and through a more sharp viewing of the vice and otherwise most just hatred of the abuse to be carried and fall unawars even into a detestation of the very thing it self Which that it may be plain it will be worth our labour to premise some what of the nature necessity utility and right use of Confessions or Declarations For from thence it will most clearly appear and become manifest both how greatly they are mistaken who are wholly averse from them and reject them one with another and what is our end and scope in the putting forth of this As for Confessions then or Declararations in general they are nothing but clear and manifest expositions of our Faith propounded and laid down in a certain method wherein more or fewer eitheir by word or writing discover their judgment concerning points of Christian Religion and make it known to the Christian World for the clearing up of Divine Truth the cutting off Calumnies where with innocent persons are oppressed and the edifying of Churches in true Faith and peace This at length is the proper true and genuine nature and genius of Confessions and Declarations from which we are to make judgment of their true both necessity and utility and no ways from the disposition and design of those who have oftentimes abused Confessions and Declarations to far other different ends For those things have not been the faults of the Declarations but of the Declarers and not the uses but abuses of Confessions and they such as might easily but for our selves be severed from the Forms of Confessions themselves That these kind of Forms indeed are not precisely and absolutely necessary we willingly grant and therefore do we not like of their opinion whom we mention'd in the fourth place who account them at least for secondary Symbols of Faith and who determine or maintain that they are precisely necessary if not to the being yet at least to the well-being of a Christian Church For where a right and concordant or unanimous understanding of the Scriptures hath its place there simply is no need of other Forms of belief or expressions but what are in the Scriptures themselves and those Forms which are in the Scriptures they are sufficient unto Faith and Salvation and if one bring with him an honest and docile mind and studious of Divine Truth for the discerning of them and withall use those means which he ought to use and which become a Reader earnestly desirous of so great things they are so clear and perspicuous that they may and ought at all times abundantly to suffice every Christian to draw from thence both for himself and others a most perfect Declaration of Divine meanings For verily it cannot be justly doubted but that those Forms and Phrases wherein God himself and our Lord Jesus Christ were pleased long since to express and declare the meanings of their mind to private and ordinary and unlearned men are also at this day sufficient for us to understand and declare those very same meanings since to that end they are no less left of God and delivered by the Scripture to us than unto them that from them we might draw and fetch those things which concern the Worship of God and our own and others everlasting Salvation From whence it follows that it is altogether possible that the Church of Christ may not only be but that it may also well be without such like humane Forms In the mean time though such Forms are not precisely necessary yet are they not therefore also to be judged unprofitable and consequently unlawful and hurtful For if Prophesyings or Interpretings of the Scriptures are not unprofitable yea rather if they be some-times in certain respects necessary which several Teachers and Pastours propose in Universities and Churches or which otherwise are performed in Christian Assemblies when for the informing of the ignorant the reducing of them that go astray into the right way the relieving the doubting and convincing gainsayers they declare illustrate the meaning of the Scriptures as far as may be by familiar and clear withal usual forms of speaking be-besides the very express words of the Scriture it cannot verily seem unprofitabe much less unlawful or hurtful if more Ministers of Jesus Christ do by mutual consents joint studies and endeavours for the greater illustration or clearing up of divine Truth removing of slanders the edifying of the generality or the most of men or other holy and pious ends publickly open and declare their judgment upon the same meanings of Scripture and that in certain composed Forms Yea further if you shall duly consider the matter without affection and prejudice we shall find that those times may happen wherein such Declarations ought to seem not only profitable but also very necessary For iâ— foul and gross errours noxious to Christian Religion and piety should seize on our age if necessary heads of belief should be neglected or be minded but by the by or those that are not necessary be earnestly urged as necessary as also profitable doctrines not be distinguished from those that are necessary as they ought lastly if mens consciences shall be bound up by humane inventions or devices and every thing though never so false be palliated and cloathed with Scripture words and expressions there is certainly a necessity laid upon all and every Christian espesially upon Pastours of Churches seriously to consider and advise among themselves by what means they may withstand so many and great evils and if they shall perceive that those blind miserable mortals may profitably and prudently be holpen by a more clear proposal and elucidation or discovery of the Divine meanings than hath been formerly made as it were by a Torch lighted in the dark unanimously and as it were with joint forces to agree and conspire how they may discover and set before their eyes those divine senses and meanings in certain Forms now long since with profit received and familiar if peradventure by the help of these they that err may be delivered out of the said deep darkness and be reduced into the right way of everlasting Salvation In the next place if it fall out that those who perform this profitable service to the Christian Common-wealth should notwithstanding as it usually comes to pass be loaded with Calumnies be soyled with foul and dishonest suspicions and as it were overwhelmed with a certain deluge of false accusations as the Patrons of all the wicked opinions in the World who hang out as it were upon new posts old Heresies either all or some of them dig up again out of Hell or their Grave Errours long since condemned who hold nothing firm nothing solid in Religion and are divided and severed among themselves by so many and so monstrous Opinions that they may justly seem rather Monsters of men then Christians who is there who will not think them like to do a work worth their pains yea that
Forms flows from the first if to wit there be not contrived of such Forms of Confessions and Declarations certain Spiritual Bonds Stocks and Fetters whereunto the Consciences Tongues and Pens of the Declarers be not so tied and fastned that none may recede from the phrases thereof manner of speaking order method c. but that he is also forthwith suspected and accused of Heterodoxie who is found to expound the Divine Scripture and sentiments of his own mind in other expressions or other order or method then what are expressed in them i. e. in those Forms of Confessions For by this means that liberty which so long as the truth of the Sences or Meanings themselves remain safe ought to continue whole and entire to all Believers in their expounding the Scriptures as they shall judg meet for the greatest furtherance of the Truth and edifying of Churches iâ— not only cast out of doors and banished out of the Church but also the authority of the Word of God is secretly and aâ— it were by mines supplanted and overthrown by the same For it can hardly otherwise be but that where the expressions of such Forms begin to be of morâ— account than those of the Word of God it self there the Authority of the Word of God should by degrees grow vile and sinâ— in estimation beneath those Forms And indeed if we will but mind it the chief and haply first step whereby humanâ— Forms ascended to the height of an usurped Authority and Majesty almost Divine was this that at the first they at tributed to the phrases words order and method thereof more than was meet a if in them all sences to be believed hoped and practised were more clearly briefly and substantially exprest thaâ— in those which we meet with in the Scriptures For from hence hath the esteem of them by little and little been encreased and that of the Scriptures lessened insomuch that according to the words phrases yea almost syllables and letters of the said Forms and according to the method and peculiar order of the same they began to determine and declare touching the truth and falseness of almost all Opinions and Meanings as if that could not be true which did not exactly and in every thing agree with them and as if he could not be free from Herisie or at least from errour and falshood who should though never so modestly contradict them or go but a straws breadth from them yea that should not almost swear unto the words thereof The which pernicious abuse and so manifest a corruption and inconvenience to withstand and prevent we ought at all times earnestly and almost only to inculate or repeat that such Forms of Declarations are not made for that end for to teach that the Sences or Meanings of Christian Religion may or ought most commodiously to be expressed in this order in this method in these phrases or manners of speaking and not in others but that in or by them they may be expressed rightly and commodiously enough or that in the judgment of those very Men that make such Confessions they are very exactly and truly contained in them For so to use them will not be a matter of absolute necessity but of meer liberty and he that useth them will indeed do well and yet he will not be judged to do ill that useth them not especially if he receive the sum of saving doctrine delivered in them and do not condemn those who in this point dissent The third thing which flows from those things that have been already spoken of necessary unto the right use of Forms is this That these Forms be not at any time held for limits and bounds within which Religion and the saving knowledg of God is believed in such manner to consist as if they who cannot in conscience assent to them or give their voice for them were therefore excluded from Salvation and shut out of the Kingdom of Heaven Far be that from us who firmly believe that Christians may unwittingly err in many things without the loss of Salvation and who judg that there are very few things that are precisely necessary to be known and believed for the obtaining Eternal Life Wherefore that we may demonstrate that this proud cruelty is exceeding far from us we do openly shew and declare that Forms of Confessions and Declarations are to be had in no other respect or account than for certain Ensigns and Standards set up whereby they declare who set them foâ—th that they judg that those Sences which are contained in those Forms do come very near the Truth and therefore unless they were taught better do heartily desire and wish that all others that are desirous of Truth and Peace would embrace them not indeed properly for this end that so at length they might be saved but that they might withdraw themselves from the danger of erring to the greatest distance may be For neither ought it to seem enough to a Christian to make towards Eternal Salvation by every means and in every way whatsoever the safest and surest is to be chosen except haply a just fear of some greater danger or scandal in the Church hinder the same For the good of Eternal Hapiness and of an immortal life ought to be of so great price with him that he ought to hate and carefully to shun all dangers which may turn away or withdraw his mind from imbracing the same Nor hath he any reason to fear that he doth therefore abet and patronize Schisme which the Apostle calleth a work of the flesh For if he haply depart from some Congregations to others he doth not forthwith contemn those which he leaveth or judg them as excluded from the hope of Salvation but only goes from those that are more impure to those that are more pure that he may shew that he hath a care and tender regard of every truth any ways serving to his own Salvation and approve his Conscience unto God and our Lord Jesus Christ. Nevertheless in the mean while he does his endeavour sedulously to maintain Peace and Concord with all that are truly pious as faâ— as is possible and to testifie his moderation or aequanimity to all that are good And indeed if Forms of Confessions and Declarations be drawn up with these bounds and as it were sacred limits oâ— their right use they will be judged noâ— only not unlawful or hurtful but on thâ— contrary most peofitable and wholsome to the Christian Common-Wealth yea and also sometimes necessary From whence they who would have them not only not necessary but unprofitable and consequently unlawful and hurtful are worthy to be thought to cast an uncivil reproach upon them For so far are they â—f themselves from derogating any thing from the Majesty of the Scriptures that is from their perfection and clearness that on the contrary the true authority thereof is no less confirmed and established by them than by Prophesyings or Expositions
But where we have not the Spirit of God going before us there we upon good right demuâ—â— and with-hold our assent and do both beg and grant pardon by course remembring that which our Saviour adviseth us Judg not that ye be not judged and which the Apostle Judg not any thing before the time untill the Lord come who will bring to light the hidden things of darkness and make manifest the Councils of Mens Hearts and then shall every Man have praise of God Hence we do not easily denounce an Anathema to him who we believe is held with a pure meer errour if he be otherwise pious fearing God and studious of a good Conscience and Divine Truth that is if he seem to us to love the Lord Jesus and highly to prize his Gospel by which alone he is willing to maintain his errour through which he ignorantly errs For we know how ready a matter it is in so great a multitude of Opinions so great a company of those that err so great a variety of wits or dispositions so great a plenty of hinderances and scruples so great weakness of judgments in such to slip and err and how easy it is by arguments true in appearance to be deceived and mistaken how harmless also it is in it self to err and to mistake in many things how great also clemency and kindness God is like to use towards such as simply err who pardoneth and remitteth even willful sins themselves to those that repent and how aliene or far from the gentle and meek disposition of our Lord Jesus it is not to pittie those that stray Lastly how sad and tragical disturbances that both rash and proud confidence of condemning hath at all times occasioned and made For Anathema's are wont to provoke Anathema's and where this chance is once cast all 's past and there is an end of all hope of remedy For the direful hatreds of parties suceed and the reins of hatreds being let loose they commonly at length with deadly and spiteful minds rush upon the slaughtering and Butchering of one another and the last fruit of these Condemnings and Anathematizings is an everlasting despair of cure That we might therefore avoid these mischiefs we have carefully and purposely forborn Anathema's deeming it sufficient ingenuously to have spoken the Truth and to have shewed the errour leaving in the mean time unto others a free judgment touching every errour and the greatness of the errour but chiefly to him who alone judgeth righteously and searcheth the Hearts and Reins of Men. We have already sufficiently sacrificed to unseasonable Anathema's and to those direful forms of sentencing to punishment each other we condemn we execrate and curse c. It is now time that we sacrifice to Christian Concord Meekness and Charity After so many sad and dismal cursings whereby on every side the fiercenâ—is of hatreds and mortal fallings out hath been irritated and exasperated let us lay aside such Enemy-like and exulcerated Minds and by gentleness by long-suffering by kindness by the Holy Spirit of Christ by love unfeigned by the word of Truth by the power of God by the Armour of Righteousness on the right hand and on the left after the example of our Lord Jesus Christ and of his Apostles let us fight against Errours that to our utmost power we may save those that err and deliver them out of the danger of Eternal Perdition Let us not be many masters for one is our Master Let us assent to or approve of the wholsome words of our Lord Jesus Christ and that doctrine which is according to Godliness Let us shun vain questions and strifes of words from which arise envy strife railings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness Let not us condemn or shut out of the Communion of the Church those that Christ doth not condemn nor shut out of his Kingdom Again let us not become the Servants of Men but withal neither let us be Lords over the Faith of others Let our moderation appear unto all and in modesty and mutual charity bear with one another being certainly perswaded that none is lightly to be condemned or blotted out of the register of Christians that holds fast his Faith in Christ and in hope of the good things promised by him doth seek from the heart to obey his Commands though in the mean time he err in many things that in some sort or other concern Religion the which holy and worthily to be praised moderation or equanimity when the best and greatest God shall have inspired the hearts either of all or at least of the most of those who bear rule in Churches and Commonwealths with then at length the Truth of the Gospel will every where flourish and an holy peace in the Lord and Concord will set up a settled place of abode among all that are truly Godly The which that it may shortly come to pass in the whole World especially in the Christian but most of all in the Reformed we humbly beseech of God through Jesus Christ in Spirit and Truth These things thus premised we shall now come directly to the heads of our Declaration as those which we would have alwayes joyned by an indissoluble tye with this very Preface The Confession or Declaration of the Ministers or Pastours which in the United Provinces are called Remonstrants concerning the chief points of Christian Religion CHAP. I. Of the Sacred Scripture and its Authority Perfection and Perspicuity I. WHosoever desireth to worship God aright and certainly and undoubtedly to be everlastingly saved he must of necessity first of all believe that God is and that he is a bounteous rewarder of those that seek him and therefore must conform himself according to that Rule and Square which it is undoubtedly manifest was delivered and prescribed by the true God himself the supream Law-giver and established upon the promise of Eternal Life 2. That God is and that he hath at sundry times and in divers manners spoken in times past unto the Fathers by the Prophets and that he hath at length in the last times most fully declared and manifested his last Will by his only-begotten Son hath been a thing confirmed by so many and great Proofs Signs Wonders mighty Deeds or Works Gifts or Distributions of the Holy Ghost and other wonderful Effects and certain Events of several Prophesies and Testimonies of Men worthy of belief that any more certain more substantial and more compleat cannot be given or justly desired 3. The whole Declaration of the Divine Will which pertaineth unto Religion is contained in the Books of the Old and New Testaments and indeed authentically only in those which are called Canonical or which it can upon no just ground be doubted but that they were written or approved of by those Men who were inspired with and
believe thaâ— it seldom falls out and can very hardly be effected And even such as these as often as through the Grace of God it comes to pass we deem or judg that they are altogether to be counted of the order or number of those that are truly Godly and do truly repent and are certainly to be saved if indeed they persevere in this their renewed Conversion CHAP. XII Of good Works in particular and of the exposition of the Decalogue 1. OF good Works some are common unto all Christians in general others are proper to Christians of certain vocations or callings The sum of those which are common to all Christians alike without difference may be comprized under these three heads 1. In our loving of God and our Neighbour which is wholly contained in the Moral Law as it is expounded by Jesus Christ. 2. In the directing or denying of our selves 3. In daily praying unto God and giving him thanks for his benefits received 2. The Decalogue is an Epitome or a brief summary of the Moral Law which is contained in two Tables of which the first contains four Commandments and the second six The one immediately and firstly respecteth our loving of God the other our love of our Neighbour Both of them have for the most part general Precepts and altogether negative which bind in all places at all times and absolutely Under which are comprehended also affirmative and special Precepts every where in the Scripture not a few unto both which it is necessary that a Christian Heart always diligently attend 3. The first Precept of the former Table commandeth that we have not another God much less other Gods before him the one true God or besides him that is that we do not either we our selves according to our pleasure devise or by tradition from others without the express Command of God admit of any thing whatsoever whether true or feigned whether created or made whether alive or dead whether rational or brute whereunto to attribute whether directly or indirectly either Divine Nature and Power or Properties or Actions or Divine Authority or Command and Rule over us and that we honour it not with such Actions either inward or outward which may argue a certain opinion of Divinity ascribed to it such as are Acts of Religious Worship suppose of Faith that is due to God and Christ and withall of Hope Trust Love Fear Adoration Invocation and of answerable Praise and giving of Thanks which arise from thence also of outward Sacrifice Oath Vow or other such like Sacred Devotion For whosoever giveth such like honour as this either to any thing or Person or performeth about or towards it such like acts as these he is said in Scripture to have that thing or Person for his God Therefore the meaning of the Precept is that we ought diligently to avoid all Idolatry both inward and outward and on the contrary that we ought always religiously to worship that one true God who hath revealed himself unto us in his Word that is that we rightly know him holily love and fear him suppliantly adore him humbly call upon him with a pure Heart laud and praise him and continually place our whole hope and confidence in him alone as the only Author and Fountain of all Good 4. The second Commandment is that we do not worship and reverence Images or the likness of any sort or kind that is that we do not fall down in a way of Reverence or Worship before any Statues Pictures or Images representing any thing in Heaven or Earth either true or false Deity or thing that really is or sigment and thing feigned which is not either of Man or Beast or Angel or any other thing else or perform such outward works to them or about them which the sacred Scripture clearly affirms to be signs and tokens of Religious Worship and such as is due only unto God yea even when a Man professeth and openly declareth that he doth not count those Images or Resemblances before whom he doth those things for God For in such manner of forbidden Worship God doth not judg of the actions by or according to the Mind or intent of the Worshipper but â—ather judgeth of the Mind by the actions So that Men are said to make that an Idol and really to call it their God and their Father which they worship in this manner although they know that it is nothing but a Stone or a Stock yea and also protest that they account it such but on the contrary that we do carefully avoid all this kind of outward Idolatry and as the Apostle John warneth us that we flee from Idols to wit being assured by the Apostle Paul that the Temple of God hath no Communion with Idols Lastly that because he is most severely jealous of his own Glory we ought always wheresoever we are to worship the true God himself alone in Spirit and in Truth according to what he himself hath prescribed in his Word even in an outward way and manner 5. The third Commandment is that we do not use the Name of God in vain or rashly that is that we do not at any time in our Words or Speech whether we be minded to affirm or deny or promise or threaten any thing use the magnificent Name of God irreverently or lightly but especially that we do not at any time blaspheme it or swear rashly inconsiderately or falsely by it and lastly that we do not by a false boasting of the name of God as the false prophets of old often did deceive or seduce others but on the contrary that speaking of God and the things of God we use those words and that speech which are fullest both of Holiness and Godly Gravity and also most reverential of God and the Sacred Scripture and that our Communications according to the appointment of our Lord Jesus Christ be yea and nay or if at any time we be religiously to swear which indeed even now also is altogether lawful for Christians in case of real necessity to wit when the Glory of God and the Salvation of Men is concerned that we do not only not lyingly not rashly or without a real necessity but also not without the highest reverence pious submission of mind comely gesture and sincere and candid words invocate or call upon that most Sacred or tremendous Majesty as a Witness or Maintainer of Truth upon or against our own Souls 6. As for the fourth Commandment of sanctifying the Sabbath-day or the Seventh it was indeed strictly to be observed in the Old Testament but because the difference of days is wholly taken away by Jesus Christ in the times of the New Testament no Christian is precisely bound to the observation thereof Howbeit in the mean while because we read that the first day of
should faint or despair Jesus Christ hath willed that all Believers in general and particular should in his alone Name with an unwearied entire Faith and that always without ceasing but especially in great Temptations and Adversities implore and earnestly entreat the continual Help and Grace of God and continually give him thanks for the Benefits and Mercies they have received by this means testifying and declaring that they ow unto God as the chief and prime Author their whole Happiness and that by his alone Aid and free Blessing or Benefit they are able to perform yea and really do perform all things whatsoever are necessary to be done or performed for the obtaining of it Whence arise two principal parts or kinds of Divine Worship Prayer strictly and properly so called or an earnest entreating of the Divine help for good things to be obtained or for the taking or turning away of things evill and giving of Thanks and solemn Praysing of the Name of God for Blessings and Mercies received 2. Both parts or kinds God every where commends unto us in his Word but especially Jesus Christ in the New Testament whilst in all places whether in publick or private as the case or occasion shall serve he commands both to be performed in Spirit and Truth And indeed as touching Prayer or invocation Jesus Christ hath not only commandded it in words but also hath commended it to us by his own example and also hath prescribed the manner and a certain form of performing the same according to which as an infallible and certain rule our petitions whether they be conceived or framed for our selves or others ought always to be conformed adding withal a promise that our Prayers if so be they be according to the Will of God and be accompanied also with a due disposition of us that pray both in respect of our inward and outward Man to wit with true Repentance for sins formerly committed firm Considence concerning the Grace of God purchased by Christ a sincere endeavour after Holiness and especially of brotherly Love also with serious Attention devout Submission and lastly with an unwearied Diligence and Constancy in Prayer shall most certainly be heard of God 3. This form of Prayer is called from the Author of it our Lord Jesus Christ the Lord's Prayer whereof there are three chief parts the Preface Narration and Conclusion although this be wholly wanting in Luke nor doth it necessarily of it self pertain to the substance or essence thereof 4. In the Preface we are taught whom we ought at all times to invocate or pray unto and with what heart and in what manner to wit our Heavenly Father or who is in Heaven that is unto whom we ought to speak both with an humble as also a Son-like Affection as one who is not only by nature most high and powerful or the best and greatest and now not dwelling as of old time in Moses his Tabernacle or in Solomons Temple between the Cherubims but dwelling gloriously only in the highest Heavens themselves the most true Seat and as it were Castle of Eternity and Immortality from whence all good things flow down unto us but as one also who shews himself merciful and kind unto all and is indeed always Fatherly affected towards all his Faithful or Believing ones as those whom he always graciously loves in Christ so that he will write down all them and them only for Sons and Heirs of his Heavenly Glory and Immortallity and therefore as one who both easily can and willingly will largely bestow all things upon us that are of a saving import in whom therefore we again likewise and that indeed as unanimously joyned or knit together in or by the bond of brotherly Love by the same Jesus Christ our only Patron or Advocate and Mediator both safely may and of right ought with greatest reverence and filial Affection to trust 5. The Narration containeth six Petitions of which the three former do immediately and properly respect the Glory of God and the three following do chiefly respect our profit and Salvation Although both the one and the other by mutual relation and certain consequence joyntly aim both at the same mark seeing that neither the Glory of God can be disjoyned from our Salvation and this again likewise ought wholly to be referred to that 6. In the first Petition then we are commanded to pray that the Name of God may be sanctified or hallowed that the Glory of the Divine Goodness Wisdom and Power especially as it is revealed in the Gospel might every where be rightly known and worthily celebrated or extoll'd and therefore that God would assist us and others with his help whereby both they and all other men being even provoked by our example and encouragement forsaking all Idols or profane Deities and Deasters or petty Gods may above all in Words Deeds Hymns Prayers Writings and that as it were with one Mouth praise and extol the only true God the Father of our Lord Jesus Christ ever and anon singing both with Heart and Voice Holy Holy Holy is the God and Father of our Lord Jesus Christ to him be Praise Honour and Blessing for ever and for ever Amen 7. The second Petition is that his Kingdom may come that is that he himself by a true and plentiful knowledg of the Religion of Christ which as yet at that time was small and sparing and as it were advancing or approaching afar off would more and more direct our hearts unto a solid sanctifying of his divine Name and that he would be pleased in a large and plentiful measure to bestow the same Grace upon very many others more besides to the end that they also might give up themselves to be ruled by him or freely submit themselves to his Laws and Commandments and that so both might daily more and more be made fit and meet for the Kingdom of Heaven hereafter to be most fully possest in a blessed immortality 8. The third is that the Will of God may be done in Earth as in Heaven that is that God would grant us and others that Grace that we might every one do his Will now heretofore expressed in his Commandments as readily and as chearfully as the holy Angels in Heaven are wont to performe it In the next place that those evils which God either suffereth or willeth and procureth to befall us we may bear them patiently and without any repining improve them unto our spiritual advantage or proficiency in Faith and Obedience And furthermore of our Salvation 9. The fourth is that he would give us this day our daily Bread That is that he would vouchsafe always to give us all things which are necessary for us to pass this life withal
because man who is now called and sufficiently prepared doth not resist God that calleth him nor set any Bar against the divine Grace which otherwise he might set against the same There is indeed another that is sufficient but yet withal ineffectual to wit which on man's part is without any saving effect and through the alone voluntary and vincible or avoidable fault of man becomes unfruitful or obtains not its wished and due event and end 4. The former which is accompanied with its saving effect or is already in its exercit act is sometimes called in Scripture Conversion Regeneration a Spiritual raising from the dead and a new Creation to wit because by it we are effectually turned from a corrupt course of living to live soberly justly and piously and are raised of God from a death of sin or a deadly custom of sinning unto a Spiritual life or Holy way of living Lastly being reformed according unto the similitude or likeness both of the doctrine and of the life of Christ we are as it were begotten again and so by repentance and faith are in him made new Creatures 5. Man therefore hath not saving Faith of or from himself nor is he born again or converted by the power of his own free will seeing in the State of sin he cannot so much as think much less will or do any good which is indeed savingly good such is in special manner Conversion and saving Faith of or from himself but it is necessary that he be regenerated and wholly renewed of God in Christ by the word of the Gospel and by the virtue of the Holy Spirit in conjunction therewith to wit in understanding affections will and all his powers and faculties that he may be able rightly to understand meditate on will and perform these things that are savingly good 6. We conclude therefore that the grace of God is the beginning progress and complement of all good so that not so much as a regenerate man himself can without this preceding or preventing exciting following and co-operating Grace think will or perform any thing that is savingly good much less resist any temptations that do draw and entice unto evil Insomuch that Faith Conversion and all good works and all pious saving actions which any one can think of are wholly to be ascribed to the Grace of God in Christ as their principal and primary cause 7. Yet may man despise and reject the Grace of God and resist the operation of it so that when he is called of God unto Faith and Obedience he may render himself unfit to believe and obey the divine Will and that by his own proper fault and that too true and vincible either through secure inadvertency or through blind prejudice or through inconsiderate zeal or through an inordinate love of the World or of himself or other irritating or provoking causes of that kind For such an irresistible Grace or force which as to its efficacy is neither more nor less than Creation not Generation properly so called nor raising from the dead and which doth effect the very act of Faith and Obedience in such manner that it being afforded or granted a Man cannot but believe and obey cannot certainly but altogether ineptly and unwisely be there made use of and applied where free Obedience is seriously commanded and that under the promise of an exceeding great reward in case it be performed and under the threatning of the forest punishment if it be neglected For in vain and without cause doth he command this Obedience and require it of another and promise to reward the Obedience who himself both ought and will work the very act of Obedience by such a force as cannot be resisted and ineptly against reason is he rewarded as one truly and really Obedient in whom this very Obedience is effected by such a kind of force of another's Lastly punishment especially eternal is unjustly and cruelly inflicted on him by whom this Obedience is not performed through the sole and alone defect of that irresistible Grace which is indeed necessary as one disobedient who really and indeed is not disobedient That we may not now say that it is every where in the Scriptures affirmed of some that they have resisted the Holy Ghost that they judged or rather made themselves unworthy of eternal Life that they made void the Counsel of God against themselves that they would not hear come obey that they have closed their ears and hardened their hearts c. And of others that they heard the Word readily and willingly that they obeyed the Truth and the Faith that they shewed themselves attentive and teachable that they attended unto the Truth of the Gospel that they received the Word with chearfulness and that they were therein more generous then those who rejected the same lastly that they obeyed the Truth or the Gospel from the Heart c. All which things certainly to attribute to those who either can no ways believe or obey or cannot but believe and obey when they are called is doubtless too inept or weak and plainly ridiculous 8. And though there be a very great disparity of Grace according indeed to the most free dispensation of the Divine Will yet doth the Holy Spirit bestow and confer so much Grace upon all Men both in general and in particular to whom the Work of Faith is ordinarily preached as is sufficient to beget Faith in them and to carry on their saving conversion gradually unto the end And therefore not only those who do actually believe and are converted but also those who do not actually believe and are not really converted have sufficient grace vouchsafed to them to believe and to be converted For whomsoever God doth call unto Faith and Salvation he calleth them seriously that is to say he doth not call them only in outward shew or only by his vocal Word to wit as therein his serious Precepts and Promises are held forth to those that are called in general but also with a sincere and every way unfeigned intention of saving them will of converting them So that he never intended any decree of absolute Reprobation or immerited or undeserved blinding or hardening to precede or pass before concerning them CHAP. XVIII Of the promises of God that are performed in this life to those that are already converted and are Believers that is of Election unto Glory of Adoption Justification Sanctification and of Obsignanation or Sealing 1. COncerning Men that are sinners but yet are already effectually called and converted by the Grace of God unto the Faith of Jesus Christ and who do by the help of the same Grace by true Faith order their life according to the Commandments of Jesus Christ God is pleased and useth to