may lose their taste and relish as to sensible refreshment but not their real presence as influencing to Salvation Tilenus Tentatus Some comfortable apprehensions might be awakened and kindled in those bosomes that have been warmed with such sweet and heavenly experiences if they were not all overcast and darkned again by other black and dismal clouds which the observation of some of your greatest Divines have spread over them For Mr. Calvin himself Instit 1. 3. c. 2. § 10 11. saith The heart of man hath so many starting holes and secret corners of vanitie and lying and is cloathed with so many colours of guileful bypocrisie that it oftentimes deceiveth it self and besides experience sheweth that the Reprobates are sometimes moved with the same feelings that the Elect are so that in their own judgement they nothing differ from the Elect. See Heb. 6. 4 5. But the truth is though I have lived a good moral life hitherto and in a way of duty have had a comfortable dependence upon the mercy of God in Christ Jesus yet I am now affraid I have had none of those extraordinary snavities and refreshments of Gods spirit and consequently have no assurance of the presence of that comforter who is promised shall abide with us for ever Mr. Knowlittle You are to consider that all the Elect are not called at the same hour Tilenus Tentatus I should not stand upon the hour I could be content that God may take his own time to call me if you could in order to my present comfort insure me that I shall be called though it be but at the hour of death but this is that I am afraid you have no grounds for Mr. Take o'trust You may be confident that Christ is dead for you and that you have an interest in him so you can believe it Tilenus Tentatus I would desire to ask but these two questions 1. Whether this comfort be applicable to all and every sick and afflicted persons and 2. whether it be grounded upon the truth For if it be not to be applied unto all I may be amongst the excepted persons and so am not concerned in it or if it be not grounded upon the truth you offer me a delusion instead of comfort Mr. Take o'trust It is applicable unto all and every one and grounded upon the unquestionable truth of the Holy Gospel Tilenus Tentatus If it be applicable to all and every one as you affirm and grounded upon the truth that is as I conceive a rruth anâ—ecedent to their believing then it follows undeniably that Christ died for all in general and for every one in speciall else how can the comfort of this doctrin be so applied to them as you would have it But if your meaning be that it will become true to me or any other person that Christ died for us by that Act of faith which you would have me or any such other person give unto your speeches then you run into a manifest absurditie maintaining that the object of faith or the thing proposed to be believed doth receive its truth from the act of the believer and depend upon his consent whose faith and approbation can no more make true that which in it self is false then make false by his unbelief that which in it self is true Well may the Infidel deprive himself of the fruit of Christ's death but he cannot bring to pass by his unbelief that he hath not suffered it as a proofe of his love to mankinde On the other side the believer may receive benefit from the death of Christ but his act of faith doth not effect but necessarily suppose that death as suffered for him before it can be exercised about it or lay hold upon it Nay my believing is so far from procuring Christs death for me that on the contrary our great Divines do maintain quod nemo unquam fidem habeat nisi morte meritis Christi procuratam that I cannot have faith unless it be procured for me by the merits and death of Christ And because I cannot finde this faith in me I may conclude he hath not procured it for me and consequently that he hath not died for me neither and this you know is the ground of all my trouble Dr. Dubius Sir I wish you to take heed of that evil heart of unbelief as the Apostle calls it Heb. 3. and to that end remember the words of our Saviour John 3. ult He that believeth on the son hath everlasting life he that believeth not the Son shall not see life but the wrath of God abideth on him Tilenus Tentatus Sir instead of lending me a clew to guide me out of that Maze of difficulties into which the prodigious Divinity of the Synod hath led me you intangle me much more in it For whereas the Apostle saith that God sends strong delusions to such as will not receive the love of the truth that they may be saved 2 Thes 2. You governing your discourse by those principles would first perswade men to believe a false proposition when you exhort every man to believe that Christ died for him which is false according to that Doctrin and then having believed this falshood they are punished by the spirit of errour to believe a lie I beseech you which way would you have me turn my self to get out of these perplexities Having instructed me to believe a doctrin that turns my obedience into punishment and makes my following the truth according to that Calculation the sure way to aggravate my damnation For if the Synod saith true and Christ be not dead for them that believe not in him how do they deserve to be punished for not believing that which is false And those that do obey the Commandement and believe in his death though but for a time why suffer they the punishment due only to the refractory and incredulous which is to believe a lie Mr. Knowlittle Sir you must not think to beguile us with your vain Philosophie we are too well established in these saving truths to be perverted by such Sophistrie Tilenus If you have no better Cordials for afflicted Consciences nor firmer props to support the necessitie of your ministerie than what the doctrins of the Synod will afford you I am afraid the most vulgar capacities will finde Logick enough to conclude from the premises that your office is altogether useless and impertinent Laying aside therefore the person of the Infidel Carnal Tepid and Afflicted whose parts I have hitherto acted to make a practical trial of the efficacie of your ministery upon them according to the tenour and consequences of those doctrins I beseech you sadly to reflect upon what hath already pass'd betwixt and consider further what a vertiginous spirit presided in that Synod that led those Divines Maugre all the reason to the contrary to denie some things which the Scripture expresly doth affirm and to affirm other things which the Scripture doth as
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
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
the foreknowledge of God the Father through sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ Rom. 8. 29. Whom he did foreknow he also did predestinate Rom. 9. 23. with 2 Tim. 2. 21. If a man therefore purge himself from these he shall be a vessel of mercy unto honour c. See Psal 4. 3 103. 17 18. Rom. 10. 10 11. and all those texts cited above under these heads Who should believe and persevere See Rom. 11. 4 5. not bowed And the consideration of this or that man who should die in unbelief c. Exod. 32. 33. Whosoever hath sinned against me him will I blot out of my book Numb 14. 21 to 35. As truly as I live saith the Lord †The very form of actual Reprobation because all those men which have seen my glory and my miracles and have tempted me now these ten times and have not hearkned to my voice surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it And ye shall know my breach of promise Heb. 3. 18 19. And to whom sware he that they should not enter into his rest but to them that believed not So we see that they could not enter in because of unbelief Now these things happened unto them for types see the application Heb. 4. 11. or ensamples unto us 1 Cor. 10. 6 11. Rom. 11. 20 21 22 23. Because of unbelief they were broken off and thou standest by faith Be not high minded but fear for if God spared not the natural branches take heed lest he alse spare not thee Behold therefore the goodnesse and severity of God on them which fell severity but towards thee goodnesse if thou continue in his goodnesse otherwise thou also shalt be cut off 1 Chron. 28. 9. If thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever 2 Tim. 2. 12. If we deny him he will deny us Ioh. 12. 46 47 48. He that rejecteth me hath one that judgeth him Iude v. 6 7. 2 Pet. 2. 4. 2 Thess 2. 12. The Angels which kept not their first estate and Sodom giving themselves over to fornication are set forth for an ensample Vngodly men turning the grace ef our God into lasciviousnesse Were before of old ordained to this condemnation to whom is reserved the blacknesse of darknesse for ever verse 4 13. See 1 Pet. 2. 7 8. 2 Pet. 2. 7. c. See also the texts cited above under this head Such as would not believe c. V. Christ is not only the executor of election but the foundation of the decree it self Proofs out of Scripture The executor c. Iohn 3. 16. So God loved the world that he gave his only begotten son Acts 4. 12. Neither is there salvation in any other Iohn 17. 3. This is life eternal to know thee and Jesus Christ whom thou hast sent Iohn 14. 6. I am the way the truth and the life Iohn 15. 4. Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in mee Col. 1. 27. Christ in you the hope of glory See 1 Cor. 2. 2. But the foundation c. Ephes 3. 11 12. According to the eternal purpose which he purposed in Christ Jesus our Lord 2 Tim. 1. 9 10. According to his own purpose and grace which was given us in Christ Iesus before the world began Iohn 1. 16 17. Grace and truth came by Iesus Christ and of his fulness See Col. 1. 19 20. 2 Cor. 5. 19. God was in Christ reconciling the world unto himself Rom. 5. 2. By whom also we have access by faith into this grace wherein we stand See Ephes 3. 11. 12. and Ephes 1. 3 4 5 6 7 11. Blessed with all spiritual blessings in Christ chosen in him predestinated us by him made us accepted in him In whom we have redemption forgiveness and an inheritance Ephes 2. 20 21 22. Jesus Christ being the Corner stone 1 Cor. 3. 11. Other foundation can no man lay See the Text cited above under this head made a sacrifice and suffered death What the Remonstrants do utterly denie Concerning Predestination I. They do utterly denie that God decreed to elect some to eternal life and to reprobate others from the same before he decreed to create them The Reason of this Not to elect some c. For he hath chosen us in Christ Ephes 1. 4. But in Christ we cannot be unless we be considered 1. As sinners 2. As believers and therefore Creatures 1. As sinners For 1 Tim. 1. 15. Christ Jesus came into the world to save sinners See Mat. 1. 21. Iohn 1. 29. Mat. 18. 11. Luke 19. 10. John 6. 51. Heb. 2. 14. c. 2 Cor. 5. 19. c. See all the places cited for salvation by faith 2. As believers For John 1. 12. They that receive him are they that believe in his name See Ephes 3. 17. Not to reprobate others c. For reprobation is an act of Gods hatred who hateth nothing but sin and for sin which the creature could not be guilty of before it had a being Exod. 32. 33. See Ezek. 18. 23. Chap. 33. 11. Whosoever hath sinned him will I blot out Ezek. 18. 4 20. The soul that sinneth it shall die See all those places where damnation is said to be for sin especially for infidelitie See also those places cited to shew Gods hatred of sin and his inclination to mercy as Exod. 33. 18 19. Chap. 34. 6 7. Lam. 3. 33. Psal 145. 8 9. Ezek. 33. 11. 2 Pet. 3. 9. Ezek. 18. 23 32. Mat. 25. 41. Hell made for Devils II. They do not hold that any such decree in order before the decree of Creation was made for the demonstration of the glory of Gods mercy and justice or power and absolute dominion The Reason of this 1. Ier. 18. 4. The vessel that he made of clay was marred in the hand of the potter so he made it again another vessel as seemed good to the potter to make it See to the 10 1◠vers See Isa 27. 11. last part Hos 9. 15. 2. Isa 49. 8 6. verses I will give thee for a Covenant of the people to restore Israel and inlighten the Gentiles And verse 〈◊〉 Thou art my servant O Israel Christ in whom I will be glorified See Iohn 15. v. 8 Proverbs 14. 28. Consider what is noted before and what followeth for further evidence of this III. They do utterly denie that God did with this intent create all men in Adam ordain the fall and permission thereof withdraw from Adam grace necessary and sufficient or procureth the Gospel to be preached and men to be externally called and bestoweth certain gifts of the Holy Ghost upon them and all this with this intent that these should be means
by works of righteousness which we had done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour 1 Pet. 1. 3 23. The father of our Lord Jesus Christ hath begotten us again not of corruptible seed but of incorruptible by the word of God c. See Ezek. 36. 26 27. Renewed in understanding will affections c. Ephes 4. 23. Renewed in the spirit of your mindes Col. 3. 10. In knowledge See 1 Cor. 1. 4 5. Tit. 2. 11. 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 Acts 15 9. God through the Holy Ghost purifying their hearts by faith Heb. 9. 14. The blood of Christ purge your conscience from dead works to serve the living God 1 Pet. 1. 22. Seeing ye have purified your souls in obeying the truth through the spirit and the very God of peace sanctifie you wholly 1 Thes 5. 23. To do that which is savingly good c. Mat. 7. 17 18. and chap. 12. 33 34 35. Make the tree good and his fruit good Rom. 6. 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life See verse 18. II. They hold that the grace of God is the beginning proceeding and fulfilling of all good so as even the regenerate man himself without grace preventing exciting following and co-working cannot think will or do good or resist any temptation to ill so that the good deeds and actions which any man can conceive are to be ascribed to the grace of God in Christ Proofes out of holy Scripture That the grace of God is the beginning c. James 1. 17 18. Every good gift and every perfect gift is from above John 8. 36. 2 Cor. 4. 6. If the Son shall make you free ye shall be free indeed 2 Cor. 3. 17. Where the spirit of the Lord is there is libertie Phil. 1. 6. chap 2. 13. It is God which hath begun a good work in you which worketh in you to will and to do of his good pleasure Heb. 12. 2. The author and finisher of our faith 2 Thes 2. 14. Whereunto he called you by our Gospel See verse 15 16 17. 1 Pet 5. 10. c. 2 Pet. 1. 1 3 His divine power hath given us all things that pertain to life and godliness Or resist any temptation to ill c. Wherefore take unto you the whole armour of God that ye may be able to stand in the evil day Ephes 6. 13. Watch and pray c. Mat. 26. 41. Lead us not into temptation Mat. 6. 13. The good we do to be ascribed to the grace of God c. 1 Cor. 15. 10. By the grace of God I am what I am Gal. 2. 20. The life that I now live in the flesh I live by the faith of the Son of God 1 Pet. 1. 3. Blessed be God even the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 1 Pet. 5. 10 11. But the God of all grace who hath called us into his eternal glory by Christ Jesus to him be glory and dominion for ever and ever Amen See Rom. 1. 8. 1 Cor. 1. 4 5. Ephes 1. 3. c. Rom. 16. 25 26 27. Rev. 1. 5 6. III. They hold that to hear Gods word to be sorry for sin committed to desire saving grace and the spirit of renovation nothing of which notwithstanding can a man do without grace is profitable and needful for the obtaining of faith and the spirit of renovation Proofes out of holy Scripture St. Luke 19. 13 Negotiamini dum venio Trade till I come for whosoever hath to him shall be given and he shall have more abundance Luke 19. 26. See Mat. 13. from v. 10 ro 17. Iohn 6. 45. See Luke 16. 11 12. chap. 19. 17. Every man that hath heard and hath learned of the Father cometh unto me Rom. 10. 17. Faith cometh by hearing Acts 17. 11 12. They of Berea received the word with all readiness of minde and searched the Scriptures Therefore many of them believed Iohn 7. 17. If any man will do his will he shall know of the doctrin whether it be of God See Psal 25. 12 14. Psal 111. 10. Prov. 1. 7. 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation See Acts 2. 37 38. chap. 16. 29 30 Prov. 2. 1 2 3 4 5. If thou wilt incline thine â—ar unto wisdome and apply thine heart to understanding If thou seekest her as silver Then shalt thou understand the fear of the Lord Prov. 8. 17. I love them that love me and they that seek me early shall finde me Luke 11. 13. Your heavenly Father will give the spirit to them that ask him See the example of Sergius Paulus Acts 13. 7 12. Especially that of Cornelius Acts 10. 1 2 4 5 34 35. See also Gal. 3. 24. Prov. 3. 32. Iob 28. 28. 2 Tim. 2. 21. James 1. 21. 2 Pet. 2. 1 2. See the reason of the Negative following IV. They hold that effectual grace whereby a man is converted is resistible and though God doth so work upon the will by his word and the inward operation of his holy spirit as that he gives both power to believe and supernatural abilities and makes a man actually to believe yet can man of himself despise that grace not believe and so through his own default perish Proofs out of Holy Scripture Ezek. 11. 20. compared with the 21. verse I will take the stony heart out of their flesh and will give them an heart of flesh That they may walk in my statutes and keep mine Ordinances and do them But whose heart walketh after the heart of their detestable things and their abominations I will recompense their way upon their own heads Mat. 11. 20 21 22 23. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloath and ashes And thou Capernaum which art exalted unto Heaven shalt be brought down to Hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this day Ezek. 24. 13. I have purged thee and thou wast not purged Acts 2. 41. They that gladly received his word were baptized 1 Thes 2. 13 19. See v. 19. Acts 11. 21. Ye received it not as the word of man but as it is in truth the word of God which effectually worketh also in you that believe See Rom. 1. 16. Acts 13. 46. 48. Luke 14. 16. c. Mat. 22.
out quickly and compel them to come in Rev. 22. 17. The spirit and the Bride say come And let him that heareth say come And let him that is athirst come And whosoever will let him take the water of life freely Isa 55. 1. Ho every one that thirsteth come ye to the waters Rev. 3. 20. Behold I stand at the door and knock Prov. 1. 20. c. Wisdome crieth without she uttereth her voice in the streets How long ye simple ones Turn you at my reproof Behold I will pour out my spirit unto you c. 3. His reception Iohn 6. 37. Him that cometh to me I will in no wise cast out Mat. 11. 28. Come and I will refresh you Rev. 3. 20. He shall sup with me 4. His options 1. For the time past Psal 81. 9 10 11 12 13 14. But my people would not hear O that my people had hearkned unto me Isa 48. 17 18 19. Thus saith the Lord thy Redeemer I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest goe O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea 2. For the future Deut. 5. 29. O that there were such a heart in them that they would fear me and keep my Commandements alwayes that it might be well with them Deut. 32. 29. O that they were wise that they understood this that they would consider their later end 5. His precations and beseechings Isa 65. 2. Rom. 10. 21. I have spread out my hands a posture of prayer Exod. 9. 29. Psal 63. 5. all the day unto a rebellious people 2 Cor. 5. 20. God doth beseech you by us we pray you in Christs stead Be ye reconciled unto God 6. His obtestations Deut. 30. 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 chuse life that both thou and thy seed mayest live Isa 1. 2. Hear O heavens and give eare O earth c. 7. His complaints Micha 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Ier. 2. 5. What iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are become vain Ier. 2. 31. Have I been a wilderness c. 8. His Lamentations Ier. 4. 14. O Ierusalem wash thine heart from wickedness that thou mayest be saved how long shall thy vain thoughts lodge within thee Mat. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Luke 19. 41 42. He beheld the city and wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy peace 9. His expostulations Ezek. 18. 31 32. Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel Ier. 13. last 10. His increpations and exprobrations Iohn 5. 40 with 34. These things I say that ye may be saved And ye will not come to me that ye might have life Rom. 2. 4. Despisest thou the riches of his goodnes not knowing that the goodness of the Lord leadeth thee unto repentance Ier. 13. last Woe unto thee O Jerusalem wilt thou not be made clean When shall it once be 11. His Comminations and threatnings Ezek. 18. 30. Therefore will I judge you O house of Israel every one according to his wayes saith the Lord God repent and turn your selves from all your transgressions so iniquity shall not be your ruine Ier. 18. 10 11. Now therefore go to speak to the men of Judah saying thus saith the Lord behold I frame evil against you and devise a device against you return ye now every one from his evil way and make your wayes and your doings good 12. His oath and Protestation Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil wayes for why will ye die O house of Israel Are not these arguments of seriousness Judg. 13. 23. If the Lord were pleased to kill us he would not have shewed us all these things nor have told us such things as these See the Reason of the fifth Negative What the Remonstrants do not hold touching the said Articles viz. Gods grace and Mans Conversion I. THey do not hold that all Zeal Care and Study for the obtaining of Salvation which a man shall use before he hath faith and the spirit of renovation is vain and to no purpose much lesse that 't is rather hurtful than profitable and fruitful to him The Reason 1. The neglect hereof is complained of Isa 64. 7. There is none that stirreth up himself to take hold of thee Isa 44. 19. Iob 35. 10 11. But none saith where is God my maker Who teacheth us more then the beasts of the earth and maketh us wiser then the fouls of heaven See Ier. 5. 24. ch 8. 6. No man repented him of his wickednesse saying what have I done 2. This neglect is threatned Luke 16. 10 12. He that is unjust in the least is unjust also in much If therefore you have not been faithful in that which is anothers c. Rom. 1. 21. Because when they knew God they glorified him not as God 3. This is a duty expected even of the Heathens Act. 17. 27. That they should seek the Lord if haply they might feel after him and finde him 4. And 't is commanded He that hath an ear to hear let him hear Isa 46. 8. Remember this and shew your selves men Jam. 1. 5. If any of you lack wisdome let him aske of God Strive to enter in at the streight gate Ier. 4. 3. Luke 3. 4 6. Prepare the way of the Lord. Hos 10. 12. 5. This is commended as a disposition and preparative to faith in Christ and the spirit of renovation Mat. 13. 10 11 12. To him that hath shall be given To you it is given to know the mysteries of the kingdome of heaven Mat. 11. 5 25 26. Thou hast revealed them to babes Even so Father for so it seemed good in thy sight Iohn 10. 27. Iohn 3. 21. But he that doth truth cometh to the light Luke 8. 15. That on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Mark 19. 14. Of such is the kingdome of God 6. This care and study is incouraged Mat. 12. 20. He will not quench the smoaking flax nor break the bruised reed Isa 55. 1. Mat. 11. 28. Ho
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