name saith Paul to his Philippians Cap. 1.29 To beleeve in Christ it is a Gift a Gift of God given to his Elect in the behalf or for the sake of Christ as that may be expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ for his Cause or for his Sake Thus are all spiritual blessings given to Gods Elect in Christ as the Apostle hath it Eph. 1.3 Vobis donatum est pro Christo V L. i. e. Per Christum Cajetan Propter Christum h. e. per propter merita Christi Anselm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Per Christum as Grotius expounds it by and through Christ And that as the Meritorious Cause of them Now among these blessings Faith is one and that a prime one it being the Mother-blessing which bringeth forth all the rest According as his divine power hath given us all things that pertain to life and godliness through the knowledge of him that hath called us to glory and vertue 2 Pet. 1.3 that is through faith in Christ made known to us So then he who hath merited the rest must also have merited this without which the rest are not conferred And if so why then are not all made partakers of this grace A. Ans Unbelievers reject this grace To this they will and must answer be cause some refuse it will not beleeve Repl. But to this we again rejoyn Is this refusal of theirs an Iniquity Repl. This refusal an iniquity If so Christ gave himself to redeem them from this also And so we may pursue and follow them whithersoever they go An Argument which I desire it may be taken special notice of as being alone sufficient to stop the mouth of whatever adversary But I shall hold you no longer in Controversals More usefully Hath Jesus Christ thus given himself to Redeem poor lost sinners Vse An acceptable Doctrine to lost sinners let this Doctrine then be hearkned to by all those who see and feel themselves to be in this number So would the like tidings be by poor Prisoners and Captives Should the newes be brought unto them that one had undertaken their Redemption and he such a one as was able to effect it how welcome how acceptable would this be unto them Even so let this Doctrine be unto you which brings you the like tidings of a Redeemer one that hath undertaken this work for you and hath given himself for that end This hath the Lord Jesus done He hath given himself for a Ransome a Counterprice for such as you are having paid a price in it self sufficient for your Redemption made a full and plenary satisfaction unto the justice of God for all your sins Now let the hearing hereof be welcome and acceptable unto you Such was the fiftieth year to the Jewes being a year of general releasement wherein all bondages and morgages were to be freed it was to them a year of Jubilee A Iubilee shall that fiftieth year be unto you saith Moses Lev. 50.11 A time of great solemnity and festivity proclamed by the sound of the Trumpet And from thence called Iubilee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buccina ex cornu erietino from Iobel which signifieth a Ram because that feast was proclamed with Trumpets of Rams-horns which it was through all the Land as you may there read it v. 9. Such a year was that to them the most welcome time the most acceptable year which they celebrated as I said with greatest solemnity abstaining from their ordinary labours neither sowing nor reaping that year And such a time let that be wherein the Grace of God bringing salvation hath appeared unto poor sinners in giving his Sonne for their Redemption which is proclamed by the sounding of the silver Trumpet the Preaching of the Gospel let this be to them a welcome an acceptable year So the Prophet Isay calleth it in that Text formerly made use of Isa 61.1 2. The Lord hath sent me to proclame liberty to the Captives c. To proclame the Acceptable year of the Lord. A Text which our blessed Saviour falling with in the Synagogue Luke 4.17 tells the Iewes This day is this Scripture fulfilled in your ears v. 21. So it was in his preaching of the Gospel wherein he declared and held forth unto them that full Redemption which poor sinners might expect by and through him who was to give himself for that end to Redeem them And this it is which is there with an eye to that year of Iubilee which was a Type hereof called the Acceptable year So it was in respect of God being the time wherein he was pleased to exhibite and tender his grace and favour to shew his good will towards the sons of men Shenath Catzon Annus voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annus voluntatis Montanus Annus Bénevolentiae Tremell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod gratum acceptumque est Grot. Annot. in Luk. 4.21 or Benevolentiae as the Hebrew word signifieth The year of good will And so it was to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Luke hath it Annus acceptus a welcome and acceptable year the joyfullest time that ever the world heard of So the Angel represented it to the shepherds when he brought them tydings of the Birth of Christ Behold saith he I bring you tidings of great joy that shall be unto all people For unto you is born this day in the City of David a Saviour which is Christ the Lord Luke 2.10 And so let the tidings of his death be unto you Taking notice how therein he gave himself for the Redemption of poor lost sinners let this be to you tidings of great joy welcome tidings So I say let it be to all of you who are made truly sensible of your spiritual Captivity see and feel your selves sold under sin lying under the tyranny of Satan under the rigorous obligation of the Law bound over unto eternal death Loe here is tidings of a Redeemer one that hath undertaken your Redemption having given himself for that end And who is that Why one that is able to effect what he hath undertaken I have laid help upon one that is mighty saith the Lord Psal 89.19 speaking Typically of David mystically of Christ who is a mighty Saviour a mighty Redeemer wanting neither Price nor Power His Blood being precious blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter calls it 1 Pet. 1.19 infinitely more worth than all the silver and gold in the world a price sufficient for the Redemption of ten thousand worlds And such as the Price was which he payed such is his power no less than Omnipotency Their Redeemer is strong Jer. 50.34 And he must needs be so being what the Prophet there saith of him The Lord of hosts is his name Even the great God of our Saviour Iesus Christ as our Apostle here describeth him God as well as man Such a Saviour such a
are necessarie attendants upon and inseparable companions to that faith which purifieth which must be a working faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle calleth it in that Text forecited Gal. 5.6 An Energetical an operative working faith a faith working by love shewing it self in a ready performance of all offices and duties both to God and man And therefore to go on with the Exhortation propounded Good works how necessary let not any of us content our selves with such a faith a solitarie faith faith alone But withall Bona opera sunt necessaria ad salutem vel potius in salvandis sic enim praestat loqui vitandae ambiguitatis causâ Ursin Catech. Q. 91. have a regard unto works good works which are no less necessarie unto salvation or if we will speak more warily as some advise us to do in salvandis in those that are to be saved than faith it self is It it is but a slander and a groundlesse one which they of the Church of Rome cast upon those of the Protestant Reformed Religion that they cry up faith decrying works at least not regarding Extrà statum Justificationis â—emo potest bona opera satis magnifice commendare Luther but flighting them not looking upon them as in any kind necessarie Than which what more false Necessarie we hold them to be However not as they do who look upon them as meritorious causes of salvation yet upon a divers account as I. Necessitate praecepti in regard of Gods command 1. In regard of Gods Command which requireth them at the hands of his perple Thou hast commanded us to keep thy precepts diligently Ps 119.4 2. Necessitate Praesentiae as necessarie concomitants of faith 2. As Concomitants of faith without which a man cannot be justifyed and saved 3. 3. As the way and means leading to salvation Necessitate Medii as a necessary means to bring men to salvation Via ad Regnum though not Causa regnandi as Bernard rightly though not the cause of reigning yet the way to the Kingdome 4. 4. As evidences of faith and assurances of Election Necessarie as to a mans self for the justifying of his faith and assuring his election Justifying of his faith Faith justifieth the Person works justifie faith evidence it to a mans self to be a true lively faith As a man by feeling his pulse beat regularly he knoweth that his vitals are sound so by the working of his faith he taketh notice that it is a true faith And assuring his election Give diligence saith Saint Peter to make your Calling and Election sure 2 Pet. 1.10 And how shall this be done Why If ye do these things ye shall never fall those things which before he had spoken of viz. Adding to faith virtue v. 5. meaning moral virtues as Justice and Temporance and Charity of which he speaketh afterwards as also Godliness and so indeavour to perform all offices and Duties to God and Man So doing hereby may Christians be assured of their Election and so consequently of their salvation that they are in a state of grace and shall never fall from it 5. 5. In regard of others for the gaining of some And so again necessarie in regard of others For the winning of some Upon this ground Peter requires wives to be obedient to their Husbands to do their duties unto them that saith he if any obey not the word being as yet unbelievers they also may without the word be won by the conversation of the wives 1 Pet. he 3.1 And in the Chapter foregoing v. 12. requireth the beleevers to whom he writeth that they should have their conversation honest among the Gentiles that whereas saith he they speak against you as evil doers they may by your good works which they shall behold glorifie God in the day of visitation when God shall in mercie visit them calling them to the fellowship of the Gospel Thus sometimes unbelievers are won to a loving and liking of Gods Religion by beholding those who make a profession thereof to walk answerable to that profession living soberly righteously and Godly And as some may be won so others may be confirmed hereby Confirming of others who otherwise might be offended and scandalized and brought out of love and liking with that Religion whereof they see no fruits in the Professors of it However the mouths of wicked men shall hereby be stopped Stopping the mouths of wicked men and themselves ashamed Having a good Conscience saith the same Apostle Saint Peter that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ 1 Pet. 3.16 Christians exhorted to be serious about good works In these and many other respects we look-upon good works not only as expedient but Necessarie And so looking upon them let all of us seriously set about them Being hearers of the Law be we doers of it Not the hearers of the Law are just before God but the doers of the Law shall be justified so the Apostle tells the Jews who looked for salvation by the Law Rom. 1.13 It was not their knowing but their doing that could benefit them in that way And so is it with Christians who look for salvation by Christ It is not their Knowledge and Profession but their Practice must render them acceptable unto him And therefore let all of us up and be doing Be ye doers of the word and not hearers only deceiving your own Souls saith Saint Iames Jam. 1.22 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is in heaven saith our Saviour Math. 7.21 Not every one that taketh acquaintance of Christ professing himself to be his Disciple and to look for salvation through him but such as bring forth the fruits of true Sanctification and new obedience indeavouring to do what both Law and Gospel requireth They and only they can look for salvation Quest Quest What good works to be done and how But what good works shall we do in order hereunto Ans Ans That was the question which the Ruler put to our Saviour Math. 19.16 Good Master saith he what good thing shall I do that I may inherit eternal life But this he propounded in a Pharisaical way with a wrong intention dreaming of a merit of works But let the thought hereof be abandoned by all Christians who propound the like question And then I shall return Answer to it as in part I have already done giving you some usefull directions concerning what works you are to do and how you are to do them 1. Good works to be performed by Christians are as I have said all such works as God requireth Dir. 1. All such works as God requireth in his word whether in the Law or Gospel All which Christians are to have an eye and regard
hands of all their enemies Sin Satan Hell Death and bringing them to everlasting life This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day John 6.39 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him John 17.2 These are the principal Ends to which there are many other that are subordinate God giveth his elect unto Christ that he may perform unto them that three-fold Office of a Prophet a Priest a King A Prophet to make known to them the mind and will of his heavenly Father A Priest to reconcile them unto God by his death and to keep them in grace and favour with him by his Intercession A King to govern them as his subjects in his Kingdom of grace and afterwards to bring them to reign as Kings with himself in his Kingdom of glory But I shall not give way to any further inlargements upon this subject remembring that this first Proposition is here only implyed Make some Application of it Which in the first place may be directed by way of Information Applic. Information touching the Doctrines In which way it may be useful to us for the rectifying and setling of our judgments in some controverted points concerning those two great Doctrines of Election and Redemption 1. Touching Election 1. Of Election we may here take notice of divers particulars 1. That it is not Vniversal 1. That it is not Universal of all Mankind Which if it were it were no Election The very word Election importeth and signifieth a separating and culling of some from the rest Elegit qui è multis aliquos legit To choose is to take some out of many And such is Gods Election his choosing of some out of the world of mankind and giving them to his Son Christ to be saved by him All that the Father giveth me saith the Text clearly intimating that all were not given unto him but a part a select company some out of mankind Election is not Vniversal True indeed there is as Augustine somewhere saith Inter electos specialis quaedam universitas a kind of special universality among Gods Elect in as much as they are gathered out of all conditions of persons in all Nations through all the Ages of the world out of which is made up this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this All here in the Text. But yet this All is but some some among mankind Election is only of some 2. Not only indefinite 2. And that 2ly of some particular individual persons This Arminians at least some of them deny making Election to be only Axiomatical not Personal a choosing and designing of the meanes not of the Persons God hath say they made choise of the way and meanes to bring men to salvation by viz. by believing on his Son Jesus Christ and he hath ordained that who so they are that shall apply themselves to the use of that meanes they shall be saved But the Text here speaketh more All that the Father giveth me clearly intimating a Personal Election a giving of some individual persons unto Christ Hence was it that some of these Capernaites some among the rest did not believe on him as some others did because they were not given to him as those others were They were such as God had no such gracious purpose towards they did not belong to his Election of grace Election is not Vniversal nor yet only Axiomatical and Indefinite 3. Nor yet in the third place simply conditional So again Arminians would have it 3. Nor simply conditional that men should be Elected upon the condition pf their believing and persevering so as it resteth in their power to null and make void the decree But the Text here speaketh it otherwise Telling us that those whom God electeth he giveth unto his Son Christ giveth them unto him not if they shall believe on him but that they may believe on him and so be saved by him 4. Again Election is not only to the End but also to the Meanes God electing his people unto life he by the same decree giveth them unto Christ that they by believing on him may be saved by him so ordaining them to the Means as well as the End This for Election which being the first Link in the Golden Chain the first and main wheel in the work of mans salvation the first in the order of the Causes thereof must be set right rightly apprehended otherwise the other links or wheels the subordinate causes will not rightly and orderly follow In the second place make we the like Observation touching the Doctrine of Redemption 3. Of Redemption which is not universal more than Election that it is not any more universal than Election So indeed some and not a few at this day would have it who cry up this Doctrine as if it were the very Basis and ground-work of all Religion That Christ died and died alike for all But how will this comply and agree with this Text where our Saviour speaketh of a certain select company which were given to him by his Father All that the Father giveth me clearly intimating that there were some among mankind whom God having a gracious purpose towards gave them to his Son Christ that he should undertake for them do what he did for them that he should be a surety for them making satisfaction for them redeeming them Such was the Fathers intention his will not that Christ should die for all If so he would have given all to him but for some And this will Christ came to perform In the volume of thy Book it is written of me Loe I come to do thy will O God Heb. 10.7 I came down from heaven not to do mine own will but the will of him that sent me saith he in the verse after the Text v 38. That is to redeem and save those all those and only those whom God my Father hath given me Thus it is as Divines justly determine it The work of the Son in Redemption doth not exceed the work of the Father in Election Such is the order of working betwixt the Persons in the Trinity as of being the Son being from the Father worketh from him This he doth as the Son of God And the like he doth as the Son of man as Mediator His work was to do his Fathers work I have finished the work which thou gavest me to do saith he to his Father Joh. 4.17 Now what that work was we have seen viz. he had imployed himself for the good and benefit of those whom his Father had given him for whom he was now ready to lay down his life So then Redemption is not Vniversal As for those Texts which seem to speak it so Texts seeming to make Redemption Vniversal how to be understood they admit
morte suâ omnibus sufficientissimè promeruit vitam aeternam donandam utique omnibus ex pacto Evangelico si crederunt is aliquibus ex peculiari meritorum suorum applicatione promeruit efficacissimè ut crederent c. D. Davenant de morte Christi in sine Quamuis meritum Christi aequaliter se habeat ad omnes quoad sufficientiam non tamen quoad efficaciam quod intelligendum est non tantum ex parte effectus qui in imo sit non in alio sed etiam ex parte voluntatis quâ ipse Christus meruit diverso modo obtulit sua merita pro diversis D. Davenant ibid. Christus omnibus per mortem impetravit reconciliationem remissionem peccatorum Collat. Hag p. 183. Christum omnibus peccatorum remissionem impetrasse nâ—stra est sententia Ib d. p 172. The Arminian Doctrine of Universal Redemption disclaâ—med Rom. 3.25 26. Iustice and Mercy here meeting together and sweetly imbracing each other But in a more special way say they he dyed for some amongst mankind even Gods Elect people who were given to him by his Father to be his purchased possessions For them he gave himself that he might as our Text hath it actually redeem them frem all Iniquity and purifie them to be a peculiar people unto himself applying to them the merit of that his death making it effectual for their Justification Sanctification and Salvation Or as others express it Christ dyed for all Conditionally meriting for them Salvation upon the condition of their believing but for some viz. his Elect absolutely meriting for them that they should believe Which in effect speaketh the same thing with that which others of our Divines following the Schooles have unwarily yeelded that Christ dyed sufficiently for all but Effectually only for his Elect. Thus have some indeavoured to qualifie this Doctrine But as for others those with whom I have now to deal conceiving that errour which hath intangled some among us not to be spun with so fine a thred they spare not to assert what the followers of Arminius have done before them that Christ dyed alike for all as well for Cain and Iudas as for Peter and Paul and that he purchased and obteined Remission of sins and reconciliation with God as well for the one as the other Man 's own fault in not receiving and believing on him being the only cause why this Reconciliation is not applyed unto all which otherwise as it was alike intended for all so it would be alike effectual unto all This is the Doctrine which is by some and not a few with great zeal held forth at this day as if it were main the basis and principal Pillar of Christian Religion and that which I suppose doth among some other infect this place at this day But as for this Doctrine as upon a due tryal it hath sometime since been sensured and condemned by a Synod Synod Dordrec Anno 1618. as truly venerable as pious and learned as any the world hath seen for some hundreds of years by-past convocated for that purpose I mean that of Dort so we must profess that we cannot assent unto it Which that we may not seem to do without just warrant give me leave as briefly as I may to bring it to the test first examining the grounds whereupon they assert it and then declaring the Reasons why we reject it For the former Arguments for Universal Redemption examined the grounds whereupon those of this perswasion build this their faith they are reducible to two heads Scripture and Reason Begin with the former Scripture 1. From Scripture reduced to 4. heads wherein there are many Texts which they make use of and those some of them such as at the first hearing seem to speak much for them Select we the choycest of them which we may reduce into these four Ranks Such as affirm that Christ dyed for the world the whole world for All men for Every man Examine we them severally and briefly First Arg. 1. Christ given for the world Christ is said to be given for the world So we have it in that Text which is looked upon as the Palmarium the Prime and principal evidence in this cause so much insisted on by all that are Advocates for it viz. Joh. 3.16 God so loved the world that hee gave his only begotten Son c. As also in that other of no less note 2 Cor. 5.19 God was in Christ reconciling the world to himself In which and other Texts of like nature the Doctrine of Vniversal Redemption as they conceive is clearly held forth Ans The word world taken in divers senses Ans For answer whereunto let that word be examined which sounds so loud in the ears of the vulgar world A word diversly used as in common language so in Scripture phrase where we find it 1. Sometimes put for the whole Creation 1. For the whole Creation the whole frame of Heaven and Earth with all the Creatures in them So it properly signifieth The world was made by them Joh. 1.10 that is All things as the third verse hath it 2. Sometimes it is used more restrainedly for the chief Inhabitants of it the world of Reasonable Creatures Angels and Men. 2. The Reasonable world Angels and Men. So we find it 1 Cor. 4.2 where Paul saith of himself and other of his fellow labourers we are made a spectacle to the world that is as the next words expound it to Angels and Men This is the Reasonable world 3. Sometimes in the third place it points at one part of this world the world of mankind universally considered 3. The world of man-kind universally considered even all the Sons and daughters of Adam So the Apostle useth it Rom. 5.12 where he tells us that by one man sin entered into the world And again in the verse following untill the Law sin was in the world meaning that All men were involved in the Sin of their first Parent sinning in him as the 12th verse explains it self 4 The Reproate world 4. Sometimes again in the fourth and fifth place it is put for a part of this world which is divided into two two worlds in one The Elect world the Reprobate world Each called the world So we find the latter and that undeniably in many Texts As Ioh. 7.9 where our Saviour declares that he prayed not for the world So again Ioh. 14.17 where speaking of the Spirit of truth he saith The world could not receive it And again v. 22. where Iudas not Iscariot not the Traitor but another of the Apostles so named puts the Question to his Master Lord saith he how is it that thou wilt manifest thy self to us and not unto the world In which and divers other Texts of like kind we are to understand the unbelieving wicked reprobate world which are the greatest part of the world And if there be a Reprobate there must
you what you shall loose by it what disadvantage will be made of it if intertained Which take in three or four particulars 1. This is a Doctrine which derogates much from the Grace of God in giving his Son Ans 1. It derogates from the love of God the Father in giving his Son So in truth it doth However it is vulgarly otherwise looked upon as a Doctrine that doth elevate and magnifie this grace far more than the other and that by extending and inlarging of it yet really it extenuates it and derogates much from it whilest it asserts it to be alike extended to and intended for all Which if so where is then that special that singular love of God to his Elect which is every where so highly extolled in Scripture In comparison of which that love which he beareth to others is little better than hatred And therefore so called by the Apostle Rom. 9.13 Iacob have I loved Esau have I hated that is not loved the one with the like love that I did the other Certainly whatever may be conceived of it to make Gods intention in giving his Son to be alike towards all it derogates not a little from that great love wherewith he loved his Elect people which far exceedeth that love which he bare to the rest of Man-kind 2. And as it derogates from the grace of God the Father so also from the love of God the Son 2 It derogates from the love of God the Son in giving himself Which certainly towards his Church his Body was a peculiar and transcendent love Thence is it that the Apostle compares it with the love of a Husband to his Wife Eph. 5.25 Husbands love your wives even as Christ loved the Church and gave himself for it Now that love which Husbands bear and shew to their wives is or ought to be greater than that which they bear and shew to any others For this cause shall a man leave his Father and Mother and cleave unto his wife Matth. 19.5 There being the neerest relation betwixt them there ought also to be the dearest affection And so was it betwixt Christ and his Elect there being a nearer Relation betwixt him and them than any other they being given to him by his Father and made one with him he bare a singular and peculiar love to them As the Father hath loved me so have I loved loved you saith he to his Disciples Ioh. 15.9 Now what love like that which God the Father bare unto his Son Christ who is therefore called The beloved Eph. 1.6 and Gods beloved Son Matth. 3.17 And such was that love which Christ shewed to his Elect people in giving himself for them Who loved us and gave himself for us Eph. 5.2 Certainly to make the love of Christ alike unto all is no small derogation from that love which he bare to his Elect And this do they who will have him to give himself alike for all in dying for them Which was as I have shewn you the greatest act and highest expression of love that ever Christ shewed to any 3. This Doctrine as it derogates much from God and Iesus Christ so it arrogates too much unto Man in as much as it layeth the ground of his differing from others in himself 3. It arrogates too much unto Man laying the ground of his differing from others in himself For so it runs As for Christ what he hath done he hath done it alike for all How is it then that some are saved by him others not What is it that maketh one to differ from another Why only because the one receiveth what the other rejecteth So as by this Doctrine it must be left meerly to the liberty of mans own will to difference and distinguish himself from others Which runs directly cross to that of the Apostle 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive Repl. Yea but it will be said this is from the grace of God that any one cometh thus to receive what is offered to apply what is tendred to believe on Christ Faith a fruit not of Common but special Grace Ans But what Grace is this which they speak of Not any special grace which Christ merited or intended for one more than another but a common grace such as is indifferently reached forth to all to whom the Gospel is preached Now how is it that this Grace is effectual to one not to another Why this is not any thing that Christ hath done or intended more for the one than the other not that he hath merited faith for them that they should believe rather than others but meerly from the liberty of their own will So as the Efficacy of the death of Christ is by this Doctrine in the ultimate resolution of it made wholy to depend upon the will of man A Coar which will stick in the throats of who ever they are that shall swallow this Doctrine of Vniversal Redemption in such a sense as it is vulgarly held forth a Consequence which they will never be able to free it or themselves from Which I desire that it may be taken special notice of that so it may appear that it is not without just and weighty Reason that we are so averse unto this Doctrine which draweth such a train after it upon which follow such mewtable inconveniences A Doctrine which derogates so much from God and Iesus Christ and arrogates too much to a mans self Both which Christians ought to be very wary of 4. To this might be added what also is considerable that this Doctrine breaks in pieces that Golden Chain of Salvation 4. It breaketh in pieces the Golden Chain of Salvation The first Link whereof Election if it be not hereby wholy broken of yet is it disordered made to come after Redemption For so it runs God did first intend to give his Son for the redeeming and saving some among mankind viz. those which should believe on him And then foreseeing who they were that would believe and persevere in so doing he chuse them unto Salvation Which how doth it pervert that Order which Scripture holdeth forth in the Causes of mans Salvation the first whereof is Election Whom he did predestinate them he also called c. Rom. 8.30 God first chooseth some out of mankind whom predestinating and appointing unto eternal life he giveth unto his Son Christ All that the father giveth me shall come unto me Joh. 6.7 that he might execute that his gracious purpose concerning them Which accordingly he doth by Redeeming Iustifying Sanctifying Saving of them Now this being the first and great wheel which sets all the rest a rank if this be disordered as by this Doctrine it is it must needs breed a dangerous confusion 5. And again this Doctrine what ever may be conceived of it is not a little prejudicial to the Comfort and confidence of a Believer 5.
but so is not yours Death shall not set you at liberty but let you in to a farther bondage even the bondage of Hell where you shall for ever ly bound and fettered in those everlasting chains of darkness O then be excited in the sense and apprehension hereof to look out for your Redemption your deliverance betimes Which where you are to look for this Text will inform you pointing out unto you the one and only Redeemer even the Lord Iesus who gave himself for us that he might redeem us Quest 3. From what the Lords people are Redeemed Q. Redeem us from what That leadeth me to the third Branch A. To which I might return Answer from all the aforesaid Particulars wherein that our bondage consisteth Ans Sin Satan Law Death From all these the Lord Christ redeemeth those for whom he gave himself As 1. From death 1. To begin first with the last from Death though not from the Power yet from the fear of it This was one end of his assuming the nature of Man of being made Man as the Apostle tells us in that Text forecited Heb. 2.14 15. That through death he might deliver them who through fear of death were all their life time subject unto bondage Which he did by conquering of death and taking away the sting of it which was sin So as they who believe on him now have no more cause to fear that enemie which he hath so conquered and disarmed as it shall not be able to hurt them and from the power whereof in due season they shall be fully delivered Thanks be to God saith Paul speaking in the person of all believers which giveth us the victory through our Lord Iesus Christ 1 Cor. 15.57 viz. both over Sin and Death 2. From the Law 2. And so for the Law When the fullness of time was come God sent forth his Son made of a Woman made under the Law to Redeem them that were under the Law Gal. 4.5 Christ being himself made under the Law by a voluntary subjection undertaking the fullfilling of it for himself and his Elect people he thereby hath Redeemed them from that slavery wherein they were under it by reason of the rigorous exaction of it requiring that from them which they are not able to perform as also from the Curse of it Christ hath Redeemed us from the Curse of the Law being made a Curse for us Gal. 3.13 undergoing that penalty which the Law had denounced against all the Transgressors of it 3. And the like for Satan 3. From the power of Satan Who hath delivered us from the power of darkness Col. 1.13 that is from the power of Satan who is the Prince of darkness Him did Christ destroy in and by his death Through death he destroyed him that had the power of death the Devil Heb. 14. Here did that promised seed of the Woman bruiz and break the serpents head according as it was foretold Gen. 3.15 Christ trampled upon Satan that old serpent Him he conquered in his death Which he manifested in his Resurrection and Ascension wherein he triumphed over him Having spoiled Principalities and Powers he made a shew of them openly triumphing over them Col. 2.15 When he ascended up on high he led Captivitie Captive Eph. 4.8 leading Captive all the spiritual Enemies of his Church which before had held his people Captive Satan among the rest 4. But I shall not insist upon any of these 4. From Sin My Text directing and confining me to the first of them Redemption from Sin Here begins all that servitude and bondage to which man is now subject And from this hath Christ redeemed his people He gave himself for us saith the Text that he might redeem us from all iniquity Christs people Redeemed from Iniquity All iniquity From Iniquity 1. From Iniquity from All iniquity so I shall divide the words In the one taking notice of the substance of this benefit in the other of the Extent of it Deal with them severally That he might redeem us from Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from Sin Which is fitly expressed by this word properly signifying an Illegality what ever is done besides or contrary to the Law Such is Sin So Saint Iohn defines it 1 Iohn 3.4 Sin is the transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquity And from this Christ hath redeemed his people There shall come out of Sion the Deliverer and he shall turn away ungodliness from Iacob so the Apostle citeth that Text of the Prophet Isaies pointing at Christ Rom. 11.26 Which in effect speaketh the same thing with this in the Text He gave himself for us that he might redeem us from Iniquity Quest How redemed from Iniquity Q. And how is Christ said to have done or to do this A. Here if we will hearken to Socinians Ans The Socinians sense rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nempe per praedicationem Apostolorum fultam illo spiritu quem Christus ipsis impetraverat Groti Annot. ad loc whom Grotius herein complyeth with they will tell us what he doth that this was done by the preaching of the Apostles who being supported and enabled by that Spirit which Christ had impetrated and obtained for them their Ministery became effectual to such an end for the turning of men from those iniquities those sinful wayes and courses which formerly they were given over to But this I let go as savouring of a spirit which is but too willing to conceal and darken the truth whilest it holdeth forth but a part a small part of it A. Ans The word Redemption opened For a more full and satisfactory Answer consult we the word which is here and elsewhere made use of That he might Redeem us To Redeem in common use we know what it is to procure the liberty of a Captive Now this may be done two wayes By Price or Power Which is by price or Power By price paying a Ransome for him By power freeing him by a strong hand Both of these in Scripture we find called by the name of Redemption The former most commonly and properly So the word in the Text naturally signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might Redeem viz. by paying of a Price That is the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as the Latin word Solvo answering to it also doth both to pay and to loose it properly imports a Ransome the Price which is payed for the Redeeming of one This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemptionis precium And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is properly a Redemption in such a way by the paying of a price Of such Redemption we often read As elsewhere so in that Chapter Lev. 25. where we read of the Redeeming of land that is sold or morgaged v. 25. and of Persons who have sold
not to take vengeance for their sins past but to correct and instruct them for the future Obj. Obj. Death being the punishment of sin stil remaineth But how is it then that death which is the proper punishment of original sin still remaineth alike to all A. Ans The quality altered by Christ To this it is Answered as to the former True it is Death at the first came in by sin and in it self it is a punishment of sin but not so to those that are in Christ to true believers To them it is Medicinalis non poenalis not properly penal but Medicinal Death remaines but the sting is pulled out which is sin Even as it is with sin it self that remains in the Regenerate as to the being of it whilest the guilt and power are taken away So it is with Death That remaines as to the power of it Gods Saints being subject to it as well as others but the poyson the bitterness is taken away To them it is no longer a punishment of sin from which all which Christ hath Redeemed them 2. That man is bound to make satisfaction for himself 2. Again If Christ hath Redeemed his people from all Iniquities how is it that they tell us that they are yet bound to make satisfaction for themselves Redeeming and delivering themselves from Temporal yea from Eternal punishment by their own doings or sufferings by their good works prayer fasting alms-deeds by inflicting corporal punishments upon themselves or undergoing what Penances are injoyned them by the Priest Which what is it still but to derogate from this work of Redemption as if Christ had done it but by halves He satisfied for some sins and left us to satisfie for others and so in part to be our own Redeemers to Redeem our selves from our Iniquities Obj. But how is it then that Daniel giveth this Counsel to King Nebuchadnezzar Dan. 4.27 Dan. 4.27 explained Peccata tua Eleemosynis redime U. L. Redeem thy sins by righteousnesse and thine iniquities by shewing mercy to the poor A. So indeed the vulgar Latin as also Montanus and other their Expositors read that Text but Tremellius whom our own Translations therein follow renders it more properly Abrumpe Break off thy sins That is the proper signification of the word Parach Rupit abrac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pit c. which we find so used and rendered Gen. 27.40 where Isaac speaking to his son Esau tells him When thou shalt have the dominion thou shalt break the yoke from off thy neck Vparacta franges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 franges jugum saith Montanus Excutias solvas saith the vulgar Latin thou shalt break off shake off And thus Daniel there adviseth that cruel Tyrant that he should break off his former sinnes of Tyranny and Oppression by betaking himself to the practice of Righteousnesse and Mercy Which doing with an upright heart he might thereby hope to divert those judgments of God which hung over his head Divert them though not by way of merit no It is not one good work or yet many being all but Duties that can make satisfaction to the Justice of God for the least sin But by a way of a gracious Remuneration God being free in rewarding what ever services are done to his name 3. That one may satisfie for the sins of another One may bear the burden and discharge the debt of another c. And it was a ridiculous heresie of Wickleffe to deny the same Rhem. Annotat. 〈◊〉 1 Col. 24. Yet again in the third place If Christ have redeemed his people from all Iniquity how is it then that they affirm that one may satisfie for the sins of another So the Rhemists in express terms lay it down in their Annotation upon Col. 1.24 Censuring it for a ridiculous heresie in Wickleff that he denyed it But what is this again but to make others sharers with Christ in this great work of Redemption As if he had not given himself to this end to redeem his people from all iniquities As for us know we no other Redeemer but him As for Man not being able to Redeem himself how shall he redeem another A thing which we may hear the Psalmist in express terms disclaiming Psal 49.7 No man can redeem his Brother nor give unto God a ransome for him Not redeemed him from Temporal death much less from Eternal But I shall not any longer detain you in the refutation of these Errors which having been so fully discovered by many hands already I hope there is no fear of any infection from them A word in the third place for those whom at present you are in more danger of Arminians 2. Arminians who teach a universal Redemption Whose Doctrine is as you have heard that Christ dyed and dyed alike for all earnestly contending for an Vniversal Redemption Vniversal Redemption This in a good sense we readily grant viz. in that which the Text holdeth forth that Christ gave himself to Redeem his people from all iniquity But not so in their sense that he dyed alike for all impetrating and obtaining the like benefits for all Which if so then must all be Redeemed from all iniquity All not redeemed from all iniquity not onely from Original sin which they look upon as wholly discharged by the death of Christ so as none are condemned for it but from all Actual sins Commissions Omissions And if so how is it then that they are not all made partakers of this benefit to have their sins actually pardoned and persons reconciled unto God A. To this I know they will readily Answer The Cause of this is onely the want of faith Ans Want of faith the cause of this because men do not beleeve on Christ who dyed for them This is it that renders his death ineffectual unto them Repl. But to this we rejoyn Is this Infidelity of theirs an Iniquity Repl. Infidelity an Iniquity or no Surely this they will not deny And if so how is it that they are not redeemed by Christ from it both from the Guilt and Power of it Both these did Christ merit as you have heard for all those for whom he gave himself Giving himself to this end that he might redeem them from all iniquity not onely from sin against the Law but sins against the Gospel Christs people redeemed from sins against the Gospel as well as against the Law Christ meriting faith for his people In particular from this of Vnbelief from which Christ hath merited and obtained that those for whom he gave himself should be freed having among other things merited faith for them and that not onely a power to beleeve that so they may beleeve if they will as they would have it but also the Habit and Act of faith that they shall beleeve To you it is given on the behalf of Christ not onely to beleeve an him but also to suffer for his
As Christ himself saith he by the grace of Redemption maketh us his peculiar people so also he maketh us followers of good works Obs So it is Good works are fruits and consequents of Justification and Sanctification So much we may fitly and truly collect from the Order of the words here Where first we hear of Redemption and Purification and of a people thereby appropriated unto Christ made his Peculiar people And then followeth their zeal for good works So it is as I said Good works they are Fruits and Consequents of Justification and Sanctification 1. Of Iustification 1. Of Justification Bona opera non praecedunt justificandum sed sequuntur justificatum Good works they do not precede go before Justification but follow after it Being not the cause but consequents of it A graft or cions must first be ingrafted put into the stock before it can bring forth fruit And so must a Christian be ingrafted into Christ by faith made one with him before he can be fruitful in good works Express to this purpose is that Text Iohn 15.5 where our Saviour making use of this similitude comparing himself to the Vine and his disciples to the Branches I am the Vine saith he ye are the Branches he tells them Without me ye can do nothing Without me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extra me Out of me Ye can do nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye can do nothing at all nothing that is truly good no work that may be acceptable and pleasing unto God The hand cannot move without the head from whence it receiveth those animal spirits which are the principle of motion no more can a man without Christ unless first he have union and communion with him which he cometh to have by and through faith applying him and his merits to himself whereby he cometh to be actually Redeemed from all iniquity to be justified Good works are Consequents of Iustification 2. And fruits of Sanctification 2. Of Sanctification If the founntain be impure and filthy it cannot be expected that the streams should be otherwise And so it is with an impure sinner who is not purified washed cleansed from the guilt and filth of sin by the Blood and Spirit of Christ that is not Iustified and Sanctified it is not possible that he should bring forth fruits of holiness Who can bring a clean thing out of an unclean saith Iob not one Job 14.4 To bring a clear stream out of a dirty puddle this is above the power of nature And so is it for a meer natural man lying in a state of sin under the power of corruption to do works that are truly good pure and holy No there must first be a change in the Person First make the tree good and then his fruit good Mat. 12.33 Quest But what it may be said may not an unregenerate person do a good work Quest Whether an unregenerate person may do good works Ans Yes Materially Answ Materially not Formally good he may Quoad substantiam operis It being a thing which the Law requireth now the work in it self is good but not so as it cometh from him Under the Law whatever the Leper or polluted person touched it became thereby unclean Lev. 15. And so do the best of works passing through the hands of an impure and unclean sinner they receive a taint thereby which renders them unclean Vnto them that are defiled and unbelieving is nothing pure Tit. 1.15 and so unacceptable unto God Such are all the works of unbelievers it being impossible without faith to please God as the Apostle tells us Heb. 11.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be the work it self never so good never so commendable yet being performed by an unbeliever it shall never find acceptance with God This it was that put the difference betwixt Cains sacrifice and Abels Both perform the same duty each sacrificeth but the one accepted not so the other as we find the story Gen. 4.4 The Lord had respect unto Abel and to his offering but unto Cain and his offereng he had not respect And how so what was it that made the difference Why not any thing that we read of in the offering it self but the qualification of the Person Abel was a Believer not so Cain So the Apostle giveth the reason of it Heb. 11.4 By faith Abel offered unto God a more excellent sacrifice than Cain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more full sacrifice not in respect of the substance of the thing sacrificed as if Cain offered but a little of his fruits but Abel much of his flock as some look upon it but of Gods acceptation A sacrifice more acceptable to Ood than Cains was And that in regard the one was offered up by a Believer a faithful godly person not so the other Thus God first looketh at the Person then at the service So run those words there Gen. 4.4 The Lord had a respect to Abel and to his offering Mark it first to Abel then to his Sacrifice first to his Person then to his Service Abels person was accepted of God because of his lively faith in the promised Redeemer and for his persons sake his Sacrifice Which taking notice of let it be useful Applic. Direction to and that both to Ministers and People to the one in their Preaching to the other in their Practising 1. To Ministers in their Preaching 1. Ministers in their Preaching wherein let them from hence learn what method to observe First to begin with Christ holding forth what he hath done labouring to bring their people unto him to seek for these benefits of Redemption and Purification by and through him so preaching and pressing the Doctrines of Iustification and Sanctification Then put them upon the doing of good works which if they shall not do what do they but build without a foundation This is Pauls course in that his Epistle to the Romans as also that to his Galathians first he preacheth Iustification by Faith then he presseth good works And this method let the Ministers of Christ observe in their Preaching 2. And the same let private Christians observe in their Practice 2. To Christians in their practice where let their first care be to get an interest in Christ that they may partake of these Benefits from him be such as are Redeemed and Purified Iustified and Sanctified by his Blood and Spirit And then let them set upon good works Quest But what then Quest Whether unregenerate persons may expect a reward for their good works may not unregenerate persons be put and pressed upon the doing of such works And doing hereof may not they expect a reward for them Ans Ans Temporal not Eternal Yes put upon good works they may be and doing of them they may meet with a Reward but what a Temporal reward Hereby they may divert some temporal judgments and procure unto themselves or others some temporal blessings The former of
works to speak for you I mean to speak to the World and your own consciences so as to evidence the truth of your faith never reckon your selves in the number of true beleevers For this Saint James speaketh fully and expresly in that known place Jam. 2. Where he sheweth how faith without works is but a mock-faith a dead faith Faith if it have not works is dead being alone v. 17. Being alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it self not being accompanyed with good works works of Holiness and Righteousness which are the inseparable companions of a true justifying faith it cannot be a true living faith Which if it were it would be a working faith True faith a working faith So Paul describeth it Gal. 5.6 Faith working by love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word being taken Passively as it proPerly signifieth it imports a faith actuated by love thereby quickned and moved to the doing of good works or Actively as it is commonly understood it denotes an active operative faith which putteth forth and sheweth it self in the exercises of love love to God love to his Saints in doing of good works works of Piety and Charity Hereby faith sheweth it self to be a true living faith So doth the Body by the Operations of it it sheweth it self to be a living body And so doth faith shew it self to be a living faith by its works which are Indicativa fidei I will shew thee my faith by my works saith St. Iames Jam. 12.18 No such sure and certain token of a true saving justifying faith as an uniform impartial and universal obedience Which where it is not in an unfeigned desire and endeavour it is a clear evidence of a dead faith As the body without the spirit is dead so faith without works is dead also so that Apostle there closeth up that Chapter Iam. 2.26 As the body without the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that works are to faith as the soul is to the body the form of it and giving life to it which some would from hence infer that were to stretch the similitude beyond the staple beyond the scope and intent for which it is here made use of which is onely to illustrate what before was laid down viz. that Faith without works is dead So is the body without the soul or without breath as that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred which our new Translation in the Margin mindeth us of Where there is no breathing there can be no life breath being though not a Cause yet an Indication of it And so where faith doth not breath forth and shew it self by good works the evidence is plain it is no other but a dead faith Solitary faith not to be trusted to Which in the fear of God let it be brought home to you who reckon your selves in the number of true believers putting your confidence in Christ hoping that as you are Redeemed so you shall be saved by and through faith What is this your faith fides solitaria a solitary faith faith alone having no good works to attend it do not think that Christ will ever own you for his True it is it is not for your works sake that he will own and accept you but he will not do it without them But what then shall we say to those evil workers Evil workers none of Christs people whose works testifie against them shewing to whom they belong Good works they have none to speak for them but evil ones too many to speak against them Being such as our Apostle speaketh of in the last verse of the Chapter fore-going Tit. 1.16 Such as professe that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Such as it may be give over themselves unto all lasciviousnesse to work all uncleannesse with greedinesse as he saith of the impure Gentiles Eph. 4.19 working the works of the flesh which what they are we may learn from the same Apostle who giveth us a bedroll of them Gal. 5.19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication c. And are not these the works which some and too many who bear the names of Christians are given over to Evil works which they live and lie in and make a trade of A plain evidence that whatever acquaintance they may take of Jesus Christ calling him their Saviour yet they are in truth strangers to him It is that which Paul saith of his Colossians before their conversion Col. 1.21 They were then alienated and enemies in their minds by wicked works And surely so are all they who are workers of iniquity Giving themselves over unto wicked works to the practice of them whatever their profession be this their practice sheweth that they have no true acquaintance with God and Jesus Christ They are alienated from him and enemies to him So as whatever acquaintance they may take of him as I said he will take none of them Depart from me all ye workers of iniquity That is the answer which the Master of the house giveth unto some who would take acquaintance of him as you have it Luke 13.26 We have eaten say they and drank in thy presence and thou hast taught in our streets they had had familiar acquaintance with him But he shall say to them as it followeth I tell you I know you not whence you are Depart from me all ye workers of iniquity Workers of iniquity such as make a trade of sin living in the practice of it for such are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not every one that falleth into sin but such as live in a course of sin they are workers of iniquity And being such whatever outward visible communion they have had with Christ in his Ordinances in his Word and Sacraments yet let not them think that he will own them for his another day No those that are Christs are such as have their Consciences purged from dead works to serve the living God as the Apostle describeth them Heb. 9.14 From dead works that is sinful works which are fitly so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as they naturally proceed from a man that is spiritually dead and make him that doth them lyable unto death From such works true believers have their consciences purged being freed as from the guilt so from the habit and power of them so as henceforth they do not serve sin which sometimes they did God be thanked that ye were the servants of sin saith Paul of his believing Romans Rom. 6.17 Such they were before their conversion but not such now Now they served another Master From the time that they came to obey that form of doctrine which had been delivered unto them to receive and imbrace the doctrine of the Gospel now being freed from sinne they became the servants of righteousnesse as it there followeth v. 18. And so is it
work his Gift And this gift he bestoweth only upon his Elect Thence is it called their faith The faith of Gods Elect. Tit. 1.1 So called not because thereby men are made Gods Elect Per quam homines fiunt Electi Dei. id est Deo charissimi Grot. in loc dear unto him as Grotius fouly perverts that Text but because it is peculiar unto Gods Elect saving faith being wrought only in them the Doctrine of faith the Gospel being really imbraced only by them As for others being left to themselves they will not they cannot come unto Christ believe on him No man cometh unto me Except the Father that sent me draw him Except he put forth that effectuall power of his which he doth not for any but those upon whom he hath set a peculiar love his Elect ones But I shall dwell no longer upon the Doctrinal part come we to make some Application of this Truth Applic. 1. Information Which let it be directed as the former First by way of Information And so it may serve 1. To confirm what was before declared touching those Doctrines of Election and Redemption that neither of them is Vniversal So much Calvin 2. The former Doctrines touching Election and Redemption confirmed Calvin in Text. rightly inferrs from hence Quum dicit venire quicquid datur inde colligimus non omnes dari Whereas Christ here saith that All that are given to him shall come unto him From hence we may conclude saith he that all are not given to him Elected in him to be redeemed by him in as much as all do not come to him which were they so given to him they should certainly do An Argument so convincing as I know not what can be more Predestination not upon the foresight of faith 2. In the second place take we notice from hence that God doth not predestinate upon the foresight of faith So Arminians would have it that God foreseeing who they are that will come unto Christ receive him believe on him he thereupon predestinateth them to obtain salvation by him But this Text speaks it otherwise making their coming to Christ not the ground or cause of Gods Predestination but the fruit and consequent of it All that the Father giveth me viz. by way of Predestination shall come unto me to believe on me Thus are Gods Elect predestinated to believe not because they believe 3. Again in the third place take we notice from hence 3. Faith not contingent Per hoc autem quod dicit Quod dat mihi pater ostendit quoniam non contingens res est credere in Christum Aquinas in Text. ex Chrysost Hom. 44. Quibus verbis intelligit fidem non esse in arbitrio hominum ut promiscuè vel fortuitò hic ille credant Calvin ad Text. Hoc ipso innuit fidem non oriri ex viribus liberi arbitrii sed ex gratuitâ Electione Dei Piscat Analys in Text. that Faith is not left as a Contingent thing left to the liberty of mens will whether they will believe or no. But it is determined who they are that shall believe viz. they all they and only they who are given to Christ by his Father All and only Gods Elect who being given to Christ before time they shall certainly come to him in time believe on him All they and only they But here before I go any further let me cover the pit which some may think I have now opened vindicating this Doctrine from some misconstructions This Doctrine cleared from misconstructions which some possibly be ready to make of it Of these I shall take notice of two or three Obj. 1. Is it so that All and Only they shall come unto Christ whom God his Father hath given to him Doth not this then excuse those who do not come unto him No excuse for unbelievers May not they justly take up this for their plea that they were never given to him Ans To this I find divers Answers returned as by Chrysostome who moveth this doubt so by some others Vide Tolet Annot in Text. which I shall not trouble you with In brief for I do not intend to inlarge upon any of these Controversies let it suffice This can be no just plea for those who shall take it up and make use of it in as much as what herein they do they do it willingly Their rejecting and refusing of Christ being offered and tendered unto them is in them a voluntary act whereunto they are no wayes compelled and so renders them without excuse Neither is Gods Decree of Reprobation Reprobation not the cause of infidelity his not giving them to Christ properly the Cause of this Infidelity and Disobedience in them True it is it is an Antecedent to it but not properly the Cause of it That instance which I find made use of by some in this case illustrates it well The absence of the Sun in the night-season is an Antecedent to but not the proper Cause of the freezing of the water which cometh from the coldness of the Air. Even so is it here Gods Decree of Reprobation as it is called his not giving some men to Christ it is Antecedent to their Infidelity but not properly the Cause of it which is their own Corruption Their not coming unto Christ to believe on him is indeed a Consequent of Gods Non-election his not giving them unto him but not properly the effect of it So as this is no excuse for them who in refusing of Christ offered to them do it voluntarily and willingly Obj. But in the second place Is not this a dangerous Doctrine No ground for security and carelesness tending to make men careless and regardless of their spiritual estates If it be so that all that are given to Christ shall certainly come to him all that are within the compass of Gods Election shall be made partakers of such an effectual vocation why then should any trouble themselves about this why may they not take their course and live as they list If they be in the number of those that are given to Christ If they do belong to Gods Election they shall come to him they shall be brought to him Ans A desperate Inference A desperate inference speaking terror and horror to all those who shall dare to take it up and make such use of it Of all signes and evidences of a man that is not given unto Christ that is not within the compass of Gods Election I do not know a more fearful one than this when any one shall thus turn this grace of God into wantonnesse And therefore take heed how you give way to such wretched reasonings how you give entertainment to any such a thought Taking notice that God doth not bring men to Christ against their wills And they who are not willing to come unto him when he is offered and tendered to them what know they