Confession of His Faith, Chapter 2 – Chapter 3

Confession of His Faith · Chapter 2 – Chapter 3

p. 9CHAP. II.

A true Confession of my Faith.

SECT. I.

BEcause Mr. Crandon is pleased through his Book to affirm with§. 1. such confidence that I do subtilly equivocate and dissemble my judgement, hiding the worst, and meaning one thing when I speak another, and so leaves me uncapable by any Profession, Protestations or Oaths, of satisfying any who are of his mind; and as audaciously arrogate the Prerogative of God, in knowing and judging the heart of man, even against his own Professions; I shall therefore premise only this general profession to them who will believe it, and they that will not may choose. I will never worship and serve that God, that I do not believe to be able and willing to bear me out in his service; and save me harmless, and see that I be no loser by my owning him and his will. The God whom I serve I am sure is both able and willing. I will never serve a God that I have p. 10cause to be ashamed of. To be ashamed of him, is so far to deny him to be God. Nor will I ever be of that Religion which gives men leave to lye, and to deny it: My Religion doth not: To deny it therefore, is so far to disclaim and renounce it: Therefore so far as I deny it, so far I am not of that Religion. I believe that no man shall be saved by the Christian Religion that will not lay down his life rather then deny it: Much less he that will not let go the favor and esteem of men: and especially he that prefers his credit with such a man as Mr. Crandon, before his Religion, hath sure very low thoughts of that Religion, and mean expectations from it, and may well look that his Reward should be answerable. So much for Preface.

1. I Do Believe the Holy Canonical Scriptures, and all things therein contained to be infallibly true, as being the Word of God. And I do Believe it to be a sufficient and perfect Rule or Law, needing no Additions of Tradition, or Humane Testimony to supply its defects, though it suppose some Tradition and Humane Testimony as necessary to its Promulgation and Explication.

I suppose this single Confession freeth me from the charge of Infidelity, and of Popery: For an Infidel believes not the Scripture, and a Papist believes it to be but part of Gods Word, and Tradition the other part; and upon that ground they let in all their inventions and Will-worship. And seeing the main point wherein we differ from the Papists, is in maintaining the sufficiency of the Scripture, I suppose I need not add any Creed or other Confession as necessary to be subscribed, as if this word alone were an insufficient Test, to try by who is Orthodox, and of the right Religion. So that I think I have in this made a sufficient Confession, did not mens misapprehensions require more.

Object. The Papists believe the Scripture.

Answ. Blessed be God for it: But they believe not its sufficiency, but take it, as I said, to be but part of Gods Word.

Object. The Socinians and Arminians believe the sufficiency of Scripture.

p. 11Answ. So long there is the more hope of their reduction. But they believe not some plain particular Doctrines of Scripture: The Socinians believe not the Godhead of Christ, or the Holy Ghost, though the first be oft in terms, and the latter at least in sence, expressed in the Scripture: Nor do they believe Christs satisfaction: Therefore they do not believe the Doctrine of the Scriptures, though they believe in general that the Scripture is true. If any will prove that I deny any Doctrine of that word which in general I believe, I will revoke it when I see it so proved: In the mean time I protest, that it is my resolution to search as impartially after the true meaning of the word as I can, and that I would fain know the mind of God therein, though it cost me the utmost pains, and the loss of mens estimation and favour, and though my greatest Temptation to partiality in my studies doth lye in my loathness to dissent from Godly Divines, whom I most highly value and honour, and whose love I more esteem then any other mens; Yet, by the Grace of God, I resolve as faithfully as I can, to resist even this Temptation also, and to lay open my soul to the teachings of Christ by his Word and Spirit.

But because it is expected that there be a more particular profession of the several Doctrines contained in this Word; and because I confess such a Profession very fit and necessary in other respects, (it being not every word in Scripture that is of flat necessity to Salvation, it is very fit that those which be so, should distinctly and explicitely be believed) I shall descend to such particulars. And because the summ of my Belief for Assent and Consent, is expressed in our late Worcester-shire Profession of faith, I shall here recite it (because it is but short) with the change of one word for abbreviation: Supposing the Apostles Creed.

SECT. II.

2. I Believe that there is one only God; The Father,§. 2. Profession of Assent. Infinite in Being, Wisdom, Goodness and Power: the Maker, Preserver and Disposer of all things, and the most Just and Merciful Lord of all.

I Believe that mankind being fallen by sin from God p. 12and happiness, under the wrath of God, the curse of his Law, and the power of the Devil, God so loved the world, that he gave his only Son to be their Redeemer, who being God, and one with the Father, did take to him our nature, and became man, being conceived of the Holy Ghost in the Virgin Mary, and born of her, and named Jesus Christ; and having lived on earth without sin, and wrought many Miracles for a witness of his truth, he gave up himself a Sacrifice for our sins, and a Ransom for us, in suffering death on the Cross: and being Buried, he Rose again the third day, and afterward ascended into heaven, where he is Lord of all in Glory with the Father: And having Ordained that all that truly Repent and Believe in him, and love him above all things, and sincerely obey him, and that to the death, shall be saved, and they that will not shall be damned, and commanded his Ministers to Preach the Gospel to the world; he will come again and raise the bodies of all men from death, and will Judge all men according to what they have done in the body; and the Righteous shall go into life Eternal, and the rest into everlasting punishment.

I believe that God the Holy Ghost, the Spirit of the Father and the Son, was sent from the Father **Or, [and the Son] which you will.by the Son, to Inspire and Guide the Prophets and Apostles, that they might fully reveal the Doctrine of Christ: and by multitudes of evident Miracles and wonderful gifts, to be the great witness of Christ and of the truth of his holy word, and also to dwell and work in all that are drawn to believe, that being first joyned to Christ their Head, and into one Church, which is his body, and so pardoned and made the sons of God, they may be a peculiar people sanctified to Christ, and may mortifie the flesh, and overcome the world and the Devil, and being zealous of good works, may serve God in Holiness and p. 13Righteousness, and may live in the special Love and Communion of the Saints, and in hope of Christs coming, and of Everlasting Life.

I do heartily take this one God, for my only God andProfession of Consent. my chief good; and this Jesus Christ for my only Lord, Redeemer and Saviour; and this Holy Ghost for my Sanctifier; and the Doctrine by him revealed, and witnessed by his Miracles, and now contained in the holy Scriptures, I do take for the Law of God, and the Rule of my faith and life. And Repenting unfeignedly of my sins, I do resolve through the Grace of God sincerely to obey him, both in holiness to God, and Righteousness to men, and in special love to the Saints, and Communion with them, against all the temptations of the Devil, the World, and my own Flesh, and this to the Death.

I do also take the ten Commandments for a general standing Rule of obedience: And the Lords Prayer for a perfect rule for prayer, most admirable for Comprehension of matter, and exactness of Method. And I believe that Christ hath instituted Baptism for our enterance into his Church, and the Lords Supper for our Confirmation; and hath appointed ministers to be the teachers of his Church, and to guide it in Concord, according to his Word.

THis is my Religion: This I profess, subscribe and stand to. If any man ask what Religion I am of, hither I refer him. If this be not enough for him, but he must needs have yet a larger profession, or else he will not account me Orthodox, let him take his course, and judge of me as he please. He that professeth this, and lives accordingly, shall by me be taken for a good Christian, by what name or title soever men call him. I say as Hilary, quod non per difficiles quaestiones ad vitam beatam nos ducat Deus. If the Church of Rome will profess but this much, and not subvert it when they have done by evident contradiction, I will acknowledge them p. 14as Brethren of the same Religion with me; and if they will unite upon these terms, I will unite with them: Though if they add superfluities which do not subvert this Doctrine, I will not joyn with them in any of those Additions; but let them build their stubble alone for me.

As to my self, if any man will prove that I hold any thing contrary to one word of this Confession, I will presently renounce it. In the mean time, if I should hold any thing contrary to it, it is ignorantly, and upon supposition that it is not contrary. And therefore no man can charge me with the not believing any thing here contained: For I renounce any thing in my writings that is contrary to this, though unknown: and if I cannot hold any other of my Opinions, and this confession both, I disclaim all such Opinions, and will let go them, and not this.

Thus much might well serve as a discovery of my Belief, were it not that prejudice and jealousie requires more: I add therefore.

SECT. III.

3. I Do heartily approve of the shorter Catechism of the§. 3.

Assembly, and of all therein contained: and I take it for the best Catechism that ever I yet saw, and the Answers continued for a most excellent summ of the Christian faith and Doctrine, and a fit Test to try the Orthodoxness even of Teachers themselves.

I Know the faith of many in these latter Ages of the world is more extensive then intensive, grasping at much in the Object, but little and feeble in the act, and infirmly radicated in the Subject. These men will think that I am yet too short to be accounted Orthodox, and that in embracing this Catechism, it is but a childish faith that I embrace. But I am bold to tell them these things by way of Answer. 1. Theologia est scientia Affectiva-practica. God hath laid more on the heart and hand, and less on the head, as to the extent of knowledge, then such men take notice of, We p. 15may find us work enough, yea and make a happy progress and growth, by an increase of our firmness, and clearness in the apprehension of the common truths, and an improvement of them on the heart and life. And it had been happy for the Church in all Ages, especially this, if they had looked more after this kind of growth in knowledge, (as to intension, affection, and execution) and less gaped after new Light and Revelation, and an extensive increase. Though yet I would have none under-value Gods grace in this kind of increase, nor neglect any due means for the attaining of it. 2. I would have these men that have such a swelled belief, to compare the Assemblies shorter Catechism, not only with the Epistles which the Apostles wrote to particular Churches, but with all the Confessions of Faith that were made for four hundred years after Christ in the Church; and see if any of them used a more extensive form? Nay, all the Creeds and Confessions of the Church set together for many hundred years (except the Scriptures) were not comparable to this, for fulness and exactness of order and expression. Only in the point of the Mysterie of the Trinity, you may find many more copious, and wordy, as urged to it by the several Heresies of those times. But whether they are therefore ever the more excellent, I will not presume to censure. Nay, what talk I of Creeds and Confessions, when you may read many and many Volumes of the Fathers that contain not so much of the body of Theologie, as this Catechism. I speak not this in any contempt or diminution of the Authority of the Writings of the Fathers and first Ages of the Church: I do in several other respects (for their reverend Antiquity, their better opportunity to know the way of the Apostles in matters of fact, &c.) prefer them before any Writings of these times, and so give them the Preheminence secundum quid; but simplicitèr, and for the innate worth of the Writings themselves, I prefer the latter, and specially this in question much before them.

3. Further let the Objectors consider whether this were not the first corrupting of the Church and the Christian Doctrine, by being, as I may say, Orthodox over-much, and making too strict paths for other men to walk in, and enlarging the borders of their Belief too far, and condemning all that entertained not the Notio…s of some. Also whether this were not the great cause of all the sad divisions that in all Ages have distracted and disturbed the Church, and proved the greatest disgrace and hindrance to our p. 16Religion. The Quartoderimani, the Audiani, and many more Hereticks, might well have gone for Catholicks, had it not been for this Diotrephes. And will no experience warn us? 4. Nay, consider whether this be not the very disease of the Roman Church, and the mark of that beast, to obtrude their superfluities and swelled Confessions on others? Had the Trent Creed but broke off about the middle, (at the end of the Nicene or Constinopolita…e Creed) we had been all agreed in matter of Doctrine.

I have heard divers object, that this is but the trick of all Hereticks that hold somewhat which dare not see the light, and therefore they must either take up with the bare Scripture Expressions, or if they yield to any Confessions, they must be short and general, that they discover not, and contradict not their Errors: and specially the Socinians are guilty of this. Answ. 1. I might as truly say, this is the Objection of the Papists, to charge an insufficiency on the expressions of Scripture, and make it the property of Hereticks to appeal only to the Scripture: And thus we may fling Popery and Socinianism in one anothers faces, with more spleen then wit. 2. Certainly many such Divines have done more by such indiscreet Objections, to strengthen that unhappy Sect (the Socinians) then they could ever have done for themselves. When men plead reason for Christianity and Scripture Authority, they say, It is Socinianism: when we plead for the sufficiency of Scripture alone, and appeal to it; they say, This is Socinianism too. Make the World believe once that the Socinians have reason and Scripture on their side; that is, the Light and Law of Nature, and the Light and Law of supernatural Revelation, and who would not turn Socinian? Its pitty that these men can find no Arguments to use against Socinians, but the very same which is the Papists Goliah against the Reformed Churches and their Doctrine.

5. I will add this much more for your consideration. Our Divines have hitherto observed, that it is a suspitious sign that any affection or course is not of God, which nature is very prone to; and that the contrary is of God which nature is backward to. Though I know this Rule needs some limitations, yet I think it not unuseful in such cases as this. I have ever observed that a violent Passion called Zeal for a mans opinions, which he accounts Orthodox, is so easie and natural, that there needs little means to p. 17kindle it: Nay, all the means that can be used will scarce allay the inordinate rage of it: But a Zealous love of God, and delight in him, and a Zeal for holiness, and against sin, and a Zealous love to Gods Truths as they hold forth Christ and Glory, and guide us to duty, this is so contrary to the nature of man, that no means is sufficient to excite it. O how easily without Grace, and against Grace do Carnal Ministers, and professors make a huge bussel in the world for their opinions, compassing Sea and Land to make a Proselite! they will ride and go with unwearied diligence to propagate their opinions; perhaps some of them true, (though as usually false) Truly I have wondred many a time what it should be, that animates such men with so implacable a thirst, to make all others of their own mind, that they care not to venture all they have for it; yea, to subvert Kingdoms, and cast off natural affection to their nearest friends. It is no more love to Christ and his word, and will, then others have: For they are cold enough in obeying his will, and venture to disobey him more easily then others. Indeed it is Idolatrous pride. Every man naturally being his own Idol, he would have all others bow down and worship him, and would have the glory of perfect light, and infallibility, and have his judgement be the Rule of all other mens, and would be a Lawgiver to the world, that is, would be God: I know Gods truth cannot too much be loved: But I know withall, that a proud affectation of the honor of knowing more then others, and being better acquainted with the secrets of God, is a thing that a man may get without Grace, but cannot get down without Grace. From whence it comes to pass, that the worst sort of men are often the most Zealous and violent contenders for that which they call the Orthodox Doctrine, when yet the affectionate and practical improvement of the very Creed, they do abhor. Witness the doleful state of the present Church of Rome, which hath so many hundred Jesuites and others that wholly devote their lives to the propagation of their opinions, which they call, and take to be, the Catholike Religion, and Orthodox Doctrine: Witness the Fire and Fagot, the Inquisitions, the bloody Massacres, by which this fire of Zeal for Opinions, hath found vent, and made its eruptions. And though it too ordinarily falls out that the pretenders to Orthodoxness are not the most Orthodox, and the most erroneous are readiest to cry down Errors, yet no doubt, but a carnal mind may p. 18make Gods own pretious truths the occasion of this forementioned sin, and may hate the Communion of Saints, even when he is Zealous for the Catholike Church, the forgiveness of sins, or the Resurrection of the body.

But yet I am not so singular as to make this a pretence for my own Errors; and therefore to give fuller satisfaction, I further add.

SECT. IV.

4. I Have perused the larger Catechism of the Assembly,§. 4. and judge it a most excellent summ of Divinity: and so much the more excellent, in that it is sparing in the difficult, and more abstruse part, and most full in the practical part: And I find no word that I dissent from, so I may have leave but to interpret four words, as followeth.

1. WHere it is said, that the Covenant of Grace was made with Christ, as the second Adam, and in him, with all the Elect. I understand it of the Genus of the Covenant, one species being made with Christ, and another with man, and not as if it were one and the same Covenant in specie that was made with Christ and with man: though I acknowledge that the promise made to Christ, contained the Salvation of his Elect as the matter of it.

2. Where it is said: Nor as if the Grace of faith, or any act thereof were imputed to him for his Justification: 1. I understand it thus, and so assent to it, that our faith is not imputed to us, as being instead of a perfect Righteousness of obedience, to the ends as it was required by the Law of Works, nor is our faith the matter, or the meritorious cause of the Remission of our sin, our right to Salvation. I think this is the meaning of the Reverend Assembly (if I may think that they had all one meaning) and that in sence I differ not from them. 2. But I will never subscribe these words, p. 19nor any like them, without the liberty of an explication, when they are expresly **As in the Confession of Faith. cap. 11. §. 1.in terminis, contrary to the Scripture, and must have such an interpretation to reconcile the sence. Nor will I ever approve of such passages in Catechisms and Confessions, as shall determine a point expresly against the words of God, though Hereticks might abuse those words; but would rather distinguish, and shew in what sence faith is not imputed for Righteousness, then flatly and simply to say; It is not, when God saith, it is. Else we shall give the adversary the greatest advantage that he can desire or expect; when he shall shew those words in Scripture which we flatly deny: And hereby we shall lay the greatest temptation before the ignorant, that know not how to interpret those Scriptures. And that I have not missed the sence of the Assembly, I am induced to believe, by what that Learned Reverend man Mr. Gataker, who was one of them, hath wrote in Explication of this controversie against Saltmarsh Shad. Pag. 53, 54, 55, 56, 57. to which I wholly subscribe (expounding the word Instrument, as I have declared) And where he shews that the difference is but meerly Verbal, so far is it from being in Fundamental Doctrine.

3. Where the next words say, but only as it is an Instrument by which he receiveth and applieth Christ and his Righteousness, as … note that they say not that it is an Instrument of Justifying us, so I understand them thus, as it is the Moral reception of Christ and Righteousness freely given, improperly called an Instrument: and that they speak of that aptitude in faith, for which it was chosen to this office, supposing its being a condition of the Covenant, or Gift, as its nearest Interest. If I have hit their sence, I assent to this.

4. Where it is said, The word of God is to be Preached only by such as are sufficiently gifted, and also duly approved and called to that office, I understand it only of that sort of Preaching which is proper to Ministers, believing that there is also a Preaching which a Master may use in his Family, and other Christians occasionally: and herein I doubt not but I hit their sence.

By the Spirits that I have been haunted with, and the measure that I have received, I am forced to expect, that some should here charge me with taking an occasion to quarrel with the Assembly, or shew my own conceited wisdom, in the correcting of their p. 20works. But I appeal from unconscionable calumniators, to the righteous Judge. I so highly reverence that Assembly, that I think this Nation, since the Apostles days, had never any that excelled it for Piety, and Ability: and I doubt not, but the frustration of much of their labour lies heavy on some, that yet make light of it. But with such e…vious and censorious persons as I have to deal, I find my self in the case of Poggius Countreyman with his Ass (they that would laugh may read the Fable; but I am serious:) I am cast into an impossibility of escaping their censures Should I have professed my Assent, without these explications; I should wrong my Conscience. Should I have said nothing of this Catechism, they would have concluded that I dissented in some weighty points, and durst not subscribe it. I considered these, and chose rather to cast my self on the smaller censure, then the greater; hereby manifesting that it is a small matter, or nothing, wherein I dissent.

The like I must say of the Assemblies Confession of faith: Some have told me, If I be Orthodox, they expect my Assent to that: But without some explications I cannot Assent, which will give the same occasion of censure to these men: and if I wholly pass it by, they will surmise that it is for greater matters that I refuse. I will therefore in this also venture on the lesser inconvenience, seeing one is become unavoidable.

SECT. V.

5. I Have perused oft the Confession of the Assembly,§. …. and verily judge it the most excellent for fulness and exactness that I have ever read from any Church; And though the truths therein being of several degrees of Evidence and Necessity, I do not hold them with equal clearness, confidence or certainty; and though some few points in it are beyond my reach, yet I have observed nothing in it contrary to my judgement, if I may be allowed these Expositions following.

p. 211. CH 3. sect. 6. & ch. 8. sect. 8. which speak against Universal Redemption, I understand not of all Redemption, and particularly not of the meer bearing the punishment of mans sins, and satisfying Gods Justice; but of that special Redemption proper to the Elect, which was accompanied with an intention of actual application of the saving benefits in time. If I may not be allowed this interpretation, I must herein dissent: and if this Confession was intended for a Test to all that should enter into, or exercise the Ministery, I hope it was never the minde of that Reverend Assembly to have shut out such men as Bishop Ʋsher, Davenant, Hall, Dr. Preston, Dr. Staughton, Mr. William Fenner, Dr. Ward, and many more excellent English Divines, as ever this Church enjoyed, who were all for General Redemption, though not for an equal general Redemption: to say nothing of the Divines of France, Breme, and Beroline, and other Forreigners that go this way.

2. About the instrumentality, and non-imputation of Faith, ch. 11. sect. 1, 2. I must have the same indulgence as I desired about the Catechism, for exposition.

3. Where our certainty of salvation is called an Assurance of Faith, ch. 18. sect. 2. I understand it participativè & causaliter, that Faith is an eminent cause in the production of our Assurance, and Assurance a fruit of Faith, but not that it is strictly de fide, that is, a truth of supernatural Divine Revelation propounded to be believed, as I have fullyer expressed my thoughts to Master Blake. And because Authority in such a case will do more with some then my Reasons, I refer them to the Brittish Divines in the Synod of Dort, who speak fully and excellently to this point, in their Suffrage 2. …rtic. 5. de perfev. certit. quoad nos Thes. 3. explicat. 1. pag. 198. part 2. (Impress. 1620. fol.)

4. Whereas in chap. 19. and also in the larger Catechism, (which I forgat to mention before) it is expressed that the promise of life upon fulfilling the Law, is still in being; I understand it only, that such a promise is on record still in the Bible, as having been once in force; but I judge it now to be no promise, but to be ceased, Cessante materia, the thing made its Condition (perfect obedience) being not only of moral but natural impossibility, as soon as mankind was once sinful; so that God is not, nor can be now obliged p. 22by that promise, and it is now no promise, though the preceptive part, and the penal or Comminatory part remain still: For we cannot disoblige our selves, though we may, as it were, disoblige the Promiser.

5. Where it is said, ch. 21. sect. 7. that by a positive, moral and perpetual Commandment, binding All men in all Ages, he hath particularly appointed one day in seven for a Sabbath, I understand it only of a Virtual Obligation, as much as belongs to the Law, as enacted before promulgation, but not of a true actual obligation. For no Law can bind till it is promulgate; and positives are not promulgated by Nature▪ therefore not to all men in all ages; therefore they bind not all men in all ages.

6. Where it is said ch. 25. sect. 1. that the Catholike Church, which is invisible, consists of the whole number of the Elect that have been, are, or shall be, &c.

1. I understand it not of the Church, as now existent, but as it shall be in its perfection at the end of the world, when all the Elect shall be Called; or else as it now containeth only so many of the Elect as are Called. For otherwise the Elect are no Members of the Church, as Elect, before their Calling and union with Christ: As Amesius Medull. truly noteth, Ecclesia est coelus vocatorum, and is not to be defined coelus Electorum.

2. I understand those words, which is Invisible, as distinguishing the Church as invisible from the Church as visible, and not as expository, as defining the Catholike Church to be so invisible (in respect of Faith) as not to be also visible (in respect of profession.) For I conceive that Christ hath one Universal Visible Church, called one by the Unity of their profession, though not for any visible Head on earth, whether personal, or collective, Pope or General Council.

And now I leave to Mr. Crandon and others to consider, whether a Jesuite, a Papist, a Socinian, an Arminian, will consent to this copious Confession of the Assembly, with these Expositions or limitations, as I have here done? Or whether they will make all the Assembly to be Papists, Socinians or Arminians? I truly profess, I take the labours of the Assembly, especially these three pieces now mentioned, for the best Book, next my Bible, in my Study: However the Libertines, and other giddy Sectaries of these times have despised them, as if they were childish toyes: p. 23And though I have read over the exceptions of one William Parker, against the Assemblies Confession of Faith, which whosoever reads, may see with half an eye that the Author was a Papist. He sets up the main body of Popish Doctrine; only instead of the Popes Supremacy and Infallibility, he draws people to receive that Doctrine from some new inspired Prophets: but if these cheaters could draw people once to receive the Doctrine, it were easie to disgrace those pretended Prophets, and to take them down out of the chair at their pleasure, and so set up the Pope again.

SECT. VI.

6. I Have perused over all the Articles or Decrees of the§. 6. Synod of Dort, and unfeignedly▪ honour them, as containing sound and moderate Doctrine, and heartily lament that some late Divines have to the great detriment of the Church and Truth, forsaken the moderate way of that Synod, and laid the weight of the Anti-Arminian Cause, so much upon higher points not owned by them. And there is nothing that I have observed in it all, that my Judgement doth contradict, if I be allowed these few Expositions following.

VVHere it is said Artic. 1. Sect. 12. De hâc aeterna electione, electi suo tempore variis licet gradibus, & dispari mensura, certiores redduntur, non arcana, &c. I understand it as shewing only what way the Elect do attain assurance, who more or less do attain it, and not as affirming that all the Elect do more or less attain a certainty of their Election. For as I think that doctrine uncomfortable to many poor Christians, so I think it cannot he proved of all the Elect.

p. 242. In the 3. Art. sect. 12. its plain by the annexed words, that persuasionem Moralem, they mean external swasion, and do not determine whether the name of swasion be agreeable or not, to the internal work of the Spirit, which for my part … am certain is beyond my reach to know, and I am confident beyond the reach of all men on earth, even those that most pretend to know it. But that this grace of the Spirit is necessary to sanctifie both the Understanding and Will, and that it is an act of Omnipotency, and infallibly effectual, (commonly called irresistible) on all the Elect, I am ready against all Pelagians to defend.

3. Where it is said sect. 15. that Qui illam non accipit, is aut haec spiritualia omnino non Curat, & in suo sibi placet: aut securus se habere inaniter gloriatur, quod non habet: I understand it as spoken of the ordinary sort of graceless unregenerate men, and not of all; for I doubt not, but its possible for a wicked man to know that he is wicked, and be afraid of Hell, yea, and to despair. I am loth to think desparation is a mark of Grace, and that none are graceless but the secure and confident.

4. In the 5. Artic. sect. 9, 10. Where it is said that▪ Believers may be, and are certain of their perseverance, according to the measure of their faith, I understand that word, are Certain, pro mensura fidei. 1. As supposing the certainty of their sincerity; for a man must be certain that he hath grace, before he can be certain to persevere in it. 2. As supposing a certain understanding of the Truth of the Doctrine, that all true Believers shall infallibly persevere: for none can be certain to persevere meerly as a Believer, that is not first certain that all Believers shall persevere. 3. I suppose therefore that this is not spoke of all Believers, but of some. For 1. All are not certain that they are sincere. 2. All are not certain that the doctrine of Infallible perseverance is true; for to conclude that all the Lutheran Churches that deny this, and all the Arminians and Anabaptists that deny it, and all the Ancient Fathers and Churches that denyed it, besides Musculus, and others of our own, were certainly graceless and unbelievers, were not only inconsistent with the faith and charity, but with the reason of a Christian; and no less then an inhumane charge.

5. Where it is said, sect. 11. that God per Spiritum Sanctum perseverantiae certudinem in iisdem rursus excitat. I understand it as true of some, but not of all; for I dare not pronounce damnation p. 25on all that die unassured of their sincerity, much less on all that are unassured of perseverance.

6. To the 13. sect. I doubt not but the meaning is, that Certainty of perseverance doth not of it self, and of its own nature beget carelesness or negligence; and so I believe its true. Nay, I think that Love and Gratitude are ordained to be the Master Ruling Graces in the Kingdom of Christ (under Faith;) and that Fear is but to supply the defects of our yet-imperfect Love. And therefore the more any man loveth, the more he will obey: and the more he is assured of Gods love, the greater advantage he hath to love him again. But yet I doubt not, but the remnants of our corruption, by the strength of temptation, may make Assurance an Occasion, or Accidental Cause of Negligence and actual sin: which I suppose this Section doth not deny.

These are all the limiting Expositions which I desire liberty to make use of, and with which I do, as is aforesaid, profess my consent to the Canons or Decrees of the Synod of Dort. And how far any of these are from favouring Arminianism, they that will see, need not to be ignorant. Yea, in the very Article of perseverance, which some were pleased to quarrel with me about, I subscribe to the Synod: Yea, in the Article of the extent of Redemption, wherein I am most suspected and accused (and was fain to use a limiting☜ Exposition in my consent to our Assemblies Confession of Faith) I do subscribe to the Synod of Dort, without any exception, limitation, or exposition of any word as doubtful and obscure. I do also freely consent to the Rejections, with the liberty of three or four the like Explications, which I will not mention, lest I seem quarrelsom, or be further tedious, because they are about smaller matters then those I have mentioned, and no way touching the quick of the controverted Articles, and I am perswaded that my sense of them is the same with the Synods.

And because it is this Synod purposely called against Arminianism, that is the best discovery what is to be accounted Arminian or Anti-Arminian doctrine, as I think, by consenting to it, I do clear my self from that calumny with all men of Conscience and Reason that know it, so I shall think that those who go as much on the other hand, and differ from the Synod one way, as much as☜ the Arminians did the other way, remain censurable as well as they; till some body shall convince me that there is but one extream, p. 26in this case, and that a man may hold what he will without danger, so he be but sure it go far enough from Arminianism. A man that holds to the moderation of the Synod of Dort, need not say that Christ did not dye or satisfie for all men, nor need he trouble himself with presumptuous Determinations about many Mysteries in the Decrees of God, which many volumes are guilty of; Nor doth he need to aver the Necessity of Immediate Physical Efficient predetermination by God (as the first cause) of every second cause Natural and Free, as without which they cannot act: Nor need he say, that God so predetermineth to the Act which is sin, and not to the sinfulness of the Act: Nor need he Subscribe to all that Dr. Twiss, or Mr. Rutherford, or such like, have written on these points. Nay, as this Synod, so our own Assembly gave an Example of modesty in these points, to them that will follow it; Not only silencing many things which others make the Pillars of Anti-Arminianism, but expressing that the Will is endued by God with that Natural liberty, that is neither forced, nor by any absolute necessity of Nature determined to do good or evil, and therefore they never tell you that God as the first cause must of natural necessity Determine mans will by Physical immediate premotion, before it can act either good or evil: But they reserve the honor of determining mans will to special Grace, Renewing the will, and by Almighty power determining it to that which is good. c. 10. Sect. 1. and c. 9. Sect. 1.

Many other moderate passages I could shew in our Assemblies Confession, to some that have need to imitate them, and the Antinomians may see their Doctrine subverted, in their excellent Definition of saving faith, in both Catechisms, and in the Confession; in their determination of the natural effects of sin in whomsoever, Ch. 6. Sect. 6. in their determination of the necessity of Repentance (as sine qua non) to Remission, Ch. 15. 3. with more the like.

And now if they have any standing Rule to know a Papist or Arminian, I think I have acquit my self from their Accusation; But if there be no Rule of the Orthodox Doctrine, and for rejection of Error, but the giddy distracted brains of Libertines, that know not where to fix themselves, then I am content to bear the name of Jesuit, Papist, or what these men shall please to call me.

p. 27Yet let me add this, lest my seeking to satisfie the offended, may draw me into guilt; Though I have voluntarily my self professed my consent to these several Canons and Confessions of faith; yet, for the Synod of Dort, the Confession of our Assembly; yea, or the larger Catechism, without some Correction, I do hereby Protest my dissent against the so imposing them to a word upon all Ministers, that no man that cannot subscribe to them shall be permitted in the Church: Whether our Confession were intended for such a necessary Test, I know not well; But that the Synod of Dort was, is expressed in the end. I abhor unlimited liberty of Conscience, so called, that is, of divulging intollerable Doctrines; and I lament also, that instead of moderation, the Churches for 1300. years have been so guilty of proud and cruel Tyranny. There is singular use for a full body of Theologie, or a Profession concluded on by such Reverend Assemblies, that the yonger Ministers may be taught by it, and the Reverence of it may restrain them from rash contradicting it: And there is a necessity of exercising power in Ministerial Assemblies, for the actual restraint of such as shall teach things intollerably unsound: and all Ministers should be there accountable for their Doctrine. But before any Forms be tendred us to subscribe, we must have them reduced into a narrower room, and into phrase so clearly Rational or Scriptural, as no Sober, Studious, Competent, Godly Divine shall scruple: Call it Socinian, or what name so ever imperious Faction shall put upon it, yet tender Consciences will expect this, and the Churches shall never have peace in any other way, unless I be a false Prophet; and the contrary course doth but tend to do the same in Doctrine, as the Common-Prayer-Book did in worship; Even to ensnare the most conscientious, and work them out of the Ministry by degrees, and to create us insensibly a lazy formal Ministry, that will take all upon trust, and run to the Authority of their confession, instead of their Bible. I have long feared that the toleration threatned in these times for all, is a judgement of God for our running into the Tyrannical extream so long; and I withall hope that he will turn this judgement to a mercy. Though I dislike too much liberty in the Commonwealth more then too little; (and in the Church much more such toleration is intollerable, in cases of clear duty or sin;) Yet, I fear Tyranny more then too much Toleration. 1. For experience sadly tels me that Tyrannical p. 28Usurpation of dominion over mens faith hath distracted the Church, even beyond any visible probability of recovery; and it hath been the cause of its misery for 1300. years; but the experience of the mischiefs of Toleration is nothing so great. 2. And I know that mans nature is so prone to proud domineering, and so Idolatrously inclined to have all men of their mind, and to dance after their Pipe, that it will be still by assing Rulers to that extream: So that its easie without a spirit of Prophesie to foretell, that unlimited Tolerations will not long be granted by any one except a meer Infidel, that having no Religion himself, cares for nothing but his own politick ends; or a Julian that is contriving the extirpation of Religion, and intends by the tayling of Foxes to fire the field of Christ, rather then by the yoaking of Oxen to plow and sow it. And policy will never long work that way neither, without some persecution intermixt. Its easie to Prognosticate this, to him that knows what the heart of man is. So that for my part, I think the cause of Gods permission of too much loosness in these times, is to cure our former Rigor, and our being Righteous and Orthodox overmuch, by suffering men to go as much too far into the contrary extreams. Little do some men lay this to heart, who only continue exclamations (though deserved) against Toleration, when it is but their own disease, and what they have caused, that God is curing by this sad remedy. They should rather see their sin in this glass, and be humbled.

CHAP. III.

A true Account of my Iudgement, how much I give to Works.