Heresiography, or, A discription of the hereticks and sectaries of these latter times by E. Pagitt.

Thirdly, & Fourthly, Their Errors concerning mans corruption and conversion unto God.

1. THey teach, that it cannot be well objected, that Originall sin of it selfe is sufficient ••or the con••en••ning of a••l man∣kinde, or for the deserving of any temporall and eternall pu∣nishment.

In this they goe against the Apostle, who saith Rom. 5. By one man sin entred into the world, and death by sin, and so death passed upon all men for that all have sinned, and vea••. 16. The judgement was by one to condemnation, Rom. 6. 23. The ••ages of sin is death.

2. They teach that spirituall gifts or good qualities or ver∣tues, such as our goodnesse, holinesses, or righteousnesse, could not bee s••a••ed in the will of man in his first 〈◊〉〈◊〉 and therefore in his fall the will could not bee bereft of them.

This is contrary to the Image of God laid downe by the A∣postle, Eph. 4. 24. Where hee describeth it by righteousnesse

and holinesse, which doubtlesse are placed in the will.

3. They teach that in spiritual death n•• spirituall gifts were separated from the will of man, to 〈…〉〈…〉 will it selfe 〈…〉〈…〉 corrupted b••t onely encombred by 〈◊〉〈◊〉 darknesse of the un∣derstanding and unrulin•• sse of the affections: which impe••i∣ments being removed the will may be put into her owne inbred faculty of freedome, that is, of her selfe, will or ••ill chuse or refuse any kind of good set before her.

Verily, this is a new feigned and erroneous piece of doctrine▪ bent on purpose for the enhansing of the forces of free-wil, con∣trary to that of the P••ophet, Jer. 17. 5. The heart is deceitfull above all things and desperately wicked. And that of the Apo∣stle, Eph. 23. Among whom (namely the children of disobedi∣ence) All we had our conversation in times past in the lusts of our flesh fulfilling the wills of the flesh and of the minde.

4. They teach that an unregenerate man is not properly nor totally dead in sins, nor destitute of all strength tending to spi∣rituall good, but that he is able to hunger and thirst after righte∣ousnes or everlasting life, and to offer the Sacrifice of an humble and contrite heart, even such as is acceptable to God.

These assertions march against the direct testimonies of Scriptures, Eph. 2. 1. 5. Yee were dead in trespasses and sinnes. Gen. 6. 7. 8. 21. Every imagination of the thoughts of mans heart is onely evill continually. Moreover, the hungring and th••rsting for deliverance out of misery, and for life eternall, as also offering to God the sacrifice of a broken heart is proper to the Regenerate, and such as are called blessed, Psalme 519. Matth. 5. 6.

5. They teach, that a corrupt and naturall man can so rightly use common grace (by which they mean the light of nature, or, those gifts which are left him after the fall) that by the good use thereof he may obtaine to a greater; namely, Evangelicall, or saving grace, and by degrees at length salvation it selfe. And that God for his part sheweth himselfe ready in this manner to reveale Christ to all men, seeing he doth sufficiently and effica∣ciously afford to every man necessary meanes for the making Christ known, and for faith and repentance.

This is 〈◊〉〈◊〉 to be false, as by the experiance of all ages in the world, so also by Scriptures, Psal. 147. 19, 20. He sheweth his word unto Jacob; his statutes and his judgements unto Is∣rael: He hath not dealt so with any nation, and as for his judge∣ments, they have not knowne them, Acts 14. 16. God in times past suffered all Nations to walke in their owne wayes, Acts 16. 6, 7. Paul and his company were forbidden to preach the Word in Asia; and after they were come to Mysia, they offered to goe into Byth••••i••; but the spinit suffered them not.

6. They teach, that in true conversion of a man there can∣not be in••used by God any new qualities, habits, or gifts into his will; and so by faith, by which we are first converted, and from which we are stiled faithfull, is not any gift or quality infused by God; but onely an act of man that this faith cannot be called a gift otherwise then in regard of the power or meanes given us of attaining it.

These strange positions are contrary to holy Scriptures, which testifie unto us, that God doth infuse or shed downe into our hearts new qualities of faith, obedience, and some of his love towards us, Ier. 31. 33. I pu•• my Law into their inner parts, and write it in their hearts, Isa. 44. 3. I will poure water upon him that is thirsty, and flouds upon the dry grounds; I will poure my spireit upon thy seed, Rom. 5. 5. The love of God is shed abroad in our hearts, by the holy Ghost which is given unto us. They con∣tradict also the continuall practice of the Church, which useth to pray after the manner prescribed by the Prophet, Convert me O Lord, and I shall be converted Jer, 31. 18.

7. They teach, that the grace wherewith we are converted unto God is nothing else but a gentle inducement, or (as others explain it) that the most noble kinde of working a mans con∣version, and most ••utable to our nature is performed by swaso••y motives or advice; and that no cause can be alledged ••hy even such morall grace alone should not of naturall men make spiri∣tuall. Nay moreover, that God doth not produce the consent of our will otherwise then by way of morall counselling, and that the efficacy of Gods working, wherein he exceedeth the working of the devill, cons••steth in this, that the divell pro∣miseth

temporary things, but Gods things eternall.

This is downe-right Pelagianisme, and warreth against the whole course of Scriptures, which besides this swasory course of moving acknowledgeth in the conversion of man another man∣ner of working of Gods spirit, and that more divine and of farre greater efficacy, Ezek. 36. 26. I will give you a new heart and a new spirit will I put within you; and I will take away the stony heart out of yur flesh, and will give you an heart of flesh.

8. That God in regenerating a man doth not imply that omnipotent strength whereby he may powerfully and infal∣libly bow and bend his will unto faith and conversion; but that all the gracious operations which God useth for our conversion being accomplished, neverthelesse man may withstand God, and his holy Spirit intending that mans conversion; yea, and of∣tentimes doth make actuall resistance; so it lyeth in mans pow∣er to be, or not to be regenarate.

This amounteth to no lesse then the denying of all efficacy to Gods grace in our conversion, and to the subjecting of the worke of Almighty God unto the will of man, which is flat con∣trary to the Doctrine of the Apostles, Eph. 1. 19. That we be∣lieve according to the working of his mighty power. And 2 Thes. 1. 11. That God fulfilleth all the pleasure of his goodnesse, and the worke of faith with power. And 2 Pet. 1. 3. That Gods power hath given to us all things that pertaine to life and godlinesse.

9. They teach, that grace and free-will are co-partening causes joyntly concurring to the beginning of conversion, and that grace doth not in the order of casuality goe before the acti∣on of the will. That is, that God doth effectually helpe mans will to conversion before the will of man moveth and determi∣neth or setleth it selfe thereunto.

This doctrine was long since condemned by the ancient Church among the Pelagian Errors out of the Apostles Autho∣rity, Romans 9. 16. It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. And 1 Cor. 4. 7. Who maketh thee to differ from another? and what

hast thou that thou didst not receive? Item. Phil. 2. 13. It is God which worketh in you both ••o will and to doe of his good pleasure.