given suddenly without means but to fail in Faith and the rest requisit to salvation after means afforded is sin sith men used not such diligence as they should the difference in measure of Gifts coms from the Giver but the different using from Man as the Lord gav one Servant fiv talents Mat 25. 15. another two another one but they imploied it diversly which was from themselfs and were regarded or rewarded accordingly Ob. If Man makes the difference in receiving or using Grace then God doth no more for the Elect then Reprobats nor hav Saints more caus to be thankful then the wicked but one may glory against othâ—rs that he did more then they al which Scripture â—onâ—emns Ergo it proceds from God Sol. If it be granted which is not so that God doth no more in the Grace of Vocation for the Elect then Reprobats yet in Predestination hâ—doth incomparably more becaus foreknowing the different success of his Caling and ends of the Caled he decreed to confirm it unto som which would be saving to them and leav the rest to that which would not be saving through their disobedience when it was in his power to alter it So in the preparation and execution of his gracious Caling his election and lov to them appeers singular who hav infinit caus of gratitud abov Reprobats â—et hav they reason to thank God for preparing that Caling wherby they might be saved so wel as others being to blame their own refusal only Nor was God bound to alter their Caling as seing the event would prov evil by their own fauâ—t for then none had perished Here is much inequality in Lov and favour but stil a liberty left of Mans Wil under Grace that of two equaly caled one may obey and not another or unequaly obey when both being often Caled one obeis sooner then the other For ther is infinit variety in most yet God indifferent to al and damns none but by their own default Touching thankfulnes Grace is not therfore Grace becaus given to one and denied to another but becaus 't is given to the unworthy for it were not lesss but greater if extended to al so that my thanks are du to God becaus he had mercy on me unworthy not becaus he shews more mercy to me then others Nor are my thanks the less becaus many mo partake with me in the benefits but should rather be greater if millions mo were partakers then be Salvianus saith men ow a general debt for Christs passion and al Mankind sans exception bound therto yet none ows the less becaus others ow the like For though the debt be general yet 't is special too and every particular equaly ingaged sith as Christ suffered for al so he did for ech and bestowed himself on al as he did on every one wholy for al and wholy for ech individual In which regard as al ow themselfs wholy to him for it so doth every one wholy sav that ech ows more then al Mankind becaus he reaps so much benefit as al Men. This is a good rule but beware of the Pharisees comparativ form of thanks too rife now adais Lord I thank thee I am not as other Men. Indeed as som put the Case of Mankind like a cru of Rebels of whom the King pardons such as he lists and executs the rest thos pardoned ow more thanks But the Scripture states it thus God mercifully proclaims a general Gospel pardon to al Rebels on condition that he which submits and yeelds his Sword taking a Ticket of his pardon shal go safe but such as refuse or stand out shal be destroied Such as submit magnify his Mercy and griev for their Felows obstinacy justifying the execution doon on them Thos that in the first way amplify Gods Grace for sparing som simply prejudice his Truth proclaimed to al But such as advance his Grace for sparing al on fair facil feasible conditions exhibited in the Gospel set his Favor forth Mercy and Truth much more It may more literaly be laid thus If a King having al his Subjects in his power and pleasure to destroy for Rebellion shal publicly proclaim pardon to al that wil submit to his Son on such conditions as they shal be able by his gracious assistance and acceptance to perform knowing that som wil tractably obey but the rest persist obstinat or obdurat in their Crimes he then is bound by promiss or Covenant to pardon the penitent but resolvs to punish the rest according to their deserts Here both his Mercy and Justice is equaly or eminently extended to al without respect of persons but the difference consists in the new obedience of one sort and old obstinacy of the other yet doth not the Caus depend on the effect as som fondly object or cavil but the Monarch according to his merciful Proclamation freely pardons the penitent and justly destrois the impenitent As to glorying that one doth more then another Let him that glorieth glory in the Lord or not glory for Gods Gifts are duple 1. Immediat from himself soly as Toungs Miracles Prophecying of which Paul speaks What hast thou which thou hast not received and if thou hast received why boastest thou 2. Mediat which proced from Gods Grace and Mans Wil jointly as Faith Repentance Obedience being both Gods gifts wrought by Grace therfore no glorying but in the Lord as S. Paul saith and duties owing by us upon peril of 1 Cor. 15. 10. Phil. 4. 13. 1 Cor. 9. 16. salvation which proced from the Wil helped by Grace and in that regard no glorying as S. Paul saith though I preach the Gospel I hav not to glory for necessity is laid on me and wo is me if I doo not So wo to al which beleev not in Christ To receiv as a Gift not only excluds glory but includs duty for in doing al which is commanded we doo but our duty being unprofitable servants Christ saith doth the Master thank his servant Luk. 17. 9. becaus he did what was bid I trow not Yet we may glory with S. Paul in the testimony of a good conscience as Samuel 2 Cor. 1. 12. 1 Sam. 12. 13 Neh. 5. 15. cald witnes of his integrity and Nehemiah recorded his own sincerity Howbeit whatever our natural parts be or labor and industry beyond others or how prosperously soever it succeds who is so void of piety as not to ascribe it to the fountain of al good God builds the hous more then al Laborers keeps the City abov al Warders givs more increas then al Planters or Waterers yet Builders Warders Planters Waterers hav al subordinat Offices which being neglected the Hous is unbuilded City unguarded and Plant unmanured Becaus God doth most in converting and Man nothing in comparison but al by him the Saints may rejoyce and say not unto us Lord not to us but to thy name giv the glory Yet not unto us implies somthing to be doon by us
we hav no power to doc good or pleas God without his grace preventing us that we may hav a good wil and working when we hav that wil. Article 11. We are accompted righteous before God only for the merit of our Lord and Saviour Jesus Christ by Faith not for our own works or deservings which is a most wholsom doctrin very ful of comfort Article 12. Albeit works which are fruits of Faith and follow justification cannot put away our sins and endure the severity of Gods judgement yet are they pleasing and acceptable to God in Christ and doo spring necessarily from a tru lifely Faith insomuch that by them a lifely Faith may be so evidently known as a Tree discerned by the fruit Article 13. Works doon before the Grace of Christ and justification of his Spirit are not pleasant to God for as much as they spring not from Faith in Jesus Christ nor doo they make men meet to receiv Grace or as School-writers say deserv Grace of congruity yea rather becaus they are not doon as God hath willed and commanded to be doon we doubt not but they hav the nature of sin Article 14. Voluntary works over and abov Gods Commandements caled works of supererogation cannot be taught without arrogance and impiety for by them men declare they doo not only render to God so much as they are bound to doo for themselfs but doo more for his sake then of duty is required which shal transcend to sav others wheras Christ saith plainly When yee hav doon al which is commanded say we be unprofitable servants Article 15. Christ in truth of our Nature is made like to us in al things except only sin from which he was cleerly void both in Life and Spirit he is the Lamb without spot who by sacrifice of himself once made took away the sins of the World and no sin as saint John saith was in him but we although baptised and born again yet offend in many things and if we say we hav no sin we deceiv our selfs and no truth remains in us Article 16. Not every deadly sin willingly committed after Baptism is sin against the holy Ghost and unpardonable wherfore the grant of Repentance may not be denied to such as fal into Sin after Bâ—ptism After we hav received the holy Ghost we may depart from Grace given and fal into sin and by Gods grace we may rise again and â—mend our lifes therfore they are to be condemned which say they can sin no more so long as they liv here being once justified or deny place of forgivnes to such as truly repent Article 17. Predestination to life is Gods everlasting purpos wherby before the worlds foundation he constantly decreed by his Counsil secret to us to deliver from curs and damnation thos whom he hath chosen in Christ out of mankind and to bring them by Christ to everlasting Salvation as vessels made to honor Therfore they which are induâ—d with so excellent a benefit be caled according to Gods purpos by his Spirit working in du season they through Grace obey the caling are justified freely made sons of God by Adoption like the Image of his only begotten Son Jesus Christ walk Religiously in good works and at length by Gods mercy attain everlasting felicity as the godly consideration of Predestination and Election in Christ is ful of sweet pleasant unspeakable comfort to godly persons and such as feel the working of Christs Spirit mortifying the works of the flesh and their earthly members and drawing up their minds to high Heavenly things aswel becaus it doth greatly establish and confirm their faith of eternal Salvation to be enjoied by Christ as bicaus it fervently kindles their lov toward God so for curious carnal persons lacking his Spirit to hav the Sentence of Gods Predestination continualy before their eys is a most dangerous downfal wherby the Devil thrusts them into desperation or rechlesnes of most unclean living no less perilous then despair Farthermore we must receiv Gods promises as they be generaly set forth in holy Scripture and that wil of God is to be folowed in our doings which is expresly declared to us in his word Article 18. They are also to be had accursed who presum that every man shal be saved by the Law or Sect which he professeth so that he be devour and diligent to frame his life according to that Law and Light of Nature for holy Scripture sets out unto us only the name of Jesus Christ wherby we must be saved Article 19. Christs visible Church is a congregation of faithful men in which Gods Word is purely preached and Sacraments duly administred according to Christs Ordinance in al things of necessity râ—qu sit to the same As the Church of Jâ—â—usalem Alexandria and Antioch hav erred so hath that of Rome not only in their living and matter of Ceremonies but also in many matters of Faith Article 20. The Church hath power to decree Rites or Ceremonies and authority in controversies of Faith yet is it not lawful for the Church to ordain any thing contrary to Gods Word nor may it so expound any place of Scripture that it be repugnant to another wherfore tho the Church be a witnes and Keeper of holy writ yet as it may not decree any thing against the same so ought it not to enforce any thing besid it as an Article to be beleeved for necessity of Salvation Article 21. General Councils may not be gathered without command and wil of Princes when they are gathered being but an Assembly of men and al not guided by the Spirit and Word of God they may er and som times hav erred in matters pertaining to God Wherfore things ordained by them as necessary to Salvation hav neither strength nor authority unles it may be declared that they are taken out of holy Scripture Article 22. The Romish Doctrins touching Purgatory Pardons Worshipping both Images and Reliques and Invocation of Saints is a fond thing vainly invented and grounded on no warranty of Scripture but rather repugnant to Gods word Article 23. It is not lawfull for any man to undertake the office of public Preaching or ministring the Sacraments before he be lawfully caled and sent to execut the same such we ought to judg lawfully caled and sent which be chosen or caled to this work by men that hav public authority given them in the Congregation to cal and send ministers or laborers into the Lord's Vineyard Article 24. 'T is flatly repugnant to Gods word and primitiv Churches practis to hav public Praier or Sacraments ministred in a toung not understood of the People Article 25. Sacraments ordained by Christ be not only baâ—ges or tokens of Christian mens profession but rather sure witnesses and effectual signs of Grace and Gods good will toward us by which he works invisibly in us and not only quicken but also strengthen and confirm our faith in him There be two Sacraments ordained by
perswation be rooted or rivited that both salvation and damnation depends on absolut Decree Ministers may be fit instruments for Politic States to deter People from enormous Offenses but can do no spiritual good nor draw one Soul to God 'T is said the Defenders of this Doctrin are pure pious Men which open no gap to loos life but others pervert the truth to their own damnation So the Epicures in defens of their dogmat that the cheif Good consisted in carnal pleasure said most of their Sects were honest Men but Tully tels them that this proceds rather from their courteous disposition then curiosity of Opinion therfore the force of honesty prevailed more with them then the folly of pleasure which they pleaded for Another Apology is made That though they teach absolut Election and Reprobation yet design not who is elected or rejected but exhort Men to work out their salvation and get assurance of it by good works wherby they excite or encourage not stifle or curb holy honest duties Indeed they doo so But the ignorance of a Mans particular state alters not the case for if I know the Decree is absolut both wais why should I be sollicitous of either sith it can doo no good nor hurt nor can this knowledg at best be infallible in this vally of frailty but is obscured with many clouds of incertity in the point of undoubted perseverance 5. 'T is a Doctrin ful of despair both to them that stand and 5 Reason thos that fal to Men out of tentation and in it But the Gospel of glad tidings is a sweet store-hous of comfort in our worst condition under al changes as S. Paul saith Thes things Rom. 15. 4. are writ that by patience and comfort of the Scriptures we might hav hope Now absolut Reprobation procures tentation for sith ther be many mo Reprobats then Elect the Devil can easily perswade one he is one of the most rather then fewest or at least that al his labor is lost sith the Decree is irrefragable and irrevocable Bucer saith To doubt whether we be predestinat or no is the head of every tentation for he that doubts cannot confide he is caled or justified So every Man must presume he is elected To what end then is S. Pauls exhortation Work out your salvation with fear and trembling 't is a Gorgons head to affright or amaze the Tempteds fancy that the strongest arguments of consolation applied with the best art cannot avail Gods lov to Mankind Christs death for al the caling of sinners without exception of persons and al other motivs are easily eluded by this Opinion Suppose a Minister and tempted Soul talking thus Tempted Wo is me I am a cast away utterly rejected from A Dialog Grace and Glory Minister Be not danted poor afflicted Soul God hath not cast thee off he hates nothing which he hath made but lovs al Men and thee among the rest Temp. God hates none as his Creatures but many as sinners and lovs al Men with a general lov affording his outward temporal blessings only but not his special lov of eternal life which he shews to a very few his chosen ones wherof I am none Min. Yes he lovs al so as to desire their eternal good who would hav al to be saved and none to perish nor thee in particular Temp. Al is taken for al sorts or calings of Men high low rich poor bound free som of al which shal be saved but not al Individuals of thos ranks nor me in particular or if he wils in his Word to sav al yet by his secreâ— Wil he decrees millions to be damned wherof I am one Min. Nay but Christ cam to seek and sav what was lost and is a propitiation for the sins of the whol World Ergo for thy sins to sav thee Temp. The word World implies a World of Elect wherof I am none not al Mankind yet if he died for al it was only dignitate pretii by the worth of his ransom not voluntate propositi by the intention of his redemption that al should be saved Min. God made a universal Covenant with Man in the Mediators blood intending it to be shed for al and promises to sav every one that beleevs excluding none except they refuse Temp. God purposed his Son should dy for al profering and promising remission of â—ins to every one but on condition if they wil repent and beleev which he decrees that far the greatest part shal not doo Min. God means truly that al who are caled shal repent and beleev that they may be saved being caled by the preaching of the Word to knowledg of the Truth Temp. God hath a duple Cal an outer by the Word preached in Mens ears an inward by irresistible working of his Spirit in the heart which he vouchsaâ—s to a few secret ones only wherof I am none Thus no sound solace can accru by this Tenet The sole solid grounds of comfort to a dejected Soul are Gods lov to Mankind Christs death for al and the new Covenant of Grace which three he that applies wisely may easily releas or reliev the Tempted But such as hold absolut Reprobation â—oc Com. p. 526 cannot doo it Melancthon saith The universal promiss of Grace and Salvation is a Christians sole Bulwark in this combat of tentation let us not therfore leav Christ and seek for an Election out of the Word Again As 't is needful to know that the promiss of Salvation is free so 't is necessary to take notice that 't is universal against som dangerous doctrins of Predestination This he thought to be the only tru Balsam to cure a wounded Soul for thes three Gods Lov Christs Death the universal Promiss are directly contradictory to the tentation which cannot stand with an absolut antecedent Wil Intention or Decree to cast off the greatest part of Maâ—kind of meer free pleasure as if it were his sport or delight what ever quirks or quiddities are vented or invented to sully or shadow it If two contradictories cannot be tru he that proveth the truth of one disproveth the untruth of the other as he that confirms this Proposition God wil hav al to be saved beleev repent and be redeemed to be tru makes it â—leer to every understanding that the contradictory God wil hav most Men to be absolutly and inevitably damned is flatly fals and so raiseth or relieveth a tempted Soul from distress For demonstrat to a Man who fears himself to be an absolut Reprobat that ther is no such but every one that repents and beleevs shal be saved therfore his fear is fancy and doubt a dream then you driv out one nail with another and expel the terrible tentation This is the pure Nepenthe of a sick sorowful Soul and Alexanders sword to dissolv the Gordian knot Now the maintainers of absolut Reprobation cannot use it against the Replies of the tempted becaus ther is a plain
Aio Negas Nego a property of self-secking turn-coat Parasits becoms no tru Scholar nor ever harbored in my candid Dov like habitation the worth of Mutâ—â—m aâ—â—ilium your work wil shine the better and brighter by this foil or at least spread farther Opposita juxta se posita magis melius elucescunt and my Book haply wil be more esteemed becaus it brings such dainty exotic fruits and excellent flowers from your ful furnishd Eden When Sir Francis Bacon Viscount St. Alban intended to divulge his Instauratio Magna to new model al liberal literature he sent a MS. copy to crav Sir Thomas Budleis accurat judgment on it who after perusal highly commended as indeed it deserved both stile stuf and structure but told him the world would never want new Devisers and old Readers like Carriers horses could not leav their beaten Road being more addicted to antiquity then novity the application is obvious and superfluous Of later ages many Mr. withers and others men hav translated Davids Psalms into English meters seeking a priviledg to print them with our Bibles instead of thos allowed by Queen Elizabeth but could never obtein so base a Monopoly savoring more of filthy lucre then Scholastic ingenuity King James compiled a Translation but neither he nor his Son caused it to be inserted in the Bible sith new things seldom excel the old I wish you would revise or examin my excerptions not exceptions as Aliens and not your own to see what faults you can find in the Positions so wel as misprisions that fitting retractations may be made by your self or me or both in future Editions or new Additions for al men are too partial and obnoxious to errors To recapitulat the points that I dissent in are 1. That mans Summary Soul is an immortal substance first inspired by God into Adam and ever after produced successivly one from another though most Divines differ from us both by virtu of the general benediction to Increas and Multiply in their kinds but not life or breath only which as an accidental quality or effect of the Soul vanisheth ceaseth and perisheth with the Body That after separation from the Body by Death it subsists in Heaven or Hel for ever whereas al Essential parts els extinguish with their Bodies 2. That Church government belongs to the Clergy or Ecclesiastic Hierarchy being a Body distinct but subordinat from the Civil State 3. That the real kingdom of Heaven Gods high Throne wher Christ sits at his Fathers right hand in glory shal be the Elect Saints eternal Mansion wher they shal enjoy the beatific Vision or blessed presence of the sacro sanct Trinity face to face eviternaly 4. That Christ shal reign or remain in this Kingdom of Glory for ever resigning the Kingdom of Grace or Government of the Church to his Father that God may be al in al but not in any new finit World on Earth sith after the general Judgment al shal be infinity Your other Tenets touchig Gods Kingdom in Israel by contract or Covenant that Hel Hâ—lfire Torments Tormentors Satan Devil Accuser Dâ—sticier and such like are meant Metaphoricaly which al Divines take realy for the Vally of Hinnon caled Gehenna Bâ—imstome Lake of Sodom and Gomorrha the Churches Enimies or temporal Foes but no real Fiends which fel by pride that Christ never dispossessed any Men of Devils but only hâ—aled their bodily diseases or violent maladâ—es that ther is no Demonology Sorcery Witchery or Witches yet such justly deserv death for their fals opinion and wiâ—ked intention to doo mischief if they could which is hard Justice that suprem Soveraigns in al Stats whether legal Successors by long lineal Ancestry or late Conquerors and Intruders by power or policy are to sway al matters of Religion by their decrees dictats or directions both in defining the Canon of Scripture and al Articles of Faith wherto People must simply submit or implicitly obey whatever the civil Magistrat shal impose or innovat in Doctrin or Dâ—sciplin which is contrary to what they are taught that in such cases of Conscience they must rather obey God then Men. This the stubborn English wil scars subscribe whos contumacy was such against our last King that they rooted out him and his posterity upon pretext of Tyranny wherwith the mutinous male-contented multitud usualy brand or blast al their Roial Rulers Indeed Men ought with the noble Bereans to sift or serch whether thes things be so or no els al Common-wealths shal be stil Subject to put on new Masques or Visors of Religion at their Princes pleasures as Camaeleons change colors wheras Catholic constancy even with loss of life was ever esteemed the best blessed seed to sow Christian soil either under Pagans or Papists as our Marian Massacres make manifest but versatil wits like Weather-cocks can turn every way or with every wind to serv turns as Proteus is fained to vary Nunc violentus Aper nunc quem tetigisse timeres Anguis erit Now a fierce Bore fearful to see Next Snake horrid to touch hee 'l be Al the premised Positions with som other suspected Novities I touch not nor trench upon but commend them to the Readers free judgment If you wil deign to accept thes bold addresses or advertisments from an old Dotard who intends them fairly sans scandal or scurrility in good part you shal shew a laâ—dable disposition and liberal education according to the tru intention as they are tendered for the public behoof or benefit of the literary Republic if not I hav discharged my duty Docte tuum Nomen colo magnopereque recordo Si modo veridicus vis humilisque fore Noli Animam violare tuam nec tollere nostram Quam simul Authorum comprebat omne genus Nec tunicam spoliato tuam renuendo Ministros Jure suo Gregibus posse praeesse suis Nec Christo Sanct is Terrestria pradia finge Qui modo celsa Dei Coelica regna tenent Nec Tropice reputa Reprobos descendere ad Orcum Nec Coelum Electis detrahe post obitum Parce mihi mea si Theoremata redderâ— certo Justis vindiciis sospita ab omne malo Audeo non verbis contendere viribus impar Artibus Ingenio Literulisque bonis Unius haud oculus licet integer omnâ—â— cernit Multa scienda sapis tu resipisce tamen Learnd Sir your Name I lov and weigh greatly If you 'l embrace truth and humility Doo not your own Soul wrong nor ours take away Which Authors of al sorts maintaind alway Nor doo your Coat desile right to deny That Pastors hav power their Flocks to rectify To Christ and Saints fain not Earthly mansions Who now posless Gods Heav'nly habitations Nor deem the Damnd go t' Hel Tropicaly Nor Heaven after Death to th' Elect deny Spare m' if I to guard thes Theses contend And by just means from al il to defend I dare not striv in words being short in