die which clearely granteth an impunity to all not tainted with sinne Sinne and punishment though they are sometimes separated by his mercy pardoning the one and so not inflicting the other yet never by his justice inflicting the latter where the former is not sinne imputed by it selfe alone without an inherent guilt was never punished in any but Christ the unsearchablenesse of Gods love and justice in laying the iniquitie of us all upon him who had no sinne is an exception from that generall rule he walketh by in his dealing with the posteritie of Adam so that if punishment bee not due unto us for a solely imputed sinne much lesse when it doth not stand with the justice and equitie of God to impute any iniquity unto us at all can we justly be wrapped in such a curse and punishment as wofull experience teacheth us that we lye under Now in this act of injustice wherewith they charge the Almightie the Arminians place the whole nature of originall sin We account not say they originall sin for a sin properly so called that should make the posteritie of Adam to deserve the wrath of God nor for an evill that may properly be called a punishment but only for an infirmitie of nature Which they interpret to be a kinde of evill that being inflicted on Adam God suffereth to descend upon his posteritie so all the depravation of nature the pollution guilt and concupiscence we derive from our first parents the imputation of Adams actuall transgression is all streightned to a small infirmitie inflicted on poore innocent creatures But let them enjoy their own wisdome which is earthly sensuall and devillish the Scripture is cleare that the sinne of Adam is the sinne of us all not only by propagation and communication whereby not his singular fault but something of the same nature is derived unto us but also by an imputation of his actuall transgression unto us all his singular disobedience being by this means made ours the grounds of this imputation I touched before which may be all reduced to his being a common person and head of all our nature which investeth us with a double interest in his demerits whilest so he was 1. as we were then in him and parts of him 2. as he sustained the place of our whole nature in the Covenant God made with him both which even according to the exigence of Gods justice require that his transgression be also accounted ours and Saint Paul is plaine not only that by one mans offence many were made sinners Rom. 5. 19. by the derivation of a corrupted nature but also that by one mans offence iudgement came upon all vers 18. even for his one sinne all of us are accounted to have deserved judgement and condemnation and therefore vers 12. he affirmeth that by one man sinne and death entred upon all the world and that because we have all sinned in him which we no otherwise doe but that his transgression in Gods estimation is accounted ours and the opposition the Apostle there maketh betweene Christ and his righteousnesse and Adam and his disobedience doth sufficiently evince it as may appeare by this figure Sicut sic ex Adamo Christo in omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per unū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adami 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi the whole similitude chiefly consists in the imputation of Adams sinne and Christs righteousnesse unto the seed of the one by nature and of the other by grace but that we are counted righteous for the righteousnes of Christ is among Protestants though some differ in the manner of their expressions as yet without question and therefore are no lesse undoubtedly accounted sinners by or guilty of the first sinne of Adam I shall not shew their opposition unto the truth in many more particulars concerning this Article of Originall sinne having beene long agoe most excellently prevented even in this very method by the way of Antithesis to the Scripture and the Orthodoxe doctrine of our Church by the famously learned Master Reynolds in his excellent Treatise Of the sinfulnesse of sinne where he hath discovered their errours fully answered their sophisticall objections and invincibly confirmed the truth from the word of God onely as I have shewed already how they make this we call originall sinne no sinne at all neither inherent in us nor imputed unto us nor no punishment truly so called so because our Church saith directly that it meriteth damnation I will briefly shew what they conceive to be the desert thereof First for Adam himselfe they affirme that the death threatued unto him if he transgressed the Covenant and due unto him for it was neither death temporall for that before he was subiect unto by the primarie constitution of his nature nor yet such an eternall death as is accompanied with damnation or everlasting punishment No Why then let us here learne some new Divinitie Christians have hitherto beleeved that whatsoever may be comprised under the name of death together with its antecedents consequents and attendants was threatned to Adam in this commination and Divines untill this day can finde but these two sorts of death in the Scripture as poenall unto men and properly so called and shall we now be perswaded that it was neither of these that was threatned unto Adam in must be so if we will beleeve the Arminians it was neither the one nor the other of the former but whereas he was created mortall and subject to a temporall death the sanction of his obedience was a threatning of the utter dissolution of his soule and body or a reduction to their primative nothing but what if a man will not here take them at their words but beleeve according to Saint Paul that death entred by sinne that if we had never sinned we had never died that man in the state of innocency was by Gods constitution free even from temporall death and all things directly conducing thereunto Secondly that this death threatned to our first parents comprehended damnation also of soule and body for evermore and that of their imaginarie dissolution there is not the least intimation in the word of God why I confesse they have impudence enough in divers places to begge that we would beleeve their assertions but never confidence enough to venture once to prove them true Now they who make so slight of the desert of this sinne in Adam himselfe will surely scarce allow it to have any ill merit at all in his posteritie Whether ever any one were damned for Originall sinne and adiudged to everlasting torments is deservedly doubted of yea we doubt not to affirme that never any was so damned saith Corvinus and that this is not his sole opinion he declares by telling you no lesse of his Master Arminius It is most true saith he that Arminius teacheth that it is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A DISPLAY OF ARMINIANISME BEING A DISCOVERY of the old Pelagian Idol Free-will with the new Goddesse Contingency advancing themselves into the Throne of the God of heaven to the prejudice of his Grace Providence and Supreme Dominion over the children of men Wherein the maine errors of the Arminians are laid open by which they are fallen off from the received Doctrine of all the Reformed Churches with their opposition in divers particulars to the Doctrine established in the Church of England Discovered out of their owne writings and confessions and confuted by the Word of God By Iohn Owen Master of Arts of Queens Colledge in Oxon. Produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob Isa 41. 21. Woe unto him that striveth with his Maker let the pot sheards strive with the potsheards of the earth Chap. 45. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constant apud Socrat. Lib. 1. Cap. 10. LONDON Printed by I. L. for Phil. Stephens at the golden Lion in Pauls Church-yard 1643. TO THE RIGHT HONOVRABLE THE LORDS AND GENTLEMEN OF THE COMMITTEE FOR RELIGION THe many ample testimonies of zealous reverence to the providence of God as well as affectionate care for the priviledges of men which have beene given by this Honourable Assembly of Parliament incourage the adorers of the one no lesse then the Lovers of the other to vindicate that also from the incroachments of men And as it was not doubtlesse without divine disposition that those should be the chiefest Agents in robbing men of their priviledges who had nefariously attēpted to spoile God of his providence so we hope the same All-ruling hand hath disposed of them to be glorious instruments of re-advancing his right and supreme dominion over the hearts of men whose hearts he hath prepared with courage and constancy to establish men in their inviolated rights by reducing a sweet Harmony between awfull Sovereigntie and a well moderated libertie Now the first of these being demandated to your particular care I come unto you with a Bill of Complaint against no small number in this Kingdome who have wickedly violated our interest in the providence of God and have attempted to bring in the forreigne power of an old Idol to the great prejudice of all the true subjects and servants of the most High My accusation I make good by the evidence of the fact joyned with their owne confessions And because to wave the imputation of violent intrusion into the dominion of another they lay some claime and pretend some title unto it I shall briefely shew how it is contrary to the expresse termes of the Great Charter of heaven to have any such power introduced amongst men Your knowne Love to truth and the Gospel of Christ makes it altogether needlesse for me to stirre you up by any motives to hearken to this just Complaint and provide a timely remedy for this growing evill especially since experience hath so cleerely taught us here in England that not onely eternall but temporall happinesse also dependeth on the flourishing of the Truth of Christs Gospel Iustice and Religion were alwaies conceived as the maine Columnes and upholders of any State or Common-wealth like two pillars in a building whereof the one cannot stand without the other nor the whole fabricke without them both As the Philosopher spake of Logick and Rhetoricke they are Artes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutually ayding each other and both ayming at the same end though in different manners so they without repugnancie concurre and sweetely fall in one with another for the reiglement and direction of every person in a Common-wealth to make the whole happy and blessed and where they are both thus united there and onely there is the blessing in assurance whereof Hezekiah rejoyced Truth and Peace An agreement without Truth is no Peace but a covenant with Death a league with Hell a conspiracie against the Kingdome of Christ a stout rebellion against the God of Heaven and without Iustice great Common-wealths are but great troopes of Robbers Now the result of the one of these is civill Peace of the other Ecclesiasticall betwixt which two there is a great sympathie a strict connexion having on each other a mutuall dependence Is there any disturbance of the State it is usually attended with Schismes and factions in the Church and the divisions of the Church are too often even the subversions of the Common-wealth Thus it hath beene ever since that unhappy difference betweene Cain and Abel which was not concerning the bounds and limits of their inheritance nor which of them should be heire to the whole world but about the Dictates of Religion the offering of their sacrifices This fire also of dissention hath beene more stirred up since the Prince of Peace hath by his Gospel sent the Sword amongst us for the preaching thereof meeting with the strong holds of Satan and the depraved corruption of humane nature must needs occasion a great shaking of the earth But most especially distracted Christendome hath found fearefull issues of this discord since the proud Romish Prelates have sought to establish their hell-broached errors by inventing and maintaining uncharitable destructive censures against all that oppose them which first causing Schismes and distractions in the Church then being helped forwards by the blindnesse and cruelty of ambitious Potentates have raised war of nation against nation witnesse the Spanish Invasion of 88. of a people within themselves as in the late Civill wars of France where after divers horrible Massacres many chose rather to die Souldiers then Martyrs And Oh that this truth might not at this day be written with the blood of almost expiring Ireland Yea it hath lastly descended to dissention betwixt private parties witnesse the horrible murder of Diazius whose brains were chopt out with an axe by his own brother Alphonsus for forsaking the Romish Religion what rents in State what grudgings hatreds and exasperations of mind among private men have happened by reason of some inferiour differences we all at this day grieve to behold tantum Religio potuit suadere malorum most concerning then is it for us to endevour obedience to our Saviours precept of seeking first the kingdome of God that we may be partakers of the good things comprised in the promise annexed were there but this one Argument for to seek the peace of the Church because thereon depends the peace of the Common wealth it were sufficient to quicken our utmost industry for the attaining of it Now what peace in the Church without Truth all conformitie to any thing else is but the agreement of Herod and Pilate to destroy Christ and his Kingdome neither is it this or that particular truth but the whole Counsell of God revealed unto us without adding or detracting whose embracement is required to make our Peace firme and stable No halting betwixt Iehovah and Baal Christ and Antichrist as good be all
Philistine and worshippers of Dagon as to speake part the language of Ashdod and part the language of the Iewes hence hence hath been the rise of all our miseries of all our dissentions whilest factious men laboured every day to commend themselves to them who sate aloft in the Temple of God by introducing new Popish Arminian errors whose Patronage they had wickedly undertaken who would have thought that our Church would ever have given entertainment to these Belgicke Semipelagians who have cast dirt upon the faces and raked up the ashes of all those great and pious soules whom God magnified in using as his instruments to reforme his Church to the least of which the whole troope of Arminians shall never make themselves equall though they swell till they breake what benefit did ever come to this Church by attempting to prove that the chiefe part in the severall degrees of our salvation is to be ascribed unto our selves rather then God which is the head and summe of all the Controversies between them and us and must not the introducing and fomenting of a doctrine so opposite to that truth our Church hath quietly enjoyed ever since the first reformation necessarily bring along with it Schismes and dissentions so long as any remaine who love the truth or esteeme the Gospel above preferment Neither let any deceive your Wisdomes by affirming that they are differences of an inferiour nature that are at this day agitated between the Arminians and the Orthodox Divines of the reformed Church be pleased but to cast an eye on the following instances and you will finde them hewing at the very root of Christianity Consider seriously their denying of that fundamentall Article of Originall sin Is this but a small escape in Theologie why what need of the Gospel what need of Christ himselfe if our nature be not guilty depraved corrupted neither are many of the rest of lesse importance surely these are not things in quibus possimus dissentire salva pace ac charitate as Austin speaks about which we may differ without losse of peace or charitie one Church cannot wrap in her communion Austin and Pelagius Calvine and Arminius I have here onely given you a taste whereby you may judge of the rest of their fruit mors in olla mors in olla their doctrine of the finall apostasie of the elect of true beleevers of a wavering haesitancy concerning our present grace and future glory with divers others I have wholly omitted those I have produced are enough to make their abettors uncapable of our Church communion the Sacred bond of peace compasseth onely the unitie of that Spirit which leadeth into all truth We must not offer the right hand of fellowship but rather proclaime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy warre to such enemies of Gods providence Christs merit and the powerfull operation of the holy Spirit neither let any object that all the Arminians do not openly professe all these errours I have recounted let ours then shew wherein they differ from their Masters we see their owne confessions we know their arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths and crafts of Satan we know the several wayes they have to introduce and insinuate their Heterodoxies into the mindes of men with some they appeare onely to dislike our doctrine of reprobation with others to claime an allowable libertie of the will but yet for the most part like the Serpent where ever she gets in her head she will wriggle in her whole body sting and all give but the least admission and the whole poyson must be swallowed What was the intention of the maintainers of these strange assertions amongst us I know not whether the efficacie of errour prevailed really with them or no or whether it were the better to comply with Popery and thereby to draw us back againe unto Egypt but this I have heard that it was affirmed on knowledge in a former Parliament that the introduction of Arminianisme amongst us was the issue of a Spanish consultation it is a strange story that learned Zanchius tels us how upon the death of the Cardinall of Lorraigne there was found in his Study a note of the names of divers Germane Doctors and Ministers being Lutherans to whom was paid an annuall pension by the assignment of the Cardinall that they might take pains to oppose the Calvinists and so by cherishing dissention reduce the people againe to Popery If there be any such amongst us who upon such poore inconsiderable motives would be wonne to betray the Gospel of Christ God grant them repentance before it be too late however vpon what grounds with what intentions for what ends soever these Tares have been sowed amongst us by envious men the hope of all the piously learned in the Kingdome is that by your effectuall care and diligence some meanes may be found to root them out Now God Almightie increase and fill your whole Honourable Societie with wisedome zeale knowledge and all other Christian graces necessary for your great calling and employments which is the daily prayer of Your most humble and devoted servant IOHN OVVEN To the Christian Reader READER THou canst not be such a stranger in our Izrael as that it should be necessary for me to acquaint thee with the first sowing and spreading of these Tares in the Field of the Church much lesse to declare what divisions and thoughts of heart what open bitter contentions to the losse of Ecclesiasticall peace have beene stirred up amongst us about them onely some few things relating to this my particular endeavour I would willingly premonish thee of First Never were so many prodigious errours introduced into a Church with so high a hand and so little opposition as these into ours since the nation of Christians was known in the world the chiefe cause I take to be that which Aeneas Sylvius gave why more maintained the Pope to be above the Councel then the Councel above the Pope because Popes gave Archbishopricks Bishopricks c. but the Councels sued in forma pauperis and therefore could scarse get an Advocate to plead their cause the fates of our Church having of late devolved the government thereof into the hands of men tainted with this poyson Arminianisme became backed with the powerfull Arguments of praise and preferment and quickly prevailed to beat poore naked truth into a corner It is high time then for all the lovers of the old way to oppose this innovation prevailing by such unworthy means before our breach grow great like the Sea and there be none to heale it My intention in this weake indeavour which is but the undigested issue of a few broken houres too many causes in these furious malignant dayes continually interrupting the course of my studies is but to stirre up such who having more leasure and greater abilities will not as yet move a finger to help vindicate oppressed Truth In the meane time I hope this discovery may not be
regard it may be hindered or resisted but as it is considered to follow any act of man it is alwaies fulfilled by which latter member striving to mollifie the harshnesse of the former he runs himselfe into inexplicable non-sense affirming that that act of the will of God whereby he intendeth men shall doe any thing cannot be hindered after they have done it that is God hath irresistibly purposed they shall doe it provided they doe it in his following Discourse also he plainly grants that there is no act of Gods will about the salvation of men that may not be made voide and of none effect but onely that generall decree whereby he hath established an inseparable connexion betweene faith and salvation or whereby he hath appointed faith in Christ to be the meanes of attaining blessednesse which is onely an immanent act of Gods will producing no outward effect so that every act thereof that hath an externall issue by humane co-operation is frustrable and may fall to the ground which in what direct opposition it stands to the word of God let these following instances declare First Our God is in heaven saith the Psalmist he hath done whatsoever he pleased Psal 115. 5. not onely part but all whatsoever he pleased should come to passe by any meanes He ruleth in the kingdome of men and giveth it to whom he will Dan. 4. 23. The transposition of kingdomes is not without the mixture of divers free and voluntary actions of men and yet in that great worke God doth all that he pleaseth yea before him all the inhabitants of the earth are reputed as nothing and he doth according to his will in the Armie of heaven and among the inhabitants of the earth and none can stay his hand or say unto him What dost thou vers 35. My counsell saith he shall stand and I will doe all my pleasure Isa 46. 10. I have purposed I will also doe it vers 11. Nay so certaine is he of accomplishing all his purposes that he confirmes it with an Oath the Lord of Hoasts hath sworne surely as I have thought so it shall come to passe and as I have purposed so it shall stand Isa 14. 24. and indeed it were a very strange thing that God should intend what he fore-seeth will never come to passe but I confesse this Argument will not be pressing against the Arminians who question that praescience but yet would they also would observe from the Scripture that the faylings of wicked mens counsels and intentions is a thing that God is said to deride in heaven as Psal 2. 4. He threatens them with it Take counsell saith he together and it shall come to nought Isa 8. 10. speake the word and it shall not stand see also Chap. 29. 7 8. and shall they be enabled to recriminate and cast the like aspersion on the God of heaven no surely saith Saint Austine Let us take heed we be not compelled to beleeve that Almightie God would have any thing done which doth not come to passe to which truth also that the Schoole-men have universally consented is shewed by Alvarez disput 32. pro. 3. and these few instances will manifest the Arminian opposition to the word of God in this particular S. S. Our God is in heaven and hath done whatsoever pleaseth him Psal 115. 3. I will doe all my pleasure Isa 46. Who can stay his hand or say unto him what dost thou Dan. 4. 35. I have purposed I will also doe it Isa 45. As I have purposed so it shall stand Chap. 14. 24. Lib. Arbit We nothing doubt but many things which God willeth or that it pleaseth him to have done do yet never come to passe Corvin We grant that some of Gods desires are never fulfilled idem It is in the power of man to hinder the execution of Gods will idem It is ridiculous to imagine that God doth not seriously will any thing but what taketh effect Episcopius It may be obiected that God faileth of his end this we readily grant Remonstr Synod CHAP. VI. How the whole doctrine of Predestination is accounted by the Arminians THe cause of all these quarrels wherewith the Arminians and their abettors have troubled the Church of Christ comes next unto our consideration the eternall predestination of Almightie God that fountaine of all spirituall blessings of all the effects of Gods love derived unto us through Christ the demollishing of this rocke of our salvation hath been the chiefe indeavour of all the Patrons of humane selfe-sufficiencie so to vindicate unto themselves a power and independent abillitie of doing good of making themselves to differ from others of attaining everlasting happinesse without going one steppe from without themselves and this is their first attempt to attaine their second proposed end of building a tower from the toppe whereof they may mount into heaven whose foundation is nothing but the sand of their owne free-will and indeavours quite on the sudden what they have done in effect to have taken away this divine praedestination name and thing had beene an attempt as noted as notorious and not likely to attaine the least successe amongst men professing to beleeve the Gospel of Christ wherefore suffering the name to remaine they have abolished the thing it selfe and substituted another so unlike it in the roome thereof that any one may see they have gotten a bleare-eyed Leah instead of Rachel and hugge a cloud instead of a Deitie The true Doctrine it selfe hath beene so excellently delivered by divers learned Divines so freed from all Objections that I shall onely briefely and plainly lay it downe and that with speciall reference to the seventeenth Article of our Church where it is cleerely avowed shewing withall which is my chiefe intention how it is thwarted opposed and overthrowne by the Arminians Predestination in the usuall sense it is taken is a part of Gods providence concerning his creatures distinguished from it by a double restriction First in respect of their Obiects for whereas the Decree of providence comprehendeth his intentions towards all the works of his hands predestination respecteth onely rationall creatures Secondly in regard of their ends for whereas his providence directeth all creatures in generall to those severall ends to which at length they are brought whether they are proportionated unto their natures or exceeding the sphere of their naturall activitie Predestination is exercised onely in directing rationall creatures to supernaturall ends so that in generall it is the counsell decree or purpose of Almightie God concerning the last and supernaturall end of his rationall creatures to be accomplished for the praise of his glory But this also must receive a double restriction before we come precisely to what we in this place aime at and these againe in regard of the objects or the ends thereof The Object of Predestination is all rationall creatures now these are either Angels or men of Angels I shall not treat Secondly the end by it provided
not that whereby God determineth to give some unto Christ to ingraft them in him by faith and bring them by him unto glory which giveth light to that place of Arminius where he affirmeth That God loveth none precisely to eternall life but considered as iust either with Legall or Evangelicall righteousnesse Now to love one to eternall life is to destinate one to obtaine eternall life by Christ and so it is co-incident with the former assertion that our election or choosing unto grace and glory is upon the fore-sight of our good workes which containes a doctrine so contradictorie to the words and meaning of the Apostle Rom. 9. 11. condemned in so many Councels suppressed by so many Edicts and Decrees of Emperours and Governours opposed as a pestilent heresie ever since it was first hatched by so many Orthodoxe Fathers and learned Schoole men so directly contrary to the Doctrine of this Church so injurious to the grace and supreame power of Almightie God that I much wonder any one in this light of the Gospel and flourishing time of learning should be so boldly ignorant or impudent as to broach it amongst Christians to prove this to be a heresie exploded by all Orthodoxe and Catholique antiquitie were to light a candle in the Sunne for it cannot but be knowne to all and every one who ever heard or read any thing of the state of Christs Church after the rising of the Pelagian tumults To accumulate testimonies of the Ancient is quite beside my purpose I will onely adde the confession of Bellarmine a man otherwise not over-well affected to truth Predestination saith he from the fore-sight of workes cannot be maintained unlesse we should suppose something in the righteous man which should make him differ from the wicked that he doth not receive from God which truly all the Fathers with unanimous consent doe reiect but we have a more sure testimonie to which we will take heed even the holy Scripture pleading strongly for Gods free and undeserved grace First our Saviour Christ Matth. 11. 26. declaring how God revealeth the Gospel unto some which is hidden from others a speciall fruit of election resteth in his will and good pleasure as the onely cause thereof even so O Father for so it seemed good in thy sight so comforting his little flock Luk. 12. 32. he bids them feare not for it is your Fathers good pleasure to give you the kingdome his good pleasure is the onely cause why his kingdome is prepared for you rather then others but is there no other reason of this discrimination No he doth it all that his purpose according to election might stand firme Rom. 9. 11. For we are predestinated according to the purpose of him who worketh all things after the counsell of his owne will Ephes 1. 11. But did not this counsell of God direct him to choose us rather then others because we had something to commend us more then they No The Lord did not set his love upon you nor choose you because you were more in number then any people but because the Lord loved you Deut. 7. 7 8. He hath mercy on whom he will have mercy yea before the children were borne and had done either good or evill that the purpose of God according to election might stand not of workes but of him that calleth it was said unto her the elder shall serve the younger as it is written Jacob have I loved but Esau have I hated Rom. 9. 11 12. In briefe where ever there is any mention of election or predestination it is still accompanied with the purpose love or will of God his foreknowledge whereby he knoweth them that are his his free power and supreame dominion over all things of our faith obedience or any thing importing so much not one syllable no mention unlesse it be as the fruit and effect thereof it is the sole act of his free grace and good pleasure that he might make knowne the riches of his glory towards the vessels of mercy Rom. 9. 23. for this onely end hath he saved us and called us with an holy calling not according to our workes but according to his owne purpose and grace which was given in Iesus Christ before the world began 2 Tim. 1. 9. Even our calling is free and undeserved because flowing from that most free grace of election whereof we are partakers before we are it were needlesse to heape up more testimonies in a thing so cleere and evident when God and man stand in competition who shall be accounted the cause of an eternall good we may be sure the Scripture will passe the verdict on the part of the most high and the sentence in this case may be derived from thence by these following reasons First If finall perseverance in faith and obedience be the cause of or a condition required unto election then none can be said in this life to be elected for no man is a finall perseverer untill he be dead untill he hath finished his course and consummated the faith but certaine it is that it is spoken of some in the Scripture that they are even in this life elected few are chosen Mat. 20. 16. for the elects sake those dayes shall be shortned Matth. 24. and shall seduce if it were possible the very elect vers 24. where it is evident that election is required to make one persevere in the faith but no where is perseverance in the faith required to election yea and Peter gives us all a command that we should give all diligence to get an assurance of our election even in this life 2 Pet. 1. 10. and therefore surely it cannot be a decree presupposing consummated faith and obedience Secondly consider two things of our estate before the first temporall act of Gods free grace for grace is no grace if it be not free which is the first effect of our predestination comprehendeth us Were we better then others no in no wise both Iewes and Gentiles were all under sinne Rom. 3. 9. there is no difference for we have all sinned and come short of the glory of God vers 23. being all dead in trespasses and sinnes Ephes 2. 1. Being by nature children of wrath as well as others vers 3. a farre off untill we are made nigh by the blood of Christ vers 12. we were enemies against God Rom. 5. 10. Titus 3. 3. and looke what desert there is in us with these qualifications when our vocation the first effect of our predestination as Saint Paul sheweth Rom. 8. 30. and as I shall prove hereafter separateth us from the world of unbeleevers so much there is in respect of predestination it selfe so that if we have any way deserved it it is by being sinners enemies children of wrath and dead in trespasses these are our events this is the glory whereof we ought to be ashamed But secondly when they are in the same state of actuall alienation from God yet
a vitall act but causaliter only in being a principle moving to such vitall acts within us It is the habit of faith bestowed upon a man that he may be able to elicate and performe the acts thereof giving new light to the understanding new inclinations to the will and new affections unto the heart For the infallible efficacie of which grace it is that we plead against the Arminians and amongst those innumerable places of holy Scripture confirming this truth I shall make use only of a very few reduced to these three heads First Our conversion is wrought by a divine Almighty action which the will of man will not and therefore cannot resist the impotency thereof ought not to be opposed to this omnipotent grace which will certainly effect the worke for which it is ordained being an action not inferiour to the greatnesse of his mightie power which he wrought in Christ when he raised him from the dead Ephes 1. 19 20. and shall not that power which could overcome hell and loose the bonds of death be effectuall for the raising of a sinner from the death of sinne when by Gods intention it is appointed unto that worke He accomplisheth the worke of faith with power 2 Thess 1. 11. It is his divine power that gives unto us all things that appertaine to life and godlinesse 2 Pet. 1. 3. surely a morall resistible perswasion would not be thus often tearmed the power of God which denoteth an actuall efficacie to which no creature is able to resist Secondly That which consisteth in a reall efficiency and is not at all but when and where it actually worketh what it intendeth cannot without a contradiction be said to be so resisted that it should not worke the whole nature thereof consisting in such a reall operation Now that the very essence of divine grace consisteth in such a formall act may be proved by all those places of Scripture that affirme God by his grace or the grace of God actually to accomplish our conversion as Deut. 30. 6. And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy soule that thou mayest live The circumcision of our hearts that we may love the Lord with all our hearts and with all our souls is our conversion which the Lord affirmeth here that he himselfe will doe not only enable us to doe it but he himselfe really and effectually will accomplish it And againe I will put my Law into them and write it in their hearts Ierem. 31. 33. I will put my feare in their hearts that they shall not depart from me Chap. 32. 39. he will not offer his feare unto them but actually put it into them and most clearely Ezek. 36. 26. A new heart also will I give you a new spirit will I put within you and I will take the stony heart out of your flesh and I will give you an heart of flesh and I will put my spirit within you and cause you to walke in my statutes Are these expressions of a morall perswasion only doth God affirme here he will doe what he intends only to perswade us to and which we may refuse to do if we will is it in the power of a stony heart to remove it self what an active stone is this in mounting upwards what doth it at all differ from that heart of flesh that God promiseth shall a stony heart be said to have a power to change it selfe into such a heart of flesh as shall cause us to walke in Gods Statutes Surely unlesse men were wilfull blind they must needs here perceive such an action of God denoted as effectually solely and infallibly worketh our conversion opening our hearts that we may attend unto the word Acts 16. 14. Granting us on the behalfe of Christ to beleeve in him Philip. 1. 29. Now these and the like places prove both the nature of Gods grace to consist in a reall efficiency and the operation thereof to be certainly effectuall Thirdly our conversion is a new creation a resurrection a new birth Now he that createth a man doth not perswade him to create himselfe neither can he if he should nor hath he any power to resist him that will create him that is as we now take it translate him from some thing that he is to what he is not What arguments doe you thinke were sufficient to perswade a dead man to rise or what great aid can he contribute to his own resurrection neither doth a man beget himselfe a new reall forme was never yet introduced into any matter by subtle arguments These are the tearmes the Scripture is pleased to use concerning our conversion If any man be in Christ he is a new creature 2 Cor. 5. 17. The new man after God is created in righteousnesse and holinesse Ephes 4. 24. it is our new birth Except a man be borne againe he cannot see the kingdome of God Ioh. 3. 3. Of his own will begat he us with the word of truth Iam. 1. 18. and so we become borne againe Not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever 1 Pet. 1. 23. it is our vivification and resurrection The sonne quickeneth whom he will Ioh. 5. 21. even those dead who heare his voice and live vers 25. When we were dead in sins we are quickned together with Christ by grace Ephes 2. 5. For being buried with him by Baptisme we are also risen with him through the faith of the operation of God Coloss 2. 12. and blessed and holy is he that hath part in that first resurrection on such the second death hath no power but they shall be Priests of God and of Christ and shall raigne with him a thousand yeers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sleid. Com. Greg. Naz. Profitentur Remonst hasce ad promotionem causae suae artes adhibere ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis ut pro ingeniorum diversitate quosdam lacte diualant aliis solidiore cibo c. Festus Hom. praestat ad specimen Con. Bel. Hieron Zanch. ad Holderum Res Miscel a Ephes 4. 18. Iohn 1. 5. 1 Cor. 2. 14. b Iohn 6. 42. and 7. 52. Natura sic apparet vitiata ut hoc majoris vitii sit non videre Aug. Pelag Semipelag Scholastico In hac causa non judicant secundum aequitatem sed secundum affectum commodi sui Luth. de erv Arbit Psal 50. Phil lib quod sit Deus immutabilis a 〈◊〉 〈◊〉 〈◊〉 quaedam sunt quae omnem actum 〈◊〉 〈◊〉 quaedam quae 〈◊〉 cap. 5. see 1. pag 67. b Certum est Deum quaedam velle quae non velle niâ—i aliqua 〈◊〉 humana antecederet Aâ— min. Antipe kâ—p 211. c Multa tamen arbitror Deum velle quae non vellet adeoque nec justâ— velle posset nisi aliqua actio creatuâ—â—
unusefull especially to such who wanting either will or abilities to peruse larger discourses may yet be allured by their words which are smoother then oyle to tast the poyson of Aspes that is under their lips Satan hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depths where to hide and methods how to broach his lies and never did any of his Emissaries employ his received talents with more skill and diligence then our Arminians labouring earnestly in the first place to in still some errors that are most plausible intending chiefly an introduction of them that are more palpable knowing that if those be for a time suppressed untill these be well digested they will follow of their owne accord wherefore I have endeavoured to lay open to the view of all some of their foundation errors not usually discussed on which the whole inconsistent superstructure is erected whereby it will appeare how under a most â—â—ine pretence of furthering Piety they have prevaricated against the very grounds of Christianitie wherein First I have not observed the same method in handling each particular Controversie but followed such severall waies as seemed most convenient to cleere the truth and discover their heresies Secondly some of their errors I have not touched at all as those concerning universall grace justification the finall Apostacy of true beleevers because they came not within the compasse of my proposed method as you may see Chap. 1. where you have the summe of the whole discourse Thirdly I have given some instances of their opposing the received Doctrine of the Church of England contained in divers of the 39. Articles which would it did not yeeld us iust cause of further complaint against the iniquitie of those times whereinto we were lately fallen Had a poor Puritan offended against halfe so many Canons as they opposed Articles he had forfeited his livelihood if not endangered his life I would I could heare any other probable reason why divers Prelates were so zealous for the discipline and so negligent of the Doctrine of the Church but because the one was reformed by the word of God the other remaining as we found it in the times of Popery Fourthly I have not purposely undertaken to answer any of their Arguments referring that labour to a further designe even a clearing of our Doctrine of reprobation and of the administration of Gods providence towards the Reprobates and over all their actions from those calumnious aspersions they cast upon it but concerning this I feare the discouragements of these wofull dayes will leave me nothing but a desire that so necessary a worke may finde a more able Pen IOHN OVVEN Arma Vt omnis controversia dirimatur per verbum Dei consilium hoc suspectum videre debet non uno nomine pernitiosum est Remon vindic ad Videl p. 30. 1. Lib. Arbitrium 2. Contingentia 3. Indifferentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle nolle 4. Supremum actus sui dominium 5. Ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independens in agendo divinam 1. Voluntatem mutabilem 2 Scientiam fallibilem conjecturalem 3. Providentiam otiosam Constituentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Specimen Primus Copiarum impetus in Campo qui de nomine alterius ducis Lib. Arbit dicitur seu humanarum actionum ditio Vtrinque autem á voluntate humana remota confossa jacent 1. Coactio 2. Necessitas absoluta interna 3. Mera seu solitaria spontaneitas Arma Ad Legem ad Prophetas Scrutamini Scripturas Iohan. 5. 39. 1. Decretum absolutum immutabile 2. Praescientia infallibilis 3. Providentia per 1. Sustentationem 2. Determinationem 3. Gubernationem 4. Directionem summe efficaâ— quibus omnem creaturam 1. Essentiam 2. Subsistentiam 3. Motionem 4. Determinationem ad actum 5. Efficientiam in agendo realem debere necesse est 1. Lib. Arbit 2. Integritas naturae 3. Lumen naturale 4. Actus elicitus 5. Faciens quod in se est 6. Faedus novum universale 7. Vires credendi per lapsum non amissae 8. Potentia active obedientialis ad bonum morale 9. Suasio moralis Lingua nostra praevaleamus labia nostra penes nos sunt quis esset nobis Dominus Psal 12. His tu gradibus Romule Arpin ascendisti in coelum Dei munus est quod vivimus nostrum vero quod bene sancteque vivimus fortunam a Deo petendam à seipso sumendam esse sapientiam Quia sibi quisque virtutem aâ—quirit nemo de sapientibus de ea gratias Deo egit Impetus copiarum secundus circa gratiam naturam ubi adversis frontibus cominus pugnatur Campus autem hic status naturae post lapsum vocetur cujus loca praecipua quae in mappa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delineantur sunt 1. Reatus primi peccati 2. Corruptio naturae 3. Mors spiritualis ubi multa mortuorum sepulchra e quibus resurgente Christo exierunt pauci 4. Impotentia credendi 5. Caecitas intellectus 6. Pravitas voluntatis 7. Obduratio cordis 8. Aversio à bono incommutabili 9. Propensio ad bonum commutabile 1. Praedestinatio gratuita 2. Meritum Christi 3. Operatio Spiritus 4. Gratia efficax 5. Infusio habituum 6. Vocatio secundum immutabile dei proposituÌ„ 7. Evangelium Iesu Christi 8. Liber vitae Non nobis Domine non nobis sed nomini tuo da honorem Psal 114. Nam quos praescivit etiam praedestinavit conformandos imagini filii sui ut is sit primogenitus inter multos fratres quos vero praedestinavit eos etiam vocavit quos vocavit eos etiam iustificavit quos justificavit eos etiam glorificavit Rom. 8. Cui soli sapienti gloria sit per Iesum Christum in secula Reader SOme sheets of this Treatise being printed after the first draught of the Authour and a great part of it in his absence makes it require thy courtesie favourably to correct any misprinting or greater oversight that may prejudice the sense thereof to take notice also of these follow Errata but account them as not committed because corrected PAg. 17. l 9. read mutability p. 25. l. 5 dele and p. 29. l. 23. r. cap. p. 34. l. 17. for essence r. esteeme p. 36. l 21 22. r. his law cannot possibly aime at nothing p. 37. l. 20. d. it p. 40. l. 5. r. tolerable l 6. r. them p. 42. l. 1. r. and yet it is not l. 2. d yet l. 8. d neither l. 22. r. that we p. 44. l 18. or no. in p. 45. l. 24. r. not unneces 〈◊〉 〈◊〉 corrupted p. 53. l. 15. r. can be deriv p. 56. l. 25. r. as equall an as p. 59. l. 3 â— r. laid downe p. 62. l. 25. us first p. 63. l. 2. for events r deserts p. 68. l. 27. of God in p. 78. l 36. r. sinners deserve p. 116. l. 12. r. for granted p. 119. l. 12. by those p. 120. l. 25. r. his will and heavenly instructions p. 128. l. 1.