AN Antidote against ARMINIANISME.
A Naked recitatiō of the Canterburian Errours which was the sum of my preceding Treatise could neither have been pleasant nor profitable to the intelligent Reader without the addition of some Antidote againstThe Coherence of this Antidote with the former self-conviction. [Page 2] them, unlesse the times had craved a cleere and present view as in a vive Table of the Tenets wherewith this troublesome faction in a dissimulate way for many yeares hath gone about to deceive themselves, and so many others as by any means they were able to draw in their snare.
It was necessary that all or most of their absurd doctrines should be drawne together in one Map, and set before the eyes of the World in their owne shape, as the Authors themselves [Page 3] in their own words had expressed them, to the end the Fathers of such monsters being confounded at the sight of such mishapen Brats, should not so much deny and disclaime their owne children (for this in so cleere evidence of convincing proofe had been but to manifest by the effronted impudency of a brazen face, the judiciall hardnesse of a cauterised Conscience) as professe before the World, their deep and sincere griefe for their former wickednesse in producing such unhappy [Page 4] & mischievous creatures, the very sight wherof is so loathsome and horrible.
That Table also was needfull to be made for this end, that all welminded men who had any sparke of Zeale to the truth of God, beholding as in a cleere Glasse the innumerable Heterodoxies of the Canterburian party, might not onely keepe them selves free from their pestilentious infection but also bee stirred up at last with all fervency of spirit, to have all lawfull meanes imployed [Page 5] for the chasing away out of this Isle to the land of darknesse, in an everlasting banishment all such abominations.
And now lest these who beside the deciphering of the mysteries of that faction are desirous of a particular refutation of their wicked Errours should altogether bee frustrate of their wishes,The scope and parts of this Treatise. wee have subjoyned a short and plain opposition from the Word of God, against the Articles of Arminius which were the first, and yet are the most avowed deviations [Page 6] of these men: The errours of Poperie are better knowne and the field is so large that if I once entred into it, there would bee no hope of going through so quickly as these times of businesse and dispatch doe require. For the cleering of Arminianisme to the mindes of the Simple, whose eares so carefully these bygon yeares, have beene debarred from hearing anything which might discover the vilenesse of it, wee will first deduce a short history of this Heresy (as King James oft [Page 7] did call it) and then by Scripture evert the grounds of all the Articles thereof.
Arminius was a late preacher of Holland, Who Arminius was. mininister first at Am [...]terdam and then professour of divinity at Lei [...]en, a man of very great [...]gine, in his outward [...]onversation almost un [...]lameable, but much [...]iven to Innovation and [...]elfe conceit. The No [...]elties which mainly he [...]ved were divers er [...]ours of our old Coun [...]yman Pelagius which [...]e Jesuites in his time [...]d revived. After that [Page 6] [...] [Page 7] [...] [Page 8] the Spirit of God had banished the Heresies of Arrius, Nestorius, Macedonius, and Eutyches, which Satā in their persons had raised against the persons of the Trinity, against the nature & person of Christ, Pelagius a Scottishman did oppose not the nature nor the person but the grace of God, against him the Lord raised Augustne who by the force of Scripture beat the Heretick in all his errours, yet there were some relicts of that subtile Heresie after Augustines death which set up the [Page 9] head both in the Eastern and Western Churches sometimes more, sometimes lesse; In the days of Remigius and Hincmarus, great was the trouble that the Semipelagians made in Germany and France, as we see in the cause of Goteschalcus, set downe by Gerhardus Vossius, but much more honestly by Primate Vsher.
From that time there was not much dinne about these questions,When hee came to be infected with errour. till after the yeare 1590, when Molina a Spanish Iesuit began to renew many of the Pelagian [Page 10] errors about Grace and Freewill, Election, and Reprobation, and such heads.
Against him Alvarez a Dominican at Rome, did oppose at length: This fire betwixt these two Orders began to burn first in Spain, and then in West Flanders: from Lovan, the Iesuit Lessius blew over the reik to Amsterdam, where Arminius was Preacher, the flame burning in his wanton Engine, brake out first openly in a Treatise against Perkins golden Chain, thereafter he did spread his errours [Page 11] where ever hee might: Being called to the Vniversitie of Leiden to succed good Iunius, for sometime hee was quiet, but at once with all diligence he infected not only the youth in the University, but by them very many Ministers over all the Land.
His petulant wit was not content to broach these remaynders of Pelagianisme which Molina and his followers professed, but beside hee fell on many moe dangerous novations & at last began to like [Page 12] much of Vorstius and Socinus tenets.
This fire in the Holland Church burnt boldly in the time of the Truce with Spaine, and was likely to threaten their estate with ruine in the time of peace, more than the Spanish sword had done in all their wars.
When Arminianisme was crushed in Holland.So long as Arminius lived there was no remedy, when God had killed him, the evill grew no lesse; some Statesmen and Court Ministers for their own ends did hold these errours on foot; the welminded [Page 13] people cryed stil for a general Assembly as the only help of their Schismes: the Arminians by might and maine set themselves against the meeting of a Synod, as the certaine ruine of their Party; so long as their Patron Barnavelt lived, they got the Assembly shifted, but when that Traitors head was stricken off, & King Iames our blessed Prince had advised often the States, and halfe by threatnings commanded them, at last a generall Assembly was called at Dort, not only [Page 14] of Divines and ruling Elders from all the Provinciall Synods of the Netherlands, but almost from the whole Reformed Churches; there the most excellent Synod being met that Christendome had seen for some hundred years; the Arminian Questions were handled at leisure from November to May, and all that was needfull, was cleerly decided.
That labour was so blessed by God, that the Land which through the Arminian Schisme and Errours was at the [Page 15] point of ruine, since that time hath had peace from these turbulent Schismaticks.
But here the pity,When Arminianisme did take root in Britain. Britain whose waters mainly had slakened that fire abroad, began at once to be scorched at home by some sparks of that flame.
The hopes of the Arminians in England were but small so long as K. James did live, for that good Prince both in word and writing did threaten to burne these Hereticks if any of them should appeare in his Dominions; see his Declaration [Page 16] against Vorstius: yea, so long as Abbot was in grace at Court, the Arminians kept a low fayle, but after that his Successor even in his owne time had come in favour, that unhappy Sect under the patronage of Mountagu and White's learning began to spread far and neare, yea, at last silence in a publike Edict was enjoyned to their opposers, and all favours conferred on those who had skill and will to promote that Cause, & many evident disgraces poured on well deserving [Page 17] men for no other reason, but their Anti-Arminian spirit.
All this time our Church was free of these evils; but so soon as the advancers of Arminianisme at the English Court, began to intermeddle with the affaires of our Kingdome, at once these men were eyed, who inclined that way, prime places were put into their hands for no other vertue the World could discern in them, but their boldness to let out their inclination, towards [Page 18] the Arminian Errour.
This way of advancement being perceived, incōtinent many among us set their hearts towards that art which was likeliest in haste to promote their fortunes.
The British Arminians decline to Popery, but the Belgick to Socinianisme.It is to be remarked that the Arminian spirit in Holland leads men to hell another way then here in Britaine; there the Arminians with great boldnesse running after Vorstius & Socinus with a marvellous petulancy fell to brangle the Trinitie of [Page 19] the Divine persons, yea, the simplicity of the Divine nature it self.
But that Devill finding this his rashnesse to revive openly Manes & Arrius, did make people abhorre him, and flee away, hee became more wary; so that among us hee lets these old condemned Heresies alone, and goes another way to work; Hee leads by a new method to the errours of Antichrist; A Netherlandish Arminian will scorn the superstitions, the Idolatries, the Tyrannies of the Romish [Page 20] Church, but is much inclined after Vorstius and Socinus, under the pretext of Liberty to run licentiously into Heresies condemned in the first Oecumenick Councels: On the contrary, a British Arminian with the Ancients will abhor the Extravagancies of Vorstius and Socinus, yet their heart is hot and inflamed after the abominations of Rome: God who put Confusion in Babel, hath divided Satans Kingdome against it selfe, else this subtill Devill might have indangered [Page 21] the safety of the whole Reformed Church; But while in Holland the horn of Arminianism is now brokē out in his front long and great, and in England the horne of Popery, wee trust these two long black ugly hornes shall make that evill spirit both here and there so well knowne, that hee shall not be able to doe so much harme any where as once was feared from him; however the great Hammer that brake the necke of the beast over Sea, was that [Page 22] Nationall Synod and the mayn hope we have to get it mastered here at this time is by the hand of our God in this present Assembly.
The five Arminian Arcicles.For the story I will say no more but come to the Doctrines; The multitude of their singularities was reduced at their own desire, both in the Conference at Hage, and Synod of Dort to five Articles, or rather foure, for Grace and Freewill are commonly disputed together.
[Page 23]The first Article concerns Predestination,The state of the question in the first Article. the next the Death of Christ, the third and fourth Grace and Freewill, the fifth Perseverance, wee may adde Justification as a sixth, whereon both these over Sea, and their followers among us, run as mad as on any of the former.
Concerning Election, the first and chiefe part of Predestination, they teach, that it is posterior to Faith, Works, and Perseverance; Arminius at the beginning [Page 24] made faith alone previous to Election, but long since his followers, and our men also joyne works, yea, perseverance to the end in faith, and works; as if God first did foresee by his eternal Prescience, some men of their own Freewill assenting to his Cal in time, believing and going on to the end in faith and good works, and after this foresight, did passe his Decree of Election to glory upon these men clothed with the named qualities.
But wee teach that [Page 25] Faith, Works, and Perseverance are posterior to Election; that this is the cause, root, fountain, whence all grace in us does flow; that our Election hath no Antecedent cause, condition, or good quality on our part, but flows meerly from Gods good pleasure, and mercy looking upon us, lying in our bloud, corrupted with originall sin, and in that case choosing us of his free mercy to be members of his Son, to whō hee will give grace and glory, though others as [Page 26] good and nothing worse then wee are permitted to lie still in the masse of corruption for the glory of his mercy to us and justice towards them, without any ground of gloriation to the one, or complaint to the other, as if any wrong were done them, when they are past by.
Our first argument for absolute election is from Eph. 1.3.This our Doctrine of Election it is cleer from Scripture, 1. see Ephes. 1.3. [Blessed be God, who hath blessed us with all spirituall blessings in Christ, according as hee hath chosen us in him, that we should [Page 27] be holy and blamelesse before him in love, having predestinated us to the adoption of children, according to the good pleasure of his will]
Here wee are chosen to be holy and blamelesse, not because wee were holy, therefore we were chosen, Holinesse is made posteriour to our Election; Now Faith, Perseverance, Charity, and such graces are all parts of holinesse, are all fruits of the holy Spirit. Here also all spirituall blessings for which God is [Page 28] to bee praised, flows from this originall; Election is the rule according to which God distributes these graces.
Adoption also is made a fruit of Election, yea, the only reason of this Election is made Gods good pleasure. By this place of Scripture Augustine beat downe the Pelagians, who taught an Election of foreseene works. [Praedest. c. 8. Praesciebat ergo ait Pelagianus qui futuri erant sancti & immaculati per liberum voluntatis arbitrium, & ideo eos ante mundi Constituti [...] nem elegit, quia tales futuros praescivit. God foresaw [Page 29] (saith the Pelagian) who should be holy & unblameable by their own freewill, and therefore hee did elect them before the foundation of the World, because hee foresaw they would be such.] What answers hee to this Arminian Objection in the mouth of the Pelagians? [Intucamur Apostoli verba atque videamus utrum propterea nos elegit quia sancti futuri eramus, an ut essemus, benedictus, inquit Deus, &c non quia futuri eramus sed ut essemus, nempe c [...] tum est, nempe manifestum est, ideo quippe tales eramus futuri quia elegit ipse praedestinans ut per gratiam ejus ta [...]tu [...] essemus, cernitis proculdubio, cernitis quanta manifestatione Apostolici eloquii defendatur haec gratia, contra quam merita extollunt humana, tanquam homo aliquid det Deo & retribuatur ci. Let us behold the Apostles words, and see whether therefore hee did elect us because wee were to be holy, or that wee might be such: Blessed says the [Page 30] Apostle, be God who has chosen us not because wee were to be such, but that we might bee such: Why the matter is certain, it is manifest, for we were to be such because God predestinating did choose us that wee by his grace might become such: you see doubtlesse, you see with what evidence of Apostolike utterance, this grace is defended, against which humanc merits extols it selfe, as if man did give any thing to God, and it were rendred to him.] So does the Father convince the Pelagians from these same words; hee [Page 31] also closes the mouthes of the Semipelagians who taught that albeit works and holinesse was not prior to Election, yet Faith or at least some beginnings of faith behoved on our part to go before, to these thus he speaks, [De dono Perseverantiae cap. 7. Audiant & ipsi in hoc test [...]men [...]o (praed [...]stinati secundi [...] [...]ropositum ejus q [...]i universa eperatur) ips [...] & ut incipiamus cred [...]re operatu [...] qui universa operatur, nec fides ipsa praecedit, non enim quia credimus sed ut credamus, elegit nos. Let even these heare in this passage (predestinated according to his purpose, who works all things) hee that works all things, works also that wee begin to believe, neither doth faith it selfe goe before [Page 32] his worke, for he has chosen us that wee might believe, not because we did believe] Against both the whole and half Pelagians, so he concludes triumphantly, [Contra istam veritatis tam claram tubam quis homo sobriae vigilantis (que) fidei voces ullas admittat humanas. Our second argument from Rom. 11.5. Against so cleare a trumpet of Truth, what person of sober and watchfull faith will admit the contrary voice of any man.]
Another Scripture, Rom. 11.5. Even so also at this present time there is a remnant according to the election of grace, and if of grace it is no more of works otherwise grace is no more grace.
[Page 33]Here the Reason is given why among the misbelieving obstinate wicked Jews, there was a few remnant who did believe and were saved: the grace, faith, salvation of this Remnant is ascribed to their Election as the Cause, & this Election is affirmed to come alone of Gods Grace, and denied to have proceeded of any of their w [...]rks, yea, these things are not simply affirmed, that the grace and salvation of the remn [...]nt came from Election, that this Election [Page 34] was of grace that it was not of works, but farther works and grace in this matter of Election are declared to be incōpatible, so that those who make our Election to depend on works, or to be posterior in Gods mind to his foreknowledge of our works, say what they will, they are enemies of the grace of God.
This place is so cleer, that Arminius so long as hee lived durst never ascribe Election to good works as his followers now do, yea, the Lutherans [Page 35] to this day dare not doe it: but the place refutes even that which they say, that Election is of Faith albeit not of works clearly enough, especially as Arminius expounded Faith, for hee made Election and Justification to depend on Faith, not as it is an instrument applying Christ, but as it is an Evangelicall work which God hath appointed under the Gospell to be a saving quality of it selfe, as perfect obedience should have beene under the Law. In this [Page 36] sense Faith is a true worke, and who denyes Election to be of works denyes it as well to be of Faith, which is a work. But take Faith as you will, this place removes it from Election, for it ascribes Election to Gods grace alone excluding Faith, works, or what ever is in us: The clearnesse of this place changed Augustine his minde, and delivered him from that Lutheran errour, wherein long he lay, believing Election to have beene of Faith, albeit not of works.
[Page 37][Ad hoc perduxi ratiocinationem ut dicere [...] non ergo elegit Deus opera cujusquam in praescientia sed fidem in praescientia elegit, ut quem sibi crediturum esse praesciret ipsum eligeret, sed nondum diligentius quaesieram, nec adhuc invenerā qualis sit Electio gratiae de qua Apostolus. Our third argument from Rom. 8.28. This was the issue of my argumentation that I said, God has not chosen any mans works in his foreknowledge, but hee has chosen faith in his foreknowledge, but I had not at that time diligently enough enquired, neither had I yet found what was that Election of Grace, of which the Apostle spake.
A third Scripture is, Rom. 8.28. Whom hee did predestinate, them hee also called, and whom hee, &c. Here Election is made prior to calling and Justification, as they to glorificatiō, much more [Page 38] to faith, works, perseverance which are all posteriour to calling, wee must first bee Justified before we can persevere to the end, we must first be called by the Word & Spirit before we can believe. Faith then, and works and perseverance are posterior to effectual vocation, much more to Election, which in this Scripture is set before vocation it selfe, yea, before all the consequences and effects of vocation.
The Arminians cannot [Page 39] get away from the grip of this place, but by wresting of it pittifully, both at Hage Cō ference and in the Synod, and all their posteriour writs, they with a strange impudence avow that Predestination, Vocation, Justification in this place is no wayes relative either to grace or glory, but only to the crosse and affliction: of all the malepert Wresters of Scriptures that live this day, the Remonstrants are the chief. This present subterfuge is Socinus his Invention, [Page 40] a wicked Heretick, who denyes the merit, the power, and the true satisfactions of Christs death & bloud, and so indeed hee hath reason if his grounds be true; For with Arrius he spoyls Christ of his Godhead, which if hee did want, his bloud and death could not be satisfactory for any one sin, yet this most pernitious heretick, the Arminians think no shame to follow, in wresting the present Scripture, but to little purpose, for the analogie of the [Page 41] whole Scripture, the scope of this Text will not let them expound Predestination, Calling, and Justification as Socinus would, if we admit in this place three of their greatest friends, & of our greatest foes to be Judges, Pelagius, Arminius, Molina. From them all wee have testimonies that this place cannot admit Socinus interpretation, but I must haste.
A fourth Scripture is,Our fourth argument from Rom. 9.11. Rom. 9.11. For the Children being not yet born, neither yet having done any [Page 42] good or evill that the purpose of God according to election might stand, not of works but of him that calleth, &c.
The purpose of God according to Election is understood here of Gods Eternall Predestination as Pelagius and Arminius both in their Commentaries on the place confesse, this Election is ascribed only to God who calls, all works are excluded because they were none, there could be none, the persons not yet being borne, our Adversaries [Page 43] run here two divers ways from this text.
Spalato understands works as existing not as future, saying, that Jacob was elected not for any works which hee had done, but for those which hee was to doe, which was before God in his prescience.
This Pelagian subterfuge Augustine treads downe in the first birth: [Vestrae caliginis latebra propter quod profecto d sipitis, quia dicente veritate non ex operibus sed ex vocante, vos dicitis ex futuris operibus quae Deus illum facturum esse praesciebat Iacobum esse dilectum atque ita contradicitis Apostolo dicenti non ex praesentibus operibus sed ex futuris. This is the lurking hole [Page 44] of your darknes, wherefore truly you erre, for the truth saying not of works, but of him that calleth, you say, Jacob was loved for the works which God foresaw he was to doe, and so you contradict the Apostle saying, not of works, as if he could not have said, not of works present, but for works to come.]
Arminius flies another way, granting that Jacobs Election was not of works, yet avowing it was of faith, this hole Augustine stopped long agoe, when the Semipelagians would have been [Page 45] at it,Namquid dixit non ex operi [...]s sed ex credente, prorsus etiam hoc abstulit homini ut totum daret Deo, dicens sed ex vocante, non quacunque vocatione, sed qua vocatione fit credens. [Did the Apostle say not of works, but of him that believeth, even this also did the Apostle take from man that hee might give all to God, saying but of him that calleth, not with every call, but by such a call wherewith wee are made to believe.]
One other Scripture,Our fift argument from Acts 13.48. Acts 13.48. As many as were ordained to life eternall believed: Gods Ordination to life eternall goes before faith: beliefe is here an effect ascribed to Election, as the cause whence it comes. To flie this Argument, [Page 46] the Arminians follow Socinus to a worse errour then they would eschew, they expound, ordained to eternall life, those who before all faith and calling by their own free wil were fitted and disposed for faith and salvation: This is such an high degree of Pelagianisme that the Lutherans and Papists also, for the most part do abhor it.
Second article stated.
Second Article stated.IN the second Article of Redemption they [Page 47] teach that Christ by his death intended the universall Redemption of all men without distinction of Elect and Reprobate, that hee by his death did actually impetrate to all the favour and grace of God, that the application of the graces impetrated depends alone on the freewill of man, some according to their Liberty making use of that purchased gift, Others to whom that grace and salvation was alike purchased and intended on Gods part by their own [Page 48] neglect and contempt, according to the same liberty of their will rejecting it.
We teach that Christ did give his life and bloud alone for those who get good by it, only for the faithfull, even the Elect his own members.
Absurdities consequent to the Arminian tenet.Horrible absurdities follow on the Arminian Tenet, some whereof they acknowledge, and others are bound on their back by inevitable consequences, to wit, that the fruit of Christs death depends absolutely [Page 49] upon the contingent assent of mans free will, that notwithstanding his death it was possible and very contingent, that all men had perished, that no soul had bin freed from hell by his bloud, that God should never have had any Church at all, that now by the vertue of his death, true grace is given to all, that all Pagans as well under the Law as Gospell, who never heard of Scripture, are truly reconciled to God by his death, that all Infants even of [Page 50] Pagans are saved by Christ, who die before the years of discretion, That in no man is any original sinne, but every one when hee is born is put in the state of innocency, that Baptisme is not necessay, for no sin is therein remitted because there is none then to be remitted.
Our first argument that Christ died only for the Elect from Iohn 17.9.But how ever see how our doctrine is grounded on Scripture, Iohn 17.9. I pray for them, I pray not for the world, but for those thou hast given me out of the world, for they [Page 51] are thine: Christ had no intention to give his life for them for whom hee avows, hee would not pray, at that same time when hee was going to die; shall he give his life for those for whom hee would not open his mouth to pray; for his own only, for his Fathers proper ones, who are given over and recommended to him, for these only and not the World hee avows, hee does then pray.
Another, Ephes. 5.24.Our second argument from Ephes. 5.24. [Page 52] Christ is the head of the Church, and a Saviour of the body. Christ also hath loved his Church, and gave himself for it, that he might sanctifie and cleanse it, and present it to himselfe a glorious Church: Christ here gives himselfe to death, not for all but for the Church only, he is a Saviour only of the body of these whom hee loves as his spouse, whom, he sanctifies and presents to God one day glorious without spot; such are not the world of the damned.
[Page 53]A third Scripture,Our third argument from John 10.14. Iohn 10.14. I am the good shepheard and know the sheep, and am knowne of mine, and lay downe my life for my sheep: for whom hath Christ laid downe his life? Only for his sheep, for those that are his, for those that know him as their shepheard, of whom he taketh notice as of his sheep, but for the Goates of the world whom he knows not, over whom hee never bare rule, who never were in his fold, hee [Page 54] layes not downe his life.
Our fourth from Ioh. 15.13A fourth Scripture, Iohn 15.23. Greater love than this, hath no man, that a man should lay downe his life for his friend: Christ lays downe his life for his friends, not for those who live and die strangers & enemies to him; for whom hee dies, to them hee shews the highest degree of love, but to numbers of the Reprobates, hee never sends his Word, much lesse his saving grace; how then have they the fruit of his greatest affection, [Page 55] even to die for them.
See also that of the 53 of Isaiah: Our fift argument from Esay 53. &c. By his stripes are we healed, and that of the Apostle, He was made sin for us, that wee might be made the righteousnesse of God in him; those for whom Christ was slain, are healed by his stripes, are made righteous and absolved from sin by his bloud, which hee as their pledge shed for them: It is the justice of God, that for whose sin he hath received an infinite satisfaction, To these should not be imputed [Page 56] their sins for a second satisfaction in their own eternall torments, but so it is, that numbers of people are never freed from their sin, never healed but perish.
The Arminian objection answered.Against all this their prime Objection, in these Scriptures wherein Christ is said to have died for all, the Answer is easie, that no man can deny but divers Scriptures which are conceived in universall terms, must bee expounded with restrictions, for example Christ is all in all, [Page 57] when I am risen I will draw all men to mee, I will poure my spirit on all flesh, they shall be all taught of God, will any man have these universall Scriptures absolute and illimited; So doth Augustine answer and beat off the Pelagians when they press these Scriptures of Christs dying for all & every one; his words I passe for the time; when the Semipelagians rested not content with his Answers to them he replyes, de Correp. & Gratia, c. 14. in these words well worthy the [Page 58] reciting,Omnes homines, omne hominum genus intelligimus per quascunque differentias distributum, Reges privatos, nobiles ignobiles, sublimes humiles, doctos indoctos, integri corporis debiles, ingeniosos tardicordes fatuos, divites, pauperes, mediocres, mares, foeminas, infantes, pueros, adolescentes, Juvenes, seniores, senes, in linguis omnibus, in moribus omnibus, in artibus omnibus, in professionibus omnibus, in voluntatum & conscientiarum innumerabili varietate constitutos, & si quid aliud differentiarum est in hominibus. [By all men we understand all kindes of men, divided by whatsoever distinctions, Kings or private persons, noble or ignoble, high or low, learned or unlearned, whole or sick, wise, simple, foolish, rich, poore, indifferent, men, women, babes, children, youths, old men, of all languages, of al dispositions, of al trades, of all professions, and according to their divers inclinations, innumerable ways diversified.]
Third and fourth article stated.
Cōcerning the third and fourth Article of Grace and Freewill,The third and fourth Article stated. consider that Freewill doth denote formally the naturall faculty of mans will alone, yet because the light of understanding must direct the will, which of it selfe is blinde, and the will illightned does command the affections and the other powers of sense and motion as her servants, for this connexion [Page 60] and dependance which is betwixt the will and all the naturall powers of the soule, the question about the power of all the naturall faculties of man in furthering his owne salvation goes usually under the title of Free will alone.
The question of Free will, or of the power of nature, I mean of all the naturall faculties in the soule of man, whether understanding, will, affections, or any other in the matter of salvation, This question hath many branches, but for shortnes we only touch [Page 61] two heads therein: First, how far nature can further grace & salvation, next how far it can hinder it: In the first head sundry teach that nature alone without grace can save, that numbers without the knowledge of Christ by their obedience to the Law of Nature through the direction of right reason have been saved: Others ascribe not salvation directly to nature alone without grace, yet they make saving grace to depend upon nature, so that the right use of nature [Page 62] doth draw by way of merit, at least by way of infallible dependance the grace of Regeneration: Others goe not thus far in Pelagianisme, yet they give too much to nature in the matter of salvation, they teach that sin hath not taken away the power of the understanding and of the will of man to believe and obey God, but only the exercise of that power, that the power of mans Soul to all gracious works is not dead but bound in fetters, farder that in the very first [Page 63] act of our cōversion, not only in all posterior acts of grace, God and Man, Nature and Grace doe concurre as two partiall causes, so that the whole effect of Conversion doth depend not only from Gods grace, but also the whole of it does flow from Man & Nature, yea, that which maketh Grace efficacious to Conversion and Salvation is not Grace but Nature alone; for the concurrence of Grace is oft (say they) alike in these who are converted, and those [Page 64] who are never converted, in these who are saved, and those who are damned, in both they put a degree of grace simply equall, so that the only difference which casts the ballance, the only reason, why the same degree of grace which is efficacious to convert and save one, yet is not efficacious for these effects in another, is alone in nature, even in the free will of the one accepting and yielding to that degree of grace, which the free will of the other [Page 65] made inefficacious by its own resisting and rejection thereof.
In the second head of natures power to hinder Grace and Salvation, the most common and infamous conclusion is, that the free wil of man not only hath power to reject and refuse, to repell and frustrate, to overcome and make of none effect the most efficacious motions of the regenerating Spirit of God, but also very oft does put this power in practice, hindring God [Page 66] when he intends to convert and save, by its invincible perversnesse to obtaine that his gracious end and mercifull intention.
The errours of the first head the Arminians oft in word doe cast them from themselves upon the Papists, yet in very deed they stumble too often upon them all.
The errours of the second head they deny not to be their Tenets: however for confutation [Page 67] of all errours in both the heads let us confirme these two propositions.
First, neither free wil, nor any other naturall faculty in man hath any power at all to purchase either the beginning or midst of perfection either of grace or salvation, but both grace and glory commeth alone from God that quickens nature, dead in sin, and makes it to worke not in the strength of it self, but alone of grace.
[Page 68]Secondly, that as Nature cannot further grace nor salvation, so can it not hinder the Omnipotent power of the regenerating Spirit of God to call and convert, and save whom ever hee hath a purpose to call, convert, and save. For the full confirmation of the first proposition, see in Scripture these 3 grounds cleerly set downe.
Man by his free will is not able for any spiritual good.First, That in no man by nature is any power at all to any spirituall good.
[Page 69]Secondly, That in every man by nature not only is a simple impotencie to good, but also an exceeding great inclination to all spiritual evill.
Thirdly, What ever power to spiritual good, or what ever gracious operation is found in any man, the only cause of that good is from God, who works it in man, and makes man to worke in the strength not of humane Nature, but of divine Grace.
[Page 70]For the first, mans impotency, see John 6.44. No man can come to mee except the Father draw him. Jer. 5.23. Can the Ethiop change his skin, or the Leopard his spots, then may yee also doe good, that are accustomed to doe evill, Here is mans impotency to convert to God, or change his wicked nature, 1 Cor. 2.14. The naturall man receives not the things of the Spirit of God, For they are foolishnesse to him, neither can he know them because they are spiritually discerned. No man can say that Jesus is [Page 71] the Lord, 1 Cor. 12.3. 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; here the power to understand or thinke any good is denied to man of himself, Mat. 12 34. O generation of vipers how can yee being evill speak good things. 1 Cor. 14.3. No man can say, that Jesus is the Lord, but by the Holy Ghost. Here holy and good speeches are denied to bee in the power of nature, all power of good deeds is also removed, Math. 7 [Page 72] 18. A corrupt tree cannot bring forth good fruit, John 15.5. Without me yee can do nothing, Whereupon Augustine commenting confounds Pelagius thus:Quid dicitis, quid vos ipsos decipitis, non assertores sed praecipitatores liberi arbitrii ex alto clationis per inania praesumptionis, in prosunda submersionis, homines sibi placentes, mente corrupti, reprobi circa fidem, nempe vox vestra est, quod homo ex scipso facit justitiam, sed veritas contradicit & dicit Palmos non potest fructum ferre à semetipso, nisi manserit in vire, Si est in vobis ullus sensus, horrete, qui enim à semetipso fructum existimat ferre, in vite non est, qui in vite non est, in Christo non est, qui in Christo non est, Christianus non est haec sunt profunda submersionis vestrae & ne quisquam putaret saltem parvum aliquem fructum posse à semetipso se ferre, non ait quia sine me parum potestis facere, fed nihil potestis facere, sive ergo parum sive multum, sine illo fieri non potest, sine quo nihil fieri potest. What say [Page 73] you, why deceive you your selves, not maintainers but easters downe of freewill from the heights of pride through the voids of presumption into drowning deeps, men pleasing thēselvs, of corrupt minds, and concerning the faith reprobate, for it is your sentence, that man of himselfe does justice. But the truth contradicts and says the branch cannot bring forth fruit of it selfe, unlesse it abide in the vine. If there be any sense in you, bee amazed, for who ever thinks hee can bring forth fruit of himself, is not in the vine; who is not in the vine [Page 74] is not in Christ; who is not in Christ is not a Christian; These are your drowning deeps, and lest any should think that at lest he might of himselfe bring forth some little fruit, hee sayes not, without mee you can bring forth a little fruit, but you can doe nothing: Whether therefore it bee little or much, it cannot bee done without him, without whom nothing can be done.]
This for our impotencie to all spirituall good.
[Page 75]For our perversnesse and proclivitie to all spirituall evill,Mans will is perverse and bent to all evil. see Gen. 6.5. God saw that every imagination of mans heart was only evill continually, Jer. 7.5. The heart is deceitfull above all things, and desperatly wicked who can know it, Rom. 7.14.18 I know that in mee that is in my flesh, dwelleth no good, for I am sold under sin, Ephes. 2.5. Wee were dead in sins, and 5.8. Yee were sometimes darknesse, Ezek. 48.4. I know that thou art obstinate, and thy neck is as an iron sinew, and thy brow is brasse, Zachary [Page 76] 7.12. They made their heart as an adamant stone, lest they should heare the Law.
All good in man commeth only from grace.The third ground, that God alone works all our works in us, that our Illumination, Conversiō, &c. flows frō him alone, see, Ephes. 2.10. Wee are his workmanship created in Christ Iesus to good works. Psal. 5.10. Create in me a clean heart, O God, and renew a right spirit with in me. 2 Cor. 4.6. God who commanded the light to shine out of darknesse, hath shined in our [Page 77] hearts. Phil. 2.13. It is God who worketh in us both to will and to do of his own good pleasure. Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and I wil put my spirit within you, and cause you to walk in my statutes, 1 Chron. 4.7. Who maketh thee to differ from another, and what hast thou that thou hast not received? Why doest thou glory, as if thou hadst not received it.
[Page 78]We may see this doctrine of Scripture avowed often by all Christian Writers especially by Augustine and Bernard, against the Pelagians, Heare some few of their sayings. The 1 tels us, [Libero arbitrio male utens homo & se perdidit & ipsum, nam cum libero peccaretur arbitrio amissum est liberum arbitrium. Liberum arbitrium ad diligendum Deum primi peccati granditate perdidimus, magnas liberi Arbitrii vi [...]es homo cum crearetur, accepit, sed peccando amisit, per velle malum recte perdidit posse bonum, qui per posse bonum, libere elegit velle malum. Peccato Adae liberum arbitrium de hominum natura periisse non dicimus sed ad peccandum valere in hominibus subditis diabolo, ad bene autem pieque vivendum non valere, nisi ipsa voluntas hominis Dei gratia fuerit liberata. ut velimus sine nobis operatur, cum volumus & sic volumus ut faciamus, nobiscum cooperatur; tamen sine illo vel operante ut velimus vel cooperante cum volumus ad bona pietatis opera nihil valemus. Certum esi nos velle cum volumus, sed ille facit ut ve [...]imus de quo dictum est, Deus in nobis operatur velle, nos operamur sed Deus in nobis operatur & operari hoc nobis expedit & credere & dicere, hoc est pium hoc est verum, ut sit humilis & submissa confessio & detur totum Deo. Tutiores vivimus, si demus totum Deo, non autem nos illi ex parte & nobis ex parte committimus. Bernard. Non partim gratia & partim liberum arbitrium, sed totum euidem hoc, & totum illa sed ut totum in illo sit & totum ex illa. Quid igitur ais, agit liberum arbitrium. Respondeo breviter, salvatur, tolle liberum arbitrium non erit quod salvetur, tolle gratiam non erit unde salvetur, opus hoc sine duobus esse non potest, uno à quo sit, altero in quo vel cui sit. Deus autor est salut is liberum arbitrium tantum capax est dare illam, nisi Deus, nec capere vales nisi liberum arbitrium. Man abusing [Page 79] free will lost both himselfe and it. For when by free will sinne came, free will was lost: through the greatnesse of the first sin wee lost freedome of will to [Page 80] love God: Man in his Creatiō received a great strength of free will, but by sin did lose it, by willing of evill, justly have we lost power to good, who by power to good freely did chuse to will evil: We say not that by Adams sinne free will is lost, but that in men subject to Satan, it serves only for sinning, and is not able to make any live well and holily, except the will of man it self by the grace of God bee made free: God without us makes us to will, when we wil, [Page 81] and will so that we doe hee works with us, yet without him both making us to will and working with us when wee will, we have no power to do any good or pious work: It is certain we will, when we will, but hee makes us to will, of whom it is said, God works in us the will: Wee worke but God in us works the work: It is good for us both to believe and speak thus, this is piety, this is truth, that there may be a humble and submissive confession, and all be given to [Page 82] God: Wee live more safely, when wee give all to God and doe not commit our selves partly to him, and partly to our selves.
Bernard. Not partly grace and partly free will, but both the one and the other is all; But so that all is done in the one, and all from the other: What then wilt thou say does freewill, I answer shortly, it is saved, take away free will and there shall bee nothing which can bee saved, take away grace and there shall bee nothing [Page 83] whereby to save. This work without two cannot bee, the one in which, the other from which it may be done. God is author of salvation, free will only the subject therof, none can give it but God, nothing can receive it but free will.]
Our second proposition,The efficacious grace of God in mans conversion is insuperable by mans will. which the Arminians professe most to oppose, to wit, that free wil nor naturall corruption does never, & is never able to overcom the motions of the Spirit of God, when he purposes [Page 84] to call efficaciously and convert, John 6.37. All that the Father giveth me shall come to mee. 8.45. Everyone that hath heard and learned of the Father, commeth unto me. Rom. 8.30. Whom hee hath called, them he also justified; also who have efficacious grace these have the spirit of Christ, and who have Christs Spirit are Christs members.
Againe, not only the will of man doth ever obey Gods efficacious calling, but it must doe [Page 85] so, for the efficacie of Gods call stands in the removing of all the perversnes and stubbornes that is in the will, in making the heart new, soft and pliable to the Call, in making us will and believe, Phil. 1.29. Vnto you it is given not only to believe but to suffer. Phil. 2 13. God worketh in you to will and to doe. Ezek. 36.26. A new heart I will give to you, a new spirit will I put in you, I will take away the stony heart, and give you a heart of flesh.
Thirdly, GOD in [Page 86] mans conversion employes his strong and mighty power which the Devill, the World, and the Flesh cannot overcome being the far stronger, Ephes. 1.19. That yee may know the exceeding greatnesse of his power to us ward, who believe, according to the working of his mighty power, which he wrought in Christ when hee raised him from the dead. 1 John 4.4. Yee have overcome them for greater is hee that is in you, then hee that is in the world. Matth. 12.29. How can one enter into a strong [Page 87] mans house and spoile his goods, except he first binde the strong man, and then he will spoyle his house.
Fourthly, The Creature cannot hinder its own Creation, nor the dead man his owne quickning, nor the child his own generation, nor the darknesse its owne illumination, nor the white paper the writing on it selfe, nor the blind eye the restitution of its light, nor the weake person the draught of a strong hand: Now Scripture oft compares the [Page 88] action of the Spirit converting a soul, to a creation, a new life, a regeneration, an illumination, &c.
Fifthly, if the will of man could overcome the efficacious working of the Spirit of God, then could the Decree of our Election and Salvation be made altogether uncertain, and oft be made null by the repugnance of mans will, and the victory of our wickednesse over the best, and most efficacious will of God, [Page 89] but this were against Scripture, Esay 14.24. The Lord of Hosts hath sworn, surely as I have thought, so shall it come to passe, and as I have purposed so shall it stand, the Lord of Hosts hath purposed, and who shall disanull it. 2 Chron. 20.6. In thy hand is there no power? So that none is able to withstand thee. Rom. 9.29. Who hath resisted his will? 8.30. Whom he hath predestinated, them he also glorified.
The Fathers go here the Scriptures way: have [Page 90] some passages of Augustine cited by Bellarmine himselfe; [Deo volenti salvum facere nullum hominum resistit arbitrium sic enim velle aut nolle in volentis aut nolentis est potestate [...]t divinam voluntatem non impediat, nec superest potestatem, non est dabitandum voluntati Dei voluntatem humanam resistere non posse, provisum est infirmitati voluntati humanae ut indeclinabiliter & inseparabiliter ageretur & ideo quantumvis infirma non deficeret, nec adversitate aliqua frangeretur. No will of any man resists God when hee hath a minde to save. For to will or nill is so in the power of him that wils or nils that they doe not hinder the will of God, nor overcome his power: doubtlesse, the will of man is not able to resist the will of God, God has so provided for the weaknesse of mans will, that it should be led indeclinably and irresistably so that how weake soever it is, it should not fall, nor by any opposition be broken.
The fifth Article stated.
THe question of perseverance is stated diversly,The fift Article stated. the Arminians now and many Jesuits do maintain a possibility to fall away from grace totally and finally in all persons so long as they live, the most of the Papists grant that those who are elected cannot fall away finally, but after all interruptions there must bee a returne to grace, and that in them [Page 92] there is a necessity of salvation: yet they say that many of the regenerate, and truly faithfull, may fall away even finally.
There is a kinde of Arminians, who follow Joannes Gerhardus Vossius, who put a degree of faith and grace, from which there is no deficiency, albeit from the estate of faith essentially true, and from regeneration they teach falling totally and finally; against all these wee teach that God makes [Page 93] to persevere and goe on to the end, not only the elect but all the faithful, and that not only those who are rooted in a high and excellent degree of faith, but all whosoever have the least measure of true saving faith, who are regenerate, justified, sanctified, in all these God keeps in some heat in the smoaking flax, puts under his hand when they fall, raises them ever up again, and leaves not the building he hath once grounded till hee [Page 94] hath crowned it with the Capstone.
The necessity of perseverance proved from Mat. 24.29.That thus it is, many Scriptures make evident Matth. 24.29. Hee shall shew great signes and wonders that they shall seduce, if it were possible, the very elect, here the Elect cannot possibly be seduced, all the wonders of Antichrist, the most pregnant meanes that men and Devils can use to make the elect fall away doe not prevail, for it is not possible that such should be so seduced [Page 95] as to fal clean away from Christ.
Jer. 32.39.The second from Ier. 32.39 I will give them one heart and one way, that they may feare me for ever, and I will make an everlasting covenant with them, that I will not turne away from them to do them good, but I will put my feare in their heart, that they shall not depart from me. Here God promises to all the faithfull, to all those with whom the new Covenant is made, that they shall get an heart from God to feare him, not for a time but for [Page 96] ever, that hee will make with them an everlasting Covenant that shall never be broken on either side, he assureth not only for himselfe, that hee shall never change, but for them, that hee will plant his feare in their heart in such a measure that they shall stick to God, not for a time, but so, that they shall never depart from him.
The third from John 10. John 10. But ye believe not, because yee are not of my sheep, my sheep heare my voice, and J give to them eternall Life, and they shall [Page 97] never perish, neither shall any plucke them out of my Fathers hand. Behold, Christs sheepe are those who believe, Christ assureth them all of Life eternall, assuredly they shall never perish because they are kept by his strong hand, the Father hath put them into the hand of his Son to be kept, yea, the Fathers own hand is about them, so that they cannot perish except there arise some enemy stronger then God the Father, to spoyl him of his goods.
[Page 98] The fourth from 1 Joh. 2.19.1 John 2.19. They went out from us, but they were not of us, for if they had been of us, without doubt they had continued with us, but they went out that it might be manifest that they were not of us. Who are they that doe not persevere, who fall away from Truth and Grace; these who were never gracious, even before their Apostasie, for if ever they had beene in the number of Christs faithfull members, no doubt they would have continued so for ever. But God let them goe [Page 99] and depart that hee might make manifest to the World, that Apostates even before the appearing of their Apostacie were never sound, never rooted, nor builded by faith on the rock, for if they had beene such, when all stormes of temptations had blown, they would have stood firme, and the Ports of hell should not have prevailed against them, they should have been as Mount Sion, which never is removed but abideth for ever.
[Page 100] The fift from Ephes. 1.13.Ephes. 1.13. In whom after that yee believed, yee were sealed with that holy Spirit of promise, which is that earnest of your inheritance: Here al the faithful get the Spirit of Christ, as himselfe sayes to be their Comforter, and to abide with them for ever, to be a seale, and to assure them that they are Gods, that makes them call God Abba, Father, that witnesseth to them that they are the children of God, yea, Gods heires, and Coheirs with Christ, which is their earnest and first [Page 101] fruits of life eternall, which gives them full assurance of hope, anchors their soule within the vail, and fils them with joy unspeakable and glorious.
Among the infinite passages of St. Augustine for our tenet, take but one, de corrept. & gratia, cap. 12. [Primo itaque homini qui in eo bono in quo factus erat rectus acceperat posse non peccare, posse non mori, posse ipsum bonum non deserere, datum est adjutorium perseverantiae, sine quo per liberum arbitrium perseverare non poss [...]t: Nunc vero sanctis in regnum Dei per gratiam praedestinatis non [...]antum tale adjutorium perseverantiae datur sed tale ut [...]psis perseverantia donetur, non solum ut sine isto dono [...]erseverantes esse non possint, verum etiam ut per hoc [...]num non nisi perseverantes sint, non solum enim dixit, sine me nihil pot [...]stis facere, verum etiam dixit, non vos me elegistis, sed ego vos elogi & posui vos, ut eatis & sanctum seratis & fructus v [...]ster maneat; quibus verbis non sul [...]m justiti [...]m, sed & in ea perseverantiam se dedisse monstravit: Christo enim sic cos ponente ut cant & fructum serant & sructus corum maneat, quis audeat dicere forsi [...]an non manebunt, sinc poenitentia enim sunt donian & vocatio Dei, pro his interpollante Christo ne d [...]ficiat fides corum, sine dubio non deficiet usque in finem, ac per hoc pers [...]erabit usque in finem, nec nisi ma [...]ntem vitae hujus inveniet sinis: Maj [...]r quippe libertas necessaria adversus tot & tantas tentationes, quae in Paradiso non fuerunt done perseverantiae munita atque fi [...] mata, ut cum omnibus amoribus, terroribus, error bus suis, vincatur hic mundus, q [...]o sancti cuncta m [...]antia, cuncta invitantia, cuncta [...] [...]uentia separarent. Unto the first [Page 102] man who in that good estate wherein hee was created righteous, had received a power not to sin, not to die; a power not to fall from his good estate, to him was [Page 103] given the helpe of Perseverance: not such a gift whereby hee should persevere, but such with out the which hee was not able by his free will to persevere. But now unto the Saints, by the grace of God predestinated unto the Kingdome of God, not only such a helpe of perseverance is given, but such, that perseverance it self is given to them, not only so that without that gift they cannot persevere, but also that through that gift they cannot but persevere: [Page 102] [...] [Page 103] [...] [Page 104] for he has not only said, without mee yee can do nothing, but hee saith also, you have not chosen me, but I have chosen you, and appointed you that you should goe on and beare fruit, and that your fruit should remain; in which words he shews that he has not only given righteousnesse but perseverance therein: for Christ having so set them that they go and bring forth fruit, and their fruit abides, who dare say perchance they shal not continue, for without repentance [Page 105] are the gifts and calling of God, Christ praying for them that their faith fail not, without doubt it shall not fail to the end, and so shall persevere to the end, and the end of their life shall finde it remayning, for now a greater liberty is needful against so many and so great temptations, which were not in Paradise, being guarded with the gift of perseverance, that this world with all his lusts, terrours, errours, might be overcome, & the Saints prevaile against all [Page 106] threats, all allurements, all power]
The current of Scripture and Fathers runs so straight against the totall and finall apostacie of the Saints, that Arminius for all his boldnesse durst not, so long as hee lived, set his brest against that stream, albeit his Schollers since have mainly set themselves to evert this Article, which is the chiefe ground of all the comfort that the soul of man hath in this miserable pilgrimage.
All baptized Infants are not regenerate.Of all their contrary argumentations consider [Page 107] but one: Milions of these who were baptized in their infancy fall away finally and totally, but all these who were baptized in their infancy were truly regenerate, sanctified, justified, and put in the state of salvation, Ergo, millions of these who were truly regenerate, justified, sanctified, and put in the state of salvation, fall away totally and finally.
In this Popish argument the Arminians triumphed at the beginning, as our men do yet, but after a little triall [Page 108] both Papists and Arminians, finde it so foolish and impertinent that long ago they have cast it away.
It is easie to shew the falsity of the Minor that al Baptized Infants are truly regenerate, &c. Scriptures, Fathers, Schoolmen, are all to the contrary, but leaving these I only shew that this assertion is against the Scottish Confession; the twenty fifth Article testifies that the Reprobate only doth communicate in the outward benefits of the Sacraments, [Page 109] that they get no fruit of Christs death, that in this life their sins are not forgiven them, that these blessings belong only to the Elect, that the Reprobate at their best are but chaff, and at no time are good wheate, who therefore avow that the Reprobate sometimes, to wit, in their infancy are truly regenerate, justified, sanctified; who avow that Reprobates get many fruits of Christs death and their Sinnes some times forgiven them, they contradict cleerely our [Page 110] confession, yea almost al the confessions of the reformed Churches. If they will believe their good friend D. Francis White hee will assure them that none but Papists and Lutherans will affirm reprobate infants by baptisme to be regenerate.
Arminianisme is contrary to the Confession of the Church of Scotland.How farr the chiefe Arminian tenets are contrary to Scripture I I have shewn; Consider in a few lines how much they are opposite to the Confession of our Kirk, and so I close. They teach that our Election is of Faith, [Page 111] Works, Perseverance, as antecedent either Causes or Conditions, or at least Qualities fore seen in us. Our Confession Article 8. sayes that God hath chosen us of meere grace, that faith to believe in Christ and all grace we lost in Adam, is given us after our Election.
Again, they teach that Christ died for all, that in death he stood in the place of all without distinction of elect and reprobate, that all have the benefit of his death. Our Confession sayes, Art. 8. that Christ suffered [Page 112] for us, that is the elect, of whom alone the whole Article speaketh: Also that the benefits which the elect have common with the reprobate are but their Creation, no ways their Redemption and their Adoption thereby to be the sons of God: And in the 25 Article it is said, that the Reprobates have no benefit of Christs Death, Resurrection, or Ascension.
Lastly, they teach that many of Christs faithfull members fall away and lose not only all grace but salvation it [Page 113] selfe. Our Confession Art. 25. contradicts, affirming, that all the faithfull continue in the estate of Justification, that albeit their sins be great, yet they are not imputed but covered with Christs righteousnesse.
Again it is one of the faithfuls priviledges to goe on constantly to the end, till they bee conformed to Christs glorious bodie. And in the [...] Article, that the [...]ithfull in such a man [...]er become flesh of Christs flesh, and bone of his bone, that hee abides [Page 114] in them and they in him for ever, no lesse then the God-head abides in the manhood of Christ, giving to it life and Immortality.
Our Confession crosseth their Doctrine of free will, justification & other their popish errours more cleerly, but with those I doe not meddle lest by further prolixity I should lōger with-hold so great an Assembly from their most weighty Affaires