to be the only means by which we may and ought to be saved appears in the 9. and 10. verses If thou shalt confess with thy mouth the Lord Jesus and believe with thy heart that God raised him up from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the tongue confession is made unto salvation 2. That by the word which works this faith he understands the outward word appears by the whol contexture of the Chapter for he saith 1. This is that word of faith which we Preach verse 8. 2. That word which cannot be heard unless it be preached not internally by God but externally by men sent out to that purpose verse 14 15. 3. That word which is heard with the ears of the body and 4. may be disobeyed verse 16 18. As the working of faith is attributed to the ministery of the word so is the working of Regeneration too Jam. 1. 18 19. Of his own will begat he us with the word of truth wherefore let every man be swift to hear To this adde 1 Pet. 1. 23 24 25. Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever and this is the word which by the Gospel is preached unto you Hereupon St. Paul tell 's the Corinthians not only that he was a Minâ—ster of God by whom they did believe but tells them also that He was their Father for in Christ Jesus He had begotten them through the Gospel 1 Cor. 4. 14 15. Mr. Knowlittle The Apostle saith 1 Cor. 3. 6. I have planted and Apollo watered but God gave the increase Mr. Take o'trust So the Apostle saith 1 Cor. 15. 38. God giveth to every seed his own body as it hath pleased him but still it is in the ordinary way of husbandry and therefore the Sower goes out to sow his seed and so the King himself is served by the field Eccles 5. 9. But the sluggard who will not plow by reason of the cold He shall beg in harvest and have nothing Prov. 20. 4. In these natural things we see God doth not bring forth fruit by any peculiar divine action distinct from that of planting and watering but by preserving that force and vigour once put into the earth and water wherein and whereby such plantation and watering is made he concurs to make the labour of the husband man succesful and so gives the increase Psal 65. 9 10 11 12. Thou visitest the earth and waterest it thou greatly inrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it Thou waterest the ridges thereof abundantly thou setlest the furrows thereof thou makest it soft with showers thou blessest the springing thereof Thou crownest the year with thy goodness and thy paths drop fatness So 't is here in a spiritual sense ye are Gods husbandry of Gods tillage 1 Cor. 3. 9. and he hath instituted a ministery to bring you unto fruitfulness I have planted laying the foundation or first principles of Christian faith among you of Heathens making you believers Apollo watered he baptized you and promoted that faith to some further growth in you But yet there is no great matter imputable to him or me that you should make a schisme upon this account as if either of us were the author of your faith but it is God alone who gave us our abilitie See 2 Cor. 4. 6. 1 Cor. 4. 7. 2 Cor. 3. 4 5 6. and put all the force and efficacie into those sacred Ordinances which we administer and so gave the increase Thus I say God gives the increase not by any peculiar special action distinct from that Plantation watering of Paul and Apollo but by continuing to prosper that vigour and efficacie which he was pleased to put into that Ministery Hence the Apostle saith Verse 9. We are labourers together with God and Verse 5. Ministers by whom ye beleeved To this purpose the Apostle is a Chosen Vessel to bear the Gospel to the Gentiles Act. 9. 15. and his Commission is To open their eyes and to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. and he doth so well mannage and execute this Commission that he is confident to say I have whereof I may glory through Iesus Christ in those things which pertain to God Rom. 15. 17. Mr. Know-little There is a promise Isai 30. 21. Thine eares shall heare a word behinde thee saying This is the way c. Mr. Takeo'trust 1. That promise is made to such as are already converted * and signifies no more than what is more clearly exprest 'T is observed that the holy spirit not in his miraculous gifts only is most frequently said to be given to men after their conversion Luke 11. 13. Acts 5. 32. c. 19. 2. c. Isa 59. 21. 2. If the word there promised be a thing distinct from the word of the ministery then I ask whether it be an intelligible word or not If not then 't is no fit mean to work upon a reasonable soul and bring it to perform to God a reasonable service as ours ought to be Rom. 12. 2. If it be an intelligible word then either it hath the same sense with the word written and preached or a different sense from it If it be of the same sense with the word written preached then 't is to no purpose frustra fit per plura quod fieri potest per pauciora entia non sunt multiplicanda sine necessitate 't is frivolous to multiplie means without cause If this word be of a different sense from the word written or preached then this to the dishonour of the word will argue the insufficiencie of it to make us wise unto salvation and the man of God perfect thoroughly furnished unto every good work and this will lay an imputation not only upon the veracity and truth of God but also upon his wisdome and goodness for commending and injoyning the use of his written word to us for an end and purpose to which it is unsufficient But that we may understand the Prophets meaning consider that we are commanded to walk before God Gen. 17. 1. according to which expression we are to think God alwayes at our heels as we say observing our steps and consonantly to that metaphorical expression if we step aside what means soever his providence useth to set us right and direct our goings in his paths 't is as if we heard a voice behinde us Not that God would exempt us from following the direction of the ministery no for the promise is thus expressed in the former verse Thine eyes shall see thy Teachers see Deut. 17. 9 11. and that we may not think it lawful to run on in errour till the Enthusiastical charm recals us remember t is our duty to seek the law at the
in Christ reconciling the world unto himselfe Isa 53. 6. He laid upon him the iniquity of us all And Christ died for all for every man for the world for the whole world for the unjust and disobedient finally such 1 Pet. 3. 18 with the 20. for the ungodly for sinners for his enemies as was said above 2. Also for as many as died in Adam Rom. 5. 12 18. 1 Cor. 15. 22. As by the offence of one man c. 2 Cor. 5. 14. 3. For as many as are bound to believe in him as was declared above 4. For as many as are bound to adore and serve him 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God in your c. 2 Cor. 5. 14 15. with Rom. 14. 9. We thus judge that if one died for all then were all dead and that he died for all that he might be Lord of all that they which live should not henceforth live unto themselves but unto him which died for them See Eph. 1. 12. 5. For as many as we are bound to pray for in Christs name 1 Tim. 2. 1 5 6. I exhort that supplications be made for all men For there is one Mediator who gave himselfe a ransome for all 6. For such as crucifie him a fresh to themselves Hebr. 6. 4 5 6. c. 10. 29. For such as deny him and finally do perish 2 Pet. 2. 1. See Rom. 14. 15. 1 Cor. 8. 11. II. They do utterly deny that the immediate fruit of the death of Christ is the actual pardon of sins or which is the same in effect that sins are pardoned unto sinners before they do actually believe in Christ The Reason Rom. 10. 10. For with the heart man believeth unto righteousness See Gal. 3. 22. Heb. 11. 6. But without faith it is impossible to please God Marke 16. 16. He that believeth not shall be damned Iohn 3. 18 36. He is condemnâ—d already the wrath of God abideth on him See proofes for the affirm III. They do utterly deny that Reprobates as some call them for whom Christ died not if there were any such are bound notwithstanding to believe in him and to believe that they are elected unto glory and that therefore those that believe not shall be condemned justly yea shall therefore be punished with more grievous torments by Almighty God The Reason 1. Iob 13. 7. Will ye speak wickedly for God And talk deceitfully for him Ier. 10. 1â— He is the God of truth Tit. 1. 2. Heb. 6. 18. that cannot lye All his Commandements are truth righteousness and faithfulnesse Psal 119. 86 151 172. And Rom. 15. 8. Christ was a Minister for the truth of God and no lie is of the truth 1 Iohn 2. 21. 2. If we meet with false Prophets and dissemblers for all their fair speeches he bid us Believe them not Ier. 12. 6. Mat. 24. 23. Prov. 26. 25. 3. He denounceth grievous judgments against such Prophets as go about to induce the people to trust in a lye Ier. 28. 25. chap. 29. 31. 4. It is a sore judgement inflicted only upon the obstinate and refractory and therefore certainly no duty of them that are not such to be given up to such Errours 2 Thess 2. 10 11 12. Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion that they should believe a lye that they all might be damned who believed not the truth but had pleasure in unrighteousness So that the God of truth and righteousness doth not binde men as a part of their duty to believe falshood much less punish them with more grievous torments for not believing it 5. Iob 8. 3. Doeth God pervert judgement or doth the Almighty pervert justice Ioâ— 34. 10 12. Yea surely God will not doe wickedly neither will the Almighty pervert judgement and ver 23. He will not lay upon man more then is right that he should enter into judgment with God The state of the Controversie touching the Universality of Christs death Whether Christ Jesus out of a serious and gratious purpose and decree of God the Father suffered that most bitter and shameful death that he might bring into favour with God onely some few and those formerly and in particular chosen to eternal life by an absolute decree or that he might merit and obtain reconciliation with God for all and every sinner without difference by doing and suffering those things which divine justice by sin offended did require to be done and suffered before he would enter a new gracious Covenant with sinners and open the door of salvation to them The decision is conteined in the former Assertions and Negations The Third and Fourth Articles Controverted which are touching the grace of God in the Conversion of Man What the Remonstrants hold I. THey hold that a man hath not saving faith of himselfe nor from the power of his own free will seeing while he is in the state of sin he cannot of himselfe nor by himselfe think or will or do any saving good in which kinde faith in Christ is eminent but must needs by God in Christ through the power of the Holy Ghost be regenerated and renewed in his minde affections will and all his powers that he may aright understand will and meditate and do that which is savingly good Proofs out of Holy Scripture Not faith or any saving good of himself c. Ephes 5. 8. Ye were sometimes darkness Rom. 7. 5. When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death Rom. 11. 32. God hath concluded all in unbelief Ephes 2. 8. For by grace are ye saved through faith and that not of your selves it is the gift of God Phil. 1. 8 9. To you it is given to believe 1 Cor. 12. 3. None can say that Jesus is the Lord but by the Holy Ghost who is therefore called the spirit of faith 2 Cor. 4. 13. 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiencie is of God Rom. 5. 6. For when we were yet without strength in due time Christ died for the ungodly Iohn 15. 5. Without me ye can do nothing Iohn 6. 44 45 65. No man can come to me except the Father draw him Every man therefore that hath heard and hath learned of the Father cometh unto me Must needs be regenerated c. John 3. 6. That which is born of the flesh is flesh and this I say brethren that flesh and blood cannot inherit the Kingdome of God 1 Cor. 15. Iohn 3. 3 5. Except a man be born of water and of the spirit he cannot enter into the Kingdom of God 1 Cor. 6. 11. But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the spirit of our God Tit. 3. 4 5 6. Not
judgement was governed by his passions of love and hatred these by his lust And for his bitter Speeches Bucer gave him the title of a Fratricide Reverend Mr. Beza confesseth also of himself that per quindecim annorum Spacium quo alios docuit justitiae viam nec sobrium se factum nec liberalem nec veracem sed haerere in luto That for the space of fifteen years together wherein he taught others the way of righteousnesse himself trod neither in the way of truth nor bounty nor sobriety but stuck fast in the mire of sin Men that have had triall of the powerful workings of sin and grace and been brought upon their knees like the great Apostle with a bitter complaint O me miserum O wretched man that I am These are your None-such Divines which methinks our Saviour gave an intimation of in that passage to Peter Luke 22. 32. tu aliquando conversus confirma fratres tuos Mr. Narrowgrace He attributeth so much to the Ministery of the Gospel that he seems to be superstitiously addicted to it and turnes it into an Idol Whereas we know of it self it is but a dead letter and therefore Maccovius handling that question Whether the word God may be savingly heard before regeneration concludes negatively and to avoide his Adversaries argument he affirmes that that hearing of the word which produceth faith doth presuppoose regeneration To this agrees the opinion of some Divines who think that Regeneration is effected after another manner then faith is To which purpose Johannes Rysius in his Confession saith thus Fides Dei gratiâ per verbum concipitur Regeneratio vero a Deo per Christum sine ullius rei Creatae interventu proficiscitur Faith is conceived by the grace of God through the word but Regeneration pro-ceeds from God through Christ without the intervention of any created thing whatsoever Mr. Take o' trust I conceive Sir when we see the ministery so much ecclipsed and undervalued as it is if there were nothing else in it Christian Policy should teach us not to vent such doctrines as are apt to bring more contempt upon it But the Holy Ghost hath set it at a higher rate by cloathing it with titles of a greater reputation He calls it the word of grace the word of faith the word of life the Joh. 6. 63. Heb. 4. 12. 1 Cor. 14. 24 25. word of reconciliation the ministration of the Spirit the word that is able to save the soul the power of God unto Salvation the word of God that effectually worketh in them that beleeve Mr. Know-little I conceive the Ministery of the word hath these excellent titles bestowed upon it in regard it is the instrument by and through which God doth infuse into the understanding and heart his special grace or rather that regenerating virtue which alone doth powerfully effect the work of regeneration so that the outward word as an instrument conferreth nothing at all to that effect but is onely as the tunnell whereby water is poured into a vessel and yet that water receives no tincture at all from the nature or quality of the said tunnell Mr. Takeo'trust I have seen this alledged But they say we should consider that the nature and propertie of the word is to be intelligible in expression and to carry such a sense as is apt to move the party to whom it is addressed by working upon his understanding and inciting his heart to love or hatred hope or fear and this is the true efficacy the word is indowed with But if the word contributes no more to our conversion or regeneration than the tunnell that only conveighs the liquor to the filling of the vessel then it matters not whether the word be intelligible yea or no for that regenerating virtue being a distinct power infused besides it the word doth not work as a verbal id est a rational instrument but onely concurr's as an instrument destitute of sense and reason And therefore as it matters not what mettall the tunnell be made of whether wood or brasse or tinn So had the word no other kinde of instrumentalitie than that hath it were all one whether the language were barbarous non-sense as is usuall amongst some Sectaries or significant And to what end then did God confer the gift of tongues upon his Apostles and they take such care to condescend and apply themselves to the capacitie and apprehension of their hearers Besides if the word hath no more to do in this work than is pretended why should it consist of precepts and those establish't with promises and threatnings For a precept so establish'd especially doth prescribe the thing under command as a duty and concurr's unto that duty as the reason moving and obliging a man to performe it But if that special grace or regenerating vertue so infused doth alone effect a mans regeneration taking nothing at all from the word how can that effect be said to be the performance of his duty and an act of obedience to the command of the word Mr. Knowlittle 'T is a question whether there be any precepts properly so called under the new Covenant yea nor no Some absolutely denie it But we confess it and they may be said to concur to our conversion and believing per modum signi as a sign or object representing what God by his free grace is said to effect and work in us Indeed they declare what man ought to do but they serve rather to discover and convince his weakness than promote his duty Mr. Takeo'trust This doctrin doth cancel the very formal reason force of all the Commands of Christ and makes the word of God intended for an instrument of mans conversion to serve only for an object and meer doctrin for his faith and repentance to converse with for they are not to be wrought it seems by this means but immediately effected and wrought of Almighty God in the heart by a special action and operation and consequently all the exhortations and precepts as such all the promises and threatnings complaints and obtestations wherewith the word of God aboundeth to be nothing else but empty signs and busie trifles if not a ludicrous stage-play conducing nothing to that effect which they pretend to be designed for But that faith and regeneration which flowes from it are both wrought in a rational way by the outward ministery of the word moving and inciting the understanding and heart of man will evidently appear to be the doctrin of Christ and his Apostles 1. For faith take that expression in our Saviours prayer John 17. 17 20. Sanctifie them through thy truth thy word is truth Neither pray I for these Apostles alone but for them also which shall believe on me through their word See Joh. 20. 31. 1 John 5. 13. And Rom. 10. 17. Therefore faith commeth by hearing and hearing by the word of God 1. That he understands faith working by love which the Gospel determines
19 20 21. It pleased the father by him to reconcile all things to himself Tit. 3. 4. After that the kindness and pity of God our Saviour towards man appeared Iohn 12. 47. For I came not to judge the world but to save the world Iohn 15. 13. Greater love hath no man then this that a man lay down his life for his friend Rev. 1. 5. He loved us and washed us from our sins in his own blood 2 Cor. 5. 14 15. The love of Christ Constraineth us c. II. They hold that Christ by the merit of his death hath so far forth reconciled God the Father to all mankinde that the Father by reason of his Sons merit both could and would and did enter and establish a new and gracious Covenant with sinful man liable to Condemnation Proofes out of Holy Scripture 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them Col. 1. 21 22. And you that were sometimes alienated and enemies in your minde by wicked works yet now hath he reconciled in the body of his flesh through death Isa 49. 8. I will give thee for a Covenant of the people i. e. A mediator and foundation of the Covenant of grace Deodat Annot Isa 53. per tot verse 10 11 12. When thou shalt make his soul an offering for sin He shall see his seed and the pleasure of the Lord shall prosper in his hands by his knowledge shall my righteous servant justifie many Act. 10. 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins See Ier. 31. 31 33 34. ch 33. 8. Mich. 7. 18 19 20. with Hebr. 8. 6. c. He is the Mediator of a better Covenant which was established upon better promises viz. I will put my lawes into their minde and I will be mercifull to their unrighteousness c. Hebr. 9. 14 15. c. How much more shall the blood of Christ and for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance See chap. 10. per totum chap. 7. 22. chap. 12. 24 25. III. They hold that though Christ hath merited reconciliation with God and pardon of sins for all and every man yet according to the tenour of the new and gracious Covenant none is indeed made partaker of the benefits purchased by the death of Christ otherwise then by faith nor are a mans sins pardoned before he actually believes in Christ Proofes out of holy Scripture None made partakers otherwise then by faith Romans 3. 24 25. Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his bloud Heb. 11. 6. But without faith it is impossible to please God Romans 9. 33. Whosoever believeth on him shall not be confounded 1 Timothy 4. 10. He is the Saviour specially of those that believe Col. 1. 19. to the 23. For it pleased the Father by him to reconcile all things unto himself And you hath he now reconciled to present you holy and unblameable and unreproveable in his sight If ye continue in the faith c. Heb. 3. 6 14. We are made partakers of Christ if we hold fast c. Heb. 9. 15. He is the Mediator that by means of death they which are called Cum Eventu might receive the promise of eternal inheritance Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name See Gal. 3. 22. Nor are a mans sins pardoned before he believes Acts 10. 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins See Acts 26. 18. Chapter 13. 39. See John 3. 36. Rom. 3. 21 22. The righteousness of God without the law is manifested even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe Romans 4 3 24. Abraham believed God and it was imputed to him for righteousness and it shall be imputed to us also if we believe See the whole Chapter Gal. 2 26. We have believed in Jesus Christ that we might be justified by the faith of Christ Gal. 3. 11. See Gal. 3. 22. The just shall live by faith Romans 5. 1. Being justified by faith we have peace with God See Acts 2. 38. Isa 53. 11. IV. They hold that only they for whom Christ died are bound to believe that Christ died for them and if there were any for whom Christ died not they should not be bound to believe he died for them or condemned for not believing yea if there were any such Reprobates they should rather be bound to believe that he died not for them Proofs out of Scripture Only they bound to believe c. 1 Pet. 1. 18 19. with 21. ye were redeemed with the precious blood of Christ who was manifest for you who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Iohn 14. 1 2 3. Believe also in me Why I goe to prepare a place for you and I will receive you to my selfe See 1 Cor. 15. 2 3. with the 14 verse Whence it followes that they for whose sins Christ died not and for whose justification he rose not again to them preaching is vain and their faith is vain for they do but believe an untruth and lean upon the staffe of a broken reed Accordingly as was alleaged above Maccovius saith A man must first believe Christ to be his Saviour which he cannot be unless he hath died for him and that must be the reason why he placeth his faith in him Rather believe that he died not for them For Deut. 29. 29. Those things which are revealed belong to us And Luke 24. 25. O fooles and slow of heart to believe all that the Prophets have spoken If it be a revealed truth that Christ died not for the Reprobates then are they bound to believe he died not for them But if it be not a truth revealed why is it then preached and urged as an Article of faith What they doe not hold touching Christs death I. They do utterly deny that the price of Redemption which Christ tendered unto God his Father was not according to the decree will and grace of God the Father paid for all and every man that so the greatest part of mankinde should by an absolute and antecedent decree of God be precisely shut out from the participation of the benefits of Christs death The Reason 1. Mat. 18. 11. Luke 19. 10. Christ came to seek and to save that which was lost 2 Cor. 5. 19. God was
be distinguished from the exorbitancie were such a distinction allowable before God and if it be not sure 't is not to be alledged on his behalf every transgressor might shew a fair acquittance and justly plead not guilty The Adulterer might say he went in to his Adulteress as a woman not as she was married to another man and that he humbled her for procreation or for a remedie of his Concupiscence not for injurie to her husband the blasphemer might say what he spake was to make use of the facultie of speech which God had given him and to keep his tongue in ure not to dishonour the Almighty and so might every offender have leave by vertue of this distinction to separate his sinful act from the enormitie of it every sin would become a miracle that is it would be an accident without a subject If your God stands in need of this logick himself there is all the reason in the world that when he sits in judgement he should allow the benefit thereof to others But 3. the greatest Doctors of your Syned have written that God doth predestinate men as well to the means as to the end but the natural Act granting your distinction is not the cause of mans damnation as it is an Act but only as it is sin and therefore those unfortunate forlorn wretches whom the absolute pleasure of your God hath invincibly chained to the fatal decree of Reprobation can no more abstain from following sin the means than avoid damnation the woful end to which they are so peremptorily designed Mr. Fatalitie We do not desire that you should lanch out any further into that unfordable abysse of horrour and astonishment the decree of eternal Reprobation It is more for your comfort to make your calling and election sure to get an interest in Jesus Christ through faith by whose means the eternal decree of mercy may be accomplished to you Tilenus Infidelis If the decree of God be really such as you propound it my indeavours would be to as little purpose as your instruction is like to be for if every man be inrolled from all eternitie after such a sort as your Synod hath determined in one of those two fatal books of life or death t is as impossible to be blotted out of either as for God to denie himself to what end then serves all your importunitie Mr. Impertinent It were too great an arrogance in us to pric into Gods secrets 'Till he gives us a Key of his own making to unlock that Cabinet we must not undertake to read the mysteries he hath lock'd up in it There are visible marks by which we may discern the Elect from the Reprobate and those we must reflect upon to the making out of our assurance and because our vocation is the next saving benefit that result's from our Election and 't is altogether uncertain when God will vouchsafe it to us whether at the third or at the sixth or at the ninth or at the last hour of our lives therefore every one ought to keep himself in readiness to answer when God knocks and to obey when he calls What you utter in your ignorance and unbelief is capable of so much alleviation that it proceeded from you in such a state otherwise I should tell you it savours much of a spirit of Reprobation to say that men work in vain since such as God hath elected are elected to the means as well as to the end to believe and do the exercises of pietie as well as to be saved and to perform these in order to their salvation Tilenus Infidelis If it be so great an arrogance to prie into these secrets why do you so positively define in them and so peremptorily obtrude your definitions upon others But 2. If all men be infallibly inlisted under one of those two Regiments of Election or Reprobation and we be not able to distinguish to which we do belong till God be pleased to call us over and give us our special marks and cognizance and that vocation be not in our own power to procure all our works and indeavours that are brought forth before it being born in sin and children of wrath as your doctrin teacheth and so not conducible to that purpose sure it were a piece of improvidence at least if not a huge presumption to attempt thus to prevent the will of God and anticipate the decrees of heaven notwithstanding 't is a part of our faith as you define it that we must needs stay till that saving call of God doth ring so loud in our ears that 't is impossible we should be deaf or disobedient to it Dr. Confidence None but a Reprobate would argue after this manner Tilenus Infidelis If you be of that opinion I 'le hear no more of your instructions for I understand t is one of your tenents that the Gospel is preached to the greatest part of the world to no other end but to aggravate their condemnation as 't is recorded by a chief professor of that doctrin called Mr. Calvin that God doth direct his word unto such that they may become the more deaf and that he doth set his light before them of purpose to make them the more blinde Inst 3. c. 24. § 13. And if this be the infinite wisdome goodness and justice of your God those at whose ears there never arrived any intelligence of him are the more happie or at least the less unfortunate and miserable than those who are brought into some acquaintance with him and yet cannot believe because the notice they have of him through his own unprovok'd restraint is not attended with grace necessary to work belief in them Mr. Impertinent We advise you to betake your self to your prayers that these thoughts of your heart may be forgiven you and that God would put you into a better minde Tilenus Infidelis I am weary of these absurd contradictions for if the best works of the unregenerate be not only unfruitful but noxious and hurtful as they are accounted by the test and scale of your doctrin and it be impossible to please God without faith in Christ and that faith not to be usher'd into the soul but by the dead-awakening call of the Almighty my papers in this state of Infidelitie will rather provoke and exasperate that God you advise me to pray unto then propitiate and appease him That Philosopher therefore gave those wicked passengers whom the violence of a tempest had storm'd into a fit of devotion a great deal better counsel when he said Silete ne dii vos nebulones hic naving are sentiant he bid them hold their peace lest their cries should give the Gods warning to take their advantage to shipwrack and destroy them By this gentlemen you see with what success you are able to mannage your plea according to your Synod's principles in behalf of your God against an Infidel perhaps you may come off better in your attempt to correct
expresly denie They denie the universalitie of the merits of Christ's death which the Scripture abundantly proclaimeth and yet they do exhort and injoyn all men upon peril of damnation to believe in him as if the Author of all truth did not only allow but also command some men to believe falshood They exhort and command every one to believe that he is elected to salvation though indeed he be a very Reprobate and that he cannot lose faith and grace once received which the Scripture in express terms denieth And as the denial of Christ's universal redemption takes away all the solid ground of comfort so the asserting the Saint's indefectibilitie overthrows the necessitie of exhortation with the usefulness of promises and threatnings to inforce it for who will valew such admonitions Harden not your hearts take heed lest ye fall receive not the grace of God in vain When he is instructed to believe that he can never be so far wanting to the grace of God nor harden his heart nor fall from his standing so far as to indanger his salvation and who will denie himself upon the assault of a gallant temptation especially the present satisfaction of his lusts and passions for the reversion of a Kingdome who is perswaded there are several decrees past in Heaven as well to necessitate as secure him in the Succedaneous injoyment of them both And who will be frighted from the pleasures of sin with the threatned danger of damnation unless a fit of Melancholy transports him into that folly which believes it is no more possible to happen to him then for God to lie or his immutable decrees to be rescinded In brief when we consider the consequences of that doctrin that the absolute decrees of Heaven do not only over-rule but also predetermine every individual action of mankinde so that 't is impossible for the indeavours and wit of man to make any one of them happen at any other time or after any other manner then they do may we not as far as that doctrin can warrant us conclude that it is God's only fault that so many men prove Infidels and Profane Lukewarm and desperate because it is he that doth withhold that grace which is absolutely necessary to work an effectual alteration and change in them And resolve that it were therefore fit that all preachers forbearing to importune the weak creature to attempt any of those mere impossibilities to which he hath at most but a passive power should direct their admonitions to God alone that he would perform what is his own work onely in the hearts of men that is to Convert Correct provoke and comfort them by such an invincible arme of efficiency as cannot be resisted The benefit of the word preached being thus totally evacuated by these doctrines we shall find no more use or comfort in the Sacraments but so far forth as we can observe the very same Ministers in the very administration of them to overthrow their own unhappy doctrin for to every one they baptize they apply the promises of the Covenant of grace contrary to their own Tenet which that they belong nothing at all to the Reprobates Likewise the Lord's Supper is given to all with the assurance Christ died for all them that receive it though their own Tenet is that he no way died for them who receive it unworthily and to their condemnation whose number is not small among our Reformed Congregations even by their own Confession What more The very exercises of praier wherein the Pastour and the flock are joynt petitioners shall be found of no use or comfort unto either since they all either Elect or Reprobate for the Elect obtaine no new thing by this means if God hath written them as the â—ynod saies from all Eternitie in the Book of life without any relation to or consideration of their faith and prayers and that it is impossible they should be blotted out of it And the Reprobates can never cause themselves to be inrolâ—ed therein by any exercises of faith or prayers no more than they are able to disanull the immutable Decree of God Gentlemen I begg your pardon and shall trouble you no further but onely to desire you to ponder those many prejudices that lie against such a Religion as is rather repugnant than operative to the Conversion of an Infidel and the correction of the carnall and the quickning of the careless and the consolation of the afflicted And if the doctrine maintained and delivered by the Divines of that Synod and their Adherents doth frustrate and nullifie the preaching of the word and the use of the Sacraments and the exercise of prayer it overthrowes the sacred function of the Ministery which consist's in the faithfull administration of wholsome Doctrine and good Discipline and gives such a totall defeat to the whole designe of the Divine Ordinances I hope you will out of your great Pietie and Prudence not think it reasonable to make the profession of such faith or Doctrine your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Shiboleth Judg. 12. 6. to discerne your Examinats and passe them in the account of the Godly Ministers Dr. Absolute Withdraw withdraw withdraw Mr. Fatality Withdraw withdraw withdraw Mr. Frie-babe Withdraw withdraw withdraw Dr. Absolute Brethren what think you of this man now you have heard him discover himself so fully Mr. Fatality The man hath a competent measure of your ordinary unsanctified learning But you may say he hath studied the Ancient Fathers more than our Modern Divines such as Mr. Calvin and Mr. Perkins and alas they threw away their enjoyments and their lives too some of them for they knew not what they understood little or nothing of the Divine Decrees or the power of Grace and Godlinesse This great light was reserved for the honor of after-ages to be held forth and displayed in Mr. Efficax He may be an honest Morall man but I cannot perceive that he hath been much acquainted with sinne nor very sensible of the nature of Repentance I confesse for my own part I was never much taken with these Obadiah's that cry I thy servant feare the Lord from my youth 1 King 18. 12. give me your experimentall Divines The burnt childe will dread the fire and as Jude adviseth will have compassion upon their brethren having been tempted themselves and will save them with fear using a holy violence to pluck them out of the burning I remember Mr. Calvin confesfeth in an Epistle to Bucer that he had a great conflict with that wilde beast of impatience that raged in him and that it was not yet tamed He would frequently reproach his brethren especially if they dissented from him in the matter of predestination c. by the name of Knave and Dogg and Satan And he so vexed the Spirit of Bucer that he provoked the good mild man to write thus to him Judicas prout amas vel odisti amas autem vel odisti prout libet That his
more especially to the case of the Jews yet haply so as to conclude all others in their example If so then that he speaks not of their absolute and peremptory reprobation is very probable not only from his way of arguing but also from his passionate sorrow hearty prayer and earnest exhortations to them 1. Let us reflect upon the Apostle's sorrow and his option upon it Chap. 9. verse 2 3. I have great heaviness and continual sorrow in my heart For I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh What is the ground of this heaviness and his vote upon it If it were that God by an absolute decree of reprobation and out of his sole beneplaciture had excluded them from the grace and power of believing unto righteousness and salvation as some interpret it then where was the pietie of the great Apostle exprest in this sorrow Where was his prudence in this option For if such were the decree God and the Apostle knew it and was about to demonstrate it to be such he must grant it to be most wise and most just and much conducing to the illustration of Gods glorie and then 't were impietie in any man much more in him who was therefore called a vessel of Election because he was designed and called so eminently to be instrumental to the glory of the divine dispensations to repine and grieve at it And if he knew such a divine decree to be immutably fixt to all eternitie it was against prudence to interpose such a wish for the avoidance of it If the common opinion be true that in respect of the manifestation of the divine glory it is better and more Eligible to be miserable than not to be at all and it be out of an erroneous and inordinate judgement that the very damned in hell-torments judge otherwise as some great School-men maintain then certainly we must set an ill Character upon the Apostles sorrow and option if we make that the cause and ground of it alledged in this supposition And it will not excuse to say this vote past the Apostle in the hurry of his passions or that it was but a sudden sally of his affections in their eager pursuit after the salvation of his nation for all the circumstances of the discourse and that solemn preface wherewith it is ushered in do manifestly argue that 't was uttered considerately and with great deliberation I say the truth in Christ I lie not my conscience also bearing me witness in the Holy Ghost Chap. 9. 1. and 't is a sufficient indication of his calm and composed minde that he did commit this option to writing and transmit it in an Epistle to the Churches 2. To this let us adde his prayer Chap. 10. 1. Brethren my hearts desire and prayer to God for Israel is that they might be saved What Israel he means is expressed in the 3. verse they who being ignorant of God's righteousness went about to establish their own righteousness and did not submit themselves to the righteousness of God How can this prayer or option of the Apostle consist with his knowledge or belief of their absolute and peremptory reprobation For his prayer according to that opinion must be after this manner Lord I know by Divine revelation and am now declaring it in an Epistle to the Romans and so to all the world that it is thine absolute will and good pleasure utterly and irrevocably to abandon this people under an immutable decree of repentance yet I do most heartily desire and beseech thee to grant that they may be saved Such a prayer had been directly against his faith and therefore sin Rom. 14. 23. and against the very Rule of prayer and obedience in that kinde Thy will be done and so sin too Sure the Apostle after his conversion was not wont thus to break his faith and cross the counsel of his maker 3. To this we may adde all other his endeavours and stratagems to gain them to the faith of Christ and consequently to salvation of which we read Rom. 11. 14. and else where All which had been as ridiculous as the incounters of the Knight Errant in Don Quixot if the Apostle had believed these men to be absolutely excluded from all possibility of salvation by such a decree as some fancy to be treated of in that ninth Chapter 4. I conceive my doubt more reasonable when I consider the Apostles way of arguing Rom. 11. 1. For to intimate at least according to my apprehension that the ground of his sorrow was not their absolute irrespective and irrevocable reprobation but the danger of their rejection from the Covenant and divine grace wherein they had hitherto stood as God's peculiar adopted people 1. He makes their own wilful unbelief the cause and ground of this their rejection and miserie Rom. 11. 20. Because of unbelief they were broken off which cannot be said of the decree of Reprobation for the maintainers of that decree do not make unbelief the cause of reprobation but rather reprobation the cause of unbelief 2. He saith there is a possibilitie and hope of their restitution This is intimated Rom. 11. 11 29. and exprest verse 23. If they abide not still in unbelief they shall be grafted in for God is able to graft them in again And this cannot be said with respect to the decree of Reprobation for the decree of God is God himself as Maccovius and others do affirm and so did Gomarus * Vide Gomar Tom. 3. Disp 9. Thes 28. c. till being impugned by Arminius he changed his opinion in this particular and God cannot denie himself 2 Tim. 2. 13. Besides the men of that opinion lay the foundation of all mercy and judgement to come in those their absolute decrees of Election and reprobation and make Christ but a part of the superstruction or the Executor of those decrees whereas this Apostle saith other foundation can no man lay then that is laid which is Jesus Christ 1 Cor. 3. 11. And we may observe that consonantly hereunto he shutteth up that his discourse Rom. 9. 30. What shall we say then Or what is the summe of all that hath been spoken Namely this That the Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of faith But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness Wherefore not because they were excluded by an absolute and irresistible decree as the Apostle should have said if he had argued regularly according to that opinion but because they sought it not by faith as they were taught and inabled and obliged to do but as it were by the works of the law for they quitting the only foundation stumbled at the stumbling stone as it is written Behold I set up in Sion the deliverer of Jacob whom they shall take occasion to make a
by works of righteousness which we had done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour 1 Pet. 1. 3 23. The father of our Lord Jesus Christ hath begotten us again not of corruptible seed but of incorruptible by the word of God c. See Ezek. 36. 26 27. Renewed in understanding will affections c. Ephes 4. 23. Renewed in the spirit of your mindes Col. 3. 10. In knowledge See 1 Cor. 1. 4 5. Tit. 2. 11. Acts 26. 18. To whom I send thee to open their eyes to turn them from darkness to light and from the power of Satan unto God Acts 15 9. God through the Holy Ghost purifying their hearts by faith Heb. 9. 14. The blood of Christ purge your conscience from dead works to serve the living God 1 Pet. 1. 22. Seeing ye have purified your souls in obeying the truth through the spirit and the very God of peace sanctifie you wholly 1 Thes 5. 23. To do that which is savingly good c. Mat. 7. 17 18. and chap. 12. 33 34 35. Make the tree good and his fruit good Rom. 6. 22. But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life See verse 18. II. They hold that the grace of God is the beginning proceeding and fulfilling of all good so as even the regenerate man himself without grace preventing exciting following and co-working cannot think will or do good or resist any temptation to ill so that the good deeds and actions which any man can conceive are to be ascribed to the grace of God in Christ Proofes out of holy Scripture That the grace of God is the beginning c. James 1. 17 18. Every good gift and every perfect gift is from above John 8. 36. 2 Cor. 4. 6. If the Son shall make you free ye shall be free indeed 2 Cor. 3. 17. Where the spirit of the Lord is there is libertie Phil. 1. 6. chap 2. 13. It is God which hath begun a good work in you which worketh in you to will and to do of his good pleasure Heb. 12. 2. The author and finisher of our faith 2 Thes 2. 14. Whereunto he called you by our Gospel See verse 15 16 17. 1 Pet 5. 10. c. 2 Pet. 1. 1 3 His divine power hath given us all things that pertain to life and godliness Or resist any temptation to ill c. Wherefore take unto you the whole armour of God that ye may be able to stand in the evil day Ephes 6. 13. Watch and pray c. Mat. 26. 41. Lead us not into temptation Mat. 6. 13. The good we do to be ascribed to the grace of God c. 1 Cor. 15. 10. By the grace of God I am what I am Gal. 2. 20. The life that I now live in the flesh I live by the faith of the Son of God 1 Pet. 1. 3. Blessed be God even the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 1 Pet. 5. 10 11. But the God of all grace who hath called us into his eternal glory by Christ Jesus to him be glory and dominion for ever and ever Amen See Rom. 1. 8. 1 Cor. 1. 4 5. Ephes 1. 3. c. Rom. 16. 25 26 27. Rev. 1. 5 6. III. They hold that to hear Gods word to be sorry for sin committed to desire saving grace and the spirit of renovation nothing of which notwithstanding can a man do without grace is profitable and needful for the obtaining of faith and the spirit of renovation Proofes out of holy Scripture St. Luke 19. 13 Negotiamini dum venio Trade till I come for whosoever hath to him shall be given and he shall have more abundance Luke 19. 26. See Mat. 13. from v. 10 ro 17. Iohn 6. 45. See Luke 16. 11 12. chap. 19. 17. Every man that hath heard and hath learned of the Father cometh unto me Rom. 10. 17. Faith cometh by hearing Acts 17. 11 12. They of Berea received the word with all readiness of minde and searched the Scriptures Therefore many of them believed Iohn 7. 17. If any man will do his will he shall know of the doctrin whether it be of God See Psal 25. 12 14. Psal 111. 10. Prov. 1. 7. 2 Cor. 7. 10. Godly sorrow worketh repentance unto salvation See Acts 2. 37 38. chap. 16. 29 30 Prov. 2. 1 2 3 4 5. If thou wilt incline thine â—ar unto wisdome and apply thine heart to understanding If thou seekest her as silver Then shalt thou understand the fear of the Lord Prov. 8. 17. I love them that love me and they that seek me early shall finde me Luke 11. 13. Your heavenly Father will give the spirit to them that ask him See the example of Sergius Paulus Acts 13. 7 12. Especially that of Cornelius Acts 10. 1 2 4 5 34 35. See also Gal. 3. 24. Prov. 3. 32. Iob 28. 28. 2 Tim. 2. 21. James 1. 21. 2 Pet. 2. 1 2. See the reason of the Negative following IV. They hold that effectual grace whereby a man is converted is resistible and though God doth so work upon the will by his word and the inward operation of his holy spirit as that he gives both power to believe and supernatural abilities and makes a man actually to believe yet can man of himself despise that grace not believe and so through his own default perish Proofs out of Holy Scripture Ezek. 11. 20. compared with the 21. verse I will take the stony heart out of their flesh and will give them an heart of flesh That they may walk in my statutes and keep mine Ordinances and do them But whose heart walketh after the heart of their detestable things and their abominations I will recompense their way upon their own heads Mat. 11. 20 21 22 23. Then began he to upbraid the cities wherein most of his mighty works were done because they repented not Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloath and ashes And thou Capernaum which art exalted unto Heaven shalt be brought down to Hell for if the mighty works which have been done in thee had been done in Sodom it would have remained until this day Ezek. 24. 13. I have purged thee and thou wast not purged Acts 2. 41. They that gladly received his word were baptized 1 Thes 2. 13 19. See v. 19. Acts 11. 21. Ye received it not as the word of man but as it is in truth the word of God which effectually worketh also in you that believe See Rom. 1. 16. Acts 13. 46. 48. Luke 14. 16. c. Mat. 22.
4 5. He sent out his servants saying All things are ready coms unto the marriage But they made light of it Luke 10. 16. 1 Thes 4. 8. He that despiseth you despiseth me he despiseth not man but God who hath given us of his spirit Mat. 23. 37. Luke 13. 34. How often would I have gathered thy children and ye would not John 5. 34 40. These things have I spoken that ye might be saved And ye will not come to me that ye might have life Prov. 1. 24. c. Because I have called and ye refused I have stretched out my hand and ye regarded not c. Rom. 2. 4 5. Despisest thou the riches of his geodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance Isa 63. 10. They rebelled and vexed his holy spirit See Zach. 7. 11 12 13. Acts 5. 7 51. Ye have alwayes resisted the Holy Ghost and done despight to the spirit of grace Heb. 10. 29. And rejected the Counsel of God against themselves Luke 7. 30. turn the grace of our God into lasciviousness Jude ep v. 4. We then as workers together with him beseech you also that ye receive not the grace of God in vain 2 Cor. 6. 1. Heb. 12. 15. Looking diligently ne quis desit gratiae Dei lest any man be wanting to the grace of God See Psal 78. 40. c. 2 Cor. 3. 15. chap. 4. 4. Also see the Reason of the second Negative following See Exod. 21. 5 6. compared with Isa 61. 1 2. Rom. 6. 14 16. V. They hold that though grace be dispensed in differing measure according to Gods most free will yet on all those to whom the word of faith is preached the Holy spirit bestows or is ready to bestow so much grace as is sufficient in fitting degrees to bring on their conversion Proofs out of Scripture In differing measure c. Heb. 1. 1 2. God who at sundry times and in diverse manners hath in these last dayes spoken to us by his son Mat. 12. 4. A greater than Jonas is here Iohn 10. 10. I came that they might have life and that they might have it more abundantly Heb. 2. 2 3. How shall we escape if we neglect so great salvation Mat. 25. 15. To one he gave five talents to another two to another one 1 Cor. 12. 4. There are diversities of gifts 1 Pet. 4. 10. The grace of God is manifold Ephes 4. 16. According to the effectual working in the measure of every part Rom. 14. 1. Him that is weak in the faith receive you 1 Cor. 8. 7. There is not in every man that knowledge So much grace as is sufficient c. Acts 3. 26. God having raised up his son Jesus sent him to bless you in turning away every one of you from your iniquities Acts 5. 31. Him hath God exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins 1 Cor. 1. 30. Christ is made unto us wisdome and righteousness and sanctification and redemption Tit. 2. 11 12 See 2 Chron. 24. 19. The grace of God which bringeth salvation hath appeared unto all men c. Acts 26. 18. To whom I send thee to open their eyes to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and an inheritance c. 2 Cor. 3. 5 6. Our sufficiency is of God who also hath made us able Ministers not of the letter but of the spirit Mat. 28. 19 20. Go ye and teach and loe I am with you Mat. 18. 20. 2 Cor. 5. 20. Now then we are ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God 2 Cor. 6. 1. receive not the grace of God in vain In fitting degrees c. St. Mark 4 33. With many such parables spake he the word unto them as they were able to hear it Mat. 25. 15. And delivered to his servants his talents to every one according to his several abilitie Agreeable to his capacitie and competent to his office and imployment and the exigence of business intrusted to him of his Lord see Heb. 5. 13 14. Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day Mat. 13. 12. For whosoever hath to him shall be given and he shall have more abundance Luke 16. 10 11 12. He that is faithful in that which is least is faithful also in much If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true riches And if ye have not been faithful in that which is anothers who shall give you that which is your own If you be not faithful in the use of things temporal how shall God intrust you with things heavenly and spiritual Wherefore let us have grace hold it fast by imploying it whereby we may serve God acceptably Heb. 12. 2. 8. and grow in it 2 Pet. 3. 18. VI. They hold that a man by the grace of the holy spirit may do more good then indeed he doth and omit more evil than indeed he omitteth Proofs out of Scripture Iohn 15. 22 24. If I had not come and spoken unto them they had not had sin but now they have no cloak excuse for their sin If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my father Acts 17. 30. 1 King 21. 25. Zach. 1. 15. The times of this ignorance God winked at Deut. 30. 14. with Rom. 10. 6 8. But the righteousness which is of faith speaketh on this wise the word is very nigh thee in thy mouth and in thy heart that thou mayest do it Iohn 8. 32. with 36. 2 Cor. 3. 17. Where the spirit of the Lord is there is libertie Rom. 6. 18. Being then made free from sin ye became the servants of righteousness Rev. 3. 8. Thou hast a little strength and hast kept my word and hast not denied my name Phil. 4. 13. I am able to do all things through Christ which strengthneth me Matthew 11. 21 23. If the mighty works which have been done in you had been done in Tyre Sidon or Sodom they would have repented See the 4. negative propositions VII They hold that whomsoever God calls unto salvation he calleth him seriously that is with a sincere and unfeigned intention and will to save him Proofes out of Holy Scripture 1. His command Acts 17. 30. But now he commandeth All men every where to repent 2. His invitations 2 Chron. 36. 14 15 16. See 2 Chron. 24. 19. And the Lord sent to them by his messengers rising up betimes and sending Mat. 22. 2 4. c. Luke 14. 21. And he sent out his servants and he sent other servants saying go