that calleth any thing of works and of Faith too for they could have no Faith before they were born or had done any good or any evil are here excluded and all attributed to the purpose of God according to Election The same Apostle saith in another place that though some have erred concerning the Truth even those who before were professors of it such as (b) 2 Tim. 2.17 19. Hymineus and Philetus yet Nevertheless the foundation of the Lord standeth sure having this seal the Lord knoweth them that are his 't is no prejudice to neither can it change God's Decree And still to make use of the same authority St. Paul saith elsewhere (c) Ephes 1.9 Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself Not only that purpose in himself but also the declaration to us of that my stery of his will are altogether attributed to his good-pleasure not to any thing without him or in the Creature and all this to the end (d) Ephes 2.7 That in the ages to come he might shew the exceeding riches of his grace in his kindness tovards us through Christ Jesus Here is Grace here are riches of Grace yea exceeding riches of Grace and kindness towards us in Christ Jesus through whom only these graces are conveyed to us and who is the sole dispenser thereof and he addeth (f) Ephes 1.11 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will Here every word is a sentence against our Adversaries and after this t is an amazement to me that amongst those who pretend to be Christians and to receive the word of God for rule of the Truth there should be some who go about to set up Free-will and Man's strength to the prejudice of Grace and forge Motives and Counsellours for God besides his own good-will and pleasure We say further there is a certain small select number of those that are predestinated to Glory this we speak after St. Paul (g) Rom. 11.5 6. Even so then at this present time also there is a remnant according to the election of grace and if by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work Here the reason is given why amongst the unbelieving obstinate Jews there was a small remnant which did believe and were saved The Faith Grace and Salvation of this remnant is ascribed to their Election as to the cause and this Election affirmed to come only of God's grace and deny'd to have proceeded from any of their works not by a simple affirmation but by a double opposition of Works and Grace as incompatible in point of Election Arminians must not think to blind this with saying they do not attribute Election to a foresight of Works but of Faith 'T is true their Father Arminius doth not openly assert it this Text being so clear and so positive however he minced the matter for he made Election and Justification to depend upon Faith not as an Instrument applying Christ but as an Evangelical Work in the Gospel appointed of God to be a saving quality in it self as a perfect Obedience should have been under the Law but his Followers are not so scrupulons as he But the Apostle denies it to be of Faith as of Works wholly ascribing it to the Election or Grace But as to the point of the small number of the Elect our blessed Saviour himself decides it when he saith (a) Matth. 20.10 Many be called but few chosen and St. Paul to shew the small number of those that are elected and shall be saved is not satisfied to call it a remnant in the place already quoted but in another of the same Epistle he also makes use of the word remnart (b) Rom. 9.27 Though the number of the children of Israel be as the Sand of the Sea a remnant shall be saved Only a remnant and this after the Prophet Isaiah 10.20 21. Who elsewhere calls it (c) Isai 1.9 A very small remnant which the Apostle in the same Chapter doth call a Seed (d) Rom. 9.29 Except the Lord of Sabbath had left us a seed which is only as much as sufficeth to sow the ground (e) Heb. 12.23 These are called the general Assembly and Church of the first born which are written in Heaven in the Book of God's Election which can never be encreased nor diminished and this (f) Ephes 4.12 13. for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fullness of Christ Which meaneth that there is a fullness of the mystical body of Christ that is so many Members and that every Member is to come unto a degree of Stature unto a perfect Man as a certain number of Martyrs that shall be fulfilled Rev. 6.9 11. All those and those only (g) Rom. 8.30 whom God did predestinate them he also called with an inward and effectual calling and whom he called all and only them he also justified all and only them he also glorified This is the Golden Chain of our Salvation and the thing so certain and so sure that though to some it be to come 't is represented as already past and as if they were in actual possession of Glory There shall be no more nor less and though to the eye of Man in this there may seem to be some alteration some falling from the Truth it is only as to the outward shew and profession not as to the Election Wherefore St. John (h) 1 John 2.19 saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us And this also is a strong proof and evidence of the perseverance and against the final Apostacy of Saints which Arminians are stiff asserters of And that Election is the sole cause of everlasting Salvation it appears because into the heavenly City (i) Rev. 21.27 none shall enter but they which are written in the Lamb's Book of Life In another place this Book is mentioned (k) Rev. 13.8 and all that dwell upon the earth shall worship him the Beast whose names are not written in the book of the lamb slain from the foundation of the world This is the Book of God's Decree of Election all that have names written in it shall enter into new Jerusalem or Heaven but those whose names are not written therein and do worship the Beast (l) Rev. 20.10 12. shall with the devil the beast and the false prophet be cast into
Scripture in matter of Predestination speaks only of men we shall consider it only as men are the object thereof but before I must shew what a Decree is because it entereth within our definition now God's Decrees are the eternal and unchangeable counsels and resolutions he hath taken from all Eternity about what he purposed to do in time according to the first rule we have laid down These Decrees are called God's essential works ad intra inward according to our capacity and manner of conceiving which himself in his word is pleased to condescend to We then call them Decrees after the manner of Men for Decrees and Resolutions of Men are works or acts really distinct from Man from his Understanding and his Will By this way we do conceive God's Decrees or rather God Decreeing though properly they may not be called his Works for every act so properly called is an effect really distinct from the Agent But in God 't is not so or else his supream Simplicity would come to nothing when 't is said of God are known all his works that knowledge is nothing else but his Decree of doing all things to be done in time Of ELECTION PRedestination hath two parts Election and Reprobation the word is not restrained only to Election as Papists and some others would have it It is in vain amongst Hebrews or Greeks to search the Original of the word which is Latin The ancient Latin Authors used the word destinare to destinate or appoint for Pains as well as Rewards so did the ancient Doctors of the Church as (a) Enchirid. cap. 100. de Civit. Dei lib. 12. cap. 24. Austin (b) Ad. capital Gallor Prosper (c) Lib. 1. ad Monim Fulgentius Now the Election we here speak of is not to an Office in which (d) 1 Sam. 10 24. Saul and David were chosen Kings over Israel So Matthias (e) Acts 1.24 26. was by lot chosen one of the twelve But 't is Election to Eternal Life and Salvation Now Election is a Predestination of some Men to Eternal Life to be obtained by Faith in Christ only out of God's pleasure in them to declare his Divine Mercy Every part of which definition we by the grace of God shall speak of This point most of any is to be taken notice of because it is the ground of our Hope Faith Holiness in a word of the whole mystery of our Salvation which doth wholly run and depend upon the decree of our Election therefore to darken it the Devil hath stired up so many instruments to oppose it In Scripture among many Texts we have one specially lays open the whole matter before us which here I quote to be read with great application (a) Ephes 1.3 4 5 6 7. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will To the praise of the glory of his grace wherein he hath made us accepted in the beloved in whom we have redemption through his blood c. The eternity of God's decree of Election is here asserted he hath chosen us in him before the Foundation of the World this Election is affirmed to be the cause of all spiritual blessings which God hath blessed us with some of those blessings are named as Holiness Blamelessness and Adoption Now Faith Repentance Charity and such graces are parts of Holiness and the fruits of the Spirit Holiness is posteriour to our Election All those blessings are in and by Jesus Christ Out of this Text it also appeareth that the good pleasure of God is the only impulsive or moving cause if we may use such a word which is improper here to Elect us nothing from without all from within according to the good pleasure of his will Hence between Papists Arminians and Us for I must say in matters of grace they both joyn against us ariseth the question What it is that moved God to appoint some Men to Eternal Life We say nothing but God's good will and pleasure moved him to it Amongst several reasons we have to prove it I will only bring two of the chief The first because Scripture assigneth no other cause but that as the only and when the word is silent we ought not to speak The whole 9th Chapter to the Romans is a sentence of condemnation against the Adversaries there St. Paul saith of Election (†) Rom. 9.16 15. It is not of him that willeth nor of him that runneth but of God that sheweth mercy Which is but a conclusion out of what God said to Moses in the foregoing verse verse 18. I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion whence he thus concludes so then it is not of him c. 't is only of free grace Why three verses after the Apostle gives the reason He hath mercy on whom he will have mercy and whom he will he hardeneth This is very plain if any one is willing to dispute God's right herein let him do 't but he shall find God is a strong party (a) 2 Tim. 1.9 God hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us before the world began Here the Decree of Election is made the cause of calling and other graces we receive in time The other reason is because in those that were elected was nothing at all that could move him to love them (b) Ephes 2.1 We were men dead in trespasses and sins unfit for any good thing and guilty of eternal death They say God hath chosen some because from Eternity he foresaw they would believe in Christ and continue in the Faith to which some add the foresight of some good works with Faith but against this I say God could foresee in sinful Man no spiritual good but what out of his mercy he was to give him this none but Pelagians can deny consequently God could not foresee Faith or Good Works as a motive to his Decree God elected us to be holy and without blame before him That is to the end we should be and not because we were such Holiness is an effect and not a cause of Election Faith also is an effect of Election as clearly expressed in Scripture (c) Acts 13.48 And as many as were ordained to eternal life believed If so then Faith is not the cause that moved God to elect us we were elected to believe not because we believed before for then we had chosen Christ and not he us contrary to what he positively saith
to his disciples (d) John 15.16 chap. 13 1â— Ye have not chosen me but I have chosen you and I know whom I have chosen Now though Election be the cause of Faith it doth not follow by the rule of relatives which are said to be the cause of one another that Faith should be the cause of Election that maxim is to be understood of the natural respect and relation of the Subjects not of the Subjects themselves of relations else it would a so follow That because the Creator is the cause of the Creature the Creature ought also to be the cause of the Creator which is Blasphemy It is the part of a wise Agent when he doth appoint to the end also to appoint to and provide the means So the only wise God having predestinated us to the end eternal life hath also predestinated us to the means namely Faith For saith the Apostle (a) 2 Thes 2.13 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth here are the decree election chosen the efficient cause God the Object you the end to salvation with the means sanctification of the spirit and belief of the Truth or Faith Farther I say if prevision of Faith had been the cause of our Election it would also be the cause of our Vocation in time which is contrary to the word (b) 2 Tim. 1.9 God hath called us with his holy calling not according to our works but according to his purpose and grace I bring one Argument more which is this if Faith and Holiness fore-seen had been the cause of our Election it would follow that the object of Election had been Man already restored through Grace and justified which is false Take notice that there are not two Decrees one to Grace the other to glory as they say Scripture maketh no mention of a double Election by one and the same Decree we are elected to Glory through Grace as the means and way for the first in Intention is last in Execution We are saved by Faith yet not elected by Faith the reason of both being different Election is an eternal act of God inward and immediately proceeding from God but Salvation is a temporal act of God outward and mediate which is perfected thorough many other means and second causes if the causes of Election and Salvation be the same then the Law of God the Gospel Sacraments and Ministers are the causes of our Election for God makes use of all these means to bring us to eternal life We are elected in Christ not for Christ God was never moved by the merit of Christ to Elect us but he decreed to save us in Christ who is not the cause of the Decree but a medium or means appointed in the Election to execute it We must have a care not to confound between the cause and sign of things which do very much differ thus the Rainbow is not the cause why the world shall no more be drowned with a general Flood 't is only the sign of it the cause is God's Will and Promise thus Sacraments are signs not causes of the things they represent Circumcision was the sign of God's Covenant with Abraham but not the cause which was God's Free-grace and Mercy to him the Lords Supper is the sign of Christ's Passion but not the cause which is God's Free-grace and Mercy to mankind When our blessed Saviour saith (a) Matth. 16.2 3. When it is evening ye say it will be fair weather for the Sky is red c. that colour of the Sky is not the cause but the sign of fair or foul weather Thus to make an Application to our Subject I say we must take heed not to make Faith the cause of our Election when it is the sign and effect of it so much posteriour to it for Election is from eternity when Faith is given but in time and yet serveth to prove Election for wheresoever true saving Faith is there is an infallible sign but no cause of Election which far from being caused by any grace is the sole and only ground of all and every grace we receive Faith it self the chief Gospel grace is an effect of it as it appears out of many places of Scripture which I already quoted so out of (b) Acts 18.27 Acts where 't is said Apollos helped them much which had believed through grace And those men who will not believe this will have much cause to fear they are of the same sort of those whom our Saviour speak of when he saith (c) John 9.39 For judgment I am come into this world that they which see not may see and that they which see might be made blind There is mercy for the first and judgment for the last for certainly Christ came into the world both for mercy and for judgment to make some unexcusable (d) John 15.22 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin It was said of Christ almost after his very Birth That (a) Luk. 2.34 he was set for the fall and rising again of many in Israel and for a sign which shall be spoken against And as the Prophet says (b) Isa 3.14 a stone of stumbling a rock of offence to both the houses of Israel for a gin and for a snare to Jerusalem And Men are too apt to fansie things to be the cause of God's actings which are not thus the Disciples themselves thought because a Man was born blind the Man's sins or his Parents must be the cause of it but our Saviour tells them they were in an error for (c) Joh. 9.3 neither hath the man sinned nor his parents but he was born blind that the works of God should be made manifest in him This place sheweth clearly how God in whatsoever he doth in upon or for Men he minds chiefly his own Glory and followeth his own will and pleasure Thus (d) Chap. 11.4 Lazarus's Sickness and Death was for the glory of God and of Christ God denyed the Man his sight from his Birth here are his Will his Power and Justice over his Creature the Lord Jesus gives him his sight there is mercy thus the works of God are made manifest in this Man and why not so too in others in relation to eternity as well as to time This Man was naturally blind but God is pleased to give him his sight as he might without any wrong have left him in his blindness if it had been his pleasure So if God be pleased to leave some Men naturally dead in that condition and quicken others that were in the same state what hath wretched Man to do to cavil against or find fault with it Or presumptuously not to be satisfied with this cause the meer will and pleasure of God but must prye into his Secrets and forge other Motives instead
the ordinary means by him appointed These Instruments which God maketh use of are either good or bad ordinary or extraordinary Good Instruments he maketh use of when by the means of good and pious Ministers he calleth Men to Salvation when he ruleth People by good Kings and preserveth Believers by good Angels God also maketh use of bad Instruments First to punish the wicked when by the means of the Devil or wicked Men he destroyeth Tyrants Witches c Secondly He chastises his Children when he sometimes delivereth them into the hands of Cruel Tyrants to the end that being thus afflicted they may know their sins repent and draw near to God Thirdly To try the Faith and Patience of his Children thus he makes Job's Patience known all the world over he made use of the Devil and of the Chaldeans and Sabeans And although those evil Instruments which God maketh useth of do sin yet God doth nothing amiss he doth not infuse any malice into them but maketh a good use of that which in them is inherent to execute his just Judgments In the same work saith Austin God is just and Man guilty because in the same thing they have done they had different ends The ordinary Instruments which God maketh use of are Second Causes appointed to produce certain ends thus the Sun is the usual means whereby God doth give light to the World heat and warm the Earth for to that same end it is appointed and always made use of the word of God is the usual means to convert Men to God The extraordinary means are those which are not appointed always or for the most part to cause such effects but according to God's Will they variously produce sometimes one thing sometimes another thus God to kill a Man doth sometimes make use of a Thunder-bolt another of the fall of a House of a Wild Beast of Highway-men Hence one may see there are an ordinary and an extraordinary Providence The first is when he observeth the order he at first settled in Nature namely that certain Causes acting according to the perpetual Law of Nature shall produce some effects which hold a proportion with the strength of the Cause Hence are the several seasons of the year succeeding one to another rising and setting of the Planets motion of the Stars and the generation and corruption of worldly things The extraordinary is when God without or besides the way and order settled in Nature above the strength of Second Causes doth through his Omnipotency provide for things Hence are Miracles which are Works of Divine Almightiness exceeding the power of Second Causes Hence it is that those Second Causes sometimes employed by God in working Miracles in relation to the miraculous effects are signs and Evidences rather than Causes When God hath a work to do and hath a mind to make use of Instruments he doth fit them for his purpose (a) 2 Chron. 20.6 For in his hand there is such a power and might so that none or nothing is able to withstand him Because (b) Prov. 21.30 there is no wisdom nor understanding nor counsel against the Lord. In point of these acts of God's Providence let it be farther observed how though God hath appointed certain Causes to produce some effects yet as he is not tyed to them so he is sometimes and often seen to work such events as do not answer those Second Causes One would think that swiftness in running of a Race should carry the Victory that the strongest should in a Battle have the better and that the Wisest should heap up Riches yet these Successes are by Solomon ascribed to God's Providence more than to such Second Causes for he saith (c) Eccles 9.11 the race is not to the swift nor the battle to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill Now we are come to the most controverted part of God's Providence namely Permission which is a governing whereby God doth not restrain or bring off Devils and wicked men so prone and inclined to sin but withdrawing or denying his Grace suffereth them to fall into sin yet so that he turneth their bad and violent inclinations to the execution of his just Judgments and directeth to very good ends their wicked Designs and Purposes In the permission of sin God is not an idle Spectator but a mighty just and wise Judge God's method herein is this First To men dead in trespasses and sins he denyeth and withdraweth the effectual helps of his Grace without which they cannot but sin Secondly Very often he keeps not form sinning Devils and Men of their nature and out of custom so prone to sin when he could do 't but suffereth them to fall into 't Thirdly That sin conceived in their mind he so restraineth and ruleth that he suffers it not to break out upon every Object but he inclineth and directeth it to such Objects or Men whom he is willing to Punish Chastise or Try. Fourthly He directeth to a good end those designs which they intend for evil ends as for instance if a Traveller on his way be killed by a Highway-man God is said to have permitted the Murther First Because he hath withdrawn and denyed him his effectual Grace without which he infallibly was to commit a Murther Secondly Because he hath not kept from Murther the mind of that Highway-man by nature and custom inclined to it when he could easily have done it but hath suffered him to commit it Thirdly because he so inclined and ruled the Highway-man's violence and design of committing a Murther that he neither would or could indifferently kill any Man but this Man rather than another hence by a just Judgment which for the most part Men know not the cause of he hath exposed to the Highway-man's fury this Traveller rather than another Fourthly Because that which by the Highway-man was committed for a bad end as may be to get money to bestow upon his own lust God directed it for a good end as may be the Robber's punishment or of him that was killed or to hinder him from executing some evil design he was going upon or some other end unknown to us In the Sins of Men about which Divine Permission is exercised four things are to be observed First The act it self as 't is a natural act physically taken Secondly The vice inherent to the fact or the morality of it Thirdly The directing of the bad Instrument and evil Act to a certain Object Fourthly The end of this direction is that God executeth his just Judgments by the sins of Men. The first third and fourth of these are of God and he is the Author of them for every act as such is good the motion of the hand stirring of the body are good the direction of the feet is good and the execution of God's judgments is very good But the second wherein properly sin
this excludeth not God for 't is said they were gathered together to do whatsoever the Hand and Counsel of God had determined before to be done so in this place it is expresly said the anger of the Lord was kindled against Israel and he moved David to number the people To this subscribes that famous Primate Vsher in his Body of Divinity Pag. 112. Numbering of the people was not a thing evil in it self by God's command (e) Numb 1. Moses numbred them in the Wilderness They were a second time numbred in the Plains of Moab only upon such an occasion a Poll was to be paid for an offering to the Lord half a Shekel a Head for want whereof they were threatned with a plague Exod. 30.12 13. and there is no mention made that this was performed upon this numbering whereupon they incurred the penalty and the plague followed but no doubt this desire and curiosity of David was mixed with Pride and Vanity which we are most sure God had no hand in This Satan raised in his heart which made him reject Joab's wholsome advice In some circumstances this case may be parallelled with that of Hezekiah 2 Kings 20. who shewed all his Treasures to the King of Babylon's Ambassadors In it self it was no evil thing but the Pride and Vanity that attended marred it and made it displease God then the good of our actions is of God the evil of our selves This matter being so important to clear it the more we must briefly answer some objections made against it First He who denyeth sinners his help without which they cannot avoid sinning is partaker to the sin but God doth so wherefore he is partaker to the sin I answer he who denyeth it when bound to help is partaker to the sin but upon God there is no obligation as upon Men to help one another God is most free in all his workings therefore he is not in fault as to the guilt of sin Secondly They say if the wicked do execute God's judgments yet so that their designs by God are directed and determined to certain objects it followeth that either they sin not or else 't is not well in God to be angry against those who cannot resist his power We answer with a denyal of the Consequence for neither of the two things do follow wicked Men do sin for what they do is not with a design to execute God's Judgments but to satisfie their own lust against God's Law wherefore God without any evil may make use of their sins but they are unexcusable because they sin against the Law of God and do that which is forbidden though God doth by them that which is just and lawful neither is it ill in God to be angry against them because they sin freely and without compulsion and by their sins they study to serve themselves not God neither do they consult with Providence but only their own Malice St. Paul's Objection why doth he yet find fault for who hath resisted his will Is by him answered But O man who art thou c. whereof we have before given an account Now that Tyrants cannot execute their injustice and cruelty and ought not to promise themselves impunity though they be God's instruments it appeareth out of that Scripture we made use of not long before O Assyrian the rod of mine anger c. Though God had sent him to chastise his people he had his own private ends and went on upon his own score wherefore 't is added by the Prophet verse 7. (a) Isai 10. How be it he meaneth it not so neither doth his heart think so but it is in his heart to destroy and cut off nations not a few They farther object he who directs and inclineth Men to this or that sin and makes use of them as instruments is author of their sins We answer thus He who inclineth and directs men not sinners to this or that sin as it is sin and makes use of them as instruments to commit sin as it is sin is the Author of those sins but God as a wise and a just Judge doth not infuse sin but doth incline and direct Men not unwilling but willing and ready not free from but corrupt with sin to this or that sin not as sins but as Acts whereby as a just Judge he executeth his Judgments in and against Sinners according to his eternal Decree and as I said before is no more guilty of their sins than the Horseman that rideth a lame Horse is the cause of his lameness he sets him on thus he is the cause of the motion but not of the lameness And except we admit this the Blasphemy of making God the Author of sin will fall upon the Word of God it self For in the fore-quoted places it calls wicked Men Instruments Rods Axes Saws Staffs Battle-axes Hammers and attributes their Works to God Isa 5.26 chap. 7.18 I will lift up an ensign to the nations from far and will hiss unto them from the ends of the earth and they shall come with speed swiftly And the Lord shall hiss for the flie that is in Egypt and for the bee that is in the land of Assyria And he calls Joel 2.25 the locusts the canker-worm the caterpillar and the palmer-worm my great army which I sent among you They say we affirm That God hath predestinated Men to sin but 't is no fair dealing to charge our Doctors in general They should quote Names and Places because out of the consideration of some Antecedents and Consequents one can more easily know the Doctrine of Authors Now the better to answer most Objections against this truth That Man sinneth with Gods Will and Appointment we are to take notice of the following Observations First The Will of God is either Effective Permissive or Directive as we already have spoken of Secondly Sin is considered either materially as an Act or formally as a Transgression of the Law Or Lastly as it is a Punishment of God These things thus premised to remove from our Adversaries all occasions and pretences to blame us we here set down our belief as followeth Sins materially considered are from the Effective and Approbative Will of God for an Act as an Act is a Positive Being and so is Good and from the chief Good Sins formally considered are not from God's Effective Preceptive or Approbative Will of God yet are committed by Divine Permission and Direction the fault is of Men not of God Sins considered finally in relation to the end of Punishments and Divine Judgments are from God's Effective and Approbative Will Hence it appears we do not make God the Author of sin as such and formally considered Farther they object that some of us say some Men are predestinated to the causes of Damnation as sin and so make God the Author of it Some may happen to say so but we are not sworn to any private Man's words or opinions
a Convocatio of a Synod at last it began in 1618 to be held at Dort Where did meet Divines not only within the Dominions of Holland and the Seven Provinces but also out of England and from most if not all other Reformed Churches T is true the French did not send in any solemn deputation for they dared not do it without leave of that Popish Court and they chose rather not to ask than to do it and be denyed however the sense of that Church was by the French Churches gathered in those Provinces and then by Peter Du-Moulin in his Letters and Book of Anatomy of Arminianism sufficiently made known to that Synod and afterwards a French (a) Held at Aleâ—zon Octob. 6. 1620. National Synod approved of and inserted amongst their one resolutions the Acts of the Synod of Dort where the Arminian Errors were unanimously condemned This the Arminians from the beginning thought would be the conclusion of such a Solemn Assembly wherefore like Popes Papists and Hereticks they were afraid to have things discussed in a free Council where the word of God is the only Rule and therefore they used their utmost endeavours to stop it as long as they could As to Arminius his Opinions they are part from Pelagius and part from Papists Against the first God raised Austin who by force of Scripture did beat the Heretick in all his Errors yet after his Death (a) Faustus and Cassianus those of his Sectators that remained thinking it not fit for them to own things to the height as Pelagius had done abated something of it and made alterations and got the name of Semipelagians whom also Austin and his Followers did write against with the same success he before had obtained against their Founder In the Eighth Century Semipelagians caused a great deal of trouble as we see in the Cause of Gottescalk whereof Worthy and Famous Primate Vsher hath given so true and so good an account About the Year 1590 Molina a Jesuit renewed the old Errors but was opposed at Rome by Alvarez a Dominican Fryar who followed the Principles of Thomas Aquinas hence to this very day continues the dispute about these matters between Jesuits and Dominicans Lessius another Jesuit at Lovain in the Spanish Netherlands became a Second to Molina and under the favour of the Neighbourhood those Errors passed into Holland where Arminius entertained them Let those who have a mind to a fuller account of Pelagius his Errors read what (a) Joh. Ger. hardi Vossii Hist Pelag. one hath written upon that Subject for I mention it only by the by and as it leads me to the Arminians who here durst not appear during King James's Life but in his Sons Reign under Archbishop Laud's Favour and Protection in they came with a full Sail and then indeed but not before begins our Arminian Church but with this difference from those in Holland that they incline more to Socinianism and ours more to Popery hence it is that at last some of them as Barret Montague c. turned Papists Now 't is true and to be observed how concerning the controverted points we hold the same as did the ancient Fathers who did write against Pelagius and Arminians assert some of the same things if not all which Pelagius did so that 't is the same Cause and as by the grace of God we shall see anon Pelagians did cast on their Adversaries the same aspersions as Arminians do upon us But first we must set down what are their Opinions contained in several Articles which they themselves at the Hague-Conference and at the Synod of Dort reduced to five the Chief though there be more Here I will in substance set them down but to help the Reader I must first write the Orthodox Doctrine in opposition to every Article of theirs as an Antidote and Preservative against the Poyson Afterwards I shall endeavour out of Scripture to prove it and so confute their Notions and this as shortly as I can and as far as I am able accommodating things with the capacity of the unlearned Reader which being done then by the grace of God I shall go on and as far as God will be pleased to enable me enlarge somewhat in the School way upon every point First Orthedox I. We say that from all Eternity God hath by his unchangeable Decree and Purpose predestinated unto life not all Men nor any undetermined but a certain select number of particular Men commonly called the Elect which number can neither be encreased nor diminished Others he hath passed by and predestinated to eternal Death They say Arminian I. there is no absolute or unrevocable but only a conditional and mutable Decree of Predestination both to Life and Death and that not of any particular persons but indefinitely of all Believers and Unbelievers and that the number of the Elect and Reprobate is not so certain but that it may be either increased or lessened We say that the only moving and esficient cause of Predestination or Election unto Life Orth. II. is the meer good Pleasure Love Free-grace and Mercy of God not the foresight of faith perseverance good works good will or any other quality whatsoever in the persons elected And that though sin be the only cause of Damnation yet the sole and primary cause of non-Election or Reprobation or why God doth not Elect those that Perish is the meer Free-will and Pleasure of God not the foresight of any actual sin unbelief or final impenitency in the person rejected They say Arm. II. the foreknowledge of Faith Perseverance Good-works and the right use of Grace received are the pre-required Conditions and the efficient causes of Election unto Life not God's free-grace and mercy only without respect to these as to a cause and that the original and moving cause of reprobation that is of the Decree not of its Execution is only the foresight of sin unbelief or final impenitency in the persons rejected not the meer free-will and pleasure of God We say that the Elect do always obey Orth. III. when the time appointed for their Conversion is come neither do or can they finally or totally resist the inward powerful and effectual call or working of God's spirit in their Hearts in the very act of their Conversion neither is it in their own power to Convert or not Convert themselves at that very time when they are converted They say it is in the will and power of men Arm. III. either finally or totally to resist the inward call the effectual working of God's Spirit in their Hearts in the very act of Conversion so that they may at that very instant and all times else either withstand or embrace their Conversion as they please We say that true justifing saving faith Orth. IV. is proper and peculiar to the Elect alone who after they are once truly regenerated and by faith ingrafted in Christ do always and constantly
to move the Lord God to do them good Hence it is that Samuel saith to Israel (r) 1 Sam. 12.22 the Lord will not forsake his people and the reason he gives is this because it hath pleased him to make you his people Thus it is with God upon the account of any mercy he bestoweth upon the Creature of any nature whatsoever David declareth the same (i) Psal 44.3 for they got not the land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Thus we read in the Gospel when the Lord Jesus worked a Cure of any bodily or spiritual Disease he made it wholly depend upon his will as in the Miracle upon the Leper he said (k) Matth. 8.3 I will be thou clean and in the case of working Faith (l) chap 11.27 neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him So (m) Joh 5.21 the Son quickneth whom he will Thus as of our Election so of our Regeneration and Conversion there is no other cause but the will of God for (n) Jam. 1.18 of his own will begat he us with the word of truth In few words the whole work of Salvation is an effect of his free-grace (o) Ephes 2 â— ad vers 8. When we were dead in sin he hath quickned us the reason he giveth there is this by grace ye are saved in both verses for he repeats it three verses lower by grace ye are saved through faith and that not of our selves it is the gift of God We further say there was no foresight or consideration of any work faith or merit in us why God should Elect us (p) Ezck. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live What sign of Faith or comeliness in that condition was there in us what ornaments in us there have been since they are the work of God in us whether repentance faith holiness or any other grace For after God said to us live he washed and anointed us clothed and decked us c. as may be seen in the following verses vers 8 9 10 11 12 13. We add that sin is the only cause of damnation as in St. Matthews (q) Matth 25.42 43. Gospel by me quoted already (r) Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil In another place of Scripture he says positively (s) Rom. 6.23 the wages of sin is death But here by the by this I must take notice of how though Damnation be the reward for Sin it doth not follow that Salvation should be the reward of Faith or good Works the just reward of Sin is Death it is its due but the Apostle doth not say that Eternal Life is the wages of Faith or Righteousness as Death is of Sin (a) Ver. 23. but the gift of God is eternal life through Jesus Christ our Lord. There is a great disparity between the rules and means of Justice and of Mercy as hereafter we shall have occasion to shew as also why God leaves and Elects one and not the other as in the ease of Esau and Jacob. (b) Malach. 1.2 3. I have loved you saith the Lord yet ye say wherein hast thou loved us Was not Esau Jacob's Brother yet I loved Jacob and I hated Esau of which no account but God's pleasure for St. Paul makes to the same purpose use of the place in Rom. 9. as already quoted But now we must come to the proof of our 3d. Article namely that the Elect do constantly obey God's call when the time is come when (c) Cant. 1.4 God draweth they follow nay they run draw me we will run after thee and (d) Lament 5.21 turn thou us unto thee and we shall be turned The Elect obey the call When St. Paul heard the voice from Heaven he said (e) Acts 9.6 Lord what wilt thou have me to do This inward call for St. Paul's was such as well as outward makes a great change in Man how willing how ready to obey (f) Gal. 1.16 he confered not with flesh and blood but submitted So did the Jailour he said to Paul and Silas (g) Act. 16 30. Sirs what must I do to be saved The new Converts willing to be directed said unto Peter and other Apostles * Acts. 2.37 men and brethren wha shall we do though at first all know not what to do ye are prepared to obey and desirous to be instructed when the Lord said unto Paul arise and go into the City and it shall be told thee what thou must do he complied and went So Samuel assoon as (h) 1 Sam. 3.4 6 8 10. the Lord called Samuel he answered Here I am and though he at first did not well know the nature of the voice nor whose it was yet he ran to the place whence he thought the voice came disposed to obey and when heat last was better informed then he said Speak Lord for thy servant heareth For though may be at first God's people do not distinctly understand the call yet God never gives over calling till we are come to him God makes known unto us the mystery of his will to this end saith St. Paul (i) Ephes 1.10 That in the dispensation of the fullness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him But God is never disappointed of his ends he worketh effectually and unresistibly Ver. 19. wherefore this is called the exceeding greatness of his power to us ward who believe according to the working of his mighty power Observe the Emphasis This dealing of God in and towards Believers is in one and the same verse called the working of Gods power yea his Mighty Power and in the beginning of the verse not only his Power but the greatness and the exceeding greatness of his Power The effectual preaching of the Gospel to People or Persons is an effect of their Election as the Cause is known by the effect so a posteriori Election is by a powerful preaching of the Gospel (k) 1 Thes 1.4 5. Knowing beloved your election of God saith St. Paul for our Gospel came not you unto in word only but also in power and in the holy Ghost and in much assurance c. to the Elect ever it comes so in the due time and by its coming so they may judge themselves to be Elect for he saith also in much assurance We add further that the Elect neither do nor can finally and totally resist the inward powerful and effectually calling of God's spirit in the very
The spirit it self beareth witness with our spirit that we are the children of God and if children then heirs of God and joynt heirs with Christ The Holy Ghost we received which is the earnest of our inheritance and whereby we are sealed against the day of Redemption and having Christ's spirit we are sure to be his this spirit makes us call God our Father which is no lye for it is the Spirit of Truth it is the Spirit of Adoption which assures us that we are the children of God and consequently heirs of the Kingdom of Heaven which Christ is gone before to take possession of in his name and for us and if we may so speak after the manner of Men God the Father trusted the Son for the satisfaction to be given to Divine Justice till the time appointed to do 't was come in hope of the Resurrection of the Body the Souls of the redeemed were before Christ's death received into Abraham's bosom So for the possession of the purchase made by Christ's death namely eternal life if I may so say the Son doth trust the Father till the time of the whole and full purchased possession be come Yet this ought to be taken notice of how God not only hath promised but also for our Comfort and Assurance hath given us his holy spirit for earnest of performance of his promises And this holy spirit is given us not only as security but as a guide to direct and (a) Joh 16.13 lead us as our Saviour saith into all truth which he doth 1. with Illumination and shewing us the way 2. In his giving us strength and courage to go thorough Dark and Thorny ways 3. In removing obstructions and difficulties 4. In continuing his help to improve grace 5. In bringing us at last into eternal life Which truths the Soul of the Elect being convinced of they suffer themselves wholly and only to be guided by him with an absolute resignation unto his directions whereby we learn not to trust our selves to the guidance of our own natural reason or of our heart for in spiritual things our Light is but Darkness And (b) Prov. 28.26 he that trusteth in his own heart is a fool for neither our Reason nor our Heart can shew us a way to be delivered from sin and to give a satisfaction to God there being none but the righteousness of Christ which the holy spirit doth perswade us of and through Faith applies it to us to which end (c) Joh. 14.16 he doth abide with us for ever He is not come afterwards to leave us but saith our Saviour Ye know him for he dwelleth with you and shall be in you Vers 17 'T is upon the presence of this Holy and Blessed Spirit and the knowledge we have of him that we do ground the certitude of our Election which to deny is as much as in one lies to deprive the believing Soul of the sweetest comfort in this life and 't is that consideration that makes me insist so long upon this point wherein we do but follow St. Paul's steps in those Quotations we had of him just before out of those several verses of his 8. chap. to the Romans than the which nothing can be more fuâ—l and to the purpose to work an assurance and a study how in our lives and conversations to behave our selves as becometh the children of God to which for greater confirmation of this we shall add the three last verses of that Chapter where after he hath said before by way of defiance no body can lay any thing to the charge of God's Elect nor condemn them nor nothing in this World part them from God's love in Christ he concludeth in these words (a) Rom. 8.37 38 39. Nay in all these things we are more than conquerours through him that loved us for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. After this he who will believe Scripture must believe there is a certitude of Election though in a different degree every true Believer hath assurance though every one hath not a full assurance (b) 1 Joh. 3.3 Yea every man that hath this hope of glory in him purifieth him self even as he God is pure Yet for all the clear Evidences of this Truth the Adversaries thereof will not be mute but better for them to say nothing than what they say First they corrupt a place of Scripture which Papists made use of against us upon the very same account (c) Eccl. 9.1 2 A man cannot tell whether he deserves love or hatred so he cannot be sure but according to the Original 't is thus No man knoweth what either love or hatred by all that is before them That is he knoweth not the causes of the things which in this world happen unto men for this he speaks of vers 2. as followeth All things come alike to all men there is one event to the righteous and to the wicked to the good and to the clean and to the unclean c. As is the good so is the sinner and he that sweareth as he that feareth an Oath So that hath no relation to his Eternal State or his Election and though Man cannot tell the reason of the several dispensations of God's Providence it doth not hinder but he may know his own Eternal State and Condition They object the saying of (d) Prov. 27.1 Solomon Boast not of to morrow for thou knowest not what a day may bring forth Which Text forbiddeth an over confident boasting of good successes in this Life and 't is not to the purpose of Election or Eternal Life As to that of St. Paul (a) Rom. 11 2â— thou standest by faith be not high minded but fear There the Apostle speaketh against carnal Security and a confidence in ones own strength Many say our Adversaries who think to be in favour with God deceive themselves consequently cannot be sure of their Election we own there are such ones but they have nothing of true Piety only an outward profession a vain name and only in appearance So they cannot be sure of that which is not But those who are elected indeed do attain to the certitude of it In time of temptation this assurance is shaken and somewhat disturbed but when through grace we have overcome the temptation the certainty is renewed and strengthned for in the temptation or out of it 't is never utterly lost We do not wonder some deny it to be had till the last breath if at all because the ordinary means of certitude as justifying Faith Justification Sanctification c. which are only the Childrens Bread they make common to Believers and Reprobates Thus much of Election now we must speak of Reprobation Of REPROBATION
BUT because some of the unlearned sort of people and others have a prejudice against the word as I have done about the name Predestination so I must shew Reprobation to be a Scripture Phrase always taken in an ill sence Thus St. Paul speaking of the (b) Rom 1.18 28 29 30 31. ungodliness and unrighteousness of some men against which the wrath of God is revealed from heaven he saith God gave them over to a reprobate mind that is to do all the wickedness expressed in the three following verses which are the works of reprobate and wicked Men. and in another place the Apostl speaks of some that (a) Tit. 1.16 are unto every good work reprobate unfit for and uncapable of it Some (b) 2 Tim. 3.8 are reprobate concerning the faith so elsewhere he speaks of it in the proper sence and to our present purpose (c) 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye be reprobates Where Christ is not there is the reprobate but Christ hath nothing to do as Mediator with those who lay under the Decree of reprobation thus it appears how reprobation is a Scripture word and consequently may well be used in its sence Now to the thing as there is Election so there is Reprobation St. Paul speaks of both as parts of Predestination when he saith (d) 1 Thes 5.9 God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Hence it is clear how God appointed some to Salvation through Christ and others to Wrath which is Reprobation In God's work of Mercy and Salvation ever mention is made of Christ but not in those of Justice and Damnation because there is no mercy from God but through the Lord Jesus and where is no interest in Christ there is no true saving mercy The world may be called the house of God so may National Churches or particular Congregations wherein are Believers and Hypocrites therefore as (e) 2 Tim. 2.20 21. in a great house there are not only vessels of gold and vessels of silver but also of wood and of earth and some to honour and some to dishonour and as those unto honour are through grate prepared unto every good work so those of dishonour are by nature fitted for pains and torments the just reward of sin (f) Job 21.30 The wicked saith Job is reserved to the day of destruction they shall be brought forth to the day of wrath and as (g) Matth. 3.7 John Baptist said to the Scribes and Pharisees there is the wrath to come Reprobation is the Predestination of some to eternal death to be inflicted upon them by reason of their sins for the manifestation of the justice of God Now God and none but God is the author of the Decree as of Election so o Reprobation For as in time he damneth some as scripture expresses it in several places so God from eternity reprobated them and appointed them to damnation because as I said before nothing is done in time but what from eternity God ordered should be so As there is Election so there must be a Reprobation for if all were elected God would be all Mercy and no Justice and if all were reprobated then he would be all Justice and no Mercy therefore as both these Attributes must be manifested so there ought to be both Elect and Reprobate (a) Job 9.12 chap. 11.10 Who can hinder him who will say unto him what dost thou Let men hereupon not quarrel with his Justice but tremble at his Judgments God saith (b) Prov. 16.4 Solomon hath made all things for himself yea even the wicked for the day of evil which is generally interpreted the day of Judgment Vengeance and Perdition Again the Lord from Eternity (c) Rom. 9. from 13. to 19. hated some and loved others decreed to harden some and shew others mercy as St. Paul by the examples of Esau Pharaoh and Jacob doth clearly demonstrate it in the 9th to the Romans where the Apostle compares God to a Potter who of the same lump makes one vessel to honour and another to dishonour By this making vessels to Honour is meant Election as Reprobation is by others to dishonour Thus in Scripture Reprobation is represented under different expressions as making the wicked for the Evil Day hating and hardening some making some vessels to dishonour and in the Gospel our Saviour expresses it thus out of Isaiah (d) John 12.40 He hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their hearts and be converted and I should heal them For they who are not converted nor healed must be damned With Job and David we must say (e) Job 9.10 Psal 36.6 Rom. 11.33 God doth great things past finding out Except he be pleased to reveal them They who grumble or fret at these actings of God in matter of Reprobation may well be asked the question which God puts to Job in point of his Justice (f) Job 40.8 Wilt thou also disanul my judgments Wilt thou condemn me that thou mayest be righteous To these several Texts I shall add only one reason which is this If God had predestinated no Man to damnation either no body is damned which is contrary to Scripture as I shewed already or else if any be damned 't is by chance or else out of an extemporal or sudden change in the will of God all which are absurd and false Though God be merciful in the highest degree it doth not hinder its being perfectly just He doth not use his mercy towards all but only those on whom he will have mercy by his Justice he doth reprobate and harden men for their sins neither is this contrary to the goodness of God for that perfection whereby he doth good to some doth not hinder his Justice and Judgment against others Neither doth it follow that because 't is the duty of one Man to wish another Man well therefore God is bound for this is the objection to wish and do good to all God and Men are not bound by the same rule a Man is bound to wish his neighbour well in as much as he knoweth it not to be contrary but according to the word of God but not withstanding any Law God willeth all things for himself therefore he willeth evil to the wicked for himself that is for the glory of his Justice Sin is the reason for Reprobation if we absolutely inquire into the cause for Man fallen and sinner is reprobated But if comparatively there is no other cause but the pleasure of God Hence arise two questions The first why from eternity God hath decreed to damn some Men The answer is God hath so decreed for sin which in his sight they were guilty of and this to declare his Justice nevertheless sin alone is not the cause of Reprobation the will of
Election and Reprobation now in question against Pelagians and Semipelagians or Arminians The first objection is as if God was unjust in his absolute Decree of Predestination The question is set down verse the 14. in these words What shall we say then is there unrighteousness with God The answer is in the same verse God forbid (a) Rom. 9.14 The ground of the question is in verses 11.12 13. Wherein by the examples of Jacob and Esau is demonstrated that there was nothing in the subject elected or reprobated to move God to chuse or reject but the only cause is the purpose of God according to election not of works but of him that calleth The circumstance of the persons doth afford us these Considerations First no difference could be pretended from nature they were Brothers by the same Father and Mother nay born at the same time for they were Twains so that on that account no priviledge or advantage to plead for Secondly Not any thing of works or of Faith for before the Children were born neither having done any good or any evil it was said the Elder shall serve the younger Mark that if there had been any natural priviledge it had been on Esau's side who was the Elder yet the Elder was to serve the Younger for God loved Jacob and hated Esau of which no other cause assigned but the will and purpose of God What saith carnal reason to make so great a difference where is such an equality to love and to hate those which had not deserved it cannot be without some injustice yet ye see the Apostle saith no such thing God forbid for the Lord is just in all his ways and the reason of this by the Apostle given in the following verse is this the will of God I will have mercy one whom I will have mercy Out of this we say the purpose of God according to Election is here understood of God's eternal Predestination which Election is ascribed only to God who calleth all works excluded because there were none nor could be none the persons not yet being born 'T is an idle distinction to say not for works present but for works to come since if it had been necessary the Apostle might have made the distinction but he absolutely say not of works After Semipelagians Arminians saith not of works but of Faith As St. Austin answereth against works so he doth against Faith being the cause why God loved Jacob It can be no better done then in his words (a) August de dotâ— je severaâ—ntiae cap. 7. Did the Apostle say not of works but of him that believeth even this also did the Apostle take from men that he might give all to God saying but of him that calleth not with every call but by such a call whereby we are made to believe We now come to the second objection Verse 19. (a) Rom. 919 Thou wilt say then unto me why doth he yet find fault For who hath resisted his will As if he had said if I be reprobated I cannot help it 't is not my fault if I be damned I cannot resist his will neither my self nor (b) Job 10.7 none can deliver me out of his hands To know the occasion of this second Objection we must go back to the 15 verse and so down to the 19th St. Paul not being content to say God forbid there should be any unrighteousness in God giveth a reason out of God's own mouth for he saith to Moses I will have mercy on whom I will have mercy Rom. 9.15 16. c. and I will have compassion on whom I will have compassion Which makes the Apostle draw this Consequence So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy To this purpose he brings out of Scripture an argument concerning Pharaoh Verse 17 For this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth The History of Pharaoh is well known The Apostle here makes use of that example to shew how God raiseth up some to be subservient to his ends and this particularly to shew on him the glory of his power to be manifested either in this world or in that which is to come or in both Hence he draweth this Conclusion Verse 18 Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Which giveth occasion to the question why doth he find fault Which puts the Apostle upon a high strain as mightily concerned for the Right and Honour of God which this Objection seems to strick at Wherefore to stop the mouth of such he saith Nay but O man who art thou that repliest against God shall the thing formed say to him that formed it why hath thou made me thus Shall Man expostulate with God The Creature with his Maker as if he were accountable Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour Hereat let every mouth be stopped the Plea is the soveraign and absolute power of God over the Creature The Clay is the Potters and what hath any one to do to question what he doth with it Let me answer such wretches in the words of the Prophet (a) Isai 45.9 Wo unto him that striveth with his maker let the potsherd strive with the potsherds of the earth shall the clay say to him that fashioneth it what makest thou or thy work he hath no hands As amongst Men question a lawful Princes Right is Treason so to question God's Right is no less than Blasphemy In Scripture when God is willing to demonstrate his Absolute Power he makes use of the comparison of the Potter and the Clay Thus Jeremiah is sent to the Potters House (b) Jerem. 18.2 3 4 6. O house of Israel cannot I do with you as this Potter saith the Lord behold as the clay is in the potters hand so are you in mine hand O house of Israel The same comparison is used in another place by the Prophet Isaiah (c) Isa 29.16 Shall the work say of him that made it he made me not or shall the thing framed say of him that framed it he had no understanding God cannot endure to have his Soveraign Right and Power called in Question and good reason too (d) Matth. 20 2â— Is it not lawful for me to do what I will with my own No say some besides his good will and pleasure he must give the reason why he reprobates some and not others Why he elected Peter and reprobated Judas Why he loved Jacob and hated Esau To say it is according to his Will and Pleasure that doth not satisfie us what reason can we have above the Will of God which is the rule of all Equity Reason and Wisdom Herein we are not to presume beyond what is written For
defectuous to represent what I mean what would one say of such a Prince And what can we say to those who would father such inconsiderable and nonsensical decrees upon the only wise God Which of these two is more consisting with the Word and Wisdom of God To say I elect such a one to Salvation if he repent and believe or I elect him to Salvation through Faith and Repentance which I will give him taking these means for condition they enter into the decree thus when God decreed to save Noah and his Family it was by the means of the Ark As I said before 't is the part of a wise man when he appointeth to the end to appoint also to the means these means enter into God's decree for by them as away he will bring men to his end now these conditions do not hinder the decree from being absolute that is it doth not depeâ—d upon a condition for God hath absolutely decreed to save a Man by Faith Of the same stamp is their other distinction of God's will into antecedent and consequent which they explain thus God hath decreed indifferently to save all and every individual Man upon condition if they believe in Christ and this by an antecedent will again he hath decreed to save only some because he hath foreseen only some few would believe and this is done by a consequent will The first is contrary to the wisdom of God The second also argueth God of Imprudence and with Pelagius supposeth faith in Christ to depend upon the will of Men contrary to what Scripture affirmeth positively (a) Ephs 2.8 Faith is the gift of God and why to make two decrees of one when one can and doth serve That Truth which out of Scriptures we do assert doth stand altogether and all in good order when the erroneous opinions of our adversaries are in confusion and by pieces and do not well agree together To answer their Objections we are to know that to every decree belongs it's sign which is conditional the decree not so as any ways to depend upon the condition and though the will of the sign be conditional and that of the decree absolute Yet the agreement between the decree and the word doth remain for according to the rule of Civilians and Logicians every proposition whereunto is annexed an unpossible condition to which answereth one which for certain can never be performed is equivalent to an absolute or Catagorical Negative this agreeth with an absolute negative decree not depending upon the condition Thus the promise of Salvation to one who by reason of his final impenitency is to be damned under condition of Repentance and faith in Christ is equivalent to a Catagorical Negative of Salvation for that Man by reason of his final Impenitency To this answereth the negative decree with relation to Impenitency and Unbelief as cause of future Damnation for all this God doth not mock those whom he promiseth Salvation unto under condition though he hath not absolutely decreed to save them for by this conditional promise God shews them the means of Salvation and the just causes of Damnation namely the neglect of those means which go before Salvation and he sheweth it to the end they be unexcuseable and make them sensible how justly they are damned But say the adversaries they cannot apply those means true but this excuseth them not for 't is thorough their fault they cannot Some put a question whether there be any Cause to the Will of God not as to the Object of the Will without himself relatively to the Creature t is generally granted he hath but the question is about the will wherewith God willeth Divines answer no Cause per se of it self properly called can be given of the Will of God either instrumental impulsive or final because God is so Cause-active that he cannot be Caused or Passive his Will is Independent and there is nothing greater nor before the Will of God in whom is not a Will of the end and another of the means for as with one single act he knoweth the cause and the effects so with one single act he willeth the end and the means They who attribute moving and impulsive causes to the Will of God do it to condescend to Man's capacity for men cannot represent to themselves the greatness and Majesty of God but in low and humane conceptions Now we should come to the executing principle or the third part of the principle of acting in God and this is his Power but because it leadeth us to Providence which is our present Matter and chief Subject we omit speaking to that as not conducing to our present purpose and reassume our Discourse about Providence where we left it There are three parts or degrees of God's Providence First Preservation Second Governing Third Ordering As to the first God's preserving Providence is extended over all his Works 't is a continued Creation whereby he preserves all his Creatures some as to their Species others as to their Individuums Under the first Branch come all things Mortal and Incorruptible Under the second those that are Incorruptible but this I omit insisting upon to come to that which is to my purpose namely that special Providence of God in the preservation of his Elect in this world from those great and imminent dangers that are brought upon them whereof Scripture affordeth several instances as of (a) Gen. 7.7 Noah and his Family from the Flood by the means of the Ark (b) Gen. 19.15 16. of Lot from the destruction of Sodom of (c) Exod. 2.3 4 5 6 7 8. Moses from being drowned when exposed upon the River Nilus of (d) 1 Kings 17.4 10 13. Dan. 3.24 Chap. 6.22 Elijah for God commanded the Ravens to feed him and at Zarephath also provided for him of Shedrach Meshack and Abednego the three young Men that were delivered from the burning fiery Furnace and Daniel from the mouth of the Lyons But because there is no dispute about this part of God's Providence I come to the next which is the governing part The Government of the World is an act whereby God by his Supream Authority Power and Wisdom ruleth all things and disposeth thereof according to his Will and this is done either actively or permissively By the first God doth act every good thing either immediately or mediately 't is in the first manner when God makes use of no Instrument or Second Causes to shew he is not tyed to them thus he immediately created the world without any Instrument When God worketh with Second Causes and Instruments he is said to act mediately and by means and this not out of any necessity for he can do all he pleaseth without them but 't is only out of his Free-will and Pleasure not for want of Power but out of a fullness of his goodness to communicate to the Creatures a power of acting and also to teach us how to make use of
will of God obligeth Man to believe such things as God in his secret will never intended to accomplish So Abraham was bound to believe as also he believed it that God surely intended the Sacrificing of his Son because he commanded him to do it Yet God intended to try his Faith The Ninevites were bound to believe and so they did the Prediction of Jonah (a) Joh. 3.4 Yet forty days and Nineveh shall be destroyed yet God intended their repentance not their ruine It is a mistake to think that every one whom Christ is preached unto is bound to believe that he died for him which not being he is bound to believe a lye which to understand the better one must know the several degrees of Faith in this case Upon hearing the Gospel preached there is a general Faith required namely that the Lord Jesus came into the world to save sinners the next thing for a Man to believe is that if I repent and believe Christ came into the world to save me so this is but conditional and many a wicked Man can believe thus far but the third and last degree is proper only to the Elect and 't is this when upon self examination and inquiry a Man finds that he repents as thus formerly I delighted in sin now I hate it heretofore I did eagerly run after the occasions now I avoid them and also doth find and feel that he believeth thus I know and am sensible of the desperate condition I am in by nature and see there is but one way to come out of it namely through the Lord Jesus for there is no Salvation in any other wherefore I hope and trust for mercy in him I lay hold upon and believe in him and do feel within me a comfort and inward assurance in the holy Ghost whereby I am sealed and which is the earnest of the Inheritance and assures me that I am the child of God Now a Man in such a condition is bound to believe that Christ died for him and believes it and so believes the truth according to this method St. Paul makes this declaration (a) Tim. 1.15 16. Christ Jesus came into the world to save sinners of whom I am chief how be it for this cause I obtained mercy Ye see he hath the general notion wherefore Christ came into the world then he proceeds to apply it unto himself Lastly he is sure and believeth he obtained mercy This is the case of every Elect and Believer for there is for all but one way to Salvation Some go another way to work and say all are bound to believe Christ dyed not effectually but sufficiently for all if thereby be meant that the death of Christ as to the value and Merit be sufficient to save all we agree to it for if there had been ten thousand worlds Christ's death had been a sufficient value and price to save all but that distinction of effectually for the Elect and sufficiently for Reprobates doth not well become the dignity and merits of Christ's death wherein the design and wisdom of God and Christ are concerned to dye for one is properly so to die on his behalf as that he thereby may be delivered from death and this as our Saviour saith (b) Joh. 15.13 Implyeth the greatest love that can be Now to say that Christ dyed sufficiently not effectually is as good as to say Christ out of his infinite love for Reprobates dyed in their stead that they should be sufficiently delivered from death but noteffectually that is that they should never be actually delivered To say that Christ dyed for Reprobates not to the end they should actually be delivered but only put in a possibility of being so 't is in a manner to imply or else what they say is to no purpose that it lays in their power to receive Christ by Faith seeing without it they cannot be saved which all comes to this that God decreed from Eternity to save all and every Man upon condition they shall believe which smells of Pelagianism and Semipelagianism These are a new late sort of Arminians who would have minced and mitigated things but did not God from Eternity foresee many would not believe and decreed not to give them Faith which except he doth they can never have Why then should God have made a decree upon a condition which he knew shall never be performed having decreed never to grant the means to do it when a wise Man will not become guilty of so much imprudence But let this be enough upon the matter which in our hands is swelled beyond what we at first intended but 't is so copious that 't is almost unavoidable and yet how many things more might have been said Now we will proceed to something else CHAP. XIII That the Doctrines we hold concerning these Points are the same as Austin and other Orthodox Doctors maintained against Pelagians and Semipelagians WE have been at the Spring of all Truth and out of it I hope clearly and sufficiently proved all the Doctrines in question Now by the grace of God only to satisfie some we will come to something of humane Authority which indeed after God hath in his word passed a sentence is not necessary nor much material However 〈◊〉 shew we are not singular and that those high truths are not our particular opinion we shall make it appear how many hundred years ago some Hereticks having published their corrupt phancies against these truths God raised those who powerfully and successfully stood up in defence thereof Our Adversaries like prostitute Women which in a scolding fit hasten to call Whore first are gone about falsely to asperse us with innovation giving the points controverted between us the name of Calviaian Doctrines as good and as fit for them to call a Calvinist Austin who lived much above a thousand years before Calvin which in effect is to overturn the world and make last first and first last Hence it is that in a fit of rage some of them brake loose upon that worthy Servant of God who hath been an Eminent instrument in his hand to beat down the strength of that Roman Anti-christ to which so many pious and learned Men have given their Evidence Yet no Papist though never so violent spoke against him more unbecomingly and with greater fury than some Arminians have but we must not wonder at it the Cause he fought against is common to Papists with them and so they look on him as their Common Enemy However amongst Enemies if there be any sence of Christianity and Humanity there should be something more of Moderation and Generosity if they were capable of it Cannot we dispute about the things we differ in and let persons alone Forbear making reflections upon the Dead who in their Generation were better Men than we are in ours we should mind the merit of the Cause and not pick an unjust quarrel against the person And here before I
Province which Articles are a sentence past against Arminianism as the fit and proper remedy for the Disease the Antidote was specifical and composed against the Poyson which because they are few short and altogether to our purpose I shall here set down in English as they were in Latin I. God from Eternity hath predestinated certain men unto life certain men he hath reprobated to death II. The moving or sufficient cause of predestination unto life is not the fore-sight of Faith or of Perseverance or of Good works or of any thing that is in the persons predestinated but only the good will and pleasure of God III. There is a predetermined and certain number of the predestinate which can never be augmented nor diminished IV. Those who are not predestinated to Salvation shall necessarily be damned for their sins V. A true living and justifying Faith and the spirit of God justifying is not extinguished it falleth not away or vanisheth not away in the Elect either finally or totally VI. A Man truly faithful that is such a one who is endued with a justifying Faith is certain of the full assurance of Faith of the remission of his sins and of his everlasting Salvation by Christ VII Saving grace is not given is not communicated is not granted to all men by which they may be saved if they will VIII No Man can come unto Christ unless it shall be given him and unless the Father shall draw him And all Men are not drawn by the Father that they may come to the Son IX It is not in the will or power of any Man to be saved These Articles upon serious debate and mature deliberation having been agreed on by the persons before named very Eminent and Considerable Men were afterwards sent to the University of Cambridge by their Deputies where they were received with the unanimous approbation of the whole University with such success that of the two Arminians Baroe not long after left the University and went away and Barret was forced solemnly to recant which recantation was Registred Thus a full stop was put to those Innovations and since that time till Laud's Faction got the upper-hand this and no other contrary Doctrine was taught there as being the true Orthodox according to Scriptures and the Church of England's but since that time the Party have done what they could to suppress and discredit it Yet though sometimes truth be driven into corners we doubt not but at last it will prevail notwithstanding the opposition of Men and Devils as it happened in the case of Arrianism An Heresie against the person of Christ as Arminianism is against his grace though to our great grief we see Arrianism revived in Socinianism as Pelagianism is in Arminianism But we must go on in our design In these 9 Articles we see the true Sence and Doctrine of the Church explained by those that by their office and learning are the fittest Interpreters thereof so we may conclude that to be at that time the Doctrine of the Church which we have asserted But we have farther proofs which to bring in I must skip over some passages but with an intent to make use of them in due place the reason I have to do so is because what I am going upon carries along with it the stamp of Publick Authority and Influence I mean the confession of Faith and Articles of the general Convocation of Ireland held in Dublin 1605 That is 20 years after the Articles of Lambeth By the grace of God I shall here set down those Articles of that Convocation which are to our present purpose and so shall begin with the Eleventh XI God from all eternity did by his unchangaeble Counsel ordain whatsoever in time should come to pass yet so as no violence is offered to the wills of the reasonable Creatures and neither the liberty nor the contingency of the second causes is taken away but rather established XII By the same eternal Counsel God hath predestinated some unto life and reprobated some unto death of both which there is a certain number known only to God which can neither be increased nor diminished XIII Predestination unto life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed in his secret Council to deliver from Curse and Condemnation those whom he hath chosen in Christ out of mankind and to bring them by Christ unto everlasting Salvation as vessels made to honour XIV The cause moving God to predestinate unto life is not the fore-seeing of Faith or Perseverance or of good works or of any thing which is in the person predestinated but only the good pleasure of God himself for all things being ordained for the manifestation of his glory and his glory being to appear both in the works of his Mercy and his Justice It seemed good to his heavenly wisdom to chuse out a certain number towards whom he would extend his undeserved mercy leaving the rest to be spectacles of his Justice XV. Such as are predestinated unto life he called according unto God's purpose his spirit working in due season and through grace they obey the calling they be justified freely they be made Sons of God by adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by God's mercy they attain to everlasting felicity But such as are not predestinated to Salvation shall finally be condemned for their sins XXV The condition of Man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God wherefore we have no power to do good works pleasant and acceptable unto God without the grace of God preventing us that we may have a good will and working with us when we have that good will XXXII None can come unto Christ unless it be given unto him and unless the Father draw him and all men are not so drawn by the Father that they may come to the Son Neither is there such a sufficient measure of grace vouchsafed unto every Man whereby he is enabled to come to everlasting life XXXIII All God's Elect are in their time inseparably united unto Christ by the effectual and vital influence of the holy Ghost derived from him as from the head unto every true member of his mystical Body and being thus made one with Christ they are regenerated and made partakers of him and of all his benefits XXXVII By justfying Faith we understand not only the common belief of the Articles of Christian Religion and a persuasion of the truth of God's word in general But also a particular application of the promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his Sons
which are beginning to bud forth amongst you We must not omit giving the King the due commendation he deserveth for the pains he took to write against Worstius After all this let Arminians for shame leave off the Plea that their Errors are the Doctrine of our Church which is as true and no more than when Papists do pretend their Religion to be the true Apostolical Faith even in those Articles that are so contrary to it but farther to shew how perswaded King James was of the mischief of those unsound opinions he was very active in suppressing them to prevent those evil consequences that might happen thereby and this not only at home but also abroad upon this account he did write to the States general and ordered his Ambassador there to be instant and to follow the business close and we may say the meeting of the general Synod of Dort is in a high degree due to the King 's earnest solicitations So to encourage and countenance it he sent thither Divines from hence whereof Dr. Field Bishop of Landaff was the chief Dr. Davenant afterwards Bishop of Salisbury Dr Hall was there at first but upon account of indisposition of health he came back Dr. Ward Dr. Goad and Balcanquall instead of Dr. Hall in all they were five who signed the Acts of the Synod of Condemnation of Arminianism We have more witnesses to bring in if we would but we want them not though they be men of note but what need bringing in particular men after the whole body have declared against our and the truths Adversaries We might bring in (a) Exposition on the Creed Dr. Babington Bishop of Worcester (b) Certainty of Salvation against Dr. Bishop Dr. Abbot Bishop of Salisbury (c) Answer to the Rhemish Testam on Rom. 8. Dr. Fulke (d) Of the Church lib. 1. cap. 3. and cap. 17. and in his Digres 41 and 43. Dr. Field (e) Reply to Fisher Dr. White (f) Descript Eccles Thes â— Dr. Reynolds though some may happen to except against him yet what he saith in the quoted place is approved by the fore-named Dean of Carlisle Dr. White Nay in this case we have for us (g) Discouse of Justification Hooker with some a man without exception all whose evidence is much to our purpose but to quote all their words it were too long after so many other Quotations yet they who have a mind and leisure may peruse them as quoted in the Margin So then during K. James's time Arminianism had nothing to do here and continued so in Charles Reign till Laud came into favour and was made Archbishop and yet at first those Errors were ill lookt upon for Mr. Richard Mountague in his Appeal having written for Arminianism his Book was answered by five or six of the most considerable men in the Nation all agreeing he had departed from the Doctrine of the Church he was thrice about it before the Parliament and his Book condemned as contrary to the Articles of the Church Under his Hand and Seal he renounced his Errors in a letter of his written to the Archbishop of Canterbury he thought he stood in need of a Pardon which King Charles gave him for all his writings and at last called in his Book as the great occasion of many unnecessary troubles After him Dr. Thomas Jackson came upon the Stage but for those Arminian Books of his was censured in Parliament and excepted against by the Convocation and in the following Parliaments Complaints even by some of the best Sons of the Church were made against those Innovations and Errors in Doctrine under the name and notion of Arminianism Yet under the favour of Bishop Laud and his Faction being encouraged with Protection and Preferments got much ground and corrupted many members of the Clergy who became rotten branches of a sound and wholesome tree yet for all the violent stream some had the courage and zeal to appear in writing against it though they smarted for it they charged Arminians of being favourers and maintainers of Popery of renouncing the Doctrine of the Church of England of being pestilent Hereticks Enemies of God and of his grace for the most part licentious proud vicious and bitter Enemies to the practical power of godliness whereof some turned Papists Innovators and disturbers of the Peace of both Church and State And any impartial Reader that will take the pains to read some of those Books may find the charge well proved Indeed the serious consideration of these things doth afford matter for sad thoughts and sufficient cause of grief to those who love the glory of God and the good of his Church after so much pains taken by the first instruments of our Reformation to remove abuses in Doctrine and bring things into the true Primitive Channel who left us Articles and other Works in writing according to the true Apostolical Doctrine contained in the word of God believed and professed by the Orthodox Primitive Church which these first Reformers sealed with their own Blood for they were Martyrs not only for refusing to joyn with the Church of Rome in her Idolatry but also for the testimony of the grace of God in Christ to exclude all humane help power strength abilities from working our Salvation by means of any dispositions free-will improvement of graces and merits of our own these things they laid down their lives for and to maintain that our whole Salvation comes from the free grace of God alone and from nothing at all of our own For to believe one is and may be saved by his own merits and workings or by those of another or even in part through grace and in part through our care and endeavours in the bottom 't is all one for thereby Salvation is divided between God and Man when God alone will be owned to be the sole Author and Finisher of it Well those directions for our Faith left by those eminent instruments of Reformation were (h) Dr Abbâ—◠〈…〉 in his Discourse De Perseverantia Saâ—ct in the Epistle dedicated to King Charles the 1st then Prince of Wales complaineth of some of our Divines that foll wing the by-paths of Arminius Dogmate etiam nunc destruunt articulos Religionis quos â—â—sus propria manu confirmerunt They destroy'd those very Articles of Religion which they had subscribed before subscribed by those who in and about the time I mentioned before embraced and promoted Arminianism and by those who now own it in as much as they could wresting the Sense of those thus doing what they could or can to poison the very Springs But let them do their worst the Truth and meaning of those Rules of our Faith is still the same but they are bad Children of a good Mother from whose Counsels and Directions they are degenerated and about things in Question apostatized So that in this respect they have cruelly divided rent and torn Mother-Church which if