The Examination of Tilenus before the Triers in UTOPIA.

The great pru­dence an [...] pietie of the Gover­nours of this Common-wealth (considering how apt the peo­ple are to be influenced by the principles and examples of their constant Teachers) have been pleased (out of an ardent zeal to God's glory, and a tender care of men's pretious souls) to think upon a course how their Dominions may be made happy in the settlement of an able and godly Ministery amongst them; for which purpose they have appointed Commissioners to examine the gifts of all such as shall be im­ployed in the office of publick preaching. And seeing you have addressed your self to us for our approbation in order to your Establish­ment in that office, we hope you understand the nature and weight thereof. You are to be a Pastor not of beasts, but of reasonable Creatures, fram'd after God's own image, and purchased with his blood. Having un­dertaken this cbarge, 'tis incumbent upon [Page 2] you to watch for those souls under your inspe­ction, as one that must give an account; and what shall perish through your default will be required at your hands. And that we may not be sound betrayers of the great trust repo­sed in us, we must receive some satisfaction, how you stand qualified for the carrying on so great a work as you pretend to be now cal [...]ed unto.

And because it is to be suspected that he who hath been so regardless of his own soul, that he is not sensible of the work of grace in himself, will not be very zealous in his in­deavours to procure it to be wrought in o­thers; therefore let us be informed in the first place, what assurance you have that you are in the state of grace?

Sir, I trust, you shall find, that I am no Reprobate.

Methinks you speak very doubtfully?

Sir, I humbly conceive it be­comes not me to be too Confident, when the modestie of the great Apostle, was content (upon occasion) with the very same expressi­on which I used. 2 Cor. 13. 6.

But can you remember the time and place: when and where that work of grace was wrought in you? By what means, and upon what occasion?

I suppose they are violent and suddain changes only, (from one extream to another,) that fall under such a punctual Ob­servation. Had I with Mary Magdalen been so notoriously lewd, as to make the City ring of my crimes: or had I travell'd with a design of blood, as Paul did, and procured a Com­mission to execute it upon the Church of Christ, my Conversion, if sincere, in that case, must needs have been very remarkable. Or had I committed Adultery, and then tempted the injur'd party with so much artifice to cloak it, and because I could not, with all the wick­ed charms of intemperance, prevail to induce him to it, deliberately contrived and com­manded his murder: or had I (though upon a surprize) so passionately denied and for­sworn my Lord and Master, (as you very well remember who did,) the solemnitie re­quisite to attend repentance, for such offences would have made as deep an impression in my memory, as the frequent inundation of tears did in those transgressors cheeks, and there would have been no need of red letters in my Kalendar to render such a time Observable with me. But blessed be God! by whose providence it was, that, being dedicated to the service of Christ in mine Infancy, the Pi­ety of my Parents took an early care that I should not be alienated from him through the [Page 4] allurements of the world, for want of a reli­gious education; and from a childe having been acquainted (as Timothy was) with the holy Scriptures, which are able to make us wise unto salvation, through faith which is in Christ Jesus; herein I have exercised my self, through the assistance of his grace, to have alwayes a conscience void of offence towards God and to­wards men.

You speak as if rege­neration came by nature and education.

No, Sir; to say regeneration comes by nature were a Contradiction.

Do you not remember what the Apostle saith, Rom. 3. 23. We have all sinned, and come short of the glory of God. And Ephes. 2. 1, 2. We are dead in trespasses and sins, and are by nature children of wrath? Can there be so great a change wrought in a man, as is a change from death to life, and he have no apprehension or feeling when such a change is wrought in him?

When I reflect upon the exube­rance of the Divine grace under the Gospel, I perswade my selfe, there is some difference betwixt Christians, born of faithful and god­ly parents, and from their childe-hood educa­ted and instructed in the wayes of faith and pietie; I say we must make a difference be­twixt these, and those Jews and Gentiles of [Page 5] whom the Apostle speaks, before they were made Christians. I know you will not allow Heathens to stand in Competition with the servants of Jesus, devoted to him from their very infancy: neither is the law and discipline of Moses an equal standard to measure the dis­pensations of the grace of Jesus Christ by; and yet, if you consider Zacharie and Eliza­beth (who were trained up under the Pedago­gie of Moses) and date their practice of Pietie from their youth See 1 King. 18. 12 (as you ought to do, for why should we make an ex­ception where God makes none?) You will finde, that being righteous before God and walking in all the Commandements and ordi­nances of the Lord blameless, S. Luke 1. 6. they were not capable of answering your que­stion, When and where and how the work of grace was wrought in them. Now if the mini­stration of Moses (which was, in comparison, a ministration of death) was thus glorious: how shall not the ministration of Christ, which is the ministration of the spirit, be rather glori­ous, 2 Cor. 3. Under the Gospel that Covenant is fully accomplished, wherein God bound himself to Abraham by the sacred tie of an oath, to grant us a power to serve him in holi­ness, and righteousness, all the dayes of our life. S. Luke 1. 74. And the conveyances of this powerful grace being all put so freely into our [Page 6] hands (this word and Sacraments) it is requi­red of us as a duty, to have grace, whereby we may serve God acceptably with reverence and godly fear. Heb. 12. 28. and doubtless 'tis only our own inexcusable fault if we have not, for indeed (be it spoken with holy reverence) the administration of our sacred baptisme, were not better than a piece of solemn Pagean­try, if grace were not conferr'd upon us in re­ceiving that Sacrament, for therein are begg'd, on our behalfe, the blessings of Christ, grace and pardon, with the renewing and assistance of the holy spirit. These the Church by pray­er seeks for, on our behalf, by vertue of that Covenant, wherein God hath promised and engaged himself to bestow them; which pro­mise, be for his part, will most assuredly keep and perform. Then upon this, we engage our vow, to forsake the Devil, and all his works, and to keep Gods holy will and Commandements. Can we think, either that God, in goodness, or justice would require such an ingagement at our hands (under peril of a greater condemna­tion) or that the Church of God in prudence could oblige us to undertake it, without good assurance of sufficient assistance and power from his gracious spirit to inable us to perform it ac­cording to the tenour of the Gospel?

It seems you are for univer­sal grace, and you hold, that all the children [Page 7] of the faithful (dying in their infancie, and before they have the use of reason) are saved by vertue of that Covenant (made Isa. 49. 8. Heb. 13. 20. with us in the blood of Christ) into which they are consigned at their baptisme; as if all such were invested with some privi­ledge to exempt them from the absolute decree of reprobation.

This, Sir, is the faith into which I have been baptized and catechized; for I am taught to profess, that in my baptisme, I was made a member of Christ, a childe of God, and an inheritour of the Kingdome of Heaven.

But you know, that without holiness no man shall see the Lord. Heb. 12. 14.

That I very well remember: but withall I consider, that besides that fede­ral holiness, which removes all obstacles in the children of the faithful, and renders them re­cipients duly qualified for the Sacrament, I am instructed, in my Creed to believe in God the Holy Ghost, who sanctifieth me, (that is, if I do not resist his work and quench his mo­tions) and am further directed to beg by dili­gent prayer his special grace to inable me to discharge my duty to God and my neighbour; which grace (if I be not wanting to my du [...]y) I have reason to assure my self of, upon the strength of our Saviours promise. S. Luke 11. 13.

The short is, Baptisme being stiled, the la­ver of regeneration. Tit. 3. 5, 6. And the children of the faithful, being in no capacitie of putting a bar against the efficacie of it, the learned Davenant (one of the Divines of the Synod of Dort) concludes, that, therein they are truly justified, regenerated and adopted, and, by this means, a state of salvation is con­ferr'd upon them suitable to the condition of their infancy; and arriving to the use of rea­son, if they walk in the strength of the Divine grace, under the command and conduct of the Holy Spirit, and fight under Christ's banner, as generous souldiers (ingaged by solemn cove­nant, and armed with assistance from above to that purpose) should do, we are assured that sin shall not got the dominion over them. Rom. 6. 14. for he is greater that is [ingaged] in them [for their assistance] then he that is in the world [against them] 1 John 4. 4. Whereupon the same Apostle is confident to conclude [c. 5. v. 18.] We know that whosoever is born of God, sinneth not: but he that is begotten of God, keepeth himself, and that wicked one toucheth him not.

You speak as if a man might live without sin, and so be saved without Christ.

Sir, I believe it is the duty of the children of God, (and therefore possible) [Page 9] to be blameless and harmless, without rebuke, shining as lights, in the midst of a crooked and perverse nation. Phil. 2, 15. that at Christ's comming, they may be found of him in peace, without spot and blameless; 2 Pet. 3. 14. but this is done (not without Christ, but) through the power of his grace, rescuing them from the pollutions, that are in the world through lust, and from all the carnal invitati­ons, that do so earnestly sollicite them. Yet this is not to live without sin; for there are sins of ignorance and inadvertencie, which, many times, through the levitie of the matter, insensibly steal from us: sins of infirmitie, wherein we are surprized on a suddain, and sins wherein we are overtaken through the daily incursion and tiresome importunitie of temptations: but these, upon a general humi­liation and petition being put upon the ac­counts of Christ's Cross, and pardoned (as it were) of course to the regenerate, do not in­terrupt his estate, nor impeach his interest in God's favour, and hereupon such men are rec­koned by our Saviour in the accounts of just persons which need no repentance. Luke 15. 7. nor no more washing, saue of their feet. [Iohn 13. 10.] which is ordinarily performed in the day­ly use of their prayers and other holy offices.

But we see, by dayly experience, that the dearest of God's children, [Page 10] do frequently complain of their corruptions, & bitterly bewail them, and groan under the apprehension and burden of them: Oh wretch­ed man that I am! &c.

No doubt, 'tis fit a Christian should entertain such a holy jealousie over himself, as may make him humble, and keep him upon his guard, vigilant and industrious. Blessed is the man that feareth alwayes. Prov. 28. 14.

Yea but we finde al­so that the most eminent of the saints of God have fallen fouly.

We must walk by precept, not example; especially we should take heed we do not transcribe a foul copy, though written by the hand of the greatest saint in Heaven, who, we know, had never been admitted thither, had not that hand been wash'd in the streams of repentance and the blood of Christ. But the truth is, such is the frailtie of our humane nature, and the lubri­city, the flexible and wax-like temper of youth, so apt to receive the impressions of vice, and such the precipitancie of our passi­ons, that if we be not bridled by the bene­fit of a more severe and holy institution, and taught to improve our talents of grace and na­ture for our own preservation, the deceitful paintrie of pleasures, and the snare of occasi­ons, [Page 11] and the witchcraft of ill company and examples, with the sundry stratagems of that politick enemie, (who manageth all the rest to his best advantage) will surprize and foil, and most miserably wound us. But as to de­nie the possibilitie of preventing this mischief, were a huge disparagement to the power of the Divine grace; so having that grace so a­bundantly administred (as it is under the dis­pensation of the Gospel) to prevent, and assist and follow us, not to cooperate therewith, but to let loose the reins unto our lusts, and give way for sin to abound, that grace may much more abound to the working of a re­markable repentance, that having such a signal experience of sin and misery, we may be able to give a punctual account of the time and manner of our conversion; what were this but to grow desperate and tempt God; a ri­diculous folly joyned with a most execrable impietie, (like a man that sets his house on fire, that he may make light for others to read his evidence, by which he holds it) he turns Gods grace into lasciviousness, and ventures upon a certain evil, for an uncertain good, whose damnation is just.

If a man should do so wil­fully and of set purpose I grant it: but if you cannot satisfie our question concerning your certaintie of being in the state of grace, how [Page 10] [...] [Page 11] [...] [Page 12] will you be able to obey that of the Apostle, 1 Pet. 3. 15. Sanctifie the Lord God in your hearts, and be ready alwayes to give an answer to every man that asks you, a reason of the hope that is in you, with meakness and fear?

That you may not think I have a desire to wave your question, by telling you, that I perceive, you do, many times, alledge Scriptures very impertinently; I shall shape my answer directly, to what I conceive to be your meaning: we must consider therefore what our Saviour Christ saith (very applicable to our purpose) S. Luke 17. 20. The King­dome of God (in the work we speak of) cometh not (alwayes) with observation: but (many times) 'tis as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring, and grow up, he knoweth not how. Mar. 4. 26, 27. And therefore I observe, our Saviour and Apostle do direct us to make our judgement à Fosterio­ri, from the effects. By their fruits ye shall know them. And let every man prove his own work, and then shall he have rejoycing in him­self alone and not in another, Gal. 6. 4. The children of God are called Saints of light. Col. 1. and the wiseman saith, The path of the just is like the shining light that shineth more and more unto the perfect day. Prov. 4. 18. 'Tis only the conscience loaden with guilt, and [Page 13] fear, and horrour, having fire put to it, that like a gun charged with powder and shot, makes a bounce when 'tis discharged. Expe­rience teacheth, that the natural day breaks without a crack to report it to us, and so does the day of grace too in many souls. Though the sun riseth under a cloud, and so undiscer­nibly, and the clock of conscience do not strike to give us notice of the hour, yet we may be assured he is up by the effects, viz. if his influences have dried up the dirt and made the plants and herbs to spring out and flourish. Grace is more discoverable in the progress then in the dawning of it.

But the Apostle saith, He that hath not the Spirit of Christ is none of his.

And I say as the same Apostle to another purpose. 1 Cor. 7. 40. I think also, that I have the spirit of God.

You said well even now from our Saviour, that the tree is known by the fruits; can you give us a good account of the fruits, that the spirit of Christ hath brought forth in you, so as we may be able to distin­guish them from counterfeit, and discern that they proceed from the Holy spirit, not a lying one?

That I may not deceive my self nor you herein, I think the surest way is, not [Page 14] to go by the common Inventory of the world; whereby I finde men pretending to godliness, to be generally very partial in their reckoning: if they abhor Idols, they think it tolerable e­nough to commit sacriledge and sedition: and if they be not drunk with wine, or strong drink, they think 'tis no matter though the spirit of pride and disobedience stagger them into any schisme or heresie. I choose therefore to fol­low the Apostles Catalogue, (and if I can find that in my self, I hope I am safe) the fruit of the spirit (saith he) is love, joy, peace, long-Suffering, gentleness, goodness, faith, meek­ness, temperance: against such there is no law. Gal. 5. 22, 23. That is (as I conceive) the love of Christ in sinceritie, as 'tis Ephes. 6. 24. which sinceritie discovers and approves itself, in a constant and uniform observation of all his Commandements. Iohn 14. 15.

How did the spirit of God bring forth these fruits in you (if you finde them?) Did you ever feel it offer a holy violence to your will and affections, so that you were not able to resist the power of it? You have read how Paul was surprized in the height of his rebellion, his spirit subdued and forced to yield, and he cast down to the earth in great astonishment.

Though I have intimated mine opinion in this particular already, yet I shall [Page 15] adde, that the conversion of St. Paul, was not according to the common way and rule, but extraordinary, in regard whereof he may very well stile himself an abortive. 1 Cor. 15. 8. for the ordinary course is not for the King­dome of Heaven to offer violence to us, and take us by force; but for us to do so by it. St. Mat. 11. 12.

You speak as if the grace of conversion were resistible; and so you would make man stronger than God: but the Apo­stle tells you, that God exerts and putteth forth a power for the conversion of a sinner equal to that, which he wrought in Christ, when he raised him from the dead. Ephes. 1. 20. And indeed there is a necessitie of such a power for the accomplishment of this work; because the sinner is as a dead person; dead in trespasses and sins. Ephes. 2. 1.

Tis a rule we have learned in the schools, that Theologia Symbolica non est argu­mentativa. Metaphors never make solid and cogent arguments. Sinners are like dead men: but no like is the same. If they were abso­lutely dead, then it were impossible for them to make any opposition or resistance at all, to any the least dispensation of grace. Resi­stance implies reaction, but the dead have no power at all to act; and yet tis acknowledged; that the sinner hath a power to resist, and doth [Page 16] actually resist: but that which is maintained generally by that side is, that the power of grace is so prevalent and invincible, that at last it will subdue and take away the resistibilitie of mans will. And therefore man is not dead in every sense. We finde him sometimes resem­bled to one halfe dead. Luke 10. 30. Some­times to one asleep. Ephes. 5. 14. so that you cannot certainly infer the conclusion desired, from such figurative expressions. Besides, Ephes. 1. 20. speaketh of Gods power towards those that were already believers, not of his power that works belief in them.

'Tis said of those that disputed with Stephen, Acts 6. 10. That they were not able to resist the wisdome and the spirit by which he spake.

He speaks of that conviction, which the force of his arguments (dictated to him by the Holy spirit) made upon their un­derstandings, so that they were not able to an­swer him in disputation: but he speaks not of any irresistible impression that the internal Divine grace made upon their wills; for there was no such effect wrought in them, as ap­pears in the following verses: but rather the contrary, as you may conclude from St. Ste­phens word, Acts 7. 51. Ye do alwayes resist the Holy Ghost.

By resisting the Holy Ghost [Page 17] there, Stephens meaning is, that they oppo­sed the outward Ministerie which was autho­rized and sent out by the holy Ghost.

The words are plain in them­selves, and so they are literally clear against you: but that this Evasion may not serve your turn, we finde the word and spirit both together, Zach. 7. 12. Yet 'tis said, they har­dened their hearts like an Adamant, and resisted both. Esa. 63. 10. But (2) men may, & do resist that power of Divine grace, which doth effectually and eventually convert others; yea, a greater power, than that which doth it. Luke 11: 32. The men of Nineveh shall rise up in judge­ment with this generation, and shall condemn it, for they repented at the preaching of Ionah: and be hold a greater than Ionah is here. And as much is implied in those other words of Christ. Mat. 11. 21. Wo unto thee Chorazin, wo 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. Those Heathen cities would have been wrought up­on by these gracious dispensations, but you to whom, they are so freely and earnestly ad­ministred, do resist them. And why should our Saviour work so many miracles to their senses, to induce them to believe and be con­verted? Ad quid perditio haec? Why so much [Page 18] pains lost? For (if that had been the way) that one Superlative miracle, the irresistible operation of internal grace, had superseded the necessitie of all others, and made them ut­terly superfluous.

what say you to that text in Luke 14. 23. Compel them to come in: doth not that imply an irresistible power upon them?

This place in St. Luke speaks of a charge given to a Minister, whose office it is, to call, invite, and importune, (to say no­thing, that it is part of a parable) and I re­member even now, when you were urged with that in Acts 7. 51. [ye alwayes resist the Holy Ghost] then you could alledge, that, that was spoken concerning the outward ministery of the word, which you confest, might be re­sisted: but now you produce a text your selves, which though it doth most evidently belong to the outward ministery, yet because it hath the word [compel] in it, and will serve your interest, it must needs signifie irre­sistible. So that in the Acts, the Holy Ghost must (according to your interpretation) sig­nifie the outward Ministery, and that must be the only thing resisted: but in St. Luke, the outward Ministery shall signifie the inward working of the Holy Ghost, and that shall be irresistible.

The Apostle saith, It is God which worketh in you, both to will and to do of his good pleasure. Phil. 2. 13.

The Apostle doth not say, that God doth this immediately and irresistibly; for if he did, that would evacuate the force of his exhortation, (which is both a mean and swasion) to the duty of working out our salva­tion, &c. for the inforcing whereof, that is rendred as the reason (which is the cord of a man.) He speaks not of the means, see 1 Pet. 1. 22. 1 Cor. 15. 10. or manner of Gods working: and that he works the abilitie I grant: but not the very act it self of our duty, (which if he did, it would be his act, not ours, and so not o­bedience, for he hath no superior) much less doth he work it immediately and irresistibly.

The Prophet acknowledgeth, that the Lord worketh all our works in us. Isa. 26. 12.

If the text were to be read [in us] there were some small colour for your pre­tension; but in the original, it is [for us;] and therefore (rejecting the sense, which you would put upon the words) some understand all the benefits, which God had bestowed upon them, answerable to the former part of the verse [Lord thou wilt ordain peace for us: for thou hast wrought, &c.] others understand it of their afflictions and distresses, in opposition [Page 20] to that former branch of the verse, and agree­able to the verse following, [other Lords have had dominion over us.] But if you would have the meaning of that (or any other place of Scripture) to be this, that God doth imme­diately and irresistibly produce all our spiritual works, (which are works, as well of duty, as of grace in us) and that he hath tied himself by Covenant and promise so to do (as is affir­med by some) then it will undeniably follow, that God himself, (being so ingaged) ought to believe, and repent, and pray, and do all o­ther necessary good in us; as Servetus said, the fire burns not, the sun shines not, bread nourishes not: but that God alone doth immediately all these things in his Creatures, without having given them such properties; and then, sure, it were fitter for the preacher to direct his admo­nitions to God alone, that he would perform his undertaken work in mens hearts, by his omnipotency, unto which they may never finde ability, to make resistance. But the truth is, it standeth not with Gods wisdome, neither doth he ever use to work upon the will of man after this manner, and that for three reasons.

I pray let us hear them clear­ly from you.

First then, though (speaking of his absolute power) God can compel and ne­cessitate [Page 21] the will of man (and so we do not make him stronger then God, as is very weak­ly concluded by some) yet he will not; be­cause he will not violate that order which he hath set in our Creation. He made man after his own image, invested him with a reasonable soul, having the use of understanding, and the freedome of will: he indow [...]d him with a power to consider and deliberate, to consult and choose, and so by conquence he gave him dominion over himself and his own actions; that having made him Lord of the whole world, he might not be a slave to himself, but imprimis animi sui possessione regnaret, might first exercise his soveraigntie in the free possession of his own minde saith Tertullian. To force his will, were to destroy the nature of his Creature (which grace is not designed to do, but only to heal and assist it) and there­fore God deals with manas a free Agent; by instructions and commands, by promises and threatnings, by allurements and reproofes, by rewards and punishments. So true is the say­ing of that fathet, Nemo invitus fit bonus. With this accords the Son of Syrach. Ecclus. 15. 14. to 17. God made man from the begin­ning, and lefe him in the hand of his Counsel. If thou wilt keep the Commandements, and perform acceptable faithfulness, He hath set fire and water before thee: stretch forth thy [Page 22] hand unto whether thou wilt. Before man is life and death, and whether him liketh shall be given him.

That text is Apocryphal, and therefore will not serve your turn, if you produce it to confirm a point of faith.

My second reason shall confirm it out of the authentick Canon, and it shall be this, viz. because God will have our faith and our repentance, and his whole service (where­in we ingage our selves) to be a work of our own choice, as tis said of Mary, she had chosen the good part: and hereupon our Saviour pro­pounds the quaere. John 5. 6. Wilt thou be made whole? And so the Prophet Jeremiah before him, Jer. 13. and the last. O Jerusa­lem, wilt thou not be made clean, when shall it once be? God doth not necessitate nor irre­sistibly determin his people's will: but only directs, and conjures and assists them to make the best choice. Deut. 11. 26. Behold I set be­fore you this day a blessing and a curse, and more fully, Chap. 30. verse 15. See, I have set before thee this day, life and good, death and evil, and vers. 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 choose life. And this is rende­red as the reason of mans rejection. Prov. 1. 29. Because ye did not choose the fear of the Lord.

By this reason you make man to have freewil.

Under favour Sir, 'tis not I, but it was God that made him to have it, and he that denies all freedome of will to man, de­serves no other argument then a whip or a cudgel to consute him. Sure the smart would quickly make him finde libertie enough to run from it. Our wosul experience tells us we have too much freewil to do evil; and Scrip­ture teacheth us plainly, that we have libertie in moral things, Numb. 30. 13. 1 Cor. 7. 36, 37. and for the service of God and things spiritual, our Saviour Christ saith, Iohn 8. 36. If the son shall make you free (and he doth so, by the ministry of his Gospel, Vers. 32.) yee shall be free indeed: and sin shall have no more dominion over you: (unless ye yield your selves up to the power of it.) Rom. 6. 14. with the 16. Ioshuah was so well assured hereof, that he puts it to the peoples choice, Ios. 24. 15. (which implies their libertie) to serve the Lord or other Gods. [Yet were not they under so great means as we are] your self ac­knowledged even now (out of the Philippians) that God worketh in us to will and to do, (which signifies a libertie, else it could not sig­nifie an abilitie) whereupon St. Paul saith, Phil. 4. 13. [...]: I am able to do, or suffer all things.

The Apostle addeth in that place [through Christ strengthening mee; for without Christ we can do nothing. Iohn 15.

Nothing spiritual; that puts us into possession of Heaven, or accompanies salvation: but observe, 'tis not through Christs forcing, but through Christ streng­thening mee. The grace and the abilitie is from Christ, but 'tis our part and duty to actuate that abilitie, and cooperate with that grace; and therefore it will be worth your notice to observe, that what God promiseth to do him­self in one place, He commands the very same things to be done by us in another; to intimate, that although the power of acting be derived from his assistance, yet the Act it self, as it is a duty, depends upon our cooperation. Thus, Circumcision of the heart, is promised (as from God) Deut. 30. 6. but commanded (as to be done by us) Deut. 10. 16. Ier. 4. 4. A new heart and spirit, promised. Ezek. 36 26. but commanded, Ezez, 18. 31. see Eph. 4. 23 I will be your God, promised, Ierem. 32. 38. but commanded, Exod. 20. 3. and if ye forsake him, he will cast you off for ever, 1 Chron. 28. 9. One heart and one way; promi­sed, Ier. 32. 39. yet commanded, Ephes. 4. 3, 4. 1 Cor. 1. 10. So Ier. 32. 40. 'tis promised, I will put my fear in their hearts. Yet, Prov. 1. 29. because they did not chuse the fear of the [Page 25] Lord, and 1 Pet. 2. 17. So 'tis promised, I will write my lawes in their inward parts, and they shall be all taught of God. Jer. 31. 33. Isa. 54. 13. Yet in other places it is comman­ded, Be swift to hear; take heed how you hear; as new born babes desire the sincere milk of the word, 1 Pet. 2. 1, 2. See Prov. 7. 1, 3. and Rom. 10 8. with the 17. vers. So 'tis promi­sed, Isa. 1. 25. I will purge; yet 2 Tim. 2. 21. He that purgeth himself. So 'tis promi­sed, Ier. 33. 8. I will cleanse them from all their iniquity: yet Iam. 4. 8. Isa. 1. 16, 18. 'tis commanded, wash ye, make ye clean. And 'tis evident that God many times fulfilleth his promise, and performeth his part, when m [...]n altogether neglecteth his part and duty. Ezek. 24. 13. I have purged thee and thou wast not purged. See Mat. 11. 21. Luke 7. 30.

Enough of this; you promi­sed us a third reason, why God doth not (as you pretend) work mans Conversion and his faith, by a power of grace irresistible. I pray let us hear that also.

Sir, you shall have it in a few words, and it is this; because he will not save as (I speak of the Adult, who have the use of their faculties) but in a way of duty. Gen. 4. 7. If thou do well, shalt thou not be ac­cepted? Rom. 2. 6, 7. To them who by patient continuance in well doing, seek for glory and [Page 26] honour and immortalitie, to them, and to them only, will he render eternal life; and there­fore He is said to be the Author of Eternal sal­vation, only, to them, that obey him. Heb. 5. 9. Now observe; that which is not wrought, but by the omnipotent impulse and irresistible motion and operation of God, that cannot be the duty of a poor frail Crea­ture: or thus, what is a work of Almighti­ness in God, cannot be a work of obedience in us (if it were, it would conclude us to be omnipotent; besides, the act could not be an act of duty, Christ could do nothing, that was duty for us, till he had submitted him­self to the condition of our nature. Phil. 2. 7. because God, supposed to be the doer of it, is not under obedience) but repentance and amendment of life, &c. are required, as a du­ty, of us, and as part of our obedience, Ier. 7. 3, 5. Amend your wayes, and make you a new heart and a new spirit. Ezek. 18. 31.

By this doctrin, you seem to make a man his own Saviour.

If I should, not only seem to do so, but do so in good earnest, so it be in a way of subordination to Christ, I see no harm in it. St. Paul saith, work out your salvation. Yea, St. Peter, exhorting to repentance, saith ex­presly, save your selves. Acts 2. 40. To our safety, our own sedulity is required, accor­ding [Page 27] to that trite saying. He that made thee without thy self, will never save thee, without thy self.

Me thinks, this doth hard­ly sound like that doctrin, which the Apostle labours so earnestly to establish, to shut the creature, for ever, out of all ground, and oc­casion of boasting. Rom. 3. 27.

For a man to boast himself in his riches is vanitie; in his wickedness is impietie; in his works, performed in obedience to Moses law, or out of the strength of nature, as if they could justifie and save him, is arrogancie: But to glory in the Lord, and rejoyce in his salvati­on, is not only allowed, Rom. 2. 7. but also injoyned, 1 Cor. 1. 31. Phil. 4. 4. and practised, 2 Cor. 1. 12. our rejoycing (or glorying) is this, the testimony of our conscience, that in simplici­ty, and godly sinceritie, not by fleshlie wisdome, but by the grace of God we have had our Conver­sation in the world. See Rom. 15. 17. and Gal. 6. 4. Let every man prove his own works, per­formed in the faith of Christ, and through the power of his grace,) and then shall he have re­joycing, (glorying, boasting,) in himself. 'Tis the same word in these two places, with that in the Text objected. Rom. 3. 27.

Are these your tenents Consonant to the Articles of the Synod of Dort? What opinion have you of t [...]at, and [Page 28] the doctrin held forth by the Divines in that Assembly?

I have had as great a reverence for that Synod, as any man living, the prin­ciples therein delivered being instill'd into me from my youth: but I thank God, studying the best method for the cure of souls, and the opportunitie of reading better books, hath al­tered my judgement quite.

Do you think you have changed so much for the better, that you have reason to give God thanks for it?

Yes truly, and I perswade my self, you would be of that minde too, if you would patiently attend to my objections a­gainst their doctrin, and weigh them without prejudice or partialitie. But before I pro­pound those objections, it will be requisite, that we take a brief view of that doctrin, which I shall therefore concisely, yet truly and clearly summe up in these five Articles fol­lowing.

They hold. 1. That God by an absolute decree hath elected to salvation a very little num­ber of men, without any regard to their faith or obedience whatsoever, and secluded from saving grace all the rest of mankinde, and appointed them by the same decree to eternal damnation, without any regard to their infidelitie or impeni­tencie.

2. That Christ Iesus hath not suffered death for any other, but for those elect o [...]ly; having neither had any intent, nor commandement of his father to make satisfaction for the sins of the whole world.

3. That by Adams fall his posteritie lost their freewil, being put to an unavoidable ne­cessitie to do, or not to do, whatever they do or do not, whether it be good or evil; being there­unto predestinate by the Eternal and effectual secret decree of God.

4. That God to save his Elect from the cor­ru [...]t Mass doth beget faith in them by a power equal to that whereby he created the world, and raised up the dead; insomuch that such unto whom he gives that grace cannot re [...]ect it; and the rest, being reprobate, cannot accept of it, though it be offered unto both, by the same preaching and ministery.

5. That such as have once received that grace by faith can never fall from it finally nor totally, notwithstanding the most enormous sins they can commit.

I confess you have done the Divines of that Synod no wrong in setting down their tenents: but what objections have you against the doctrin?

I shall insist only upon this (and 'tis so comprehensive I need mention no more) it doth not only evacuate the force and [Page 30] vertue, but quite frustrateth the use of the ministerie of the word, and all other holy or­dinances instituted by our Saviour Christ, and commanded to be continued for the edificati­on, and benefit of his Church to the worlds end.

How can you make that ap­pear?

For the ministery of the word it is imployed, either about the wicked or the godly; the wicked are of two sorts, either Infidels despising, or Carnal persons profes­sing the holy Gospel: the Godly, they are of two sorts, or two tempers likewise; or we may consider them under a two-fold estate, either as remiss and tepid, or else as disconsolate and tempted: so that the ministery of the word is designed to a four-fold end, (in re­spect of man.)

1. The Conviction and Conversion of an Infidel.

2. The Correction and amendment of the Carnal.

3. The quickning and provocation of the te­pid and slothful.

4. The comfort and consolation of the affli­cted and tempted.

But the former doctrin of the Synod of Dort, is so far from being serviceable to any of these four ends, that it is directly repugnant to them [Page 31] all, and therefore not consonant to that holy Scripture, given by inspiration of God, which is profitable (for all those ends as the Apostle saith, 2 Tim. 3. 15, 16.) for doctrin, for re­proofe, for correction, for instruction in righte­ousness, that the man of God, (who is a helper of the peoples joy, 2 Cor. 1. 24.) may be perfect, thoroughly furnished unto every good work. That this may the more evidently ap­pear, I desire, you (with whom that doctrin is in so high esteem) to make a practical at­tempt of it, herein I desire you to be true to your own principles, (and not to shuffle, as usually in your popular sermons, wherein the Synodical and Calvinian principle in your Do­ctrin is alwayes confuted by an Arminian ex­hortation in your Application,) in the mean while I am content to personate successively those four sorts of men; and for method sake, I pray address your discourse; first, for the Conversion of Tilenus Infidelis.

Most gladly will we under­take this task, that we may convince you of the errours, in which we see you are immersed; provided you do not studie to be obstinate, nor alledge any other reasons to justifie your recusancie and averseness to the Christian faith, then what you clearly deduce from the do­ctrin of the Synod, and the Divines thereof. To begin the work then, we will take it for [Page 32] granted that you acknowledge a Deitie, and demand of you, what Attributes this Deitie i [...], according to your apprehension, invested and cloathed with.

The School of nature hath determined that question by so many ir­refragable arguments, that I am convinced long since, that there is a soveraign Power called God, and when I consider such beams and characters of wisdome and knowledge in the soul of man, such impressions of truth and justice upon his conscience, with so great a varietie of goodness in all Creatures, I must conclude, that God, the maker of all these, is an Eternal being, infinitly wise, good, and just. I believe further, that this most wise God in communicating so much goodness un­to man, intended hereby to oblige him to pay (according to his abilitie) such homage and service as is due to his soveraign excellencie and bounty, and in performance hereof we may be confident to finde protection and re­ward.

The God whom we profess and worship, and he alone is such a God, as you have described; but more merciful and gracious, infinitly, then you have been ac­quainted with, to whose service, therefore [...]e do most earnestly invite you.

I thank you for your [Page 33] pretended kindness; but if you can produce no fairer glass to represent the nature of your God; then the doctrin of that Synod, I must tell you, I shall have no temptation or in­ducement at all to believe in him; for that doctrin is so far from exalting the attributes of wisdome, goodness and justice in him, that it doth in a high measure impeach them all.

You will never be able to make that good.

I beseech you hear me patiently. For his wisdome first; I conceive that is extreamly eclipsed, in that he hath made choice of no better means to advance his own honour, but hath stoopt to such mean & unworthy designs (to compass that end) as all but tyrants & bankrupts would be ashamed of.

How so?

Your doctrin (if it does not belie the majesty you profess to worship) supposeth him to have made a peremptory de­cree, whereby his subjects are necessitated to trade with Hell and Satan for sin and damna­tion, to the end he may take advantage out of that commerce to raise an inconsiderable impost to augment the revenues of his own glory.

We have his own word for it, M [...]t. 20. 15. Is it not lawful for me to do what I will with mine own?

(1.) Your Scripture [Page 34] must not conclude me, while I personate the Infidel: but (2.) We are not now arguing what God may do by his absolute power and right of dominion, but what is agreeable to his infinite wisdome. And (3.) your text speaks of a free disbursement of his favours: but our discourse proceeds upon the account of ap­pointing men to sin and punishment. Now I hope you will not call sin Gods own (though your doctrin concludes him fairly to be the Author of it) and for punishment, he is plea­sed to call that, opus alienum, not his own, but a strange work. But if your God, for his mere pleasure only, and to make demonstration of his absolute power, hath appointed to eter­nal torments, the greatest part of his noblest Creatures without any respect to sin, as some of your Synod do maintain (not regard­ing his own image) in them, what is this but to play the tyrant, and where then is that infinite goodness, which you profess to be in your, and I expect to be in that God whom I fear and honour. A righteous man regard­eth the life of his beast, Prov. 12. 10. yet his mercy is to be but a copy transcribed from that original in God, Luke 6. 36 but if your God be of that temper, the righteous man may ve­ry well be a precedent of mercy unto him.

Indeed some of the Synod do maintain that rigid way: but the Synod [Page 35] it self determined otherwise, viz. that Al­mighty God looking upon mankinde as fall'n in the loyns of Adam, pass'd over the greatest part of them, leaving them in that lapsed estate, not affording them sufficient grace for their re­covery, ordaining finally to condemn them.

If for the sin of another man (and that pardoned to him, that did wil­fully commit it, but) imputed to his posteri­tie, (who never were in a capacitie to tast the pleasure of it, or consent unto it, or protest against it,) your pretended God deals thus cruelly with them, depriving them for ever of his grace, which should inable them to repent, and sealing them up by an irrevocable decree, under an irresistible necessitie, continually to sin, and then to perish everlastingly for so sin­ning; where is that infinite justice, accompa­nied with that superabundant mercy and graci­ousness, you affirmed to be in him? I have heard that the God whom Christians do a­dore, is so infinitely merciful, that he will have all men to be saved, and none to perish; and not able to swear by a greater, swears by himself, that he will not the death of the sinner, but that he may repent and live. That he protesteth the sufficiencie of his own applications, and be waileth their wilful obstinacie, and expo­stulateth most earnestly: What could have been done more that I have not done? O that there [Page 36] were such a heart in you! Why will ye die? In­deed there is so much grace and sweetness in these expressions, they would bring a poor wretch presently upon his knees to such a God.

These are all the very expres­sions of that God whom we serve, into whose gracious arms and bosome we so earnestly de­sire to bring you.

If you could teach me how to reconcile these expressions to the do­ctrin of your Synod, I should say something: but I conclude that impossible.

I shall willingly undertake that work, as hard as you make it, and a great deal more too, to gain your soul out of the state of infidelitie. There is a threefold distin­ction used amongst our Divines, that will un­tie the knot presently. 1. Mr. Calvin (in Ezck. 18. 23.) hath very learnedly observed, that God hath two wills, one outward and re­vealed, whereby he doth most sweetly invite sinners to his grace, and most gratiously calls them to repentance, seeming as though he were earnestly desirous of their salvation; the other will is inward and secret, which is irresistible and takes effect infallibly, and by this he brings, through wayes unavoidable, to an estate and course of sin here, and then to eternal damnation and punishment hereafter. Now to applie [Page 37] this; you must understand those places of scripture forementioned, of Gods outward and revealed will, which is uneffectual, not of his inward and secret will, which is unresistible.

A very useful distincti­on, and tending much to the honour of your God, as you have applied it. I see you have not your name for nought Mr. Simulans: but for my part, I think Homer was much more honest then you and your God, when he sayes, that [...], &c. Who speaks contrarie to what he means ought to be held as a common enemie, and hated as the very gates of Hell. But perhaps your second distinction may be more satisfactory. I pray let us have that.

We must make use of di­stinctions to clear our doctrins from contradi­ction; and if that doth not like you, we have another which cannot be denied. When 'tis said, that God would have all men to be saved; the word [All] is to be understood, non de singulis generum, but de generibus singulorum: not for all of every kinde, but for some few, only of every sort and nation.

Methinks Sir (if this be the meaning of the words) the Scripture might have said with far more reason, that God will have all men to be damned, since of every Nation and condition the number of the damned do far exceed the number of the saved [Page 38] (according to your doctrin,) and reason re­quires that the denomination should be made according to the major part. But perhaps your third distinction will help this out?

The will of God, is either approbans tantum, or else approbans et efficiens simul. God (we say) will have all men to be converted and saved Approbativè, non effecti­vè: he approves of it and likes it well in him­self, that all men be converted and saved, but he wills it not effectively, that is, he hath de­creed the contrary, not to give them means necessarie to the attainment of it.

This distinction I con­ceive no less unreasonable and absurd than the former. That your God should appoint by a secret, absolute and irrevocable decree, that those things, which he doth naturally hate and abhor, should be most practised, and those which he naturally loves and likes, should be omitted; this is so inconsistent with that infinite wisdome and goodness, which you proclaim to be in him, that I cannot finde my self, in any measure inclin'd to acknowledge him the Governour of the world. I suspect rather that you have a design to make me be­come a proselyte to the Manichoeans, who profess two principles, a wicked one as well as a good one; and having acknowledged my perswasion of a good God, who loveth righte­ousness [Page 39] and hateth iniquitie, you tempt me to believe a wicked God also, which is the Au­thor of all evil, and in perpetual hostilitie a­gainst the former. It were so great an im­peachment of his sinceritie, that no civil per­son would indure to have his words so inter­preted as you interpret those of your Gospel; the unavoidable consequence whereof is, that your God is the true Author of all the sins and wickedness of this world, both past, present and to come.

We say, Deus est causacur peccatum existat, sed non cur sit. God is the cause of the existence, but not of the essence (if I may so speak) of sin; as he that drives a lame horse is the cause of his halting, but not of his lameness.

This distinction will hardly help the lame dog over the stile. For he that drives a horse unavoidable into that motion, which necessarily causeth his first hal­ting, is certainly the cause of his lamenes: and so did your God drive Adam (according to your own doctrin) into the first sin; which made him and his posteritie halt ever since.

You must distinguish the materialitie of sin from the formalitie of it; or the Act from the deformitie: God, we say, is cause of the act, or the materialitie: but not of the formalitie, the defect or obliquitie of it.

I replie. 1. That there are sins of omissien, which happen (according to your doctrin) by reason the offender is de­prived of necessary and sufficient grace to per­form the duty, and these sins are not capable of that distinction; and if the desicient cause in things necessary be the efficient, you know to whom such sins are to be imputed 2. There are sins of commission not capable of that di­stinction neither; as in blasphemie, murder, adulterie, wherein the act is not to be distin­guished from the exorbitancie; were such a distinction allowable before God, (and if it be not, sure 'tis not to be alledged on his be­half,) every transgressor might shew a fair acquittance, and justly plead [not guilty.] The Adulterer might say, he went in to his Adulteress as a woman, not as she was married to another man; and that he humbled her for procreation, or for a remedie of his Concupi­scence, not for injurie to her husband; the blas­phemer might say, what he spake was, to make use of the facultie of speech, which God had given him, and to keep his tongue in ure, not to dishonour the Almighty: and so (might every offender have leave by vertue of this di­stinction to separate his sinful act from the enor­mitie of it) every sin would become a miracle, that is, it would be an accident without a sub­ject. If your God stands in need of this lo­gick [Page 41] himself, there is all the reason in the world, that (when he sits in judgement) he should allow the benefit thereof to others. But 3. the greatest Doctors of your Syned have written, that God doth predestinate men as well to the means as to the end: but the na­tural Act (granting your distinction) is not the cause of mans damnation, as it is an Act, but only as it is sin; and therefore those un­fortunate forlorn wretches, whom the abso­lute pleasure of your God hath invincibly chained to the fatal decree of Reprobation, can no more abstain from following sin [the means,] than avoid damnation, [the woful end] to which they are so peremptorily de­signed.

We do not desire, that you should lanch out any further into that un­fordable abysse of horrour and astonishment [the decree of eternal Reprobation.] It is more for your comfort, to make your calling and election sure; to get an interest in Jesus Christ through faith; by whose means the eternal decree of mercy may be accomplished to you.

If the decree of God be really such as you propound it, my indeavours would be to as little purpose, as your instructi­on is like to be; for if every man be inrolled from all eternitie (after such a sort as your Sy­nod hath determined) in one of those two fa­tal [Page 42] books, of life or death, tis as impossible to be blotted out of either, as for God to denie himself; to what end then serves all your im­portunitie?

It were too great an ar­rogance in us to pric into Gods secrets. 'Till he gives us a Key (of his own making) to un­lock that Cabinet, we must not undertake to read the mysteries, he hath lock'd up in it. There are visible marks by which we may dis­cern the Elect from the Reprobate, and those we must reflect upon to the making out of our assurance; and because our vocation is the next saving benefit, that result's from our Election, and 'tis altogether uncertain when God will vouchsafe it to us, whether at the third, or at the sixth, or at the ninth, or at the last hour of our lives, therefore every one ought to keep himself in readiness, to answer when God knocks, and to obey when he calls. What you utter in your ignorance and unbe­lief, is capable of so much alleviation; that it proceeded from you in such a state, other­wise I should tell you it savours much of a spirit of Reprobation, to say, that men work in vain, since such as God hath elected, are ele­cted to the means, as well as to the end, to be­lieve, and do the exercises of pietie, as well as to be saved; and to perform these in order to their salvation.

If it be so great an arro­gance to prie into these secrets; why do you so positively define in them, and so perempto­rily obtrude your definitions upon others? But 2. If all men be infallibly inlisted under one of those two Regiments, of Election or Re­probation, and we be not able to distinguish to which we do belong till God be pleased to call us over and give us our special marks and cog­nizance; and that vocation be not in our own power to procure (all our works and indea­vours, that are brought forth before it, being born in sin and children of wrath, (as your do­ctrin teacheth) and so not conducible to that purpose) sure it were a piece of improvidence at least, if not a huge presumption, to attempt thus to prevent the will of God, and anticipate the decrees of heaven; notwithstanding, 'tis a part of our faith (as you define it,) that we must needs stay till that saving call of God doth ring so loud in our ears, that 'tis impossi­ble we should be deaf or disobedient to it.

None but a Reprobate would argue after this manner.

If you be of that opinion, I'le hear no more of your instructions; for I understand, tis one of your tenents, that the Gospel is preached to the greatest part of the world, to no other end, but to aggravate their condemnation; as 'tis recorded by a [Page 44] chief professor of that doctrin, called Mr. Cal­vin, that God doth direct his word unto such, that they may become the more deaf, and that he doth set his light before them, of purpose, to make them the more blinde; [Inst. 3. c. 24. §. 13.] And if this be the infinite wisdome, good­ness, and justice of your God, those, at whose ears there never arrived any intelligence of him, are the more happie, or at least the less unfortunate and miserable, than those who are brought into some acquaintance with him, and yet cannot believe, because the notice they have of him, through his own unprovok'd re­straint, is not attended with grace necessary to work belief in them.

We advise you to betake your self to your prayers, that these thoughts of your heart may be forgiven you, and that God would put you into a better minde.

I am weary of these ab­surd contradictions: for if the best works of the unregenerate be not only unfruitful, but noxious and hurtful, (as they are accounted by the test and scale of your doctrin) and it be impossible to please God without faith in Christ, and that faith not to be usher'd into the soul, but by the dead-awakening call of the Almigh­ty; my papers in this state of Infidelitie, will rather provoke and exasperate that God, you advise me to pray unto, then propitiate and [Page 45] appease him. That Philosopher therefore, gave those wicked passengers, whom the vio­lence of a tempest had storm'd into a fit of de­votion, a great deal better counsel, when he said, Silete, ne dii vos nebulones hic naving are sentiant, he bid them hold their peace lest their cries should give the Gods warning to take their advantage to shipwrack and destroy them.

By this gentlemen, you see with what suc­cess you are able to mannage your plea (ac­cording to your Synod's principles) in behalf of your God, against an Infidel; perhaps you may come off better in your attempt to correct a wicked Christian; I desire therefore, in the next place, that you would make proofe of your discipline upon Tilenus Carnalis.

Herein methinks, I should make no great difficultie to prevail, if the po­wer of reason can but fasten upon your under­standing, or the tie of religion upon your con­science, or the sense of gratitude upon your heart and affections. Do but reflect upon those obligations, which Almighty God hath laid upon you, in your Creation and Redemp­tion. He hath a fair title to your best obe­dience by right of dominion, in regard of that excellent nature and being, he freely conserr'd upon you; but a stronger title (if stronger may be) by the right of a deer purchase, made by no lower price than his own blood. These [Page 46] obligations, as common equitie hath drawn them up, so (with respect to the benefit that would accrew to you hereby) your own inge­nuitie hath drawn you on to subscribe and seal them. You have been solemnly devoted unto God and listed a sworn souldier under the Banner of your Redeemer. Are you un­der his pay, and fight against his interest? Do you wear his livery, and eat his provisions, and expect his reward, and yet spend your time and strength and talents in the service of his mortal enemie? How execrable is the sa­criledge of this ingratitude and rebellion? Re­member, it will not be long ere the justice of God send's the trumpet of the Law (which will be so much the shriller, if it be sounded by the hollow lungs of death) to give your now-secure Conscience a hot alarum; and when you are once awakened with the terrour of those dreadful threatnings, you will be ama­zed at the horrour of that apprehension, when you shall behold all those shoals and swarms of sin (you are guiltie of) muster'd up in their several ranks and files, to charge and fight a­gainst you; for the momentarie and trifling pleasures whereof, you have so improvidently forfeited all the comforts of a good Consci­ence, and refreshments of the Holy Ghost, with your portion in Heaven and your interest in Gods favour; in exchange whereof, like a [Page 47] foolish Merchant, you have procured nothing but the coals of eternal vengeance, and the flames of Hell, which the crowds of your con­densed sins have thrust wide open, ready to swallow up and devour you, unless you pre­sently prevent it, by an unfeigned repentance, and universal reformation.

Sir, I beseech you suffer not your zeal of a holy life to transport you beyond the rule of sacred truth, lest while you pretend to honour God on earth, you cast re­proach upon his Eternal designs in Heaven. I am jealous, Tilenus Infidelis hath so disturbed your passions, that you know not where you are; for you have quite forgotten your Synod and your principles, and (I think) your own name too, and seem to have lost your Creed in your Commandements. Recollect your senses, and recal your wandring phantasie, and awaken your judgement to consult the O­racle of your belief (your Synod) and speak accordingly (for whatsoever is not of faith will be sin in you:) And is it not one of the Ar­ticles of that Creed (which you profess) that all the good or evil whatsoever, that happens in the world, doth come to pass by the only immutable and ineluctable decree of God, and his most effectual ordinance? That the first cause doth so powerfully guide and impel all second causes, and the will of man amongst [Page 48] the rest, that they cannot possibly either act or suffer sooner then they do, nor in any other manner? I am sorry I am no more master of my self and mine own actions, that I am so di­vested of my libertie, and carry a nature about me so debauched, that I cannot chuse but suf­fer my self to be carried captive under the po­wer of those sins, that reign in-me: but (my comfort is) I am assured by the judgment of such sound Divines as your self, that the secret will of God (which procur'd Judas's treason no less then Pauls Conversion) hath so de­creed it. And you know it is not in my po­wer to procure a writ of Electment, to cast out that sin, which came in and keeps possession by the uncontroulable order of the divine pre­destination. I cannot get grace when God will not give it me, nor keep it, when he is pleased to take it away from me. I have no Lure to throw out, that the Dove of Heaven will vouchsafe to stoop unto. the Spirit blows where he pleases, inspires whom he pleases, and retires when he pleases; returns where he plea­ses; And so if it comes with an intent to a­mend me, it will be as impossible then to put him back, as it is now to draw him on. It were an intollerable presumption in me, to make my self so much a taskmaster over the Holy Spirit, as to prescribe him the time and hour, when he shall effect that work for me, [Page 49] whereunto I am able to contribute no more than to mine own birth or resurrection. Atque hec est illa tantopere in Scripturis predicata regenera­tio, nov a Creatio, suscitatio & mortuis, & vivificatio, quam Deus SINENOBIS in no­bis operatur. Can. 12. art. 3. & 40. Synodi Dordracene. I can affirm with confi­dence, I never was so much an Atheist as to en­tertain the least distrustful thought of the divine po­wer. When he hath been four dayes dead, and lies stinking in his grave Lazarus may be raised; and the more putri'd I am in my cor­ruptions, the triumphs of the divine grace will be so much the more glorious in my restituti­on; but it may be the last hour of the Day with mee, before the Day-spring doth thus visit me. In the mean while, to shew my detestation of that arrogant doctrin of the Ar­minians, I will not strive to do the least en­deavour towards pietie, lest by attributing some libertie to my self, I should eclipse the glory of Gods grace, which I acknowledge, as well most free in her approaches, as unre­sistible in her working. I confess for the pre­sent, my sins have brought such a damp upon my grieved spirit, that he doth not afford m: so much grace as to crie Abba Father. Never­theless I can call to minde, I have sometimes heretofore, had such heavenly motions, and gratious inspirations in my heart, as could be breathed from no other than the spirit of the Almighty, & hereby there hath been begotten [Page 50] in me a faith in Christ's merits not only true (which can never be lost) but so firm also, that I am even now perswaded, nothing shall be able to separate me from the love of God towards me in Christ Jesus. This faith is rooted in a rock, which all the powers of darkness are not able to root up, though to your present apprehension (for want of the fruits and blos­somes of pietie and devotion) it be as trees and herbs in winter, which seem drie, dead and withered, but are not so. Besides, being one of God's Elect (as every one is bound to believe, according to the doctrin of the Sy­nod of Dort, or declared foresworn by that of Alez.) it follows by the same doctrin, that my sin though never so abominable doth Coope­rate to my salvation; yea, and that my par­don is sealed already; and this Mr. Fatalitie, you intimate your self, in your exhorting me to repentance; for repentance (you know) is of no worth without saith, and faith it self is defective, except it believes the forgiveness of all sins, past, and to come. However, if I be a Reprobate (which no temptation shall in­duce me to believe, contrary to my duty, as I am instructed by the doct [...]in of the Synod) yet, unless you have a commission to disanul the decrees of Heaven, your threatnings and exhortations cannot avail me: but may do me this disadvantage, that they may anticipate [Page 51] my hell terrours, and beget a worm in my bosome, to torment me before the time.

I like it well, you are so fully perswaded of the All-sufficiencie of the Divine grace, and that you profess so much a­versness to the proud conceits of the Armini­ans, (not daring to ascribe any thing to your own indeavours,) and that you are so careful to avoid the comfortless suspition of your be­ing under the state of Reprobation: but I much bewail your dangerous errrour in one thing, and must indeavour your correction in that, as the most likely foundation of all your practical miscarriages.

I beseech you what may that be? I should be glad to have it discove­red to me.

Because (as you argued very well according to the minde of the Sy­nod) the Holy spirit doth immediately produce repentance in the sinners heart, therefore you seem to set light by the Ordinance of the word, and this is a very dangerous errour in you; for the word (preached especially) with threatnings and exhortations are the means and instruments by which the Holy Ghost work­eth, to the conversion and correction of a sin­ner.

When we take our prin­ciples, without any examination, upon the [Page 52] credit of our admired Authors, we are apt to embrace their contradictions as points of faith, and their absurdities, as parts of our belief. And so it hath happened to your self in this par­ticular; for you must observe, that, that man­ner of working only is called immediate, wherein no means do concur: now if the re­pentance and conversion of a sinner be attribu­ted to the immediate working of the Holy Ghost, it implies a manifest contradiction to say, that exhortations and threatnings are the instruments and means thereof. Besides, the very essence and being of an instrument is pla­ced in the aptitude and fitness, which it hath, for the use and office to which it is designed: so a knife is a knife in that respect only, that the qualitie and form of it's matter gives it an aptitude to cut: an eye is therefore an eye, because 'tis apt to see. So every instrument hath a suitable fitness to that office, for the performance whereof 'tis designed to be an in­strument, and therein lies its subserviencie to the principal efficient.

By this very reason I con­clude, the Ministerie of the word to be the means and instrument of the sinners conversion and repentance; for it is most apt, to inform his understanding of his duty, and to quicken his will and affections to pursue and follow the same.

Sir, you are much mi­staken; indeed if a moral efficiencie would serve the turn, there are most excellent argu­ments of perswasion to work upon a reasonable Creature: but this is the very thing, that the Arminians do plead for. Our Synod and the Divines thereof teach us otherwise, namely, that the conversion of a sinner cannot be wrought but by a physical or, or hyperphysi­cal action, an impression of grace that is irre­sistible, to which effect the ministery of the word (as exhortations and commands, pro­mises and threatnings) can no more avail (ha­ving no more aptitude thereunto) then to the raising of the dead, or the creation of the world.

We do read, at the rai­sing up of Lazarus, and the Creation of the world, that God spake the word and it was done. Gen. 1. 3, 6. Iohn 11. 43.

The word that produced those effects, was not the word of exhortation, such as we speak of; no, nor yet that outward word consisting of sound and syllables, (which did but signifie what God was about to work by his irresistible omnipotencie:) but it was the word of his power, Heb. 1. 3. which is said to be his son, verse 2. compared with Col. 1. 16, 17. And as there could be no resi­stance made against that power, exerted and put forth for that creation and resurrection; so [Page 54] your Synod teach us to believe, that that po­wer, which is imploy'd to effect the conversi­on of a sinner from the errour of his wayes, is equally irresistible; but that the ministerie of the word hath no such power or energie ap­pears too manifestly in the frequent, and al­most general contempt and frustration of it. This therefore having no aptitude to such an use or office, (which nothing but an irresistible force can accomplish) it can with no proprie­tie of speech, be said to be the means and in­strument thereof.

Then you will allow the ministerie of the word to be of no use at all in the Church of God?

One function it hath and no more, according to the consequence of the Synods doctrin; it serves for a sign or ob­ject to represent outwardly, what the spirit works inwardly, as well in the will, as in the understanding: but because 'tis like the rai­sing of the dead, and the creation of the world, it requires an omnipotent and irresistible operation; therefore the Scripture, though it represents and urgeth so many sundry wayes (as by way of command, exhortation, pro­mise and threatning) yet (to speak congruously to our principles) it can implie and signifie it, but as a work of God's, not as a duty of ours; and then why should we trouble our selves a­bout [Page 55] it, any more than Adam troubled himself about the creation of Evah, or Lazarus about his own Resurrection; especially seeing, we must believe 'tis nothing in our power to help it forward, and that God in pursuance of his own Deorees, will infallibly perform it, though we be cast into as deep a sleep (of security) as Adam was, or lie stinking in the grave of our corruptions (though insensible of it) as did Lazarus.

Do you then think the use of the Ministery a thing indifferent, and purpose to decline it?

Seeing the most the word can do is, to make us Morall men, if yet it can do that, (which are of no great esteem in Gods Kingdom, as our Divines generally have resolved) and the spirit is no more bound to wait upon the preaching thereof, than to be at our command; and seeing when he does come, he needs none of those auxiliary forces to at­chieve his irresistible conquest over our rebel­lions, and yet God hath been pleased (out of his unsearchable wisdome, and to shew his own dominion and liberty) so to order the mat­ter, that although the word cannot really pro­mote our spirituall good (which is a work far above the spheare of it's power and activity) yet, receiving it in vain (though it be not in our power (confessedly) to receive it other­wise) [Page 56] it will aggravate our condemnation; for this cause I think it prudent, to avoid the cer­tain danger, with the no-probable-good that (according to those principles of the Synod) will accrew by it.

If you be of that minde, we must leave you to the mercy of God, and the use of your own praiers, which are the only reserve, we can commend to your assi­stance and benefit.

Alas Sir, you are as much out of the story now as ever, for the grace of praier (without which the duty will be a vain oblation, if not abominable) must be derived from the same supernal fountain; and we cannot pump it up our selves, it comes freely; and when it comes, it is so impetuous, and over­flows the soul with such inundations of the spirit, that 'tis impossible to resist it. And since you see me altogether silent to this office, you may conclude that this silence begins in heaven, and that God will not have me pray, in that he denies me his grace to that effect. But Sir, you do well to take your leave of me; for it is evident, that God hath not imploy'd you, as intending my amendment by your ministery; since I find the confusion of your doctrine, more apt to furnish a cushion for the secure and areless, or a halter for the doubtfull and de­pairing, then any sacred Amulet against the [Page 57] charmes and poison of impicty. And yet be­cause, when the wheel is once in motion, a little strength will be sufficient to continue it, and the fire is easily blown up after 'tis once kindled; therefore you may please to make your third experiment upon Tilenus Tepidus. And I am affraid you can produce no argument to quicken his remisness, into a more thorow pace of devotion, which the dexterous use of that buckler (of the Synods doctrine) will not be able to put by. Let us heare there­fore how you will urge him to a further pro­gresse in Pietie.

Do but reflect upon Peter's redoubled exhortation. 2 Pet. 1. 4. He suppo­seth that they had escaped the (foul) corruption that is in the world through lust. And besides this (saith he) giving all diligence, add to your faith virtue, &c. and vers. 10. give diligence to make your calling and election sure.

If S. Peter had understood our calling and election in the same sense the Sy­nod understands them in, his exhortation had been to little purpose; For (in that sense) 'tis as sure already, as the wisedome, trueth, and power of God, or the blood of Christ, or the seales of the divine decrees can make it. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. 2 Tim. 2. 19. It were arrogance to go about to lay any [Page 58] other foundation; and a folly to imagine we are able to fortify it by our indeavours.

But Sir, we should make a Conscience of the duty, though there were no other necessity of it, but necessitas praecepti] because 'tis the will of Almighty God.

I perceive Sir, you have forgotten your own distinction, though 'tis so little while since you used it. You told us God hath a two-fold will; an outward revealed will, and an inward secret will. His outward will is signified by his commands, but saith Piscator, they are not properly God's will, for some­times he nills the fulfilling of them: As for ex­ample, Gen. 22. 2. with 12. He commanded Abraham to offer up Isaac, yet he nill'd the execution of it: but his secret will is the will of his good pleasure, which he hath therefore de­creed shall ever come to passe. Whereupon, one of your Divines, concludes there is a kind of holy Simulation in God. [Ʋnde percipitur esse simulationem quandam sanctam, &c.] Now whereas you urge me to give all diligence, that I may grow in grace, if this were the will of Gods Beneplaci ure, he would move and im­pell me indeclinably to effect it: but if it be onely his outward will, and improperly so cal­led, Hee having by an irrevocable Decree prede­termin'd my not doing of it, though it be out­wardly commanded; then my not doing his [Page 59] outward will is the performance of his secret will; and this being his proper will, wherein consists his good pleasure, my compliance there­with must needs be the more acceptable; especi­ally since to this he affords me his providential concurrence, which he denies me towards the accomplishment of the other.

We are taught, that there are degrees of glory; One glory of the Sun, ano­ther of the Moon, and another of the starrs; and so there shall be in heaven. 1 Cor. 15. Now grant that you are secure (as you presume) as to the estate of glory; yet you should be earnest in your endeavours to capacitate your self for the highest degrees of it.

There are some have made a question of those different degrees of glory. In the parable, every one (at the end of the day) received his penny (as much they that wrought but one houre, as they that had born the heat and burden of the day.) And the righteous shall all shine as the Sun in the king­dom of the Father; and every one shall enter in­to the joy of the Lord, which is fulnesse of joy; But besides this, if a sparrow falleth not to the ground without God's Providence, and if the hairs of our heads be all numbred (as our Saviour saith they are;) shall we not think as well, that every degree of happinesse, and every beam of glo­ry, and spark of joy are likewise appor­tioned [Page 60] and predetermined for all the E­lect.

'Tis true, the state of eternal bliss, as to all the degrees of joy and glory in it, is firmly and irreversibly decreed to all the E­lect; but yet through your remisness, and e­specially if that betrayes you to any wasting sin, you may damp your hopes, and lose the sense and comfortable apprehension of the influences and effects thereof, which you know was Da­vid's case. Psal▪ 6. O Lord rebuke me not in thine anger, neither chasten me in thy hot displeasure. Have mercy upon me, O LORD, for I am weak: O Lord heal me, for my bones are vexed: My soul is also sore vexed: but thou, O Lord, how long? Return O Lord, deliver my soul: O save me for thy mercies sake, and restore to me the joy of thy salvation. Psal. 51.] For in death there is no remembrance of thee. From hence you see there is ground enough for the Apostles ex­hortation. Hebr. 6. 11. We desire that every one of you do shew the same diligence, to the full assu­rance of hope firme unto the end.

I know Mr. Diodati, in his Annotations upon the 5. verse of that 6. Psalm, saith: Hereby is shewen the fear of Gods children, anguished and pressed by the feel­ing of his wrath, lest they should die out of his grace, unreconciled; and by that means be ex­cluded and debarred from their desired aim, to be [Page 61] everlastingly instruments of his glory. But 'tis probable David had no intelligence of that comfortable Doctrine (defined by the Synod in this last age) as appears by his fearfull com­plaint and expostulation (if that Psalme were his) Psal. 77. I remembred God and was trou­bled: I complained, and my spirit was over whel­med: My soul refused to be comforted: will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgot­ten to be gracious? Hath be in anger sbut up his tender mercies? There could not have been this conslict of diffidence and anxietie in him, if he had been established in the principles of the Synod; for, annexing the Lords Publick de­clarations (by the mouth of Samuel touching him. I Sam. 13, 14. &c c. 16. 6. 7.) to the con­science of his own integrity, he might have collected a certainty of his present regenerati­on (when he was anointed King) and from thence have concluded undeniably his election from all eternitie, and consequently the impossibility of his rejection from God's fa­vour. But there is some likelyhood, He thought that, in the designation of his ever­lasting mercy towards them, God considered men, as faithfull (according to the way of the Arminians) and as persevering in their faithful­nesse. For he saith, Psal. 4. 3. Know that the [Page 62] Lord hath set apart him that is godly for himself. If that text will not serve the turn, yet there is one unavoidable. Psal, 103. 17, 18. The mer­cy of the Lord is from everlasting to everlasting; Ʋpon them that fear him: To such as keep his Covenant: and to those that remember his com­mandements to do them. And to him that order­eth his conversation aright, will I shew the salva­tion of God. Psal. 50. the last. And governing his persuasions by these principles, there is no wonder he was so exceedingly transported with a fear of God's displeasure. And that such were his principles, may be collected also from hence, in that when the Paroxisme of the temptation was somewhat over, he doth not make his recourse to the immutable decree of God's Election, to cure the remanent palpita­tion of his spirits; but onely to former expe­rience of God's mercifull despensations to­wards his people. Psal. 77. 11. 15. I will re­member the works of the Lord: thou hast redeem­ed thy people, &c. But since the cleering up of this soul-setling doctrine, by the great judge­ment and pietie of the Synod, He that hath once tasted, the graciousness of the Lord in his ef­fectuall vocation, and firmly believes, that the things concerning his everlasting happiness, are so established and carryed on by the irresi­stible power of an irrespective Decree (as is there taught) he may cast away all anxiety and [Page 63] care, and repose himself with confidence under the wings of that security.

But the Synod declares fideli­bus perpetuò esse vigilandum & orandum, ne in tentationes inducantur. That the faithfull must watch and pray lest they fall into temptations; and that when they grow remiss and torpid, quit their guard and neglect their duty (as you do) they are many times surprized of the flesh and the world, and carried captive into hainous and enormous sinnes; whereby they offend God, and grieve the Holy Spirit, and incurre the guilt of death and the like.

'Twas well you stopt there Mr. Doctor. But I had thought your worship had been better versed in this point. For my part, such Mormo'es and bugg-beares never trouble me. I am taught by the Synod to be­lieve, that all the sins in the world, shall never be able to separate an Elect person from the love of God: but rather make for his greater advan­tage.

But suppose by your sins, you should provoke God to anger so far forth, that he should cut you off, as our Saviour threa­tens the Jewes; Ye shall die in your sins. And Ezek. 18. 24. When the righteous turneth away from his righteousnesse, and committeth iniquity, and doth according to all the abominations, that the wicked man doth, shall he live? All his righ­teousnesse [Page 64] that he hath done shall not be men­tioned: in his trespass that he hath trespassed, & in his sin that he hath sinned, in them shal he die.

I did not expect such a supposition, or objection from you of all men living; for to speak properly, God is never angry but with the Reprobates, and I know 'tis your avowed opinion, that the Elect can neither fall finally, nor totally, and all the Sy­nodists are of the same judgement. They di­stinguish therefore of righteousness, into that which is inherent, or the righteousness of works, and that which is imputed, or the righteousness of faith. And they confess the Elect may forsake his inherent righteousness, and fall into most foul and horrid sins, but yet he doth not fall from his imputed righte­ousness, the righteousness of Christ, which he hath by faith. They do also distinguish be­tween death temporal, and death Eternal; affirming that the sins of the Elect, though never so many or heinous, do not incur the guilt of eternal death, but only temporal, which is never inflicted upon them neither, as a curse, nor before their restitution; for if you ask them what doom David had layn un­der, if death had surprized him in his murther and adultery, they will tell you roundly, it was impossible he should die without repen­tance.

I suppose David's case was extraordinarie; and a special reason is given by them of the Synod, why he could not die before repentance, viz. because after his sin he was to beget a son of whom the Messias should descend.

I conceive, that ground is too loose to bear the superstructure, the men of that opinion, would raise upon it; for they are not all saints in our Saviour's Ge­nealogie, neither did David's sin bereave him of the facultie of generation. The son of Jesse might have propagated a stem for the Messias to branch out of, and yet have died in his sin afterwards; the impossibilitie therefore of his dying without repentance is grounded upon a more solid and impregnable foundation, viz. the eternal decree and love of God, which e­qually concerns all the Elect. That immutable love wherein God elected them, doth exert it self and prompt him infallibly to confer the grace of repentance upon them first or last, how great and how many sins soever they run into. And if men had the will to improve this most excellent comfortable doctrin, the advantage of it would be unspeakable. Men do beat their brains and exhaust their treasure in experiments to finde out and extract Para­celsus his Elixer to preserve them in life and health to perpetuitie. But here is the only [Page 66] insallible medicine, ten thousand times more soveraign than the Poets fabulous ambrosia, or Medea's charms, that are said to have restored Jason's father to his youth. Here is a moral Antidote against death, easie to be made and pleasant to be taken; a receipt to make us shot­free, sword and pistol-proofe; the ingredi­ents are not many, nor chargeable, nor hard to be attained. Let a man get a firm perswa­sion, that he is elected (which the Synodists say, every one is bound to believe) then let him be sure to espouse some beloved lust, and keep it very warm in his bosome, being care­ful (as he hath free-will to evil) Mat. 17. 12. Iohn. 19. 11. Dan. 5. 19. not to cast it off by repentance; and he may venture himself se­curely in the mid'st of the greatest perils. Let such Elect persons take up Arms against their lawful Governours, in the pretended defence of their Religion, rights and liberties, and they shall hew down thousands of their ene­mies before them, and none of them shall fall in the attempt, (for they cannot die in sin) unless some few, whose pusillanimitie and co­wardice, doth melt their hearts into an unsea­sonable relenting and repentance of their Re­bellion, while they are in pursuit of their de­sign.

But Mr. Tepidus, to grant you that the Elect can never fall from [Page 67] grace (which is our avowed tenent,) yet cer­tainly, we are bound to be rich in good works, out of gratitude, that God may have the more glory.

I need not tell you, it will be all our business to glorifie God, in Heaven; and so we may adjourn that work till we come thither; for our Divines hold, that sin is as much a means for the setting forth of God's glorie as vertue is, and that God decreed to bring it into the world to that purpose; and if it be the riches of his grace that we should glorifie, how can we glorifie that better, than by an absolute resignation of our selves up to it, (in despite of raging sin) and a confident dependance upon the free pardon thereof. And doubtless, if God would real­ly have me shew my gratitude in any other way of service, he would irresistibly press me to it; for whatsoever the Lord pleases that he thus effecteth, Psal. 135. 6. (for to that pur­pose this text is alledged by our Divines.) And therefore 'tis the resolution of Maccovius, (he instanceth in David committing murder and adultery) that if we consider the power of the regenerate, in respect of the Divine de­cree, and in respect of the actual Divine provi­dence, and in respect of the permission of sin, then (and in these respects which are not in our po­wer) a man can never do more good then he [Page 68] doth, nor commit less evil than he committeth. His reason is, that otherwise the will of man might be said to act independently to the will of God. Now if it be thus impossible to adde one cubit to the stature of the new man, it will (by our Saviours argument, Mat. 6. 27.) be impertinent and ridiculous to take thought about it. See Luke 12. 26.

Mr. Tepidus, Mr. Tepi­dus. What ever you say, the doctrin of the Synod doth not overthrow the practice of Pie­tie, and the power of godliness, as you go about to infer from it; for we know, the Doctors of that Assembly were very worthy Godly men, and so are many (as you cannot denie) that embrace their tenents.

Though the persecuti­on and banishment of their brethren (only for dissenting from them in these opinions) be no great sign of godliness, yet I speak not con­cerning the qualitie of the persons that hold such opinions, but of the nature and tendencie of the doctrin, the conclusions which imme­diately and necessarily flow from it; They may be good men; but then they are ill Logi­cians at least; order not their works by their faith or principles, and their godliness is not the result of these principles, but flows from some other, with which these are inconsistent, if they were rationally improved and practi­sed, [Page 69] as is now evident to you from this three­fold experiment already made.

The power of grace will subdue such Carnal reasonings.

That is, in those men, who suffer their reason to be debauched, and then arrested by such principles: But you have yet another part for me to act, I shall not be satisfied till that is over. Another main end of the office ministerial, is to comfort the afflicted, and doubtful; and I am perswaded, this is rendred ineffectual by the doctrin of the Synod, and its Adherents, as well as the other fore-mentioned; for proofe whereof, I de­sire I may now have leave to exhibit my com­plaints and grievances under the person and title of Tilenus Tentatus.

Let us hear what they are.

Time was when I did walk comfortably before God in my Christian profession, feeling such inundations of spiritu­al Consolation flowing into my soul from his gracious presence, as put me in minde of the hidden Manna, mentioned Rev. 2. 17. whose ravishing sweetness nothing but experience can make credible; and hath made me cry out in a holy extasie of admiration; It is good for me to be here! But now I feel the tide is turn­ed, my wine is mixed with water, or rather my joyes turned into extream bitterness; for [Page 70] I being continually alarum'd by the cries of an accusing Conscience, I apprehend the terrours of the Divine vengeance set in battail array a­gainst me, and the curses of the Law thun­dring out my sentence of condemnation, and the mouth of Hell gaping wide open to swal­low me up and devour me. These frightful apprehensions are my constant attendants, they lie down and rise up with me, and pursue me so uncessantly that I am become a burden to my self.

This is some suddain storm raised in your bosome through the power and subtiltie of Satan: but there is refuge at hand, an immovable rock to anchor on, that will not suffer you to be overwhelmed. Remember that Jesus Christ is the propitiation for our sins, and hath purchased Eternal Redemption for us. By the sacrifice of himself he hath purged our sins, and delivered us from the curse of the Law, and from the wrath to come, and satisfied the di­vine justice, and obtained reconciliation with the Father for us. Every one that is sensible of his misery by reason of sin, and understands what need he hath of a Redeemer, and runs into the arms of Jesus Christ, and embraceth him for his Saviour, & depends upon his merits and mediation, and payes a dutiful subjection to his scepter and authoritie, by a true and a lively faith, he hath an interest in al those bene­fits [Page 71] (as actually applied to him,) He receiv's the priviledge of justification and adoption, and being justified by faith, he hath peace with God. Rom. 5. 1.

Sir, I know these are ex­cellent Cordialls to the soul that is perswaded she hath a reall interest in them: but they are designed onely for a very small number, as the doctrine of the Synod hath determined. For those Divines tell us, that Almighty God did by an absolute decree elect certain particular per­sons to salvation, (neither considering the death of his Son, nor the faith of those elect, in that decree, but) then decreed to give his Son to die for them, and irresistibly to work in them a saving faith to lay hold upon that his Son, and actually to apply all the said benefits to themselves; (for whose salvation only they were all prepared and designed.) Now all the promises of salvation in Christ, how universal­ly soever propounded, being (by your Do­ctrine) restrained onely to these Elect, (amongst whom that I should reckon my self, neither any particular mention of me in Scripture, nor any revelation by Angel or Prophet out of it, doth assure me) and the number of them (ac­cording to your computation) being so small in proportion to the Reprobates, there is so much odds against me, that I have reason to be afraid, that I am inlisted under the greater [Page 72] multitude. When Christ said to his Apostles, One of you shall betray me, though the odds were eleven to one on the Innocent parties side, yet it raised so much scruple and suspition in all their bosomes, as made them very anxious and inquisitive. Matth. 26. 22. Master is it I? Were the number of the Reprobates, for whom you say Christ died not, far more disproportio­nable to the elect; yet the sad apprehension of those eternal torments fatally link'd to the end of that horrible decree, would prompt me to entertain fears & jealousies more than enough, lest I should be filed upon that chain, having no assurance to the Contrary, How much more should fearfullness and trembing surprize me, when I consider how few the Elect are even a­mongst the vast multitudes of such as are called!

Seeing it hath pleased the wisdom of Almighty God to keep his immu­table Decrees, as well that of Reprobation, as that of Election, locked up in the secret Cabinet of his own unsearchable Counsell; we are to govern our judgment by the rule of Charity, which beleeveth all things, and hopeth all things. 1 Cor. 13,

I confesse the judgement of Charitie is a try'd and equall beame in many Cases, but if you extend it generally, and apply it unto all particulars, it must needs be very [Page 73] false; and I am confident, you dare not avouch the trueth of it in such a latitude, or if you dare, you are no more able to maintaine it, than I can beleeve these two contrary proposi­tions at once, that Jesus Christ died for all, and yet, that he died for a very small number. 2. It is not the judgement of my Charity, but the certaintie of my faith that must give me as­surance and comfort in this particular. 3. Charitable judgement is a fair standard to measure the doubtfull actions of our neighbour by, and commands us to cover his infirmities, and stifle the too light conception of suspitions, and sinister opinions touching him, but bindes us not to preach falshood to him, to induce him (against his own reason) to foster too good an opinion of himself. When I see a man pre­sent himself to the Holy Sacrament, the judge­ment of Charity perswades mee, (knowing no­thing to the contrary) that he addresses himself to it, with that preparation of heart, that be­comes a good Christian. But that such as are rightly prepared and qualified, do partake thereof to their salvation; this I beleeve by the judgement of faith, which adm [...]tteth no­thing that is or can be false. So when I see a sick man render his soul up with much devoti­on and resignation, into the hands of Christ, I beleeve charitably, that he dies as becomes a faithfull Christian: But that God communica­teth [Page 74] his salvation to such as die in the profes­sion and obedience of the right faith; this I beleeve by the certainty of faith; wherein it is impossible I should be deceived, though the judgment of Charity deceives us very often. In a word, the judgment of charity is a good stand­ing measure betwixt man and man: but it is not current betwixt man and his own Conscience, much lesse betwixt him and God. I know, I am not to be relieved, but by such succours as are levied upon the divine promises, and those pro­mises having their foundation, and infallibilitie in the undeceivable truth of God, they require such a certaintie of faith, as will admit no mix­ture of any thing false or doubtfull. Besides, when I do inquire which act of faith hath the prioritie, viz. to beleeve in Christ, or to beleeve Christ to be my Saviour, (in particular) I am taught by some of your Divines (Maccovius by name,) that I must in the first place, beleeve that Christ is my Saviour, and that is the cause of the other act, or the reason why I place my faith in him. Now if Christ died only for a few particular persons, and all the promises made in him, belong to those few onely, unlesse I could find some mention of my name amongst them, or receive some revelation from heaven to that effect, how can I with any certainty or assurance build my faith upon it, that I am one of them? Mr. Tako'trust. We are bound to think every [Page 75] one is of the number of the Elect, till it appears to the contary.

This is but singing the old note ever again. This is still your judgement of Charity; which though it suppresseth all suspi­cion in you towards me, yet can it not cure those feares and jealousies, which I have (but with too great reason) conceived of my self. As for your appearances to the contrary, I cannot understand them, much lesse set any value up­on them; for by such outward things, the Synod is ready to tell us, we can never perceive any thing of what belongs to the state of Election or Reprobation. I am beholding to you, that waving the severity of your reason, you will make use of a charitable supposition to flatter me into an opinion, that I am one of that little Flock for which Christ dyed: But there is no­thing can secure and comfort me, but a full and certain perswasion that I am one of them; which you will never be able to work in me (denying that Christ died for all) unlesse you can find some particular and undeniable evidence of my interest in him.

You should reflect upon your former experience of God's gratious work in you. That spirit of adoption sent out into the hearts of Gods Elect, to bear witness to their spirits; though he may become silent, and not speak peace to them in such an audible [Page 76] language of comfort, as is alwayes apprehen­ded by them, yet he abides with them for ever. Spiritual injoyments are different from these outward and carnal ones; we may lose their taste and relish, as to sensible refreshment: but not their real presence, as influencing to Salvation.

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, [Page 77] and consequently have no assurance of the pre­sence of that comforter, who is promised shall abide with us for ever.

You are to consider that all the Elect are not called at the same hour.

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.

You may be confident, that Christ is dead for you, and that you have an interest in him, so you can believe it.

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.

It is applicable unto all; and every one, and grounded upon the unque­stionable truth of the Holy Gospel.

If it be applicable to all and every one, as you affirm, and grounded [Page 78] upon the truth; that is, as I conceive a rruth an [...]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 [Page 79] 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.

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.

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 [Page 80] 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?

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.

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 [Page 81] 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 [Page 82] 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 'tis 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 [Page 83] 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 [Page 84] written them (as the [...]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 inrol [...]ed therein by any exercises of faith or prayers, no more than they are able to disanull the immutable Decree of God.

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 [Page 85] passe them in the account of the Godly Mi­nisters.

Withdraw, withdraw, withdraw.

Withdraw, withdraw, withdraw.

Withdraw, withdraw, withdraw.

Brethren, what think you of this man, now you have heard him discover himself so fully?

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.

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 [Page 86] 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 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 [Page 87] 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.

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.

I conceive Sir, when we see the ministery so much ecclipsed and under­valued [Page 88] 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.

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.

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, [Page 89] 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 [Page 90] 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?

'Tis 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.

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 [Page 91] 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, [Page 92] (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 Min [...]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.

The Apostle saith, 1 Cor. 3. 6. I have planted and Apollo watered: but God gave the increase.

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 [Page 93] 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 'tis 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 [Page 94] 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.

There is a promise. Isai. 30. 21. Thine eares shall heare a word behinde thee, saying, This is the way, &c.

1. That promise is made to such as are already converted, * and signi­fies no more, than what is more clearly exprest, 'Tis 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 'tis 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 'tis to no purpose [frustra fit per plura, quod fieri potest per pauciora, & entia non sunt multiplicanda sine necessitate] 'tis 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 [Page 96] 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, 'tis 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, tis our duty to seek the law, at the priests mouth, Mal. 2. 7. Hence, we have these Caveats, not only, take heed how you hear, and what you hear, but also, whom you hear; for many false Prophets are gone out into the world, 1 John 4. 1. and therefore try the spi­rits whether they are of God, ibid. What need all these caveats, and so much ado, if the ministery of the word hath no influence or e­nergie into our faith, and regeneration, and the work of grace in us?

But we see, the Scripture, every where ascribes the work of faith, con­version [Page 97] and regeneration in us, to the power and gift of God, to Christ, and to the Holy Ghost.

The Scriptures do at­tribute to Almighty God, that which he doth mediately by any of his creatures or Mini­sters: Joh. 4. 1. Jesus is said to have baptized moe disciples than John, yet in the next verse, 'tis said that Iesus baptized not but his Disci­ples. See Iohn 6. 45, 46. with Luke 10. 16. [2 Cor. 5. 19.] 1 Thess. 4. 8. Heb. 12. 25. Act. 5. 39. ch. 7. 51. Though the ministery of the word be instrumental in the work of grace in us, yet must we acknowledge the bles­sed Trinity the chief cause and author thereof, and are bound alwayes to render them the ho­nour of that efficacy, that is wrought by this instrument; because all the light force and effi­cacy, which appears therein, flowes from God alone, and had not been in it at all, if He had not (as it were) implanted it therein. We have this treasure in earthen vessels (as the Apo­stle in a like case 2 Cor. 4. 6, 7.) [2 Cor. 3. 3, 4, 5.] Certainly there we have it, and God associ­ates what other divine internal aids he plea­seth with it; [Mar. 16. 15, 20. Rom. 15. 16, 19.] To Him therefore we must ascribe the glory, who hath annexed such an excellency of power, to such (otherwise) weak and fee­ble instruments. 2 Cor. 10. 4.

Leave your wrangling (Gentlemen) that we may dispatch Mr. Tilenus one may or other; Have any of you any more objections against him?

He holds the possibility of the Saints Apostacy notwithstanding the decrees and promises of God to the contrary, and concludes David's Adultery and Murder, to be wilfull wasting, deadly sins, and incon­sistent with the state of Regeneration: so that should a godly man through the frailty of the flesh suffer the like infirmity, he would be ready to discourage and grieve his spirit, tel­ling him he had forfeited his interest in Gods favour, and lay under a damnable guilt, lia­ble to the wrath of God and the torments of hell; and so in danger to bring him to despe­ration, if he does not forsak his sin, and mor­tifie his lust, and bring forth fruits meet for repentance upon his admonition.

Which was worse then that to my minde; he flouted the Divines of the Synod, saying, if their doctrine were well improved, it would prove an Antidote against the power of Death, and teach a man how to become immortall, even in this life.

That slipt my Observati­on. I pray' what was it, he said?

It was to this purpose; If the Elect cannot be cutt off in the state of [Page 99] imp [...]nitency, notwithstanding they fall into most grievous sins; then (saith he) let them abandon themselves to some horrid lust, or course of impiety and they shall be sure to be immortal.

But we know the Elect cannot do so. They have a principle within them, and a guard without them to defend and secure them from such courses. They are kept by the power of God through faith unto salvation. 1 Pet. 1. 5. There is their guard, and their inward principle, that inclines and moves them, you have 1 Joh. 3. 9. Whosoever is born of God, doth not commit sin: for his seed remaineth in him, and he cannot sin because he is born of God.

Under Correction, Sir, I con­ceive man is never immutably good till he ar­rives in heaven. As long as he converseth here below he is like other sublu­nary things, subject to change Quod Angelis Casus hominibus mors. The reason is (besides temptati­ons from without to allure and draw him) He hath a twofold principle, a new or an old man within him: the flesh and the spirit in Con estation Gal. 5. 7. The flesh lusteth against the sp it, and the spirit against the flesh; This Conflict is in the regenerate; And that he hath liberty to side with either of these parties, and so to change, I think cannot be denied. He [Page 100] hath a liberty through Gods grace to side with the spirit against the flesh; and hereupon he is exhorted to abstain from fleshly lusts, to mortifie his earthly members, and to walk in the spirit; his liberty to side with the flesh is but too evident. And therefore the words [CANNOT SIN] must be taken, not Physicè but Ethicè, Not for a natural impo­tency but a moral one, he cannot do it Legal­ly, or at averseness of minde, which notwith­standing is capable of being altered. 'Tis said of Christ sometimes, that Id possumus, quod jure possumus. He could doe no mighty work. Mark 6. 5. and so 'tis said that the brethren of Joseph could not answer him Gen. 45. 3. And the Angel could doe nothing against Sodom till Lot were escaped into Zoar. Gen. 19. 22. [See Ios. 24. 19, 21.] And 'tis usual in our common speech to say, we cannot do a thing; when the thing is not impossible to be done, but only it is unlawful or inconvenient for us to do it. If we set aside the inconvenience and step over the hedge of the law (as many times we do) we can finde power enough to do it. And so it is here. Therefore to that of our Saviour Mat. 7. 18. A good tree cannot bring forth evil fruit. S. Hierome addeth, Quam­diù in bonitatis studio perseverat, as long as it perseveres in the study and love of goodnesse. Thus he that is born of God, whiles he acteth [Page 101] according to the nature of the principles of his new birth, and studies to follow and resem­ble his heavenly Father, He cannot deliberate­ly yield to any kinde of sin. Haec non admit­tet omnino qui natus è Deo fuerit, non fu­turus Dei filius si admiserit, saith Tertullian. He that is born of God will not at all admit such sins as these; he shall not be a childe of God if he doth admit them. As for that guard you men­tion out of St. Peter [They are kept by the pow­er of God.] We must consider that we are to add a guard of our own to it, as is required Jud. ep. ver. 20, 21. But ye beloved, building up your selves on your most holy faith, praying in the Holy Ghost, Keep your selves in the love of God. And S. Peter addes [through faith] 1 Pet. 1. 5. The Psalmist saith, Except the Lord keepeth the City, the watchman waketh but in vain: but he doth not say, the Lord will Keep the City, whether the Watchman waketh, yea or no: He that setteth the watch, and is Captain of the guard over us he saith, Watch and pray, that ye enter not into temptation; and we can promise our selves safety no longer then we are upon our duty. 1 Joh. 5. 18. He that is be­gotten of God, keepeth himself and that wicked one toucheth him not. That is the effect or e­vent of his duty, if he be careful to observe it. But (though Christ hath freed us from the do­minion of the enemy, yet if we do voluntarily [Page 102] render our selves up again to his power, his servants we are, to whom we obey. Rom. 6. 14, 16. [...]r if we quit our guard, and suffer our selves to be surprised through our wilfull carelesnesse, we are involved in a like thraldome; for of whom a man is overcom, of the same is he brought in bondage. 2 Pet. 2. 19.

Sir, The Apostle hath taught us to distinguish betwixt, a sin unto death, and a sinne not unto death. 1 Ioh. 5. We confesse the Regenerate may fall into sin, but not into sinne unto death. Though he fall, he shall not utterly be cast down, for the Lord up­holdeth him with his hand. Psal. 37. 24.

For that place of the Psalmist, the context doth cleer the meaning to be of fal­ling, not into sin, but into affliction and misery. Yet I do not deny, but God out of his abun­dant mercy, is ready (in a way agreeable to his wisdom and justice) to assist such as fall into sin, in order to their rising again. But I am in some doubt whether the regenerate may not sin a sin unto death; and that as well if you con­sider the event, as the demerit of his sin; For the Moderate (and those not infe­riour Vid. Synops. pur. theo. disp. 31. thes. 38. Sy­nod. Dordra. c. 5. Art. 4. & 5. in learning to the more rigid) of the Synod of Dort do acknow­ledge, that the regenerate may not onely fall from certain degrees of grace, and in­termit the Acts of grace: but likewise that they [Page 103] may fall into such sins as leave them under a damnable guilt, so that they have need of an actual renuall of repentance, and a new absoluti­on: that they lose their present aptnesse to enter into the Kingdom of heaven, into which no un­clean thing shall enter. And that David and Solomon fell thus farr, will be evident, if you consider the nature of their sinnes, and apply these following Scriptures to them. 1 Cor. 6. 9, 10. Gal. 5. 21. Apoc. 21. 7, 8. 1 Ioh. 3. 15. Now let us consider whether it be not pos­sible for a man that is fall'n into this estate and condition, to be cut off in his sins, before his repentance be renewed, and his new absolution received, to remove his guilt, and restore him to an aptitude, and a present actuall capacity to enter into the kingdom of heaven. If it be possible for him to be cut off in this conditi­on, then it will follow, that either he shall not enter into the Kingdom of heaven at all; or else there must be some purgatory after this life (for him to passe thorow) to clense and fit him for heaven; which Protestants will not admit of. But if we say, it is not possible for such a man to be cut off in his sin; then it must follow, (1.) That he hath a lease of his life granted, till his restauration; which will be a hard matter to make appear; and (2) that God is bound by some Covenant or promise to afford him, as well grace as time to repent, and this will be as [Page 104] hard to evidence, as the former; for, I presume, 'tis not to be denied, that there is required, a greater measure of grace to raise up such a sin­ner being fall'n, then to keep him while he stood, from falling; Now if God's Covenant and promise, did not binde him to give that less measure of grace to keep him actually from falling, how can we perswade our selves that he is bound by it, to conferr that greater mea­sure of grace, whereby he shall actually arise: Mr. Indefectible. The Apostle tell's the Philippi­ans, he is confident of this very thing, that he which hath begun a good work in them, will perform (or finish) it untill the day of Iesus Christ. Phil. 1. 6.

I need not say, the Apostle's perswasion is not alwayes an infallible argu­ment of Gods purpose. [Act. 16. 6, 7.] for he had a perswasion of charitie, as well as of faith, [Heb. 6 9.] and that his perswasion touching the Philippians was of this nature, appeares by the verse following, that which is alleaged. But I say, God doth as well carry on, as begin the work of grace in mans heart, in such a way as doth not evacuate but establish the necessity of mans duty; and therefore, he backs that his confidence, with a vehement exhortati­on. Chap. 2. 12, 13. As ye have alwayes obeyed, work out your own salvation with fear and with trembling, for it is God, that worketh in you to will and to do, of his good pleasure. And [Page 105] we may observe in the Epistle to the Angel of the Church of Philadelphia. Where God makes a promise, to preserve him in a time of triall then at hand (though that promise was something of the nature of a reward, being made to him upon a consideration of his for­mer fidelity, yet) he subjoynes an obligation of duty. Apoc. 3. 8. Thou hast a little strength, and hast kept my Word, and hast not denied my Name: Verse 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the earth. But to shew that his own care and constancy was re­quisite in order to the accomplishment of that promise; he add's, Vers. 11. Behold, I come quickly, hold that fast which thou hast, that no man take thy Crown. Notwithstanding God's Promise, if we grow carelesse, we may forseit our reward, and incurr damnation, as is clear­ly threatned. [Ezek. 18. 24.] But when the righ­teous turneth away from his righteousnesse, and committeth iniquity, and doth according to all the abominations that the wicked man doth; shall he live? all his righteousnesse that he hath done, shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die.

How can this consist with God's Covenant and promise. Ier. 32. 40. I [Page 106] will make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my feare in their hearts, that they shall not depart from me.

That God doth not engage himself in that place, to conferre upon his peo­ple an irresistible power of grace, infallibly to effect the gift of perseverance in them, will be manifest, if we consider that the Covenant there mentioned, concern'd the people of the Iewes, and conteined the favour that God would vouch safe to doe them presently upon their return from the Babylonish Captivitie, as ap­pears cleerly in the fore-going and follow­ing verses, and yet through their fault, and want of complyance, this did not take ef­fect, their renewed defection crost God's pro­mise, and the event happened far otherwise; for if you consider that people soon after their return from that Captivitie, they grew worse and worse, as appears Nehemiah the last; and if you will refer the fulfilling of the promise till after the exhibition of the Messias (though that is against the scope of the words, yet) then they grew worst of all. They resisted the Holy Ghost. Act. 7. 5. and rejected the Counsell of God against themselves. Luk. 7. 30. and judged them­selves unworthy of eternal life, blaspheming and persecuting the Author, means and ministery of it, Act. 13. 45, 46, 50, and so were cut off for [Page 107] their wilfull unbelief. Rom. 9. 32. In the Cove­nant therefore we are to consider two things. 1. A Promise on Gods part; and 2. A stipula­tion of duty on their part, who are concerned in the promise. The Promise on Gods part is. [I will be their God, and I will not (that is of my self, or without provocation) turn away from them to doe them good; but I will put my fear in their hearts: But to what end is all this? why, that they may be my people, and fear me, as my people, and not depart from me, (as is exprest in the 39. and 40. verses of that Chapter.) This then being a voluntary duty which God requires, we must not imagine it to be intima­ted, as the infallible effect or event of his pro­mise, but as the end why he makes that pro­mise to them, and the Ingagement which it puts upon them. But if they will not choose to have the fear of God before their eyes, and to ex­cite that grace, which he puts into their hearts, but out of an evill heart of unbelief, depart from the living God; they, by this their prevaricati­on and apostacy (becomming Non populus) ceasing to be his people, he ceaseth likewise to be their God. Thus the Spirit of God by Azariah, hath resolved it to Asa and all Iudah and Benjamin, 2 Chron. 15. 2. The Lord is with you, while ye be with him: and if yee seek him, he will be found of you: but if ye forsake him, he will forsake you. Yea, and cast you off for ever; [Page 108] as David addeth to his Son Solomon. 1 Chron. 28. 9.] So that there is a kind of reciprocal ingagement betwixt God and man, and some­thing is to be performed by either party in or­der to salvation. Now it so happens many times, that all, which is promised to be done on God's part, is effectually done in regard of the sufficiency of it, and yet nothing done, that is required to be done on mans part, in respect of the event. [See 2 Tim. 2. 13.] Hence it is that sometimes God is said to have done all (viz. all his part) Ezek 24, 13. I have purged thee, but thou wast not purged; and for my part, what could have been done more? Isai. 5. 4. Sometimes again, he is said to have done no­thing. Isa 53. 1. To whom is the arm of the Lord revealed? that is, in respect of the effect, or the event, for God was not wanting in sending his Prophets to make the Revelation. So Deut. 29 4. The Lord hath not given you an heart to perceive, and eyes to see, and eares to hear unto this day. Not that God was wanting in af­fording necessary means and assistance hereun­to (for then Moses should rather have upbrai­ded God's illiberalitie, than the Prophets Ob­stinacie,) which he had no reason to do, God having wrought so many signes and miracles of mercy for them, and of justice upon their ene­mies, as many times gained credit and ac­knowledgement amongst the Egyptians, and [Page 109] other nations as they past along, and captiva­ted the understanding, and subdued the will and affections of Ioshuah and Caleb.) but God is said, not to have given them hearts, &c. in regard of the event; because though he had administred abundant means to that purpose, yet through their wilful obduration, he could not prevail so far with them, they had frustra­ted the effect (as 'tis said of our Saviours Country-men in respect of his ministery, Mat. 13. 58.) and therefore Moses, must not be thought, to excuse them by laying their blind­ness and stubbornness at Gods door, but to upbraid them, that they had made their hearts so impenetrable (hitherto) to all those gratious and powerful dispensations, that by them, though sufficient, God had not effect­ed such an advertencie, as might have begot­ten a willingness throughly to confide in him and obey in him, [verse 6. this was the end, which God seriously intended, and aimed at.

This is inconsistent with that of the Apostle, Rom. 11. 29. The gifts and calling of God are without repentance.

Sir, It will be a very hard matter to draw an argument from that Scrip­ture to infer your conclusion. The gifts and calling of God are without repentance, Ergo, what? The regenerate cannot fall from grace, and their interest in Gods favour? Which is a [Page 110] plain non sequitur. It does not follow. For of whom speaketh the Apostle that? Doth he not speak it of the Israelites? And yet he tells you but ten verses before, that they were bro­ken off for their unbelief. All that can be con­cluded from those words will amount but to this, that God is so faithful and tenacious of his promise, (wherewith he had gratified their fathers) that (as 'tis verse 23.) If they abide not still in unbelief, he is no less willing and ready, than able to graft them into the Co­venant again. And upon this occasion, (my brethren,) give me leave to acquaint you with a few more of my doubts and scruples, in order to my better satisfaction and settlement in these points; for I hope you will not mi­stake me, as if I were peremptory in my asser­tions; for I speak only tentative, to trie, whether I can draw out of you, any better arguments or answers to objections, then I have hitherto met with, in those that have handled these controversies. I tell you then, that the Text last quoted with some other pas­sages in the 9, 10, 11. Chapters of that Epistle to the Romans, have begotten a great doubt in me; whether, the Apostle in his discourse (Chapt. 9.) treateth at all, of that absolute and peremptory decree of Reprobation, whereby men are irrevocably excluded from salvation, and all the necessary means that lead to it. [Page 111] Let me give you the reasons of my doubt­ing.

I am afraid we shall not have time now to examine them, yet seeing you are so desirous, let us have them briefly, that we may be the better prepared to deliver our opinion about them at our next meeting.

Then take them thus. I sup­pose it will be granted, that the Apostle, in those Chapters applies his discourse more e­specially to the case of the Jews, yet haply so, as to conclude all others in their example. If so, then, that he speaks not of their absolute and peremptory reprobation, is very probable, not only from his way of arguing, but also from his passionate sorrow, hearty prayer, and earnest exhortations to them.

1. Let us reflect upon the Apostle's sorrow, and his option upon it, Chap. 9. verse 2, 3. I have great heaviness and continual sorrow in my heart. For I could wish that my self were accur­sed from Christ, for my brethren, my kinsmen according to the flesh. What is the ground of this heaviness and his vote upon it? If it were that God, by an absolute decree of reprobation, and out of his sole beneplaciture had excluded them from the grace and power of believing unto righteousness and salvation; (as some interpret it,) then, where was the pietie of the great Apostle exprest in this sorrow? Where was [Page 112] his prudence in this option? For if such were the decree God, and the Apostle knew it, and was about to demonstrate it to be such, he must grant it to be most wise, and most just, and much conducing to the illustration of Gods glorie; and then 'twere impietie in any man (much more in him, who was therefore cal­led a vessel of Election, because he was design­ed and called so eminently to be instrumental to the glory of the divine dispensations) to re­pine and grieve at it. And if he knew such a divine decree, to be immutably fixt to all e­ternitie; it was against prudence to interpose such a wish for the avoidance of it. If the common opinion be true, that in respect of the manifestation of the divine glory, it is better and more Eligible to be miserable than not to be at all, (and it be out of an erroneous and inor­dinate judgement, that the very damned in hell-torments judge otherwise, as some great School-men maintain (then certainly we must set an ill Character upon the Apostles sorrow and option, if we make that the cause and ground of it alledged in this supposition. And it will not excuse, to say this vote past the A­postle in the hurry of his passions, or that it was but a sudden sally of his affections, in their eager pursuit after the salvation of his nation; for all the circumstances of the discourse, and that solemn preface wherewith it is ushered in, [Page 113] do manifestly argue, that 'twas uttered con­siderately, and with great deliberation. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, Chap. 9. 1. and 'tis a sufficient indication of his calm and composed minde, that he did commit this option to writing and transmit it in an Epistle to the Churches.

2. To this let us adde his prayer, Chap. 10. 1. Brethren my hearts desire and prayer to God for Israel is, that they might be saved. What Israel he means is expressed in the 3. verse, they [who] being ignorant of God's righteous­ness; went about to establish their own righte­ousness, and did not submit themselves to the righteousness of God. How can this prayer or option of the Apostle consist with his know­ledge or belief of their absolute and peremptory reprobation? For his prayer (according to that opinion) must be after this manner: Lord I know by Divine revelation, (and am now decla­ring it, in an Epistle to the Romans, and so to all the world) that it is thine absolute will and good pleasure, utterly and irrevocably to aban­don this people under an immutable decree of re­pentance; yet I do most heartily desire, and be­seech thee, to grant that they may be saved. Such a prayer had been directly against his faith, and therefore sin, (Rom. 14. 23.) and against the very Rule of prayer, and obedience [Page 114] in that kinde, [Thy will be done] and so sin too. Sure the Apostle (after his conversion) was not wont, thus to break his faith and cross the counsel of his maker.

3. To this we may adde all other his en­deavours and stratagems to gain them to the faith of Christ, and consequently to salvation: of which we read, Rom. 11. 14. and else where. All which had been as ridiculous as the incounters of the Knight Errant. in Don Quixot, if the Apostle had believed these men to be absolutely excluded, from all possibility of salvation, by such a decree as some fancy to be treated of in that ninth Chapter.

4. I conceive my doubt more reasonable, when I consider the Apostles way of arguing, [Rom. 11. 1.] For (to intimate (at least ac­cording to my apprehension) that the ground of his sorrow was, (not their absolute irrespe­ctive and irrevocable reprobation, but) the dan­ger of their rejection from the Covenant and divine grace, wherein they had hitherto stood, as God's peculiar adopted people) 1. He makes their own wilful unbelief, the cause and ground of this their rejection and miserie, Rom. 11. 20. Because of unbelief, they were broken off; which cannot be said of the decree of Reprobation; for the maintainers of that decree, do not make unbelief the cause of re­probation, but rather reprobation the cause of [Page 115] unbelief. 2. He saith there is a possibilitie, and hope of their restitution. This is intimated, Rom. 11. 11, & 29. and exprest verse 23. If they abide not still in unbelief, they shall be graf­ted in; for God is able to graft them in again. And this cannot be said with respect to the decree of Reprobation; for the decree of God is God himself (as Maccovius, and others do affirm, and so did Gomarus, Vide Gomar. Tom. 3. Disp. 9. Thes. 28. &c. till being impugned by Arminius he changed his opinion in this par­ticular) and God cannot denie himself, 2 Tim. 2. 13. Besides, the men of that opinion, lay the foundation of all mercy and judgement to come, in those their absolute decrees of Electi­on and reprobation; and make Christ but a part of the superstruction, or the Executor of those decrees; whereas this Apostle saith, other foundation can no man lay, then that is laid, which is Jesus Christ, 1 Cor. 3. 11. And we may observe, that consonantly hereunto, he shutteth up that his discourse, Rom. 9. 30. What shall we say then? Or, what is the summe of all that hath been spoken? Name­ly this; That the Gentiles which followed not after righteousness, have attained to righteous­ness, even the righteousness which is of faith: But Israel which followed after the Law of righ­teousness, hath not attained to the Law of righ­teousness. Wherefore? (not, because they [Page 116] were excluded by an absolute and irresistible decree, as the Apostle should have said (if he had argued regularly) according to that opinion, but) because they sought it not by faith, (as they were taught, and inabled and obliged to do) but as it were by the works of the law: for they (quitting the only foundation) stumbled at the stumbling stone; as it is writ­ten, Behold I set up in Sion (the deliverer of Jacob, whom they shall take occasion to make) a stumbling stone, and (through their wilful infidelitie and perverseness he shall be­come to them) a rock of offence: but whosoe­ver buildeth upon him by a lively faith and a ho­ly obedience, shall not be confounded, verses 31, 32, 33. For as he hath tasted death for eve­ry man; [Heb. 2. 9. 1 Gor. 8. 11. 2 Pet. 2. 1.] according to the Scriptures, even for them that perish; and bought with the price of his heart blood, them that denie him, as St. Peter saith: so the father would not that any should perish, but [2 Pet. 3. 9. 1 Tim. 2. 4.] That all should come to repentance and be saved; and to that end He now commandeth all men every where to repent, [Acts 17. 30.] and to kiss the Son, [Psal. 2.] and submit to his scep­ter; who is the propitiation for their sins, and the sins of the whole world, [1 John 2. 2.] ha­ving made our ot [...]nement and our peace, [Col. 1. 20.] and purchased grace and eternal re­demption [Page 117] for us: [Rom. 5. 11. John 1. 16. Heb. 9. 12. 2 Pet. 1. 3, 4. Heb. 12. 28.] suffi­cient abilities and glorious priviledges, where­by we might be inabled and incouraged to serve him acceptably with reverence and godly fear, and is the author of eternal salvation to all them that obey him, Heb. 5. 9. These are all express parts of the divine Revelation, and therefore part of the object of our faith, and therefore infallible assertions of sacred truth. What slender distinctions are invented, and what Texts of Scripture wrested to elude some of them, I shall take my opportunitie to re­present, when you will vouchsafe to give me a friendly meeting, to debate these and other emergent doubts, touching these great points of controversie. In the mean time, I could wish, you would not exclude from the exer­cise of their ministery, men legally ordained thereunto, if they be otherwise well qualified, though they differ somewhat from you in these matters. But I am single, and must sub­mit my vote to the suffrages of my bre­thren.

Brother Doctor, we may think upon your advise and doubts hereafter; but for the present we must agree as one man to carry on the great work of reformation, we have in hand; and therefore, Gentlemen, what say you to Mr. Tilenus? Do you approve of [Page 208] him as a man well gifted and fitly qualified for the Ministery.

Noe, by no means we do not like his Principles.

Noe, by no means we do not like his Principles.

Noe, by no means we do not like his Principles.

Sr, The Commissioners are not satisfied in your Certificate. You may be a godly man, we do not deny, but we have not such assurance of it, as we can build upon, and therefore we cannot approve of you for the Ministery; and that you may be at no more expense of purse or time in your atten­dance, we wish you to return home, and think upon some other imployment.

Sr, I could wish I might be ac­quainted with the reason of this my reprobati­on, unless the Decree that governs your Votes, or proceeds from them, be irrespective. I think I am not so ill beloved amongst the most learned of the Godly Clergy (though differing a little in judgment from me) but I can procure a full Certificate from the chiefest and most moderate of them.

That is not all the matter we have against you; what have we to do with moderate men? we see your temper and want [Page 209] of modesty in that expression, and therefore you may be gone.

Then Gentlemen, I shall take my leave, and commend you to more sober Coun­sels and resolutions.