The Just Man's Defence, OR, The Royal Conquest: BEING The Declaration of the Judgement of James Arminius, Doctor and Professor of Divinity in the University of Leyden; Concerning THE PRINCIPAL POINTS of Religion, before the States of Holland and Westfriezland. Translated for the Vindication of Truth, by Tobias Conyers, sometimes of Peter-house in Cambridge. Magna est veritas & praevalebit. LONDON, Printed for the Author; and are to be sold by Henry Eversden, at the Greyhound in Paul's Churchyard, 1657. TO HIS HIGHNESS, Oliver, Lord Protector of the Commonwealth of Great Britain and Ireland. Great Sir, I Presume the dedication of these papers without any Apology to your Lordship, having been already presented to States and Princes; not that your Highness (in whom so many princely virtues are constellated) stood in need of a translation, but that an obvious Dialect might supersede the pains of an Original Traverse, and remit unto your Lordship all possible time to satisfy the importunity of those affairs which do publicly solicit you for a dispatch of them. Had not the concernments of truth been of greater importance to me then any personal consideration (though I am not stupidly insensible) I should have been loath my Lord— But in as much as the name of Arminians is violently obtruded upon us, who believe that Christ died for all, and tasted death for every man according to the Scriptures, whereby our persons are endeavoured to be rendered odious, and the blessed word of the kingdom in our mouths scandalous and offensive, I judged it reasonable to offer the author's judgement to English view; not that I desire the Translation of his should be looked upon as the interpretation of mine (being never yet drawn by any inquisitory examinination to a full approbation or dislike of it) but that I might put an opportunity into the hands of indifferent men, of resolving themselves that Arminius was no such monster in religion as some men have attempted to represent him, and that his name stands undeservedly blotted in the Ecclesiastic Rolls of continual obloquy. It was a worthy essay of Your Highness upon occasion at Whitehall; That it was not so much what a man held, but how he held it; (A religous calenture hath always been a dangerous malady in the Eye of State-Physitians) I am confident the Doctor in this draught of himself will abundantly please you, in whom Learning and Ingenuity, Piety and Moderation contend together for the mastery, and this by the happy ducture of christian Principles; which if the like tenderness, candour and modesty had been used by the Reformed Churches in Scotland and Geneva, they had not given that cause by their faction and disobedience to the Duke of Savoy, and other persons of great and lesser quality to complain of them, and endeavour the extirpatation of their religion. Witness those sad Massacres in France; that lately in Piedmont, so fatal to the Huguenots barricadoed from the stroke of justice with their own engines. It would not become me to unravel this bottom, hoping by the timely interposure of Your Lordship's wisdom and goodness, with the care and prudence of those noble Patriots about you, we may not have ground (in things of less alloy) to expostulate in our own Country: It's well known (my Lord) what countenance the Scriptures carry with the doctrine of general atonement, and how much it looks like the doctrine of the Church of England (so we call it) and that the major part of the Bishops and Doctors during the Episcopal Hierarchy, were deeply babtized thereinto, and the late King himself: yet did they never discountenance piety and learning in men of the contrary judgement, either in Country or University, by rendering them uncapable of employment, either Civil or Ecclesiastic, or draw them to recant their opinions before their institution and induction into any place; witness the credit and promotion of Sibbs, Preston, Pridjeux, Holdsworth, Bromrig, Love, Hall, etc. Nay great Strafford precedent of the Court in the North, did in the hearing of some persons, who are still living testimonies thereof, publicly rebuke some Ministers of the Arminian party so called (though he himself a great promoter of that interest) for bearing themselves high upon court favour, and told them, it was the will of his master and the Doctors of the Church, that all moderation should be used herein. The Scoene is altered; these plucked off the stage, and your Lordship taken up. I should be highly injurious to those many sacred vows and protestations your Highness hath so often made for Christian Liberty, should I entertain a thought you would act your part with less tenderness and indulgency than any of those that have had their fatal Exit. My Lord, You have been a man of War, Liberty was that Motto in your Ensign which encouraged the Soldiers of Christ to fight and pray under you, & for which I make no question victory came so often and lighed upon your banner: I beseech you by the mercies of God, and by what ever is dear or near unto you, that you would not expose us by your authority to the wills of those who are so straitened in their principles, as their affections, in brotherly toleration are shut up against us likewise; but that all your Acts of Grace, like the Orders of Heaven issuing out from your great Master, may impartially look to the good of all. I cannot (with the zeal of Arminius) petition your Highness for a National Synod, and to establish Ecclesiastic Sanctions by civil authority, left in have the same event (or somewhat An. 1618., & 1619. worse) with the Dort-Conference, but (salving the honour and consciences of those Gentlemen, the commissioners for Approbation of Ministers) I must needs think the nature of Orthodox and Heterodox would be better proved by a subscription to a known Confession of Faith drawn up in Scripture terms & phrases, according to which the Preachers of the Gospel might & aught to frame and levelly their judgements and doctrines; then by the sudden and extempore resolves to a few unpredimeditated Questions (till the present occasion) locked up in the breasts of some particular men. And this I am bold to offer to your Lordship, not as to one of machiavels Princes, who will not follow Religion too close at the heels; or to a Roman Gallio, who careth for none of these things; but as to a good Josiah, whose heart melted at the hearing of the Law, and covenanted with his God, to take away all the abominations out of all the Countries that pertained 2 Chron. 34 35. to the Children of Israel. That no Pharaoh Necho may come up against you, and the people of this Land; but that peace and prosperity may attend You, and your Name be as apretious ointment poured out upon the inhabitants of Zion, is the unfeigned Prayer of My Lord, Your Highness' most humble Servant, Tobias Conyers. June 5. 1655. To the CHRISTIAN READER. IT's the chief intent of the Author (as far as I can judge) next to the Vindication of Truth, and himself, to set thy judgement right in the great points of Predestination and Providence, and to show the happy compliance 'twixt the free and unmerited grace of God and Man's Will, not sacrilegiously addmitting the latter as a copartner with the former in the work of conversion; but with much respect subordinating the one to the other, reserving unto each their peculiar virtues and operations, making the new creation so to animate the old, as to restore weakened powers and debilitated faculties to much of their ancient strength & vigour, and fit them for action. Surely had I thought the Doctor had been an enemy to grace (as too many of the great Clerks of the world are) I should have wished his Judgement had for ever slept in darkness and never been awaked by me or any other to see the English light! But by that lively portraiture which he hath drawn of himself, I am apt to think his mind was well beautified with many fair Ideas of Truth, and his understanding enlightened with a ray from that divine sight which sighteth every one that cometh John 1. 9 into the world; I cannot attribute the growth and increase of the Supralapsarian & Sublapsarian doctrine in some of the reformed Churches, to any thing so much as the untutord zeal of some men (otherwise eminent in their generation) in the beginning of reformation; who having fallen out with the church of Rome, and that upon the account of their strange innovations, and ungodly errors, their Mass, Sacraments, works, merit, indulgencies, pardons, etc. they tore away indeed much of this Superstition, and testified to the world their dislike of all such erroneous Tenants & cursed practices: But when like wise Chirurgeons they should have known when the cure had been nigh finished, they still continued lancing the sore deeper and deeper till they had let out some of the very vitals of Religion, and maimed the doctrine of Christianity in some of the principal members thereof. What was Orthodox at Rome must needs be Heterodox at Geneva, for fear (as I imagine) lest the Orifice should close, and the Body Ecclesiastic return to its former temper * A good end is not to be attained by sinister & indirect means. How doth Calvin beat his head through the whole body of his Institutions (the more to alienate, as I conceive, the minds of men from the Romish Religion) to draw up the Protestant Principles in the greatest contrariety imaginable to those of Rome, fearing lest he should never get far enough both in doctrine and discipline from them: Think not Christian Reader, that I favour the Romish Church herein, or intent to throw dirt in the face of the Reformed, (this were to slander my mother, and reproach the womb that bore me) I only labour thy satisfaction, and by a modest disquisition, to light thee in to the rise and grounds of this controversy. Neither am I engaged in my judgement against all or half of the Protestant Churches, the major part are of the same mind in the doctrine of Predestination as the author will satisfy thee in the ensueing discourse. I know no rigid Predestinarians, but those o● Sabauda and Geneva, the Presbiterate Scots, who (according to their an●ient-league and friendship to comply with the French) have fetched much of their Religion thence, and those at home upon whose Spirits the doctrine of the Kirk hath been too much ascendant. Yet what great respect I have born to the opinion of my reverend and learned brethren dissenting herein, even to the shaking of my own faith, being more ready to accuse myself of pride, ignorance, and singularity (the usual parents of error) than them of unsoundness, I have abundantly testified, privately and publicly; and herein Mr. Richard Copeman a worthy 〈◊〉 Gentleman and a Justice of Peace for the County of Norfolk, & many others, though of a different opinion, will be my witness: The more I came to search into the nature and being of that great Jehovah revealed in the word of life, the more I found it unworthy of the entertainment of a Christians heart, that no way could be found out by infinite wisdom to glorify the divine Attributes, but by the precise ordination of almost infinite numbers of his children to eternal and remediless torments, without the least intuition or respect to their sin and disobedience: I should forget that I were a creature (which the egritudes and infirmities of soul and body do daily admonish me of) were I unwilling to acknowledge that great prerogative of heaven, God's Sovereignty over me, yet should I be a parasite in religion in attributing any thing to divine power, but what his Justice, Wisdom, and Goodness permits me. Job 13. 7. 9 Will a man tell a lie for God— I solemnly profess, I know not with what hope of advantage I should propound Christ as an object of faith in a general exhortation to the people, if he died not for them; certainly the secret will of God is the same with his revealed, he is unskilled in the art of dissimulation; his words always agree with his mind; let God be true and every man a liar. I cannot be of the judgement of Piscator, who Pisc. resp. ad vors. Part 1. pag. 120. saith reprobate persons are absolutely ordained to this twofold evil, to undergo everlasting punishment, and necessarily sin, and therefore to sin that they might be justly punished: Zanch. lib. 5. de nat. Dei, cap. 2. de Predest. and Zanchy tells us that reprobates are held so fast under God's Almighty decree, that they cannot but sin and perish. It's reported See God's love to Mankind. of Tiberius, upo● the fall of Elius Sejanus raised for the ruin of the house of Germanicus, being resolved to leave no stem to grow out of that unhappy root, purposed to put the young and tender daughter of Sejanus to death, the Roman laws forbidding to strangle a Virgin, Peter Bertius Ep. he caused her to be deflowered by the executioner, at the foot of the Gemonian stairs, and then strangled: Pardon O good God the teachers of thy Church, who have published thy unalterable resolves in thy eternal decree of putting to everlasting death infinite numbers of virgin and undefloured souls (the righteous laws of heaven not permitting it) thy determinations likewise that sin and Satan should first vitiate and constuprate them: If this were once generally received that men sin necessarily and unavoidably, and all that they do in pursueance of the divine decree, what would this introduce but Stoicism and Manichisme? would it not be an inlet to all looseness and licentiousness, an inundation to all barbarism and wickedness, and in fine this undergovernment of the world suffer a dissolution? But O my dear Brother! labour to eschew evil, and do good, and be confident his grace will be sufficient for thee. Say not in thy heart I am shut out from the love of God, I am as a dry tree: draw near to this communicative and diffusive love of God, that thy soul may be drenched therewith: I am very well assured by the blessed word of truth, there stands no decree of Reprobation, like the Cherubin in the garden of Eden with a flaming sword in its hand, to keep the way from the greater part of men to the tree of life: God is not contributory by any voluntary purpose or act to the perdition of any of his Creatures; yet is he so great a lover if righteousness and justice that he will punish sin unrepented of where ever he finds it. Above all things pursue peace with all men if't be possible, and holiness, without which no man shall see the Lord, take not up any thing cantained in these papers for contention, strife, and debate; O flee vain janglings, which defile the judgement, corrupt the heart, and tend not to edification! The church of God is too too much made an Amphytheater; Religion a mere digladiation; the several opinions the combatants, the weapon's carnal and not Spiritual, and the prize (I fear) Self-glory, and selfe-advancement. If thou knowest these things, happy art thou if thou Joh. 13. 17 dost them, let thy knowledge look to practice, as the fruit, and thy practice to knowledge, as the guide; and be assured, they will both lead to happiness, as the end: But, not to swell this Epistle beyond its proportion, let me tell thee, thou must vouchfafe this piece a diligent perusal, if thou wouldst reap any profit by it; expect not Rhetorical flourishes to court thee with entic●ing words of vanity into the Authors judgement, or the soft strains of Eloquence to touch thee with delight; this the mind of the Author, the nature of the thing, and the translation itself forbids thee. Try all things (by the test of the Scriptures) hold fast that which is good, Phil. 3. 15, 16. Never the less, whereto we have already attained, let us walk by the same rule, let us mind the same things, and if in any thing thou he otherwise minded, God shall reveal even this unto thee: June 5. 1655. TO THE Noble and Potent STATES OF Holland and West-friezland. My Supreme Lords, AFter the conference betwixt M. Gomar and myself at the Hague by the command of your Highnesses, before the Lords Counsellors of the Supreme Court, four Ministers being present, and relation made thereof to your Highnesses, intimating the weight and moment of the Controversy betwixt us, it afterward was thought requisite by your noble Highnesses, to call both of us together, with the four Ministers, before you into your honourable Assembly, to signify to us all this way what you should judge most expedient for that time; So it fell out, Mr. Gomar confirmed the debate a foot betwixt us, to be of that grand importance, that he durst not join issue with such an opinion as this of mine, in the presence of God; and more than that, if it were not presently stopped, 'twould set the Provinces, Churches, Cities, and Citizens together by the ears, and every man's hand against his brother. To all which I answered nothing at that time, save that I knew not myself guilty of any such cruel opinion in Religion, being confident I should never administer any just cause or ground for Schism or dissension to build upon either in Church or State; in testimony whereof I was ready openly in all truth and sincerity to declare my mind in the whole matter of Religion, when ever I should be commanded thereunto before this Assembly, and that before I removed from the place where I than stood. Upon which motion, it was judged convenient by your Highnesses that I should be called before you now to make good the proffer in these Sessions; and therefore it is that I now appear in this place faithfully to discharge it. But in as much as a sinister report of me hath for so long a time spread itself not only at home, but abroad in foreign parts, and no little evil hath ensued thereupon, as if I had hitherto altogether refused (being often required thereunto) to declare my judgement in the business of Religion; Wherefore I make it my humble request that you'll please to give me leave ingenuously to open myself in this matter before I proceed to other things. In the year 1605. June 30. There came to me at Leyden three Deputies of the Synod of South-Holland, viz. Francis Lansberge, Libert Fraxim, and Daniel Volege of happy memory, Ministers of their respective Churches at Rotterdam, the Hague and Delft, being present with them two Ministers of the Synod of North-Holland, namely john Bogard of the Church at Harleme, and james Roland of the Church at Amsterdam, telling me in their Classical Examinations of some Students in the University of Leyden, in order to their entrance into the Mininistery, they received some new and unusual answers to the questions propounded, contrary to the received Doctrine in the Churches, which they confirmed as having been disciplined into them by me; which things being so, they desired a friendly conference with me to know the bottom of this matter, whereby for the future they might better consult the affairs of the Church. To which I answered I could no way approve this manner of process, which would necessarily ever and anon multiply conference upon conference, even as oft as any Student should give any new answer, pretending to have learned the same of me; therefore 'twas better in my judgement, when any Scholar should frame any new Responsory in his Examinations, confirming the same from me, which should be judged by the Brethren contrary to the Confession and Catechism of the Belgic Churches, they would send for us both together, being ready upon this account at my own charge to come wherever it should please the Brethren to appoint; and this course being taken once and again, the calumny or truth would plainly be evinced. And further to Mr. Lansberge, urging the conference in the name of the rest, answer was made, that as yet I saw not how I could admit of any such thing with them, appearing as Deputies from the Synod to whom they stood bound to give an account of all things done by them, unless my Superiors were likewise privy, and consenting, and also commanding me hereunto; besides it's being joined with no small hazard, if so be I should wholly cast myself upon their faithfulness in their own relation of the event of our conference to the Synod. And further, that they had no cause why they should require any such thing of me, not conscious to myself of delivering any Doctrine either at Leyden or Amsterdam contrary to the Word of God, Confession, or Catechism of the Churches in Holland; That hitherto not any such thing was ever objected to me, being confident it would not easily be effected, if the Objector should be obliged to make good his Objections by proof; and in default thereof, to bear the blame himself. Notwithstanding if they would wave the title of Deputation, and proceed in their own name to a conference with me, I was ready at that instant to embrace it; provided that in every point to be debated they would explain their judgement, and I mine, each of us alleging our proofs, and debating one another's judgements and reasons; if by this means we could satisfy one another, well and good; if not, no further relation should be made of it, but the whole matter deferred till a National Synod. This being refused, we had departed asunder; had I not desired them, that in like manner they would move a Conference to Mr. Gomar, & Trelcatius of blessed memory, not judging myself to have given greater cause to them of such a motion as this, then either of them had done. The grounds of this my request I then added, which were too long now to repeat: To which they answered they would do accordingly, and that before their departure from Leyden; and so they did, as they themselves told me. And this was the first request of this nature that ever was made to me, which occasioned much Discourse; some giving a Narrative thereof imperfectly, and not as the whole matter was carried, smothering in silence the motion made by me, and the grounds thereof. Not many days after, about the 28. of july, in the same year 1605. the like was required by me in the Name of the Synodry of the Church of Leyden, yet with this Proviso, That if I approved of it, others likewise should be moved unto the same; if not, they would not proceed any further in this case: But when I had signified my dislike (with the Reasons thereof) herein to the Burrough-Master Brouchovius, and Mr. Merula, of godly memory, the Elders and Deputies sent to me in the Name of the said Synod they were so well satisfied therewith, that nothing was further attempted by them in this business. November the 9th. in the same year, Francis Lansberge, Festus Hommius, and their Associates, Deputies of the Synod of South-Holland, exhibited nine questions to the Lords Visitors of the University of of Leyden, with a Petition annexed, that they would please to command the Professors of Divinity to answer to the same. The Lords Visitors returned, Doctor Arminius was now Professor of Divinity at Leyden. that they could not approve the Proposal of any such questions to the Professors of Divinity; if they supposed any thing to be taught in the University contrary to the Truth, it was to be referred to the National Synod; (which was hoped to be had very shortly) in which they might more fully come to the knowledge and debate of it. Notwithstanding this Reply, the Deputies of the Synod further urged, that with their good leave they themselves would propound them to the Professors S. T. to know what every of them would voluntarily and freely answer thereunto; but neither could this likewise be obtained by them. All this being done without my knowledge, being ignorant why these Deputies came to the City, although not long after I came to know it. In the mean while the whole year passed over, and I was not called upon again touching this matter, except Anno 1607. A little before the Synod of South-Holland was held at Delphe, there came to me john Barnard Minister of Delphe, Festus Hommius of Leyden, and Dibbetius Minister of Dort, to know of me what I had done in the refutation of the Anabaptists, of which giving them an account, it afforded matter of much discourse to us; being about to take their leave, they moved if I had done any thing in the business of Religion; that I would not think much to communicate the same to them, and they to the Synod, to satisfy their Brethren herein; which I could not consent unto, in that it could not be with that fruit, fitness, and advantage any where as in the National Synod, which we hoped upon the first opportunity, to be celebrated according to the purpose of the noble and potent Lords the States; and there I would endeavour openly to manifest my thoughts, not being reserved in any thing of which they might complain. To which I added, if I should open myself in any thing to them, I could not commit the relation of it to their fidelity, every one in things of this nature being his own best Interpreter; and so we took our leaves one of another. Besides all these, I was privately desired by some Ministers, that I would vouchsafe to communicate my Meditations to the College of Brethren in the Synod. By others I was moved to declare my thoughts to them, which in the fear of God, they would consider amongst themselves, giving their Faith not to divulge them. To the first of these I answered indifferently, that they had no ground why they should importune me in this more than others. To one of them (& he none of the meanest) I offered a conference 3 several times touching all the heads of Religion to be debated, whereby the truth of them might be solidly fortified, and the falsity refuted, and that in the presence of the chiefest of our Countrymen; which was refused by him. To the rest several answers were given, plainly denying what was requested to some; to others opening myself a little, and this as they were more or less known to me: But this accident sometimes befell me, that whatever I manifested to any, 'twas presently reported to others, although in the delivery it was judged Orthodox, and their Faith engaged not to divulge it. It's necessary that I also add what passed by Letters the utmost confines of our own Nation, viz. when in the Preparatory Convention at the Hag●●, June 1607. by the Summons of the Potent Lords, the State's General, celebrated by the COLLEGE of BRETHREN, I was friendly desired to make known my thoughts in the business of Religion to the said College, engaging to do their utmost endeavour to satisfy me, I should utterly refuse so to do. Now being sensible what a great deal of envy the matter thus related hath created me with many who thought greater honour due to this Assembly from me, being congregated from all the Provinces, I think myself obliged to give a more perfect account of it. Before my departure from Leyden to this Convention at the Hague, there came to my hands five Articles appertaining to Religion, dispersed in some Provinces, read by some Ministers in their Ecclesiastic Conventions, & judged by them as containing my Judgement in those points of Religion. The Articles were concerning Predestination, the fall of Adam, , Original Sin, and the Eternal Salvation of Infants, which when I had thoroughly perused, I easily perceived by the Author of them whom I then spoke, being there present, signifying freely to him, that I had ground to believe those Articles proceeded from him, which he not obscurely confessing, answered, That they were not sent abroad as mine, but as points controverted amongst the Students at Leyden: To which I Replied, He well knew that what ever was but lightly divulged this way would greatly prejudice my innocence, and the Articles be imposed upon me, which I there openly professed never issued from me, neither did they agree with my judgement, neither (as far as I could judge) with the word of God. Things thus passing 'twixt him and me in the presence of two Witnesses I judged it requisite to mention the same in the Convention because of these persons being present who had read the Articles, supposing them to be mine (as some of them confirmed to me) which accordingly I did. The Convention being about to dissolve, their acts and proceed registered, and some of the Members enjoined to give an account thereof to the Lords, the State's General, I moved the Brethren they would be pleased to stay a little, having something to offer to them; which they consenting to, I told them the five Articles (than in my hands, the tenor of which I briefly read to them) I had certainly found to be sent abroad into several Provinces, as Zealand and the Diocese of Utrecht, by some of this Assembly, and read by some Ministers in their public Meetings, and looked upon as comprehending my Judgement; I there solemnly with a good conscience in the presence of God, and before all that Convention professed, that these points of Religion were not mine, neither did they contain my judgement; and this I repeated over and over again, humbly beseeching the brethren, they would not so easily credit those flying reports of me, neither so lightly entertain that as coming from me, dispersed so much to my prejudice. To this answer was made by one of the Convention, I should do well to signify to the brethren what I approved, or disliked in those Articles, whereby they might come to some knowledge of my judgement; which motion was seconded by some one. But I returned, this Convention was not summoned for any such end; that we had sit long enough; and that the Lords the States expected an answer: And thus we dissolved, no man urging it any further, or testifying their joint-consent by any persuasive to the reasonableness of it; Nay, some there present gave out, as I afterward understood, that they had it in special command not to enter a debate of any Doctrine, which if it had fallen out, they would presently have deserted the Convention; and therefore the soliciting of me herein was far from being the mind of the whole Assembly. This is a true relation, Most Noble and Potent States of my brethren's solicitation and my refusal, whence in my opinion its clearly manifest, if respect be had to their request and the manner of it to my denial, and the ground thereof, together with my Presentments herein, there was no cause for this my accusation. Their request leading to a Declaration of myself in the matters of faith was not in my apprehension grounded upon the least reason, having never administered cause to them (by teaching that at any time oppugnant to the Word of God, the Confession or Catechism of the Belgic Churches) why they should desire this of me more than any other, having often avouched my readiness to give way (if any fruit shall be judged likely to come thereof) that this should be inquired into in a Synod either Provincial or National, that a further knowledge may be had thereof. The manner of their Desire by Deputies did manifestly dislike me, being much oppressed with the prejudice of the Synod which is not presumed to solicit any man to a conference by their Deputies, without cause given them so to do; therefore 'twas not safe to admit of any such thing, lest by that means I should confess myself guilty of teaching something contrary to what was right. Reasons of my refusal were these. First, not being under the Synod of South or North-Holland, but having other Superiors of my own, to whom I stood bound to give an account of my actions, I could not consent to any conference with their Deputies, unless with their consent, and an express command from them; especially it being incumbent not as a private duty upon me, the Deputies themselves clearly enough intimating the Conference not to be of a private nature, in denying to lay aside the Title of Deputation, and proceed in their own names with me. And therefore I had sinned against my Superiors if I had not refused the same. I wish their Brethren would remember, there was never yet any of our Ministers (subjected as a Member to their respective Synod) durst at any time enter a conference without the advice of the Magistrate, neither ever any particular Magistrate permit the Minister under his Jurisdiction to undertake a conference with the Deputies of the Churches, unless they had first consented to it, which they would often do by being present themselves by their Deputies. Let them only recollect what was done at Leyden in the cause Nomina Locorum Gouda, Horna Medenblicus. of Colhasius at Gouda, with Hermannus herbert's at Horn, in the case of Cornelius Wigyer and Medenblich in the cause of Taco. Second Reason dissuading me from the conference, was the great inequality thereof; equality being a necessary qualification in personal debates. 1. They came against me (with whom all things stood in a private capacity armed with public Authority: Now I am not ignorant how greatly they are underpropt, who do any thing by virtue of this power. 2. They were three in number, besides the two deputed from the Synod of North-Holland with them; I was alone, not only destitute of help, but also of witnesses, to whom (as they likewise) I might safely commit my affairs. 3. They were not at Liberty, being compelled to hang upon the judgement of their Superiors, therefore strictly obliged to contend to the utmost for that opinion in Religion they were of, insomuch as 'twas not safe for them to admit of my reasons or arguments, though never so cogent and insoluble; which considered, I did not see what fruit or advantage could mutually result from this conference, as in equity should, and which on my part was likely to do, being free in myself, and able (by bringing my conscience in, without the ppejudice of any, to the examination) to admit of that which my conscience convinced of the Truth, should dictate to be right. Of how great concernment all these things are your Highness' had known more fully, if you had been present by your Deputies in that Preparatory Convention. Third Reason. Their own relation after the conference to the Synod, could not but be divers ways prejudicial to me, whether absent or present; if absent, it might easily happen (either by omission, addition, or dislocation of words, by inconsiderateness in defect of understanding, or imbecility in the want of memory, or by the prejudice of disaffection) a Narrative should be made otherwise then the truth of the thing required. If present, 'twere difficult to escape or correct this inconvenience, better credit being likely to be given to their own Deputies, then to myself a private person. Lastly, By this means I should have yielded the Convention some right and prerogative over me, which it neither hath, nor I could give, considering my place, without injuring those our common Magistrate would set over me. Therefore Equity did not more constrain me, than Necessity, to repudiate this conference; yet might they have obtained their desire, if they would have embraced a private Debate of all the Articles of Christian Faith, as ● offered them; this being more accommodate to a mutual edification, where every one (as the manner is) may speak with freedom and familiarity, than the other where the Formalities of De●utations are observed: Neither was there the least ground why they should show themselves so hard to be entreated in this case, when every one might have done it himself; having further delivered my mind herein, that whatever should be transacted by us should abide with us, and not pass abroad to any; which if they had consented to, I doubt not but we had either satisfied one another, or at last made appear, that no damage could accrue upon this our mutual controversy to the Truth necessary to salvation, godliness, or christian peace. To omit these things, I cannot give an account to myself how these rumours are consistent one with another; I am complained of for not declaring my judgement, and yet in my own Country and foreign parts I am inveighed against, as if I endeavoured the introduction of some impure Novel and false Tenants in Church and Christian Religion. If I declare not my judgement, whence is the unsoundness of it manifest? If I explicate not myself, how can I bring in any falsities? If they be nothing but suspicions obtruded upon me, it's against the rule of Charity to attribute so much to them: But I am reported to express myself in some things, but not in all; yet even in them it's not darkly manifest whither I tend. That's to be here observed, whether any thing delivered by me be judged contrary to the Word of God, or the Confession of the Belgic Churches. If the last * Not agreeing with the Belgic Confession. be proved, that I have taught any thing contrary to that I engaged myself by my own subscription, I am liable to punishment; if the first * Contrary to the Word of God. be made good, I ought to be much more strictly dealt with, and obliged either to recant or to lay aside my place, especially if the heads of doctrine were notoriously injurious to the honour of God, and salvation of men. But if they were found neither to clash with the Word of God, nor the Belgic Confession, neither the inferences depending upon them, according to the Rule of the Schoolmen, The consequences of a doctrine being false, the doctrine is false likewise, and so on the contrary. One of these aught to have been done, either a charge brought in against me, or a discrediting the reports of me: The later I wished for; the first I feared not, notwithstanding the one and thirty Articles dispersed every where under my name, to the great prejudice of me, were noted by persons of great quality, into whose hands they were given, with what unsavouriness they were framed; with what faith and conscience they were imposed upon me: But I expect to hear, Why did you not to avoid these commotions, and to satisfy so many Ministers, fully open your self to your fellow-brethrens in the whole matter of Religion, either for your own timely instruction, or their seasonable preparation to a mutual conference? Three inconveniences deterred me from this: Lest First, my judgement professed, should afford matter to them to frame an Action against me. 2. Lest the same should be disquieted and refuted in their Pulpits and Academical Disputes. 3. Lest it should be transmitted to Foreign Universities and Churches, with hope of obtaining a condemnatory sentence against it, and of bearing me down this way; that I had weighty cause to fear all these things, were not hard for me from the Tenants and Writings of some of them clearly to demonstrate. That which respects my Infortion or instruction, which I might hope from thence, so it is; there being besides myself many others who had drawn up their meditations in the matters of Religion; instruction could not so profitably be administered any where as in the place of our joint appearance, where a Definitive Sentence as they call it, might and aught to be pronounced; as for my brethren's seasonable Preparation to the Conference, certainly it would be Then most commodious When every one have produced their meditations together, and so the reason of all things at once might be had. And thus I have washed away the things chief cast upon me, and come to discharge my promise and execute the commands which you my Lords the Noble and Potent States have laid upon me, being confident hence no prejudice will arise, either to my person, or judgement, in that obedience ariseth from it, which next after God, and according to God, I own to this honourable Assembly. The first and chief b●anch in Religion, upon which I have fixed my thoughts for these many years last passed, is the Predestination of God. That is, the election and reprobation of men to life and death; making my entrance here, I'll first explain what some have delivered in our Churches, and this University of Leyden, both in words and writings concerning it; then manifesting my thoughts upon that, I will lastly proceed to a Declaration of my own judgement in this point. The Teachers in our Churches are not at oneness and simplicity in their judgements touching this doctrine, but various and different amongst themselves. The opinion of those who take the high and rigid way (as 'tis every where contained in their writings) is this, 1. That God by an eternal and immutable decree out of men, not considered as made, much less as fallen, hath predestinated some to everlasting life, others to eternal destruction, without any intuition, or respect to righteousness or sin, obedience or disobedience, of his pure good pleasure, to demonstrate the glory of his justice and mercy, (or, as others) his saving grace, wisdom, and most free power. 2. Besides this decree, God to have fore-appointed some certain means belonging to the execution thereof, and this by an everlasting and unchangeable Ordination, these means are necessarily to follow by virtue of the preceding decree, and unavoidably to lead him that is predestinated to his fore-appointed end; Some of these Means lying in Common, appertaining jointly to the decree of Election and Reprobation; others in special respecting each. 3. Means common to both, are three: First, the Creation of Man in the right state of Original righteousness, or according to the image and likeness of God in Righteousness, and holiness. Second, the permission of the fall of Adam, or the Ordination of God, that man should sin, and become vicious. The Third, the losing or the taking away of Original Righteousness, and the shutting of him up under sin and condemnation. FOUR For unless God had created some, he had not had upon whom he might bestow eternal life, and bring upon everlasting death; had not he created them in righteousness and sanctity, God himself had been the Author of sin, and so had been deprived of the right of punishment to the praise of his justice, and salvation for the honour of his mercy; unless they themselves had sinned, and by the merit thereof rendered themselves guilty of Death, there could have been no place to demonstrate either Justice or Mercy. 5. The means fore-ordained These are the special means. for the putting into execution the decree of election, are these three. First, The preordination or the giving of Jesus Christ, a mediator and Saviour, who should purchase by his merit for all and only the Elect, life and lost righteousness, and by his virtue communicate the same. Second. Their vocation to faith outwardly, by the word inwardly▪ by his spirit in the mind, affections and will by an operation so efficacious, that the elect person must needs assent and yield obedience thereunto, in so much as he is not in any capacity able not to believe this his Calling, or not to be obedient thereunto. Hence comes to pass their justification, and sanctification, by the blood and spirit of Christ, and in like manner all their good works, and this by the same forementioned force and necessity. Third means to be, is the Keeping the Elect in the faith, sanctity and zeal of good works, or the donation of the perseverance to them, whose virtue is to be this; that the believing and elect persons do not only not sin with that plenitude and wholeness of will, or not fall Totally from faith or grace, but they Cannot sin with that full bend of mind, neither Can they totally, or finally fall away from faith or grace received. 6. The two * Vacotion & perseverance. last of these means belonging only to the adult elect, person of ripe years, but for the children of believers who pass out of this life, and never come to maturity of age, God leads them a shorter way to salvation, if they belong to the number of the elect (which God only knows) by giving Christ a Saviour to them, and them to Christ, who saves them by his blood and holy spirit, without actual faith and perseverance, and this according to the promise of the Covenant, I will be your God and the God of your seed. 7. The means appointed to These proper to the decree of Reprobation. put into execution the decree of reprobation, are partly proper to All the reject and reprobate, (whether they have lived to ripeness of years, or died before their maturity) partly peculiar to Some of them only. Means Common to them all, is, their dissertion in sin, by the suspension of that saving grace, which is sufficient and necessary to salvation; and this hath two branches. 1. God not being willing that Christ should die for them, neither * (i. e.) He neither dignitate pretii died for them, in regard of the value of the price: Nor voluntate propositi, God never intending that he should shed his blood for them. Quoad Voluntatem Antecedentem, according to his Antecedent will, (as some call it) or Quoad Sufficientem, according to the sufficient or the value of that reconciliatory Price, which was never offered for the Reprobate, either in respect of the divine decree, or the virtue, and efficacy of it. The 2. branch, God's unwillingness to communicate the spirit of Christ to them, without which 'twere impossible for them to be made partakers of him and his benefits. 8. The means Peculiar to some of them only, is that obduration which befalls Adult persons, for their often & enormous violation of the Law of God, & repudiation of the Grace of the Gospel. To the executing the first * For their violation of the law of God. induration appertains the witness of their minds to the righteousness of the Law, by knowledge, illumination and conviction, it not being possible for the Law, not to detain them in unrighteousness only, but necessary to the rendering them inexcusable. To the execution of the second * For their refusing the grace of the Gospel. obduration, God makes use of their calling by the preaching of the word, which is to be both insufficient and ineffectual as well in regard of the decree of God, as the event thereof. This vocation is to be either external only, which they neither will nor can obey, or internal whereby some of them are raised in their understandings to embrace and believe the things they hear, yet with such a faith as the devils endowed with, believe and tremble; some of them are carried on further, even after a manner to desire to taste of the Heavenly Gift, these being the most miserable of all, who are therefore taken up on high, that their fall may be the greater; it being impossible that this event should not befall them, necessitated to return to their vomit, and to fall away from the f 〈…〉 9 From this decree of election and reprobation divine, and the administration of the means appertaining to the execution of both; it follows, that the elect should necessarily be saved, so as they are not in any possibility of perishing, and the reprobates unavoidably damned; so as 'tis utterly impossible for them to be saved, and that out of the absolute purpose of Gods preceding all things and causes, which are in things, or could result from things. This Opinion by some of those that adhere thereunto, is judged the foundation of Christianity, Salvation, and the certainty thereof, in which the sure and undoubted consolation of all believers (giving them a peaceable conscience) is founded; and upon which the praise of the grace of God leaneth, in so much, as the contradicting this doctrine is surely to rob God of the glory of his grace, to attribute the merit of salvation to the freewill and power of man, which savours of Pelagianism, these being the causes pretended why they labour so anxiously to retain the purity of this doctrine in their churches, and oppose themselves to all alterations repugnant there unto. For my part, to speak what I think freely (with the Savage of a better judgement) I am of that mind, That this doctrine of predestination containeth in it many things false, impertinent, and discrepant with itself, which Universally to run through time permits me not, but I shall leave it to be examined in gross in its latitude. There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. are four special heads in my view; and those of the greatest weight in this doctrine; I shall first declare them, then give you my own judgement concerning them; They are these. First, That God hath Absolutely and precisely decreed the salvation of some particular men by his mercy or grace, and the condemnation of others by his justice, without any sight or intuition in this decree of righteousness, or sin; obedience, or disobedience; that might proceed from either of them. Secondly, That God, for the bringing to pass this his preceding decree, determined the creation of Adam, and all men in him, in the right state of original righteousness, and further ordained, that they should sin, and so be deprived of original righteousness, and become guilty of eternal condemnation. 3. That God hath decreed those (whom he would precisely save) as to salvation, so to the means appertaining thereunto, to bring them to faith in Jesus Christ, and perseverance in it; and this indeed by his irresistible grace, and power, so as they cannot but believe, persevere, and be saved. 4. That God hath decreed to deny unto them whom in his absolute will he hath preordained to destruction, and accordingly doth not confer that grace which is sufficient and necessary to salvation; so as they are neither able to believe neither can they be saved. Now after the diligent weighing and examination of these four branches in my own breast, I come to deliver the things that Arminius his Arguments against the doctrine contained in the four branches mentioned above. follow touching this doctrine of predestination. 1. That this doctrine is not the foundation of Christianity, Salvation, or the Certainty thereof: Not of Christianity. 1. For this predestination is not that decree of God wherein Christ is established by his Father, the Saviour, head and foundation of those who are made heirs of eternal life, which is the only fundamental of Christianity. 2. Neither is this of predestination that doctrine, by which men (as living stones) are built upon Christ alone the corner stone by faith, and joined to him as members to the head. Not of salvation. 1. For this predestination is not that decree of the good pleasure of God in Christ Jesus, upon which alone our salvation leaneth, 2. It is no foundation of Salvation, for it is not the power of God unto salvation to those that believe, in that the righteousness of God is not manifested by it, ex fide in fidem, from faith to faith. Neither of the certainty of salvation. For that stayeth itself upon this decree, they that believe shall be saved; I believe, therefore I shall be saved; but this doctrine of predestination neither comprehendeth the first, or second member of this syllogism, which some confessed in these words, We mean not that Consult the Belgic Theses. the knowing of this (predestination) is the foundation of Christianity or salvation; or that it is necessary after the same manner, as the doctrine of the Gospel. Secondly; The doctrine of 2 Arg. predestination thus delivered, doth not contain in it either the whole or any part of the Gospel; for this consists partly of an injunction of faith, and repentance; partly of a promise of forgiveness of sins, of the spirit of grace, and of eternal life, according to the tenure of the sermons of Christ and the Baptist his forerunner, and his successors the Apostles, after his ascension; but this predestination neither respects the command of faith and repentance, neither the promise; it doth not teach us What kind of persons God hath predestinated in general, which is properly the Evangelical doctrine, but contains in it a mystery (only known to God) wherein are comprehended the individual persons whom God hath decreed to save and condemn; whence I further conclude this doctrine of predestination not to be necessary, either to be known, believed, hoped in, or effected, to salvation; so a learned man confesseth in his questions to be disputed; Why, the Gospel cannot be termed a Book, or discovery of predestination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply in its self, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respectively, because it neither Sets down the numerical matter nor form, absolutely, that is, It doth not declare how many, nor whom ( * As jeremiah, whom God knew before he came out of the womb, & sanctified him, Jer. 5 a very few only excepted) but what kind of persons in general are predestinated. Thirdly; This doctrine of predestination was never admitted, decreed, or approved 3 Arg. of for the first six hundred years after Christ; in any council, General Councils. either general, or particular; not in the Council holden at Nice, wherein it was determined against Arrius, for the deity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Son of God; not in the first at Constantinople, in which it was decreed against Macedonius, for the deity of the holy Ghost; not in the Ephesine Council against Nestorius for the unity of the person of the Son of God; not in that holden at Chalcedon, which condemned Eutiches, and determined for two distinct natures in one and the same person of our Lord Jesus Christ; not in the second held at Constantinople, in which Peter Bishop of Antioch, Anthym the Constantinopoletane, and others were condemned for asserting the passion of the Father with the Son; not in the third at Constantinople, in which the Monothelites were condemned for affirming to be but one only will and operation in Jesus Christ. Neither had this doctrine any better entertainment in particular Councils, as that at Jerusalem Particular Councils. Arausin; neither was it vintilated or confirmed in that held at Milevite, in Africa, against Pelagius and his errors, as appears by the Articles of doctrine decreed in it against them. And the doctrine of Austin himself touching this point was so fare from being received in these Councils that Celestine the Roman bishop, his contemporary writing to the bishops of France, and condemning the Pelagion tenants shuts up his Epistle in these words, As we dare not contemn, the more profound and difficult parts of those questions started and broadly handled by the opposers of the Heretics; so judge we it not necessaty to abet them, believing it sufficient what the writings have taught us according to the forementioned rules of the apostolical seat, to the owning of the grace of God from whose power and worth nothing aught to be substracted. For those Canons mentioned by Celestine in his Epistle, and decreed in the three foregoing particular Councils, we shall agree well enough, especially as to those things which were requisite for the maintaining of grace against Pelagius and his errors. Fourthly, There was never 4 Arg. any sound, and orthodox teachers of the church for 600. year's next after Christ, that ever broached and approved this doctrine of predestination, no not the keenest assertors of Grace against Pelagius; such was Jerome, Austin, the Author of the Book entitled, The Call of the Gentiles, Prosper, the Aquitanis, Hilarius, Fulgentius, Orosius, as appears by their writings. Fifthly, This holds no agreement 5 Arg. or correspondency with the Harmony of Confessions put forth in the name of all the reformed and Protestant Churches, Printed and published at Geneva. For if they be faithfully consulted, 'twill be apparently manifest, that many of them do not agree in this point, some of them only glancing at it. And as to the four heads , chief urged in this Doctrine, not once touched upon by them, no Confession of any Reformed church, delivering the doctrine of predestination, as before propounded by me. The Bohemian Confession, the confession of the Church of England, that of Wittenberg, the first Helvetian confession of the four Cities, Argentorate, Constantia, Memminga, and Lindavia, make not the least mention of it. The Basilian and that of Saxony do only point at it in three words. The Augustan confession is so dark, that it stands in need of annotations to preadmonish us of it, as they of Geneva have thought; the last Helvetian confession, which hath the consent and subscription of the greatest part of all reformed churches, doth so speak of it that I would gladly see how it is consistent with it as before represented; though the Sabaudican and that at Geneva have approved it. Sixthly, Without all strife and 6. Arg. contention this doctrine may be justly called into question touching its concordancy with the Belgic Confession, and Heydelberg Catechism, as I shall briefly demonstrate. Artic. 14. Confess. Belg. you have this passage, Man knowingly and willingly subjected himself to The Author proves the disagreement of this doctrine with the Belgic Confession, being that of his own County, rather than any other. sin, and by consequence to Death and Malediction, whilst he inclined his ear to the words and impostures of the Devil. Whence I conclude, Man sinned not by any necessity of the preceding Decree of Predestination, which is diametrically opposite to the Doctrine thereof. Again, Artic. 16. speaking of the Eternal Election of God; God shown himself merciful by saving and freeing them from damnation, whom in his everlasting and unchangeable counsel for his gracious goodness, without any respect of works, he chose in his Son Christ jesus our Lord; and also just in relinquishing others in that their fall and perdition whereinto they had precipitated themselves. How these words are consistent with the forementioned Doctrine, I plainly see not. In the Heydelberg Catechism, Quest. 20. Salvation is not given to all those by Christ who perished in Adam; but to them only who are engrafted into him by faith, and embrace his benefits. Whence I conclude God to have fore-appointed none absolutely to Salvation, but those beheld in his Decree as believers; which is in open defiance with the first and third head of this Predestination. So Quest. 54. See pag. 26. I believe the Son of God out of all Mankind doth from the beginning unto the end of the World gather a chosen company consenting in the true faith unto Eternal life; Where Election to life and consent in Faith are mutually placed together, and the latter not subordinate to the former, which according to the nature of this Doctrine ought necessarily to have been; and the words run thus, The Son of God calls and gathers by his spirit and word a company chosen unto life everlasting, that they might believe and agree in the faith. Things being thus, there is no cause why the maintainers and promoters of this Doctrine ought with that violence contend to obtrude the same on their Complices, or the Church of Christ, or take it in such ill part when any thing is taught either in Church or University, not consenting, or at variance therewith. Seventhly; This Doctrine 7. Arg. fights against the very Nature of God; especially with those Attributes of his Divine Being, by which he worketh and manageth all things, viz. With his Wisdom, Justice and Goodness. It opposeth his Wisdom three ways; 1. In that it asserteth God to decree something for that end, which neither is good, nor can be made so; such is God's creation of some persons to eternal Perdition to the praise of his Justice. 2. In that it averreth God by this Predestination to have proposed to himself the demonstration of the praise of his Mercy and Justice: which he could no way do but by an act contrary to both; such is that decree whereby he determined that man should sin and become miserable. 3. It changetk and inverts the order & method of the twofold Wisdom of God, manifest in Scripture, in that it asserts God absolutely to have fore-appointed the salvation of men by the Mercy and Wisdom comprehended in the Doctrine of the Cross of Christ; without foreseeing 'twas impossible that man, and that through his own default, should be saved, by Wisdom perfected in the Law, and infused into him by Creation, when the Scripture avers the contrary, 1 Cor. 12. 1. It pleased God by the foolishness of Preaching, to save those that believe, [i. e.] By the Word of the Cross, after that in the Wisdom of God the world by wisdom knew not God. 2 It wars against the Justice of God, which represents him not only as a Lover of Righteousness and hater of sin, but as having a perpetual and unshaken will of giving every one his right: Against the first of these, in that it makes God precisely to will the salvation of singular men, and decree the same without any intuition or respect to righteousness or obedience, and become a lover of those men more than his own Justice. Against the later, in that it stateth God's willingness to entail misery upon the creature, (which is only the punishment of sin) not beholding it as peccant, and so a culpable subject of Wrath and Punishment, and so is made to impose upon the creature both that which belongs not unto it, & likewise that which is in conjunction with its greatest evil, which is abhorrent from his Justice. According therefore to this Doctrine, God first detracts from himself that which is his right, and attributes to the creature that which appertains not unto it, to the making of it miserable. 3. It is in open defiance with the goodness of God, which is an affection in him of communicating good according to that fitness and congruity, judged and permitted by his Justice. But in this Doctrine of Predestination, God is set forth unto us induced of his own accord, without any external Motive, to will and ordain the greatest evil to the Creature, and that by an eternal preordination, preceding any determination in him of indowing it with the least good, this Doctrine being a declaration of Gods will to damn, which that he might execute, he purposed also to create; now Creation is the first egress of Divine goodness: How discrepant are these things from that bounty of God whereby he doth good, not only to the undeserving, but also evil and guilty persons, and which we are commanded to imitate in our heavenly Father? Eightly, It oppugneth the nature 8. Arg. of man, considered in his being created after the Image of God, in knowledge and righteousness, in freedom of will, with aptitude and affection to the enjoyment of Eternal life. These three things may be concluded of him out of of that short sentence, Do this, and live; in the day thou dost Rom. 10. 5 Gen. 2. 17. that, thou shalt die. If any of these be taken away from him, the force and weight of that monition exciting him to obedience, falls to the ground. 1. It opposeth the Image of God in man, consisting in sanctity and knowledge of him, according to which man was apt, able, & obliged to know, love, worship, and serve God; but by this Predestination, intervening, or rather prevening, man was fore-ordained That he should be vicious and sinful; [i. e.] That he should not know God, love, worship, or serve him; neither perform that which according to the Image of God in his aptitude, potency, and obligement, he stood bound to do, which tant. amounts this, That God created man after his own Image in holiness and righteousness, but fore-ordained and decreed, That man should become impure, injust; [i. e.] be made conformable to the Satanical Image. 2. This doctrine combats the liberty of man's will, with which he was invested by his creation, in that it impedes and hinders the use and exercise thereof by binding up and determining the same to one part, in the doing this or that; so that one of these two, God (which be far from us to think) must be guilty of, either for that he created man with freedom of will, or hindered him in the exercise thereof, being thus created; the first chargeth him with incogitancy, the last with mutability, and both with being injurious to man and himself. 3. It's prejudicial to man, in regard of that propensity, and capacity implanted in him by his creation for the enjoyment of everlasting life, in as much as by this predestinatory decree it is fore-appointed, that the greater part of men shall not partake of eternal bliss, but fall into everlasting condemnation, and that before the ordinance was passed in heaven for their creation, they are deprived of satisfying their innate inclinations, those concreated tendencies to life engrafted in them by the hand of their Creator, and that not by their own preceding sin and merit, but simply and alone by this Predestination. Ninethly, This Predestination 9 Arg. is diametrically repugnant to the act of Creation; For, 1. Creation is the communication Creation is made a means to put in to Execution the Decrees. of good, according to the propriety of its nature; but such a Creation as hath this intent and meaning, that it may be a way by which Reprobation formerly made might attain its end, is not the communication of good; all good is to be estimated and judged of according to the mind of the giver, or the end to, or for which it was given. The intent of the Donor here had been damnation, which must have the creature for its subject; the end or event of this Creation, the eternal perdition thereof; in which case Creation had not been the communication of any good, but a preparatory to the greatest evil, and that both according to the intent of the Creator, and the event of the thing, according to that of our Saviour, It had been Matth. 26. 24. better for that man that he had never been born. 2. Reprobation savours of hatred, & ariseth from thence; but Creation cannot proceed of hatred; therefore it is no way or means appertaining to the execution thereof. 3. Creation is a perfect act of God, a declarative of his Wisdom, Goodness, and Omnipotency; therefore not subordinate to the end of any precedaneous Work or action of God; but rather is to be looked upon as an act appointed necessarily antecedaneous, and preceding all other actions, which he either could decree or undertake; for without the pre-conception of it, he could not ordain the actual undertaking of any other business; without its execution he could not absolve and finish any other Work. 4. All the actions of God, tending to the damnation of his creatures, are aliens and foreigners, in that God consents unto them for some other extraneous cause; but Creation is the most proper act of God, to which he could not be moved by any external cause, being that first act of God, without which indeed there is nothing else but God, every thing that now is having its being by this action. 5. If Creation be the way or means by which God will execute the Decree of his Reprobation, than he wills more the act of REPROBATION, then that of creation, & pleaseth himself That which a man wils as the means, must needs be less considerable by him then that which he wills as the end. Arminius meaneth Elect and reprobate persons, being both in Adam according to this Doctrine. more in the act of condemning some of his harmless creatures, then in the act of their Creation. Lastly, Creation cannot be a way or means to Reprobation, according to the absolute purpose of God; when that being finished, man might still remain in obedience to God's command, and not sin, to which God had afforded sufficient strength on the one part, and placed answerable impediments on the other, which is in open hostility with this Doctrine of Predestination. Tenthly, This Predestination 10. Arg. suits not the nature of eternal life, and those Titles wherewith it is dignified in Scripture; it's called the Inheritance of the sons of God; but those are the only sons Tit. 3. 7. of GOD according to Joh. 1. 12. the Doctrine of the Gospel, who believe in the name of Jesus Matth. 5. 12. Christ; it's further termed, The reward of obedience, and of the labour of love, the recompense of those Heb. 6. 10. who have fought a good fight, and Rev. 2. 10. run well, a crown of righteousness, 2 Tim. 4. 7. etc. Therefore God hath not designed eternal life to any out of his absolute decree, without any respect or consideration had of faith and obedience. Eleventhly, This doctrine disagrees with the nature of eternal 11. Arg. death, and those names put upon it by the Holy Ghost; it's styled The wages of sin; the punishment of Rom. 6. 23 eternal destruction, which is reserved 2 Thes. 1. 8, 9 for them that know not God, neither obey the Gospel of Christ; eternal Matth. 25. 41. Fire prepared for the Devil and Heb. 10. 27 his Angels; Fire which shall consume the Adversaries of God: Therefore everlasting death is prepared for none out of the absolute decree of God, without any sight or intuition of sin and disobedience. Twelfthly, This doctrine jars 12. Arg. with the nature and property of Sin, and that two ways. 1. Sin is known by the names of disobedience and rebellion in Scripture, which finds no place in that person upon whom an unavoidable necessity of sinning by virtue of the preceding decree of God is incumbent. 2. Sin is the meritorious cause of condemnation: Now the meritorious cause is that which moves the will of God to reprobate according to justice; it induceth God to whom sin is hateful, to reject and reprobate; therefore sin can be no middle or intermediate cause by which God executeth his decree or will of reprobation. 13. This predestination fighteth 13 Arg. against the very nature of the grace of God, and as much as in it lieth, destroys its very being, although it is pretended to be most advantageous and necessary for its establishment; and this it doth three ways: First, Grace is accommodated to the nature of man, not abolishing the liberty of his will, but rightly disposing it, and correcting its depravity, yielding unto him his proper motions and inclinations; But this Doctrine introduceth such a kind of grace by which the freedom of the will is wholly taken away, and the exercise of it hindered. Secondly, Grace in the Scripture is set forth unto us as resistible, that may be received in vain, omitted, not assented unto, not co-operated with; this Predestination affirming the contrary, that it is an irresistible force and operation. Thirdly, Grace according Acts 7. 51. 2 Cor. 6. 1. Heb. 12. 15. Matt. 23. 37. Luk. 7. 30. to the primary intent and mind of God, leads to the good of those to whom it is tendered and received; but this doctrine imports grace to be afforded some reprobate persons, and communicated to the very illumination of their understandings, and participation of the Heavenly Gift, for no other end and purpose, then that being lifted up on high their fall might be the greater, that they might merit and receive the more heavy condemnation. 14. It's injurious to the glory of 14 Arg. God, which stands not in the declaration of Liberty or Authority, consists not in the demonstration of Wrath and Power; but as it's well consistent with his Justice, with the honourable savage of his goodness; but it strongly results from this Doctrine, That God is the author of sin upon this account. 1. In that it makes God precisely to have decreed the demonstration of his glory * Glory by punitive Justice, supposeth a subject peccant and culpable; if he decree the end necessarily, why not the means, sin and transgression. by punitive Justice and Mercy in the salvation of some, and condemnation of others, which neither is, nor ever could be effected but by the entrance of sin into the world. 2. In that it affirms, God (for the attaining of his end) * See p. 21. where the ordination of man's fall is made a means to execute the decree of Predest. ordained that man should sin and become vicious; by which appointment of God, man's fall was unavoidable. 3. For that it asserts God to have substracted and denied that grace to man sufficient and necessary to the avoidance of sin, and that before his actual transgression; which is all one, as if he had imposed upon his creature a Law impossible for him to keep, considered in the natural capacity wherein he was created. 4. Because it attributes to God those actious concerning man as well external as internal; mediate (by the intervening of other creatures) as immediate; by which man was necessitated to sin, and that necessitate consequentis, by a consequential necessity (as the Schoolmen call it) anteceding the thing itself, which is wholly destructive to the freedom of man's will; & this act it imputeth to God, as out of his chief & primary intention, without any presciencie, or foreknowledge of man's inclination, will, or action: Hence may be deducted, That God truly sins; because (according to this Doctrine) he provokes to sin by an unavoidable act, out of his own purpose and primary intent, without the least inducement from the precedent merit and sin of the creature: It's further concludable from these Premises, That God only sins; it not being compatible to that man (being the commission of a forbidden act) who is moved thereunto by force inevitable. Lastly, It follows, That sin is no sin, it neither being so in its self, nor worthy of that Name, which God himself doth. Besides these, it wounds the honour of God another way; but for the present these may seem sufficient to be alleged. Fifteenthly, This Doctrine is highly ignominious to Christ our 15. Arg. Saviour; for, 1. It shuts him out Vid. pag. 22. where Christ is placed as a means to put into execution the Decree of election. of the Decree of Predestination, by predetermining the end, and affirming men were first fore-appointed to salvation; and than Christ ordained to save them, which removes him from being the foundation of Election. 2. It denies him to be the meritorious cause in the recovery of our lost salvation, placing him only as a cause subordinate to the salvation fore-appointed, as a Servant & Instrument to apply the same to us: and this holds corespondency which that opinion wherein God is judged absolutely to will the salvation of some men, and that in his first and supreme Decree (upon which all his other Ordinations depend and follow) so that it was impossible those men should lose their salvation, and therefore not necessary by the merit of Christ, preordained a Saviour to them alone, to be repaired, and as we may so speak, found anew, and recovered for them only. Sixteenthly: This Doctrine is 16. Arg. noxious and harmful to the salvation of men: For, 1. It hinders that saluteferous and godly sorrow for sin, which cannot be found in those who have no remorse and feeling thereof, which Contrition no man is capable of who commits sin by the inevitable necessity of 2 Cor. 7. 10. the Decree of God. 2. It puts to flight that pious solicitude of turning ourselves from fin to God; for he that is purely passive, and like a dead man, not only in the preception Rev. 2. 3. of the present Grace of God exciting him; but also in his assent and obedience thereunto, and is so converted by an irresistible power, that he cannot but feel the pulses of grace, forced to give up his assent thereunto, whereby he is changed, cannot conceive or induce into his mind any such carefulness, unless he hath first felt that irresistible motion; or if at any time he should stir up in his heart any such solicitude, it would be frustraneous, and of no advantage unto him; for it could not be any true carefulness which was not begotten in him by that irresistible force, according to the precise purpose, and absolute intent of God for his salvation. 3. It inhibiteth and restrains the zeal and study of good works in converted persons, when it saith regenerate persons are in no capacity of doing either more or less good than they do; for he that is acted by saving-grace is obliged to work, neither can he intermit it; but not being agitated therewith, he can do nothing, he must of necessity omit it. 4. It extinguisheth all precatory zeal and fervency; Prayer is that efficacious means instituted of God for the obtaining of every good thing, especially salvation at his hands; but from him who hath determined the salvation of these men, by an unchangeable and immutable Decree, Prayer can be no means to procure it; it's only the Worship and service of God; for out of his positive decree of Predestination he hath appointed the salvation of such individual men. 5. It takes away that wholesome fear and trembling in which we are commanded to work out our Ph. l. 2. 12. salvation, in that it positively affirms, That the elect and believing person cannot sin with that full bend of will as the wicked do, neither totally or finally fall away from faith or grace received. 6. It begets in men a despair of doing that which their duty required, & obtaining that whereunto their desires were carried out, when they are taught that the grace of God, which is necessary to the production of every good act, out of the absolute and precise Decree of God, is denied to the major part of men, and that in pursuance of a preceding Decree, equally peremptory with the later, wherein he determined not to confer eternal life, but everlasting death upon them; it cannot but easily hence arise, that whoever is not persuaded of his being elected, should judge himself of the number of Reprobates, whence must needs spring up in him a fearful desperation of doing righteousness, and gaining eternal life. Seventeenthly, This Doctrine 17. Arg. inverts the Gospel of our Lord Jesus Christ. In the Gospel God requires of men faith and repentance, promising to converts and believers life everlasting; but by this Decree of Predestination, God is set forth as precisely willing to give salvation to some singular men, together with faith and repentance by an absolute and irresistible power, because 'twas his will and pleasure to save them. In the gospel God denounceth eternal death to Impenitents and Unbelievers, that deterring them by his threats from their infidelity he might save them; but in this Decree of Predestination God is represented unwilling to give unto some men that grace necessary to Faith and Conversion, because he had peremptorily decreed to condemn them. The gospel saith, God so loved the world, that he gave his only begotten Son, 3 Joh. 16. that whosoever believed in him should not perish, but have everlasting life: but this Doctrine saith, God so loved those he absolutely elected to eternal life, that he hath given his Son for them alone, and works them up to faith by force irresistible. In a word, the gospel saith, Perform the Command, and thou shalt obtain the Promise; believe, and thou shalt live: but this Doctrine saith, Because it is my will and pleasure to bestow life upon thee, therefore will I give faith unto thee likewise; which is the very inversion of the gospel, and a turning it upside down Eighteenthly, This Predestination 18. Arg. is in open hostility with the Ministry of the gospel. 1. For no man can be a Minlster and fellow-labourer with God, neither the Word preached by him an instrument of grace and the spirit, if the Lord quicken him who is dead in sin by an irresistible power, no more than the creature could be an instrument of * Instrument of Grace i. e. of love in the Creation of the world. grace in the first Creation or Contributory to its resuscitation from the dead. 2. By this Doctrine the dispensation of the Gospel is made the savour of death unto death to the greater part of Auditors, and an instrument of condemnation out of the primary purpose, and absolute intent of God, without the least intuition of their preceding Rebellion. 3. By this Predestination baptism to reprobate Infants, the children of federal and believing Parents, is a mere blank, and seals nothing, and so altogether unprofitable, and that out of the precise Intention of God, without any default of the Infants, to whom according to divine Command this Ordinance is administered. 4. This obstructs faith and confidence in public prayers and supplications to God for the benefit of all those that hear the word, when according to this doctrine there are many amongst them whom God is not only not willing to save, but in his absolute, eternal & immutable will preceding all things and causes, would condemn, notwithstanding the Apostle injoining Prayers and supplications to be made for all men adds this reason, for this is good and acceptable before 1 Tim. 2. 1, 4. God our Saviour, who will have all men to be saved, and to come unto the knowledge of the truth. 5. The composure of this Doctrine easily renders Pastors and Teachers slothful and negligent in their function, as if their diligence were only advantageous to those whom God would precisely save, being in no possibility of perishing; and their negligence only Prejudicial to those whom God would have miscarry, and are necessarily to be undone for ever without any possibility of salvation. 19 This Doctrine tends to Religion's 19▪ Arg. overthrow in General, and the christian in special: Religion considered in general, is founded upon a twofold love of God, without which it neither hath nor ever will have any being in the world; the first is that Love of righteousness, which gives being to the hatred of sin; the second is, the love of the rational creature, the love extended to man, as in the business in agitation, according to that of the Apostle, He that cometh unto Heb. two. 6. God must believe that he is, and that he is a rewarder of those that diligently seek him: his love of righteousness is demonstrated in this, that he will not give eternal life to any but those that seek him; his love of men, that he will bestow blessedness upon them, if they inquire after him. The mutual relation betwixt them is this; There can be no place for the fefluxes of love to the creature, but as the love of righteousness permits it. The * The love of Righteousness more noble than the love of the creature. former is far more excellent than the la●er; there is always a way open for the emanations of love to the Creature, where the love of righteousness hath not stopped it. The first is evident, in Gods condemning man for sin, which he loves as his Creature, which he would not do, if man were more dear to him then his own justice; or his eternal ruin more abhorrent than his disobedience: The second is clear, in that he condemns none but for sin, and saves those that are turned from it, which would not be done by him unless he yielded his love to the Creature so far as justice regulated by judgement permitted it. This Doctrine of predestination inverts and changeth this order and mutual respect; First, by asserting God precisely to will the salvation of some men, without having in his purpose an eye to their obedience, whereby his love of men is preferred to his love of righteousness; and that as men, they are more respected by him then his own justice, and their misery more abhorrent unto him, than their sin and disobedience. The second, by averring the contrary, that God absolutely will's the destruction of some men, no consideration had in his decree of their disobedience, which detract's from his love to the Creature that which appertains to it, and represents a Creature-hatred in God, without any cause or necessity drawn from his love of justice, and hatred of obliquity; wherein true it is not, that sin is the primary object of Divine displeasure, and the sole meritorious cause thereof. Of how great importance this is to the razing the foundation of Religion, we may aptly see in this similitude; suppose a child speaking, My father is so great a lover of justice and equity, that if I should be found in ways of disobedience before him, he would disinherit me, though his beloved son, therefore the duty of obedience is highly incumbent upon me, if I think to be his heir. Another saith, My father hath fixed his love so much upon me, that he is absolutely resolved to make me his heir; what need is there of obedience? for in his immutable Will I am destinated to the inheritance▪ and rather then he will suffer me to come short thereof, he will draw me to obey him by force irresistible; which is in a direct line of opposition to the words of the Baptist, Matt. 3. 9 And think not to say within yourselves, We have ABRAHAM to our Father; for I say unto you, God is able of these Stones to raise up Children unto ABRAHAM. The Christian Religion is also built upon this double Love, as upon its foundation, though a little otherways considered then before, according to the change of man's state, who being created in the Image and favour of God, became peccant through his own default, and an enemy to his Maker. The love of Righteousness, upon which our Religion leaneth, is chief that which once he declared only in Christ, that nothing should expiate sin, but the blood and death of his Son, neither would he admit him our Advocate and Intercessor, but as besprinkled with his blood. A declarative of this he makes daily in the preaching of the Gospel, that he will not communicate Christ and his benefits to any but those that turn unto and believe in him. The Love to miserable sinners, upon which also the Christian Religion is bottomed, is, first, that by which he hath given Christ his Son for them, and appointed him the Saviour of them that believe; as also that by which he requires obedience, not according to the rigour and severity of his utmost right and authority, but with grace and clemency, and the promise of remission of sin, if so be lapsed man repent. This Fundamental the doctrine of Predestination encounters two ways: First, by affirming Gods love to be so great to some Sinners, that he would precisely save them before he had given satisfaction to his love of Justice in Christ Jesus, and that in his foreknowledge according to his purpose; nay, it overturns the foundation of Christianity, by representing God willing to have his justice satisfied, because he would precisely save these men; which is to subordinate his love of Justice, testified in Christ, to his love of sinful men, whom he would resolutely save. Secondly, by making God absolutely willing to damn some▪ sinners, without any consideration of their impenitency, when a plenary satisfaction to his love of Justice, and hatred of Sin had been given in Christ Jesus; so that nothing stood in the way of his mercy to be shown unto Sinners, be they what they will, but the condition of repentance; except some have a mind to say, what is contained in this doctrine of Predestination, that God will proceed in greater severity with the major part of men, than he did with Lucifer, and his apostate Angels; and that it is his will that Christ and the Gospel profit them no more than the infernal spirits; that the gate of mercy is equally shut against them both; when these sinned in their own persons out of malice by a voluntary act, the other in their Parent Adam, having no actual being of themselves. To the better understanding A more exact declaration of the precedent things. how this twofold love is the foundation of Religion, and that in the mutual respect one to another, let's ponder more accurately that of the Apostle to the Hebrews, Heb. 11. 6. He that cometh unto God must believe that he is, & that he is a rewarder of all those that diligently seek him: In these words, two fundamentals are laid against the two fiery darts of Satan, Security and Despair, the pernicious Pests of Religion, either of them sufficient to the eversion and extirpation thereof. The first flatters a man into the persuasion that though he serve not God, yet shall he not perish, but obtain salvation. The other renders him confident, that though he do worship and serve him, yet shall he not get. any remuneration of him; either of these exclude all true divine worship. An Antidote against both, the Apostolical words affords. He that believes God will give eternal life to those only that seek him, and upon all others inflict everlasting death, cannot easily be secure; he that credit's God to be a rewarder of those that seek him, will not readily despair: The ground of the first persuasion is God's love of Righteousness, more dear to him then Man himself, which shakes off security; The foundation of the other, by which man believes steadfastly God to be a rewarder of the true seekers of him, is that his so great love to the Creature Man, that nothing impedes his bestowing salvation on him, but the love which he bears to his own Justice; which is so far from being an hindrance, that it doth rather promote and advance it: Upon this account, Man in his disquisition and search of God, is not dubious of divine remuneration; and thus diffidence or desperation is put to flight: If so, that this double love, and the mutual relation, as hath been cleared, be Religion's foundation, without which it cannot subsist; then the doctrine repugnant to this love, both absolute and relative, everts and overthrows the same. Twentiethly, This Doctrine 20 Arg. of Predestination, as well in former times, as these wherein we live, stands rejected by the greater part of the Professors of Christianity. To pass in silence the Ages foregoing, things themselves witness it hath been reputed erroneous by the Church of Rome, the anabaptistical and Lutheran Churches. Luther and Melanchthon, though in the beginning of the reformation they approved it, yet afterwards deserted it: This the later writings of Melanchthon apparently testify of him. The same being witnessed of the other by the Lutherans themselves, who earnestly contend rather for their Masters more full declaring of his judgement in this, than desertion of the former opinion. Philip Melan●hth●n believed this opinion of Predestination not much different from the Stoical Fate, as his papers testify, especially his Epistle to Casper Peucerus, [Lelius certifies the contests are grown so high at Geneva about the Stoical Fate, that one is imprisoned because he differs from Zeno. O miserable times! the doctrine of the Gospel obscured with strange and foreign disputes!] The dissent of the Danish Churches in general is evident from the writings of Nicholas Hemminge in his Treatife of Universal grace, where he thus states the Controversy with his Adversaries, [Whether the Elect believe, or Believers are elected?] Those who assert the first, he judges them to agree with the doctrine of the Manichees and Stoics; those of the later persuasion, with Moses and the Prophets, Christ and his Apostles. Further, Many in our own Country do so ill resent this doctrine, as they have openly professed they neither can nor will have communion with our Church. Some that have joined themselves, yet with this protestation, that they could not close with this opinion; and not a few (upon the score of Predestination only) have fallen away from our Churches, who have been of the same mind with us; others threatening to leave us, unless they were satisfied; the Church was not of this judgement. Certainly, there is no doctrinal point, the Papists, Anabaptists, and Lutherans do more sharply oppose, and by whose means procure greater envy to our Church, casting an Odium upon all the Doctrines thereof, as if there were no blasphemy against God so dreadful, either utterable or imaginable, which according to this opinion of our Teachers, might not upon good consequence be deduced from this Predestination. Lastly, There was rarely ever any difficulty, or controversy in these our Churches all along since the times of Reformation, which hath not had its rise from this Doctrine, or been in some conjunction with it: For the truth of this, we may recollect the contests at Leyden in the matter of Coolhasius; those at Gouda, in the business of Herman herbert's; those at Horn about Cornelius Wigyer, and Medenblick in the cause of Taco Sibrand. And this was not the least motive inducing me to a diligent animadvertency of this point, endeavouring that no damage accrue thereby unto our Churches; the Papacy hence getting ground, whose ruin (as of the Kingdom of Antichrist) all pious Teachers ought to wish, studiously seek, and as much as in them lies, pursue: And this in brief, is that I have meditated upon this Doctrine of Predestination, as it hath in all faithfulness been propounded by me from the Authors thereof, not affixing the least syllable to them which I cannot clearly prove from their own writings. Others of our Teachers do hold forth the Doctrine of Predestination with some difference from the former, and that two several ways, which I will briefly run through. The Judgement of some of them is this. First, That God hath purposed in himself by an Eternal and Immutable Decree, out of the lump of mankind, to make the lesser part (for his good pleasure) partakers of grace and glory, to the praise of his renowned Mercy; but by his preterition, to leave the greater part in the state of Nature, impotent to supernatural things, and not communicate to them that saving and spiritual grace, by which their nature yet whole and integrate might be established; or corrupted and depraved, restored to the demonstration of his Liberty; but afterward being made peccant and culpable, to punish them with eternal death, for the illustration of his Justice. Secondly, Predestination (which word with these men is taken in the strict sense for Election, and opposed to Reprobation) is considerable in respect of the end and the means leading thereunto. In respect of the end, which is salvation, and a manifesto of his glorious grace, Man's considered absolutely and indifferently in his own nature in reference to the means; he is looked upon as of himself, and in himself perishing, and as guilty in Adam. Thirdly, In the Decree, touching the end, these gradations are observable; Gods prescience by which he foreknew the predestinate, than his prefinition, by which he preordained the salvation of those whom he foreknew: First; By electing them from eternity; then by preparing grace for them in this life, and glory in the life to come. Fourthly, Means appertaining to the execution of this Predestination, are to be Christ himself; then efficacious calling to faith in him; whence ariseth Justification, and then the gift of perseverance to the end. Fifthly, Reprobation, as we are capable of understanding it, consists of two acts, Preterition, and Predamnation; the first antecedaneous to all things & causes which are either in them, or exist by them; (i. e.) beholding man absolutely and indifferently under no consideration of sin. Sixthly, To execute this act of Preterition, two means to be fore-appointed, Dereliction in the state of Nature, uncapable of supernatural performances, and Non-communication of grace, whereby their nature uncorrupted might be confirmed, or depraved might be restored. Seventhly, Predamnation likewise to precede all things; yet not without the prescience of the causes of damnation; God in his foreknowledge beholding man as an offender, and guilty of death in Adam, therefore liable to perish out of the necessity imposed upon him by Divine Justice. Eighthly, The means ordained to put into execution this Predamnation. 1. Just desertion, and that's either of Exploration, wherein God confers not his grace; or of Punishment, when God deprives man of all his salutiferous gifts, and delivers him up into the power of Satan. 2. Means hardening, and those things that accompany it, to the real damnation of the Reprobate. Others declare their Opinion thus: The second Opinion concerning Predestination. First, That God willing to decree from eternity the Election of particular persons, & Reprobation of others, looked upon mankind not only as made, but as fallen and corrupted, and therefore guilty of Malediction, from which he determined freely by his grace to save some for a declarative of his Mercy, and leave others under the curse in just Judgement, for a manifesto of his Justice; and this without any consideration had of Repentance and Faith in the one, or Infidelity and Impenitence in the other. Secondly, The special means See the stating of the first opinion. particularly belonging to the execution of this Decree of Election and Reprobation, are to be the same with those laid down in the stating of the first Opinion, excepting those in common, appertaining jointly to both; for the judgement of these men we now represent, makes not the fall of man as a means preordained to the accomplishment of the preceding Decree of Predestination, but only as a proaeresis, or an occasion administered for the framing hereof. Both of these Opinions, according Arminius examines these Opinions. to their outward shape, do in this only differ from the first, that they neither place Creation nor the fall as a middle cause fore-appointed of God to execute this preceding Decree of Predestination, though the two later themselves agree not concerning the Fall. The first of them propounds Election in respect of the end, and preterition the first part of Reprobation, as preceding the fall, the second, as both of them subsequent thereunto. Amongst other reasons inducing these men to deliver the Doctrine of Predestination this way, without keeping the high Road with their Predecessors, this was not the meanest, their willingness to prevent, lest God with the same probability should be concluded the Author of sin from this their Doctrine. as some of them have judged it concludable from the first. But really, if with diligent inspection we well examine these Opinions of a later * The second and third Opinions about Predestination. Edition, compared with the Judgements of the same Authors in other points of Religion, we shall find the fall of Adam not possibly otherways considerable, (according to the Tenants of these men) then as a necessary executive means of the preceding Decree of Predestination; and this the purport of the two reasons comprehended in the second Opinion apparently evidence. The first is, God's determination by the Decree of Reprobation, to deny unto man that grace necessary to the antidoting his nature against the poison of sin; (i. e.) decreed not to confer that grace which was necessary to avoid obliquity; so that man's transgression being under a Law, becomes inevitable, and his fall a means appointed to bring in to act the Decree of Reprobation. The second is, their bicotomy of Reprobation into Preterition and Predamnation, which according to the tenor of this Decree are coupled together by a necessary connexion one with another, and equally extensive; for all they that were passed by of God in the collation of grace, are also damned, and no others; whence we gather, Sin is a necessary result of the Decree of Reprobation; otherways there were a possibility of not sinning left unto persons under this Preterition, and so of not perishing, (sin being the only procuring cause of damnation) and so some thus passed by of God, neither saved nor condemned, which is a great absurdity. This Opinion we see is obnoxious to the same inconvenience with the first; and whilst it endeavours to avoid it, it falls into an open and absurd contradiction of itself, according to this; Prima ubique su similis sit. The third Opinion escapes this Rock better than the other, had Permissio peccati est privatio auxilii Divini, quo posito, peccatum impediretur; Whitaker quoted by Maccovius, Coll. Theol. not the Patrons thereof delivered some thing for the declaration of Predestination and Providence, from whence the necessity of the Fall may be inferred, which cannot have any other rise then Predestinatory ordination. Their description of divine permission of sin is very pertinent; [Permission is the substraction of Divine grace, whereby God, (executing the decrees of his will by rational creatures) Substracto auxilio Dei homo facultatibus ad standum bene ut● non potuit. Paraeus, cap. 4. p. 46. lib. De Gratia primi hom. either doth not reveal his will to the creature, whereby he would have it effected; or doth not incline its will in that act in obedience to his own.] To which they add, If it be so, the creature sins necessarily, yet voluntarily and freely. If any reply, This description is not quadrant to God's permission of Adam's sin, we close with him; yet nevertheless, hence it follows, That all other sins are done unavoidably. Again, It's reducible hither what some of them contend with that eagerness for, viz. That the manifestation of glory divine, which needs must be illustrated, is placed in the demonstration of Mercy and Justice punitive, which cannot be effected but by the entrance of sin and misery by it, at least to the lowest desert thereof into the world; such a declarative of God's glory introducing a necessity of sinning; And the Apostasy of Adam being unavoidable, therefore it (together with Creation) are means subservient to the execution of this Decree; man's revolt could not necessarily ensue upon his Creation, unless by virtue of this predestinatory Decree, which cannot hold any middle place betwixt them, but is set over them precedaneous to them both, subordinating Creation to Apostasy, and both to the execution of one and the same decree, to demonstrate Justice in the punishment of sin, and Mercy in the remission thereof: Otherwise the necessary sequel of Creation had not been intended by God in it, which is impossible. But grant the necessity of the fall could not be concluded from the premises of either these two last Opinions, yet all the forementioned Arguments levelled against the first, with a little diversification, are prevalent against these; as would plainly appear upon a debate of them. Hitherto I have declared the Opinions of others in the point of Predestination, so much inculcated in our Churches and university of Leyden, together with my own reasons inducing me to a disallowance of them: I come in the last place to offer my own Judgement concerning it, and as I believe, most conformable to the Word of God. 1. The first and absolute decree Arminius his own Judgement in the point in hand. of God concerning the salvation of sinful Man, is that whereby he decreed to appoint Jesus Christ the Mediator, Redeemer, Saviour, Priest and King, who should abolish sin by his death, recover (by his obedience) lost righteousness, and by his virtue communicate the same. 2. The second precise and absolute decree of God, is that whereby he determined to receive into favour repentant and believing persons, and those persevering to the end, to save in Christ, for Christ, and by Christ; the impenitent and unbelievers to leave in sin under wrath, and destroy as aliens from Christ. 3. The third decree, is that whereby he ordained (to administer sufficiently and efficaciously) means necessary to faith and repentance; and this administration to be framed according to his Wisdom, whereby he knows what best becomes his mercy and severity, and according to his Justice, by which he is prepared to follow the prescript of his Wisdom, and put the same into execution. 4. Hence follows the fourth, whereby he decreed the salvation and condemnation of some singular and certain persons; and this Divine Ordination leans upon his Presciency, whereby he knew from eternity, who (according to the vouchsafement of idoneous means to faith and conversion by his preventing grace) were to believe, and by his subsequent persevere, & who were not to believe nor persevere. This Predestination thus explained, is, 1. The Foundation of Christianity, Salvation, and Assurance. 2. The Materials of the Gospel, yea the very Gospel itself; and as to the two first Articles thereof, necessary to be believed unto salvation. 3. Neither hath it had need to be examined or discussed in either General or Particular Councils, being clearly and expressly totidem verbis contained in the Scriptures, nor ever contradicted by any Orthodox Divine. 4. Always acknowledged and held forth by all sound Teachers. 5. It accords with the Harmony of all Confessions set forth by the Protestant Churches. 6. It agrees very fitly with the Belgic Confession and Catechism; and if the words in the 16. Art. [Some and others] be explained by believers and unbelievers, my judgement is dilucidly comprehended in it, which moved me (being to dispute publicly in the College) to order the questions In Collegio publicoprivato Academiae to be stated in the words of the Confession. It agrees with the Catechism, Quest. 20. 54. 7. It very well suits the Nature of God, viz. his wisdom, goodness, and righteousness, is the principal matter and clearest demonstration of them. 8. It's at very good agreement with the Nature of Man, whether considered in the state of Innocency, Apostasy, or restauration. 9 It holds good correspondency with the Act of Creation, confirming it to be the communication of good, according to the intent of God, and the event of the thing; that it had its rise from Divine goodness, its continuation and preservation from Divine Love, and that it is the perfect and proper work of God, wherein he pleased himself, and procured all things which were necessary, ad non peccandum, to a not sinning. 10. It consents with the Nature of eternal life, and those titles wherewith it is dignified in Scripture. 11. With the Property of eternal death, and those names put upon it by the Holy Ghost. 12. It makes sin to be truly disobedience, and the meritorious cause of condemnation, and so concord's with Apostasy and Transgression. 13. It harmonizeth with the Nature of Grace, by ascribing all things compatible thereunto, reconciling it to his justice, and the nature and liberty of Man's will. 14. It's a most advantageous declarative of the glory of God's Justice and Mercy, representing him the cause of all good, and our salvation; and Man the cause of fin, and his own ruin. 15. It contributes to the honour of jesus Christ, appointing him the foundation of Predestination, the procuring and communicatory cause of salvation. 16. It greatly promotes the salvation of men, being the power and means unto everlasting life, procreating in them sorrow for sin, a solicitous care of conversion, faith in Christ, study of good works, zeal in prayer, causing us to work out our salvation with fear and trembling, and as far as is necessary, hinders desperation. 17. It confirms and establisheth that Order and Method the Preaching of the Gospel requires; First, exacting Faith and Repentance; then promising Remission of Sin, the grace of the Spirit, and eternal life. 18. It strengthens the dispensation of the Gospel, and renders it fruitful in the promulgation thereof, administry of the Sacraments, and Public Prayers. 19 It is the foundation of Christianity, in that in it the double Love of God are haply joined together, and at good agreement one with another, namely, his Love of Righteousness with his love of men. Lastly, This doctrine hath always been allowed of by the major part of Christians, and to this day stands approved by them; neither can it administer an occasion of its abhorrency, or ground of contention in the Christian Church: It's much to be wished, that men would proceed no further in this matter, neither be inquisitive into the unsearchable judgements of God any more than as revealed in the Scriptures. And this is that (most Noble and Potent States) I have to declare to your Highness' concerning this Doctrine so much ventilated in the Church of Christ: And if I should not be burdensome, I have other things to offer to your Highness' conducing to the declaration of my ●udgement, and leading to the selfsame end, for which I am commanded hither by your Highness': The Providence of God; the of Man; Perseverance of Saints; Assurance of Salvation, are points of so great affinity with this Doctrine of Predestination, and have so much dependence upon it, that with your good leave I shall deliver myself upon them. THe Providence of GOD, I judge to be that careful, continual, and ever-present eye of God, by which the care of the whole Universe, and all particular Creatures (not one exempted) is upon him, to the conservation and government of them in their essence, qualities, actions, and passions, as it best becomes him and suits them, to the glory of his Name, and salvation of Believers. Herein I subtract nothing from Divine Providence compatible to it; but yield it the conservation, regulation, gubernation, and direction of all things, even to the abolition of Chance and Fortune; yea, I subject to the great Providence the Will of Man, and the very acts of the rational creature, so that nothing is done without its will, though contrary thereunto: This difference betwixt good and bad actions only observed; in that we affirm God both to will, and do good acts, but freely to permit the bad, being willing to concede the attribution of all acts excogitable concerning evil to the providence of God, so we take heed lest thence God be determined The Author of Sin, which I evidently enough testified in a Dispute once and again under me at Leyden, concerning the righteousness and efficacious Providence of God in evil; in which I endeavoured to ascribe unto Providence all those acts concerning sin attributed to God in Scripture, making such progress herein, that occasion was taken by some of impeaching me with making GOD the Author of Sin, which was often produced against me at Amsterdam, according to their suggestion from those Theses; but how justly, it is sufficiently manifest from my answer to the one and thirty Articles (mentioned above) falsely imposed upon me, this being one of them. Touching man's will, I am of that opinion that he was in dowed with knowledge, holiness and other ablities by his Creation, whereby he was able to understand, estimate, consider, will and perform true good; even as far as the commandment obliged him; yet not this without the auxiliaries of Divine grace: In the state of Apostasy and sin, he is disabled of himself and by himself to think, will, or do any thing truly good, and stands in need of the renovating and regenerating power of God in Christ by his Spirit in his intellect affections, will and all other faculties, to empower him hereunto; but, participating hereof as freed from sin, he is able to think will and do good, yet still as under the Supplies of the grace of God. Concerning the grace of God I believe it to be that gratuitous and undeserved assio●, whereby God is well affected towards a miserable sinner; by which, first he gave his Son, that whosoever believe's in him might have eternal life; and then in and for Christ justifies him, and adopts him into the right of his sons unto Salvation. 2. It is the infusion of Spiritual gifts into the understanding, will, and affections of man, appertaining to his regeneration and renovation, viz. Faith, hope, Charity etc. without which gracious donatives, man is not meet to think, will or do any thing that good is. 3. Grace is that continued assistance, that non-intermissive help of the Holy Ghost, by which the Spirit doth instantly persuade & excite man, (before Regenerate) unto goodness, infusing Salutiferous cogitations, inspiring him with holy desires, to the willing of good Actually; yea also by this he so wills and works together with man, that what man will's, he might accomplish. And thus I attribute to Grace the beginning, continuance, and consummation of all good, so far as that man now regenerate, without this preventing, exciting, Subsequent, and Cooperating Grace, is in capable to think, will, or do any good, or resist any noxious temptation. Hence it's apparently manifest, I am no way injurious to the grace of God, by ascribing too much to the free will of man, as some asperse me. The hinge upon which all the Controversy is turned, is this; whether the grace of God be an irresistible force: actions and operations as ascribable to grace, are not here disputed, none more ready than myself to confess and inculcate them all; the manner of the operation only is that in debate, wherein I believe according to the Scriptures, that many resist the HolyGhost, and repel Grace offered them. As to the perseverance of Saints my judgement is this, Persons engrafted into Christ by true Faith, and participating of his quickening spirit, have strength sufficient to encounter Satan, Sin, the World, and their own corruption, and by the same assisting grace to carry away the Victory; Christ himself standing by them in their assaults by his spirit, extending his favourable hand towards them (so they be found in a fight posture; implore his aid, and not be wanting to themselves) preserve them from falling; so that neither the fraud or violence of Satan shall be able to seduce or pluck them out of his hands. But whether these very persons by negligence may not desert the imitation of their existency in Christ, embrace again this present world, fall from the sound Doctrine once delivered to them, lose a good conscience, make void the grace of God, would be diligently inquired into out of the Scriptures, and very useful and necessary to be debated in our first convention; yet I profess ingenuously, It was never taught by me that the true Believer might totally or finally fall away from the faith, and so perish; though I cannot dissemble, there are places of Scripture which seem to countenance the same, to which I could never meet with any satisfactory answer, although on the other part there are some places alleged not unworthy of observation. Concerning assurance of salvation, I judge him who believes in Jesus Christ, as well by the act of the holy spirit inwardly moving, and the Fruits of Faith, as by his own conscience, with the Testimony of the spirit witnessing with it, may have a certain persuasion, and indeed be assured, if his heart condemn him not that he is the son of God, and stands in the love of Christ; yea more, may departed this life with an unshaken confidence of the grace of God, and mercy in Christ Jesus, and appear before that Tribunal of grace devoid of all anxious fear and trembling solicitude; yet ought he always to pray, Lord, enter not into judgement with me; but in as much as God is greater than our hearts, and knoweth all things, and man not his own Judge; for though he know nothing by himself, yet is he not thereby justified, it is God that judgeth him: I dare not equal this certainty with that wherewith we know there is a God, and that Christ is the Saviour of the world; but the extent of this may be further treated of in our Convention. Besides all these, there hath been much discourse abroad concerning the perfection of Believers and regenerate persons in this life; wherein I have been traduced as heterodox, and as almost of the Pelagian Opinion in this point, viz. That the regenerate in this life may perfectly keep the Law of God. To which I answer, That if I should thus judge, yet should I not Pelagianize either in whole, or in part, if so be I added this, they were able to do by the grace of Christ, and not without it; yet that there could be a plenary observation of the precepts of Christ by a renewed person in this life, I never affirmed, neither ever denied, but left it always dubious, contenting myself with that of Austin, whose words I often quoted in the University, having nothing to add of my own; they were these: There are four questions Austine's Judgement. observable in the business in hand; 1. Whether there was ever any man without Sin who from the beginning to the end of his life never transgressed? 2. Whether there ever hath been, now is, or ever can be any such person that sinneth not, (i. e.) who hath reached that perfection here that he transgresseth not, but fulfils the Law of the perfect God. 3. Whether there be a possibility in this life for a man to be without Sin. 4. If't be possible, why there was never any such person found. To the first the Father answers▪ That there was never any such person found besides the Lord Jesus Christ. To the second, He thought never any man attained perfection in this life. To the third, He judged it possible by the grace of God and man's freewill. To the fourth, Man doth not that which is possible by the grace of Christ, either because he is ignorant what good is, or places no complacency or delight in it. Hence it's apparently manifest, Austin (the sharpest adversary the Pelagian Doctrine ever had) was of this Judgement, That it was possible by the grace of Christ in this life to be without sin: Yea, he further adds, Let Pelagius confess man's possibility of being without sin to be only by the grace of Christ, and we are agreed; but the Pelagian Tenent appeared to this Father as if man by his own strength (though with greater facility by the grace of Christ) had been able to keep the whole Law: How far I descent from this Opinion, I have entered above, and now testify mine account of it as Heretical diametrically opposite to the words of Christ's, Without me ●e can do nothing, and perniciously John ●5. 9 destructive to the glory of God. My judgement thus stated, I cannot see any thing comprehended therein, for which any man should justly fear to appear together with it in the presence of God, or suspect any grievous evil to arise; He refers to Mr. Gomar's Expression to the States, p. 1. yet being sensible of those daily Aspersions more and more cast upon me, as if I should carry in my bosom some pernicious Heretical opinions, I am not able to divine what the matter is, unless they pretend something amiss in my Judgement concerning the divinity of the Son of God, and man's justification before him; for as I understand, touching both these heads much speech was had after the last Act before the Supreme Court, and many things given out upon it, for which I think myself engaged to declare to your Highnesses the carriage of the whole business. That which relates to the Divinity of the Son of God, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which a Dispute was once had in our University; I cannot enough wonder, what brought me into suspicion with some men, their jealously not being grounded upon the least probability, indeed as much remote from reason and truth, as what ever is dispersed to the prejudice of my Repute herein, may be truly termed notoriously scandalous. At a dispute one Afternoon in Leyden, the question concerned the Divinity of Christ; the Opponent objected the Son of God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore had his essence of himself, and not of his Father. The Respondent replied the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken two ways, and either signified him who was truly God, or him who was God of himself; according to the first acception it was well and truly attributable to the Son of God; according to the latter it was not. The Student still urging his Argument, vehemently contended, that this was compatible to him according to the second signification, and the Essence of the Father could not be said, but improperly, to be communicated to the Son and Holy Ghost, and that in right and propriety it was common to them all; and this he managed with the greater confidence, having Mr. Trelcatius Junior of blessed memory for him, as appears by some passages in his Common-places to this purpose. To which I then answered, That this opinion was oppugnant to the Word of God, and all the ancient Greek and Latin Churhes, who always taught, That the Son had his Deity by eternal generation from his Father, and that it unavoidably drew along with it two repugnant Errors, Tritheism, and Sabellianism; (i. e.) hence would inevitably follow a Trinity of Gods, who should together collaterally have divine Essence, without the one having it from another, being only personally distinct; when for the defence of the unity of Essence in the trinity of persons, this only Fundamental hath been adhibited, the original Progress of one person from another, namely that of the Son from the Father. Hence would also follow, the confounding of the Father with the Son, inferring only a nominal difference betwixt them, which was the Opinion of Sabellius. It's proper to the Father to have his Deity of himself, or to speak more rightly, ●f none, if in this sense the Son were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God of himself, he should be the Father. This Dispute went every where abroad, and reached Amsterdam itself, where I was enquired of by a Minister now fallen asleep in the Lord, how the case stood, who received a full account of me, with my desires that he would inform Trel●atius of pious memory, admonish him to rectify his Judgement, and correct those impertinent words in his Common-places, which after a sort he took upon him to do. Herein I was far from being liable to any blame, having defended the truth and the Judgement of the Catholic and Orthodox Church; but rather Trelcatius, who had usurped a form of speaking derogatory to the truth of the thing. This is my infelicity, or the zeal of some men, the least variance arising, to have all the fault cast upon me, as if 'twere more impossible for me to be found in the Faith then any other man, though herein M. Gomar assented, who in a dispute concerning the Trinity, not long after the publication of those forementioned Common-places, did in his Theses three several times contradict Mr. Trelcatius, which I shown the Amsterdam Minister, who confessed the same; yet notwithstanding all this, none endeavoured my vindication from this obloquy, as some did the excusal of Mr. Trelcatius, by all can did Interpretation, which yet could not stand in any consistency with the words: So much favour and zeal could do. Their tender Interpretation was this, The Son of God may be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or said to have his Divinity of himself, quà Deus, as he is God; though from his Father quà Filius, as he is a Son. It's only for enlargement that God or Essence ought to be considered absolutely and relatively; in the first acception the Son to have Essence Divine of himself; in the other from his Father. These are new Modes of speaking, novel opinions, and inconsistent; for the Son, both as God, and as Son, hath his deity from his Father; the denomination of God only, doth not express his being from the Father, as the word Son doth. The Essence of God is not any way considerable, wherein it can be said not to be communicated to the Son from the Father; neither in any divers respect can the same Essence both be communicated & not communicated to him; being Contradictories they cannot be reconciled in any double consideration: If it be relatively communicated to him, he cannot have it absolutely of himself. I shall be peradventure demanded, Whether to be God, and the Son of God, be not two distinct things, which is confessed, but when by a further process it's affirmed that as to be the Son of God, imports his having an Essence from the Father; so to be God, implies the having it from himself, or from none: It's denied with a further asservation, That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an Error, not only in Divinity, but natural Philosophy also. To be a Son▪ and to be God, are at no repugnancy one with another; but to have an Essence from the Father, and yet withal to have it from none, are contradictories, and mutually destroy one another. To bring this Fallacy to the light, we must observe the equipollencie of these six propositions, placed parallel-wise. God is eternal, having Divine Essence from Eternity. The Father is from none, having Divine Essence from none. The Son is of the Father, having Divine Essence from the Father. The word God imports the having true Divine Essence. The term Son implies the having the same from the Father, whence properly he is called both God, and the Son of God; but as he cannot be called Father, so neither can he be said to have essence of himself, or from no other; yet what endeavours are made to excuse these things, by telling us, that when the Son of God, as God, is said to have Essence of himself, nothing else is intimated, but that Essence Divine proceeds not from any. But if they are pleased to do thus, nothing can be so depravedly spoken, which an excuse may not patronise. Although God and Essence Differ not * Essentially. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet whatever is predicable of the later, may not be predicated of the first, because distinguishable after our manner of conception, to which all forms of speaking aught to be exacted; therefore made use of that by them we may have a right perceptive of things. Hence it appears we speak rightly, in saying God's Essence is communicable; but falsely, that God may be communicated; he that understands the difference 'twixt the Abstract and the Concrete, so much controverted 'twixt the Lutherans and us must easily perceive how many absurdities would follow, if such Explications as these were once permitted in the Church of God: It admits of no excuse that the Son of God should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither is it proper to say that the Essence of God is common to the three persons, when it's said to be communicated one from another. From what I say it's openly manifest how much we can tolerate in him whom we suspect not of Heresy, and on the contrary how greedily we snatch up any thing to burden him whom we have in suspicion; the first is conspicuous; for the later, this example is the least. Concerning man's justification before God, I am not conscious to myself of teaching or thinking any thing which is not the unanimous sense of the reformed and Protestant Churches, and at very good accord with their▪ judgements herein. Some controversy of this nature indeed there was afoot betwixt Piscator the Nassovian Professor of Divinity, and the French Churches, stated thus; Whether the obedience and righteousness of Christ imputed to Believers, and in which they are righteous before God, were only the passive obedience of Christ, according to the judgement of Piscator; or both active and passive, which in his whole life he yielded to the Law of God, and that holiness wherein he was conceived, as the Churches believed? For my part, I never durst sink into this question, or assume the examination thereof, being satisfied, the Professors of the same Religion may descent from one another herein, salving the unity of Faith and Christian Peace; the Adversaries one to another seeming to be of the same mind in mutual toleration and brotherly forbearance, although in our Country some be of another judgement. A Question is moved from the words of the Apostle Rom. 4. [Faith was accounted for righteousness] whether it be understood properly, so that faith as an act done according to the Evangelical Precept, be imputed before God to or for righteousness, and that by grace, in as much as it is not the righteousness of the Law; or whether it be to be understood figuratively, and improperly, that the righteousness of Christ apprehended by Faith, be imputed to us for righteousness; or thus, whether Righteousness (into, or for which faith is imputed) be the instrumental work thereof, as some assert. I have followed the first opinion, in the Theses of Justification disputed under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. me, Non praecisè not rigidly, yet simpli itèr, plainly, as elsewhere in a certain Epistle. For this I am judged unsound in the doctrine of man's Justification; but this will be more clearly manifest in a mutual conference in its due season: For the present briefly thus: I believe the justification of sinners by the sole obedience of Christ, and that his Righteousness is the only meritorious cause for which the condonation of sin is granted to believers, and reputed as just as if they had fulfilled the Law perfectly; but inasmuch as God imputes this Righteousness of Christ to believers only, I judge in this sense it may be well and properly said, that faith is imputed for Righteousness by grace to him that believeth, God having set forth his Son Tribunal Gratiae, a Mercy-seat, or propitiation by faith in his blood. But however my judgement is the same with calvin's, (whom none of us reprehends as unsold in this point) and am ready to subscribe to what he lays down in the third book of his Institutions concerning it. And these are the chief Articles, most noble and potent States, at the command of these Sessions I judged necessary to declare my sense of. I have made some annotations upon the Confession of the Belgic Churches and Heydelberge Catechism; but of these a debate will be most seasonable in our Synod, which with your consent and evocation we hope for by the first opportunity; only give me leave to add a word or two concerning a certain Claufe, under which the Noble and Potent States General consented to a Nationall Synod in this Province; which was this, that in it the Confession and Catechism of the Belgic Churches should be subjected to Examination. This hath displeased many, who judged it not only unnecessary, but very unmeet to be done; and who should procure this from the Lords the State's General, but a person of quality and myself? But neither of these upon any ground; for the later, we were so far from being the authors of it, that eleven or twelve years ago at the great importunity of the Churches for a Nationall Synod, the States of South-Holland and Westfriesland could not judge it otherwise requisite to yield thereunto by their decree, then that in it the Confession of the Belgic Churches should be brought under Examination; we not promoting any such thing at that time either by advice or endeavour; yet really if we had, we had done nothing but our duty, and what was agreeable both to Equity and Reason, and the necessity of our present Estate. First, that it might appear to all the world we bear that honour to the word of God alone (as becomes us) that it only is determined to be without, nay above all dispute, beyond all exception, and worthy of all acceptation. Secondly, these book's being the writings of men Error may be contained in them, whence it behoves us to be inquisitive, (yet lawfully in a Nationall Synod) whether there be any thing that stands need of Correction and emendation in them. 1 Whether they have an agreement of parts with the word of i e. An exact agreement throughout. God, as well according to the words themselves and manner of speaking, as the genuine sense thereof. 2. Whether or not whatsoever is Comprehended in them, be necessary to be believed unto salvation; so consequently, saving health ascribed to those things to which it is not Compatible. 3. Whether the Confession doth not contain and comprehend too many things as necessary to be believed unto salvation, and that saving health according to that rule be refused to be given up to what it appertains. 4. Whether the words and forms of speaking made use of in them, are not of ambiguous acception, administering an occasion of contention; for Example, 14. Art●●. Confess. you have this passage, Nothing is done without God's ordination; if by ordination be meant Gods appointing that something be done, the Proposition is false, in that it follows, that God is the Author of sin; but if the import of it be, his Ordination to a good end, it's rightly understood. 5. Whether there may not be found things repugnant one to another. Ex. Gr. A person much honoured in the Church, writes to Piscator; the Nassovian Professor wishes him to adhere to the Heydelberge Catechism; in his Doctrine of Justification citys to this purpose three places, which he thought at variance with the judgement of Piscator. The Professor returns, For his part he did steadfastly abide in the sense of the Catechism, allegeth for his proof eleven or twelve places thence. Now I solemnly profess, I see not how these places admit of reconciliation. 6. Whether all things in these writings be digested in that right order and method the Scripture requires them to be. 7. Whether all things be most aptly constituted for the preservation of peace and unity with all Reformed Churches. 3 Reason. The end of a National Synod, is, diligently to consult the right ordering the affairs of the Church, to which chief belongs a Doctrinal Scrutiny, as well that which by Unanimous consent is admitted of, as what some Teachers earnestly contend for. 4. Reason Such an Examination as this will not only procure authority to these writings, when after a Mature and rigid Scrutiny they shall be found concording with the Word of God, or more and more conformed thereunto; but also raise the credit of the Ministers in the minds of men, when they perceive the truth revealed in the Book of God to be so dear, and of that great account with them, that they will spare no pains to set their Doctrine in a greater Conformity thereunto. 5 Reason. Why if at any time, now especially we Judge such a thing necessary, because there are many Ministers having some Meditations by them upon several things contained in the Confession and Catechism, which they secretly reserve, not revealing them to any, hoping to debate them in a National Synod; this being promised them, some suffer themselves to be persuaded not to permit their thoughts herein to see the light. Further; The end of a National Synod should be this, That it may please the Noble and Potent Lords and States to establish some Ecclesiastic Sanctions by public authority, according to which every one ought to frame himself in the Church of God. That this may be obtained from your most illustrious Highnesses, and others able to execute the same with a good Conscience, its necessary They understand the Doctrine comprehended in the form of unity to be Consentaneous to the Word of God. This ought be an inducement to us to present and offer the examination of our Confession before the Supreme States, either to show its agreement with the Word of God, or to render it suitable thereunto. 6. Reason, is drawn from the example of the Associates of the Augustan Confession; the Helvetian and French Churches, who not above two or three years ago, enriched their Confession with a new entire Article; and the Belgic its self, since its first Edition, hath undergone a Scrutiny in substraction from it, addition to it, and mutation of it. I wave other Reasons that might be brought, judging these sufficient to prove that the Clause for Examination and Review, as they call it, is rightly inserted in the Instrument of Consent, of which mention was made even now. I am not ignorant what Allegations are made against these, especially that published abroad every where, and judged to carry the greatest weight (to which I think it requisite to make answer) That to review the Doctrine of the Church, would be to call the same into question, which neither aught, nor is fit to be done. 1. Because it's approved by the suffrage of many grave and learned men, and stiffly defended against all the opposers thereof. 2. Sealed with the blood of so many thousand Martyrs. 3. From hence would arise confusions, scandals, ruin of consciences within the Church, derisions, reproaches, and criminations without. To all these I reply, 1. 'Twere better this odious kind of speaking such as to call into question, & the like, were not used but when only humane Writings are under debate, which may have a mixture of Error in them: What reason is there to say such a Writing is called into question, which was never questionless, nor ever aught to be so reputed? 2. The defence of any Writing against its adversaries, the approbation of learned men, the obsignation thereof with the blood of Martyrs, suffice not to make a Doctrine authentic; these Martyrs and Teachers being liable to err, which is not to be denied in this Argument. 3. The Materials of the Confession admit of discrimination; some touch the foundation of salvation, and are the very fundamentals of Christianity; some only are built upon this bottm, and are not absolutely in themselves necessary to eternal bliss. The former are approved of by the unanimous consent of all reformers, and strongly defended against all gainsayers; the later disputed to and fro amongst them, and some of these not without some show of truth oppugned by their Adversaries. To the first of these the Martyrs have set to their seal in blood; to the last not at all. It's worthy our diligent observation what was propounded to these Witnesses of Religion in our time, and for what their own lives were not dear unto them; which if we do, we shall find they were never questioned about any thing judged worthy (by me) of a debate in the Synod; therefore not sealed with the blood of any. To allege an example; When the question was concerning the eleventh Cap. to the Romans, 'twas asserted by some, That that place was cited in the Margin of the Confession, and that in his sense who avouched the same, and that The Martyrs had sealed the Confession with their blood. Answer was, If the exactest search were made through the great Book of Martyrs set forth by the French, 'twould not be found that ever any of them were so much as examined concerning it, or shed the least drop of their blood for it: In brief, the blood of those sacred Witnesses confirmed this, That in the Integrity and simplicity of their consciences they professed the Faith; and not that their Confession was beyond all Reproof and Exception, unless they had been so led into all truth by Christ that they could not err. 4. If the Church were rightly instructed in the Difference which is, and ever aught to be 'twixt Divine and Humane Writings, and of that Liberty the Church and all other Christians are lawfully invested with, of regulating the later by the former, they would neither vex themselves, nor be offended when they see all the writings of men brought to the probative touchstone of God's Word, but rather 'twould be matter of great joy to the Church, that God had bestowed such Pastors and Teachers upon it, who might justly and fitly (due order always observed, to the Test. of the Scriptures) levelly their Doctrine accordingly, that it might every way accord, and in the least things perfectly agree therewith. 5. The fear of ensuing trouble, the Scorns, Cavillings and Criminations of disaffected persons ought not to render a Doctrine once received less obnoxious to examination; they might rather turn it to their advantage, when 'twould be manifest, such persons as would do this, were not sound in their Religion, it being of Divine injunction to search and try the spirits whether they were of God. If these Considerations had been of any moment with Luther, Zwinglius, and others, the Doctrine of the Pontificates had never been brought to the test by them; neither those who follow the Augustine Confession had judged it reasonable to subject it to a new Examination, and change it in some places thereof. We cannot but approve this deed, and judge Luther not to have done well, being admonished by Philip Melancthon in the close of his life, (as it's testified in writing by our Countrymen) to reduce the Eucharistical Controversy of the Lords Supper to some better agreement, in refusing so to do upon this ground, retorted upon Philip, as 'tis reported of him, That by this means the whole Doctrine should be called into question; for if reasons of this nature had been admitted, than the endeavours of the Church of Rome had been lawful in hindering the controverting and questioning by any new scrutiny the Doctrine received in the Church for so many hundred years. To this it's opposed, If the doctrine of the Churches should be subjected to a new Examination, at the Celebration of every National Synod, they would never have any thing on which they might rest and firmly lean; and that it might be truly said of these Churches, That they had fidem anniversariam, an anual faith, and were carried about hither and thither with every wind of Doctrine. To which I answer. First, The Church have Moses and the Prophets, the Evangelists and Apostles, (i. e.) the whole Scripture of the Old & New Testament wherein the necessaries to salvation are fully and clearly comprehended; Upon this the Church shall build its faith, and stay thereon as upon an immovable foundation, into which, notwithstanding our Confessions & Catechisms every determination in all causes of Faith and Religion ought to be resolved. 2. There are some points in the Confession so certain and indubious, that they will never be questioned by any but * Ex. Gr. Whether Christ be the Son of God? Whether the soul be immortal? Heretics; other branches are of that nature that 'twere very advantageous, as oft as may be, to have them debated amongst learned and God-fearing men, that they may be ranked as near as possibly they can, with points of greater certainty. 3. It would be endeavoured that the Confession be made up of as few heads as may be, and those briefly framed in Scripture-terms; omitting all larger Explications, Proofs, Digressions, heaping together of words and sentences, Amplifications, Exclamations, and only delivering in it the necessaries to salvation. The brevity will render it less obnoxious to Errors, Obloquy, and Examination, taking for our example the practice of the primitive Church, which gave a draught of the Articles judged necessary to be believed in very few words. Some there are that make a distinction betwixt the Confession and Catechism, as to a review, and judge the former (because proper to the Belgic Churches, and not so much made use of by others) may with less difficulty fall under a Synodical review and examination; but the Catechism not being peculiar to us, but chief appertaining to the Palatinate Churches, and of general use and concernment, cannot without great detriment be brought to the test. To which I answer, If the Catechism of Heydelberg must needs be the form of concord amongst the Teachers of the Churches, and to which every of them is bound to subscribe, its necessary to subject the same to Examination; for there are no Churches ought to be in that place unto us, that we should so admit of any writing composed by them, as not to preserve our Liberty of examining the same. And this I look upon as the principal cause why the Churches of several Provinces agreeing in the Fundamentals of Religion, have framed their Confessions peculiar to every of them. Let it be granted that the Heydelberg Catechism is no such form and liberty conceded in its Explication as is fitting, and 'twil not be necessary either to review or examine the same; the burden only of subscription thereunto removed, and moderate liberty yielded in the unfolding thereof. CONCLUSION. AND this is that (most Noble, Potent. Wise, and prudent Lords) I have to propose to your Highnesses; together with a return of thanks to this Noble and Potent Assembly (to which next after God himself, I acknowaedg myself bound to give an account of all my actions) that of your Clemency you have vouchsafed to hear me patiently; with my solemn protestations that I am ready to entertain a fraternal and amicable conference with my fellow brethren concerning these things, or any other about which at any time any controversy may arise, at what time or place, or upon what occasion soever it shall be judged requisite by these Sessions. And I further engage in every debate to yield myself moderate and flexible, not less prompt to learn then teach: And in as much as in every thing to be conferred of amongst us, there are two things attendable, First, whether that in debate be true, and then whether it be necessary to be believed unto salvation (the Scriptures being the ground of our inquiry in both) I do Sacredly affirm and solemnly oblige myself not to obtrude any point to be believed, my brethren dissenting from me therein, though proved by solid arguments to consent with the Scriptures, unless I have clearly Evinced it from the Divine word itself, and as dilucidly true so also necessary to be believed by every Christian to salvation; which if my brethren will be prepared to do, my opinion is, there will scarce any debate or Schism be amongst us. And further I add; (that I may take away all fear and jealousy that on my part may hang upon this Noble Assembly, now charged and burdened with weighty affairs, upon which the peace and prosperity of our Nation and the reformed Churches depend) there will certainly be very many things, and those of a high nature which I shall bear with in my fellow brethren, not being Lord of another man's faith, but a Minister in this to those that believe, that in them may grow the Knowledge, truth, piety, peace, and joy in Christ Jesus our Lord. But if my fellow-brethrens see not how they can attolerate me and grant me a place amongst them, yet notwithstanding for that which concerns myself, I hope no rent or division will ensue, which God avert; there are Schisms enough already in the Christian world; its incumbent rather upon every one to diminish and abolish them. In this case, I'll possess my soul in patience: and my place (though I shall endeavour to live so long as God shall prorogue my life for the common good of Christianity) I will lay down; mindful of that Sat Ecclesiae, Sat Patriae datum. FINIS. These books following are to be sold by Henry Eversden, at the Greyhound in Paul's Churchyard. AN Exposition with Practical Observations on the Nine first Chapters of the Proverbs, by Francis Taylor Minister of Canterbury, in quarto. An Exposition, with Practical Observations on the whole Book of Canticles in quarto, by John Robotham Minister of the Gospel. An Idea, or body of Church-discipline in the Theoric and Practic, by Mr. Rogers, in quarto. Imputatio Fidei, Or a Treatise of Justification; wherein the imputation of Faith for Righteousness (mentioned in Romans 4. 5. 6th.) is explained, by Mr. John Goodwin, Minister of the Gospel, in quarto The Right of Dominions, or the Prerogative of Kings, proved from Scripture, by Dr. Welden. Lucas Redivivus, or the Gospel-Physitian, prescribing (by way of meditation) divine Physic to prevent diseases, not yet entered upon the soul, by John Anthony Doctor in Physic, in quarto. Mercy in her Exaltation, a Sermon preached at the Funeral of Mr. Thomas Taylor, by Mr. John Goodwin, in quarto. Anabaptists Meribah, or Waters of strife, being an answer to Mr: Tho. Lamb, Merchant; by Mr. Price one of Mr. John goodwin's Congregation. The natural man's case stated, or an exact map of the little world, man, in seventeen Sermons, by Mr. Christopher Love; to which is added a Sermon preached at his Funeral, by Mr. Thomas Manton of Newington in 80. God's glory in man's happiness, or the freeness of God's grace electing us, by Francis Tailor of Canterbury, in 80. The Lord's Prayer unclasped, being a vindication of it, against all schismatics and Heretics, called Enthusiasts and Fratracilli, by James Harwood, B. D. Hippolytus Translated out of Seneca, by Edm. Prestwich. Gospel public worship, or the Translation, Metaphrase, Analysis, and Exposition of Romans 12. from vers. 1, to 8th. describing and prescribing the complete pattern of Gospel worship. Also an Exposition of the 18th Chapter▪ of Matthew; to which is added a discovery of Adam's threefold estate in Paradise, viz. Moral, Legal, and Evangelical, by Thomas Brewer, in 80. A Comment on Ruth together with two Sermons, one teaching how to live well, the other minding how to die well; by Thomas Fuller Author of the Holy State. Pearls of Eloquence, or the school of Compliments, wherein Ladies, and Gentlewomen may accommodate their Courtly practice, by Will. Elder Gent. in 12. The doctrine of laying on of hands vindicated and asserted, being an Answer to Lieut. Col. Paul Hobson, in quarto. The Male of the Flock, a Sermon preached before the Lord Mayor, out of the 4th of Malachy, by Mr. Aggas Minister of Chynis. These Books are now in the Press and ready to Publish. Riverus Universal body of Physic, in English folio. The seventh day Sabbath sought out and Celebrated by The. Tillam, in 8●. Mr. John Goodwin in answer to Mr. Kendal. and Mr. Resbury, and Mr. Pauson.