianity are overthrown in asmuch as men are thus taught to neglect the hearing of Gods Word and of the Gospell preached not to regard meekenesse in receiving the Word and Humility unto which grace is promised Yea even as they would have it the grace of Election I answer No such thingâ— can rightly without wilfulâ— cavilling be inferred hence For first That life is not premised but upon condition doth exclude all neglect of means not to speake that none oppose Libertinisme Familisme and contempt or neglect of the meanes of the hearing and reading of the Gospell more then those that use this distinction of the promises this very Doctrine that the promise of salvation is made upon condition and made good to none being otherwise capable but to those that carefully use all the meanes ordained â—nd appointed to salvatiâ—n excludes all carelessenes â—nd neglect of meanes one â—r other seeing wee teach â—en according to the â—criptures Gal. 6.7.8.9 That whatsoever 〈◊〉 man soweth that shall hee â—ap c. And that we are â—t to bee weary of weldoing Without which constancy â—o reaping can be expected â—nd that wee ought to give â—rnest heed to the things wee â—are for how else can we esâ—pe if we neglect so great Salâ—tion c. Heb. 2.1.2.3 This we shall â—rther shew and urge in â—e Conclusion of all 2 But now chiefly conâ—rning the absolute proâ—ise of giving the meanes â—d effecting the Conditiâ—ns 2 concerning the absolute promises of the meanes on which blessednesse â—d Salvation is promised 〈◊〉 I say 1. Seeing salvation and blessednesse is the maiâ— end instanced in and the chiefe end respecting maâ— that the meanes appointeâ— of God thereunto The meanes being many must not be divided beinâ— many are not to bee severed and divided one froâ— another but to be considâ—red conjoynedly and allâ— them with relation to theâ— maine end and that therâ—fore as they are meanes 〈◊〉 Salvation whether the have a nearer connexiâ— with life as Faith Repeâ—tanceâ— Justification â— Or be further off as tâ— Gospell it selfe our heariâ— of it and common and gâ—nerall grace wrought by 〈◊〉 they all of them conjoyâ—edly and with respect 〈◊〉 their maine end are pâ—â—mised absolutely and witâ—out condition though 〈◊〉 〈◊〉 selfe as mans chiefe end â—e not promised in the Gospell but upon such â—onditions 2 Wee may yet consider â—hat these same conditions Yet they may and must be compared so some graces may be considered as Ends effects of former more common graces such as is the Gospell c. which all of them have â—heir reference to Salvatiâ—n as the Meanes thereof â—ay yet be compared one â—ith another And so some 〈◊〉 regard of such relation â—ay be considered as parâ—ular Meane Ends and â—ffects of some preceding â—uifts which God hath or â—ained as Meanes more imâ—ediately of such graces â—t as meanes also more reâ—otely of the maine End â—d of salvation So Faith â—epentance Holinesse â—erseverance which are â—eanes of blessednesse and â—lvation and Conditions of eternall Life may beâ— considered also as the Endâ— and effects of other graceâ— and guifts of God and 〈◊〉 not given or promised bâ—â— upon some Conditions which must be used 〈◊〉 meanes more immediately respecting those meanâ— ends and which have reference not onely further oâ— to the maine end Salvatâ—on but more nearly to theâ— intermidle ends of Faitâ— Repentance c. For Lâ—gick and nature teacheâ— us that there is the leâ— and utmost end which 〈◊〉 chiefly intended aymeâ— at Finis ultimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and unto which all meanâ— are ordained and there an intermidle end a maiâ— end a meane end whiâ— is the Act and instrument 〈◊〉 the efficient cause by whiâ— â—e in tends to attaine to the maine and last end The former in this busiâ—esse now in hand Finis intermedius ro finis ad finem fine propter finem is eterâ—all Life unto which wee â—re elected The latter are â—aith and other graces â—named which as they are â—meanes of Life and blessed â—esse so are they effects and â—nds intended which God workes and intends by the Gospell and word sent preached and received or â—ttended to So that the Gospell is the meanes by which we attaine first to these graces and then to Salvation by which God â—rings us to and worketh Faith Rom. 10.17 Ioh 17.17 Luke 3.5.1 Cor. 10.4.5 for Faith commeth by â—earing and hearing by the Word of God and so Sanctification So saith Christ Sanctify them through thy truth thy word is truth And so Humility for it is Godâ— voyce in and by the Ministery whereby every mâ—â—taine and hill is broughâ— low c. This is one of those weapons if not chiefe which puls downe strong holdâ— and casts downe imaginations and every high thing which exalteth it selfe against the knowledge 〈◊〉 God Thus then the Gospelliâ— a meanes of these and otheâ— graces as the next end thereof as of Salvation iâ— selfe more remotely and these graces being considered as the next and more immediate Ends of the Gospell have their conditions which must not beeâ— neglected as the hearing of â—he word and attending â—ereunto c. Yet the same â—aces of Faith c. are to â—e considered also and â—hiefly as meanes of eterâ—all Life and as Conditiâ—ns thereof which thereâ—re as meanes of Life and â—essednesse and as Condiâ—ons of the new Covenant 〈◊〉 Life are promised by â—od absolutely and withâ—t condition though as â—bordinate intermidle â—ds they depend also orâ—narily on their Meanes â—d Conditions Thirdly I say Yet the promises of the end whether maine end or meane end â—s 〈◊〉 end are ever Conditionall And the promises of the meanâ—s as meanes ever absolute whether they be remote or nearer yet that â—hether we speake of the â—iefe and last end or of â—e meane and midle end â—at it is true which was â—d That the promise of â—e end as it is the end is â—th Condition and the promise of the Meane whether nearer or furtheâ— off as meanes is absolute and without condition Sâ— that let the Condition bâ— what it will be whetherâ— the maine end or meaneâ— midle ends yet God doâ— both freely promise anâ— freely give and effect iâ— and that whether it have more necessary and infaâ—lible connexion with iâ— end as true Faith Remiâ—sion Sanctification have or doubtfull onely and uncertaine inregard of us aâ— the preaching of the Goâ—pell by which yet all and
What 2 Righteousnesse to all Onely to such as have faith Rom. 1.17 3.22 The righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve but all have not faith as is said faith is the gift of God Eph. 2.7 Therefore is it called the faith of Gods Elect Tit. 1.1 All are not of God and therefore beleeve not heare and obey not Ioh. 8.46.47 why do ye not beleeve me saith Christ hee that is of God heareth Gods words ye therefore heare them not because ye are not of God All are not Christs sheepe and therefore all beleeve not ye beleeve not said Christ againe to the Jewes because yee are not of my sheepe my sheepe heare my vorce Ioh. 10.26.27 3 Christ is to his 3 Sanctification Sanctification this is a fruit of the word Sanctifie them through thy truth thy word is truth Ioh. 17.17 and a gift of the Spirit But is Christ sanctification to all no 1. his word sanctifieth not all men because never intended for all Acts 16.6.7 Paul and Silas were forbidden of the holy Ghost to preach the word in Asia After they were come to Mysâ—a they assayed to goe into Bithynia but the Spirit suffered them not 2 His Spirit like the wind blowes where it listeth Ioh. 3.8 namely on the elect only savingly hee for them by dying purchased the spirit by which his benefits are made effectuall 4 Christ is made Redemption but is that of all 4 Redemption no. Thou wast staine and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Revel 5.9 Not all nations but some out of all according to that of Paul explaining whom hee meanes by Vessells of mercy which God had afore prepared unto Glory Rom. 9.23.24 even us saith he whom hee hath called not of the Jewes onely but of the Gentiles he saith not all us Jews or all us Gentiles but us of the Iewes and Gentiles Objection This doctrine is not against the doctrine of our Church This is against the doctrine of our Church which tells us that the offering of Christ made upon the crosse is a full perfect and sufficient sacrifice oblation and satisfaction for the fins of the whole world I answer no The Church indeed useth the phrase of Scripture but not against the sense of Scripture whose meaning therefore is the same with that of the Scripture for our Church doth tell us Artic. 20. that as it is not lawfull for the Church to ordaine any thing that is contrary to Gods Word so neither may it so expound one place of Scripture that it be repugnant to another Therefore our Church useth not the Scripture phrase so as to bee repugnant to those other places named or yet to it selfe which besides much more that might bee said in the 17. article tells us That God hath decreed by his Counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind So that seeing to deliver from curse and damnation is the effect of Christs death according to the everlasting purpose of God Therefore Christ hath not redeemed all mankind so as to deliver them from curse and damnation seeing his everlasting purpose and constant decree was to deliver from curse damnation not all Mankind but those whom hee hath chosen in Christ out of mankind Redemption in Gods purpose and intention reacheth not beyond the decree Our Church then doth not deny universall redemption Which denies the equall application of redemption to all for we truly say with it and with the Scripture Christ died for all Yet it denies that equall and universall Application of this redemption whose event is suspended hangs either on the libertie of mans will or on any condition in man which God will not work We deny not but say that Christ paid a price for all but such as is to bee applied to each by the meanes of faith which is not of all and not by the very act or fact of his oblation so that faith being presupposed comming betweene all and each are capable of salvation and they are such as beleeving shall be saved Objection But doth not the Scripture invite all and make promises to all and that truly not fainedly Math. 11.28 1 Tim. 2.4 Rom. 11.32 I adswer The promises are made to all upon condition of faith there is none but may truly and seriously be invited to partake of the pardon of sinne and of life by Christs death upon the condition of Faith Bee it knowne unto you that through this man is preached unto you the forgivenesse of sinnes Act. 13.38.39 And by him all that beleeve are justified c. And elsewhere Acts 10.43 To him give all the prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes Now this is grounded on the merit of Christs death Which generality is grounded upon Rom. 3.24 25. The merits of Christs death wee being justified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins c. In this regard and upon this ground if I were among the Barbarous heathen among Jewes Turks and Infidells I if I could speake to be understood of them would first endeavour to let them know Christ and his benefits and then I would seriously invite them all to beleeve on him yea and would assuredly in Christs name promise unto all true penitents and beleevers among them pardon of sinne and life eternall having though I be no Apostle warrant for the same from our Saviour himselfe saying Maâ—â— 16.15 16. Goyee into all the world and preach the Gospell to every creature hee that beleeveth and is baptized shall be saved but hee that beleeveth not shall bee damned And I would ground such exhortations and promises upon the merits of Christs death Gods Word conjoynes inseparably faith and salvation the fruit whereof doth actually belong to such onely as beleeve as is said So Gods word doth teach us whose will as wee see in his word doth immutably tye and conjoyne together repentance and pardon faith and salvation and contrariwise It excludes from pardon the impenitent and from salvation the unbeleever upon which ground I say if Pharaoh obey and beleeve he shall be saved If the Ninevites beleeve they shall not perish There 's no falshood nor mockery here seeing the promise is conditionall And though it be said by some Gerh. â—d Enchirid. consolator Dâ—y that God inviting all such is his heart inwardly as he hath manifested himselfe outwardly and that he beares the same mind to us which hee shewed to us in his sonne Christ who is the image as of his essence so of his will and that wee must not
and was discussed Injunctions of silence on both sides will not do 〈◊〉 hee thought the best way of decision was to injoyne both party silence so in effect leaving each side to believe his owne tenets as truth when yet both cannot be true But we are sure that Gods word is truth in all the parts of it and in no part opposeth it selfe What shall wee then do in our case In a Proclamation to suppresse Doctor 〈◊〉 Booke Iaâ— 17. 1628. shall we reconcile these by procuring a restraint of both parties that neither by publicke reading preaching or making bookes either Pro or contra concerning these differences they begin anew to dispute This was once done but in the intentions of the procurers thereof most subtilly and fraudulently as wee have cause to imagine if we may judge by the effects for thereby quite contrary to his Majesties gracious intentions who desired peace they made use of it for their own ends to promote the Arminian cause playing fast and loose with it urging it only against their opposers whilest others presumed to take liberty presuming on the favour of such as in case of complaint they knew must bee their Judges But let the Kings throne ever be guiltlesse this was under such colour made use of the Arminian party and intended by them to supplant and suppresse the truth of God which we know they had and the rather by this meanes well nigh effected This then is not the way What then how shall we then reconcile these differences wil the distinction of Impetration by Christ and Application by man doe it 2 The distinction of Impetration by Christ And Application by the power of maÌ„swâ—l wâ—l not doe it as if Christ by his death and the merits of it did obtaine grace and reconciliation for all men but did leave the effectuall application thereof to themselves and to the right use and imployment of their own free-will giving them a power to believe repent and in a word to be saved if they will but leaving the will to themselves Surely no. This hath beene sufficiently confuted before Christ is and must be a Saviour both by the merit of his death and by the efficacy and power of his Spirit Christ is our Saâ—iour as well by his spirit and the power thereof as by his Merit the sending of the Spirit and giving it is a fruit of his death and our justification is the effect both of his death and resurrection yea remission of sinnes is as wee lately heard a great part of our redemption But thus to teach what is it but to say that Christ did not obtaine that this his reconciliation should be applied to all for whom it was merited or that deliverance is obtained for one suppose in prison but not that hee might certainly be delivered no we have heard the will is as well from God and his grace as the Power the act of beleeving as well as the power to beleeve if we will God once giving Christ gives all things needfull also as it is said out of Rom 8.32.33 c. This reconcilement then implieth first freewill in man which is as I conceive Against mans free will the maine marke which many shoot at this such is the pride of nature corrupt they must and will maintaine and accordingly frame all other their tenents concerning Gods predestination and the extent of Christs death c. to uphold this But I aske The elect are saved infallibly did Christ onely die that wee might be saved if wee will I know God compells no man man wills freely when hee wills as being inabled so to will by Gods effectuall grace and so And 〈…〉 in regard of God hee wills infallibly and infallibly is saved yet still in regard of himselfe freely God sweetly drawing him making him willing even as chance and counsell may stand together But for God and Christ only to purchase this power But not by power of their owne will pardon and reconciliation then for the application 1 Mans free-will and choyse is determined by God to leave it to the power of mans will not specially actuated by God what is this but to make Gods decree to hang upoÌ„ mans will when yet his decree determines al inferiour causes 2 Gods decree should be uncertaine 2. Yea to make Gods purposes and decree for particular men especially vncertaine seeing a coÌ„ditionall decree as well as a conditionall proposition puts nothing into being or affirmes nothing certainely yea so it is possible God should not have a Church on earth and Christ should be a Head without a body or members if their conversion depended thus on themselves Adam when hee truely had freewill And so should also conversion be yet used it to his hurt how much lesse can wee now in state of corruption and disabled by sinne and having the same Devill to tempt us bee able to stand out against temptations So that it is not only possible but probable if it were left to our will and choyce that there should be no conversion in the World nay almost Impossible all things considered that it should be otherwise No no The conversion and so the preseverance in grace and salvation of the elect is not left uncertaine See John 6.37 Ieremy 31.3 32.40 And 3. As Gods Word so our Churches Doctrine is against freewill as in the Collects for the second Sunday as they call it in Lent and for Easter day for I know against whom I doe dispute Our Churches Doctrine is against frâ—e-will but especially in the tenth Article where wee teach Man cannot turne or prepare himselfe by his owne naturall strength and good workes to Faith and calling upon God Wherfore wee have no power to do good workes acceptable to God without the grace of God by Christ preventing us that wee may have a good will and working with us when wee have that good will Againe by this Doctrine The differenting of one man from an other is left to man himselfe seeing God is alike in his love and intent to all which is directly contrary to the Apostle 1 Cor. 4.7 So is the Scripture Who distingâ—isheth thee or maketh thee to differ from another 1 Cor. 4.7 And what hast thou which thou didst not receive yea and so a man might even glory with God himselfe as that text shewes and as hath beene shewed formerly How then shall wee 3 Differences in Scripture reconciled not by mens wresting of Scripture for the reconciling of these seeming differences take upon us to interpret Scripture as we would have it speak for our owne purpose God forbid Let us take the genuine sence and it will agree well enough with other Scriptures if we would use diligence and set aside foreconceits only our care must bee so to interpret one place which may seeme to make for our purpose as to make and leave it consonant
evident doctrin which some of them especially perhaps are not so cleare unto us partly through the doubtfullnesse seeming obscurity of some texts of Scripture partly and especially by reason of the blindnesse and yet selfe wisedome of mans corrupt reason who is ready to conceive of God onely according to his owne fancy or at least not willing to entertaine any thought of God but such as hee can well in reason conceive of Now these other points are especially the Doctrine of predestination As of predestination the end of Christs death certainty of salvation and perseverance namely of election and reprobation the efficacy intention end of Christs death the certainty of Salvation both in it selfe and to us with the perseverance of the Saints in grace without falling away from it either finally or totally with other lesser yet like points which our Church of England and other Reformed Churches doe hold and maintaine against Pelagians Papists Semipelagians Remonstrants or Arminians and Socinians SECT 34. IT s true all other points doe chiefely depend up on the Doctrine or Gods predestination All other points are framed according to the dostrine of Gods predestination and as it is conceived of by either party so and accordingly all other heads of Doctrine are framed But whereas our Adversaries charge us with an unwillingnesse in handling that Controversie they doe it very falsly For our men begin with it and prove it substantially out of holy Scriptures to the full Conviction though not satisfaction of our refractory Adversaries And doe accordingly thence conclude against universall grace and redemption which extend not themselves beyond the Decree Collat. Hagiens p. 489. and are no more Conditionall then the Decree it selfe which Gods Word makes absolute and independant So against the Apostasie of the Saints and uncertainty of Salvation c. But yet it is as true that there is that necessary agreement amongst all these points of Controversie that holding any of these latter points as we according to Scripture doe hold and maintaine them Predestination as those other points also must be maintained just in that manner and no otherwise then wee hold and teach it which yet is according to the Scriptures Ibid. Though the Remonstrants make free-will their Helena and accordingly frame other points which the same our Adversaries cannot wholy deny Though to speake as the thing is the Remonstrants pretending to make the Doctrine of predestination the sole and onely controversie and accordingly to reduce and frame all other controverted points thereunto hoping for great advantage hereby and presuming to make their Doctrine especially concerning reprobation passe for current amongst the vulgar or most because of the plausiblenesse thereof and because every common understanding cannot clear it so easily of the odious though most unjust imputations laid upon it as that it makes God the Author of mans sin unjust cruell and tyrannicall c. Yet I say in very deed the onely Helena which they as their Friends the Papists doe so earnestly strive and contend for is the power of nature and liberty indifferency and freedome of mans will and naturall power in workes and actions supernaturall This they doe will and must maintaine and accordingly they frame their predestination and all their other Tenets opposing mainely the Doctrine so clearely laid down in the Scripture and now taught though by me but weakly in this present Treatise Against this especially they bend all their forces though in vaine as knowing that if this free powerfull and determining grace of God in mans conversion especially be granted and suffred to stand then of necessity the whole Fabricke of their predestination and other Tenets must all of them fall before it as Dagon before the Arke of God SECT 35. SEeing then that as our Churches Doctrine is the Church may not so expound one place of the Scripture Artic. 20. From the Doctrine taught of Gods free and effectual grace we may inferre that it be repugnant to another And that the places brought for proof of this one point are so pregnant we are therefore to conclude also 1. That Gods eternall decree of Election is as absolute as are his promises 1 That his election is not conditionall or of all but absolute independant for effecting in us what hee requires of us on which indeed the promises depend and that his election is not of al with Condition of their workes as the Papists would have it of Faith as the Arminians would have it or of humility and meekenesse as our new refiners frame it but of those few only to whom hee hath absolutely in his new Covenant promised and in whom he effectually in time worketh all these both Faith Humility and other graces 2. That Gods effectuall grace 2 That grace and redemption are not universall and the Redemption wrought by Christ is not in the Arminian sence universall and common equally intended for all and that Christ by his death hath not obtained Reconciliation and remission of sinne for all and each So that if any place of Scripture to us see me to import otherwise it must be expounded as indeed the hardest places of all may agreeable to such most evident Texts as whereon the foregoing discourse is built and must admit of such an exposition as is agreeable to the Analogy of Faith and not repugnant thereunto 3. That 3 That the salvation and finall perseverance of the Saints is certaine as Gods promises of grace are most free and absolute and doe infallibly and necessarily take place So also not onely the Election but Salvation and so the finall perseverance in grace of Gods Children â—s most certaine and infalâ—ible as not depending on man himselfe but on Gods purpose promise 4 That the faithfull may be assured of their salvation and power 4. That consequently the Elect after Conversion may be assured and ascertained by their Faith in these absolute promises to their unspeakable comfort of their Election and Salvation and not only of their present estate and being in grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS THE SECOND TREATISE Concerning The extent of Christs Death and Love With an Aditionall Further clearing the Doctrine By the same Author The Contents may briefely bee viewed in the Margent LONDON Printed by E. G. for L. Blaikelocke at his shop at the Sugar-Loafe next Temple-Bar in Fleete-streete 1642. THE Extent of Christs Death and Love EPHES. 5.2 And walke in Love as Christ also loved us and hath given himselfe for us c. HAving spent the greatest part of an houre in handling the Duty of Love with the kinds activenesse and Constancy of it as also the Motive thereunto Christs Love to us which is also an Example and Pattern Christs love considered I considered Christs Love as a Fountaine and Roote And then the effect and fruit of it in giving himselfe for us For the first 1 As a root and