iNn 'Is i;(* r.WM
AnoKPiSi:^ npos 'thokpi^in.
EXAMINATION OF TILENUS
BEFORE THE TRIERS,
IN ORDER TO HIS INTENDED SETTLEMENT IN THE OFFICE or A PUBLIC PREACHER, IN THE COMMONWEALTH OF UTOPIA:
WHEREUNTO ARE ANNEXED
THE TENENTS OF THE REMONSTRANTS,
TOUCHING THOSE FIVE ARTICLES
TOTED, STATED, AND IMPOSED, BUT NOT DISPUTED, AT THE
^gnotf of Mott
TOGETHER WITH A SHORT ESSAY, BY WAY OF ANNOTATIONS, UPON THE FUNDAMENTAL THESES OF MR. THOMAS PARKER.
I
LONDON:
PRINTED FOR R. ROYSTON, AT THE ANGEL IN IVY LANE,
1658. „ REPRINTED BY JAMES NICHOLS, 22, WARWICK SQUARE,
V. NEWGATE STREET,
1824.
PREFACE BY THE EDITOR.
Of the Life of Dr. Laurence Womack, the l^idrrted and ingenious author of "the Examination of Tilenus," the reader will find a brief sketch in the beginning of the second volume of " Calvinism and Arminianism Compared." I hope to procure materials for a more copious account of this excellent Prelate, to prefix to a new edition of his Calvinists' Cabinet Unlocked, which I have in contemplation. He was one of many hundred divines, who, when through an attach- ment to Episcopacy they were ejected from their benefices, directed their attention, during the Civil Wars, to the impor- tant differences between Calvinism and Arminianism, which had been studiously depicted as one of the chief ostensible causes of the contest between the monarch and his people. Dr. Womack, in common with other great and eminent men of that age, had been full of zeal for the system of Calvin ; and nothing more strikingly displays the beneficial results of the change produced in his mind, than a contrast between his sentiments in 1640 and 1660, in two works which he wrote at those periods in behalf of the Episcopal Church. Many eloquent passages, in praise of Episcopacy, I have had the satisfaction of perusing ; but never any so eloquent and nervous as those of Bishop Womack.
Every man of feeling will be captivated with the simplicity of style in which he relates his secession from Calvinism, in one of the following pages, (10,) which was effected by his perusal of the writings of the persecuted Dutch Remon- strants : " The greater the prejudices were which had been ** instilled into me against these doctrines, the greater you " ought to conclude the light to be which hath wrought this *' my present conviction of their truth, and hath induced me *' to embrace them, against all the charms of interest and " secular advantages, wherewith the world tempts us to the *' contrary." This was the way in which multitudes of the Episcopal clergy became converts- to Arminianism, during the
4 EDTTOirs PREFACE.
Inter-regnum ; but Dr. Womack is the first man whom I have found openly acknowledging his immediate obligations to t\}e writings of the Dutch Divines. In Archbishop Laud's days,,popi<kr as Arminianism is usually said to have been, no .njan would own himself to be an Arminian, or indebted to the HeriionsvrantE^for the change effected in his sentiments : The reason for this shyness I have given in the second volume, and an allusion to it will be found in page 688. Traces of this feeling may be seen even in that intrepid defender of the doctrines of General Redemption, John Goodwin, who had nothing to fear or to hope from his Republican brethren, and who, in all his previous writings, never once made a direct avowal of his obligations to the illustrious and amiable Pro- fessor of Leyden, till after he had read and admired Dr. Womack's manly account of his departure from the ranks of the Genevan reformer. In doing this, however. Dr. Womack did not risk any part of his reputation ; for his pamphlet was published anonymously, and few of his intimate friends knew him as the writer. His enemies knew still less about the mat- ter, and outrageously charged other two eminent men with the publication.
After a perusal of the Examination of Tilenus, it will be perceived, that its style is far superior to the common style of that age : It is exceedingly chaste, and does not abound in Augustinian "quips and quirks," the jocose allusions and double meanings, which sometimes disfigured and sometimes enlivened the productions of the eminent men who flourished in that and the preceding century. But though Dr. Womack had been educated in a knowledge of many of those doctrines which are as much the doctrines of the Gospel as of Calvin- ism, I regret to find, in this masterly exposition of high Predes- tinarian intolerance, the germs of those noxious errors which, arising from a spirit of revulsion to some even of the excellen- ces of Calvinism, became distinguishing tenets in the creed of ~ the succeeding English Arminians. Yet, in humorously ani- madverting upon the errors of the domineering Predestinari- ans, it was almost impossible to avoid the extreme to which I have here adverted ; and such passages of the work as relate to experimental religion must be read with as much caution as
editor''s preface. 5
those wliicli contain the specious arguments of an Infidel^ and of a Carnal^ a Slotliful, or a Tempted Professoi'.
But this pamphlet was written for the purpose of exposino- not only a few of the doctrinal vagaries of the Republican Calvinists, but likewise the partial and cruel conduct of Crom- welPs Commission of " Triers,"" whom he had appointed to regulate the admission of persons into Holy Orders and con- sequently to ecclesiastical benefices. Of those Commissioners " the Independents formed the majority, and were the most active in the use of their delegated powers f This therefore is an admirable specimen of the ilUherality and intolerant views of that denomination of Clu'istians.
The interlocutors in the Dialogue, though generally speak- ing in the same smooth style, were sufficiently distinguished from each other by the sentiments which they severally ex- pressed, and were thus rendered objects of public vitupera- tion. The peculiarities by which each of them was then known, not having been matters of cotemporary record, are now nearly lost to posterity. I think, however, it would not be difficult for a man of letters, accurately read in the singular lore of that period, to put his finger upon several passages in the Dialogue, and to say, " This is verbatim one of Dr. Twisse's curious assertions,"" and " This is in the phraseology of Dr. Owen, Stephen Marshall, or Jeremiah Burroughes."" My reading qualifies me to pronounce, with any thing like certainty, only upon three of them : Mr. Narrow-grace was intended for Philip Nye; Mr. Know-littU, for Hugh Peters ; and Dr. Dubious, for Richard Baxter. If it be objected, " that Baxter was not one of the Trying Com- missioners^'"' it may be observed in reply, that this circumstance was not accounted essential to the author"'s design ; for there is at least another di'amatic personage introduced by name, who never had more than a sentimental existence in England : This is Dr. Dam-man, which was the significant name of one of the secretaries to the Synod of Dort, a person of the most rigid Calvinistic principles. If all the other portraits were as faithfully executed as that of Baxter, they must have been recog- nised by cotemporaries as striking likenesses. Baxter knew his own features in this faithful mirror ; and the sight of them
(J editor's I'KF.FACF..
roused all liis latent querulousness, to wliicli he gave abundant utterance in the Preface to his Grotian Religion Displayed. When I first read the Rev. Thomas Scott's Articles of the Synod of Dort, I was strongly reminded of Baxter's com- plaints concerning the abridgment of those Articles, which will be found in a subsequent page. (39)
John Goodwin had been Womack's precursor in opposing the Commissions of Triers and Ejectors. In 1 657 he pub- lished a pamphlet under the title of " The Triers, or Tor- mentors, tried and cast, by the Laws both of God and Men,'* &c. In my friend Mr. Jackson's fine Life of Goodzvin, the reader will meet with copious extracts from this most spirited and interesting pamphlet. Mr. Hickman, a celebrated Cal- vinistic skirmisher in those days, found himself aggrieved by the contents of Dr. Womack's Examination of Tilenus. Whether, like Baxter, Hickman thought he had discerned his own face as in a glass, I have no means of ascertaining. If, however, he had made such a painful discovery, he was much too prudent to publish it to the world. But, for the sake at least of the good old cause itself, he published a pam- phlet against the Examination of Tilenns, upon which Dr. Womack " let fall a few soft drops," according to the expres- sion in the title-page to his Calvinists'' Cabinet Unlocked. Hav- ing adverted to some of the railing names, — such as Ethiopian, Scribbler.^ this poor Felloxv, — which he had " uncivilly" cast upon the assumed Tilenus, Dr. Womack informs his readers : " Master Hickman may pass muster for a precious saint, as the present accounts are made below ; but I am sure he can gather none of those^oai^^r* of rhetoric from the discourses of the holy angels that converse above. He chargeth that author [Tilenus] with impudence in abusing the Triers : But I must tell him (on his behalf) when such schemes of rhetoric are used, — as they may be with vvonderful advantage, being not only instrumental to illustrate and adorn a truth, but also to make it the more pungent and take impression, — the abuse imagined to result from them is ever, amongst wise men, ascribed to him that takes the impudence to make the appli- cation. And whereas he saith further, that the Synod of Dort, which Tilenus writes against, is a man made up ofhis^
KDITOR S I'KKFACi;. 7
oum ngly clouU ; I must tell you, he shall find before he hath read these papers half way through, that those clouts, as Vffli/ as they seem to him, are genuine parts of that home-spun stuff which was warped, and xcoven, and milled too, by that very Synod of the town of Dort. Neither hath Tilenus set this web upon the tenter-hooks, nor torn any part, to make ugly clouts of it ; but only used that liberty which is allowed to all artists of this kind, fairly to cut out of the whole piece such proportions as might best serve to clothe his discourse, in XhaiJ'ashion it is now represented in."
But, not content Avith vilifying Tilenus, Mr. Hickman " fell foul of" John Goodwin. As the brief answer which that redoubtable Arminian returned to his rancorous assail- ant, contains a remarkable confirmation of Dr. Womack's fidelity of execution, in the portraits which he has here given, I subjoin a copious extract from it :
" I understand, by some of my friends, who have had the opportunity and leisure, (which I have not yet had,) to look into a book not long since published by one Mr. Hickman, — a gentleman altogether unknown to me, and not heard of until of late, casting mine eye upon a piece of Mr. Pierce his writ- ing, I found such a name there, — that this gentleman, pre- tending in the said book only an answer to Mr. Pierce touch- ing some things in his writings at which he made himself aggrieved, two or three several times in this pamphlet stepped out of his way to ease his mind, perhaps his conscience, in remonstrating unto the world what high Remonstrant misde- meanours he had found in me. In one place of his book, (as I had the passage, transcribed by a steady hand, sent unto me,) having charged the English Tilenus with making the Triers to ask such questions, oftlwse that come before them, a^ in all probability never came into all their thoughts to ask, upon this his probable misdemeanour he advanceth this Rhada- manthine and severe sentence, both against him and me : Which, saith he, is such a piece of impudence as no one liath ventured to imitate him [Tilenus] in, but that Ishmael of Coleman-street, [Goodwin,] ivlwse hand, being against all men, hath provoked all men, even to the common pamphlet- eer, to lifl up a hand against him. The best is, in cas-c
8
EDITOII S PllKFACE.
Mr. Hickman's reproach here could be admitted for true, that Jeremy of Jerusalem was ' a man of strife and a man of contention to the whole earth ,"" as well as that IshmaelgfCole- man-street, and yet was a true prophet, and never the less like so to have been for the numerousness of his contests. — Noah also was ' a preacher of righteousness/ yet his proportion of opposers far exceeded mine ; and the number of those who embrace my doctrine with their whole hearts, far exceedeth the number of those who, upon such terms, received his. — ^Yea» our Saviour himself testifieth, that, in the church and nation of the Jews, they who had the more general approbation and applause were ihejalse prophets, not the true : ' Woe unto them, when all men shall speak well of them ; for so did their fathers to the false prophets.' (Luke vi, 26.)
*' Whereas, he chargeth me with veniur'mg' to imitate Ti- le N us, in making- the Triers to ask such questions, of those ivho come before them, as in all prohahility never came into all their thoughts to asJc : The truth is, that he chargeth me with the crime of such a courage or boldness whereof I was never conscious. I never made any venture to imitate Tilenus, in such an attempt as is here charged upon him ; nor did I ever go before him in any such : I no where either challenge them or charge them with asking such questions, of those that come hefore them, zohich in all probability never came into all their thoughts to ask. If I charge them with asking any questions in the case, they are only such which themselves and their own consciences know, that they do or did ask frequently, and from time to time. And for the questions which Tilenus liimself makcth them to ask, as far as I remember, if they were not the same formally et in terminis, yet they were the same materially and in reality of import, which they were wont to ask. And for a man in his own words to report another man's sense uttered in his, is no such venturous piece of impudence r
Without further Preface, I introduce my readers to Dr. Womack's very able pamphlet.
JAMES NICHOLS.
THE
PREFATORY EPISTLE
VIKO PARI, ET FAMILIARI MEO M. S. P.
My Dear and Good Friend,
These Papers come now to your hands, to give you assurance, that ray many late discourses, upon the subjects here treated of, were in good earnest. Whatever it was that occasioned the forming of my conceptions into this shape, there is nothing in the world hath a greater hand, (if so it may be said of motives,) to give them birth, than your passionate opposition. For I am weary of those debates by word of mouth, wherein men of much zeal and prejudice grow so hot and so far transported, that instead of solid arguments advancing oi'derly under the command of sober reason, they can levy no other forces but froth and choler to assist them. That I may no more break the peace (in this kind) with you, nor endanger making the least flaw in that dear friendship that hath, by so long a con- versation, grown up to so great a height betwixt us ; I have resolved to take this calmer course, — to give an account of some grounds of my present persuasions, wherein I differ from your judgment. Perhaps they may some time or other find your affections so quiet, your understanding so well awakened, and your will so willing to stand neuter, till these truths have a fair and full hearing, that they may make a better impression, than hitherto they have had opportunity to do, upon you. And because I remember, (in some heat of dispute,) you have thrown some things upon me, (which were not so much faults in me, as prejudices and scandals taken up by yourself,) I shall briefly wipe them off, that such rubs being removed out of your way,
B
10 Till-: KXAMINATIOX [I'REFAT.
you may have the less objection to friglit you from a further inquiry into the Articles imder question.
Ami now, I beseech you, in the first place, to upbraid me no more with the errors of iny education, (for so I must now account them,) because the greater the prejudices were which were instilled into me against these doctrines, the greater you ought to conclude the light to be which hath wrought this my present conviction of their truth, and induced me to embrace thenij against all the charms of interest, and secular advantages, wherewith tlie world tempts us, to the contrary.
Unconstancy, (one of your other charges,) I confess, is sometimes culpable : But may we not say so too of co7istancij many times .^ which is therefore resembled (somewhere) to a sullen porter, who keeps out better company oftentimes than he lets in. Our happiness that will be unchangeable commenceth in a change ; and it is our duty to turn from darkness to light, though we be called "inconstant" for it. We were not bora with our eyes open ; neither shall we ever see far, if we look no further than that prospect which some few admired writers have set before us. " The new man," which we are to " put on," is " renewed in knowledge ;" * and if we receive our illumination regularly from heaven, that is given according to the capacity of the subject. We have a dawning first, but the progress of our light holds a proportion with the sedulity of our studies. We are never too old to learn in Christ's school.
" But the great scandal," you say, "is, to profess myself a disciple to such masters." — What masters do you mean > I call no man Master on earth, (in this sense,) nor ever will give any so great a dominion over my faith, as to sv/ear allegiance to his doctrines. I would, others were as free from this yoke of bondao-e. But yet I know, it is not only a thing commendable, but a duty, to march after the standard of truth, what hand soever carries it before us. And who do you think were the bearers of it? If you enquire into their learning, (even their adversaries being judges,) they were as lights shining in the midst of a crooked and perverse nation ; t and if you ex- amine their lives, for piety and justice, they were blameless and harmless as becomes the sons of God ; not more polite in their intellectuals than unreproveable in their morals, but very
* Cul. iii, 10. t rhil. ii, 15.
EPIST.] OF TILENUS 11
eminent in both. And they have declared their virtues as well in a way of passive obedience as active. What professors were ever more constant and cheerful in their sufferings for the word of God and for the testimony which they held, (having been taught it, according to their full persuasion,) as the truth is in Jesus. * — They have been banished, imprisoned, &c ; insomuch that one of them bespeaks his fellow soldiers (in this conflict,) after this manner : Vos societatis nosirce decora ac lumina, quorum v'mcidajam noti in Belgio tantum, sed pene ubique per totum orbem ChrisHanum celebria facta sunt, qui paiientid vestrd jam per tot mmos invicta atque infracta, adversariis totique adeo mundo Jidem Jecistis, conscientiam Eemo7istrantihus pluris esse, quam qidcquid uspiam carum est in mundo. Ita pergite t^c.t — " You, the lights and gloiy of our society, whose bonds are famous throughout -the whole Christian world, whose invincible patience hath given proof to your very adversaries and all the world besides, that the Remonstrants value their conscience, above all things what- soever: March on with me," (saith he,) "to the mark, 'by honour and dishonour, by evil report and good report, as deceiv- ers and yet true : as unknown and yet well known : as dying and behold we live : as chastened and not killed : as sorrowful, yet always rejoicing : as poor, yet making many rich : as having nothing, and yet possessing all things.' " — (2 Cor. vi, 8, 9, 10.) — Thus far he.
But yovi will say, " Non pcena sed causa, S)-c. ' it is not the suffering but the cause that makes a man a martyr ;' and those men run after the error of Pelagius, who was condemned by the Ancient Fathers as an enemy to the grace of God." — To this I shall return Arminius's own solemn protestation : Inspici- antur capita omnia Pelagiance doctriuce, proutilla in Synodis Mile- viiana, Arausicana, et Hierosolymitana enarranlur et condemnaiitur, etiam ut ci Pont'ifice Romano Innocentio referuntur ; et adparebit posse quempiam Pelagianam dodrinam improbare, et tamen doc- triuce isti (Gomari sc.,J de Predestinalione, non accedere: % And, a
* Ephes. iv, 21. f Apoloj.pro Confess, in Prefat. ad finem.
X " Let all the articles of the doctrine of Pelagius be inspected, as they stand recorded and condemned in the Acts of the Synod of Milevia, [or Mela, in Africa,] Orange, and Jerusalem, and even as they are related by Innocent, the Roman Pontiff; and it will appear possible for any man to disavow and disapprove the Pelagian doctrine, and yet not make the least approach to this doctrine of Gomarus concerning Predestination, as it is expounded iu these theses." — Examcn Thesium Gomari. 156.
b2
12 THE EXAMINATION [fREFAT.
little after, Vrojilcor intereu me Pelagiana dogmata, qua; ipsis imponunlur a Sijnodis supra noviinath, ex animo deteslari, et si <]uis connnonslrare possit, ex iis quce dico, quidpiam seqiii, quod Hits affine est, sententiam mutaturum el correcturum. * If the protest- ation of this person be not sufficient to clear the innocency of these tenets, then take Vossius's Historia Pelagiana, and Gro- Tiuis's Dlsquisilio on that very argument, for their compurga- tors. Withal, let us remember the caveat, which Arminius gives, (loco citato,) Neque id solum studio habendum, ut a Pelagi- ano dogmate rccedatur quam longissime : Caxiendmn etiain ne in Manichceismam, ant quod Manichceismo est intolerahilius, ratione saltern consequentiw suos incidatur. f
But you object further, that " these tenets are not agreeable to the doctrine of St. Augustine, the maul of heretics, as he is styled." — St. Augustine must give us leave to depart from him, where he takes leave to depart from all that went before him, and from himself also; (and which of you will follow him in all he held }) for it is observed, that he changed bis batteries, as he changed his enemies ; and employed other principles against the Pelagians, than those he used in combating the Manichees : And from the variety of his opinions in these points it proceeds, that his followers express themselves in such differ- ent terras, that, though taught in the same school, and of the same master, yet they seem, as he saith, not to have learnt the same lesson. And yet we must not deny what Arminius observed {ubi supra) " that St. Augustine might have confuted the Pelagians sufficiently, and yet have omitted that way of Predestination which he taught," And yet the doctrine of Predestination, as it is handled by Gomarus and the rest of his- persuasion, diffei-s much from that of St. Augustine, and lays idowh many things which Augustine would by no means grant, though the greatest adversary the Pelagians had.
* "In rtie mean time, I profess that 1 detest from my heart the dogmas of Pelagius, which are assigned to him and his followers by the before- mentioned Synods ; and if .any person be able to prove, from any thing which I say, that such consequences ensue as are at all allied to those dog- mas, 1 will instantly change and correct my sentiments." — Ibid, 157.
•f- " It is not only necessary, that we be desirous of receding as far as possible from the Pelagian doctrine ; we must at the same time be cautious not to run into the opposite extreme of Manicheism, — or into that which is more intolerable than Manicheism itself, at least with respect to its cousfi- queuces which arc in these ])agcs the subject of controversy."
EPisr.] or Tir.F.Ms. l:^
And therefore your objection, that " these tenets are against the doctrine of the Synod of Dort," — is of vahie ; for, beside their dissent from all the Ancients and from St. Augustine himself, the manner of their proceedings, in carrying on that business against the Remonstrants, were enough alone to beget an aver- sation to their doctrine. Take it in their words, who had most reason to be sensible of the injury. Scrip. Hist. Rem. (mihi p. 211, J; where they refer us to their Historica Narratio, et Antidotiim, in which they say, Iniquitas (Dordrac. Si/nodi, J im- primis aiitem frandes, imposturce, et equivocationes in Canonibus Synodicis ad horrendam illam Absolulce Predestinationis senientiam colore aliquo fucandam et incriistandam usurpatce, clarissime dete- gunlur. * — Tilenus, who was present there, an eye and an ear- witness of those transactions, could discover something : but he spares you. And yet he cannot but tell you, that the many pitiful shifts, and thin distinctions, and horrid expressions, which he observed to be frequently made use of, by persons of that persuasion, have contributed very much to the rectifying of his judgment.
Would it not startle a man, that were well in his wits, sadly to consider that opinion so stiffly maintained by Piscator, Mac- covius, and divers others?, viz. + "That God hath so predeter- mined the will of every man to every action, that he cannot possibly do any more good than he doth, 7ior omit more evil than he omitleth." What sad inferences may be drawn, and properly enough, from this doctrine? Will it not (in the consequence of it,) take off the wheels of duty, and furnish the careless with an excuse, and lay all sin at the door of the most Holy God ? Some of you, indeed, to decline the odium of this assertion, do tell us the quite contrary ; and affirm roundly, that men may do more
* " In which are most clearly disclosed the iniquity of the Synod of Dort, but particularly the frauds, impostures, and the equivocations which us members employed in their Syuodical Canons, for the purpose of disguising by specious colours and plaisteriug over that horrid sentiment of Absolute Predestination."
-}• In sumnvX se tueri fafetur Deum absolute decrevisse ab aterno et cffi- caeiter, ne qmspiam homimnn plus boni fciciat, qnam reipsa facit , atit plus maliomittar, quam reipsk omittit.. — Piscator ad Amic. Dupl. Vorstii, p. 175. — [" In short, he confesses himself the defender of this doctrine, — that God has efficaciously and from all eternity decreed absolulely, that no mortal man shall do more good than he actually does, or shall neglect the commissioji of more tvlckedness thati he cwtualli/ omits.'"'\ — See the doctrine of these Divines recited, Act. Synodal, par. 2, pag. ."6, ?.7.
B 3
14 THE EXAMINATION [PREFAT.
good, and commit less evil, if they will. But (see the fallacy !) they hold withal, that for them to will either, the decree of God hath made impossible. You may as well say, that " a dog can fly, and a horse become an excellent philosopher, if they ivill." You cannot but take notice, when you are treating of these points, how your doctrines and jases do interfere ; and when it hath cost you much noise and sweat to confute, what you account an error, in the doctrine, — how you are fain to court the very same opinion to come in, to help you at a dead lift, in your exhortation. You deliver it for sound Divinity, that "Christ died only for a few ;" and yet you vehemently urge all men to believe in him, which they cannot rationally do unless they be persuaded of the contrary. Have you heard the preacher inveigh against apostacy ; and yet, almost in the same breath, tell his audience, " the Elect can never fall away, and the r-e.yi never stood?" What is this , but to take away the very subject of that sin ? What construction have T known some men put upon those particles, in those texts, — " Let him that thinketh he standeth," (1 Cor. x, 12,) and "What he seemeth to have," (Luke viii, 18.) — as if they signified nothing but a bare appearance or misconceit, when it is most evident, they are either a redundance in the phrase, orim ply reality ! (Heb.iv,!.) One while you cry Cl ^xQas ! and declaim against prying into God's secrets; anon you are as definitive, as if you had been of God's Counsel, and seem to be angry that others should pretend to have as good a key to open that cabinet as yourselves. You ascribe much to God's Omniscience, and yet you will not allow him to see future events but by the perspectives and optics of such decrees as yourselves fancy him to have made to that purpose. * You set up his Sovereignty to confront his other attributes, viz. his Justice and Mercy, and think you do much honour him in assigning him a power to co7nmand perjury, lying, blasphemy,t and a prerogative to cast poor inno-
* See the note in the loth paje, and particularly that passage, Idea prasciuerit quia decreto suo sic ordinaverat, — " The reason of his fore- knowing is, because he had so appointed it by his decree."
•f- Fateor et ipse, quod ad comniuneni sentiendi cnnsuetudinem crudum nimis hoc videri ; Deum posse blaspkemiam, perjurmm, metidacium, &^c. irnperare : quod tamen verissimum est in se. — Vid. Szydlovium apud Steph. CuRCELL/EUM, de jurc Dci in Creaturas, p. 25,26. This is bound up with Arminii Exumen Thesium Gotnari, in octavo, of small price, and great profit. — " 1 myself acknowledge, that, according to the common custom
F.PIST.] OF TH.ENIS. 15
cent babes into hell-torments; a piece of doctrine wliich the great Patriarch certainly never dreamt of, when he expostulated
of thinking, it seems too crude or open to say, Gnd can command bktsphetnj/ perjui;/, lies, i,;c.: hh can also command, that He shall not hhnstlf be nor- ihipped, loved, honoured, i^;c. Yet all this is most true in itself ; and from our p:eneral question this necessarily follows as a special consequence, and it cannot be denied without admitting a number of absurdities." — Szvdlovh / indiciie OttiFst. aliquot ..ye.
In a preceding passage he says, " These are subjects of enquiry, Is any thing antecedentlu good given to the w ill of God? Or, Jre things just and good, on account of God having willed them .' Or, Does he uill them, because they ace just .' It is denied that ' any thing antecedently good is pre sented to the will of God;' and it is affirmed, that 'things are just and good, on account of God having willeiV them,' — but not, on the contrary, that ' God wills them, because they are just and good.' "
In a subsequent paragraph he says, " Some one will object, * It will ' therefore be possible for God to command blasphemy, perjury, lies, ' &c. ; which seems an absurdity I' — I answer. Even in those matters which relate to the worship of God, men are plafoed under obligation in no other way, than by conimand and through law : For if it had been God's good pleasure, then he might have ordered other worship, or another mode of it, to be performed to Himself. God, therefore, most freely commanded even those matters which relate to his worship, and in such a manner as it was possible for him to have commanded otherwise : and therefore it is only from the hypothesis of the Divine command, that these are vices. And it seems here to be presupposed, as tliough lies and blasphemy affected God in some measure, — which is entirely false. It is certain then, that it was possible for God to have commanded a contrary mode of worship to be performed to himself. For those things which he has once freely commanded, he could have commanded otherwise : But this it was not possible for God to do, on the principles of our adversaries, if this be essential and natural to him. For natural things arc immutable, and always proceed in an uniform manner."
In the Eighth Chapter he says, "This question is asked, 'Can God ' command any thing contrary to all the precepts of the Decalogue, — but 'principally against the first, second, and third commandment.'' — A cer- tain famous Divine rejects the affirmative opinion of some of the school-men who say. Offences against the Decalogue are evils, soleli; because God has prohibited them ; and it is possible, therefore, for God to dispetise irifh all the precepts of the Decalogue. Yet, I confess, I am not only incapalde of perceiviuj, anj' strong reason in the disputation of that famous man, but, oti the contrary, it is possible to produce solid reasons and principles by which that opinion may be refuted."
In the Ninth Chapter Szydlovius says, " It is objected, It is repugnant to the Divine JVature to dent/ itself ; and it follows, therefore, from the force of this proposition, that it is impossible for Gnd to command that He shall not be worshipped, invoked, S(c. — I answer. We deny the consequence. It is one thing. For God to deny Himself ; it is another, For Gnd to be able to cnmrnand, that he be denied. The First of these things it is, without doubt, impossible for God to do, without destroying his nature ; but it is possible for Him to do the Second."
16 THE EXAMINATION [PREFAT.
with his Maker, and said, " Shall not the Judge of all the world do right ?" (Gen. xviii, 25.) — Indeed you seem to magnify the riches of Divine Grace; but when we come strictly to examine it, it is by a false glass. For when we look through the other end of the perspective, we find that grace infinitely extenuated, by the flat and absolute denial of it to the far greater number of mankind. And that you may have it the more free to yourselves, you render it very illiberal to the most ^art of Christians, who equally share with you in the common invitations and dispensations of it. And that you may make it serve your own turns in all cases whatsoever, you have laid the great excommunication (of Reprobation) upon the rest of Adam's pos- terity, to exclude them, utterly and for ever, from the benefit thereof. Nay, you think you cannot sufficiently extol, as to some persons, that special grace which is God's Jree gift, unless you extinguish, as to others, (as far as your. opinions
These are extracts from a work entitled, A Vindication of some Difficult Questions in Theology, that have been Subjects of Controversy, which Szyd- lovius had published at Franeker, about two years prior to the appearance of Professor Curcellseus De Jure Dei in Creaturas, who adds, " J judged it proper to make these few extracts, from a multitude of other opinions, (not only absurd but blasphemous,) with which that pamphlet abounds, that they may serve as examples of the doctrine which resounds in the pulpits of the University of Franeker ; and that I might shew what large camels the reverend Fathers of the Synod of Dort could swallow in their own Maccovius, who was Professor of Divinity in that University, and from whose instruc- tion Szydlovius imbibed these sentiments ; while they strained, with tenacious scrupulosity, even at the least gnats in the Remonstrants. I congratulate the University of Saumur, [in which Amyraldus was Theological Professor,] such [doctrinal] monsters are banished from it, and 1 humbly pray God, that they may remain there buried in eternal oblivion. It is pleasing to me to hope, that Amyraldus will hereafter exert the force of his genius and the powers of his eloquence against those portentous doctrines, rather thau against men [the Arminians] against whom he cannot frame any objection that is in the slightest degree repugnant to piety and the Divine Glory."
The Friezland University of Franeker was in those days the grand hot- bed of the rankest Calvinism. It is only necessary to mention the names of three of the Theological Professors, — Sybrandus Lubbertus, John Macco- vius, and the English Puritan William Ames!!!, — and the intelligent reader will instantly recognize three of the greatest Calvinistic sticklers and most pragmatical Divines of that age. Bishop Womack has given a concise but just description of Maccovius and his opinions in his Calvinists' Cabi- net Unlocked, — a work which abounds with the most interesting religious information respecting the Predestinarian disputes that agitated the Christian Church at that period. For the character of Lubbertus and Ames, consult the English translation of The TVorks o/ Arminius, Vol. I, pp. 452, 46a, 469.— EorroR.
t.ra3
EPIST.] OF TILENUS. \.^ I''
can reach,) that Universal Juslicc which is Iiis veryy^ifre ; to the dignity whereof it is not only disagreeable, but incon- sistent, that he should (as you would have him,) procure himself" glory ou^ of the everlasting misery of his own poor innocent creatures, -or take pleasure in it. — What think ycu of that pas- sage, which a honest ear-witness told me from the mouth of one of your brethren ?, '' that God deals by Reprobates, as the rat-catcher does by those vermin, who stops up all their avenues and passages, and then hunts them with his dogs, that he may provoke them to fly in his face." Do such expressions become the pulpit, or that reverence which should govern our thoughts when we speak of the Divine Majesty ? But this is one of your excellent artifices to salve the justice of God's decree of Reprobation, and because you dishonour him in the first act of it, (the preterition of those forlorn wretches, without any respect to sin,) you think to make him amends in the latter, by saying, in effect,* " that he does necessitate them to sin, that he may seem not to condemn them without justice." t For thus, some of your party say, his wisdom hath contrived it, and his will decreed it, and his power brings it to pass insuperably. I know you will shift this off", by saying, that " the Reprobates sin voluntarily." But will this plea more alleviate or aggravate the cruelty ? That holy man could say, " It is better to be in
* Reprobatio facta est nuUk habitk peccati ratione. fANT. Thvsius ad Summ. Baronis ex Piscatore.) — Ibi demum mjinitum 0a9of et abyssus est divinadiscretionis, quando sine peccati ratione quidam reprobantur. (Ii?ein ib. ex Wittakeri Cygn. Cant. p. 57.) — " Reprobation was decreed without any regard being paid to sin." — " It is the very abyss and infinite profundity of the Divine determiuation, when certain individuals are reprobated without any consideration of sin."
•j- Ouia reprobatio immutabilis est, <^"c. darmis reprobos necessitate pec- candi eoque et pereundi ex liacDei ordinatione constringi, atque ita constringi, ut neque aut nan peccare et perire. — Et Mox, IVnn dubitamus ergo confi- teriS^-c. (Zamchius de Nat. Dei, 1.5, c. 2, de Prsed. pt. 4, Respon. ad postremum arg. p. 571, Edit. Genev. 1619.) — "This is the answer which we return to the other reason drawn from 'that necessity of sinning by which reprobate men are constrained even unto death :' First, Because the reprobation is immutable by which reprobates are destined to be vessels of dishonour through wickedness, and on that account vessels of God's wrath : We grant that reprobates are constrained by a necessity of sinning, and therefore of perishing, through this ordination of God; and that they are constrained in such a manner as to be unable to do otherwise than sin and perish. The Apostle teaches this when he returns no answer to that ques- tion, ' TVlio liath resisted hisu'ill ?, but confirms it by his silence. St. Au-
18 THE EXAMINATION [PREFAT.
hell without sin, than in heaven with it." If a man be cast into the gaol without fault, he carries the comforts of a good con- science to help to bear the burden of his durance: But when his judge contrives to draw him in to be a partner in some crime, that the guilt and remordency of his own conscience may make an accession to his misery, this leaves him nothing to reflect upon to mitigate his torments. I pray, by whose decree
gustine also often says, that the will of God is the necessitating cause of things ; and that whatever he has willed, must necessarily come to pas"s, — in the same manner as those things will certainly occur which he has foreseen.
"We do not hesitate therefore to confess, that, through this immutable reprobation, an incumbent necessity of sinning rests on the reprobate, of sinning indeed without repentance even unto death, and therefore of being punished with death eternal. But we denj', that they are on this account forced to sin. For it is one thing, to be constrained by necessity ; and it is another, to be forced. We Sivc forced, when reluctantly and against our will, and therefore with some resistance, we are compelled to do or to suffer any thing: But we are constrained by necessity, when it is impossible foi us to do otherwise, — although what we do is performed willingly, spontaneously, of our own accord, and with delight. Thus, a man who is oppressed with a violent thirst, is constrained by the uesessity of drinking, and necessarily drinks; he cannot do otherwise than drink, — although he does it willingly and with great pleasure, and therefore can on no account be said to do it in opposition to his inclination, or to he forced to diink. — But when the wicked commit sin, they do it knowingly, willingly, and with delight; so that if you be desirous ofpreventing them from committing iniquity, they are soon angry with you. Therefore, you did not speak correctly when yon said, ' They were forced to sin.' Yet, in the mean time, it is impossible for them to do otherwise ; and they are constrained to it by a certain necessity through God's ordination or appointment. This necessity, therefore, is by uo means an excuse for sin, which is committed by a free will, — that is, by a will which is neither forced nor reluctant, but is perfectly ready and agreeable. From this necessity, therefore, by which wicked men cannot do otherwise than sin, it is not to be deduced that Cod punishes and con- demns them with injustice : For the cause of damnation is found in the reprobates themselves, according to that passage in the prophecy of Hosea, * 0 Israel, thou hast destroyed thyself T (xiii, 9.)"
What a mass of inconsistent sophistry do the tenets of Calvin require, to give them an air of plausibility ! If the reader wish to behold a singular instance of the unprofitable expenditure of intellect and ability, on the hopeless attempt ot saving the Divine .Attributes from the open attacks which Fatalism makes upon them, — but which Calvin's disciples assert, can- not be justly charged on their system, — he may consult the (otherwise) admirable works of Zanchius. The concluding passage of scripture from Hosea, it will be perceived, is incomplete ; for the remaining clause of the verse, [But in me is thy help,) which removes its applicability to the reprobate, would not suit the purpose of Zanchius, by whom it has for that reason been prudently omitted. — Editor.
E?1ST.] OF TILENIS. lf>
comes it to pass that the soul of the Reprobate is polluted at the first ? * Their first sin comes to them only by imputation, (as divers of your party do contend,) and that draws all the rest after it by an unavoidable and invincible necessity, as they acknowledge likewise. Upon which account, God should have been less severe if he had cast them into hell innocent, and without any sin at all, as (you say,) " He cast them off, or pass- ed them by, at first, without any respect at all to it."
But you have one reserve behind, by the strength whereof you are confident, after all these disputes and foils, to win the field at last. Upon the matter you say, " God's decrees could be no other than they are ; for Decreta et liberce Dei aclio7ies
* Unde factum est, ut tot gentes, S^c. (Calv. Instit. 1.3, c. 23, sect. 7.) — " What other than the good pleasure of God is the cause why the fall of Adam involved in eternal and remediless death whole nations, with their infant offspring ? I confess, thai it is indeed a horrible decree : Yet no one will be able to deny, that God foreknew what end man would have before he created him ; and that he Joreknew it, solely because he had so ordained it by his decree." — Calvin's Institutes, Book iii, ch. 23, sec. 7.
Et in Responsione ad Calumn. Nebul. ad artic. 1, Interea hanc meam esse doctrinam agnosco, Non solo Dei permissu,&(c. " In the mean time, I acknowledge the following to be my doctrine :— Adam fell, not only hy God's permission, but also by God's secret will, and drew by his fall all his posterity into eternal destruction. — If thou hast proposed to subject God to the laws of nature, thou wilt bring him in guilty of injustice, because on account of one man's crime we are all considered to be implicated in the guilt of death eternal. One man sinned, and all are drawn on to punishment. Nor is that the only circumstance, but from the crime [or vice] of one man all contract the contagitju, that they may be born in a state of corruption, infected with a mortal distemper. What hast thou to do with this, my good censor.^ Wilt thou accuse and convict God of cruelty, because through the fall of one man he has plunged into des- truction all his offspring ? For though Adam has destroyed himself and his Tpostarity, yet tve must attribute the corruption and the guilt to the secret judgment of God ; because the offence of one man would not have concerned us, unless the Heavenly Judge had condemned us to eternal destruction." — Calvini Responsio ad Calumn. Nebul. ad art\.
He hath also these words . Li.beri arbitriifuisse dicunt [Adam] ut fortu- natu ipse sihi fingeret : i^'c. Tujn frigidum commentmn (so he calls it,) si recipiatur, is^c. — Vide locum. Instit. ubi supra. " They say, that ' It was at the option [or free-will] of Adam to shape his own fortune ;' and that God destined nothing more than to treat him ' according to his deserts.' If such a dull and frigid contrivance as this be admitted, where will be that omnipotence of God by which he governs all things, according to his secret counsel which is independent of every other thing ?" —Calvin's Institutes, Book 3.
20 THE EXAMINATION [PREFAT.
s?int ipse Deus,-^* The Decrees of God are God himself:' — and therefore to make a conditiortal decree, were to make a conditional God, and if Election and Reprobation should have respect to any qualifications in their objects, this would amount to a denial of God's indepeiidency." And having resolved justification to be "an immanent act of God, and consequently God himself, it follows," you say, " from the same topic or principle, that it must be from all eternity, and that men's sins are remitted before they be committed; and that it is as impossible for all the most horrid sins in the world, to cause any interruption of a man's justification, as for Almighty God to become mutable in his nature and being ; that faith serves not as a condition to qualify us for our actual justification before God, but only for a mean to procure the sense and feeling thereof in ourselves." These opinions, with many others of like import, you say, do un- avoidably follow from that one position, which you think as certain as if you found it (totidem verbis) in the Gospel. But that the very foundation, upon which you build so many gross errors, is itself unsound, you may learn from your own Go- inarus, who was once of that opinion with you ; but, being afterwards awakened to a more clear sight and mature judg- ment in this point, he hath left arguments enough upon record in his own writings to confute you : To which purpose I shall subjoin his own words presently :
XXVIIL Ex qua, efficientis decreti, explicatione, gravis ilia et ad veri Dei notitiam ac cullum j)ertinens, controversia ; An decre- TUM Dei sit Deus, nec ne.'' commodissime dirimi potest. Si- quidem spectata, cum rei, turn Dei, natura, 7iegatio?iis Veritas perspicue demonstratur. *
XXIX. Nam a natura rei hcec demonstratio est; Nulla actio, a consilio et voluntate Dei, libere agente dependens, est Deus : Deus ejiim, a se, natura est : non vcro, a consilio ac voluntate libere agente, dependet : Atqui decretum Dei, est actio, a consilio et
* " XXVIII. From this explanation of the efficient decree, may be very exactly determined that weighty controversy relating to the knowledge and worship of the true God, which is thus stated, Is God's decree God fiimself, or not ? For if regard be had to the nature of the thing itself and to the nature of God, the truth of the negative proposition is plainly demonstrated. " XXIX. The demonstration from the nature of the thing itself, is the fol- lowing ; A'o action dependent on the coimsel and will of God when freelif acting, is God himself. For God is naturally from himself ; and he is not dependent on his counsel or will when it is freely acting: But the decree of God is an
EPIST.] OF TILENLS. 21
voluntate Dei, libere agente dependens : Ergo decretum Dei, non est Deus.
XXX. A natura vero Dei Cut causce efflcienlls dec?-eti,J altera etiain invicta demonstratio promanat ; Deus est ens, absolute ne- cessarium : Decretum Dei non est ens absolute necessarium ; Ergo decretum Deij non est Deus.
XXXI. Ex quibiis etiam (ut alia omittamus,) clarissimum, aeternitatis Dei et decreti discrimen, elucet. Nam ui Dei existen" tia sit a;terniias ejusdem, ahsoltde necessaria est. Contra verb, el decreti existe?itia, a causa, liberrime agente, dependet, sic ejusdem ceternitas mere arbitr aria est ^ nt quce sic est, ut non esse potuerit :
actiou dependent on the divine counsel or will when freely acting ; therefore the decree of God, is not God.
"XXX. But another invincible demonstration emanates from the nature of God, as the efficient cause of the decree : God is a being- that is alsoluteli/ neccssari/. But God's decree is not an absolutely necessary being : There- fore the decree of God is not God himself.
"XXXI. From these premises, omitting other arguments, is most lumin- ously traced the difference between God's eferniti/, and the eternity of the decree. For it is absolutely necessary, that God's existence be his eternity. But, on the contrary, as the existence of the decree depends on a cause that acts with the greatest freedom, so the eternity of the decree is merely arbitrary ; it being such as it might have been possible for it not to be, — which is evident from what has just been declared. The decree therefore is analogicalli/ called " eternal," not si/noni/moitsfi/, or in the same respect as God is styled " eternal." Wherefore, from this argument the Deity of the decree is not established, but is completely overturned.
" XXXII. From the personal actions [of the Deity], that is, from the generation of the Son by the Father alone, and from the breathing forth [spiratiou]of the Holy Spirit from both Father and Son, it is proved, that, if every thing which is in God be 7iot God himself, such a simplicity of the Divine Essence as the Sacred Writings attribute to it, isnot on that account violated.
" XXXIIl. For it is clearer than the sun, that those personal actions are in God, in such a manner as not to be God himself, and this without any injury to his simplicity. For the Essence of God is, absolutely and simply, common to the three persons ; but, on the contrary, a personal action, such as the generation of the Son, is not absolutely and simply common to the three persons, but is peculiar to an individual : Therefore a personal action is not the Essence of God. — Wherefore, God is predicated synonymously concerning each of the Divine Persons, but a personal action of God is not synonymously predicated of each of the Divine persons : Therefore, a per- sonal action is not God.
" XXXIV. It is not therefore a matter of wonder, if the most free act of the will of God, in determining future things at his pleasure, may be in God, and yet not be God himself. — That the celebrated Ursi.vus was not entirely ignorant of this truth, is apparent from his Explanation of the Catechism, on the 58th question concerning life eternal ; though he does not seem to have expounded it with any great accuracy."— Go.mar. J)isj)ut,
22 THE EXAMINATION OF TILENUS.
quemadmoduvi ex superioribus constat. Ideoque decretum, ?ion syuojipnus , sen eadem prorsus ratione, qua Deus ; sed analogus, eeternum appellatur. Ac propter ea ex eo, decreti deltas, no7iJirma' lur; sed evertitur,
XXXII. Neque tameii, essentiaj divince simplicitatem (qualem Sacrce literal ei allribuiuilj ideo violari, si non omne quod in Deo est, sit Deus, ex actio7iibtis peisonalibiis (generatione FiUi a solo Patre, et spiratione Spiritus sancli, ab utroque) evincitur.
XXXIII. Eas eiiim, sic in Deo esse, ut tamen, illccsa illius slmplicilaie, non sint Deus, sole clarius apparet. Essentia enim Dei, absolute ac simpliciler, communis est tribiis personis : contra vero actio personalis, nt generatio Jtlii, non est absolute et simpli- ciler coinmunis iribiis personis ; sed propria certx : Ergo actio personalis, non est essentia Dei. Deinde, Deus synoiii/mus prce- dicatur, de singulis personis divinis: actio personalis Dei, non prcedicatur si/nonyrnus de singidis personis divinis : Ergo ea non est Deus.
XXXIV. Ideoque mirandurn non est, si Uberrima voluntatis Dei, in rebus J'uturis, pi-o arbitrio, determinandis, actio, in Deo sit, nee iamen sit Deus. Idquc sane non ignorasse, Clar. Ursinum, ap- paret ex Catechesis explicatione, ad quoist. 58, de vita celerna qucest. 1, etsi mifius acctirate exponere videatur. — Gomar. Tom. 3,
DiSPUT. 9} ThES. 28, ET SEQQ.
In the mean time, if there be in any one word of this ad- dress, more asperity, than I ought to use, or yourself can well digest, I desire you to pardon it, for God's honour's sake, which I am zealous to vindicate from that foul impeachment, 'vvhich something more than a mere jealousy prompts me to be- lieve your opinion guilty of. " Nevertheless, (to conclude with the words of the great Apostle,) whereto we have already attained, let us walk by the same rule, let us mind the same thing. Endeavouring to keep the unity of the Spirit in the bond of peace." * — I have two things which I must yet beg of you upon the score of our old friendship, viz. the continuance of your affection and your prayers ; which, I will assure you, how freely soever you lay them out, shall not be cast away upon.
Sir, ^
Your true and faithful Friend,
N.N.
* riiili]! iii, 16. — Ephcs. iv, 3.
THE EXAMINATION
OF
TILENUS
BEFORE THE TRIERS IN UTOPIA.
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THE TRi |
ERS. |
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Dr. |
Absolute, Chairman. |
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Mr. |
Fatality. |
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Mr. |
Prf.terition. |
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Mr. |
Fry BABE. |
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Dr. |
Dam MAN. |
[grace |
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Mr. |
Narrowgrace, |
alias Sunt- |
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Mr. |
ElFICAX. |
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Mr. |
Indefectible. |
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Dr. |
Confidence. |
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Dr. |
Dubious. |
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Mr. |
Meanwell. |
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Mr. |
SiMULANS. |
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Mr. |
Take-o'-trust. |
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Mr. |
Knowlittle. |
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Mr. |
iMPERriNENI. |
The Clerk examined Tilenus, [who is] a well-wilier to some tenets of the Remonstrauts, and [who becomes] by fiction of person,
1. Infidelis, an unbelieving person.
2. Carnalis, a carnal profane person.
3. Tepidus, } « ^«'^^"«'-'« slothful
■> person.
4.TENTATUS, y^'M<^t^d despair- ' ) ing person. The Commissioners being all sate, and Tilenus presenting himself (with a Certificate and a legal Presentation) before them, the Chairman addresseth his speech as followeth •
Dr. Absolute. — The great prudence and piety of the govern- ors of this Commonwealth, (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 precious souls,) to think upon a course how their dominions may be made happy in the settlement of an able and godly Ministry amongst them ; for which purpose they have appointed Commiscioners to ex- amine the gifts of all such as shall be employed in the office of public preaching. And seeing you have addressed yourself to us for our approbation in order to your establishment in that office, we hope you understand the natiu'c and weight thereof.
24 THE EXAMINATION
You are to be a pastor, not of beasts, but of reasonable creatures, framed after God's own image, and purchased with his blood. Having undertaken this charge, it is incumbent upon 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 found betrayers of the great trust reposed in us, we must receive some satisfaction, how you stand qualified for the carry- ing on so great a work as you pretend to be now called 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 endeavours to procure it to be wrought in others ; therefore let us be in- formed, in the first place, what assurance you have that you are in the state of grace.
TiLENus. — Sir, I trust, you shall find, that I am no Repro- bate.
Dr. Confidence. — Methinks you speak very doubtfully.^
Til, — Sir, I humbly conceive, it becomes me not to be too confident, when the modesty of the great Apostle Avas content (upon occasion) with the very same expression which I used. (2 Cor. xiii, 6.)
Efficax. — 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 ?
Til. — I suppose they are violent and sudden changes only, (from one extreme to another,) that fall under such a punctual observation. — Had I, with Mary Magdalene, been so notoriously lewd as to make the city ring of my crimes : — Or had I travelled 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 injured 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, [^had I] deliberately contrived and commanded his murder : — Or had I (though upon a surprise,) so passionately denied and foresworn my Lord and Master, (as you very well remember who did,) — the solemnity requisite to attend repent- ance for such offences, would have made as deep an impression in my memory, as the frequent inundation of tears did in those
OF in. EN US. :io
transgressors' cheeks, and there would have been no need of red letters in my calendar 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 allurements of the world, for want of a religious education ; and from a child 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 myself, through the assistance of his grace, to have always a conscience void of offence towards God and towards men."
Narrowgrace. — You speak as if regeneration came by na- ture and education.
Til. — No, Sir; to say "regeneration comes bi/ nature," were a contradiction.
Take-o'-trust. — Do you not remember what the Apostle saith ?, " We have all sinned and come short of the glory of God." (Rom. iii, 23.) And, "We are dead in trespasses and sins, and are by nature children of wrath." (Ephes. ii, 1, 2.) 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?
Til. — When I reflect upon the exuberance of the Divine grace under the gospel, I persuade myself, there is some differ-i ence betwixt Christians, born of faithful and godly parents, and from their childhood educated and instructed in the ways of faith and piety ; — I say we must make a difference betwixt these, and those Jews and Gentiles of 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 dispens- ations of the grace of Jesus Christ by ; and yet, if you consider Zachary and Elizabeth, (who were trained up under the peda- gogy of Moses,) and date their practice of piety from their youth, * (as you ought to do, — for why should we make an exception where God makes none ?,) you will find, that " being righteous before God, and walking in all the commandments and ordinances of the Lord blameless," (Luke i, 6,) they were
* 1 Kiii"^ wiii, 12.
26 THE EXAMINATION
not capable of answering your question. When and where and how the work of grace was wrought in them. Now, if the minis- tration of Moses (which was, in comparison, " a ministration of death,") " was thus glorious," how shall not " the minis- tration of Christ," which is the ministration of the Spirit, " be rather glorious?" (2 Cor. iii.) Under the gospel that covenant is fully accomplished, wherein God bound himself to Abraham by the sacred tie of an oath, to grant ns a power " to serve him in holiness, and righteousness, all the days of our life." (Luke i, 74^0 And the conveyances of this powerful grace being all put so freely into our 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 :" (Ileb. xii, 28.) And doubtless it is only our own inexcusable fault if we have not; for indeed (be it spoken with holy reverence!) the administration of our sacred baptism were no better than a piece of solemn pageantry, if grace were not conferred upon us in receiving that sacrament ; for therein are begged, on our behalf, the blessings of Christ, — grace and pardon, with the renewing and assistance of the Holy Spirit. The church by prayer seeks for these, on our behalf, by virtue of that cove- nant wherein God hath promised and engaged himself to bestow them ; " which promise he for his part will most assur- edly keep and perform." Then upon this, we engage our vow, " to forsake the devil and all his works, and to keep God's holy will and commandments." Can we think, either that God, in goodness or justice, would require such an engagement 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 enable us to perform it according to the tenor of the gospel ?
Frybabe. — It seems you are for universal grace, and you hold, that all the children of the faithful, (dying in their infancy, and before they have the use of reason,) are saved by virtue of that covenant* (made with us in the blood of Christ,) into which they are consigned at their baptism ; as if all such were invested with some privilege to exempt them from the absolute decree of reprobation !
* Isa. xlix, 8.— Heb. xiii, 20.
OF TILENLS. 27
Til. — This, Sir, is the faith into which I have been baptized and catechised ; for I am taught to profess, that, in my baptism, " I was made a member of Christ, a child of God, and an in- heritor of the kingdom of heaven."
Knowlittle, — But you know, that "without holiness no roan shall see the Lord." (Heb. xii, 14.)
Til. — That I very well remember : but withal 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 enable me to discharge my duty to God and my neighbour.; of which grace (if I be not wanting to my duty,) I have reason to assure myself, upon the strength of our Saviour's promise. (Luke xi, 13.) — The short is, baptism being styled "the laver of regeneration," (Tit. iii, 5, 6.) and the children of the faithful being in no capacity of putting a bar against the efficacy of it, the learned Davenant (one of the Divines of the Synod of Dort,) concludes, that therein they are truly justified, regener- ated, and adopted ; and, by this means, a state of salvation is conferred upon them suitable to the condition of their infancy; and, arriving to the use of reason, if they walk in the strength of Divine grace, under the command and conduct of the Holy Spirit, and fight under Christ's banner, as generous soldiers should do, [^who are]] engaged by solemn covenant and armed with assistance from above to that purpose, — we are assured, that " sin shall not get the dominion over them ;" (Rom. vi, 14.) "for he is greater that is (engaged) in them (for their assistance) than he that is in the world," (against them.) (1 John iv, 4.) Whereupon the same Apostle is confident to conclude, " We know that whf soever is born of God, sinneth not : but he that is begotten of God, keepeth himself, and that wicked one toucheth him not." (v, 18.)
Knowlittle. — You speak as if a man might live without sin, and so be saved without Christ.
Til. — Sir, I believe it is the duty of the children of God, and therefore possible, " to be blameless and harmless, without rebuke, shining as lights, in the midst of a crooked and perverse nation," (Phil ii, 15.) "that at Ciirist's coming they may be
28 THE EXAMINATION
found of him in peace, without spot and blameless." (2 Pet.iii,!^.)
But this is done, not without Christ, but through the power of his grace, rescuing them from the polhitions that are in the world through lust, and from all the carnal invitations that do so earnestly solicit them. Yet this is not, to live without sin ; for there are sins of ignorance and inadvertency, which, many times, through the levity of the matter, insensibly steal from us ; sins of infirmity, wherein we are surprised on a sudden ; and sins wherein we are overtaken through the daily incursion and tiresome importunity 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 XV, 7,) or [ need ] no more washing, save of their feet, +
* The reader is desired to advert to the introductory remarks, at the beginning of this pamphlet. But since tlie reasoning of the assumed Tilenus in this place may be mistaken by the unlearned, it seems requisite to state, that his application of the phrase, " just persons which need no repentance," is sufficiently explained by the sentence immediately preceding, in which the same persons have all the marks of true penitents ascribed to them by the author. His words are, " But these [sins], u])on a general humiliation and petition, being put upon the accounts of Christ's cross, and pardoned," &c. Without some such necessary qualification as this, the phrase in its com- mon acceptation can never be applicable to any man living, as long as the following passages, and others of like import, remain constituent parts of the revealed will of heaven : — " But row God copimandeth all men every ■where to repent. — There is no difference : For, all have sinned and come short of the glory of God." (Acts xvii, .30. — Rom. iii, 23.)
No employment can be more inconsistent with the principles of the man who espouses the benevolent and scriptural doctrines of General Redemption, than that of endeavouring to narrow the evangelical obligation, which is binding alike on all men, to repentance, faith, and holiness. Yet there are individuals, who, while they would shudder to set bounds to the illimitable mercy of God, can deliberately fritter away by their carnal comments the essence and glory of the gospel, and reduce it from its Divine and poAferfOl elevation to as low and inefficient a condition as that of a system merely ethical. — Such a course of conduct is only another proof of the great obliquity of which the human intellect is occasionally seen to be capable. But Bishop Womack was too wise a master-builder in Israel, to engage in such a dese- crating occupation ; and accordingly, in the very passage which has elicited these observations, he carefully guards against any popular misapprehension of his meaning, while he states the advantages of baptism and of a religious education in as strong and pointed a manner as the scope of his argument required.
f John xiii, 10.
OF TILENUS. ^
■which is ordinarily performed in the daily use of their prayers and other holy offices.
Take-o'-trust. — But we see, by daily experience, that the dearest of God's children do frequently complain of their cor- ruptions, and bitterly bewail them, and groan under the ap- prehension and burden of them : " O wretched man that I am !" &c.
Til. — No doubt, it is fit a Christian should entertain such a holy jealousy over himself, as may make him humble, and keep him upon his guard, vigilant and industrious. " Blessed is the man that feareth always." (Prov. xxviii, 14.)
Narrowgrace. — Yea, but we find also, that the most eminent of the saints of God have fallen foully.
Til. — We must walk by precept, not by 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 washed in the streams of repentance and the blood of Christ. But the truth is, such is the frailty of our human nature, and the lubricity, the flexible and wax-like temper of youth, so apt to receive the impressions of vice, and such the precipitancy 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 de- ceitful paintry of pleasures, and the snare of occasions, and the witchcraft of ill company and examples, with the sundry strata- gems of that politic enemy, (who manageth all the rest to his best advantage,) will surprise, and foil, and most miserably "womad us. But as to deny the possibility of j)reventing this mis' i:hief, were a huge disparagement to the power of the Divine grace ; so, having that grace so abundantly administered, (as it is under the dispensation of the gospel,) to prevent, and assist, and follow us, not to co-operate therewith, but to let loose- the reins uulo 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 joined with a most execrable impiety. Like a man that sets his house on fire, that he may make light for others to read his evidence by
30 THE EXAMINATION
which he holds it, he turns God's grace into lasciviousness, and ventures upon a certain evil for an uncertain good ; " whose damnation is just."
Dr. Confidence. — If a man should do so, wilfully and of set purpose, I grant it : But if you cannot satisfy our question concerning your certainty of being in the state of grace, how will you be able to obey that of the Apostle ?, " Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and fear." (1 Pet. iii, 15.;
Til. — That you may not think I have a desire to wave your question, by telling you, " that 1 perceive you do many times allege 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, Cvery appli- cable to our purpose,) "The kingdom of God" (in the work we speak of,) " cometh not (alv/ays) with observation :" (Luke xvii, 20.) but (many times) it is "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." (Mark iv, 26, 27.) And therefore, I observe, our Saviour and Z}ns2 Apostle do direct us to make our judgment a posteriori, ** from the effects:" " By their fruits ye shall know them ;" and " let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another." (Gal. vi, 4.) The children of God are called " Saints of light;" (Col. i, 12.) and the wise man saith, " The path of the just is like the shin- ing light, that shineth more and more urito the perfect day." (Prov. iv, IS.) It is only the conscience loaded with guilt, and fear, and horror, that, having fire put to it, like a gun charged with powder and shot, makes a bounce when it is 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 rise 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 Uie progress iha?i in the dawning of it.
Impertinent. — But the Apostle saith, "He that hath not jthe Spirit of Cluist, is none of his."
OF TILENUS. 31
Til. — And I say, as the same Apostle to another purpose, " I think also, that I have the Spirit of God." (1 Cor. vii, 40.)
Dr. Confidence. — You said well even now from our Saviour, that " the ti-ee 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, and not [^from]] a lying one ?
Til. — That I may not deceive myself nor you herein, I think the surest way is, not to go by the common Inventory of the world; whereby I find men pretending to godliness, to be generally very partial in their reckoning. If they abhor idols, they think it tolerable enough to commit sacrilege and sedition; and if they be not drunk with wine or strong drink, they think it is no matter though the spirit of pride and disobe- dience stagger them into any schism or heresy. I choose therefore to follow the Apostle's catalogue, and (if I can find that in myself,) I hope 1 am safe : " The fruit of the Spirit," saith he, " is love, joy, peace, long-suffering, gentleness, good- ness, faith, meekness, temperance : against such there is no law :" (Gal. V, 22, 23.) That is, (as I conceive,) " the love of Christ in sincerity," as it is in Ephes. vi, 24 ; which sincerity discovers and approves itself, in a constant and uniform observation of all his commandments. (John xiv, 15.)
Efficax. — How did the Spirit of God bring forth these fruits in you, if you find 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 surprised in the height of his rebellion, his spirit subdued and forced to yield, and he cast down to the earth in great astonish- ment.
Til. — Though I have intim.ated mine opinion in this particu- lar already, yet I shall add, that the conversion of St. Paul was not according to the common way and rule, but extraordinary, in regard whereof he may very well style himself "an abortive." (1 Cor. XV, 8.) For the ordinary course is not for the kingdom, of heaven to offer violence to us, and to take us by force ; but for us to do so by it. (Matt, xi, 12.)
Efficax. — 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
32 THE li X z\ M 1 N A TU) N
power for the conversion of a sinner, equal to that " which he wrought in Christ, when he raised him from the dead." (Ephes. i, )iO,) And indeed there is a necessity of such a power, for the accomplishment of this work ; because the sinner is as a dead person, — "dead in trespasses and sins." (Ephes. ii, 1.)
Til. — It is a rule we have learned in the schools, that ThcO' login SijmhoUca noii 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 re- action; but the dead have no power at all to act : And yet it is acknowledged, that the sinner hath a power to resist, and doth 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 svibdue and take away the resisti- bility of man's will. And therefore man is not dead in every sense. We- find him sometimes resembled to one halt dead ; (Luke-x, SO.) and sometimes to one asleep :' CEphes. v, 14.) So that you cannot certainly infer the conclusion desired, from such figurative expressions. Besides, [^that passage in]] Ephes. i, 20, speaketh of God's power towards those that were already believers, and not of his power that works belief in them.
Impertinent. — It is said of those that disputed with Stephen, that "they were not able to resist the wisdom and the Spirit by which he spake." (Acts vi, 10.)
Til. — 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 im- pression 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. Stephen's word, " Ye do alv/ays resist the Holy Ghost !" (Acts vii, 51.)
Efficax. — By rcsisling the Holy Ghost there, Stephen's mean- ing is, that they opposed the outward ministry, which was authorized and sent out by the Holy Ghost.
Til. — The words are plain in themselves, and so they are literally clear against you. But that this evasion may not
OF TILENLS. 33
serve your turn, we find the Word and the Spirit both together, in Zach. vii, 12.* Yet it is said, " they hardened their hearts like an adamant," and resisted both. (Isa. Ixiii, 10.) But (2) men may, and do resist that power of Divine grace which doth effectually and eventually convert others ; yea, [[they resist^ a greater power than that which doth it. " The men of Nineveh shall rise up in judgment with this generation, and shall con- demn it ; for they repented at the preaching of Jonah : and behold, a greater than Jonah is here !" (Luke xi, 32.) And as much is implied in those other words of Christ: "Woe unto thee, Chorazin ! Woe unto thee, Bethsaida ! For if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes." (Matt, xi, 21.) — Those Heathen cities would have been wrought upon by these, gracious dispensations ; but you, to whom they are so freely and earnestly administered, 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 hcsc? " Why so much pains lost?" For, if that had been the way, that one superlative miracle, — the irresistible operation of internal grace, — had superseded the necessity of all others, and made them utterly superfluous.
Impertinent. — What say you to that text in Luke xiv, 23 ?, " Compel them to come in." Doth not that imply an irresistible power upon them }
Til. — 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 a part of a parable ;) and I remember even now, when you were urged with that in Acts vii, 51, ("ye always resist the Holy Ghost,") then you could allege, that that was spoken concerning the outward ministry of the word, which, you confessed, might be resisted. But now, you pro- duce a text yourselves, which, though it doth most evidently belong to the outward ministry, yet because it hath the word COMPEL in it, and will serve your interest, it must needs signify
* The passage inZechariah reads thus : " Yea, they made their hearts as aa adamant stone, lest they should hear the law, and the words which the Lord of Hosts hath sent in his Spirit by the former prophets."
'The next passage from Isaiah is, "But they rebelled, and vexed his Holy Spirit : Therefore he was turned to be their enemy, and he fought against them." — Editor.
34 THE EXAMINATION"
"irresistible." So that, in the Acts, " the Holy Ghost" must, according to your interpretation, signify the oiitward minislri/, and that must be the only thing resisted; but, in St. Luke, the outward ministrij shall signify "the inward working of the Holy Ghost," and that shall be irresistible.
Efficax. — The Apostle saith, " It is God which worketh in you, both to will and to do of his good pleasure." (Phil, ii, 13.)
Til. — The Apostle doth not say, that " God doth this immedi' ately and irresistibly ;" for if he did, that would evacuate the force of his exhortation, (which is both a mean and suasion,) to the duty of " working out our salvation," &c. ; for the en- forcing whereof that is rendered as the reason, which is " the cord of a man." He speaks not of the means or manner of God's working. * And that he works the ability, I grant; but not the very act itself 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.
Efficax. — The Prophet acknowledgeth, that the Lord "work- eth all our works in us." (Isai. xxvi, 12.)
Til. — 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 vinderstand " all the benefits, which God nad 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 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 im?nediately 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 engaged, 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, with- " out having given them such properties." And then, sure, it were
* 1 Pet. i, 22.— 1 Cor. xv, 10.
OF TILENUS. '85
fitter for the preacher to direct his admonitions to God alone, that he would perform his undertaken work in men's hearts, by his omnipotency, unto which they may never find ability to make resistance. But the truth is, it standeth not with God's wisdom, neither doth he ever use to work upon the will of man after this manner, and that for three reasons.
Dr. Dubious. — I pray, let us hear them clearly from you.
Til. — First, then, Though (speaking of his absolute power,) God can compel and necessitate the will of man, (and so we do not make him stronger than 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 freedom of will. He endowed him with a power to consider and deliberate, to consult and choose ; and so, by consequence, 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 possesione regnaret, " might first exercise bis sovereignty in the free possession of his own mind," saith TertuUian. 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,) an^i therefore God deals with man as a free agent ; by instructions and commands, by promises and threatenings, by allurements and reproofs, by rewards and punishments. So true is the saying of that father. Nemo invitusjit bonus. * With this accords the Son of Syrach : " God made man from the beginning, and left him in the hand of his counsel. If thou wilt keep the com- mandments, and perform acceptable faithfulness. He hath set fire and water before thee : stretch forth thy hand unto whether thou wilt. Before man is life and death, and whether him liketh shall be given him." (Ecclus. xv, 14 — 17.)
Knowlittle. — That text is Apocryphal, and therefore will not serve your turn, if you produce it to confirm a point of faith.
Til. — My Second Reason shall confirm it out of the au- thentic canon, and it shall be this: viz., because God will have our faith and our repentance, and his whole service wherein we engage ourselves, to be a work of our own choice, — as it is
* " No man is made good iu opposition to his own inclination."
36 THE EXAMINATION
said of Maiy, " she had chosen the good part ;" and hereupon our Saviour propounds the query, " Will thou be made whole ?" (John V, 6.) And so the Prophet Jeremiah before him, " O Jerusalem, wilt thou not be made clean ? when shall it once be ?" (xiii, 27.) — God doth not necessitate nor irresistibly determine his people's will, but only directs, and conjures, and assists them to make the best choice. ' ' Behold I set before you this day a blessing and a curse ;" (Deut. xi, 26.) and more fully, *' See, I have set before thee, this day, life and good, death and evil;" (xxx, 15.) and, "I call heaven and earth to record this day against you, that I have set before you life and death, bless- ing and cvirsing : therefore choose life." (verse 1 9-) And this is rendered as the reason of man's rejection, " Because ye did not choose the fear of the Lord." (Prov. i, 29.)
Narrowgrace. — By this reasoii you make man to have free- will.
Til. — Under favour. Sir, it is not I, but it was God that made him to have it : and he that denies all freedom of will to man, deserves no other argument than a whip or a cudgel to confute him. Sure, the smart would quickly make him find liberty enough to run from it. Our woful experience tells us, we have too much fi*ee-will to do evil; and Scripture teacheth us plainly, that we have liberty in moral things ; * and for the service of God and things spiritual, our Saviour Christ saith, " If the Son shall make you free," (John viii, 36,) (and he doth so by the ministry of his gospel,) " ye shall be free indeed ;" (verse 32.) and " sin shall have no more dominion over you," — unless ye yield yourselves up to the power of it. (Rom. vi, 14, 16.) Joshua v/as so well assured hereof, that he puts it to the people's choice, t (which implies their liberty,) to serve the Lord or other gods. % Yourself acknow- ledged even now, out of the Philippians, that " God Avorketh in us to will and to do," which signifies a liberty, else it could not signify an ability; whereupon St. Paul saith, la-^vui, ''I am able to do, or suffer, all things." (Phil, iv, 13.)
Narrowgrace. — The Apostle addeth in that place, "through Christ strengthening me ;" for " without Christ we can do nothing." (John xv.)
« Nunb. XXX, 13.— 1 Cor. vii, 36, 37. f Jos. xxiv, 15.
X Yet were llicy not under so ^icat means as wc arc.
OF TILENUS. 37
Til. — Nothing spiritual, that puts us into possession of hea- ven, or accompanies Siilvation. But, observe, it is not " through Christ FORCING," but " through Christ strengthening me." The grace and the ability are from Christ ; but it is our part and duty to actuate that ability, and co-operate 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 do7ie by us in another; to intimate, that, although the 'power of acting be derived from his assistance, yet the act itself, as it is a duty, depends upon our co-operation. Thus, " Circumcision of the heart" is pi'omised, as from God, in Deut. xxx, 6; but commanded, as to be done by us, in Deut. X, 16, and in Jer, iv, 4. — "A new heart and spirit" promised in Ezek. xxxvi, ^6 ; but commanded in Ezek. xviii, 31. * — " I will be your God," promised in Jerem. xxxii, 38 ; but commanded Exod. XX. 3 ; and " if ye forsake him, he will cast you off for ever." (1 Chron. xxviii, 9) " One heart and one way," pro- mised in Jer. xxxii, 39 ; yet commanded, Ephes. iv, 3, 4. 1 Cor. i, 10. — So in Jer. xxxii, 40, it is promised, " I will put my fear in their hearts ;" yet in Prov. i, 29, ^it is said,^ " be- cause they did not choose the fear of the Lord," and 1 Pet. ii, I7. — So it is promised, " I will write my laws in their inward parts, and they shall be all taught of God." (Jer. xxxi, 33, Isai. liv, 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. ii, 1, 2. See Prov. vii, 1,3; and Rom. x, 8, I7.) — So it is promised in Isai. i, 25, "I will purge;" yet, in 2 Tim. ii, 21, "He that purgeth himself." — So it is promised in Jer. xxxiii, 8, " I will cleanse them from all their iniquity;" yet in James iv, 8, Isai. i, 16, IS, it is com- manded, " Wash ye, make ye clean." — And it is evident, that God many times fulfilleth his promise and performeth his part, when man altogether neglecteth his part and duty. " I have purged thee and thou wast not purged." (Ezek. xxiv, 13.) — See Matt, xi, 21, Luke vii, 30.
Dr. Dubious. — Enough of this ! You promised us a third reason, why God doth not (as you pretend,) work man's con- version and his faith, by a power of grace irresistible : I pray let us hear that also.
* Ephcs. iv, 23.
38 THE EXAMINATION
Til. — Sir, you shall have it in a few words, and it is this : Because he will not save us, (I speak of the adult, who have the use of their faculties,) but in a way of duty. " If thou do well, shalt thou not be accepted ?" (Gen. iv, 7.) " To them who by patient continuance in well-doing, seek for glory and honour, and immortality," (Rom. ii, 6, 7,) 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. v, 9-) Now, observe, that which is not wrought 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 Ahnightiness in God, cannot be a work of obedietice in us; if it were, it would conclude us to be omni- potent. 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;* because God, sup- posed to be the doer of it, is not under obedience. But repent- ance and amendment of life, &c., are required, as a duty, of us, and as pai't of our obedience. " Amend your ways," (Jer. vii, 3, 5,) " and make you a new heart and a new spirit." (Ezek. xviii, 31.)
Knowlittle. — By this doctrine, you seem to make a man his own saviour.
Til. — If I should, not only seem to do so, but do so in good earnest, (so it be in a way of suhordinalion to Christ,) I see no harm in it. St. Paul saith, "Work out your salvation." Yea, St. Peter, exhorting to repentance, saith expressly, " Save your- selves." (Acts ii, 40.) To our safety our own sedulity is re- quired, according to that trite saying, " He that made thee without thyself, will never save thee without thyself."
Dr. Absolute. — Methinks, this doth hardly sound like that doctrine which the Apostle labours so earnestly to establish, to shut the creature for ever out of all ground and occasion of boasting. Rom. iii, 27.
Til. — For a man to boast himself in his riches is vanity, — in his wickedness is impiety, — in his works, performed in obedi- ence to the law of Moses, or out of the strength of nature, (as if they could justify and save hinti,) is arrogancy: — But to glory in the Lord, and rejoice in his salvation, is not only allow-
* Phil, ii, 7.
OF TILENUS. 39
ed, * but also enjoined, t and practised. " Our rejoicing (or glorying) is this, the testimony of our conscience, that in sim- plicity and godly sincerity, not by fleshly wisdom, but by the grace of God, we have had our conversation in the world." (2 Cor. i, 12.) "Let every man prove his own works," (per- formed in the faith of Christ, and through the power of his grace,) " and then shall he have rejoicing, (glorying, boasting,) in himself." (Rom. xv, 17. — Gal. vi, 4.) — Tt is the same word in these two places, with that in the text objected, Rom. iii, 27.
Dr. Damman. — Are these your tenets consonant to the Articles of the Stjnod of Dort ? What opinion have you of that, and the doctrine held forth by the Divines in that assembly .''
Til. — I have had as great a reverence for that Synod as any man living; the principles, therein delivered, being instilled into me from my youth. But, I thank God, studying the best method for the cure of souls, and the opportunity of reading better books, have already altered my judgment quite.
Dr. Damman. — Do you think you have changed so much for the better, that you have reason to give God thanks for it .''
Til. — Yes, truly ; and, I persuade myself, you would be of that mind too, if you would patiently attend to my objec- tions against their doctrine, and weigh them without preju- dice or partiality. But, before I propound those objections, it will be requisite that we take a brief view of that doctrine ; which I shall therefore concisely, yet truly and clearly, sura up in these Five Articles following :
They hold, — J . 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 \liatir\ secluded from saving grace all the rest of mankind, and appointed them by the same dt" cree to eternal damnation, without any regard to their infidelity or impenitency.
2. That Christ Jesus hath not suffered death for any other, but for those elect only ; having neither had any intent, ?ior commandment of his Father, to make satisfaction for the sins of the whole world.
3. That by Adam's fall his posterity lost their free-7vill, being put to an unavoidable necessity 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.
* Rom. ii, 7. f 1 Cor. i, 31.— Phil, iv, 4.
40 THE EXAMINATION
4. That God, to save his elect from the cor nipt 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 reject it ; and the rest, being reprobate, cannot accept oj it, though it be offered unto both by the same preaching and ministry.
5. That suck us have once received that grace by faith, can never fall from it finally nor totally, notwilhstatiding the most enormous
sifts they can commit.
Dr. Damman. — I confess you have done the Divines of that Synod no wrong in setting down their tenets. But what ob- jections have you against the doctrine.
Til. — I shall insist only upon this, (and it is so comprehen- sive I need mention no more,) It doth not only evacuate the force and virtue, but quite frustrateth the use, of the ministry of the word, and all other holy ordinances instituted by our Saviour Christ, and commanded to be continued, for the edi- fication and benefit of his church, to the world's end.
Dr. Dubious. — How can you make that appear ?
Til. — For the ministry of the word, it is employed either about the wicked or the godly. The wicked are of two sorts, — either infdels despising, or car7ial persons professing, the holy gospel. The godly are of two sorts, or two tempers likewise, or we may consider them under a two-fold estate, — either as remiss imd tepid, or else as disconsolate and tempted : so that the minis- try 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 quickening and provocation of the tepid and slothful.
4. The comfort and consolation of the afflicted and tempted. But the former doctrine of the Synod of Dort, is so far from
being serviceable to any of these four ends, that it is directly repugnant to them all, and therefore not consonant to that holy Scripture given by inspiration of God, which is prof table for all those ends, as the Apostle saith, — " for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God, who is a helper of the people's joy, * may be perfect, thoroughly furnished unto every good work." (2 Tim. iii, 15, l6.)
* 2 Cor. i, 24.
or TILF.NLS, 4r
That tin's may the more evidently appear, I desu-e you with Avhom that doctrine is in so high esteem, to make a practical attempt of it : Herein I desire you to be true to your own prin- ciples, and not to shuffle, as usually in your popular sermons, wherein the Sijnodical and Calvinian principle in your Doctrine, is always confuted by an Arminian exhortation in your Applica- tion. In the mean while, I am content to personate successively those four sorts of men ; and, for method's sake, I pray address your discourse. First, for the conversion of Tilenus Infidelis.
I. TILENUS INFIDELIS.
Dr. Absolute. — Most gladly will we undertake this task; that we may convince you of the errors in which we see you are immersed ; pi-ovided you do not study to be obstinate, nor allege any other reasons to justify your recusancy and averse- ness to the Christian faith, than what you clearly deduce from the doctrine of the Synod and the Divines thereof. — To begin the work then, we will take it for granted that you acknowledge a Deity; and [^we]] demand of you, with what attributes this Deity is, according to your apprehension, invested and clothed.
Til. Infidelis. — The school of nature hath determined that question by so many irrefragable arguments, that I am convinced long since, that there is a Sovereign Power called God ; and when I consider such beams and characters of wisdom and knowledge in the soul of man, such impressions of truth and justice upon his conscience, with so great a variety of goodness in all creatures, I must conclude, that God, the Maker of all these, is an Eternal Being, inJiniteJy 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 ability, such homage and service as is due to his sovereign excellency and bounty, and in performance hereof we may be confident to find protection and reward.
SiMULANS. — The God whom we profess and worship, and he alone, is such a God as you have described ; but niore merciful and gracious, hifinitcly, than you have been acquainted with ; to whose service, therefore, we do most earnestly invite you.
Til. Infid. — I thank you for your pretended kindne.ss. But if you can produce no fairer glass to represent the nature of your God, than the doctrine of that Synod, I must tell you, I shall have no temptation or inducement at all to believe in him : For that doctrine is so for from exalting the attributes of
D
42 THE EXAMINATION
wisdom, goodnpss, arid justice in him, that it doth in a high measure impeach them all.
Fatality. — You will never be able to make that good.
Til. Infid. — I beseech you, hear me patiently. For his WISDOM first : I conceive that is extremely eclipsed, in that he hath made choice of no better means to advance his own honour, but hath stooped to such mean and unworthy designs to com- pass that end, as all but tyrants and bankrupts would be ashamed of.
Dr. Dubius. — How so?
Til. Infid. — Your doctrine, 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 advan- tage out of that commerce to raise an inconsiderable impost to augment the revenues of his own glory.
Preterition. — We have his own word for it, " Is it not law- ful for me to do what I will with mine own?" (Matt, xx, 15.)
Til. Infid. — (1) Your , Scripture must not conclude me, while I personate the Infidel. — But (2) We are not now argu- ing what God may do by his absolute poiver and right of dominion, but what is agreeable to his infinite wisdom. — 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 punish- ment. Now I hope you will not call sin " God's own," though your doctrine concludes him fairly to be the Author of it; and for the 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 tlie tyrant ? and where then is that infinite goodness, which you profess to be in your God, and which I expect to be in that God whom I fear and honour? " A righteous man regardeth the life of his beast;" (Prov. xii, 10.) yet his mercy is to be but a a copy transcribed from that original in God. * But if your God be of that temper, the righteous man may very well be a precedent of mercy unto him.
Preterition — Indeed some of the Synod do maintain that rigid way , but the Synod itself determined otherwise, viz. that * Luke VI, 36.
OF TiLENus. ■ 4:3
Almighty God, looking upon mankind as fallen in the loiii.t of' Adam, passed over the greatest pail of them, leaving them in that lapsed estate, not affording them sufficient gi'ace for their recover}', ordaining finallj' to condemn them.
Til. Infid. — If for the sin of another man, and that pardoned to him that did wilfully commit it, but imputed to his posterity, (who never were in a capacity to taste the pleasui'e of it, to consents unto it, or protest against it,) your pretended God deals thus cruelly with them, depriving them for ever of his grace which should enable them to repent, and sealing them up by an irrevocable decree under an irresistible necessity con- tinually to sin and then to perish everlastingly for so sinning ;— where is that infinite justice, accompanied with that super- abundant MERCY and graciousness, [[which]] 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 [[that^ not able to swear by a greater, [[he^ swears by himself, that he " wills not the death of a sin- nei-, but that he may repent and live ;" that he protesteth the sufficiency of his own applications, and bewaileth their wilful obstinacy, and expostulateth most earnestly : " What could have been done more that I have not done } O that there 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.
Dr. Dubius. — These are all the very expressions of that God whom we serve, into whose gracious arms and bosom we so earnestly desire to bring you.
Til. Infid. — If you could teach me how to reconcile these expressions to the doctrine of your Synod, I should say some- thing : but I conclude that impossible.
SiMULANs. — 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 infidelity. There is a three-fold distinction used amongst our Divines, that will untie the knot presently. (1) Mr. Calvin (in Ezek. xviii, 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 graciously calls them to repentance, seeming as though he were most earnestly desirous of their salvation. The other will is imvard and secret, which is irresistible and takes effect infallibly ;
44 THE EXAMINATION
and by this he brings, through ways unavoidable, to an estate and course of sin here, and then to eternal damnation and punishment hereafter." Now, to apply this ; you must under- stand those places of scripture, forementioned, of God's outward and revealed will which is uneifectual, not of his inward and secret will which is unresistible.
Til. Infid. — 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 than you and your God, when he says, that Ep^Ggor /x£v i^oi, &c. " Who speaks contrary to what he means, ought to be held as a common ene- my, and hated as the very gates of hell." But perhaps your second distinction may be more satisfactory. 1 pray let us have that.
Simulans. — We must make use of distinctions to clear our doctrines from contradiction ; and if that doth not like you, we have another which cannot be denied. When it is 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 kind," but " for some few only of every sort and nation."
Til. Infid. — 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 so far exceed the number of the saved, according to your doctrine ; and reason requires, that the denomination should be made according to the major part. But perhaps your third distinction will help this out.
Simulans. — The will of God is either approhans tanliim, or else approbans et efficiefis simid. * God, we say, will have all men to be converted and saved approbative, non effective : " he approves of it and likes it well in himself that all men be con- verted and saved, but he wills it not effectively ;" that is, he hath decreed the contrary, not to give them means necessary to the attainment of it.
Til. Infid. — This distinction I conceive no less unreasonable and absurd than the former. That your God should appoint by
* God's will is either that oi approbation alotie, or that of approbation and efficiency together.
OF TILENUS. T^
a secret, absolute, and irrevocable decree, that those things which he doth naturally hate and abhor should be most prac- tised, and those which he naturally loves and likes should be omitted ; — this is so inconsistent with that infinite wisdom and goodness, which you proclaim to be in him, that I cannot find myself, in any measure inclined to acknowledge him the Go- vernor of the world. I suspect rather, that you have a design to make me become a proselyte to the Manichseans, who pro- fess two principles, — a wicked one as well as a good one ; and having acknowledged my persuasion of a good God, who loveth righteousness and hateth iniquity, you tempt me to believe a wicked God also, which is the Author of all evil, and in per- petual hostility against the former. It were so great an impeach- ment of his sincerity, that no civil person would endure 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.
Fatality. — We say. Dens est causa cur 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.
Til, Infid. — This distinction will hardly help the lame dog over the style : For, he that drives a horse unavoidably into that motion, which necessarily causeth his first halting, is cer- tainly the cause of his lameness: and so did your God drive Adam (according to your own doctrine,) into the first sin ; which made him and his posterity halt ever since.
Fatality. — You must distinguish the materiality of sin from Xhe formality of it ; or the act from the deformity. God, we say, is cause of the act, or the materiality : but not of the formality, the defect, or obliquity of it.
Til. Infid. — I reply, (1) That there are sins of omission, which happen (according to your doctrine,) 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 deficient 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 blas- phemy, murder, adultery, wherein the act is not to be distin- guished from the cxorbitayicy ; were such a distinction allowable
D 3
46 Till': EVA Ml NATION
before God, (and if it be not, sure it is not to be alleged on his behalf,) every transgressor might shew a fair acquittance, and justly plead not guilty. The adulterer might say, he went in to his adultress at a woman, not as she was married to another tnan ; and that he humbled her for pi-ocreation, or for a remedy of his concupiscence, not for injury io her husband. The blas- phemer might say, what he spake was io make use of tlie foicidly of speech which God had given him, and to keep his tongue in use, not to dishonour the Almighly. And so (might every offender have leave by virtue of this distinction to separate his siiiful act from the enormity of it,) every sin would become a miracle, that is, it would be an accident v/ithout a subject. If your God stands in need of this logic himself, there is all the reason in the world, that (when he sits in judgment) he should allow the benefit thereof to others. — But (3) the greatest Doctors of your Synod 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 man's damnation, as it is an act, but only as it is sin ; and therefore those unfortunate, forlorn Avretches 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 damn- ation (the woful end,) to which they are so peremptorily designed.
Fatality.— We do not desire that you should launch out any further into that unfordable abyss of horror and astonish- ment,— 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.
Til. In fid. — If the decree of God be really such as you propound it, my endeavours would be to as little purpose as your instruction is like to be : For if every man be inrolled from all eternity, (after such a sort as your Synod hath deter- mined,) in one of those two fatal books of life or death, it is as impossible to be blotted out of either, as for God to deny himself. To what end then serves all your importunity }
Impertinent. — It were too great an arrogance m us to piy into God's secrets. " Till he gives us a key (of his own making) to unlock that cabinet, we must not undertake to read the mysteries [^which^ he hath locked up in it. 'I'liere are visible
OF TILENUS. 47
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 results from our Election, and it is altogether uncertain when God will vouchsafe it to us, whether at the third, or at the sixth, or at the ninth, or at the last hour of our lives; therefore every one ought to keep himself in readiness, to answer when God knocks, and to obey when he calls. What you utter in your ignorance and unbelief is capable of so much alleviation that it proceeded from you in such a state; other- wise I should tell you it savours much of a spirit of Reprobation, to say, " that, since such as God hath elected, are elected to the means as well as to the end, men work in vain to believe, and do the exercises of piety, as well as to be saved ; and to perform these in oi*der to their salvation."
Til. Infid. — If it be so great an arrogance to pry into these secrets, why do you so positively define in them, and so per- emptorily obtrude your definitions upon others ? — But (2) If all men be infallibly enlisted 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 if that vocation be not in our own power to procure, all our works and endea- vours that are brought forth before it, being born in sin and children of wrath, (as your doctrine teacheth,) and so not con- ducible 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 ; notwith- standing, it is a part of our faith, (as you define it,) that we must needs stay till that saving call of God doth ring so loud in our ears, that it is impossible we should be deaf or disobedient to it.
Dr. Confidence. — None but a Reprobate would argue after this manner.
Til. Infid. — If you be of that opinion, I will hear no more of your instructions : For I understand, it is one of your tenets, that " the gospel is preached to the greatest part of the world, to no other end but to aggravate their condemnation ;" as it is recorded by a chief professor of that doctrine, 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
48 Till-: EXAMINATION
t'lem, ofpurj-o'^e to make them the more blind," (Instit. Ill, chap, xxiv, sec. 13.) And it' this be the infinite wisdom, good- ness, and JUSTICE of your God, those at whose ears there never arrived any inteHigence of him, are the more liappy, 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 unprovoked restraint, is not attended with grace necessary to ■work belief in them.
Impertinent. — We advise you to betake yourself to your prayers, " that these thoughts of your heart may be forgiven you," and that God would put you into a better mind.
Til. Infid. — 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 doctrine,) and if it be " impossible to please God without faith" in Christ, and that faith not to be ushered into the soul but by the dead-aAvakening call of the Almighty, my pra3'ers in this state of infidelity will rather provoke and ex- asperate that God unto whom you advise me to pray, than propitiate and appease him. That philosopher, therefore, gave those wicked passengers whom the violence of a tempest had stormed into a fit of devotion, a great deal better counsel, when lie said, Slide, ne dii vos 7iebulones hie fiavigare scntiant : He bid them " hold their peace, lest their cries should give the Gods warning to take their advantage to shipwreck and destroy them."
By this, gentlemen, you see with what success you are able to manage 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 Avould make proof of your discipline upon Tilenus Carnams.
II. TILENUS CARNALTS. Fatality. — Herein, methinks, I should make no great diffi- culty 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 Avhich Almighty God hath laid upon you, in your creation and redemption. Fie hath a fair title to J our best obedience by right of dominion, in regard of that excellent nature and being which he freely conferred upon
OF TILENUS. 49
you ; but a stronger title, (if stronger may be,) by the right of a clear purchase, maile by no lower a price than his own blood. These obligations, as common equity hath drawn them up, so (with respect to the benefit that would accrue to you hereby,) your own ingenuity hath drawn you on to subscribe and seal them. You have been solemnly devoted unto God and listed a sworn soldier under the banner of your Redeemer. Are you imder 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 enemy ? How execrable is the sacrilege of this ingratitude and rebellion ! Remember, it will not be long ere the justice of God sends 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 terror of those dreadful threatenings, you will be amazed at the horror of that appre- hension, when you shall behold all those shoals and swarms of sin (you are guilty of) mustered up in their several ranks and files to charge and fight against you, for the momentary 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 God's favour. In exchange whereof, like a 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.
Til. Carnahs. — 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 re- proach 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 commandments. Recollect your senses, and recal your wandering phantasy, and awaken your judgment to consult the oracle of your belief, Cyour 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
50 THE EXAMINATION
you profess ?, that " all the good and evil whatsoever that hap- pens in the world, doth come to pass by the only immutable and ineluctable decree of God, and by his most effectual ordi- nance; that the First Cause doth so powerfully guide and impel all second causes, and the will of man amongst the rest, that they cannot possibly either act or suffer sooner than they do, or in any other manner." I am sorry I am no more master of myself and my own actions, that I am so divested of my liberty and carry a nature about me so debauched, that I cannot choose but suffer myself 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 yourself, that the secret will of God (which procured Judas's treason no less than Paul's conversion,) hath so decreed it. And you know it is not in my power to procure a writ of ejectment, to cast out that sin which came in and keeps possession by the uncontrollable 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 aAvay 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, retires when He pleases, and returns when 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 intolerable presumption in me, to make myself so much a task- master over the Holy Spirit, as to prescribe him the time and hour when he shall effect that work for me, whereunto I am able to contribute no more than to mine own birth or resurrec- tion. * 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 days dead and lies stinking in his grave, Lazarus may be raised; and the more putrid I am in my corruptions, the triumphs of the Divine grace will be so much the more glorious in my restitution ; but
* Atque licoc est ilia tantopere in Scripturis prcedicata regeiieratio, nova creatio, suscitatio e mortuis, et vivificatio, quam Deus sine nobis in nobis opcratur. — Can. 12, Art. 3 & 40, Synodi Dordracenae. — "And this is that regeneration, second creation, raising from the dead and quickening, (so often inculcated in the Holy Scriptures,) which God worketh in us, but not wnn us." — Old EniiUsh Translation : Printed by John Bill, 1619, — the very year in which the Synod of Uorl was held.
OF TILENUS. 61
it may be the last hour of the day with me, before the Day- spring cloth thus visit me. In the mean while, to shew my detestation of that arrogant doctrine of the Arminians, I will not strive to do the least endeavour towards piety ; lest, by attributing some liberty to myself, I should eclipse the glory of God's grace, which I acknowledge [[to be]] 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 me so much grace as to cry, "Abba, Father!" Nevertheless I can call to mind, I have sometimes heretofore had such heavenly motions and gracious inspirations in my heail, as could be breathed from no other than the Spirit of the Almighty, and hereby there hath been begotten 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 "per- suaded 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 blossoms of piety and devotion,) it be as ti'ees and herbs in winter, which seem dry, dead, and withered, but are not so. Besides, being one of God's Elect (as every one is bound to believe, according to the doctrine of the Synod of Dort, or is declared " foresworn" by that of Alez,) it follows, by the same doctrine, that my sin, though never so abominable, doth co-operate to my salvation ; yea, and that my pardon is sealed already ; and this, Mr. Fatality, you intimate yourself, in your exhorting me to repentance : For repentance (you know) is of no worth without faith, and faith itself is defective except it believes the forgiveness of all sins, past and to come. How- ever, if I be a Reprobate, (which no temptation shall induce me to believe, contrary to my duty, as I am instructed by the doctrine of the Synod,) yet, unless you have a commission to disannul the decrees of heaven, your threatenings and exhort- ations cannot avail me : but may do me this disadvantage, that they may anticipate my hell-terrors, and beget a worm in my bosom to torment me before the time.
K Take-o'-trust. — I like it well, you are so fully persuaded of the All-sufficiency of the Divine grace, and that you profess so much averseness to the proud conceits of the Arminians, (not daring to ascribe any thing to your own endeavours,) and that
62 THE EXAMINATION
you are so careful to avoid the comfortless suspicion of your being under the state of Reprobation. But I much bewail your dangerous error in one thing, and must endeavour your correc- tion in that, as the most likely foundation of all your practical miscarriages.
Til. Carnal. — I beseech you, what may that be ? I should be glad to have it discovered to me.
Take-o'-trust. — Because (as you argued very well according to the mind of the Synod,) the Holy Spirit doth immediately produce repentance in the sinner's heart, therefore you seem to set light by the ordinance of the word; and this is a very dangerous error in you : For the word (preached especially) with threatenings and exhortations, are the means and instruments by which the Holy Ghost worketh, to the conversion and cor- rection of a sinner.
Til. Carnal. — When we take our principles, without any examination, upon the 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 yourself in this particular : For you must observe, that that manner of working only is called ''immediate" Avherein 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 threatenings are the instruments and mea?is 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 quality and form of its matter give it an aptitude to cut : an eye is therefore an eye, because it is apt to see. So every instrument hath a suitable fitness to that office for the performance whereof it is designed to be an instrument ; and tiierein lies its subserviency to the principal efficient.
Take-o'-trust. — By this very reason I conclude, the ministry of the word to be the means and instrument of the sinner's conversion and repentance : For it is most apt to inform his understanding of his duty, and to quicken his will and affec- tions to pursue and follow the same.
Til. Carnal. — Sir, you are much mistaken ; indeed if a moral efficiency would serve the turn, there are most excellent arguments of persuasion to work upon a reasonable creature :
OF TTI.ENUS. 53
But this is the very tiling 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 hyper-physical action ; an impression of grace that is irresistible ; to which effect the ministry of the word (as exhortations and commands, promises and threatenings,) can no more avail, (having no more aptitude thereunto,) than to the raising of the dead, or the creation of the world."
Impertinent. — 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. i, 3, 6. — John xi, 43.)
Til. Carnal. — 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 signify what God was about to work by his irresistible omnipotency. But it was the word of his power, * which is said to be his Son. t And as there could be no resistance made against that power, exerted and put forth for that creation and resurrection ; so your Synod teach us to believe, that " that power, which is employed to effect the conversion of a sinner from the error of his ways, is equally irresistible ;" but that the ministry of the word hath no svich power or energy, 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 propriety of speech be said to be the means and instrument thereof.
Knowlittle. — Then you will allow the ministry of the word to be of no use at all in the Church of God.
Til. Carnal. — One function it hath, and no more, according to the consequence of the Synod's doctrine ; 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 it is like the raising of the dead and the creation of the world, it requires an omnipotent and irresistible opei'ation ; therefore the Scripture, though it represents and urgeth conversion so many sundry ways, (as by way of command, exhortation, promise, and threatening,) yet, to speak congruously to our principles, it can imply and signify it but a* a work of God's, not as a didy
* Heb. i, 3. f Ibid, verse 2, compared with Col. i, 16, 17,
34 THE K\ A Ml NATION
ofour's. And then, why should we trouble ourselves about it, any more than Adam troubled himself about the creation of Eve, or Lazarus about his own resurrection ?, especially seeing we must believe it is nothing in our power to help it forward, and that God, in pursuance of his own decrees, 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.
Dr. Dubius. — Do you then think the use of the ministry a thing indifferent, and purpose to decline it ?
Til. Carnal. — Seeing the most the word can do, is, to make us moral men, (if yet it can do that !) which are of no great esteem in God's kingdom, as our Divines generally have resolved ; seeing the Spirit is no more bound to Avait 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 wisdom, and to shew his own dominion and liberty,) so to order the matter, that, although the word cannot really promote our spiritual good, (which is a work far above the sphere of its power and activity,) yet, receiving it in vain, (though it be not in cur power, confessedly, to receive it otherwise,) it will aggravate our condemnation; — for this cause I think it prudent to avoid the certain danger, which the no-probable good that, accord- ing to those principles of the Synod, will accrue by it.
Narrowgrace. — If you be of that mind, we must leave you to the mercy of God and the use of your own prayers, Avhich are the only reserve we can commend to your assistance and benefit.
Til. Carnal. — Alas ! Sir, you are as much out of the story now as ever : For the grace of prayer (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 ourselves, it comes freely ; and when it comes, it is so impetu- ous, and overflows the soul with such inundations of the Spirit, that it is impossible to resist it. And since you see me altogether silent to this office, you may conclude, that this silence begins in heaveji, 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 e\ident that God hath not employed you.
or TTLENUS. 55
as intending my amendment by your ministry ; since I find the confusion of your doctrine more apt to furnish a cushion for the secure and careless, or a halter for the doubtful and des- pairing, than any sacred amulet against the charms and poison of impiety. 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 it is once kindled ; therefore you may please to make your third experiment upon Tilenus Tepidus. I am afraid you can produce no argument to quicken his remissness into a more thorough-pace of devotion, which the dexterous use of that buckler (of the Synod's doctrine) will not be able to put by. Let us hear therefore how you will urge him to a further progress in piety.
III. TILENUS TEPIDUS.
Efficax. — Do but reflect upon Peter's redoubled exhortation, 2 Pet. i, 4. He supposeth, that " they had escaped the (foul) corruption that is in the v/orld through lust." And, " Besides this," saith he, "giving all diligence, add to your faith virtue," &c. ; and " give diligence to make your calling and election sure." (verse 10.)
Til. Tepidus. — If Saint Peter had understood "our calling and election" in the same sense [[as that in which^ the Synod understands them, his exhortation had been to little purpose : For (in that sense) it is as sure already, as the wisdom, truth, and power of God, or as the blood of Christ or the seals of the Divine decrees, can make it. " The foundation of God standeth sure, having this seal, The Lord hioweth them that are his." (2 Tim. ii, 19) It were arrogance to go about to lay any other foundation ; and a folly to imagine we are able to fortify it by our endeavours.
Simulans. — But, Sir, we should make a conscience of the duty, though there were no other necessity of it, but necessilas lircecepli, " because it is the will of Almighty God."
Til. Tepid.— I perceive. Sir, you have forgotten your own distinction, though it is 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, * He commanded Abraham to offer up Isaac, yet
* Gen. xxii, 2, 12
60 THE RXAMINATION
he nillecl the execution of it," But his secret -will is the will of his good pleasure, which he hath therefore decreed shall ever come to pass. Whereupon, one of your Divines concludes, " there is a kind of holy simulation in God," Unde percipitur esse simulalioneni qnandam sanctam, S^-c. Now, whereas you urge me to give all diligence that 1 may grow in grace, if this were the will of God's heiieplaciture he would move and impel me indeclinably to effect it. But if it be only his outwai'd will, and improperly so called, (He having, by an irrevocable deci'ee, predetermined my not doing of it, though it be outwardly com- manded,) then my not doing his outward will, is the perform- ance 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.
Knowlittle. — We are taught, that there are degrees of glory, — " One glory of the sun, another of the moon, and another of the stars ;" and so there shall be in heaven. (1 Cor.xv.) 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 yourself for the highest degrees of it.
Til. Tepid. — There are some [[who^ 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 had wrought but one hour, as they that had " borne the heat and burden of the day." And the righteous shall all shiiie as the sun in the kingdom of the Father ; and everi) one shall enter into the joy of the Lord, which is "fulness of joy." But, beside this, "if a sparrow falleth not to the ground without God's provi- dence," and if " the hairs of our heads be all numbered," (as our Saviour saith they are,) shall we not think as well, that every degree of happiness and every beam of glory and spark of joy, are likewise apportioned and predetermined for all the Elect.?
Dr. Absolute. — It is 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 remissness, and especially if that betrays you to any wasting sin, you may dam^ your hopes, and lose the sense and comfortable appre- hension of the influences and effects thereof, which, you know, was David's case: "O Lord, rebuke me not in thine anger.
OF TILENUS. 57
neither chasten me m 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 !" (Ps. vi.) " For in death there is no remembrance of thee." (Ps. li.) From hence, you see, there is ground enough for the Apostle's exhortation : " We desire that every one of you do shew the same diligence, to the full assurance of hope firm unto the end." (Heb. vi, 11.)
Til. Tepid. — I know, Mr. Diodati, in his Annotations upon the fifth verse of that sixth Psalm, saith : " Hereby is shewn the fear of God's children, anguished and pressed by the feel- ing of his wrath, lest they should die out of his grace unrecon- ciled ; and by that means be excluded and debarred from their desired aim, to be everlastingly instruments of his glory." But it is probable David had no intelligence of that comfortable doctrine, (defined by the Synod in this last age,) as appears by his fearful complaint and expostulation, (if that Psalm were his,) in the Seventy- seventh Psalm : " I remembered God and was troubled. I complained, and my spirit was overwhelmed: 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 he in anger shut up his tender mercies .''" There could not have been this conflict of diffidence and anxiety in him, if he had been established in the principles of the Synod : For, annexing the Lord's public declarations, (by the mouth of Samuel touching him,) * to the conscience of his own integrity, he might have collected a cer- tainty of his present regeneration, (wiien he was anointed king,) and from thence have concluded undeniably his election from all eternity, and consequently the impossibility of his rejection from God's favour. But there is some likelihood, he thought, that in the designation of his everlasting mercy towards them, God considered men as faithful, (according to the way of the Arminians,) and as persevering in their faithfulness. For he saith, " Know that the Lord hath set apart him that is godly for himself." (Ps. iv, 3.) If that text will not serve the turn, yet
* 1 Sam. xiii, 14, & xvi, 6, 7. E
58 THE EXAMINATION
there is one unavoidable : " The mercy of the Lord is from everlasting to everlasting, upon them that fear him : to such as keep his covenant: and to those that remember his command- ments to do them." (Ps. ciii, 17, 18.) And "to him that ordereth his conversation aright, will I shew the salvation of God." (Fs. 1, 23.) 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 prin- ciples, may be collected also from hence, in that, when the pai'oxysm of the temptation was soracAvhat over, he doth not make his recourse to the invnulahle decree of God's Election, to cure the remanent palpitation of his spirits ; but only to former experience of God's merciful dispensations towards his people. *' I will remember the works of the Lord : Thou hast with thine arm redeemed thy people, &c. Surely I Avill remember thy wonders of old : &c. Thy way, O God, is in the sanctuary. Who is so great as our God ?" (Ps. Ixxvii, 1 1 — 1 5.) But since the clear- ing up of this soul-settling doctrine by the great judgment and piety of the Synod, he that hath once tasted the graciousness of the Lord in his effectual vocation, and firmly believes " that the things concerning his everlasting happiness are so established and carried on by the irresistible power of an irrespective decree," (as is there taught,) — he may cast away all anxiety and care, and repose himself with confidence under the wings of that security.
Dr. Absolute. — But the Synod declares, Fidelihus perpctud esse vigilandum et orandvm, ne in tentationes indiicantiir, S)C. " That the faithful 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 sur- prised of the flesh and the world, and carried captive into heinous and enormous sins; whereby they offend God, and grieve the Holy Spirit^ and incur the guilt of death," and the like.
Til. Tepid. — It was well you stopped there, Mr. Doctor. But I had thought your worship had been better versed in this point. For ray part, such Mormoes and bug-bears never trouble me. lam taught by the Synod to believe, "that all THE SINS IN THE WORLD sliall ncver be able to separate an elect person from the love of God ;" but [|shall]] ratlier make for his jireatcr advantage.
OF TILENUS. 59
Indefectible. — But, suppose by your sins you should pro- voke God to anger, so far forth that he should cut you off, as our Saviour threatens the Jews : " Ye shall die in your sins." And, " When the righteous turneth away from his righteous- ness, and comniitteth iniquity, and doth according to all the abominations that tlie Avicked man doth, shall he Hve? All his righteousness that he hath done, shall not be mentioned : in in his trespass that he hath trespassed, and in his sin that he hath sinned, — in them shall he die." (Ezek. xviii, 24.)
Til. Tepid. — 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 it is your avowed opinion, " that the Elect can neither fall finally nor totally,"— and all the Synodists are of the same judgment. 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 the 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 had David lain under, if death had surprised him in his murder and adultery ? they will tell you roundly, " It was impossible he should die without repentance."
Dr. Dubius. — I suppose David's case was extraordinary ; 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."
Til. Tepid. — I conceive, that ground is too loose to bear the superstructure, Cwhich;] the men of that opinion would raise upon it: For they are not all saints, [[who are mentioned;] in our Saviour's Genealogy ; neither did David's sin bereave him of the faculty 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 impossibility, therefore, of his dying without repentance, is grounded upon a more solid and impregnable foundation, viz. the eternal decree and love of
E 2
(50 THE EX A ^] IN ATI ON
God, which equally concerns all the Elect. That immutable love wherein God elected them, doth exert itself and prompt Him infallibly to confer the grace of repentance upon them first or last, into how great and how many sins soever they run. And if men had the will to improve this most excellent com- fortable doctrine, the advantage of it would be unspeakable. Men do beat their brains and exhaust their treasure in experi- ments to find out and extract the Elixir of Paracelsus, to preserve them in life and health to perpetuity. But here is the only ijifallible medicine, ten thousand times more sovereign than the poets' fabulous Ambrosia, or Medea's charms that are said to Ijave restored Jason's father to his youth. Here is a moral antidote against death, easy to be made and pleasant to be taken; a receipt to niake us shot-free, sword and pistol-proof; the ingredients are not many, nor chargeable, nor hard to be attained. Let a man get a firm persuasion tliat 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 hi his bosom, being careful (as he hath free-will to evil. Matt, xvii, 12; John xix, 11 ; Dan. v, 19;) not to cast it off by repentance; and he may ventui'e himself securely in the midst of the greatest perils. Let such elect persons take up arms against their lawful governors, 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 pusillanimity and cowardice do melt their hearts into an unseasonable relenting and repentance of their rebellion, while they are in pursuit of their design.
Impertinent. — But, Mr. Tepidus, to grant you, "that the Elect can never ftill from grace," (v^hich is our avowed tenet,) yet, certainly, we are bound "to be rich in good works," out of gratitude, that God may have the more glory.
Til. Tepid. — I need not tell you, that it will be all our business to glorify 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 glory as virtue is, and that God decreed to bring it into the world to that pur- pose;" and if it be the riches of his grace that we should glorify, how can M'e glorify that better than by an absolute resignation of-oursjelves up to it, (in despite of raging sin,) and a confident
OF TILENUS. 61
depentlance 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 " what- soever the Lord pleases, that he thus efFecteth;" (Ps. cxxxv,6.) — for to that purpose this text is alleged by our Divines. And therefore it is 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 than he doth, nor commit less evil than he committeth." His reason is, " that otherwise the will of man might be said to act independentlij to the will of God." Now if it be thus impossible to "add one cubit to the stature of the new man," it will (bj'^ our Saviour's argument. Matt, vi, 27,) be impertinent and ridiculous to take thought about it. See Luke xii, 26.
Knowlittle. — Mr. Tepidus, Mr. Tepidus ! Vv'hatever you say, the doctrine of the Synod doth not overthrow the practice of piety 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 deny,) that embrace their tenets.
Til. Tepid. — 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 quality of the persons that hold such opinions, but of the nature and tendency of the doctrine, the conclusions which immediately and necessarily flow from it. They may be good men : But, then, they are ill logicians at least, C^and^ 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 wei'e rationally improved and practised, — as is now evident to you from this three-fold experiment already made.
Impertinent. — The power of grace will subdue such carnal reasonings.
Til. Tepid. — 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 satis- fied till that is over. Another main end of the offiCe ministerial^,
E ."
62 THE EXAMINATION
is, to comfort the afflicted and doubtful ; and, I am persuaded, this is rendered ineffectual by the doctrine of the Synod and its adherents, as well as the other fore-mentioned : For proot ■whereof, I desire I may now have leave to exhibit my com- plaints and grievances under the person and title of Tilenus Tentatus.
IV. TILENUS TENTATUS.
Dr, Confidence.— Let us hear what they are.
Til. Tentatus. — 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 mind of "the hidden manna," men- tioned Rev. ii, 17, whose ravishing sweetness nothing but experience can make credible ; and hath made me cry out in a holy extasy 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 joys turned into extreme bitterness : For being continually alaruraed by the cries of an accusing con- science, I apprehend the terrors of the Divine vengeance set in battle-array against me, and the curses of the law thundering 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 myself.
Dr. Confidence. — This is some sudden storm raised in your bosom through the power and subtilty of Satan. But there is refuge at hand, — an immoveable 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, and depends upon his merits and mediation, and pays a dutiful subjection to his sceptre and authority, by a true and lively faith, —he hath an interest in all those benefits, (as actually applied to him,) he receives the privilege of justification and adoption, and " being justified by faith, he hath peace with God." (Rom. v, 1.)
OF TII.ENIS, G3
Til. Tent. — Sir, I know these are excellent cordials to the soul that is persuaded she hath a real interest in them : but they are designed only for a very small number, as the doc- trine of the Synod hath determined. For those Divines tell us, " that Almight}' God did h^aii ahsolule decree elect certain particu- lar 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 irresistibli/ 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 sahafion ■ only they \\he benefits^ were all prepared and designed. Now all the promises of salvation in Christ, how universally soever propovmded, being by your doctrine restrained only to these Elect, (amongst whom that I should reckon myself, 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 ana enlisted under the greater multi- tude. When Christ said to his Apostles, " One of you shall betray me," though the odds were eleven to one on the inno- cent part3''s side, yet it raised so much scruple and suspicion in all their bosoms, as made them very anxious and inquisitive : " Master, is it I ?" (Matt, xxvi, 22.) Were the number of the Reprobates, " for whom," you say, " Christ died not," far more disproportionable to the Elect; j'^et the sad apprehension of those eternal torments fatally linked to the end of that hor- rible decree, would prompt me to entertain fears and jealousies more than enough, lest I should be filed upon that chain, having no assurance to the contrary. How much more should " fearfulness and trembling surprize me," Avhen I consider how few the Elect are, even among the vast multitudes of such as are
CALLED !
Simulans. — Seeing it hath pleased the wisdom of Almighty God, to keep his immutable decrees, — as well that of repro- bation as that of election, — locked up in the secret cabinet of his own unsearchable counsel ; we are to govern our judgment hy the rule of charity, " which believeth all things, and hopeth all things." (1 Cor. xiii.)
Til. Tent. — I confess, (1) the judgment of charity is a tried and equal beam in many cases ; but if you extend it generally
64 THE EXAMINATION
and apply it unto all particulars, it must needs be very false. And I am confident, you dare not avouch the truth of it in such a latitude ; oi*, if you dare, you are no more able to maintain it than I can believe 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 judgment of my charity, but the certainty of my faith, that must give me assurance and comfort in this particular. — (3) Charitable judgment is a fair standard to measure the doubtful actions of our neighbour by, and commands us to cover his infirmities and stifle the too light conception of suspicions and sinister opinions touching him, but binds us not to preach falsehood 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 Sacra- ment, the judgment of charity persuades me, (knowing nothing to the contrary,) that he addresses himself to it with that pre- paration of heart that becomes a good Christian. But that " such as are rightly prepared and qualified, do partake thereof to their salvation," — this I believe by the judgment of faith, which admitteth nothing that is or can be false. — So when 1 see a sick man render his soul up, with much devotion and resign- ation, into the hands of Christ, / believe charitably, " that he dies as becomes a faithful Christian." But, " that God com- municateth his salvation to such as die in the profession and obedience of the right faith," — this I believe by the certainty of faith ; Avherein it is impossible I should be deceived, though the judgment of charity deceives us very often. — In a word, the judgmetit of charity is a good standing measure be- twixt man and man; but it is not current betwixt man and his own conscience, much less 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 infallibility in the ujideceivable truth of God, they require such a certainty of faith as will admit no mixture of any thing false or doubtful. Besides, when I do enquire which act of faith hath the priority, viz. " to believe in Christ," or " to believe 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, believe that Christ is my Saviour, and that is the cause of the other act," or the reason why I place nvy faith in him. Now if Christ died only for a few particular
OF TILENUS. 65
persons, and if all the promises (made in bim) belong to those few only, unless I could find some mention of my name amongst them, or could 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 ?
Take-o'-trust. — We are bound to think, every one is of the :;?mber of the Elect, till it appears to the contrary.
Til, Tent, — This is but singing the old note over again. This is still your judgmcnl of charity ; which, though it suppresseth all suspicion in you towards me, yet can it not cure those fears and jealousies which I have (but with too great reason) con- ceived of myself. As for your appeai-ances to the contrary, I cannot understand them, much less 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 died. But there is no- thing can secure and comfort me, but a full and certain persiiasion that I am one of them ; which you will never be able to work in me, denying that Christ died for all, unless you can find some particular and undeniable evidence of my interest in him.
Indefectible, — You should reflect upon your former ex- perience of God's gracious work in you. That Spirit of adop- tion sent out into the hearts of God's Elect "to bear witness to their spirits," though he may become silent, and not speak peace to them in such an audible language of comfort as is alwa)'S apprehended by them, yet "abides with them for ever." Spiritual enjoyments 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 infuencing to sal- vation.
Til. Tent. — Some comfortable apprehensions might be awak- ened and kindled in those bosoms that have been Avarmed with such sweet and heavenly experiences, if they were not all overcast and darkened again by other black and dismal clouds, which the observation of some of your greatest Divines have spread over them. For Mi'. Calvin himself saith, " The heart of man hath so many starting-holes and secret corners of vanity and lying, and is clothed with so many colours of guileful
66 THE EXAMINATION
hypocrisy, that it oftentimes deceiveth itself. And, besides, experience sheweth, that the Reprobates are sometimes moved •with the same feelings that the Elect are, so that in their own judgment they nothing differ from the Elect." * (Instit. 1. 3, chap, ii, sec. 10, 11.) But the truth is, though I have lived a good moi'al 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 afraid, I have had none of those extraordinary suavities and refreshments of God's Spirit, and consequently have no assurance of the presence of that Comforter who, it is promised, shall " abide with us for ever."
Knowlittle. — You are to consider, that all the Elect are not called at the same hour.
Til. Tent. — 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, for [[whichj I am afraid you have no grounds.
Take-o'-trust. — You may be confident, that Christ is dead for you, and that you have an interest in him, so you can believe it.
Til. Tent. — 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.
Take-o'-trust. — It is applicable vmto all and every one, and grounded upon the unquestionable truth of the Holy Gospel.
Til. Tent. — If it be applicable to all and every one, as j'ou affirm, and grounded upon the truth, (that is, as I conceive, a truth antecedent to their believing,^ then it follows undeniably, that Christ died for all in general and for every one in special, — else how can the comfort of this doctrine be so ap- plied to them, as you would have it.^ — But if your meaning be, that it will become true to me or to 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
* Sec Heb. vi, 4, 5,
OF TILENLS. 67
you run into a manifest absurdity, 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 vi'hich in itself is false, than make false by his unbelief that which in itself 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 Christ hath not suffered it as a proof of his love to mankind. 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 Christ's death for me, that, on the contrary, our great Divines do maintain, quod nemo unqiuun fdem hahcal, nisi morte et meritis Christi pro- curatam, "that I cannot have faith, unless it be procured for me by the merits and death of Christ." And because I cannot find this faith in me, I may conclude. He hath not prociired it for me, and consequently that He hath not died for me, neither : And this, you know, is the ground of all my trouble.
Dr. Dubius. — Sir, I wish you to take heed of that "evil heart of unbelief," as the Apostle calls it; (Heb. iii.) and to that end remember the words of our Saviour, " He that be- lieveth on the Son, hath everlasting life : and he that believeth not the Son, shall not see life, but the wrath of God abideth on him." (John iii, 36.)
Til. Tent. — Sir, instead of lending me a clue to guide me out of that maze of difficulties into which the prodigious di- vinity of the Synod hath led me, you entangle 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. ii,) you, governing your discourse by those principles, would first persuade men to believe a false proposition, when you exhort evert/ man to believe that Christ died for him, which is false according to that doctrine ; and then, having believed this falsehood, they are punished by the spirit of error to believe a lie ! I beseech you, which way would you have me turn myself, to get out of these perplexities ? ; having instructed me to believe a doctrine, that turns my obedience into punishment, and makes my following the truth (according to that calculation) the sure way to aggravate my damnation.
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THE EXAMTNATtON
' For if the Synod saith true, and Christ be not dead for them that beh'eve not in him, how do they deserve to be punished for not believing that which is false? And those that do obey the commandment and believe in his death, (though but for a time,) Avhy suffer they the punishment due only to the refrac- tory and incredulous, which is io believe a lie ?
Knowlittle. — Sir, you must not think to beguile us with your " vain philosophy." We are too well established in these saving truths, to be perverted by such sophistry.
Til. — If you have no better cordials for afflicted consciences, nor firmer props to support the necessity of your ministry, than ■what the doctrines of the Synod will afford you, I am afraid the most vulgar capacities will find logic enough to conclude, from the premises, that your office is altogether useless and im- pertinent. 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 efficacy of your ministry upon them, according to the tenor and consequence of those doc- trines, I beseech you sadly to reflect upon what hath already passed betwixt us ; and consider fuither what a vertiginous spirit presided in that Synod, that led those Divines (raaugre all the reason to the contrary,) to deny some things which the scripture expressly doth affirm, and to affirm other things which the Scripture doth as expressly deny. — They deny the universality of the meiits of Christ's death, which the Scripture abundantly proclaimeth; and yet they do exhort and enjoin 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 falsehood. — 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 redeinption takes away all the solid ground of comfort, so the asserting {^qf^ the Saints' indefectibility overthrows the necessity of exhortation, with the usefulness of promises and threatenings to enforce it. For who will value such admonitions, * when he is instructed to believe, that he can never be so far wanting to the grace of God, nor harden his heart, nor fall from his standing, so far as
* Harden not your hearts, take heed lest ye fall, receive not the grace of God in vain.
OF TILENUS. 69
to endanger his salvation ? And who will deny himself (upon the assault of a gallant temptation especially,) the present satis- faction of his lusts and passions, for the reversion of a kingdom, who is persuaded " there are several decrees past in heaven as well to necessitate, as secure him in the succedaneous enjoy- ment of them both ?" And who Avill be frighted from the plea- sures of sin with the threatened danger of damnation, (unless a fit of Melancholy transports him into that folly,) which, he believes, it is no more possible to happen to him, than for God to lie, or his immutable decrees to be rescinded? In brief, when we consider the consequences of that doctrine, " that the absolute decrees of heaven do not only over-rule, hut also predetermine every individual action of mankind," (so that it is impossible for the endeavours and wit of man to make any one of them happen at any other time or after any other manner than they do,; may we not (as far as that doctrine can warrant us,) conclude, that it is God's only fault that so 'many men prove infidels and profane, lukev.arm 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 [|may we not^ resolve, that it were therefore fit, that all preachers (forbearing to importune the weak creature to attempt any of those mere impossibilities to which he hath, at most, but a passive power,) should direct their admonitions to God alone, that he would perform, what is his own work only, in the hearts of men, — that is, to convert, correct, provoke, and com- fort them, by such an invincible arm of efficiency as cannot be resisted ?
The benefit of the word preached being thus totally evacu- ated 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 doctrine. For to every one [^whom]] they baptize, they apply the promises of the covenant of grace, con- trary to their own tenet, — which is, " 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 iinwortliily and to their condemnation ;" whose number is not small among our Reformed congregations, even by their own confession. — What more } The very exercises of
70 THE EXAMINATION
prayer, wherein the pastor and the flock are joint petitioners, shall be found of no use or comfort unto either, since they all be either Elect or Reprobate: For the Elect obtain no new thing by this means, if "God hath written them," as the Synod says, " from all eternity 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 inrolled therein by any exercises of faith or prayers, no more than they are able to disannul the immutable decree of God.
Gentlemen, I beg your pardon, and shall trouble you no further, but only to desire you to ponder those many preju- dices that lie against such a religion, as is rather repugnant than operative to the conversion of an infidel and the correction of the carnal, to the quickening 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 frus- trate and nullify the preaching of the word, the use of the Sacraments, and the exercise of prayer ; if it overthrow the sacred function of the ministry, (which consists in the faithful administration of wholesome doctrine and good discipline,) and if it give such a total defeat to the whole design of the Divine ordinances, I hope you will, out of your great piety and prudence, not think it reasonable to make the profession of such faith or doctrine, your Kpirxptov, or Shibboleth * to discern your examinats, and pass them in the account of the godly ministers.
Dr. Absolute.
Mr. Fatality. }■ Withdraw, withdraw, withdraw !
Mr. Fry-babe.
Dr. Absolute. — Brethren, what think you of this man, now you have heard him discover himself so fully .''
Fatality. — The man hath a competent measure of your ordinary unsanctified learning : But you may see he hath stu- died the ancient Fathers, — more than our modern Divines, such as Mr. Calvin and Mr, Perkins. And, alas ! they like ancient Fathers]] 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
* Judges xii, 6.
I
OF TILENUS. 71
and godliness : This great light was reserved for the honour of after-ages, to be held forth and displayed in.
Efficax. — He may be an honest moral man ; but I cannot perceive that he hath been much acquainted with sin, nor very sensible of the nature of repentance. I confess for my own part, I was never much taken with these Obadiahs, that cry, " I thy servant fear the Lord from my youth :" (1 Kings xviii, 12.) Give me your ea'perimenlal Divines. The burnt child will dread the fire ; and, as Jude adviseth, "will have compassion" upon their brethren, (having been tempted themselves,) and will " save them with fear," using a holy violence to " pluck them out of the burning." I remember Mr. Calvin confesseth, in an Epistle to Bucer, " that he had a great conflict with that wild beast of impatience that raged in him, and that it was not yet tamed." He would frequently reproach his brethren (especi- ally if they dissented from him in the matter of predestination, &c.) by the name of " Knave," " Dog," and " Satan." And he so vexcl 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 Zibet. " That his judgment was governed by his passions of love and hatred, and these by his lust." And for his bitter speeches, Bucer gave him the title of "a fratricide." — Reverend Mr. Beza confesseth also of himself, per quindecim annorum spalium, quo alios docuit justitiw viam, nee sohrium se factum, nee Uberalem, nee veracem, sed hcerere in luto : " That for the space of fifteen years together, wherein he taught others the way of righteousness, himself trod neither in the way of truth, nor bounty, nor sobriety : but stuck fast in the mire" (of sin.) Men that have had trial of the powerful workings of sin and grace, and have been brought upon their knees, like the great Apostle, with a bitter complaint, 0 me miserum ! " O wretched man that I am ! ;" these are your none-such Divines, of which, methinks, our Saviour gave an intimation, in that passage to Petei*, et tu aliquando conversus conjirma fratres tuos.* (Luke xxii, 32.)
Narrowgrace. — He attributeth so much to the ministry of the gospel, that he seems to be superstitiously addicted to it, and turns it into an idol. Whereas, we know, of itself it is but a dead letter ; and therefore Maccovius handling that question,
* " And when thou art converted, strengthen thy brethren."
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Whetlter the word of God may he savhigb/ heard befo7-e regeneration, concludes negatively ; and, to avoid his adversaries' argument, he affirms, " tliat that hearing of the word which produceth faith, doth presuppose regeneration." To this agrees the opinion of some Divines, who think " that regeneration is effected after another manner than faith is." To which purpose Johannes Rysius, in his Confession, saith thus. Fides Dei gratia per ver^ hum concipiiur : Regeneraiio \\iero'] a Deo per Chrisltivi nine nllius ret creatce intervenlu projiciscitur : " 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."
Take-o'-trust. — I conceive. Sir, when we see the ministry so much eclipsed and undervalued as it is, if there were nothing else in it. Christian policy should teach us, not to vent such doctrines as are apt to bring more contempt upon it. But the Holy Ghost hath set it at a higher rate, by clothing it with titles of a greater reputation: He calls it, "the word of grace, the word of faith, the word of life, the 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 believe." *
Knowlittle. — I conceive the ministry of the word hath these excellent titles bestowed upon it, in regard it is the in- strument by and through which God doth infuse, into the Tinderstanding 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 only as the tunnel whereby water is poured into a vessel; and yet that water receives no tincture at all from the nature or quality of the said tunnel.
Take-o'-trust. — I have seen this alleged: But they say, we should consider that the nature and property of the word, is, to be intelUgible (in expression) and to carry such a sense as is apt to move the party, to whom it is addressed, by working upon his understanding, and inciting his heart to love or hatred, hope or fear; and this is the true efficacy the word is endowed with. But if the word contributes no more to our conversion or re-
* John vi, 63.— Heb. iv, 12.— 1 Cor. xiv, 24, 25.
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g^eneration, than the tunnel (that only conveys 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 beside it, the word doth not woi-k as a verbal, that is, a rational instrument, but only concurs as an instrument destitute of sense and reason. And, therefore, as it matters not what metal the tunnel be made of, whether wood, or brass, or tin ; so (had the word no other kind of instrument- ality than that hath,) it were all one, whether the language were barbarous non-sense, (as is usual amongst some sectaries,) or significant. And to what end, then, did God confer the gijl of tongues upon his Apostles, and they take such care to con- descend and apply themselves to the capacity 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 established with promises and threatenings ? For a precept (so established especially,) doth prescribe the thing (under command) as a duty, and concurs unto that duty as the reason moving and obliging a man to perform it. But if that special grace, or regenerating virtue, so infused, doth alone effect a man's 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 ?"
Knowlittle — It is a question, whether there be any pre- cepts, properly so called, under the new covenant, yea or no. Some absolutely deny it. But we confess it ; and they [^the precepts^ niay be said to concur to our conversion and believing 2}er 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 dis- cover and convince his weakness, than to promote his duty.
Take-o'-trust. — This doctrine doth cancel the very formal reason and force of all the commands of Christ, and makes the word of God, intended for an instrument of man's conversion, to serve only for an object and mere doctrine for his faith and repentance to converse with ; for they are not to be wrought (it seems) by this means, but immediattli/ effected and wrought of Almighty God, in the heart, by a special action and opera- tion : and, consequently, makes all the exhortations and pre- cepts, as such, all the promises and threatenings, complaints
F
74 THE EXAMINATION
and obtestations, wherewith the word of God aboundeth, to be nothing else but empty signs and busy trifles, (if not a ludi- crous stage-play,) conducing nothing to that effect to v/hich they pretend to be designed. But, that faith and regeneration which flow from it, are both wrought (in a rational way) by the outward ministry of the word, moving and inciting the under- standing and heart of man, — will evidently appear to be the doctrine of Christ and his Apostles.
First. For faith, take that expression in our Saviour's prayer, " Sanctify 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." (John xviii, 17,20, See John xx, 31; 1 John v, 13.) And "Therefore faith cometh by hearing, and hearing by the word of God." (Rom. X, 17.) — (1) That he understands faith working hy love, which the gospel determines to be the only means by which we may and ought to be saved, — appears in the 9th and 10th 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 whole contexture of the chapter : For he saith (i) " This is that word of faith which we preach." (verse 8.) — (ii) That word, which cannot be heard unless it be preached, not internally by God, but externally by men, sent out to that purpose. * — (iii) That word which is heard with the ears of the body, and (iv) may be disobeyed, t
Secondly. As the working of faith is attributed to the mi- nistry of the word, so is the working of regeneration too : " Of his own will begat he us with the word of truth ; where- fore let every man be swift to hear, " &c. (James i, 18, 19.) To this add, " 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." (1 Pet. i, 23, 25.) Hereupon St. Paul tells the Co- rinthians, not only that he was a minister of God, " by whom they did believe ;" but tells them also, that " He was their
* Verses 14, 15. f Verses 16, 18.
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father; for in Christ Jesus he had begotten them, through the gospel." (1 Cor. iv, 14, 15.)
Knowlittle. — The Apostle saith, "I have planted and Apollos watered: but God gave the increase." (1 Cor. iii, 6.)
Take-o*-trust. — So the Apostle saith, " God giveth to every seed his own body, as it hath pleased him :" (1 Cor. xv, 38.) But still it is in the ordinary way of husbandry ; and therefore the sower goes out to sow his seed, and so " the king himself is served by the field." (Eccles. v, 9.) But "the sluggard, who will not plow by reason of the cold, shall beg in harvest and have nothing." (Prov. xx, 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 husbandman successful, and so gives the increase. " Thou visitest the earth, and waterest it : thou greatly enrichest 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 settlest 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 fat- ness." (Psalm Ixv. 9 — 1^0 So it is here, in a spiritual sense : "Ye are God's husbandry, or God's tillage;" (1 Cor. iii, 90 and he hath instituted a ministry, to bring you unto fruitfulness. " I have planted," — laying the foundation, or first principles, of Christian faith among you, (of heathens making you believers ;) " Apollos watered," — he baptised you, and promoted that faith to some further growth in you : But yet there is no great mat- ter imputable to him or me, that you should make a schism upon this account, as if either of us were the author of your faith; but it is God alone who gave us our ability, * and put all the force and efficacy into those sacred ordinances which we admi- nister, and so gave the increase. Thus, I say, God gives the increase, not by any peculiar special action distinct from that plantation and watering of Paul and Apollos ; but by continu- ing to prosper that vigour and efficacy which he was pleased to put into that ministry. Hence the Apostle saith, " We are
* See 2 Cor. iv, 6 ; 1 Cor. iv, 7 ; 2 Cor. iii, 4, 5,6. f2
7G THE EXAMINATION
labourers together with God," (verse 9,) and "ministers by vhorn ye believed." (verse 5.) To this purpose, the Apostle is " a chosen vessel to bear the gospel to the Gentiles :" (Acts ix, 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." (Acts xxvi, 18.) And he doth so well manage and execute this commission, that he is confident to say, " I have whereof I may glory, through Jesus Christ, in those things which pertain to God." (Rom. xv, 17.)
Knowlittle. — There is a promise: " Thine ears shall hear a word behind thee, saying. This is the way, walk ye ifi it," Sfc. (Isai. XXX, 21.)
Take-o'-trust. — {I) That promise is made to such as are already converted, * and signifies no more than what is more clearly expressed in Isaiah lix, 21. t — (2) If the word, there promised, be a thing distinct from the word of the ministry, then I ask. Whether it be an intelligible word or not. If not, then it is no fit mean to work upon a reasonable soul, and to bring it to perform to God a reasonable service, as ours ought to be. I 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 and preached, then it is to no purpose : Fruslra sit per plura, quodjieri potest per pauciora, et entia non sunt multiplicando sine necessitate, " it is frivolous to multiply means without cause." If this word be of « different sense from the word written or preach- ed, then this (to the dishonour of the word!) will argue the insufficiency 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 wisdom and goodness, for commending and enjoining the use of his written word to us, for an end and purpose to which it is insufficient.
* It is observed, that the Holy Spirit (not in his miraculous gifts only,) is most frequently said to be given to men after their conversion. (Luke xi, 13 ; Acts v, 32 ; xix, 2.)
f "As for me, this is my covenant with them, saith the Lord: My Sjiirit that is upon thee, and my words which 1 have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for £yer."
X Rom. xii, 2.
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But, that we may understand the Prophet's meaning, consider, that we are commanded to " walk before God ;" (Gen. xvii, 1.) according to which expression, we are to think God always 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, it is as if we heard " a voice behind us." Not that God would exempt us from following the direction of the mi- nistry : No, — for the promise is thus expressed in the former verse, " Thine eyes shall see thy teachers :" * And that we may not think it lawful to run on in error, till the enthusias- tical charm recals us, remember, it is our duty to seek the law, at the priest's moidh. (Mai. ii, 7-) Hence, we have these caveats, not only, take heed hojv you hear, and wliat you hear, but also, whom you hear ; " for many false prophets are gone out into the world ; and therefore try the spirits whether they are of God." (1 John iv, 1.) What need of all these caveats, and so much ado, if the ministry ^of^ the word ha^h no influence or energy in our faith and regeneration, and the work of grace in us }
Knowlittle. — But, we see, the Scripture every where as- cribes the work of faith, conversion, and regeneration in us, to the power and gift of God, to Christ, and to the Holy Ghost.
Take-o'-trust. — The Scriptures do attribute to Almighty God that which he doth mediately by any of his creatures or Ministers. In John iv, 1, Jesus is said to have baptized more disciples than John ; yet, in the next verse it is said, that " Jesus baptized not, but his disciples." t Though the ministry 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 always to render them the honour of that efficacy that is wrought by this instrument ; because all the light, force, and efficacy, which appear therein, flow 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. iv, 6, 7.) % Cer- tainly there we have it, and God associates what other divine
* See Deut. xvii, 9, 11. f See John vi, 45, 4G.— With Luke x, IC;
2Cor.v, 19; lThess.iv,8; Heh.xii,25; Acts v, 39— vii, 51. % 2Cor.
iii, 3, 4, 5.
I' 3
78 THE EXAMINATION
internal aids he pleaseth with it : * 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. X, 4.)
Dr. Absolute. — Leave your wrangling. Gentlemen, that we may despatch Mr, Tilenus one way or other. Have any of you any more objeciions against him ?
Indefectible. — He holds the possibility of the Saints' Apos- tacy, notwithstanding the decrees and promises of God to the contrary ; and concludes David's adultery and murder to be wilful, 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 for- feited his interest in God's 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 forsake his sin and mortify his lust, and bring forth fruits meet for rei>entance upon his admonition.
Narrowgrace. — What was worse than that, to my mind ; — 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 immortal, even in this life."
Impertinent. — That slipt my observation. I pray, what was it he said ?
Narrowgrace. — It was to this purpose: " If the elect can- not be cut off in a state of impenitency, notwithstanding they fall into most grievous sins ; then," saith he, " let them aban- don themselves to some horrid lust or course of impiety, and they shall be sure to be immortal."
Indefectible. — 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. i, 5.) There is their guard : And their inward principle that inclines and moves them, you have in 1 John iii, Q. " 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."
Mark xvi, 15,20; Rom. xv, 16, 19.
OF TTLENUS. 79
Dr. Dubius. — Under correction, Sir, I conceive man is never
immutably good till he arrives in heaven. As long as he con- verseth here below he is like other sublunary things, subject to change. * The reason is, beside temptations from without to allure and draw him, he hath a two-fold pi'inciple, a new and an old man within him, — the flesh and the spirit in contestation : " The flesh lusteth against the Spirit, and the Spirit against the flesh." (Gal. v, 17.) 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 hath a liberty through God's grace to side with the Spirit against the flesh ; and here- upon he is exhorted to " abstain from fleshly lusts, to mortify 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 physice but eihice, " Not for a natural impotency but a moral one." — He cannot do it legally ; f or for an averseness of mind, which, notwithstanding, is capable of being altered. It is said of Christ sometimes, that " He could do no mighty work." (Mark vi, 5.) And so it is said, that the brethren of Joseph " could not answer him." (Gen. xlv, 3.) And the angel " could do nothing against Sodom," till Lot were escaped into Zoar. :j; (Gen. xix, 22.) And it is 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 nnlan^ Jul or inconvenient for us to do it : If we set aside the incou' venience and step over the hedge of the laiv, (as many times we do,) we can find power enough to do it. And so it is here. Therefore to that of our Saviour, (Matt, vii, 18.) "A good tree cannot bring forth evil fruit," St. Jerome addeth, Quamdiu in honitatis studio perseverat, " as long as it perseveres in the study and love of goodness." Thus " he that is born of God," while he acteth according to the nature of the principles of his new birth, and studies to follow and resemble his Heavenly Father, —cannot deliberately yield to any kind of sin. Hcec nan admittet omnino qia natus e Deojtierit; nonfaturus Deijllins si adniiserity
* Quod Angelis casus honiinibits mors. " That which is a fall to Angels, IS DEATH to meu."
f Idpossumus, quod jure possutnus. " VVe can do that which may lawftilli/ be done."
+ SecJos. xxiv, 19,21.
80 THE EXAMINATION
saith Tertullian ; " He that is born of God, will not at all admit such sins as these ; he shall not be a child of God, if he doth admit them." As for that guard you mention out of St. Feter, " 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, fjude XX, 21.) " But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God :" And St. Peter adds, " through faith." (1 Pet. i, 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, saith, " Watch and pray, that ye enter not into temptation ;" and we can promise ourselves safety no longer than [[while^ we are upon our duty. " He that is begotten of God, keepeth himself; and that wicked one toucheth him not." (1 John V, 18.) That is the effect or event of his dut}', if he be careful to observe it. But though Christ hath freed us from the dominion of the enemy, yet if we do voluntarily render our- selves up again to his power, *' his servants we are to whom we obey." (Rom. vi, 14, l6.) Or if we quit our guard, and suffer ourselves to be surprised through our wilful carelessness, we are involved in a like thraldom ; for " of whom a man is overcome, of the same is he brought in bondage." (2 Pet. ii, I9.)
Indefectible. — Sir, the Apostle hath taught us to distin- guish betwixt " a sin unto death," and " a sin not unto death." (1 John v.) We confess, the regenerate may fall into sin, but not into sin unto death. " Though he fall, he shall not be utterly cast down, for the Lord upholdeth him with his hand." (Psalm xxxvii, 24.)
Dr. Dubius. — For that place of the Psalmist, the context doth clear the meaning to be of falling, not into sin, but into ajffiiclion and misery. Yet I do not deny, but God out of his abundant mercy is ready, in a way agreeable to liis 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 inferior in learning to the more rigid, of the Synod of Dort, do acknowledge, " that the regenerate may not only fall from certain degrees of grace, and intermit the acts of grace : but
OF THEN IS.
likewise that they may fall into such sins as leave them under a damnable guilt, so that they have need of an actual renewal of repentance, and a new absolution ; that they lose their present aptness to enter into the kingdom of heaven, into which no unclean thing shall enter." * And that David and Solomon fell thus far, will be evident, if you consider the nature of their sins, and apply these following Scriptures to them : 1 Cor. vi, 9, 10 ; Gal. v, 21 ; Apoc. xxi, 7, 8 ; 1 John iii, 1.5. Now let us consider, whether it be not possible for a man, that is fallen 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 actual capacity to enter into the kingdom of heaven. If it be possible for him to be cut ofFin 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 Cfor him to pass through) to cleanse and fit him for heaven — of which Pro- testants will not admit. But if we say, " It is not possible for such a man to be cut off in his sin ;" then it must follow, (l.) That he hath a lease of his life granted, till his restoration; 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 hard to evidence as the former; for, I presume, it is not to be denied, that there is re- quired a greater measure of grace to raise up such a sinner, being fallen, than to keep him, while he stood, from falling. Now if God's covenant and promise did not bind him to give that less measure of grace to keep him actually from falling, how can we persuade ourselves that he is bound by it, to confer that greater measure of grace whereby he shall actually arise.?
Indefectible. — The Apostle tells the Philippians, " he is confident of this very thing, that he which hath begun a good work in them, will perform (or finish) it until the day of Jesus Christ." (Phil, i, 6.)
Dr. Dubius. — I need not say, the Apostle's persuasion is not always an infallible argument of God's purpose. + For he had a persuasion of charity, as well as of faith; % and that his per-
* lid. Si/nops. pur. Theo. Disp. 31, Tlies. 38, Synod. Dordra., Cap.v, Art. 4 and 5.
f Acts xvi, 6, 7. + Heb. vi,9.
82 THE EXAMINATION
suasion touching the Philippians was of this nature, appears by the verse following that which is alleged. But I say, God doth as well carry on as begin the Avork of grace in man's heart, in such a way as doth not evacuate but establish the necessity of man's duty; and, therefore, he backs that his confidence, with a vehement exhortation, " As ye have always obeyed, work out your own salvation with fear and with trembling ; for it is God, that Avorketh in you to will and to do, of his good pleasure." (Phil, ii, 12, 13.) And 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 trial 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 subjoins an obligation of duty : " Thou hast a little strength, and hast kept my word, and hast not denied my name : 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." (Rev. iii, 8, 10.) But to shew that his own care and constancy was requisite in order to the accomplishment of that promise, he adds, " Behold, I come quickly ; hold that fast which thou hast, that no man take thy crown." (Verse 11.) Notwithstand- ing God's promise, if we grow careless, we may forfeit our reward and incur damnation, as is clearly threatened in Ezek. xviii, 24 : " But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth ; shall he live ? All his righteousness 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."
Indefectible. — How can this consist with God's covenant and promise.?, "I will make an everlasting covenant with them, that I will not turn away from them to do them good ; but I will put my fear in their hearts that they shall not depart from me." (Jer. xxxii, 40.)
Dr. Dubius. — That God doth not engage himself in that place to confer upon his people aii irresistible power of grace, infallibly to effect the gift of perseverance in them, will be manifest, if we consider that the covenant, there mentioned, concerned the people of the Jews, and contained the favour that God would vouchsafe to do them presently upon their return
OF TILENUS. 83
from the Babylonish Captivity, as appears clearly in the fore- going and following verses ; and yet, through their fault and want of compliance, this did not take effect, their renewed defection crossed God's promise, and the event happened far otherwise. For if you consider that people soon after their re- turn from that captivity, they grew worse and worse, as appears from Neheraiah, the last [^chapter]] : 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, (Acts vii, 5,) and rejected the counsel of God against themselves ; (Luke vii, 30.) and judged themselves unworthy eternal life," blaspheming and persecuting the Author, means, and ministry of it ; (Acts xiii, 45, 46, 50.) and so were " cut off for their wilful unbelief" (Rom. ix, 32.) In the covenant therefore we are to consider two things: (1.) A promise on God's part; and (2.) A stipulation of duty on their part who are concerned in the promise. — The promise on God's part is, " I will be their God, and I will not (that is, of myself , ov without provocation,') turn away from them to do 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 expressed in the 39th and 40th 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 engagement 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 evil heart of unbelief, depart from the living God," they by this their prevarication and apostacy becoming Noji pojmlus, " 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 Judah and Benjamin : " The Lord is with you, while ye be with him ; and if ye seek him, he will be found of you : But if ye forsake him, he will forsake you :" (2 Chron. XV, 2.) " Yea, and cast you off for ever," — as David addeth to his son Solomon. (1 Chron. xxviii, 9-) So that there is a kind of reciprocal engagement 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
84 THE EXAMINATION
done on God's part, is effectually done in regard of the sttfflcicncij of it, — and yet nothing done that is I'equired to be done on man's part, in respect to the event. * Hence it is, that some- times God is said to have done all, viz. all his part. " I have purged thee, but thou wast not purged;" (Ezek. xxiv, 13.) and, "for my purl, what could have been done more ?" (Tsai. V, 4.) Sometimes again, he is said to have done nothing : " To whom is the arm of the Lord revealed.?," (Isai. liii,!,) that is, in respect of the effect, or the eve?it: For God was not wanting in send- ing his Prophets to make the revelation. So, (Deut.xxix,4,) " The