those never receive it to whom it is given yea the thing it selfe which is given not have being at all in rerum natura 12. By this doctrine that speciall grace of conversion should be for litle purpose or rather be of no use at all for if God stands ready by his speciall grace to concurre with man in the act of believing and repenting onely when he sees man moving and applying his owne will to the doing of these things what needs there any such speciall grace at all for to will to repent and beleeve is all one with repenting and beleeving they teach that if man doth not resift God calling him to beleeve that God is ready to concurre with him in the act of beleeving now not to resist this call is to obey it to obey God calling to beleeve what is it but to beleeve If man doth believe what needs there any help of speciall grace to cause him to do that which he doth already or how can God be said to work that which hath been wrought already or give being to that which hath being already nothing can be a condition of it self and it is absurd to say that God is ready to work faith in us and cause us to believe if wee believe already before he puts forth this Worke of his Objections against the former Arguments Object 1 AGainst the first argument it is objected that God may be said to worke both the will and the deed and to cause men to walk in his statutes c. because he concurs with mans will in the act of obeying in the act of believing and the like Answ But according to their doctrine this is only a generall concourse or influence whereby he assists mans will in these as in all other actions that as if a man will speak walk or the like God is ready to concurre with him in these things so if he will believe hee is ready to concur with him in the act of believing and by this meanes God concurs onely ut author naturae non ut author gratiae as a supporter of nature not an infuser of grace whereas in all spirituall actions that man performs God doth act upon him not only by a naturall but a supernaturall power whereby he moves his will to do the same thing which he requires as also to do it in the same manner and to the same end which he requires for which a double grace is needfull one habituall whereby nature is regenerated and enabled for supernaturall acts the other actuall whereby the will being regenerate is excited and put on to these acts as to beleeve obey and the like 2. If God only assists men in the act of believing when he sees that they will believe how can he be said to work the will and the deed if when he sees that man wills to walke in his statures and keepe his Commands he only stands ready to concur with him in this worke how can be he said to cause him to walke in his statutes How can Faith be said not to be of our selves but to be the gift of God 3. This new motion of the will whereby it moves and stirres it self to repent and believe being a new entity and being whence can it proceed but from him in whom wee live move and have our being all gracious habits must have a first efficient that gives being to them which can bee no other then him that is the authour of grace Object 2 Against the third argument it is objected that man is not wholly dead in sinne nor properly dead but only by way of resemblance and similitude for there are many differences betwixt one that is corporally and spiritually dead and this is somtimes resembled to sicknes or sleep where life remains as well as to death Answ Though mans soule bee not properly dead yet it is truly dead and wholly dead in sin being as wholly void of spirituall life as the body is of naturall when the soule is separated from it and though there be some differences betwixt the naturall and spirituall death as in all similitudes there is some dissimilitude yet they agree in the maine which is this that as he who is naturally dead cannot prepare himself to live or put life into himself no nor hinder his owne reviving and quickning when God will worke it no more can he that is spiritually dead do this and though spirituall death sometimes be compared to other things as sickness sleep c. yet this hinders not but the Soule may be truly and wholly dead because in divers respects it may be said to be sick and asleep and also dead sick because weak infirme and void of spirituall strength asleep because void of sense and disabled for motion and action as a sleepy man is for a time dead because disabled not onely for the act but deprived of the faculty of spirituall action and motion and that not for a time but alway unlesse God restore it by infusing spirituall life Object But a dead man cannot resist the infusion of life whereas a dead sinner resists the work of grace Answ Though a sinner wants the life of grace yet the sin which is in him wants not life that old man and body of sinne which wholly possesseth him and prevails in him is lively quick and active causing a man to yeeld the members of his body as instruments of unrighteousnes to commit iniquity Rom. 6.13 alway lusting against the Spirit Gal. 5.17 this is no argument to prove that a man is not wholly void of the life of grace because he is able to performe actions belonging to the life of sinne but rather the contrary for where sinne most prevails there grace hath least power sinne wholly prevailes in an unregenerate man for he is a servant of sinne Rom. 6.17 Object 3 Against the Seventh argument it is objected that though all have the like outward means and like inward abilities yet it is not man but God that makes the difference because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed as he knows they will receive grace offered which he doth not to others Answ Though grace be offered in the most congruous manner and time that may be yet still he that receives may reject it if he will and he that rejects may receive if he will and so it is mans will that makes the difference and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another doth or may arise from naturall causes hence it will follow that the efficacy of grace may be resolved into nature 2. What congruity is there betwixt contraries what agreement is there betwixt righteousnesse and unrighteousnesse light and darknesse 2 Cor. 6.16 if whatever is borne of the flesh be flesh and the flesh alway lusteth against the Spirit they being contraries Gal. 5.17
not onely in mans free-will but in the rocke it selfe not onely in the sheepe but in the sheepheard for if he be both carefull and able to keep them what should hinder that they are not kept If it be said that their own wils hinder because they either neglect or reject their owne conservation this cannot be for when Christ made them his sheep of unwilling he made them willing to come to him to heare his voice and follow him when he takes them into his custody he causeth them to be both willing and carefull to remaine and abide with him If at any time they grow carelesse and backward they become crosse and perverse he causeth them to see this and repent of it otherwise how were he a faithfull sheepheard if he did not preserve those that are committed to his custody from all such dangers and defections as will bring destruction when he is able to doe it and when he hath promised that they shall never perish John 10.2 how was Christ a perfect Saviour as before was shewed if he should preserve and deliver his sheep for whom he hath laid down his life and whom he hath taken into his custody from some dangers and some enemies only and not from all if he should deliver them from externall enemies only and not from internall from fathan and this evill World but not from the power of that corruption that cleaves to their natures from the old man and body of sinne from that law of their members which rebels against the law of their mind and leads them captive to sinne and death from that flesh which alalway lusts against the Spirit as being alway contrary to it especially since this of all other enemies is the most dangerous as being within us and therefore neerest to us as being that without which all outward enemies could do us no harme outward enticings not being able to prevaile if we were not drawne away and enticed by our own concupiscence How can Christ bee said to save us out of the hands of our enemies and all that hate us if hee doth still leave us in the hand of our nearest and worst enemy saving us onely from the power of Satan and wicked men but leaving us to the power of sinne and corruption and to the sway of our owne evill hearts which are desperately wicked and deceitfull above all things Jer. 17.9 and which will certainly lead us to destruction if we be left to the evill bent and inclination of them To conclude how can the faithfull be said to have strong consolations Heb. 6.9 either from the promises of God or merits and mediation of Christ if the utmost extent of these be to give them assurance that they shall bee kept free onely from force and violence so as they shall never be drawne from Christ against their wills and made to fall away whether they will or no but otherwise if at any time their wills faile then shall Christs helpe be ready to faile and hee will no longer undertake the keeping of them then he sees them carefull to keep themselves Is it not Christs keeping that makes them watchfull and careful to keep themselves Is it not his care and good will that makes them both willing and able to resist temptation and to do all things needfull for their owne safety and preservation certainly if it were not they could take small comfort in all the promises that are made to them Object 3 Against the 8. argument it is objected that the word is in it selfe immortall seed though those perish who have received it The Word of God hath not this denomination of seed as it is considered in it selfe but as it hath relation to those that are borne of it and called immortall or incorruptible because it is the principle of an incorruptible and never dying life which denomination it could not have if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed Object 2 Against that place 1 Iohn 3.9 it is objected that the regenerate man cannot commit a sinne unto death so long as the seed remaines in him but through his owne fauit through his negligence or wilfulnesse that seed may by little and little fall from him and then he may wholly fall Answ But this contradicts the Apostle and makes his argument of no force for he having affirmed that who ever is borne of God sinneth not that is doth not wholly fall under the power of sinne brings this as an argument to prove it because the seed the divine principle of regeneration remains in him which were of no strength if this seed might be lost and not remain and when the Apostle saith it doth remain how dare any say the contrary Other Objections answered Object 4 A righteous man may fall from his righteousnesse commit iniquity and dy in his sinne Ezek. 18.24 Answ This is not to be understood of true righteousnesse such as ariseth from inward sanctification of soule and spirit but for such outward actions of righteousnesse as may be performed by one whose heart is not sound and upright therefore where the Prophet speaks of the same thing Ezek. 33.13 he expresseth what kind of righteousnes here he means saying that if the righteous man trust to his owne righteousnesse and commit iniquity he shall die for the same hee that is truly righteous doth not trust to his own righteousnesse Object But if this be but seeming and feigned righteousnesse better then to forsake it then continue in it Answ The outward actions of righteousnesse may be good though somtimes they proceed not from a right heart a man may do that which is lawfull and right and thence be called a just man Ezek. 18.5 though these things proceed not from right principles within being ready to rest in the outward actions when the inward affections are wanting neither doth every one feign and dissemble who performs outward actions of obedience though not moved to do these by the strength of Gods commands and looking at Gods glory as his chief end Object But this outward righteousnesse will not bring men to life Answ But the way of righteousnesse leads to life Prov. 12. last though all that walke in this way do it not with a right heart 2 Chron. 25.2 and so misse of the end whereto the way leads the outward actions of righteous men are the way to blisse though they may bee done by such as are not truly righteous 2. Some understand this death which may befall a righteous man not of eternall death but temporall death or other temporall punishments but because this death stands in opposition against the life which a righteous man attains by persevering in the wayes of righteousnesse the former answer seems best to agree with the place and to satisfie the doubt Object 5 Every branch in me that bringeth not forth fruit he taketh away Iohn 15.2 therefore there are some that
all The Apostle joynes these together as effects depending one on another God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes and because ye are sons he hath sent the spirit of his Sonne into your hearts Gal. 4.5.6 So that both Adoption and the spirit of Adoption are made to flow from Redemption as the proper effects of it and Redemption is the proper effect of Christs death Besides he saith that if any man hath not the Spirit of Christ he is none of Christs Rom. 8.9 If Christ hath bought us with the price of his bloud we are not our own but his 1 Cor. 6. last if we be his he will give us his Spirit first or last for if any man hath not the spirit of Christ he is none of Christs Ground 2 Another ground which Tho. More brings for stablishing his doctrine of universall grace is a distinction betwixt a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for beleevers For answer unto which it will not be denied that all sorts of men have many common benefits by Christs comming into the World and by the Redemption which he hath purchased But that he hath purchased a common Salvation for all if Salvation be taken in a spirituall sense namely for eternall life or something which belongs to it in which sense it is alway taken in the New Testament doth no where appear in Scripture Object Iude writes to the Church of a common Salvation Iude 3. Answ This cannot be so understood For 1. The Apostle would never have given such diligence and thought it so needfull to write to them of such a Salvation as was common with them to others who were damned having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ and prayed for mercy and peace which are effects of speciall love in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost 2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end Which whether it be understood of the grace of Faith or of the doctrine of Faith as it is usually taken by Interpreters yet it is a gift or priviledge peculiarly belonging to the Saints it was once given to the Saints not to all so that the common salvation here spoken of is the salvation which was common to them together with the Apostle yea with all beleevers Object Hee is the Saviour of all men but specially of those that beleeve 1 Tim. 4.10 here is a common and speciall salvation plainely held forth Answ These words are not spoken of the second Person of Christ as Mediatour but of God by whose providence all men are preserved especially beleevers For the Apostle having shewed before that godlinesse is profitable to all things having the promises of the blessings of this life and the life to come Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke because we trust in the living God who is the Saviour of all men especially of those that beleeve 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more then a preserver in which sense it is said that the Lord preserves both man and beast Psa 36.6 and 145.15.16 Neither could this stand with the wisedome of Christ to shed his bloud which was far more precious then gold or silver or any corruptible thing to purchase Salvation for thousands who were already damned when Christ died to save them That all the wicked who died before Christs coming were in Hell is cleare by the parable of the rich man Luk. 16.23 and by many other Scriptures Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those whom he certainly knew even at the instant when he died to save them shold be damned afterwards for he must needs know that for both these his death would be in vaine now it cannot stand with Christs wisedome to do any thing much lesse the greatest work of all in vaine Object Christs death is not in vaine even for those who are damned for hereby they are freed from originall sinne Answ 1. If they be free from the guilt of Original sin how come all men to be by nature the children of wrath Ephe. 2.2 2. How come Infants so soon as they are borne to bee subject to death death only is the wages of sinne and sinne makes us subject to wrath 3. When Christ takes away the guilt of sin he takes away also the power of sin Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne Rom. 6.6 Now if the root be killed how comes it to be so fruitfull in sending forth branches the flesh daily lusting against the Spirit Gal. 5.17 yea all men walking after the flesh fulfilling the will of the flesh and of the mind Ephes 2.3 being not only sinfull but the servants of sinne sinne reigning in their mortall bodies and they obeying it in the lusts thereof Rom. 6.12.17.19.20 Object Christs death is not in vaine though all be not saved for he dyed to make them saveable and to open a door that they may be saved P. 39 Answ By making them saveable I know not well what can bee understood but procuring a possibility of salvation for them so that though Christ by his death hath not purchased actuall salvation for all yet he hath purchased a possibility of salvation for all and put them in such a condition wherein they may be saved but if so then it will follow 1. That the effect of Christs death was only a possible or potentiall and not an actuall salvation which agrees not with the Scripture expression For it is said he came into the world to save sinners 1 Tim. 1.16 not to purchase a possibility of salvation to redeem those that were under the Law Gal. 4.5 not to purchase a possibility of Redemption to take away the sins of the World Iohn 1.29 to save his people from their sins Matth. 1.21 which implies more then a possibility of these things 2. How could Christ by his death make them saveable who were already lost purchase a possibility of salvation for them who were already damned as millions of men were before his comming Inferni nulla redemptio there is no comming out of Hell There is a great Gulph set saith Abraham to the rich man Luk. 16.26 so that none can come from them to us 3. This possibility of salvation must have reference to man or to God If to man so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will this cannot hold for no man
can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when
Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estatâ—s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the
insisted upon because it is one of the Arminians strong holds Object 6 If the decree of election be absolute without any foresight of sin then such also is the decree of reprobation then as God hath decreed the end so he hath decreed the meanes namely the fall of man and so he shall be the authour of sin Answ Though where he decrees the end he decrees the means also yet he doth not decree to work all the means but only such as are agreeable to his own nature It follows not therfore though God hath decreed Adams fall that he is the authour of it because he hath not decreed to work it but onely to permit it that God decreed to permit the fall is plain because otherwise it could not have come to passe for nothing can come to passe against Gods will And none can deny that God could hinder the fall if he would If therefore he would not hinder it he was willing it should be And the Arminians themselves grant that God gave to man sufficient grace but not effectuall for then he had actually stood now if he did deny him effectuall grace without which he saw certainly that he would fall being tempted to what end or purpose did he deny him this effectuall grace but that by permitting of his fall he might make way for the manifestation of his justice and mercy 2. In mans first transgression by eating the forbidden fruit as in all other sinfull acts there was natures work and so Gods worke for though the deformity was from man yet the act it selfe was from God in whom we live and move and what God doth in time he hath determined to do before all time therefore the fall must needs be decreed Object But here not only the manner of eating but the very eating it selfe was forbidden and therefore sinfull Answ Yet in this eating we must distinguish betwixt the eating it selfe and the vitiosity of it as being things in their own nature separable and distinct otherwise they might be praedicated the one of the other which they cannot be for the vitiosity is only an accident to the act of eating And it cannot be denyed that God doth concurre in the act and is the authour of that as he is the authour of every naturall act and therefore if the vitiosity could not be separated from it he should be the authour of that also Object God doth indeed decree to concurre with reasonable creatures in their actions but this is conditionally modo ipsi velint so they themselves will do this or that Answ God did concurre with man not only in the outward act of eating but in the inward act whereby he willed to eat for not only the hand and mouth but the minde and will move by him suppose that he did decree to concurre with man in the outward act of eating upon condition that man did will to eat yet upon what condition did he decree to concurre with him in this act of his will if it shall be said on this condition if man himselfe would it may as well be said that God did decree to make man eat so be it that he hid eat what need he to concurre with him in the act of his will when man willed the thing already 3. It follows no more that God is the authour of sin by decreeing this sin then by decreeing other sins now it is plain that he decreed the death of Christ for it s said that Herod Pontius Pilate and the people were gathered to gether to do whatsoever his hand and counsell had determined should be done against Christ Act 4.27 28. therefore the crucifying of Christ was determined and decreed of God and what greater wickednesse then those things which Herod Pilate and the Jews did against Christ Object But Gods decree is an energeticall decree and what he decrees he effectually procures to come to passe neither is his permission such a bare permission wherein he hath not a working hand as those hold who hold the absolute decree Answ It cannot be denyed that God hath a working hand in the sin that man commits for the Scripture plainely affirms thus much the Lord saith that he would harden Pharoahs heart Exod. 7.3 and that he had hardned it 10.1 He threatens to David that what David had done in secret he would do in the sight of the sunne speakeing of Absoloms sin with his fathers Concubines 2 Sam. 12.12 compared with 16.12 and he gave up the Gentiles to vile affections Rom. 1.28 and many other like expressions whereby it appears that there was more then a bare permission in the committing of these sinnes yet it followes not hence that God is the authour of sinne Quest How can God be free from blame if he works with man in the same blame-worthy action Because he works in a divers manner Answ As the law works in sin so God works for it is Gods agent and instrument that the law hath a work in sin appeares because it is said that where there is no law there is no transgression Rom. 4.15 and that when the Commandement came sin revived Rom. 7.9 yea the Gospell it selfe is the savour to death to some 2 Cor. 2.16 yet here neither Law nor Gospell are faulty causes of these things because they are onely causes by accident and do not per se in themselves and their owne nature tend to these ends but to the contrary the law tends to keep men from sin and the Gospell to bring life though by accident they worke sin and death God hardned Pharaohs heart not by instilling any hardnesse into it but by giving Pharaoh a charge and command to let his people go the command was good and in it self tended to a good end namely to make Pharaoh yeeld obedience and do his duty and it was good in God to propound this command and yet by accident it did irritate and stir up the stubbornnes and rebellion of Pharaohs heart so as he was hardned more then before He that stops a running stream hereby causeth the water to rise higher not by putting any more water to it but by stopping the course of that which runs already A Physitian by prescribing wholsome Physick to a distempered body may cause greater sicknes yea somtimes death yet here neither physick nor Physitian are justly to be blamed The Sun by the same beams raiseth a sweet smell from a Garden and an ill smell from a dunghill yet no fault in the Sun He that in felling of Wood by the slipping of the iron from the helve should slay his Neighbour Deut. 19.5 was the cause of his Neighbours death but not a faulty cause because only a cause by accident not intending it but man is causaper se of the sin he commits 2. Because man works to a divers end For God wrought with Iacobs sons in selling their brother into Egypt for it s said that he sent a man before them Psalm 105.17 but he had
presupposeth a decree of permitting sin for as sinne cannot be unlesse God permits it to be so he cannot foresee it shall be unlesse he had decreed this permission this decree to permit sin presupposeth an end for which God permits it which can be no other then the glorifying of his justice in the just condemnation of some men and that being the end must needs in order of nature go before the means that tend to it therefore the decree of reprobation must needs go before the decree of permitting sin to be without which there can be no foresight of it besides what is first in Gods intention if we speak of the last ends must be last in execution therefore if the decree of permiting sin shall go before Gods decree of glorifying himself in the just condemnation of some men for sin then this should be last in execution and so God should first bring condemnation upon men for sin and afterwards permit them to sin which is so absurd as all will readily reject it 2. The doctrine which makes the foresight of the fall yea of all actuall sins to go before the decree of reprobation will not clear God from all appearance of cruelty and hard dealing with man no more then the doctrine of the absolute decree for if God did certainely foresee that having created man and placed him in such or such a condition that being left to himself without a new supply of effectuall grace he would certainly fall and commit such sins as would certainly bring upon him eternall damnation and destruction if he did foresee that his Sonne being offered to him he would certainly reject and refuse him and persist in doing so to the end why did he not prevent this why did he not keep men from falling at all or not raise them up when they were fallen by bestowing such effectuall grace upon them whereby they should have layd hold of Christ and persevered in doing this to the end since God could have done this yea have done it without any wrong to his justice as well for all as for some if he bears such love to all as he earnestly heartily and inwardly desires they should be saved why doth he not procure their salvation since he is able to do it if he be so tender hearted that he cannot endure their destruction why doth he not keep them from it since he is able to do it Object They will not accept of salvation when he offers it but wilfully run to destruction Answ But he can change this rebellious will he can take away the heart of stone and put into them hearts of flesh he can make them willing to accept of salvation he can work all this convenienti modo and that in all as well as in some if therefore he doth alike desire the salvation of all why doth he not deal with all alike and bestow the like effectuall grace upon all Here the Arminians can give no sufficient answer to maintain the equality of Gods love to all unlesse that they say he gives like grace to all but one mans will makes this effectuall which anothers doth not Object But doth not God himself say I have no pleasure in the death of the wicked Ezekiel 33.11 that he would have none to perish 2 Peter 3.9 Answ The will of God in Scripture is taken two wayes either properly or improperly either for the will of his decree or the will of his command that there is a reall difference betwixt these appears by these reasons 1. The will of his command may be resisted the will of â—â—â—â—decree cannot be resisted Rom. 9. 2. The will of his command is mutable as were all the commands about the ceremoniall law the will of his decree is immutable 3. His commands are given forth in time whereas his decrees are from all eternity 4. His commands may be contrary one to the other as he gave command to Abraham first to kill then not to kill his son whereas his decrees are never contrary one to another 5. The will of his command is an effect that ariseth from him it is somthing that he puts forth out of himselfe but the will of his decree is the same with himself for take will properly and then velle agere and esse are all one in God To apply this to the present purpose the will of God in these and the like places is not to be understood of the will of his decree but of the will of his command he may be said not to will desire or delight in the death of a sinner because he commands and injoyns every man to do that which would keep him from death and certainly bring him to life were it observed oftimes though not alwayes as in the example of Abrahams killing his son the will of his command is an effect of his internall will and therefore by a metonimy is called by the same name 2. Somtimes will and affections are attributed to God in Scripture per modum actionis in regard of his actions as he is said to repent not because he changeth his mind but because he changeth his actions as a repenting man is wont to do so he is said to will or desire such or such a thing because he so carries himself in his actions as one that desires a thing should be his actions are such as are fit to bring forth such an effect Thus likewise he may be sayd not to will the death of a sinner or the death of him that dies because his carriage towards them and all his actions and dealings with them are such as are fit to preserve them from death and destruction and to bring them to life and safety his goodnes forbearance and long suffering lead to repentance his judgments are upon the Earth that the Inhabitants of the World might learn Righteousnes much more do his Word and Ordinances immediatly tend to life That in this and the like places the will of God is not to be taken properly for the will of his decree or good pleasure appears because this is alway fulfilled what he wills he works Our God is in heaven and doth whatsoever he will Psalm 115.3 whatsoever pleased the Lord that did hee in heaven and in earth Psalm 135.6 where will properly taken and power concurre there effect must needs follow and so no sinner should die When the Scripture mentions two things of God which cannot stand together as that he doth repent and that he cannot repent 1. Sam. 15.11.29 that he wills not the death of a sinner Ezek. 33.11 and that the Lord hardens whom he will Rom. 9.18 we are to look which of these agrees with the nature of God and this is to be taken properly the other figuratively now it well agrees with the nature of God to effect his own end and purpose when therefore it is said that he doth not will or desire the death of him that dies this is not to be taken
that bought them therefore Christ died for wicked men who bring upon themselves swift destruction Answ They seemed in regard of outward profession to bee such whom Christ had bought but it follows not thence that they were such indeed The Scripture ofttimes speaks of things not onely as they are but as they seem to be Mark 4.25 our Saviour saith that from him that hath not shall be taken away that which he hath St. Luke mentioning the same thing Chap. 8.18 saith that from him that hath not shall be taken that which it seemeth that he hath 2 Chron. 28.23 Ahaz is said to sacrifice to the gods of Damascus that smote him they did not indeed but they seemed to him to do so Ioh. 9.39 Christ came to judgment into this world that they who see might be made blinde these did not see indeed but they seemed to do so Object 6 2 Cor. 5.14.15 if one be dead for all then were all dead and he died for all that they which live c. Hence it follows that as all men were dead in sinne so Christ died for all for he died for all that were dead If it be understood of such as were dead in sinne yet it will not follow hence that Christ died for all for the scope of the Apostle here is not to shew who they are for whom Christ died but what the duty of those is for whom Christ died namely not to live any longer to themselves but to him that hath died for them and rose againe the love of Christ constraineth us faith the Apostle which hee understands of those that are in Christ Object 7 Rom. 5.17 as by the offence of one the fault is come on all to condemnation so by the justifying of one the benefit hath abounded toward all to the justifying of life Here the benefit of Christs death is made as large as Adams sinne which extends it self to all Answ The Apostle here compares the first and second Adams together and the righteousnesse of the one with the sinne of the other looke therefore as the first Adams sinne reached to all his posterity so the righteousnesse of Christ the second Adam reacheth to all his posterity the faithfull and no further If there had beene another generation not arising from Adam but out of another stocke they had not been guilty of the first Adams sinne so in this case 2. The benefit which the Apostle here speaks of reacheth to the Justification of life but all men receive not the Justification of life Object 8 Besides these places of Scripture Arminians use an argument of all other the strongest as they thinke to prove that Christ died for all which is this That which every man is bound to believe is true But every man is bound to believe that Christ died for him therfore this is true Answ The answer is by distinguishing the second proposition to believe that Christ died for us will admit a double sense 1. To rest on Christ alone and no other for Salvation 2. To perswade our selves that the benefit of Christs death and sufferings belongs to us and we shall have our part therein In the first sense all men are bound to believe on Christ namely to perswade themselves that there is no other way to Salvation but by resting on Christ alone and this may be true whether Christ paid the price of Redemption for all or not In the second sense it may be denied that all men are bound to believe on Christ for no man is bound to believe that Christ died for him and that the benefit of his death belongs to him till hee findes himselfe to stand in need of him till being humbled by feeling the weight and burden of his sinnes he be willing to renounce and forsake them desires nothing more then Christ and his righteousnesse being ready to accept him upon any conditions so long as a man goes on in the practise of sinne with a love and liking of it and delight in it he is not bound to perswade himselfe that the benefits of Christs death namely remission of sinnes belongs to him but rather it were presumption to do so none are bound to beleeve the promise but such to whom the promise is made but the promise is made onely to such as labour and are heavy laden that are wearied out with the weight and burden of their sinnes onely to broken hearted sinners sick sinners and the like therefore such as these onely are bound to believe the promise Object If the promise be made onely to humbled sinners how is there a doore left open for others to come in for such as yet remaine unhumbled Answ Though they be not bound immediately and at the first hand to beleeve that Christ dyed to purchase salvation for them yet they are bound to believe such things as will bring them to this so they are bound to do this though not absolutely and without all condition yet in that order which God hath appointed As first they are bound to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners 2. That it is their duty to see and feele their sins and be so humbled for them as thereby they may be brought to repentance 3. That when they are truly humbled and brought to repentance it is their duty to renounce their owne righteousnesse and rest on Christ alone for salvation 4. That doing this they ought to perswade themselves that Christ dyed for them and that the benefit of his death belongs to them so as all their sins are pardoned in and through him Object If all men be not bound to believe that Christ dyed for them how can they be condemned for unbeliefe Ioh. 3.18 1. None shall be condemned for not believing in Christ Answ but only those to whom the Gospell hath been sent and Christ hath beene offered Secondly those to whom Christ hath been offered and they have not received him shall not be condemned for a bare non credens and want of beleeving if we take beleeving in that sense for perswading themselves that Christ dyed for them and their salvation but for resisting the call of God to beleeve not for negative but positive unbeliefe but for hating and opposing that light which shines forth in the Gospell which all unbelievers do in some degree Joh. 3.19 this is the condemnation of the world that light is come into the world and men love darknesse more then light An Examination and Confutation of the Arminian erronious Tenets concerning CONVERSION IN the article of Conversion the question is not whether it be the worke of grace or not for Arminians themselves grant at least in word that the beginnings progresse and perfection of conversion is from grace but the thing principally questioned is the manner of the operation of this grace whether it is per modum suasionis vel per phisicam operationem onely by outward perswasion or by such an inward