to endanger his salvation? And who will deny himself (upon the assault of a gallant temptation especially,) the present satisfaction of his lusts and passions, for the reversion of a kingdom, who is persuaded "there are several decrees past in heaven as well to necessitate, as secure him in the succedaneous enjoyment of them both?" And who will be frighted from the pleasures of sin with the threatened danger of damnation, (unless a fit of Melancholy transports him into that folly,) which, he believes, it is no more possible to happen to him, than for God to lie, or his immutable decrees to be rescinded? In brief, when we consider the consequences of that doctrine, “that the absolute decrees of heaven do not only over-rule, but also predetermine every individual action of mankind," (so that it is impossible for the endeavours and wit of man to make any one of them happen at any other time or after any other manner than they do,) may we not (as far as that doctrine can warrant us,) conclude, that it is God's only fault that so many men prove infidels and profane, lukewarm and desperate?, because it is He that doth withhold that grace which is absolutely necessary to work an effectual alteration and change in them. And [may we not] resolve, that it were therefore fit, that all preachers (forbearing to importune the weak creature to attempt any of those mere impossibilities to which he hath, at most, but a passive power,) should direct their admonitions to God alone, that he would perform, what is his own work only, in the hearts of men, that is, to convert, correct, provoke, and comfort them, by such an invincible arm of efficiency as cannot be resisted? - The benefit of the word preached being thus totally evacuated by these doctrines, we shall find no more use or comfort in the sacraments, but so far forth as we can observe the very same ministers, in the very administration of them, to overthrow their own unhappy doctrine. For to every one [whom they baptize, they apply the promises of the covenant of grace, contrary to their own tenet,-which is, "that they belong nothing at all to the Reprobates." Likewise the Lord's Supper is given to all, with the assurance, Christ died for all them that rcceive it, -though their own tenet is, "that he no way died for them who receive it unworthily and to their condemnation," whose number is not small among our Reformed congregations, even by their own confession.-What more? The very exercises of prayer, wherein the pastor and the flock are joint petitioners, shall be found of no use or comfort unto either, since they all be either Flect or Reprobate: For the Elect obtain no new thing by this means, if "God hath written them," as the Synod says, "from all eternity in the Book of Life, without any relation to, or consideration of, their faith and prayers; and that it is impossible they should be blotted out of it." And the Reprobates can never cause themselves to be inrolled therein by any exercises of faith or prayers, no more than they are able to disannul the immutable decree of God. Gentlemen, I beg your pardon, and shall trouble you no further, but only to desire you to ponder those many prejudices that lie against such a religion, as is rather repugnant than operative to the conversion of an infidel and the correction of the carnal, to the quickening of the careless and the consolation of the afflicted: And if the doctrine maintained and delivered by the divines of that Synod, and their adherents, doth frustrate and nullify the preaching of the word, the use of the Sacraments, and the exercise of prayer; if it overthrow the sacred function of the ministry, (which consists in the faithful administration of wholesome doctrine and good discipline,) and if it give such a total defeat to the whole design of the Divine ordinances, I hope you will, out of your great piety and prudence, not think it reasonable to make the profession of such faith or doctrine, your Kpinpion, or Shibboleth * to discern your examinats, and pass them in the account of the godly ministers. DR. ABSOLUte. MR. FRY-BABE. Withdraw, withdraw, withdraw! DR. ABSOLUTE.-Brethren, what think you of this man, now you have heard him discover himself so fully? FATALITY.--The man hath a competent measure of your ordinary unsanctified learning: But you may see he hath studied the ancient Fathers,-more than our modern Divines, such as Mr. Calvin and Mr. Perkins. And, alas! they [the ancient Fathers threw away their enjoyments (and their lives too, some of them,) for they knew not what. They understood little or nothing of the Divine decrees, or the power of grace *Judges xii, 6. and godliness: This great light was reserved for the honour of after-ages, to be held forth and displayed in. EFFICAX. He may be an honest moral man; but I cannot perceive that he hath been much acquainted with sin, nor very sensible of the nature of repentance. I confess for my own part, I was never much taken with these Obadiahs, that cry, "I thy servant fear the Lord from my youth :" (1 Kings xviii, 12.) Give me your experimental Divines. The burnt child will dread the fire; and, as Jude adviseth, "will have compassion" upon their brethren, (having been tempted themselves,) and will save them with fear," using a holy violence to "pluck them out of the burning." I remember Mr. Calvin confesseth, in an Epistle to Bucer, "that he had a great conflict with that wild beast of impatience that raged in him, and that it was not yet tamed." He would frequently reproach his brethren (especially if they dissented from him in the matter of predestination, &c.) by the name of "Knave,” “Dog," and "Satan." And he so vexed the spirit of Bucer, that he provoked the good mild man to write thus to him: Judicas prout amas, vel odisti: amas autem vel odisti, prout libet. "That his judgment was governed by his passions of love and hatred, and these by his lust." And for his bitter speeches, Bucer gave him the title of "a fratricide."-Reverend Mr. Beza confesseth also of himself, per quindecim annorum spatium, quo alios docuit justitiæ viam, nec sobrium se factum, nec liberalem, nec veracem, sed hærere in luto : "That for the space of fifteen years together, wherein he taught others the way of righteousness, himself trod neither in the way of truth, nor bounty, nor sobriety: but stuck fast in the mire" (of sin.) Men that have had trial of the powerful workings of sin and grace, and have been brought upon their knees, like the great Apostle, with a bitter complaint, O me miserum ! wretched man that I am!;" these are your none-such Divines, of which, methinks, our Saviour gave an intimation, in that passage to Peter, et tu aliquando conversus confirma fratres tuos.* (Luke xxii, 32.) NARROWGRACE.-He attributeth so much to the ministry of the gospel, that he seems to be superstitiously addicted to it, and turns it into an idol. Whereas, we know, of itself it is but a dead letter; and therefore Maccovius handling that question, * “And when thou art converted, strengthen thy brethren." Whether the word of God may be savingly heard before regeneration, concludes negatively; and, to avoid his adversaries' argument, he affirms, "that that hearing of the word which produceth faith, doth presuppose regeneration." To this agrees the opinion of some Divines, who think "that regeneration is effected after another manner than faith is." To which purpose Johannes Rysius, in his Confession, saith thus, Fides Dei gratiâ per verbum concipitur: Regeneratio [vero] a Deo per Christum sine ullius rei creatæ interventu proficiscitur : "Faith is conceived by the grace of God through the word; but regeneration proceeds from God through Christ, without the intervention of any created thing whatsoever." TAKE-O'-TRUST.-I conceive, Sir, when we see the ministry so much eclipsed and undervalued as it is, if there were nothing else in it, Christian policy should teach us, not to vent such doctrines as are apt to bring more contempt upon it. But the Holy Ghost hath set it at a higher rate, by clothing it with titles of a greater reputation: He calls it, "the word of grace, the word of faith, the word of life, the word of reconciliation, the ministration of the Spirit, the word that is able to save the soul, the power of God unto salvation, the word of God that effectually worketh in them that believe."* KNOWLITTLE.—I conceive the ministry of the word hath these excellent titles bestowed upon it, in regard it is the instrument by and through which God doth infuse, into the understanding and heart, his special grace, or rather that regenerating virtue which alone doth powerfully effect the work of regeneration: So that the outward word, as an instrument, conferreth nothing at all to that effect, but is only as the tunnel whereby water is poured into a vessel; and yet that water receives no tincture at all from the nature or quality of the said tunnel. TAKE-O'-TRUST.-I have seen this alleged: But they say, we should consider that the nature and property of the word, is, to be intelligible (in expression) and to carry such a sense as is apt to move the party, to whom it is addressed, by working upon his understanding, and inciling his heart to love or hatred, hope or fear; and this is the true efficacy the word is endowed with. But if the word contributes no more to our conversion or re * John vi, 63.-Heb. iv, 12.-1 Cor. xiv, 24, 25. generation, than the tunnel (that only conveys the liquor,) to the filling of the vessel; then it matters not whether the word be intelligible, yea or no: For that regenerating virtue being a distinct power infused beside it, the word doth not work as a verbal, that is, a rational instrument, but only concurs as an instrument destitute of sense and reason. And, therefore, as it matters not what metal the tunnel be made of, whether wood, or brass, or tin; so (had the word no other kind of instrumentality than that hath,) it were all one, whether the language were barbarous non-sense, (as is usual amongst some sectaries,) or significant. And to what end, then, did God confer the gift of tongues upon his Apostles, and they take such care to condescend and apply themselves to the capacity and apprehension of their hearers? Besides, if the word hath no more to do in this work than is pretended, why should it consist of precepts, and those established with promises and threatenings? For a precept (so established especially,) doth prescribe the thing (under command) as a duty, and concurs unto that duty as the reason moving and obliging a man to perform it. But if that special grace, or regenerating virtue, so infused, doth alone effect a man's regeneration, (taking nothing at all from the word,) how can that effect be said to be "the performance of his duty, and an act of obedience to the command of the word?" KNOWLITTLE. It is a question, whether there be any PRECEPTS, properly so called, under the new covenant, yea or no. Some absolutely deny it. But we confess it; and they [the precepts may be said to concur to our conversion and believing per modum signi, "as a sign or object" representing what God by his free grace is said to effect and work in us. Indeed they declare what man ought to do; but they serve rather to discover and convince his weakness, than to promote his duty. TAKE-O'-TRUST.-This doctrine doth cancel the very formal reason and force of all the commands of Christ, and makes the word of God, intended for an instrument of man's conversion, to serve only for an object and mere doctrine for his faith and repentance to converse with; for they are not to be wrought (it seems) by this means, but immediately effected and wrought of Almighty God, in the heart, by a special action and operation: and, consequently, makes all the exhortations and precepts, as such, all the promises and threatenings, complaints F |