26 27. was prepared to receive the Gospel by the shaking of the Castle and that feare he fell into supposing the prisoners had been fled And Paul himselfe by an extraordinary vision was brought to Act 9. 6. great astonishment Sometimes by restraining grace or common gifts which make men for degree nearer that is in their kinde and state not so much removed as others in the same kinde and state with them God doth prepare men thus Christ said to the young man who was nigh and unconverted Thou art not farre Mar. 12. 34. and 10. 21. from the Kingdome of God Nay God may by giving a man up to the height of some sin or sins prepare him to conversion as Paul and Manasseh the one left to persecuting the other to those horrible out-rages And God in wisdome knew it best for Peter to give him up to be tempted of Satan and left to himselfe to deny his Master for the curing of his self-confidence Physicians by ripening diseases make way to cure them for sick matter is never more easily brought away then when in ripenesse and quantity it exceedeth Concerning this matter let these conclusions be remembred First These preparations are not absolutely necessary for we see God doth give sanctifying grace to Infants in whom none of these preparatory operations can take place Secondly We doe not finde that they have been alwayes used though perhaps it be a thing most commonly falling forth How was Matthew called even at his custome and he followed presently Mat. 9. 9. Luk. 19. 6. not as Judas but as a true convert of Christ So Zacheus upon the very call came downe hastily and received Christ joyfully So it is said of Lydia God opened her heart that she attended Act. 16. 14. unto those things which Paul spake For life and death being such contraries as have no third thing between them which doth partake in them both the one may be changed into the other without any thing preparatory The entring of grace doth expell corruption and spirituall quicknesse in newnesse of life is the mortification of sin Terrours doe not drive men to Christ of themselves nor stirre men up to imbrace the promises and God is able to draw men unto Christ by the allurements of the Gospell By Evangelicall enticements men may be allured as well as driven Hos 2. 14. by the convictions and comminations of the Law Thirdly All things which God doth prepare to the receiving of grace and comming to him they make not of themselves any thing to the introducing of grace farther then God intendeth this effect by them Feare of hell conscience of sin never such afflictions morall parts and all gifts which may be without sanctifying grace and true beliefe many have all these who yet never turne unfainedly unto God When the sicknesse is growne greater in quantity this absolutely taken maketh the patient further off health The feeling of the disease is no part of the recovery though the Physitian may worke by it Phrensie in it selfe is no preparation to health but to the Physitian who can worke on the patient more fitly in this taking then in a deadly Palsey it may be a preparative to health Thus to be like an aguish man on his good dayes or like to some mad-men in the time of their intermissions is in it selfe as faâ—re from state of health as otherwise but yet the Physitian may use such a state as a way to health choosing rather to deale witâ— him in this taking then in the fit And so it is not the height of sin nor the feare of hell nor a morall course of life that of themselves can make nearer the state of grace but only in regard of God who doth intend to turne them hereunto Afflictions of themselves profit not if God open not the ear fear and horrour drive to despaire if God support not vertuous life according to the light of nature turneth a man further from God if he adde not thereunto the effectuall worke of his Spirit And all or any of these in regard of Gods intention may prepare man to receive the Gospell or the grace of effectuall vocation Fourthly A man that is sunke deeper into sin may be converted with lesse sorrow or legall terrour as the Thiefe upon the Crosse and he that hath not so grievously offended may be kept longer under for the ripenesse and aboundance of the humour may make way for the more speedy removall thereof when it is for the safety of others that have not gathered so much corruption to be kept under for a season Fifthly A Christian must not quarrell his conversion because he hath not been terrified or brought so low as others or kept under so long for it matters not how deeply thou hast been wounded but how soundly thou hast been cured It is not materiall what paine thou hast felt but whether thou be brought unto Christ Sixthly Châ—â—stians in temptations or distresse must not desire or pray that God would terrifie them or humble them with deepe apprehensions of his indignation for they know not their owne strength whether they be able to beare it if God should deale severely they forget that it is God that must make all afflictions profitable and that of themselves these things tend to despaire and hardnesse of heart and it is no small unthankfulnesse to complain of the Physitians care because he is inclined to deale tenderly with you Godly sorrow is to be cherished and so is the desire of and prayer for more tendernesse of heart but when we pray for more horrour we relie too much upon our selves and yet consider not our own weaknesse Seventhly This preparation is neither saving grace nor a thing between nature and grace done by the externall aide of the Spirit It is not saving grace because it is that whereby God is pleased to bring us to Christ and not that whereby we are renewed to believe or engraffed into Christ Nor a thing between nature and grace as if the Spirit without any habit of grace did lift us up to the supernaturall acts of beliefe hope love for then we should be-lifted up to acts of life without the habit which is to make a blinde man see without sight and to make us bear good fruit without sap or before we be good trees Eighthly These things may dispose us to faith but not to justification immediately because the smart of the wound may provoke to seeke a plaister but serveth not to the curing of it Justification is of the free grace of God through the bloud of Jesus Christ and not through any habit of grace infused into us much lesse through feare of hell or initiall hope or desire or such like Ninthly Where the effectuall raising up of the heart to faith beginneth there Gods preparative workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne So all these
be commanded to beleeve in him The Authours of the Synod cap de Election A Law not given or when it cannot be understood See Synod de fens sent pag. 33â— Non repugnat c doth not bind Whosoever is bound to beleeve in Christ must have the rule of new life which is the Covenant which was purchased by the blood of the Mediatour as they dispute And then he which is not in Covenant nor ever had the rule of new life how should he be bound to beleeve in Christ The second caution is that he that goeth on in an evill way and maketh a pastime of sinne is not called immediately to beleeve in Christ nor hath received grace sufficient as such a man to rest upon him for Salvation Before they will or can come unto Christ it must be otherwise with them they must be prepared of God who draweth men to Christ but first as they say drawes them to mind their soules seriously A wicked man living within the pale of the Church is bound to beleeve as to repent and cease from his evill way for the neglect of one duty doth not exempt a man Synodal ubi Supr arg 30. Arm. priv disp de fide from another but so long as he goeth on in an evill course he cannot lay hould on the promises of mercy nor embrace Christ as his only Saviour The hungry thirsty and burdened not they which wallow in iniquity are invited to come unto Christ that they might be eased and refreshed They are called to beleeve in Christ for pardon not that they are already the children of God and restored into favour A thirsty and weary man as such can no more beleeve that he is the child of God then a wounded man as wounded can that he is cured or the man stung with the fiery Serpent that he was healed before he looked up to the brasen Serpent Thirst is opposed to water and weatinesse to refreshing A man must believe before he can be in the state of grace and know he doth beleeve before he can beleeve that he is the child of God neither of which can be affirmed of the weary as simply such Thus then I grant all men are bound to beleeve in Christ but thence it will not follow that Christ died for all men equally to purchase for them actuall reconciliation on Gods part and with full and compleate will and purpose quantum in se to save them but only that Christ died for them as an all-sufficient and efficient Saviour so that in the Covenant of grace salvation might be and is tendered unto them upon condition of true repentance and faith unfained For they to whom the Gospell is preached and by whom it is professed are bound to beleeve what is offered in the Gospell as it is offered there in viz. if they hunger and thirst deny themselves and be wearie of their sinnes But it is one thing to deny our workes and relie upon the free mercy of God in Christ another to beleeve that Christ died for our redemption in particular Whosoever is bound to beleeve hath Christ as an all-sufficient and efficient Saviour in and through whom Salvation might be obtained and undoubtedly shall be obtained by him if he renounce his owne works and flie to the sole mercy of God in Christ as the object of faith in order of nature before either the act of faith or proposall of the commandement to beleeve He hath also the rule of new life and is admitted into the Covenant according to the externall administration wherein Christ is offered as a sufficient and efficient Mediatour so that pardon of sin adoption and eternall happinesse shall redound to all and every one by his death if they doe believe and as a Mediatour by merit and saving efficacy to reconcile them actually unto God that be in Covenant effectually The word of truth is the foundation of faith in nature before it true as it is promised not made true by faith but that faith cannot be given to the promise unlesse the thing promised be truly existent and made good before faith is strange in Divinity One thing is true because it is promised another because it is fore-told another because it is simply declared Those things which are true as related those things have been whether we believe them or not and those things which are fore-told as true those in like manner shall come to passe whether we believe or believe not But those things which are true as promised it is not necessary that they be unlesse we believe For the narration and Arm. priâ— disp thes 43. prediction is absolute but the promise conditionall requiring faith in the hearer There is this mutuall respect betwixt the promise and stipulation that the promise is as an argument which God useth that he might obtaine of man what he requireth and the performance of the thing required is a condition without which man cannot obtaine the promise of God But leaving further dispute of this matter faith in Christ and the commandment to believe in him hath a subject word true in it selfe not made true by faith whereupon it is builded as true firme and certaine as any ground of faith in Christ can be desired or conceived There is one act of faith whereby we believe that sins are pardonable this is builded upon this ground that Christ is an all-sufficient and efficient Saviour in whose name Salvation is freely offered by faith to be received There is another act of faith whereby we rest upon Christ for salvation this is grounded upon these and Mat. 11. 28. Isa 55. 1. such like promises Come unto me all yâ— that labour and be heavie laden and I will refresh you Hoe every one that thirsteth come ye to the waters Let him that is a thirst come unto me and drinke There is a third whereby we believe that our sins are already pardoned and this is grounded upon these and such like He that believeth shall be saved It is objected if Christ died not for all men then a man may doubt whether he should believe or no But that scruple is not removed by the contrary perswasion that Christ died for all mankind in the common lapse for so Christ died for many men that neither can nor ought as such to believe and he that questioneth whether he should believe doth it in respect of former transgressions abuse of grace neglect of the meanes and conscience of his owne unworthinesse in which case it affords small comfort and lesse resolution to informe him that Christ died for all men as sinners but not as impenitent or unbelievers But the direct way and course to comfort the distressed and doubting soule in that perplexity is to informe him that his sins are pardonable because in Christ forgivenesse is offered unto him that he is particularly called being hungry thirstie burdened finding himselfe destitute both of grace and comfort to come unto Christ
thing whereunto it is imputed In the last phrase imputation commeth in betwixt righteousnesse it selfe as the thing imputed and life as the end whereunto it is imputed This passage whereof we now speake is diversly interpreted by Orthodox Divines but all aiming at the same truth and meeting in the maine being rather severall expressions of the same truth then different interpretations The first is That faith is imputed unto righteousnesse that the obedience of Christ apprehended by faith may be righteousnesse unto the apprehender For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts and the imputation of faith unto righteousnesse is the thing that makes Christ possessed by faith to be our righteousnesse Christs obedience is righteousnesse in it selfe so that it is neither our faith nor Gods imputation of our faith that makes his obedience to be righteousnesse but imputation of faith to us as ours maketh the obedience of Christ possessed by faith being righteousnesse in it selfe to be our righteousnesse For as the making of that whereby we obtaine possession to be ours maketh the thing possessed also to be ours so that imputation of faith which is a gift supernaturall and not within our power maketh Christs obedience to be that unto us which it is in itselfe though it were never imputed unto us And to confirme this exposition that of the Apostle is alleadged With the heart man beleeveth Rom. 10 10. unto righteousnesse and with the mouth he confesseth unto salvation In which sentence the Greeke word which is rendred unto cannot be rendred for without darkning if not perverting the true sence and meaning of that place For we are said to believe with the heart unto righteousnesse in the same sence and meaning wherein we are said to confesse with the mouth unto salvation Neither is there any reason why faith should be said to be imputed unto righteousnesse in any other sence as concerning the word unto then we are said to believe unto righteousnesse but in all reason the Greeke word which we render unto must in both these phrases be taken in one and the same sence that is as we believe with the heart to this end that we might by faith as the only apt and meete instrument and only covenient and effectuall meane to apprehend and possesse attaine to the possession of the righteousnesse of God in Christ even so the Lord our God imputeth faith to us as our own to this end that the righteousnesse which we possesse by it may make us righteous before him or be righteousnesse unto us in his sight The second exposition is that faith is graciously imputed reckoned or esteemed for righteousnesse or in the place or steed of righteousnesse because the righteousnesse of Christ is imputed to none but beleevers For those sinners onely are justified before God who we speake of them that live till they come to yeares of discretion by a sound and saving faith doe lay hold of and rely Quae semper tacentur nunquam affirmantur Quae affirmantur dum reliqua tacentur sola affirmantur upon Jesus Christ as he is set forth of God to be a propitiation Hence it is that the Covenant of Grace in steed of the righteousnesse of the Law required to legall Justification which is wanting in us by reason of our sins exacteth no other thing inherent in us as a cause of Justification or condition in respect whereof we are justified but faith alone And thus in a fit sence it may be said that faith is of grace accounted in steed of legall righteousnesse not that it is the meritorious or materiall cause of our Justification as legall righteousnesse should have been if Justification had been by the Law nor that it is accepted for the perfect righteousnesse of the Law but because it is the sole instrumentall or conditionall cause required on our part to Justification in respect whereof we are acquitted from our sins For in the Covenant of workes perfect obedience is required at our hands to Justification but in the Reputare sive imputare adjustitiam idem est quod in justitiae loco numerare Covenant of Grace nothing but faith on our parts is called for and that not as the forme or matter of Justification but the instrument only whereby we receive remission of sins and are partakers of the merits of Christ The third Exposition is that when faith is imputed for righteousnesse it is not to be understood materially as though the dignity worth and perfection of faith made us just but relatively and in respect of the object that is to us beleeving righteousnesse sc of Christ is freely imputed and by faith we receive righteousnesse and remission of sins freely given of God And therefore to say faith justifieth and faith is imputed for righteousnesse are phrases equivalent For faith justifieth not by it's merit or dignity but as an instrument and correlatively that is the merit of Christ apprehended and received by faith justifieth not faith whereby it is apprehended and received unlesse it be by an improper speech wherein the act of the object by reason of the neare and strict connexion betwixt them is given to the instrument And with this exposition for substance of matter agreeth theirs that make an Hypallage in these words faith is imputed unto or for righteousnesse as if the sence was this righteousnesse is imputed unto faith or the faithfull are partakers of the righteousnesse of Christ The thing questioned in these expositions is whether the words must be taken tropically or properly but the matter and substance of doctrine contained in them is one and the same For herein they all agree that Abraham did beleeve the whole truth of God revealed but his beleefe which was accepted for or unto righteousnesse did respect the promised seed Abraham beleeved the power of God to performe whatsoever he promised he beleeved whatsoever God plainly promised and he beleeved what God promised though farre off as the giving of the Land of Canaan but the principall thing promised was that in his seed all Nations of the earth should be blessed and belief in this promise was accepted for righteousnes All earthly promises made to Abraham proceeded from the meer love and favor of God towards him and many of them were types and figures of spirituall so that in beleeving them he must needs beleeve the promise of blessing in his seed which is Christ Abraham could beleeve no promise but he must beleeve that God is the rewarder of them that diligently seeke him but he cannot beleeve in God as the rewarder of them that seek him unlesse he have an eye to the promised seed The righteousnesse here mentioned is not the singular righteousnesse of this or that act whereby a man is said to doe justly or righteously which is called the righteousnesse of fact but universall righteousnesse or the righteousnesse of Justification whereby a man is freely acquitted
from all his sins and accepted of God as righteous unto life which is called righteousnesse of the person Faith is not imputed for righteousnesse in respect of the worth or dignity of faith either in habit or act but in respect of it's office whereunto it is ordained in the Covenant of Grace as it doth imbrace Christ and thereby we are made partakers of the merits of his free and willing and perfect obedience to the command of Grace Faith is accounted for righteousnesse in regard of the object and is a cause of that Justification which is of grace A cause I say not a bare condition without which the thing cannot be buâ— a cause not meritorious or materiall but instrumentall only receiving Christ promised and offered in the word of grace For Rom. 3 22. Phil. 3. 9. howsoever our righteousnesse be called the righteousnesse of the faith of Jesus or by the faith of Jesus faith it selfe is never called our righteousnesse We reade that Christ is made unto us of God 1 Cor. 1. 30. Rom. 5. 19. Rom. 10. 4. righteousnesse that by one mans obedience many are made righteous that Christ is the end of the Law for righteousnesse to every one that believeth that the believer is justified by him and by faith in him obtaineth remission of sins We find also by conference Aâ— God did predestinate Christ of grace to this honour of being God in fellowship of person and of being the Prince of out salvation So God in the Covenant he did make with him and the commandment he gave him of laying downe his life did strike it and fulfill it of grace not requiring any thing of his Son more then duties of freeobedience which should of grace have acceptance c. Bain Col. 1. 19. of Scriptures that to be justified by faith and to be justified by Christ is in substance all one And what can be the sence of those places but this that Christ is the meritorious and materiall cause so to speake of our Justification faith the condition and instrument whereby we receive Christ made of God our righteousnesse The Apostle making comparison betwixt the first and second Adam sheweth that as sin commeth from Adam alone unto us all as he in whom we have all sinned So from Jesus Christ alone commeth righteousnesse to all that are in him as from him that hath satisfied the justice of God and performed gratefull obedience at the commandment of grace for them all In which comparison faith never hath the place of our righteousnesse but answers in our participation of righteousnesse in Christ to that which is the ground of our being partakers in the sin of Adam For as we were one with Adam and in respect of orignall and nature were in him and one with him and so by being in him and one with him did all in him and with him transgresse the commandment of God even so in respect of faith whereby onely we are united unto Christ and spiritually made one with him and ingrafted into him we all in him did satisfie the justice of God or are made partakers of the fruit and benefit of his satisfaction Thus our union with Christ and meanes thereof is alwaies to be distinguished from our communion with him in the participation of his righteousnesse as the fruit thereof Like as our being in Adam and one with him is to be distinguished from the fruit thereof which is communion with him in the participation of his transgression If faith be only the hand whereby we put on Christ both as a justifier and sanctifier then it is not the garment of righteousnesse wherewith we are cloathed But it is only the hand whereby we put on Christ as a garment Gal. 3. 27. Rom. 13. 13 14. Faith justifieth as it imbraceth the righteousnesse of God But Christ only is the righteousnesse of God allowed and ordained of God to be our righteousnesse In the third to the Romans and elsewhere oft we meet with this phrase We are justified by faith Now in the fifth Chapter of that Epistle vers 17. it is said that we shall raigne in life through Jesus Christ and verse 19. that by his obedience we shall be made righteous What in the first place is called Justification and Salvation by faith that in the other is called making righteous and raigning in life through Christ and him believed on And so we reade that of faith and by faith and through faith we are justified but we never reade for faith we Rom. 3. 30. 5. 1. are justified Act. 3. 16. First Peter saith His name hath made this man sound through faith in his name And then the faith which is by him hath given to him this disposition of body Is it not plain here that â—aith hath healed him is as much as his name or Christ believed on hath healed him the one phrase expounding the other Christ brought in everlasting righteousnesse into the world Dan. 9. 24. But faith was in the world before the comming of Christ in the flesh Heb. 11. 2. And the Spirit of God in Scripture evidently distinguisheth betwixt faith and Christ apprehended by faith saying The Fathers who believed received not the promise that is Christ the matter of the promise and consequently of righteousnesse Faith they had received but the promise they had not received because Christ in whom their blessednesse was promised was not exhibited in their daies For all bâ— it by faith they apprehended Christ â—â—â—cified to come and the righteousnesse which he was to bring unto the world at his comming yet that righteousnesse in the substance and matter of it was never brought into the world So that the very designing of a precise time for the bringing in of our righteousnesse into the world declareth that that righteousnesse materiall is to be distinguished from faith which was in the world in all ages before it was brought in For faith was in the world and did apprehend righteousnesse which was to be brought into the world long before it came as well as now long after that righteousnesse performed it can lay hold upon it to justification For the faith of Gods children before the day of Christ and the faith of Gods children now after the day of Christ did never nor yet doth apprehend any other righteousnesse but that which in that day was brought into the world For it is as easie to faith to apprehend righteousnesse to come as it is to lay hold on righteousnesse past or by-gone like as our faith apprehendeth many things yet to come as our glorification Vorstius and his followers expound this Text in this sence Rom. 3. 28. Gal. 2. 16. Rom. 4. 5. Faith that is repentance conversion and new obedience is accounted for righteousnesse that is in the place or stead of legall righteousnesse or exact obedience though it be not so indeed And so they freely confesse Justification by works which the Apostle saith is
Temporaries Math. 13. 21. And then concludes to take away the shew of repugnancy which seemes to be betwixt this and the former places We must hold that Christ in act and very deed is the redeemer of the faithfull as long as they be such although in power yea and in will he be the Saviour of the whole world To let passe other things which pertaine not to this question it is plaine the Apostle speakes of them for whom Christ died in act event or application in which sence they confesse he died not for all men but the faithfull only as such And as these false teachers were called into the Covenant accepted the condition beleeved in Christ for a time rejoyced in him and brought forth some fruite so we confesse they were bought by the blood of Christ because all these were fruits of Christs death whereof they were made partakers As in the Parable the Lord is said to remit to his servant a thousand Talents when he desired him sc inchoately or upon condition which Math. 18. 25. was not confirmed because he did not forgive his fellow servant so the false Prophets are bought by the blood of Christ sc in a sort as they beleeved in Christ but not sincerely and unfainedly We Heb. 6. 5 6 7. reade of some Apostates that they had been enlightened and tasted of the heavenly gift and been partakers of the holy Spirit who afterwards did revolt from the faith To these men their sinnes were remitted in a sort in this world and in a sort they were bought by the blood of Christ but inchoately only and as they tasted the word of life Had they eaten the word of life that is had they soundly and truly beleeved in Christ they had received perfect and consummate remission of sinnes both in this world 2 Pet. 2. 22. Vt generalis vox acquirere pro emere Act. 7. 16. cum Gen. 25. 10. sic specialis emere pro acquirere vicissim usurpatur Apo. 3. 18. 2 Sam. 7. 23. Psal 26. 11. and in the world to come they had been perfectly redeemed and reconciled unto God but because they did not eate tasted only they received not perfect remission they were not perfectly redeemed To this taste answereth the Sowe that is washed and returneth againe to the wallowing in the mire washed and so redeemed washed with remission of sinnes and so redeemed from sinne inchoately but because she returneth to the filth of sinne that remission is confirmed neither in the houre of death nor at the day of Judgement The false Prophets were bought as they beleeved Had they beleeved effectually with a soveraigne well-rooted Luk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar hâ—e ut alibi lâ—quitur scriptura Exod. 15. 16. Deut. 32. 6. acqui siti uenepe quod illos Deuâ— in familiam suam adsciâ—erit See Kimedont de Redemp huÌ„ gen cap. 9. pag. 206. affiance they had been bought saving-effectually as they beleeved superficially so they were bought in act and event but not unto Salvation The purchase of redemption goeth before faith is not made by faith but applied only but it is most assured if men beleeve unfainedly they are redeemed effectually if they beleeve not they are not redeemed for them that be cast off as aliens we doe not reade that redemption was purchased This interpretation will not seeme new nor strained to them that shall weigh the circumstances of the Text not to them that urge it when they shall consider it is their owne It agreeth well with the scope of the Apostle which is to shew the fearefull condition of such false teachers because they in life denied the Lord that had called them into Covenant which they had accepted whom they had embraced by faith by whom they were delivered from the pollutions of the world in whom if they had beleeved unfainedly without question they should have been saved and whom wilfully not of frailty they had denied And is not this a good argumeÌ„t to prove that by their wilfull departure they had brought upon themselves swift damnation If they were never the neerer heaven by ought Christ had done the fault was their owne for life was truly promised unto them whereof they deprived themselves not because they could not doe otherwise but because they would not receive it or having received it in part they voluntarily fell off What though God never purposed to make them actuall partakers of the saving benefits of Christs death By his commandement he bound them to beleeve by promise he assured them of Salvation if they did beleeve he bestowed upon them many spirituall gifts the fruits of Christs death and if they fell away God was no cause efficient or deficient of their revolt And doth not all this conclude their sinne to be out of measure sinfull in denying the Lord that bought them The other places Rom. 14. and 1 Cor. 8. receive the same answer for they speake of weake bretheren for whom Christ died who were beleevers or as beleevers for whom Christ died in respect of application And then this argument doth not hang handsomly together Christ died for beleevers in respect of application therefore he died for all men to impetrate righteousnesse If they reason thus he died for some in respect of application that may perish therefore he died for all men in respect of impetration it hangs but loosely for they themselves will say Christ died for the faithfull only in respect of application and not for all men whatsoever we are to thinke of the condition of the faithfull whether they shall stand or may perish Amongst themselves some that maintaine generall redemption by the death of Christ doe yet hold that no lively member of Jesus Christ can perish or fall away And I can hardly see how their positions will hang together if they doe not grant that though some believers may fall and perish yet others cannot But as concerning the weake bretheren such as be true believers it is possible they should be grievously shaken by offences and temptations yea destroyed as farre as lies in the authours of scandall and temptation and their own frailty but in respect of the decree and unchangeable love of God and the intercession of Jesus Christ they shall not utterly perish but if they be tempted they shall be supported or if they fall God will raise them up againe The Apostles exhortation then is forcible that they should not offend their weake brother for this was as much as lies in them to destroy him for whom Christ died Perditio est â—orbi ac vulâ—u neris non mortis Vorst in Rom. 14. 15. Thus Vorstius paraphraseth the text offend not him with thy meat I pray thee and as much as in thee is destroy him for whom Christ died And in his loc com upon that Chapter although the elect cannot perish the unchangeable decree of God withstanding yet it is not said in vaine
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
common cause doth not distinguish but if grace be common to them that believe and them that believe not it is only the common cause of conversion and doth not separate the believer from the unbeliever Men are said to sanctifie purge and free themselves as the instruments of God and free agents subordinate to grace predetermining but the Scripture never saith that man is the cause separating himselfe from the number of reprobates externally called in like manner with himselfe Conversion as it is an act supernaturall in us should be the effect of divine vocation but the cause of comparative vocation should be the meere will or pleasure of the creature Grace and liberty cannot be mixed together in the partiality of the cause because liberty as the Patrons of that opinion hold is a free indifferent elective cause but grace a cause determinate to produce one effect The use of grace is the application of actuall grace to act But if the efficacie of grace depend upon the liberty of mans will neither grace preventing nor co-operating doth apply grace to it worke not preventing grace because no meere power as such doth actuate it self nor co-operating because in order of causality it goeth not before the efficiency of the will If God give to believe and not only power Phil. 1. 19. to believe to believe and not only to believe when we will to believe then by grace he determineth the will to believe suffer will and the efficacie of grace is reduced unto God willing and determining And if he worke in us both to will and to doe Phil. 2. 13. Mat. 11. 27. not according to the liberty of our will but his own good pleasure if to will and doe inclinably rightly and well and not so as we may resist then he determineth the will to will and doe by his grace To what end doe the promises and threatnings tend may some man say if God doe worke all things by his effectuall power in them that believe To what end but that men might be saved But God doth that which pertaineth to a King and Law-giver towards many when that which pertaineth to the secret and unutterable dispensation of his grace he doth not doe that is he invites many in the Ministery of his Word and externall administration of the Covenant whom he doth not inwardly instruct and draw taking away the blindnesse and hardnesse of the heart But then the invitation is a giftlesse gift Not so neither but rather he is a most unthankfull servant of a perverse minde that he Deus sic movet hominem ad bona opera ut homo cognoscat vetit Deo monenti moventi ultrò morem gerat Nec tantum Deus agit cum voluntatibus nostris sed etiam per voluntates Isa 53. 10. Isa 45. â— 12. Psal 8. 8. Ps 72. 8 â— 10 Ps 100. 1 2 3. Jer. 23. 5 6. cannot obey For this inability is no cause of disobedience proceedeth from no fault of the faculties subject to the minde and will from no naturall quality of the matter necessitating but the meer wilfulnesse and perversenesse of the soul The invitation of God is not so hard that man cannot fulfill it if he would nor wicked that we cannot will to doe it without sinne but lawfull just honest and such as if man would he could not but execute so farre as he truly judgeth it ought to be willed and executed If the efficacie of grace depend upon the liberty of mans will to things opposite then the promises of God the Father made to his Sonne might all be frustrate That he should see his seed that the people should come unto him from the North and the West and from the Isles that he should possesse the Gentiles as his inheritance that his dominion should be from Sea to Sea that a willing people should come unto him c. But the Covenant of God with his Sonne cannot be made void and of none effect If some may object conversion be so the Determinatio Dei est externa aequivâ—ca noâ— vitalis principalis Humana verò interna univoca vitalis subordiâ—ata Deus ita utitur voluntate ut ipsa voluntas sese electivè vitaliter ex practico rationis judicio agat Deus prâ—mò principaliter ab aeterno actum liberum ut futurum liberè ponendum determinat sed non ad alium sed ad â—undem numero actum ad quem voluntas in tempore determinavit â—ese Causa actus liberi est potentia determinata non simpliciter potentia Deus sic movet res necessarias ut non fiant contingentes sic movet res coâ—tingentes ut voluntarias ut non adimit eis contingentiam voluntatem Quando superior causa est physica a legesoluta inferier moraâ—is legi subdita esto quod superior physica influit in inseriorem tamen si inâ—erior est libera rea esse potest inâ—erior non superior Virg. Aeneid 8. fatiâ— egere volentem worke of God then man doth not repent and believe but God But this followeth not for repentance is the gift of God but the act of man God is the cause of willing efficient but not formall the cause externall and effective but not vitally efficient The determination of God externall and vitall volition differ as cause and effect for he worketh in us to will but volition doth not worke to will the determination of God as efficient is externall and respecteth the will in the first act of its influx but vitall determination is internall and respecteth good to be chosen or to be desired In man not converted two things are to be considered native contumacy and the not curing of that native contumacy The native contumacy is of themselves as darknes from the earth the not curing of this coÌ„tumacy is of God as a cause physicall because he can cure it but doth not but not as a Morall cause because he is not bound to heale or cure it The effect of God not curing this native contumacy is only a negative non-conversion physicall or not culpable as a morall effect The absence of the sunne is the cause why the darknesse of the night is not removed but the darkenesse it selfe is not from the sunne Fault is a morall defect and cannot arise but from a morall cause and deficient Culpable non-conversion is a consequent of Gods not curing our native contumacy but no effect thereof as of a morall cause because God is not bound to remove it either by Law debt justice promise or Covenant and betwixt the resistance of the Spirit and Gods not-conversion the free willing of the corrupt will and voluntary love of native contumacy doth intercede Not only ability to believe but beliefe it selfe is merited by the death of Christ and for Christ vouchsafed to them who are called according to his purpose In this vocation of a sinner God doth so administer both
Text nor confirmed from any circumstance of it Twice we find the passage used Matth. 13. 12. and 25. 29. In the first it is manifest our Saviour speakes of them that enjoyed the Gospell In the second of those that used their Talent whereby gifts not naturall but supernaturall are meant because the Lord doth freely bestow eternall life immediately upon them that use their Talent well which they will not say he doth upon them who use their naturall gifts minus male In both places our Saviour shewes how God dealeth with his giving them a taste of his goodnesse wherby they thirst after the augmentation of his grace the more earnestly when he doth not affect the hearts of all men in that manner And if naturall gifts which they call common grace be understood then for the abuse of this light or grace God doth not only with-hold from men the supernaturall meanes of grace but takes from them their naturall gifts which they had For so the Text runneth And from him that hath not even that which he had or seemed to have shall be taken away And then I would demand whether Christ died for them that so abused their naturall gifts as such or no If he did then he died for many to whom he vouchsafeth not meanes sufficient to bring them to salvation or faith in him If he died not for them then he died not for the farre greatest part of the world in all ages in respect of the present state wherein they stand as men And here is to be considered that in Scripture you shall not find that God gave Christ to die for any nation people or world to whom he sent not the word of reconciliation nor is any people or nation cast off and rejected for their impiety left without the means of grace given over to the vanity of their mindes without God in the world ever said to be redeemed by the bloud of Christ or reconciled unto God In many places we reade that Christ died for them that shall or may perish for reprobates and cast-awaies 2 Pet. 2. 1. There shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Rom. 14. 15. Destroy not him with thy meat for whom Christ died 1 Cor. 8. 11. And through thy knowledge shall the weake brother perish for whom Christ died Heb. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Sonne of God and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace From which passages they argue thus He that died for the elect and reprobate for them that perish and perish not he died for all men But Christ died for the elect and reprobate for them that perish and perish not The Proposition they take for granted but it is apparently captious For he that died for all the elect and all the reprobate for all that shall be saved and all that perish died for all men but to die for the elect and some reprobate is not to die for all men but for some only And if they meane it in the first sence the passages of Scripture will not prove what they affirme if in the second it fals short of the question But suppose they argue thus some denied the Lord that bought them and thereby brought upon themselves swift destruction therefore Christ did not buy the elect only to save them If they dispute thus they conclude not the question in hand they put more in the conclusion then is in the antecedent and if they cannot shew that there is the same reason of all reprobates they must confesse it makes much against them for the thing to be proved is that Christ died equally for all and every man and it is one thing to die for the reprobate in some sense and to die for them with an intention and purpose to save them and if Christ died for some and but some that perish in a manner not common to all and every man it is manifest he died not equally for all men Let us consider the Texts themselves 2 Pet. 2. 1. Some denied the Lord that bought them How in respect of the impetration of righteousnesse or in respect of the application of it Let the Text speake for it selfe These false teachers lived in the Church enjoyed the Ordinances of God professed the faith had known the way of truth and escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ 2 Pet. 2. 20. they had turned from the holy Commandement delivered unto them and it had happened unto them according to the true Proverbe The dog is turned unto his own vomit againe and the sow that was washed to her wallowing in the mire Therefore the death of Christ was applyed unto them and they were partakers of the fruits and benefits thereof by some kind of faith They that most urge this place doe thus interpret it Thus the Authors of the Synodal def Sent. Remonst circ Art 2. pag. 358. It is most evidently and invincibly manifest that those false teachers of whom Peter speakes were truly bought of the Lord Jesus Christ by the knowledge of whom they had escaped the pollutions of the world or if thou hadst rather that God the Father by the bloud of his only begotten Sonne had truly bought them and by his Spirit truly regenerated them Vorstius in like manner upon this place first he Vorst in 2 Pet. 2. 1. Schol. saith it is indifferent whether thou referre this word bought to Christ or to God the Father For both God the Father is said every where to have redeemed us and Christ to have bought or redeemed us to God and then he sends us to these places Act. 20. 28. 1 Cor. 6. 20. Eph. 5. 25. Rev. 1. 5. More plainly in loc com following It is demanded saith he how the Lord may be said to have bought them who deny him For this seemes contrary to those places of Scripture in which it is affirmed that the faithfull alone of whom the Catholike Church of Christ consisteth be redeemed by Christ Act. 20. 28. Eph. 5. 23. and that the faithfull do alwayes remain in the Church 1 Joh. 2. 19. Some answer saith he that those who fall away were never truly redeemed nor did ever truly beleeve Therefore they thinke these places and such like are to be taken not according to the truth of the thing but according to the apearance or opinion to wit because these Apostates professe the faith for a time and so feeme both to themselves and to others judging in charity to be true beleevers when in deed they are nothing lesse But it seemes more simple if we say that some who after fall away for a time doe truly beleeve which Christ doth therefore call