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
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
out quickly and compel them to come in Rev. 22. 17. The spirit and the Bride say come And let him that heareth say come And let him that is athirst come And whosoever will let him take the water of life freely Isa 55. 1. Ho every one that thirsteth come ye to the waters Rev. 3. 20. Behold I stand at the door and knock Prov. 1. 20. c. Wisdome crieth without she uttereth her voice in the streets How long ye simple ones Turn you at my reproof Behold I will pour out my spirit unto you c. 3. His reception Iohn 6. 37. Him that cometh to me I will in no wise cast out Mat. 11. 28. Come and I will refresh you Rev. 3. 20. He shall sup with me 4. His options 1. For the time past Psal 81. 9 10 11 12 13 14. But my people would not hear O that my people had hearkned unto me Isa 48. 17 18 19. Thus saith the Lord thy Redeemer I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest goe O that thou hadst hearkened to my Commandements then had thy peace been as a river and thy righteousness as the waves of the Sea 2. For the future Deut. 5. 29. O that there were such a heart in them that they would fear me and keep my Commandements alwayes that it might be well with them Deut. 32. 29. O that they were wise that they understood this that they would consider their later end 5. His precations and beseechings Isa 65. 2. Rom. 10. 21. I have spread out my hands a posture of prayer Exod. 9. 29. Psal 63. 5. all the day unto a rebellious people 2 Cor. 5. 20. God doth beseech you by us we pray you in Christs stead Be ye reconciled unto God 6. His obtestations Deut. 30. 19. I call heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed mayest live Isa 1. 2. Hear O heavens and give eare O earth c. 7. His complaints Micha 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Ier. 2. 5. What iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are become vain Ier. 2. 31. Have I been a wilderness c. 8. His Lamentations Ier. 4. 14. O Ierusalem wash thine heart from wickedness that thou mayest be saved how long shall thy vain thoughts lodge within thee Mat. 23. 37. O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy children together even as a hen gathereth her chickens under her wings and ye would not Luke 19. 41 42. He beheld the city and wept over it saying If thou hadst known even thou at least in this thy day the things that belong unto thy peace 9. His expostulations Ezek. 18. 31 32. Cast away from you all your transgressions and make you a new heart and a new spirit for why will ye die O house of Israel Ier. 13. last 10. His increpations and exprobrations Iohn 5. 40 with 34. These things I say that ye may be saved And ye will not come to me that ye might have life Rom. 2. 4. Despisest thou the riches of his goodnes not knowing that the goodness of the Lord leadeth thee unto repentance Ier. 13. last Woe unto thee O Jerusalem wilt thou not be made clean When shall it once be 11. His Comminations and threatnings Ezek. 18. 30. Therefore will I judge you O house of Israel every one according to his wayes saith the Lord God repent and turn your selves from all your transgressions so iniquity shall not be your ruine Ier. 18. 10 11. Now therefore go to speak to the men of Judah saying thus saith the Lord behold I frame evil against you and devise a device against you return ye now every one from his evil way and make your wayes and your doings good 12. His oath and Protestation Ezek. 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil wayes for why will ye die O house of Israel Are not these arguments of seriousness Judg. 13. 23. If the Lord were pleased to kill us he would not have shewed us all these things nor have told us such things as these See the Reason of the fifth Negative What the Remonstrants do not hold touching the said Articles viz. Gods grace and Mans Conversion I. THey do not hold that all Zeal Care and Study for the obtaining of Salvation which a man shall use before he hath faith and the spirit of renovation is vain and to no purpose much lesse that 't is rather hurtful than profitable and fruitful to him The Reason 1. The neglect hereof is complained of Isa 64. 7. There is none that stirreth up himself to take hold of thee Isa 44. 19. Iob 35. 10 11. But none saith where is God my maker Who teacheth us more then the beasts of the earth and maketh us wiser then the fouls of heaven See Ier. 5. 24. ch 8. 6. No man repented him of his wickednesse saying what have I done 2. This neglect is threatned Luke 16. 10 12. He that is unjust in the least is unjust also in much If therefore you have not been faithful in that which is anothers c. Rom. 1. 21. Because when they knew God they glorified him not as God 3. This is a duty expected even of the Heathens Act. 17. 27. That they should seek the Lord if haply they might feel after him and finde him 4. And 't is commanded He that hath an ear to hear let him hear Isa 46. 8. Remember this and shew your selves men Jam. 1. 5. If any of you lack wisdome let him aske of God Strive to enter in at the streight gate Ier. 4. 3. Luke 3. 4 6. Prepare the way of the Lord. Hos 10. 12. 5. This is commended as a disposition and preparative to faith in Christ and the spirit of renovation Mat. 13. 10 11 12. To him that hath shall be given To you it is given to know the mysteries of the kingdome of heaven Mat. 11. 5 25 26. Thou hast revealed them to babes Even so Father for so it seemed good in thy sight Iohn 10. 27. Iohn 3. 21. But he that doth truth cometh to the light Luke 8. 15. That on the good ground are they which in an honest and good heart having heard the word keep it and bring forth fruit with patience Mark 19. 14. Of such is the kingdome of God 6. This care and study is incouraged Mat. 12. 20. He will not quench the smoaking flax nor break the bruised reed Isa 55. 1. Mat. 11. 28. Ho
may lose their taste and relish as to sensible refreshment but not their real presence as influencing to Salvation Tilenus Tentatus Some comfortable apprehensions might be awakened and kindled in those bosomes that have been warmed with such sweet and heavenly experiences if they were not all overcast and darkned again by other black and dismal clouds which the observation of some of your greatest Divines have spread over them For Mr. Calvin himself Instit 1. 3. c. 2. § 10 11. saith The heart of man hath so many starting holes and secret corners of vanitie and lying and is cloathed with so many colours of guileful bypocrisie that it oftentimes deceiveth it self and besides experience sheweth that the Reprobates are sometimes moved with the same feelings that the Elect are so that in their own judgement they nothing differ from the Elect. See Heb. 6. 4 5. But the truth is though I have lived a good moral life hitherto and in a way of duty have had a comfortable dependence upon the mercy of God in Christ Jesus yet I am now affraid I have had none of those extraordinary snavities and refreshments of Gods spirit and consequently have no assurance of the presence of that comforter who is promised shall abide with us for ever Mr. Knowlittle You are to consider that all the Elect are not called at the same hour Tilenus Tentatus I should not stand upon the hour I could be content that God may take his own time to call me if you could in order to my present comfort insure me that I shall be called though it be but at the hour of death but this is that I am afraid you have no grounds for Mr. Take o'trust You may be confident that Christ is dead for you and that you have an interest in him so you can believe it Tilenus Tentatus I would desire to ask but these two questions 1. Whether this comfort be applicable to all and every sick and afflicted persons and 2. whether it be grounded upon the truth For if it be not to be applied unto all I may be amongst the excepted persons and so am not concerned in it or if it be not grounded upon the truth you offer me a delusion instead of comfort Mr. Take o'trust It is applicable unto all and every one and grounded upon the unquestionable truth of the Holy Gospel Tilenus Tentatus If it be applicable to all and every one as you affirm and grounded upon the truth that is as I conceive a rruth anâ—ecedent to their believing then it follows undeniably that Christ died for all in general and for every one in speciall else how can the comfort of this doctrin be so applied to them as you would have it But if your meaning be that it will become true to me or any other person that Christ died for us by that Act of faith which you would have me or any such other person give unto your speeches then you run into a manifest absurditie maintaining that the object of faith or the thing proposed to be believed doth receive its truth from the act of the believer and depend upon his consent whose faith and approbation can no more make true that which in it self is false then make false by his unbelief that which in it self is true Well may the Infidel deprive himself of the fruit of Christ's death but he cannot bring to pass by his unbelief that he hath not suffered it as a proofe of his love to mankinde On the other side the believer may receive benefit from the death of Christ but his act of faith doth not effect but necessarily suppose that death as suffered for him before it can be exercised about it or lay hold upon it Nay my believing is so far from procuring Christs death for me that on the contrary our great Divines do maintain quod nemo unquam fidem habeat nisi morte meritis Christi procuratam that I cannot have faith unless it be procured for me by the merits and death of Christ And because I cannot finde this faith in me I may conclude he hath not procured it for me and consequently that he hath not died for me neither and this you know is the ground of all my trouble Dr. Dubius Sir I wish you to take heed of that evil heart of unbelief as the Apostle calls it Heb. 3. and to that end remember the words of our Saviour John 3. ult He that believeth on the son hath everlasting life he that believeth not the Son shall not see life but the wrath of God abideth on him Tilenus Tentatus Sir instead of lending me a clew to guide me out of that Maze of difficulties into which the prodigious Divinity of the Synod hath led me you intangle me much more in it For whereas the Apostle saith that God sends strong delusions to such as will not receive the love of the truth that they may be saved 2 Thes 2. You governing your discourse by those principles would first perswade men to believe a false proposition when you exhort every man to believe that Christ died for him which is false according to that Doctrin and then having believed this falshood they are punished by the spirit of errour to believe a lie I beseech you which way would you have me turn my self to get out of these perplexities Having instructed me to believe a doctrin that turns my obedience into punishment and makes my following the truth according to that Calculation the sure way to aggravate my damnation For if the Synod saith true and Christ be not dead for them that believe not in him how do they deserve to be punished for not believing that which is false And those that do obey the Commandement and believe in his death though but for a time why suffer they the punishment due only to the refractory and incredulous which is to believe a lie Mr. Knowlittle Sir you must not think to beguile us with your vain Philosophie we are too well established in these saving truths to be perverted by such Sophistrie Tilenus If you have no better Cordials for afflicted Consciences nor firmer props to support the necessitie of your ministerie than what the doctrins of the Synod will afford you I am afraid the most vulgar capacities will finde Logick enough to conclude from the premises that your office is altogether useless and impertinent Laying aside therefore the person of the Infidel Carnal Tepid and Afflicted whose parts I have hitherto acted to make a practical trial of the efficacie of your ministery upon them according to the tenour and consequences of those doctrins I beseech you sadly to reflect upon what hath already pass'd betwixt and consider further what a vertiginous spirit presided in that Synod that led those Divines Maugre all the reason to the contrary to denie some things which the Scripture expresly doth affirm and to affirm other things which the Scripture doth as
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
whereby he would bring some unto life and disappoint others of the benefit thereof according to such decree The reason hereof in the several branches is to be collected from the proof of the foregoing and following articles yet that it may further appear 1. That God did not create c. Consider that He made man after his own image Gen. 1. 27. 2. Gave him the tree of life Gen. 2. 9. 3. That he hates sin Psalm 5. 4 5. Hab. 1. 13. 4. And cannot be tempted with evil James 1. 13 14 15 17. 5. And desireth not the death of a sinner Ezek. 18. 31. c. 33. 11. 6. That sin was from the suggestion of the Devil Gen. 3. 1. 7. And mans voluntary compliance with him Eccles 7. 29. 2. That he procureth not the Gospel c. Consider 1. He is merciful to all Psalm 145. 8 9. Acts 14. 16 17. Chapter 17. 26 27. Would not that any should perish Ezek. 18. 23 31. Cha. 33. 11. See John 3. 17. 2 Chron. 24. 19. But that all should come to faith and repentance 1 Tim. 2. 4. 2 Pet. 3. 9. And 2. Christ having died for all 2 Cor. 5. 19 20. Heb. 2. 9. He invites all Mat. 11. 28. And upbraids such as wilfully refuse to embrace his offered grace and salvation Iohn 5. 34 40. IV. They do utterly denie that Christ the Mediator is only the executor of the decree of Election and not the foundation thereof The places cited above in proof of the affirmative is sufficient reason hereof And note here once for all that whensoever the Affirmative is sufficiently proved the Negative is thereby utterly overthrown because both parts of a contradiction can never be true V. They do utterly deny that the cause why some are effectually called justified persevere in faith and are glorified is because they are absolutely elected to eternal life The Reason Acts 10. 34 35. See Gen. 4. 6 7. God is no respecter of persons but in every nation he that feareth him and worketh righteousness is accepted with him Rom. 10. 11 12. For the Scripture saith Whosoever believeth on him shall not be ashamed for the same Lord over all is rich unto all that call upon him See Jam. 2. 5. 2 Thes 2. 13. and all the rest of those places cited above for the affirmative conditional Election VI. They do utterly deny that the cause why others are left in the lapse and Christ not given to them and that they are not at all or uneffectually called and so hardened and damned is because they are reprobated from eternal life by an antecedent decree The Reason Prov. 5. 22. See Mic. 7. 18. His own iniquities shall take the wicked himself and he shall be holden with the cords of his sin Isa 59. 2. But your iniquities have separated between you and your God and your sins have hid his face from you See the places cited above for the affirmative viz. for respective reprobation Also the Texts cited for Christs satisfaction and the administration of necessary and sufficient means unto salvation VII They do utterly deny that God did decree without respect unto actual sins coming between to leave in the fall of Adam the far greater part of mankinde shut out of all hope of salvation The Reason Gen. 3. 15. ch 9. 8 9. Isa 49. 8. Christ is promised and given for a Covenant and means of restauration Gen. 22. 16 18. See Rom. 1. 18. chap. 2. 8. Deut. 24. 16. 2 King 14. 6. Eph. 5. 7 11. See the Texts cited for his satisfaction Ezek. 18. 2 3 4. What mean ye that ye use this proverb The Fathers have eaten sowr grapes and the childrens teeth are set on edge As I live saith the Lord God ye shall not haâ—e occasion any more to use this Proverb Behold all souls are mine as the soul of the father so also the soul of the son is mine the soul that sinneth it shall die Ier. 31. 29 30. They shall say no more The fathers have eaten a sowr grape and the childrens teeth are set on edge But every one shall die for his own iniquity every man that eateth the sowr grape his teeth shall be set on edge See Isa 27. 11. It is a people without understanding therefore he that made them will have no pity on them Gen. 4. 6 7. Eph. 5. 5 6. The wrath of God cometh upon the children of disobedience Prov. 1. 24. c. Because I have called and ye refused c. 1 Cor. 9. 27. I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should be a cast-away See Prov. 5. 22. Isa 59. 2. VIII They do utterly deny that God did destin by an absolute decree to give Christ a Mediator only to the Elect and to give faith to them alone by an effectual calling to justifie and continue them in the faith and glorifie them alone The reason of this appears in the Texts cited above for Christs satisfaction and those which follow for the universality of his merit in the Second Article or Question To which nothing is needful to be added IX They do utterly deny that many even all the reprobates are rejected from eternal life and means lufficient thereunto by an absolute and antecedent decree so as neither the merit of Christ nor vocation nor any gift of the spirit can or do avail unto their Salvation The Reason Because God created man after his own image and approved him to be very good Gen. 1. 27 31. and to the judge of all the earth the righteous are not dealt with as the wicked Gen. 18. 25. For he is good to all and his tender mercy is over all his works Psal 145. 8 9. He will not the death of a sinner Ezek. 18. ch 33. almost throughout See Iob 34. 23. 1 Tim. 2. 4. 2 Pet. 3. 9. Mans destruction is of himself Hos 13. 9. Rom 6. 23. ch 1. 32. for he despiseth mercy Rom. 2. 4 5. Luk. 7. 30. Acts 13. 46. See Mat. 22. 2. to the 15. Luke 14. 24. Hebr 10. 26. c. Iohn 3. 19. See 2 Chron. 24. 19. and 36. 15 16. This is the condemnation that light is come into the world and men love darkness rather then light because their deeds are evill Ezek. 24. 13. In filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee 2 Thess 2. 10 11 12. See Prov. 1. 29 30 31. Rom. 2. 8. c. 1. 18. Because they received not the love of the truth that they might be saved For this cause God shall send them strong delusions that they should believe a lye That they all might be damned who believed not the truth but had pleasure in unrighteousness See likewise all the places cited for the affirmative viz. respective reprobation X. They do utterly
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
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
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.