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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	son_n	write_v	7,330	5	6.5418	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75582	The just mans defence, or, The royal conquest being the declaration of the judgement of James Arminius, Doctor of Divinity in the University of Leyden, concerning the principall points of religion, before the States of Holland and VVestfriezland / translated for the vindication of truth, by Tobias Conyers, sometimes of Peter-house in Cambridge.; Declaratio sententiae de predestinatione. English	Arminius, Jacobus, 1560-1609.; Conyers, Tobias, 1628-1687.	1657 (1657)	Wing A3700A; ESTC R208013	52,267	187

as to the four heads above-mentioned chiefly urged in this Doctrine not once touched upon by them no Confession of any Reformed church delivering the doctrine of predestination as before propounded by me The Bohemian Confession the confession of the Church of England that of Wittenberge the first Helv●tian confession of the foure Cities Argentorate Constantia Memminga and Lindavia make not the least mention of it The Basilian and that of Saxony do onely point at it in three words The Augustan confession is so darke that it stands in need of annotations to preadmonish us of it as they of Geneva have thought the last Helvetian confession which hath the consent and subscription of the greatest part of all reformed churches doth so speak of it that I would gladly see how it is consistent w th it as before represented though the Sabaudican and that at Geneva have approved it Sixthly Without all strife and 6. Arg. contention this doctrine may be justly cald into question touching its concordancy with the Belgick Confession and Heydelberg Catechism as I shall briefly demonstrate Artic. 14. Confes Belg. you have this passage Man knowingly and willingly subjected himself to The Author proves the disagreement of this doctrine with the Belgick Confession being that of his own County rather then any other sin and by consequence to Death and Malediction whilest he inclined his ear to the words and impostures of the Devil Whence I conclude Man sinned not by any necessity of the preceding Decree of Predestination which is diametrically opposite to the Doctrine thereof Again Artic. 16. speaking of the Eternal Election of God God shewed himself mercifull by saving and freeing them from damnation whom in his everlasting and unchangeable counsel for his gracious goodnesse without any respect of works he chose in his Son Christ Iesus our Lord and also just in relinquishing others in that their fall and perdition whereinto they had precipitated themselves How these words are consistent with the forementioned Doctrine I plainly see not In the Heydelberg Catechism Quest 20. Salvation is not given to all those by Christ who perished in Adam but to them onely who are ingrafted into him by faith and embrace his benefits Whence I conclude God to have fore-appointed none absolutely to Salvation but those beheld in his Decree as believers which is in open defiance with the first and third head of this Predestination So Quest 54. See pag. 26. I believe the Son of God out of all Mankinde doth from the beginning unto the end of the World gather a chosen company consenting in the true faith unto Eternal life Where Election to life and consent in Faith are mutually placed together and the latter not subordinate to the former which according to the nature of this Doctrine ought necessarily to have been and the words run thus The Son of God calls and gathers by his spirit and word a company chosen unto life everlasting that they might believe and agree in the faith Things being thus there is no cause why the maintainers and promoters of this Doctrine ought with that violence contend to obtrude the same on their Complices or the Church of Christ or take it in such ill part when any thing is taught either in Church or University not consenting or at variance therewith Seventhly This Doctrine 7. Arg. fights against the very Nature of God especially with those Attributes of his Divine Being by which he worketh and manageth all things viz. With his Wisdom Justice and Goodness It opposeth his Wisdom three waies 1. In that it asserteth God to decree something for that end which neither is good nor can be made so such is Gods creation of some persons to eternal Perdition to the praise of his Justice 2. In that it averreth God by this Predestination to have proposed to himself the demonstration of the praise of his Mercy and Justice which he could no way do but by an act contrary to both such is that decree whereby he determined that man should sin and become miserable 3. It changetk and invert's the order method of the twofold Wisdom of God manifest in Scripture in that it asserts God absolutely to have fore-appointed the salvation of men by the Mercy and Wisdom comprehended in the Doctrine of the Cross of Christ without foreseeing 't was impossible that man and that through his own default should be saved by Wisdom perfected in the Lavv and infused into him by Creation vvhen the Scripture avers the contrary 1 Cor. 12. 1. It pleased God by the foolishness of Preaching to save those that believe i. e. By the Word of the Cross after that in the Wisdom of God the world by wisdom knew not God 2 It wars against the Justice of God which represents him not only as a Lover of Righteousness and hater of sin but as having a perpetual and unshaken will of giving every one his right Against the first of these in that it makes God precisely to will the salvation of singular men and decree the same without any intuition or respect to righteousnesse or obedience and become a lover of those men more then his own Justice Against the later in that it stateth Gods vvillingness to entail misery upon the creature which is onely the punishment of sin not beholding it as peccant and so a culpable subject of Wrath and Punishment and so is made to impose upon the creature both that which belongs not unto it likewise that which is in conjuction with its greatest evil which is abhorrent from his Justice According therefore to this Doctrine God first detracts from himself that which is his right and attributes to the creature that which appertains not unto it to the making of it miserable 3. It is in open defiance with the goodnesse of God which is an affection in him of communicating good according to that fitnesse and congruity judged and permitted by his Justice But in this Doctrine of Predestination God is set forth unto us induced of his own accord without any external Motive to will and ordain the greatest evil to the Creature and that by an eternal preordination preceding any determination in him of indowing it with the least good this Doctrine being a declaration of Gods will to damn which that he might execute he purposed also to create now Creation is the first egresse of Divine goodnesse How discrepant are these things from that bounty of God whereby he doth good not only to the undeserving but also evil and guilty persons and which we are commanded to imitate in our heavenly Father Eightly It oppugneth the nature 8. Arg. of man consider'd in his being created after the Image of God in knowledge and righteousnesse in freedom of will with aptitude and affection to the enjoyment of Eternal life These three things may be concluded of him out of of that short sentence Do this and live in the day thou doest Rom. 10.

Prayer can be no means to procure it it 's onely the Worship and service of God for out of his positive decree of Predestination he hath appointed the salvation of such individual men 5. It takes away that wholsome fear and trembling in which we are commanded to work out our Ph. l. 2. 12. salvation in that it positively affirms That the elect and believing person cannot sin with that full bent of will as the wicked do neither totally or finally fall away from faith or grace received 6. It begets in men a despair of doing that which their duty required obtaining that whereunto their desires were carried out when they are taught that the grace of God which is necessary to the production of every good act out of the absolute and precise Decree of God is denied to the major part of men and that in pursuance of a preceding Decree equally peremptory with the later wherein he determined not to confer eternal life but everlasting death upon them it cannot but easily hence arise that whoever is not perswaded of his being elected should judge himself of the number of Reprobates whence must needs spring up in him a fearful desparation of doing righteousness and gaining eternal life Seventeenthly This Doctrine 17. Arg. inverts the Gospel of our Lord Jesus Christ In the Gospel God requires of men faith and repentance promising to converts and believers life everlasting but by this Decree of Predestination God is set forth as precisely willing to give salvation to some singular men together with faith and repentance by an absolute and irresistible power because 't was his will and pleasure to save them In the gospel God denounceth eternal death to Impenitents and Unbelievers that deterring them by his threats from their infidelity he might save them but in this Decree of Predestination God is represented unwilling to give unto some men that grace necessary to Faith and Conversion because he had peremptorily decreed to condemn them The gospel saith God so loved the world that he gave his onely begotten Son 3 Joh. 16. that whosoever believed in him should not perish but have everlasting life but this Doctrine saith God so loved those he absolutely elected to eternal life that he hath given his Son for them alone and works them up to faith by force irresistible In a word the gospel saith Perform the Command and thou shalt obtain the Promise believe and thou shalt live but this Doctrine saith Because it is my will and pleasure to bestow life upon thee therefore will I give faith unto thee likewise which is the very inversion of the gospel and a turning it upside down Eighteenthly This Predestination 18. Arg. is in open hostility with the Ministry of the gospel 1. For no man can be a Minlster and fellow-labourer with God neither the Word preached by him an instrument of grace and the spirit if the Lord quicken him who is dead in sin by an irresistible power no more then the creature could be an instrument of * Instrument of Grace i. e. of love in the Creation of the world grace in the first Creation or Contributory to its resuscitation from the dead 2. By this Doctrine the dispensation of the Gospel is made the savor of death unto death to the greater part of Auditors and an instrument of condemnation out of the primary purpose and absolute intent of God without the least intuition of their preceding Rebellion 3. By this Predestination baptism to reprobate Infants the children of federal and believing Parents is a meer blank and seals nothing and so altogether unprofitable and that out of the precise Intention of God without any default of the Infants to whom according to divine Command this Ordinance is administred 4. This obstructs faith and confidence in publique prayers and supplications to God for the benefit of all those that hear the word when according to this doctrine there are many amongst them whom God is not onely not willing to save but in his absolute eternall immutable will preceding all things and causes would condemne notwithstanding the Apostle injoining Prayers and supplications to be made for all men adds this reason for this is good and acceptable before 1 Tim. 2. 1 4. God our Saviour who will have all men to be saved and to come unto the knowledg of the truth 5. The composure of this Doctrine easily renders Pastors and Teachers sloathfull and negligent in their function as if their diligence were onely advantagious to those whom God would precisely save being in no possibility of perishing and their negligence only Prejudiciall to those whom God would have miscarry and are necessarily to be undone for ever without any possibility of salvation 19. This Doctrine tends to Religions 19 Arg. overthrow in Generall and the christian in speciall Religion considered in generall is founded upon a twofold love of God without which it neither hath nor ever will have any being in the world the first is that Love of righteousnesse which gives being to the hatred of sin the second is the love of the rationall creature the love extended to man as in the businesse in agitation according to that of the Apostle He that cometh unto Heb. ii 6. God must believe that he is and that he is a rewarder of those that diligently seek him his love of righteousnesse is demonstrated in this that he will not give eternall life to any but those that seek him his love of men that he will bestow blessednesse upon them if they inquire after him The mutuall relation betwixt them is this There can be no place for the fefluxes of love to the creature but as the love of righteousnesse permits it The * The love of Righteousness more noble then the love of the creature former is far more excellent then the la●er there is alwayes a way open for the emanations of love to the Creature where the love of righteousnesse hath not stop't it The first is evident in Gods condemning man for sin which he loves as his Creature which he would not do if man were more dear to him then his own justice or his eternal ruin more abhorrent then his disobedience The second is clear in that he condemnes none but for sin and saves those that are turnd from it which would not be done by him unlesse he yeelded his love to the Creature so far as justice regulated by judgment permitted it This Doctrine of predestination inverts and changeth this order and mutuall respect First by asserting God precisely to will the salvation of some men without having in his purpose an eye to their obedience whereby his love of men is preferd to his love of righteousnesse and that as men they are more respected by him then his own justice and their misery more abhorrent unto him then their sin and disobedience The second by averring the contrary that God absolutely will 's the

and others be explained by beleevers and unbelievers my judgement is dilucidly comprehended in it which moved me being to dispute publikely in the Colledge to order the questions In Collegio publicoprivato Academiae to be stated in the words of the Confession It agrees with the Catechism Quest 20. 54. 7. It very well sutes the Nature of God viz. his wisdome goodness and righteousness is the principal matter and clearest demonstration of them 8. It 's at very good agreement with the Nature of Man whether considered in the state of Innocency Apostacy or restauration 9. It holds good correspondency with the Act of Creati●n confirming it to be the communication of good according to the intent of God and the event of the thing that it had its rise from Divine goodness its continuation and preservation from Divine Love and that it is the perfect and proper work of God wherein he pleased himself and procured all things which were necessary ad non peccandum to a not sinning 10. It consents with the Nature of eternal life and those titles wherewith it is dignified in Scripture 11. With the Property of eternal death and those names put upon it by the Holy Ghost 12. It makes sinne to be truly disobedience and the meritorious cause of condemnation and so concords with Apostacy and Transgression 13. It harmonizeth with the Nature of Grace by ascribing all things competible thereunto reconciling it to his justice and the nature and liberty of Mans will 14. It 's a most advantagious declarative of the glory of Gods Justice and Mercy representing him the cause of all good and our salvation and Man the cause of fin and his own ruin 15. It contributes to the honor of Iesus Christ appointing him the foundation of Predestination the procuring and communicatory cause of salvation 16. It greatly promotes the salvation of men being the power and means unto everlasting life procreating in them sorrow for sin a sollicitous care of conversion faith in Christ study of good works zeal in prayer causing us to work out our salvation with fear and trembling and as far as is necessary hinders desperation 17. It confirms and establisheth that Order and Method the Preaching of the Gospel requires First exacting Faith and Repentance then promising Remission of Sin the grace of the Spirit and eternal life 18. It strengthens the dispensation of the Gospel and renders it fruitful in the promulgation thereof administry of the Sacraments and Publike Prayers 19. It is the foundation of Christianity in that in it the double Love of God are haply joyned together and at good agreement one with another namely his Love of Righteousness with his love of men Lastly This doctrine hath always been allowed of by the major part of Christians and to this day stands approved by them neither can it administer an occasion of its abhorrency or ground of contention in the Christian Church It s much to be wished that men would proceed no further in this matter neither be inquisitive into the unsearchable judgements of God any more then as revealed in the Scriptures And this is that most Noble and Potent States I have to declare to your Highness's concerning this Doctrine so much ventilated in the Church of Christ And if I should not be burdensome I have other things to offer to your Highness's conducing to the declaration of my ●udgement and leading to the self-same end for which I am commanded hither by your Highness's The Providence of God the Free-will of Man Perseverance of Saints Assurance of Salvation are points of so great affinity with this Doctrine of Predestination and have so much dependance upon it that with your good leave I shall deliver my self upon them THe Providence of GOD I judge to be that careful continual and ever-present eye of God by which the care of the whole Universe and all particular Creatures not one exempted is upon him to the conservation and government of them in their essence qualities actions and passions as it best becomes him and sutes them to the glory of his Name and salvation of Believers Herein I substract nothing from Divine Providence competible to it but yeeld it the conservation regulation gubernation and direction of all things even to the abolition of Chance and Fortune yea I subject to the great Providence the Will of Man and the very acts of the rational creature so that nothing is done without its will though contrary thereunto This difference betwixt good and bad actions onely observed in that we affirm God both to will and do good acts but freely to permit the bad being willing to concede the attribution of all acts excogitable concerning evil to the providence of God so wee take heed lest thence God be determin'd The Author of Sin which I evidently enough testified in a Dispute once and again under me at Leyden concerning the righteousness and efficacious Providence of God in evill in which I endeavoured to ascribe unto Providence all those acts concerning sin attributed to God in Scripture making such progress herein that occasion was taken by some of impeaching me with making GOD the Author of Sin which was often produced against me at Amsterdam according to their suggestion from those Theses but how justly it is sufficiently manifest from my answer to the one and thirty Articles mentioned above falsly imposed upon me this being one of them Touching mans will I am of that opinion that he was in dowed with knowledg holiness and other ablities by his Creation whereby he was able to understand estimate consider will and performe true good even as far as the commandment obliged him yet not this without the auxiliaries of Divine grace In the state of Apostacy and sin he is disabled of himselfe and by himself to think will or do any thing truly good and stands in need of the renovating and regenerating power of God in Christ by his Spirit in his intellect affections will and all other faculties to impower him hereunto but participating hereof as freed from sin he is able to think will and do good yet still as under the Supplies of the grace of God Concerning the grace of God I believe it to be that gratuitous and undeserved assio● whereby God is well affected towards a miserable sinner by which first he gave his Son that whosoever believe's in him might have eternall life and then in and for Christ justifies him and adopts him into the right of his sons unto Salvation 2. It is the infusion of Spiritual gifts into the understanding will and affections of man appertaining to his regeneration and renovation viz. Faith hope Charity c. without which gratious donatives man is not meet to think will or do any thing that good is 3. Grace is that continued assistance that non-intermissive helpe of the Holy Ghost by which the Spirit doth instantly perswade excite man before Regenerate unto goodnesse infusing Salutiferous cogitations

destruction of some men no consideration had in his decree of their disobedience which detract's from his love to the Creature that which appertains to it and represent's a Creature-hatred in God without any cause or necessity drawn from his love of justice and hatred of obliquity wherein true it is not that sin is the primary object of Divine displeasure and the sole meritorious cause thereof Of how great importance this is to the razing the foundation of Religion we may aptly see in this similitude suppose a child speaking My father is so great a lover of justice and equity that if I should be found in waies of disobedience before him he would disinherit me though his beloved son therefore the duty of obedience is highly incumbent upon me if I think to be his heir Another saith My father hath fixed his love so much upon me that he is absolutely resolved to make me his heire what need is there of obedience for in his immutable Will I am destinated to the inheritance and rather then he will suffer me to come short thereof he will draw me to obey him by force irresistible which is in a direct line of opposition to the words of the Baptist Matt. 3. 9. And thinke not to say within your selves Wee have ABRAHAM to our Father for I say unto you God is able of these Stones to raise up Children unto ABRAHAM The Christian Religion is also built upon this double Love as upon its foundation though a little otherwaies considered then before according to the change of mans state who being created in the Image and favour of God became peccant through his own default and an enemy to his Maker The love of Righteousness upon which our Religion leaneth is chiefly that which once he declared only in Christ that nothing should expiate sin but the blood and death of his Son neither would he admit him our Advocate and Intercessor but as besprinkled with his blood A declarative of this he makes daily in the preaching of the Gospel that he will not communicate Christ and his benefits to any but those that turn unto and believe in him The Love to miserable sinners upon which also the Christian Religion is bottom'd is first that by which he hath given Christ his Son for them and appointed him the Saviour of them that believe as also that by which he requires obedience not according to the rigour and severity of his utmost right and authority but with grace and clemency and the promise of remission of sin if so be lapsed man repent This Fundamental the doctrine of Predestination encounters two ways First by affirming Gods love to be so great to some Sinners that he would precisely save them before he had given satisfaction to his love of Justice in Christ Jesus and that in his fore-knowledge according to his purpose nay it overturns the foundation of Christianity by representing God willing to have his justice satisfied because hee would precisely save these men which is to subordinate his love of Justice testified in Christ to his love of sinful men whom he would resolutely save Secondly by making God absolutely willing to damn some sinners without any consideration of their impenitency when a plenary satisfaction to his love of Justice and hatred of Sin had been given in Christ Jesus so that nothing stood in the way of his mercy to be shewn unto Sinners be they what they will but the condition of repentance except some have a minde to say what is contained in this doctrine of Predestination that God will proceed in greater severity with the major part of men then hee did with Lucifer and his apostate Angels and that it is his will that Christ and the Gospel profit them no more then the infernal spirits that the gate of mercy is equally shut against them both when these sinned in their own persons out of malice by a voluntary act the other in their Parent Adam having no actuall being of themselves To the better understanding A more exact declaration of the precedent things how this twofold love is the foundation of Religion and that in the mutual respect one to another let 's ponder more accurately that of the Apostle to the Hebrews Heb. 11. 6. He that cometh unto God must believe that he is that he is a rewarder of all those that diligently seek him In these words two fundamentals are laid against the two fiery darts of Satan Security and Despair the pernicious Pests of Religion either of them sufficient to the eversion and extirpation thereof The first flatters a man into the perswasion that though he serve not God yet shall he not perish but obtaine salvation The other renders him confident that though hee do worship and serve him yet shall he not get any remuneration of him either of these exclude all true divine worship An Antidote against both the Apostolicall words affords He that believes God wil give eternal life to those onely that seek him and upon all others inflict everlasting death cannot easily be secure he that credits God to be a rewarder of those that seek him will not readily despair The ground of the first perswasion is Gods love of Righteousness more dear to him then Man himself which shakes off security The foundation of the other by which man believes stedfastly God to be a rewarder of the true seekers of him is that his so great love to the Creature Man that nothing impedes his bestowing salvation on him but the love which hee bears to his own Justice which is so far from being an hindrance that it doth rather promote and advance it Upon this account Man in his disquisition and search of God is not dubious of divine remuneration and thus diffidence or desperation is put to flight If so that this double love and the mutual relation as hath been clear'd be Religions foundation without which it cannot subsist then the doctrine repugnant to this love both absolute and relative everts and overthrows the same Twentiethly This Doctrine 20 Arg. of Predestination as well in former times as these wherein wee live stands rejected by the greater part of the Professors of Christianity To pass in silence the Ages foregoing things themselves witness it hath been reputed erroneous by the Church of Rome the Anabaptisticall and Lutheran Churches Luther and Melanchthon though in the beginning of the reformation they approved it yet afterwards deserted it This the later writings of Melanchthon apparently testifie of him The same being witnessed of the other by the Lutherans themselves who earnestly contend rather for their Masters more full declaring of his judgement in this then desertion of the former opinion Philip Melan●hth●n believed this opinion of Predestination not much different from the Stoical Fate as his papers testifie especially his Epistle to Casper Peucerus Lelius certifies the contests are grown so high at Geneva about the Stoical Fate that one

been brought to the test by them neither those who follow the Augustine Confession had judged it reasonable to subject it to a new Examination and change it in some places thereof We cannot but approve this deed and judge Luther not to have done well being admonished by Philip Melancthon in the close of his life as it 's testified in writing by our Countrey-men to reduce the Eucharistical Controversie of the Lords Supper to some better agreement in refusing so to do upon this ground retorted upon Philip as 't is reported of him That by this means the whole Doctrine should be called into question for if reasons of this nature had been admitted then the endeavors of the Church of Rome had been lawful in hindring the controverting and questioning by any new scrutiny the Doctrine receiv'd in the Church for so many hundred yeers To this it 's opposed If the doctrine of the Churches should be subjected to a new Examination at the Celebration of every National Synod they would never have any thing on which they might rest and firmly lean and that it might be truly said of these Churches That they had fidem anniversariam an anual faith and were carried about hither and thither with every winde of Doctrine To which I answer First The Church have Moses and the Prophets the Evangelists and Apostles i. e. the whole Scripture of the Old New Testament wherein the necessaries to salvation are fully and clearly comprehended Vpon this the Church shall build its faith and stay thereon as upon an immovable foundation into which notwithstanding our Confessions Catechisms every determination in all causes of Faith and Religion ought to be resolv'd 2. There are some points in the Confession so certain and indubious that they will never be question'd by any but * Ex. Gr. Whether Christ be the Son of God Whether the soul be immortal Hereticks other branches are of that nature that 't were very advantagious as oft as may be to have them debated amongst learned and God-fearing men that they may be ranked as neer as possibly they can with points of greater certainty 3. It would be endeavoured that the Confession be made up of as few heads as may be and those briefly framed in Scripture-terms omitting all larger Explications Proofs Digressions heapings together of words and sentences Amplifications Exclamations and onely delivering in it the necessaries to salvation The brevity will render it less obnoxious to Errors Obloquy and Examination taking for our example the practise of the primitive Church which gave a draught of the Articles judged necessary to be believed in very few words Some there are that make a distinction betwixt the Confession and Catechism as to a review and judge the former because proper to the Belgick Churches and not so much made use of by others may with less difficulty fall under a Synodical review and examination but the Catechism not being peculiar to us but chiefly appertaining to the Palatinate Churches and of general use and concernment cannot without great detriment be brought to the test To which I answer If the Catechisme of Heydelberg must needs be the form of concord amongst the Teachers of the Churches and to which every of them is bound to subscribe its necessary to subject the same to Examination for there are no Churches ought to be in that place unto us that we should so admit of any writing composed by them as not to preserve our Liberty of examining the same And this I look upon as the principal cause why the Churches of several Provinces agreeing in the Fundamentals of Religion have framed their Confessions peculiar to every of them Let it be granted that the Heydelberg Catechism is no such form and liberty conceded in its Explication as is fitting and 't wil not be necessary either to review or examine the same the burden only of subscription thereunto removed and moderate liberty yeelded in the unfolding thereof CONCLUSION AND this is that most Noble Potent Wise and prudent Lords I have to propose to your Highnesses together with a returne of thanks to this Noble and Potent Assembly to which next after God himselfe I acknowaedg my selfe bound to give an account of all my actions that of your Clemency you have vouchsafed to heare me patiently with my solemne protestations that I am ready to entertaine a fraternal and amicable conference with my fellow brethren concerning these things or any other about which at any time any controversie may arise at what time or place or upon what occasion soever it shall be judged requisite by these Sessions And I further engage in every debate to yeeld my self moderate and flexible not less prompt to learn then teach And in as much as in every thing to be conferr'd of amongst us there are two things attendable First whether that in debate be true and then whether it be necessary to be believed unto salvation the Scriptures being the ground of our inquiry in both I do Sacredly affirm and solemnly oblige my selfe not to obtrude any point to be believed my brethren dissenting from me therein though proved by solid arguments to consent with the Scriptures unlesse I have clearly Evinced it from the Divine word it selfe and as dilucidly true so also necessary to be believed by every Christian to salvation which if my brethren will be prepared to do my opinion is there will scarce any debate or Schisme be amongst us And further I adde that I may take away all feare and jealousy that on my part may hang upon this Noble Assembly now charged and burden'd with weighty affaires upon which the peace and prosperity of our Nation and the reform'd Churches depend there will certainly be very many things and those of a high nature which I shall beare with in my fellow brethren not being Lord of another mans faith but a Minister in this to those that believe that in them may grow the Knowledg truth piety peace and joy in Christ Jesus our Lord. But if my fellow-brethren see not how they can attolerate me and grant me a place amongst them yet notwithstanding for that which concern's my self I hope no rent or division will ensue which God avert there are Schisms enough already in the Christian world its incumbent rather upon every one to diminish and abolish them In this case I 'le possess my soule in patience and my place though I shall indeavour to live so long as God shall prorogue my life for the common good of Christianity I will lay downe mindfull of that Sat Ecclesiae Sat Patriae datum FINIS These books following are to be sold by Henry Eversden at the Greyhound in Pauls Church-yard AN Exposition with Practical Observations on the Nine first Chapters of the Proverbs by Francis Taylor Minister of Canterbury in quarto An Exposition with Practicall Observations on the whole Book of Canticles in quarto by John Robotham Minister of the Gospel An Idea or body of Church-discipline in the Theorick and Practick by Mr. Rogers in quarto Imputatio Fidei Or a Treatise of Justification wherein the imputation of Faith for Righteousness mentioned in Romans 4. 5. 6th is explained by Mr. John Goodwin Minister of the Gospel in quarto The Right of Dominions or the Prerogative of Kings proved from Scripture by Dr. Welden Lucas Redivivus or the Gospel-Physitian prescribing by way of meditation divine Physick to prevent diseases not yet entred upon the soul by John Anthony Doctor in Physick in quarto Mercy in her Exaltation a Sermon preached at the Funerall of Mr. Thomas Taylor by Mr. John Goodwin in quarto Anabaptists Meribah or Waters of strife being an answer to Mr Tho. Lamb Merchant by Mr. Price one of Mr. John Goodwins Congregation The natural mans case stated or an exact map of the little world man in seventeen Sermons by Mr. Christopher Love to which is added a Sermon preached at his Funeral by Mr. Thomas Manton of Newington in 80. Gods glory in mans happiness or the freeness of Gods grace electing us by Francis Taylor of Canterbury in 80. The Lords Prayer unclasped being a vindication of it against all schismaticks and Hereticks called Enthusiasts and Fratracilli by James Harwood B. D. Hippolitus Translated out of Seneca by Edm. Prestwich Gospel publick worship or the Translation Metaphrase Analysis and Exposition of Romans 12. from vers 1 to 8th describing and prescribing the compleat pattern of Gospel worship Also an Exposition of the 18th Chapter of Matthew to which is added a discovery of Adams three-fold estate in Paradise viz. Moral Legal and Evangelical by Thomas Brewer in 80. A Comment on Ruth together with two Sermons one teaching how to live wel the other minding how to dye wel by Thomas Fuller Author of the Holy State Pearls of Eloquence or the school of Complements wherein Ladies and Gentlewomen may accomodate their Courtly practise by Will. Elder Gent. in 12. The doctrine of laying on of hands vindicated and asserted being an Answer to Lieut. Col. Paul Hobson in quarto The Male of the Flock a Sermon preached before the Lord Mayor out of the 4th of Malachy by Mr. Aggas Minister of Chynis These Books are now in the Press and ready to Publish Riverus Vniversall body of Physick in English folio The seventh day Sabbath sought out and Celebrated by The. Tillam in 8● Mr. John Goodwin in answer to Mr. Kendall and Mr. Resbury and Mr. Pauson