perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World both Original and Actual They having before asserted the Doctrine of God's Eternal Election of some this Article may fairly be interpreted that Christ is a perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World of the Elect or of all the Elect in all Ages and of all Nations throughout the whole World and for them only and their words being well considered will constrain such an Interpretation To be sure they did not hold that all Mankind should be saved and therefore saying that Christ is a perfect Redemption Propitiation and Satisfaction for all the Sins of the whole World they cannot be understood to mean any more than this that there is no other name under Heaven by which Men can be saved but the name of Jesus Christ there is not Salvation in any other It is he alone that is a Perfect Redemption Propitiation and Satisfaction for Sin so that whoever are saved in any Age or Place throughout the whole World are saved by him only 2. The first Articles of the Church of England being not so explicit and plain about Predestination and Arminianism being broached there was a meeting at Lambeth-house on the 20th Day of November 1595. now almost an hundred Years since There was John Archbishop of Canterbury Richard Bishop of London Richard Elect Bishop of Bangor Dr. Tindal Dean of Ely Dr. Whitaker Professor of Divinity in Cambridge and sundry other Reverend and Learned Divines there present with the concurrent Approbation of of the Right Reverend and Learned Prelate Matthew Archbishop of York for the determining certain Arminian Points of Controversie they composed agreed upon and published these Nine Assertions following 1. Deus ab aeterno praedestinavit quosdam ad vitam quosdam reprobavit ad mortem 1. God from Eternity hath predestinated certain Men to Life he hath reprobated some unto Death 2. Causa movens aut efficiens Praedestinationis ad vitam non est praevisio fidei aut bonorum operum aut ullius rei quae insit in personis praedestinatis sed sola voluntas beneplaciti Dei 2. The moving or efficient cause of predestination unto Life is not the foresight of Faith or of good Works or of any thing that is in the persons predestinated but only the good Will and Pleasure of God 3. Praedestinatorum praefinitus certus est numerus qui nec augeri nec minui possit 3. There is a predetermined and certain number of the predestinated which can neither be augmented nor diminished 4. Qui non sunt praedestinati ad salutem necessario propter peccata sua damnabuntur 4. Those that are not predestinated to Salvation shall be necessarily damned for their Sins 5. Vera viva ac justificans fides Spiritus Dei justificantis non extinguitur non excidit non evanescet in electis aut finaliter aut totaliter 5. A true living and justifying Faith is not extinguished it fails not it vanisheth not away in the Elect either finally or totally 6. Homo vere fidelis id est fide justificante praeditus certus est plerophoria fidei de remissione peccatorum suorum salute sempiterna sua per Christum 6. A true believer that is such a one as is endued with a justifying Faith is certain with the full assurance of Faith of the pardon of his Sins and of his Everlasting Salvation by Christ I suppose they did not mean that a true Believer may not have doubts and fears whether he be in Christ or no but that he may have a full assurance of his Justification without such extraordinary Revelation as the Papists speak of This Article is directed especially against the Papists whose Doctrine is that no Believer can attain a full assurance of his Salvation in this Life except he have an extraordinary Revelation from God 7. Gratia Salutaris non tribuitur non communicatur non conceditur universis hominibus qua Servari possint si velint 7 Saving Grace is not given is not communicated is not granted to all Men by which they may be saved if they will 8. Nemo potest venire ad Christum nisi datum ei fuerit nisi pater eum traxerit Et omnes homines non trahuntur a Patre ut veniant ad filium 8. No Man can come unto Christ unless it shall be given unto him and unless the Father shall draw him and all Men are not drawn of the Father that they may come unto the Son 9. Non est positum in arbitrio aut potestate unius cujusque hominis servari 9. It is not in the Will and Power of every one to be saved 3. I come to the Articles of Religion agreed upon by the Archbishops Bishops and the rest of the Clergy of Ireland in the Convocation holden at Dublin 16.5 Article 11. God from all Eternity did by his unchangeable 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 second causes is taken away but rather Established Article 12. 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 encreased nor diminished Article 13. 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 Counsel 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 Article 14. The cause moving God to Predestinate unto Life is not the foreseeing 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 of his justice It seemed good to his Heavenly Wisdom to choose out a certain number towards whom he would extend his undeserved Mercy leaving the rest to be spectacles of his Justice Article 15. such as are predestinated unto Life be called according to Gods 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 Gods Mercy they attain to everlasting felicity but such as are not predestinated to Salvation shall finally be condemned for their Sins Article 25. 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
for God's giving his Son to be a Propitiation for the Sins of the whole World it is a Scripture-Truth 1 Joh. 2.2 And the meaning of that Phrase as I have made it evident when I opened that Text in this present Book is only this That Christ died for the Elect not only for the Jews but also for the Gentiles throughout the whole World But I maintain that Arminians deny that God gave his Son to be a Propitiation in a true Scripture-Sense for the Sins of any one Man or Woman in the World Whilst they pretend to hold Universal Redemption they hold not Redemption at all but do acknowledge that notwithstanding any Propitiation Christ made there might not one Man or Woman in the World ever have been saved I said in that Letter though he did not think fit to mention it that Arminianism was the Root of Quakerism which I shall now demonstrate thus Arminians hold that Men have sufficient Grace to bring them to Salvation if they improve their Talent that is Nature and what Helps they have as they should do Hence the first Quakers being Arminians formed this into other Words but the same for substance That there is a sufficient Light in all Men that if they do but heed it will bring them to Salvation And so Arminianism is the Fundamental Point of that Sect. I said also in my second Letter that a good Divine I did not name him but it was Mr. L. said that Arminianism is the Life and Soul of Popery Upon which he saith Sure you do not know what Popery is I will maintain what this Divine said thus Though the Papists hold many other Errours yet the Life and Soul of Popery is their Doctrine of Man's Merits either by way of Condignity or Congruity the Generality of them being ignorant of Christ's being an absolute Propitiation and Purgation for Sin by his Death They look to be reconciled and purged by their own Merits and thinking that Faith alone in that Propitiation and Purgation by the Blood of Christ is not sufficient to justifie them that come unto God by him therefore they trust to the Merit of their own Works and thinking that such good Works as are appointed in the Word are not sufficiently meritorious they have invented many superstitions Observations and then lest all should fail they count upon a Purgatory after this Life where they shall be purified from their Sins by their suffering the Pains thereof So that Arminianism which makes the Dving of Christ for a Person such a low insignificant thing makes them look out for better Helps as they think than from Christ the only Mediator And I suppose that upon such grounds that Divine called Arminianism the Life and Soul of Popery As for what he adds Whether your conceit that God hated so many millions before there was any cause of hatred in them yea before they had a Being yea before the World was yea from Eternity be not the life and Soul of Calvinism I answer God from Eternity had all in his Eye knew them as really as if they had then had a Being and loved and chose to Salvation through Christ whom he pleased and for the rest let it be observed that God is not said properly to hate any no not the Devils and damned in Hell all that we say is that he never purposed to bestow that Grace upon them that perish which of his good Pleasure he purposed to bestow upon others but to leave them to their Sins and to Condemnation for their Sins And whereas he speaks of the Life and Soul of Calvinism as I had done of the Life and Soul of Popery it should seem as if he made Calvinism as ill as Popery yea it may be he thinks it much worse It puts me in mind of what I have often heard that some of this Author's Judgment should say That truly if they were to change they would turn Papists rather than to any other Perswasion in the Land I speak this by the way not that I charge this Author with any thing more than he will freely own himself But to shew what Promoters the Papists are of Anminianism I would have two things remembred and taken notice of 1. A Letter dated March 1628 from a Jesuit to the Rector of Bruxels wherein there are these words Whilst King James lived you know he was very violent against Arminianism and interrupted with his pestilent Wit and deep Learning our Designs Now we have planted that Sovereign Drug Arminianism which we hope will purge the Protestants from their Heresie and it flourisheth and will bear Fruit in due season This Letter was long since Printed 2. In the Year 1653 Pope Innocent the Tenth by a solemn Bull or Papal Consistorial Determination in the Case of Jansenius Bishop of Ypres declared for the Pelagian Tenets Now the Arminians follow the Pelagians I have set down these things that Protestants may take notice that Pelagianism and Arminianism are more suited to the Popish than to the Protestant Religion It came into my Mind upon this Author 's talking of Calvinism to set down these two Passages which it may be few have been acquainted with Now I have done with this Author and do appeal to any Sober Judicious Person Whether this Author hath in his Queries dealt like a modest man yea like a fair honest moral man He hath put me to a great deal of pains to Answer his Book considering my Age and what bad Eyes I have had some years whereby both â—eading and Writing are made hard to me If he write again I do not intend to meddle with him any more I know in some measure all the Sophistry Cavils and Evasions of the Arminians and whatsoever he can write will be but a meer shew and shadow of an Answer a quarrelling at some by-expressions I know that what I have written already will stand as an Answer to all that he can write hereafter I bow my Head and worship the Father of Lights who hath so far enabled me to clear up these Points that I hope the Faithful shall understand them and be rooted and grounded in the Truth All the Weakness and Imperfection in handling these things is mine all that is good to the use of Edifying the Church in my Labours is from God to whom be Glory for ever and ever Amen FINIS
Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
to the End Salvation them he hath chosen to the Means to make them partakers of special Grace to be infallibly bestowed upon them Rom. 8.29 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born amongst many Brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 1. There are some that God did in an especial manner foreknow God did from Eternity foreknow all Persons and Things Ay but God is said to foreknow some in an especial manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a foreknowing with Love and Favour and special Regard He also did Predestinate to be conformed to the Image of his Son to make them Holy like Christ in their measure he shews that that Fore-knowledge that Free-love was the cause of predestinating them to Grace and Glory 2. To make it plainer he saith that whom he hath predestinated them he hath also called those whom God did Predestinate to Life from Eternity them he calls in time They are called according to his purpose v. 28. Observe God did not predestinate Species or Kinds or Qualities but Persons not predestinate Men that he foresaw would believe in Christ but he predestinated them to be savingly certainly and effectually called and this God effects in all that he hath predestinated to Life There is not one whom the Lord hath prededestinated to Life from Eternity but he calls him effectually in his own time Rom. 11.5 6 7. Even so at this present time also there is an 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 What then Israel hath not obtained that which he seeketh for but the Election hath obtained it and the rest were blinded The Body of the People of the Jews they were cast of they were left to their own unbelief and blindness of Heart Now lest any should wonder at this the Apostle saith God hath not cast off his people whom he foreknew that is whom he had Elected unto Life God never fails of Converting and Saving them and shews that as in the great defection in the time of Elias God had a Remnant a few that did cleave unto him even so now at this present time also there is a Remnant according to the Election of Grace tho' the generality of the Jews do not believe in Christ yet there are some do believe the Elect do He lets them know that there is an Election and that of Grace of meer Grace and that tho' others do not believe in Christ yet the Remnant the few that God of his Grace had Elected they believed and were saved And v. 6. he shews that both Election Vocation and Justification are of meer Grace in Christ and not of Works and Worthiness in the Creature at all that those that are elected and do believe in Christ when others are not elected and so never have it given them to come to Christ it was purely from the free Grace of God to them and so concludes The Election that is those who are elected to Salvation they obtain Grace and Glory and the rest of Men and Women then and so likewise in all Ages they are blinded they are left to themselves and to their Sins I might mention many other Scriptures but these may suffice Ay but saith this Author in that 27th page No Man that is an unregenerate Sinner is actually elected till he turns from Sin and accepts God's Mercy by Faith Revel 17.14 These shall make War with the Lamb. and the Lamb shall overcome them for he is Lord of Lords and King of Kings and they that are with him are Called and Chosen and Faithful To say that no Man is actually elected till he turns from his Sin and accepts of God's Mercy by Faith is to confound the immanent Acts of God with his transient Acts. Election is an immanent Act of God 't is the Purpose of God towards Persons from Eternity Conversion is a transient Act of God in time wherein he puts forth his Power and Converts according to his Eternal Purpose and Grace and for that only Text this Author brings it seems plainly to be meant of those that shall destroy the Whore of Babylon who may be said to be called and chosen and faithful in that Work tho' they were never called to be Saints never elected to Salvation never truly faithful As Cyrus of old was called God's Anointed and his Servant in being an Instrument of God's taking Vengeance tho' he was a Heathen Carnal-man But take it for Effectual Calling being chosen to Salvation and faithful in Christ it signifieth nothing at all to your purpose I hope that they that are chosen from Eternity may be said to be chosen to all Eternity Once chosen of God and ever chosen It may be said here in this Life and a thousand of Years hence and to all Eternity that they are the chosen of God for he abides by his choice for ever Then you say that none are actually Reprobated till they depart from God or reject his Mercy and Goodness which he graciously holds forth to them Rom. 1.28 And even as they did not like to retain God in their Knowledge God gave them over to a Reprobate Mind to do those things which are not convenient The Scope of the Apostle is to shew that the Gentiles that he speaks of had so much knowledge of God as to leave them without excuse v. 20. so have all that perish But those Gentiles that the Apostle there speaks of had not so much as sufficient outward means to bring them to know God in Christ but they so grosly prevaricated against the Light of Nature to change the Glory of the Incorruptible-God into an Image of Corruptible-Man and to Birds and four-footed Beasts and creeping things that God in his Righteous Judgment gave them up to vile Affections they did not like to retain God in their Knowledge that is they did not walk according to that Knowledge of God they had by the Light of Nature for knowledg of God in Christ which alone can bring Men to Eternal Life they had none therefore God gave them over to a Reprobate Mind They had a Reprobate Mind by Nature and so have all Men that is a Mind void of Judgment and Understanding till God takes it away God's Decree to deny his Grace to Persons from Eternity is one thing and a Reprobate Mind a Mind void of Understanding is another thing and is more or less as God gives up Men to themselves and this saith he is so clear that those who are our Adversaries are forced to allow it for thus they speak chap. 11. of their Confession of Faith God did from all Eternity decree to justifie