to move the Lord God to do them good Hence it is that Samuel saith to Israel (r) 1 Sam. 12.22 the Lord will not forsake his people and the reason he gives is this because it hath pleased him to make you his people Thus it is with God upon the account of any mercy he bestoweth upon the Creature of any nature whatsoever David declareth the same (i) Psal 44.3 for they got not the land in possession by their own sword neither did their own arm save them but thy right hand and thine arm and the light of thy countenance because thou hadst a favour unto them Thus we read in the Gospel when the Lord Jesus worked a Cure of any bodily or spiritual Disease he made it wholly depend upon his will as in the Miracle upon the Leper he said (k) Matth. 8.3 I will be thou clean and in the case of working Faith (l) chap 11.27 neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him So (m) Joh 5.21 the Son quickneth whom he will Thus as of our Election so of our Regeneration and Conversion there is no other cause but the will of God for (n) Jam. 1.18 of his own will begat he us with the word of truth In few words the whole work of Salvation is an effect of his free-grace (o) Ephes 2 â— ad vers 8. When we were dead in sin he hath quickned us the reason he giveth there is this by grace ye are saved in both verses for he repeats it three verses lower by grace ye are saved through faith and that not of our selves it is the gift of God We further say there was no foresight or consideration of any work faith or merit in us why God should Elect us (p) Ezck. 16.6 And when I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live What sign of Faith or comeliness in that condition was there in us what ornaments in us there have been since they are the work of God in us whether repentance faith holiness or any other grace For after God said to us live he washed and anointed us clothed and decked us c. as may be seen in the following verses vers 8 9 10 11 12 13. We add that sin is the only cause of damnation as in St. Matthews (q) Matth 25.42 43. Gospel by me quoted already (r) Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil In another place of Scripture he says positively (s) Rom. 6.23 the wages of sin is death But here by the by this I must take notice of how though Damnation be the reward for Sin it doth not follow that Salvation should be the reward of Faith or good Works the just reward of Sin is Death it is its due but the Apostle doth not say that Eternal Life is the wages of Faith or Righteousness as Death is of Sin (a) Ver. 23. but the gift of God is eternal life through Jesus Christ our Lord. There is a great disparity between the rules and means of Justice and of Mercy as hereafter we shall have occasion to shew as also why God leaves and Elects one and not the other as in the ease of Esau and Jacob. (b) Malach. 1.2 3. I have loved you saith the Lord yet ye say wherein hast thou loved us Was not Esau Jacob's Brother yet I loved Jacob and I hated Esau of which no account but God's pleasure for St. Paul makes to the same purpose use of the place in Rom. 9. as already quoted But now we must come to the proof of our 3d. Article namely that the Elect do constantly obey God's call when the time is come when (c) Cant. 1.4 God draweth they follow nay they run draw me we will run after thee and (d) Lament 5.21 turn thou us unto thee and we shall be turned The Elect obey the call When St. Paul heard the voice from Heaven he said (e) Acts 9.6 Lord what wilt thou have me to do This inward call for St. Paul's was such as well as outward makes a great change in Man how willing how ready to obey (f) Gal. 1.16 he confered not with flesh and blood but submitted So did the Jailour he said to Paul and Silas (g) Act. 16 30. Sirs what must I do to be saved The new Converts willing to be directed said unto Peter and other Apostles * Acts. 2.37 men and brethren wha shall we do though at first all know not what to do ye are prepared to obey and desirous to be instructed when the Lord said unto Paul arise and go into the City and it shall be told thee what thou must do he complied and went So Samuel assoon as (h) 1 Sam. 3.4 6 8 10. the Lord called Samuel he answered Here I am and though he at first did not well know the nature of the voice nor whose it was yet he ran to the place whence he thought the voice came disposed to obey and when heat last was better informed then he said Speak Lord for thy servant heareth For though may be at first God's people do not distinctly understand the call yet God never gives over calling till we are come to him God makes known unto us the mystery of his will to this end saith St. Paul (i) Ephes 1.10 That in the dispensation of the fullness of times he might gather together in one all things in Christ both which are in heaven and which are on earth even in him But God is never disappointed of his ends he worketh effectually and unresistibly Ver. 19. wherefore this is called the exceeding greatness of his power to us ward who believe according to the working of his mighty power Observe the Emphasis This dealing of God in and towards Believers is in one and the same verse called the working of Gods power yea his Mighty Power and in the beginning of the verse not only his Power but the greatness and the exceeding greatness of his Power The effectual preaching of the Gospel to People or Persons is an effect of their Election as the Cause is known by the effect so a posteriori Election is by a powerful preaching of the Gospel (k) 1 Thes 1.4 5. Knowing beloved your election of God saith St. Paul for our Gospel came not you unto in word only but also in power and in the holy Ghost and in much assurance c. to the Elect ever it comes so in the due time and by its coming so they may judge themselves to be Elect for he saith also in much assurance We add further that the Elect neither do nor can finally and totally resist the inward powerful and effectually calling of God's spirit in the very
act of their Conversion (l) Psal 115.3 For our God is in the heavens he hath done whatsoever he pleased The same in another place we have with enlargement (m) Psal 13.6 Whatsoever the Lord pleased that did he in heaven and in earth in the seas and all deep places No deeper places than Man's Heart which no humane power can dive into much less to frame and govern it but God can and doth even those hearts that are the most unsearchable and past finding out the hearts of Kings full of turnings and windings of humane Policy (n) Prov. 21.1 Yet the Kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will Ver. 2. he makes nothing of it and the Lord pondereth the hearts Now in matter of Conversion the greatest opposition lies in the heart but God can remove it as it pleases him Therefore let it be never so stubborn it must fall when God will have it and it can never finally resist Grace (o) Isa 45.23 I have sworn by my self saith the Lord that every knee shall bow and every tongue shall swear yea and every heart too shall vow and swear Who can resist the power of God when he hath a mind effectually to work (a) Chap. 43.13 I will work and who shall let it What miserable wretches are those that dare assert the Contrary Our 4th Article saith True justifying Faith is peculiar to God's Elect St. Paul indeed calls it (b) Tit. 1.1 the faith of God's elect and it must be proper to them because it is an effect and consequence of Election (c) Rom. 11.7 Israel hath not obtained that which he secketh for saith Paul what is it Righteousness and Justification they were seeking to be justified by the works of the Law which is not the way Faith is the only instrument of justification before God and as true Faith is an infallible effect and consequence of Election for they that are predestinated are also called and justified as appeareth (d) Rom. 8.30 by the link of Salvation so election hath obtained it Justification is only for the Elect and the rest were blinded saith the Apostle in the same verse We also in the same Article do affirm that the true regenerate and believers never fall totally but persevere in the Faith we have God's word for it the blessed and good man saith David (e) Psal 37.24 Though he fall he shall not be utterly cast down the reason is in the latter-end of the verse and a good one two for the Lord upholdeth him with his hand and in another place speaking of the same sort of men he saith (f) Psal 145.14 The Lord upholdeth all that fall and raiseth up all those that be bowed down Our 5th Article is that Christ effectually died not for all because Scripture speaking of the extent of his death reduceth it to many Our Saviour saith (g) Matth. 20.28 The Son of Man came to give his life a ransom for many the same word he used when he instituted his holy Supper (h) Chap. 26.28 For this is my blood of the New Testament which is shed for many not for all for the remission of sins none could know the design of his death and whom he died for better than himself St. Paul makes use of the same word when he saith (i) Heb. 9.28 Christ was once offered to bear the sins of many long before his time a great Prophet had said so or rather God by his mouth (k) Isai 53.11 12. By his knowledge shall my righteous servant justifie many only those whom he died for are justified for justification is the fruit of his death and in the following verse 't is joyned to his Death and Satisfaction for sin And he bare the sin of many Who these many are Scripture explains it in other places they are called his people the Angel said to Joseph (a) Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins In another place they are named his sheep I (b) 1 John 10.15 lay down my live for my sheep saith the Lord Jesus St. Paul calls them his Church (c) Acts 20.28 Have a care to feed the Church of God which he hath purchased with his own blood So elsewhere he saith (d) Ephes 5. â—5 Christ loved the Church and gave himself for it Our 6th Article saith there is not in any one such free-will such universal sufficient grace whereby to be saved if they will let a man never so much consult in his affairs yet God hath the governing part (*) Prov. 16.9 For though a man's heart deviseth his way yet the Lord directeth his steps And although (e) Chap. 19.21 there are many devices in a man's heart nevertheless the council of the Lord that shall stand And if (*) Chap. 20.24 man's goings are of the Lord as certainly they be How can a man then understand his own way How can he be free to chuse specially in those things that concern his Spiritual and Eternal wellfare If we have free-will How is it (f) Isai 26.12 that God hath wrought all our works in us With free-will we could do it our selves and if in every one there be a sufficient universal grace how can it be true That (g) Jerm 10.21 the Pastors are become brutish and have not forght the Lord therefore they shall not prosper and all their flocks shall be scattered Wherein is the grace here and where the sufficiency But we must come closer to the point (h) John 6.44 No man can come to me except the father which hath sent me draw him Where is here our free-will and our sufficient grace Our Saviour to beat us out of this conceit saith (i) Chap 15.5 6. Without me ye can do nothing it is not said far from me for then we being near him might happen to do something of our own but without me we must have him or we can do nothing at all not so much as to think a good thought which is least of all for St. Paul saith (k) 2 Cor. 3.5 not that we are sufficient of our selves to think any thing as of our selves take notice of the double exclusion given to our selves but our sufficiency is of God there we must look for it and expect it from Our Saviour to make us the more sensible how without him we can do nothing strengthned that saying with a similitude very proper in the next verse If a man abide not in me he is cast forth as a branch and is withered a branch of a Vine or any other Tree that is broken or cut off from the Tree and Root is thereby deprived of the Sap and nourishment thence convey'd to it so it cannot live but is withered and cast into the fire to be burned no sign or hopes of life in
of sticking to the Rule and Word of God To such we may put St. Paul's question (e) Rom. 11.34 35. Who hath known the mind of the Lord or who hath been his counsellour Hast thou known his mind or hast thou been his Counsellour Or who hath first given to him hast thou then it shall be recompensed to thee again Thou hast chosen him to be thy God before he predestinated thee to the adoption of Children thou hast believed in him before he elected thee to believe in Christ since thou makest God as accomptable to thee be sure if he owes any thing he will pay it but one should know that (a) Job 33.13 there is no striving against God and that he giveth not account of any of his matters For (b) Prov. 21 30. there is no wisdom nor understanding nor counsel against the Lord. As to the question whether or not the decree of Election be absolute I say 't is not in some respect and in some other it is 't is not absolute in relation to the means conducing to the obtaining of Salvation which are included in the decree whereof the merits of Christ and Faith are the chief though I must say that the Use and Application of those means is the work of grace God saith Job (c) Job 23 1â— performeth the thing that is appointed for me And St. Paul by the grace of God I am what I am ... Yet not I but the grace of God that was with me 1 Cor. 15.10 And I can do all things through Christ which strengtheneth me Philip. 4.13 It is absolute in relation to any impulsive or instrumental cause or any condition which the decree should depend upon which is the question between Arminians and us In the execution of the decree Faith is the instrument and hand whereby we receive and apply Christ's merits unto us but it is under no such Notion in the making of the decree What I said before I repeat here that there are not two decrees one for the end another for the means but one and the same for both because God willeth together end and means where one can do two are superfluous Now God doth nothing in vain Let us now speak of the matter of Election or who are those whom God elected unto eternal life They are Men fallen in Adam and for sin in the sight of God guilty of eternal death yet God hath not chosen all men sinners but only some few of every sort especially of those which are low and contemptible in this world As to the first they are Men fallen in Adam We think this to be the order of God's decrees about Men First to Create Man for the glory of his Name Secondly to permit they should fall from the integrity wherein they were created and so become guilty of eternal death Thirdly Out of that whole lost lump of mankind to restore some to everlasting life thereby to shew his mercy and leave the rest in the state of Perdition and Damnation for their sins to manifest his Justice Our reasons why God hath chosen men in that state are First Because he hath (a) Ephes 1.4 elected us that we should be holy and without blame Therefore he lookt upon such as unholy and sinners Secondly Scripture calleth Election (b) Rom. 9.15.23 a will to shew mercy and a little lower the Elect are called vessels of mercy therefore considered as in misery for misery is the Object of Pity and Mercy We say in the second place all men are not elected only some out of all sorts on which Scripture is positive (c) Matth. 20.16 few are chosen Neither doth God give eternal life to all for some are Damned therefore he decreed not to do 't for God doth nothing in time but what from eternity he decreed to be done God hath not mercy upon all but (d) Rom. 9.18 he hardneth some neither doth he give the means of Salvation as calling by the word Faith in Christ Repentance Justification by Faith to all but only to some so that we may say they who are not elected to the means are not elected to the end for God will not bestow the end but through the means the very name of Election signifieth a choice of some out of many he cannot be said to chuse who taketh all promiscuously The Adversaries we are now disputing against to prove that God decreed from eternity with an antecedent will to save in time all and every Man do argue thus (e) 1 Tim. 2.4 God will have all men to be saved therefore he decreed to save them all but the consequence is not good for in the Text the Apostle doth not mean every particular Man but men of all sorts as Princes and Subjects which is the scope of the place For there he exhorteth to have prayers made for all men for Kings and all in authority Rich and Poor Old and Young Men and Women great Men and of low degree that is of all Ages Sexes Quality Nation and People c. The particle all is distributive as School-men say into the genders of singulars not into the singulars of genders we do not our selves give that sence but 't is Scripture interpretation The four Beasts and twenty four Elders said to the Lamb (a) Rev. 5.9 chap. 7.9 and chap. 11.9 chap. 13.6 chap. 14.6 chap. 19.18 Thou wast slain and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation Which is repeated in several other places of the same book as are quoted in the Margin to shew this is the true meaning of the Spirit of God And the Reader may peruse them with that of Colos 3.4 Again they object (b) 2 Pet. 3.9 God will have none to perish but all that should come to repentance But there the Apostle speaketh not indifferently of all Men but only of the Elect as appeareth in the same verse God is patient or long suffering to us ward so he is not willing that any of us should perish and who those are whom he speaks to they are the same he writes his Epistle to and them he nameth in the first verse of the first Chap. To them that have obtained like precious faith with us thorough the righteousness of God and our Saviour Jesus Christ He will have none of these to perish but that they all come to repentance and certainly they will Thus the word all is taken for the Elect in the two following places (c) 1 Tim. 2.6 Christ gave himself a ransome for all and (d) 2 Cor. 5.15 Christ died for all and not for every Man whether Believer or Reprobate as it will be proved in its place by the grace of God What St. Paul saith that (e) Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all is not to be understood of every particular Man but
all this they make two Objections first 't is against the Justice of God to reprobate Men who have done no evil though Scripture saith clearly it is so to father injustice upon God is certainly a great impity God is most just in every thing he doth though we cannot fathom into the particular causes yet his justice is a general one the consideration whereof ought to stop the mouth of every Creature What shall we say to the case of the Flood which was a great judgment whereby the whole World eight persons excepted perished in the Waters 'T is true the wickedness of Men was raised to an utmost degree but withall it must be owned that there were many Infants new born Babes yea several quick in the Womb who had committed no actual sins yet were involved in that general destruction Death saith Rom. 5.14 Paul reigned from Adam to Moses even over them that had not sinned after the similitude of Adam's transgression Adam's sin was an actual sin eating the fruit of the Forbiden-tree it could not be Original for he was created in Innocency but seeing (a) Chap. 6.23 death is the wages of sin and that those Infants who had committed no actual sin dyed in the Flood we must find another sin not after the similitude of Adam's transgression and that is Original-sin Now I say that as Original-sin was a just cause of the natural Death of those Babes so the same sin when it pleases God to leave them in it is a just cause of Eternal Death in those whom he punisheth with it for Eternal Death as well as Natural is the wages of Original as of actual-Actual-sin And though sin be not the cause to move to pass sentence upon any yet that sentence is passed upon none but what are sinners Hence I conclude that as God was just in inflicting by the Flood Natural Death upon those Children that were unborn or newly born before they had done any evil so this holds for Election as for Reprobation in relation to Faith as to Unbelief according to that famous place of Romans about Jacob and Esau It is to be observed how St. Peter calls (b) Pet. 2.5 the world of the ungodly that world which the Flood drowned without any exception at all of Infants or others What hath been said of the Flood may be spoken to the same purpose of that terrible judgment upon Sodom and Gomorah and the Cities about them where no doubt were also Infants new born Babes and some quick in the Womb which as (c) Jud. 7. St. Jude saith suffered the vengeance of eternal fire and are set forth for an example Yet in all those things no exception against God's justice for he is most just in all his ways For if we must believe David the Lord is righteous in all his ways and holy in all his works Psal 15.17 What shall we say as to the case of Achan his sin was personal he alone had committed it yet that same sin his Sons and Daughters nay the very Beasts as his Oxen Asses Sheep as well as he were by God's immediate command stonned to death and burned with fire Though in the eyes of Men they seemed innocent yet were guilty in the Lords eyes Josh 7.24 25. So in the particular case I before quoted of the Man that was blind from his birth our Saviour saith that neither the Man had sinned nor his Parents but that the works of God should be made manifest in him This was a sufficient answer to the disciples they put no more questions about it But Arminians will impeach God's justice for denying sight to one who had not actually sinned Do not they do so in calling the equity of God's Decrees touching Men into question Can any thing in Scripture be plainer than this (a) Rom. 9.18 22 23. Ephes 1.11 that God hath mercy on whom he will have mercy and whom he will he hardeneth that he hath appointed some to be vessels of mercy to the praise of the glory of his grace and some to be vessels of wrath to make his power to be known and that he maketh all things after the counsel of his own willâ— Yet what more usual than to dispute how this can agree with justice And with what reason God may punish that sin which by vertue of a Decree is unavoidable 'T is strange yet too true how peremptory sawcy and blasphemous speeches some in their Cups and others sometimes upon other occasions break into upon this subject and would reduce God to such terms of reason as they fancied to themselves After such declarations about these things which God hath given in his word were it not better to give him Glory and with David say O Lord thou art just when thou speakest and pure when thou judgest And if they cannot conceive how this should stand with equity rather than to call to question God's justice were it not better to own their weakness And with David say this is my infirmity For wo unto him that striveth with his Maker according to Solomon (b) Eccles 8.4 't is prudence not to controll an earthly King's actions who may say unto him what dost thou And O man who art thou that repliest against God and if in reference to Politicks of Government and Mysteries of State the same (c) Prov. 25.2 Solomon saith the heart of a King is unsearchable there is some secret reasons which many cannot dive into In God's matters as his Decrees and wise dispensation of his Providence much more we must think it to be so for in the same Chapter the wise Man saith it is the glory of God to conceal a thing The second Objection they make and which we already have given a hint to is this if I be reprobate and 't is God's pleasure I should go to Hell it is not in my power to help it so their Damnation they father upon God's pleasure This is too much like our first Parents to lay the fault upon others to excuse themselves Gen. 3.12.13 The woman whom thou givest to be with me she gave me of the tree and I did eat He throws it on the Woman and she upon the Serpent the serpent begiuiled me If God had not given him the Woman then he would not have sinned nor the Woman if God had not created a Serpent so if God had not reprobated us say some we had not been damned But this is no more able to excuse them then the fig-leaves were to cover their nakedness though never so cunningly sewed together The Apostle lays open the case how God directeth and turneth all for his glory even the worst of things For our unrighteousness doth commend the righteousness of God and thorough our lie the truth of God hath more abounded unto his glory Rom. 3.5 6 7. Yet for all this though these evil things are turned to the greatest good that is the glory of God we are nevertheless
within ye are full of hypocrisie and iniquity and except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye cannot be saved Matth. 5.20 This Pharisaical righteousness was not really such but hypocritical only in shew and for ostentation men do sometimes fansie themselves to be righteous when they are not Thus Solomon adviseth be not righteous over much that is in thine own conceit such was the Angel of the Church of Laodicea Eccles 7.16 Rev. 3.17 who said I am rich and increased with goods and have need of nothing when he was wretched and miserable and poor and blind and naked Now to come just to the point God having declared unto the people their transgressions as the Cause of his Judgments he commandeth them to repent and turn from all their sins having shewed the distemper doth propose the remedy and presses the use of it herein God revealeth to them their duty what they ought but not what they can do they may not pretend ignorance for here is a warning and thereby they are acquainted with the Masters will and if they do not what they are commanded Death lies at their door and they are without excuse Here as Moses had done before are set before them life and death Deut. 30. â—â— but being like not to chuse well God expostulates with them why will ye die O house of Israel No Man but very few wretches whom God leaves under a fit of despair is willing to die of a natural death but would gladly live a day longer even those that are most submissive to God's Providence much less is any willing to die of eternal death wherefore we must observe that the question doth not directly tend to shew the house of Israel is willing to die but rather that the ways of the house of Israel tend to death Death it self is no good nor desirable thing 't is a deprivation of life the best thing in nature and destruction for a time of a strict union and of a noble Being but often that which men desire not befalls them because they fall into a way conducing to it 't is not the end they propose to themselves but 't is the event that happens unto them A man who is very prodigal of his Estate fallen into great excess of intemperance and debauchery may very well be asked Why will you ruin and kill your self though he intends no such thing but is engaged in a course of life that will lead him to it Thus upon such a bottom is grounded this expostulation of God with the house of Israel as if he had said the way ye are in shall bring you to death and destruction therefore turn from it if you will live and avoid judgments temporal as spiritual for we see the former are meant as out of Ezech. 33.21 A thing here chiefly to be taken notice of is that all this doth wholly run upon the Covenant of works the Law of Moses for 't is said Wherefore I caused them to go forth out of the land of Egypt and brought them into the wilderness Ezech. 20. â—0 11. and gave them my statutes and shewed them my judgments which if a man do he shall live in them And consequently doth not reach our question about the Covenant of Grace and receiving of Christ when offered upon his own terms Now Christians do not or must not stand upon that old Covenant which was not faultless Heb. 8.6 7. or else no place should have been found out for the second which is a better covenant established upon better promises Now as Perfect Obedience the condition of the old Covenant was impossible for Men to perform so is Faith under the new Covenant a condition impossible for Men of themselves to attain unto 't is not found in Nature nor amongst Works but 't is a gift of God and none have it but those whom he is pleased to bestow it upon The house of Israel is willing to die and the reason is because naturally they are so inclined darkness ignorance and blindness are the natural portion of humane nature John 14 10.11 When he that was and is the life and light of men came into the world and that the light shined in dark ness yet darkness comprehended him not The world was made by him and the world knew him not He came to his own and his own received him not because Men loved darkness more than light This is the reason why people will die because they love not life there is a natural impossiblity 1 Cor. 2.14 How can Men naturally dead in trespasses and sins be willing to live What will is left in them tends not to spiritual life but for death if there be such strong inclinations in a good Man what must it be in the wicked Though the Angels had assured Lot they were come to destroy Sodom and hastned him out of it yet he lingered had no mind to come out till they to save him were forced to lay hold upon his hand and as it were force him out of it they certainly might have put to him the question why wilt thou die Seeing he staied as it were to be involved in the destruction of the place and his Wife how unwilling was she to leave it and contrary to the Angels order she must needs look behind either out of curiosity or a desire to go back So the Children of Israel had preferred to have continued under bondage in Egypt Genes 19. Numb 11.5 if they might but eat their Leeks Onions and Garlick than being in the Wilderness free from Slavery 'T is an amazement to think and see how averse Men are from their good and prone to their own mischief we must conclude those Men to be willing to die that are unwilling to live which will not turn from the paths of death There are in the world those that cannot cease from sin 2 Pet. 2.14 There are those that cannot recover themselves out of the snare of the devil who are taken captive by him at his will 2 Tim. 2.26 And who are bent upon and willing to die in whom is a repugnancy to their good and reluctancy to their happiness because born and bred under slavery I say a thing which to some will seem strange yet to my certain knowledge 't is very true how in some parts of Italy chiefly in the State of Venice there are those men who sell themselves to be Slaves in the Galleys some for a shorter some for a longer time and some for life and undergo the same Drudgery as do those who are put in there for great crimes Nay there be those who having as Malefactors continued there for a long time after their time was expired of their own accord returned thither This Paw I produce only thereby to judge of the Lyon how corrupt is man's nature and how willing and naturally inclined they are to ruine and destroy themselves
look upon any thing in the Creature when we seek amongst men that which we can find only with God this makes our Saviour say (d) Joh. 5 44. How can ye believe which receive honour one of another and seek not the honour that cometh from God only Thus we have done with this great Subject as much as relateth to our present purpose CHAP. XII Christ dyed not for All. WE are now come to another Point about the extent of our Saviours death This is a matter of very great importance both in it self and in the consequence thereof and because the deciding of a question doth sometimes much depend upon the right stating of it I will endeavour so to do in this in order to it in few words I here lay down what Papists and Arminians say 't is thus They teach that Christ by his death intended the universal redemption of all and every particular Man whether Elect or Reprobate without distinction that by his death he actually obtained for all the grace and favour of God That the application of these graces thus obtained dependeth only on the free-will of Man some according to their liberty making use of that purchased gift others to whom that Grace and Salvation was alike purchased and intended on God's part do by their own contempt and neglect according to the same liberty of their will reject it But we say that the Lord Jesus did not give his Blood and Life for all only for the Elect his Members and that by his death he hath satisfied Gods Justice only for those who get good by it that is all Believers before his death in the time of or after his death to the worlds end In the beginning of this Treatise I made use of a kind of argument which here I shall not repeat only say that Scripture reduces it to many and who are to be understood by the many I instanced out of several Texts of Scripture Now we proceed to other proofs and argue thus He who will not do the least thing for one will not do the greatest for him He who will not speak a good word for a man surely will not dye for that man but our Saviour would not pray for the world for Reprobates therefore he would not dye for Reprobates Our Saviour is plain upon this (a) Joh. 17. in that Prayer of his which makes up a whole Chapter just before he was taken where after he had prayed for himself he prayed also for them whom the Father had given him out of the world for his Elect and Believers He solemnly declares he excludeth the wicked from his Prayer (b) Vers 9. I pray for them I pray not for the world but for them which thou hast given me out of the world This he saith if I may so say upon his death bed when he was about going to dye 't is as good as if he had said I dye not for the world the world of Reprobates for that 's the signification of the word in that place as anon by the grace of God we shall make it appear Again those for whom Christ dyed he loved so as that he could love them no more for he saith himself (c) Joh. 15.13 Greater love hath no man than this that a man lay down his life for his friends But it cannot be said that Christ loved Reprobates so that he could love them no more therefore he dyed not for them I say farther surely Christ would not dye for those whom he will never own nor suffer to come near him but he saith and we ought to believe him how at the last day (d) Matth. 7.23 He will profess unto them I never knew you Depart from me ye that work iniquity 'T is not to be supposed he would dye for those whom he will use so at last as to deny he ever knew them with that knowledge which is joyned with special love and favour Farthermore (e) Rom. 5.10 They for whom Christ dyed were reconciled to God by his death and being reconciled shall be saved by his life But it cannot be said that Reprobates were reconciled to God or shall be saved therefore Christ dyed not for them Now sins are not imputed to those who thorough Christ's death are reconciled to God but sins are imputed to all that are damned wherefore none of those that are damned were reconciled to God by the death of his Son The major or first part of our argument is grounded upon Scripture (f) 2 Cor. 5.19 God was in Christ reconciling the world to himself not imputing their sins unto them Neither doth the Lord Jesus as we said before cause his death to be preached to all for 't is said in relation to this (a) Eph. 2.12 That the Gentiles were without Christ aliens from the common wealth of Israel and strangers from the covenants of promise having no hope and without God in the world If so then certainly he dyed not for all if his death was not published to all and it was not to those that were without Christ and there can be no benefit by Christ's death for men come to age except that death be preached but it is much less and more easie to have a death preached to one than to die for him Lastly I say if Christ be dead for all and every man without exception then he dyed for those that were in Hell long before his death and to whom he knew his death would do no good And do we take that precious Blood of the Covenant to be so slight a thing as to be shed in vain for those who could not be the better for it Nay for (b) Heb. 10.20 those who had trodden or should tread under foot the Son of God and count the blood of the Covenant an unholy thing This were too much to prophane it that this holy blood should be shed for Judas who as our Saviour said (c) John 6.70 was a devil (d) John 17.12 the Son of perdition against whom he pronounceth a woe (e) Luke 22.22 Matth. 26.24 Woe unto that man by whom he is betrayed it had been good for that man if he had not been born Christ then had dyed in vain if for those that were in Hell out of which there is no redemption and this with an intent to procure them Salvation What an Opinion is this How injurious to the wisdom of Christ So the word all is to be restrained as when John's Disciples said John 3.26 of Christ all men come to him surely not every individual man All the Arguments whereby they endeavour to oppose this Dectrine may be reduced under two Heads for they lay a stress chiefly upon two words in Scripture the first is the word world the other the word all Under the first come in several Texts of Holy Scripture as these (f) John 1.29 Behold the lamb of God which taketh away the sins of
a Convocatio of a Synod at last it began in 1618 to be held at Dort Where did meet Divines not only within the Dominions of Holland and the Seven Provinces but also out of England and from most if not all other Reformed Churches T is true the French did not send in any solemn deputation for they dared not do it without leave of that Popish Court and they chose rather not to ask than to do it and be denyed however the sense of that Church was by the French Churches gathered in those Provinces and then by Peter Du-Moulin in his Letters and Book of Anatomy of Arminianism sufficiently made known to that Synod and afterwards a French (a) Held at Aleâ—zon Octob. 6. 1620. National Synod approved of and inserted amongst their one resolutions the Acts of the Synod of Dort where the Arminian Errors were unanimously condemned This the Arminians from the beginning thought would be the conclusion of such a Solemn Assembly wherefore like Popes Papists and Hereticks they were afraid to have things discussed in a free Council where the word of God is the only Rule and therefore they used their utmost endeavours to stop it as long as they could As to Arminius his Opinions they are part from Pelagius and part from Papists Against the first God raised Austin who by force of Scripture did beat the Heretick in all his Errors yet after his Death (a) Faustus and Cassianus those of his Sectators that remained thinking it not fit for them to own things to the height as Pelagius had done abated something of it and made alterations and got the name of Semipelagians whom also Austin and his Followers did write against with the same success he before had obtained against their Founder In the Eighth Century Semipelagians caused a great deal of trouble as we see in the Cause of Gottescalk whereof Worthy and Famous Primate Vsher hath given so true and so good an account About the Year 1590 Molina a Jesuit renewed the old Errors but was opposed at Rome by Alvarez a Dominican Fryar who followed the Principles of Thomas Aquinas hence to this very day continues the dispute about these matters between Jesuits and Dominicans Lessius another Jesuit at Lovain in the Spanish Netherlands became a Second to Molina and under the favour of the Neighbourhood those Errors passed into Holland where Arminius entertained them Let those who have a mind to a fuller account of Pelagius his Errors read what (a) Joh. Ger. hardi Vossii Hist Pelag. one hath written upon that Subject for I mention it only by the by and as it leads me to the Arminians who here durst not appear during King James's Life but in his Sons Reign under Archbishop Laud's Favour and Protection in they came with a full Sail and then indeed but not before begins our Arminian Church but with this difference from those in Holland that they incline more to Socinianism and ours more to Popery hence it is that at last some of them as Barret Montague c. turned Papists Now 't is true and to be observed how concerning the controverted points we hold the same as did the ancient Fathers who did write against Pelagius and Arminians assert some of the same things if not all which Pelagius did so that 't is the same Cause and as by the grace of God we shall see anon Pelagians did cast on their Adversaries the same aspersions as Arminians do upon us But first we must set down what are their Opinions contained in several Articles which they themselves at the Hague-Conference and at the Synod of Dort reduced to five the Chief though there be more Here I will in substance set them down but to help the Reader I must first write the Orthodox Doctrine in opposition to every Article of theirs as an Antidote and Preservative against the Poyson Afterwards I shall endeavour out of Scripture to prove it and so confute their Notions and this as shortly as I can and as far as I am able accommodating things with the capacity of the unlearned Reader which being done then by the grace of God I shall go on and as far as God will be pleased to enable me enlarge somewhat in the School way upon every point First Orthedox I. We say that from all Eternity God hath by his unchangeable Decree and Purpose predestinated unto life not all Men nor any undetermined but a certain select number of particular Men commonly called the Elect which number can neither be encreased nor diminished Others he hath passed by and predestinated to eternal Death They say Arminian I. there is no absolute or unrevocable but only a conditional and mutable Decree of Predestination both to Life and Death and that not of any particular persons but indefinitely of all Believers and Unbelievers and that the number of the Elect and Reprobate is not so certain but that it may be either increased or lessened We say that the only moving and esficient cause of Predestination or Election unto Life Orth. II. is the meer good Pleasure Love Free-grace and Mercy of God not the foresight of faith perseverance good works good will or any other quality whatsoever in the persons elected And that though sin be the only cause of Damnation yet the sole and primary cause of non-Election or Reprobation or why God doth not Elect those that Perish is the meer Free-will and Pleasure of God not the foresight of any actual sin unbelief or final impenitency in the person rejected They say Arm. II. the foreknowledge of Faith Perseverance Good-works and the right use of Grace received are the pre-required Conditions and the efficient causes of Election unto Life not God's free-grace and mercy only without respect to these as to a cause and that the original and moving cause of reprobation that is of the Decree not of its Execution is only the foresight of sin unbelief or final impenitency in the persons rejected not the meer free-will and pleasure of God We say that the Elect do always obey Orth. III. when the time appointed for their Conversion is come neither do or can they finally or totally resist the inward powerful and effectual call or working of God's spirit in their Hearts in the very act of their Conversion neither is it in their own power to Convert or not Convert themselves at that very time when they are converted They say it is in the will and power of men Arm. III. either finally or totally to resist the inward call the effectual working of God's Spirit in their Hearts in the very act of Conversion so that they may at that very instant and all times else either withstand or embrace their Conversion as they please We say that true justifing saving faith Orth. IV. is proper and peculiar to the Elect alone who after they are once truly regenerated and by faith ingrafted in Christ do always and constantly
the lake of fire and brimstone that is Hell and shall be tormented day and night for ever and ever and in that same chap. ver 12. again amongst the Books that were opened a particular mention is made of the Book of Life the opening of which Book is mentioned by a (m) Dan. 7.10 and 12.1 Philip. 4.3 Prophet and by an Apostle speaking of some whose names are written in the Book of Life On the other side we say that as God hath elected some to everlasting Life so others he hath reprobated and appointed to eternal Death The Decree of Predestination is the sentence of both of Pardon and Absolution for some and of Condemnation for others See the proof of this (n) Rom. 9.22 What if God willing to shew his wrath and to make his power known to men endured with much long suffering the vessels of wrath fitted for destruction Such as Esan whom God hated such as Pharaoh (o) Ver. 13 17. whom God raised for this same purpose that I might shew my power in thee and that my name might be declared throughout all the earth All the earth is God's and so are all that dwell therein and this calls to my mind a common saying we have my Lord is Lord and Master at home where as he pleases he may order things as they best conduce to his honour and convenience and if we may argue from the less to the greater why should we not say Heaven and Earth are God's why then should not the Lord dispose of all things therein for his Glory as it best seems good unto him Scripture speaks of it as matter of Fact I hope no Man may or will question the matter of Right (p) Jude 4. There are certain men crept in unawares who were before of old ordained to this condemnation c. So that as some are ordained to eternal life others are to condemnation this is a Scripture phrase not of our making We have a third witness for this Truth Christ is a stone (d) 1 Pet. 2.8 a stumbling and a rock of offence to them which stumble at the word being disobedient whereunto also they were appointed As some are vessels of honour appointed to obedience of Faith so others are vessels of dishonour appointed to disobedience and this we do clearly see in the next verse by the opposition he makes between some men and others But ye saith he are a chosen generation Vers 9. a Royal Priesthood an holy Nation a peculiar people The Lord Jesus saith clearly how at the last day there shall be two sorts of men To his sheep at the right hand he will say Matth. 25.33 3â— c. come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world Which proveth their Election to Glory from Eternity as blessed of the Father In these words I think I read God's Decree of Election of those blessed ones But Christ will say to those on the left depart from me ye cursed into everlasting fire prepared for the devil and his Angels Here is a Kingdom prepared for the blessed of the Father from the foundation of the World here is an everlasting fire prepared for the Devil and his Angels so that in that very place me may see Christ opening the Books of Election and Reprobation of Salvation and Damnation not only the Names but the Persons of the Elect may be seen on the right-hand as those of the reprobate may be seen on the left This everlasting fire is prepared not only for the Devil and his Angels but also for the Devil and his Children for so our Saviour calleth some Jews (e) John 8.44 Ye are of your father the Devil and the lusts of your father ye will do he was a murderer from the beginning c. he is a lyar and the father of it Thus Elymas the Sorcerer is by St. Paul call'd (f) Acts 13.10 thou child of the devil thou enemy of all righteousness Such was Judas by our Saviour called (g) Joh. 17.12 the son of perdition who as Peter saith (h) Acts 1.25 was gone to his own place If there be as certainly there is a place for the Devils and wicked Men prepared from Eternity there is reason also why from Eternity wicked men should he appointed for that place upon which account as I said before they are vessels of wrath fitted for destruction Now that God is the efficient cause of both Election and Reprobation 't is plain out of what the Apostle saith (i) 1 Thes 5 9. God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ Then God doth appoint some Men to Wrath and some to Salvation Thus the Reader may see how strong in that way cometh the stream of Scripture which we do but follow Our Second Article is this The only moving cause of our Election is the meer good pleasure love free-grace and mercy of God This truth we also have many proofs of I (k) Exod. 33.19 will saith God be gracious to whom I will be gracious and will shew mercy on whom I will shew mercy What can Men object against this By the mouth of his Prophet he saith (l) Hos 14.4 I will love them freely We use to say nothing is more free than Love Yet amongst Men some motive or pretence may happen to be assigned but in relation to God's love to the Creature no such thing may be pleaded for even in this world when God prefereth a people or one person before another there is nothing in that subject to move him to it as in the case of the Children of Israel Moses tells them plainly first not for their number (m) Deut. 7.7 8. the Lord did not set his love upon you nor chuse you because you were more in number than any people for ye were the fewest of all people but because the Lord loved you and would keep the oath he had sworn unto your fathers Let this stop every Man's mouth God loves because he will love let who can go further and fathom that which is infinite neither were they chosen and loved for their wisdom for (n) Deut. 32.21 they were a nation void of counsel neither was there any understanding in them Nor for their uprightness of heart or for (o) chap. 9.4 5 6. their righteousness for they were a stiff-necked people Neither was it for any power of theirs (p) chap. 8.17 18. to do to say not so much as in thine heart my power and the might of mine hand hath gotten me this wealth And (q) chap. 4.38 the nations that were driven out before them were greater and mightier than they So none of the things mentioned nor any thing else in them commended them to God We see how careful was that faithful Servant of God to beat them out of the conceit of any merits of their own
of Jews and Gentiles indefinitely to whom he gives hopes of Salvation through Faith in Christ for that is the scope of that whole Chapter so the sence is this God hath concluded under sin Jews and Gentiles to have mercy on both in Christ apprehended with Faith so that Jews and Gentiles may ascribe their Salvation only to God's mercy This Text compared with another (f) Gal 3.22 Scripture hath concluded all under sin that the promise by faith of Jesus Christ might be given to them that believe doth clear the point this last interpreting the other for as it appeareth that all are concluded under sin so it sheweth how special mercy reacheth only those who through the grace of God do believe and through Faith are elected to everlasting life To say that God hath from Eternity decreed to save all and every Man under this condition if they believe in Christ not only they find in Scripture nothing to ground it upon but withall intangle themselves in two very great difficulties First to God they attribute a vain and imprudent Decree for if from Eternity God hath foreseen that the condition of Faith in Christ shall not be performed by many to what purpose to make such a Decree of Salvation to depend upon such a condition Such a Decree doth not become the wisdom of any Man much less of God The Second inconveniency is this they submit and make faith a free gift of God to depend upon the free-will of man dead in trespasses and sins that it is in the power of Man to believe or not believe which is meer Pelagianism and wholly contrary to Scripture These considerations have so wrought upon some that they wave off the fore-sight of Faith but betake themselves to the fore-sight of the right use which Men would make of outward means of Conversion and Salvation as the serious saving hearing reading and meditation of the word of God receiving of the Sacrament frequenting of Churches c. But alas the first of these is the fruit of the Spirit not of corrupt Nature the saving hearing of the Word as well as Faith proceedeth from our Election For (a) 2 Cor. 2.15 16. the word is a Saviour of life unto life to none but the Elect but to others that perish it is the Saviour of death unto death And if going to Church and every hearing of the word of God could make a difference between chosen and reprobates and was necessarily joyned with Election all those that perform those duties would be Elect which we know to be false Experience teacheth us how sometimes the worst of Men most averse from hearing of the Word or walking in the way of Salvation are converted to God others who seemed better and fitter for the Kingdom of God being passed by and left so calling is sometimes for those who seemed the worst not for those who appeared the best Farther this opinion makes the rejecting of the grace of the Gospel outwardly offered the only cause of reprobation What then shall we say of those who from the beginning of the world to the birth of our Saviour were damned whereof the thousandth part never heard a word of Christ Now we proceed and say in the third place the lesser part òf sinners is elected and the greatest part left in their state of Damnation which Scripture clearly affirmeth (a) Rom. 9.29 Chap. 11.5 4. Except the Lord of Sabbath had lest us a seed 't is but a Seed a remnant a little one seven thousand amongst all the people of Israel our Blessed Saviour who knew it very well saith though (b) Matth. 20.16 Chap. 7.13.14 many are called yet few are chosen and broad is the way that leadeth to destruction and many there be that go in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that find it They are called the little Flock whereof the Members at certain times are so few as thereby invisible to man's eye some times in God's not one Fourthly Kings 19.14 Ezek. 22.30 We say that these few ones are chiefly chosen out of those that are low and contemptible in the world for which we have that famous Text (c) 1 Cor. 1.26 27 28. For ye see your calling brethren how that not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish things of the world to confound the wise and the weak to confound the mighty and base things of the world and things which are despised hath God chosen c. Hence we learn two considerable things First Not to judge of the love of God or his special grace out of humane Wisdom Power or Nobleness The Second patiently to bear the lowness meanness weakness and despicableness before the world for they are signs rather of Grace than of Wrath. To that purpose also is that passage in the Gospel (d) John 7.48 49. Have any of the Rulers or of the Pharisees believed on him But this people who knoweth not the law are cursed These learned and wise High-priests and Pharisees in their own conceit would not go into Heaven nor suffer others to enter into it Ver. 47 not only they called the people cursed but also the Officers they had sent deceived are ye also deceived But upon occasion our Saviour plainly tells them the truth ye who think your selves so wise and righteous are fools in comparison of those whom you despise For (e) Matth. 21.31 Publicans and Harlots go into the Kingdom of God before you As every wise Agent proposeth an end to himself in every thing he doth so likewise the only wise God in our Election purposed the manifestation of his mercy in his gracious Salvation of some sinners this St. Paul speaks of when after having said (a) Ephes 1.4.6 We are elected in Christ he addeth to the praise of the glory of his Grace Hence it is that the Elect be called (b) Rom. 9.23 Vessels of mercy Which mercy when God gives us grace to depend upon then we are grounded on the rock of Eternity but Man's Pride makes him desire to be loose from the Rock and stand on his own bottom which is meer quick Sand and Mud. So at last he must needs sink into it if God leaves him Now two things belong to the Decree of Election and are inseparable from it which do afford us matter of unspeakable comfort they are Eternity and Immutability for our Election is eternal and unchangeable First Eternal (c) Ephes 1.4 chap. 3.9 God hath chosen us in Christ before the foundation of the world which in the same Epistle is called the mystery which from the beginning of the world hath been hid in God And in another place (d) 2 Tim. 1.9 Grace was given us in Christ Jesus before the world began And in another the same Epistle calls it (e) Rom. 16.25
World over then they died the Candlesticks were removed from the places where at first they were placed We see by experience the Gospel to be ambulatory from one place to another Asia which first received it is at present and hath for these many years been over-spread with Heathenism and Mahometism where is then this Universal sufficient Grace For at this very day in the greatest part of the World there is no sign nor step of it so that there is no such Universal Grace as to Persons Places and Times besides Experience and Scripture runs against it there are but (d) Mat. 20.16 few elected to salvation they are but (e) Rom. 4.27 a remnant (f) Rom. 9.29 a seed (g) Luk 12.32 a little stock (h) Mat. 7.14 a very small number in respect of those that perish (i) 2 Pet. 2.5 one Noah amongst a World of ungodly (k) 2 Pet. 2.7 one Lot amongst a multitude of unclean Sodomites (l) 1 King 18.22 one Elijah amongst four hundred and fifty false Prohets one (a) Joh. 6.23 Rahab in all Jericho and Canaan one Nation of the Jews amongst all the world and in that Nation sometimes but (b) 1 Kings 19.18 seven thousand chosen ones to many hundred thousands sometimes (c) Isa◠1.9 a lesser remnant and sometimes (d) Jerem. 5.1 hardly one this scarcity we met with after the Ascension of our Lord as before his coming Christ had but a (e) Rev. 3.4 few names in sardis Few are the names (f) Chap. 15.8 written in the Lambs Book of life when all the world runs after the beast to worship him (g) 1 Cor. 1.26 not many wise after the flesh not many mighty not many noble are called and few are chosen Christ's people in respect of others have been always few yet none but these are elected adopted effectually called justified sanctified glorified or endued with any grace sufficient to Salvation and if this be true as it is can there be any universal grace to prove this paucity or few-in the judgment of all Protestants rather than multitude and universality hath Being comparatively taken been a Character of Christ's Church Thus far we have considered this pretended universal sufficient Grace in the extent thereof as to Times Places and Persons which doth relate to the means conducing to Salvation afforded unto men Now we must consider it in Man himself as it is in the Soul I would find to know how it cometh in there is it a natural inherent faculty of the Will If so then 't is no grace for in relation to spiritual things and to Salvation Nature and works are opposed to Grace by Nature we are Children of Wrath but through Grace we are Sons of God and to make it natural is meer Pelagianism which our Adversaries dare not openly to own for Pelagius used to cloth Nature with the name of Grace If this universal grace be not natural then it must be adventitious or accidental either acquired derived or infused If acquired by any art or industry of our own then it becomes particular and cannot be universal it being originally proportionable in none If acquired 't is only in those who seek after and take pains to purchase it which certainly whole mankind doth not if not acquired then it may be derived but it must either be so from our Parents and so from Adam the first Parent but if from Adam 't is nature and not grace or if not from Adam then if from any 't is derived from Christ and from his Spirit the spring of all graces but they derive grace only to their believing and living Members not generally to all Men and this not by immediate inspiration from Heaven but by the word and means of grace which are neither common nor effectual to all But if they say this universal grace is infused by a divine immediate influence let us have some Scripture to prove it or else no body must believe it but as there is no word for it let them shew when and how this is done This universal sufficient grace of Arminians is the Quakers inward light and the reason of Socinians But to forge an universal sufficient grace without a power of doing good without Christ and without God without a 〈◊〉 by the word of God as without heart to understand eyes to see without a faculty to know the mysteries of the Kingdom of Heaven and without knowledge and sence of our misery is to set up a defficient not a sufficient grace That cannot be called sufficient to act which hath not every thing necessary to acting and that Cause which hath all things necessary to act must needs produce its effect for in vain is that Power to act which doth never act so that pretended grace supposed to be sufficient to convert a Man and bring him into the way of eternal life and yet never doth it is but an insufficient power and an imaginary grace They would have Christ to have made God reconcileable to mankind procured a possibility which not being reduced to an act signifieth nothing and derogateth from the power and efficacy of his death for he hath by his death made a real and perfect reconciliation and all those he dyed for he actually reconciled them to his Father and all they and none else shall be saved They would ground their opinion upon what the Apostle saith of the Gentiles (a) Rom. 1.10 That which may be known of God is manisest in them for God hath shewed it unto them Therefore they have a sufficient grace but the knowledge of God spoken of there is such a one as the Devils have as well as they and I hope no man will dare say the Devils have a sufficient grace that the knowledge which St. Paul speaks of was not saving consequently not sufficient it appeareth because they did not know God as Father of our Lord Jesus Christ neither did they know Christ as Saviour of the World without which no saving nor sufficient knowledge But however say they (a) Rom. 2.14 They do by nature the things contained in the Law But they must take notice how the Apostle doth not say they do not by grace but by nature so that except they will have nature to be their universal sufficient grace the Text saith nothing to their purpose Besides we own that some amongst the Gentiles had great and extraordinary parts and natural gifts great Philosophers great Orators c. Yet for want of Faith the vertues of the Heathens were saith Austin shining sins splendida peccata But we deny those gifts to have been an universal sufficient grace the same may we say in that (b) Acts 14.17 God left not himself without witness amongst them not in that there is a God for as 't is said in the same verse He gave rain from heaven and fruitful seasons filling our hearts with food and gladness But all these
can know it to be so then they must be sure of their faith that is have a certitude of it In the case of the two blind men (d) Matth. 9.28 our Saviour asked them believe ye that I am able to do this they said unto him yea Lord. When believers are seriously asked whether they have faith They may well and do confess it in conscience to the Lord himself which must arise out of a certitude of it Then (e) 1 Cor. 2.11.12 the spirit a man which is in him knoweth the things of a man and in the next verse he addeth we have received the spirit of which is of God that we might know the things that are freely given to us of God And we can distinctly perceive the proper acts of faith as when one out of a sincere and pious affection findeth himself ready to deny the world and himself to serve and obey God according to his holy will To the question how can a man know when he is elected And how see he hath Faith I say Election is evidenced by effectual calling by Faith and Repentance so is Faith by the fruits and effects thereof as are good works as certainly-as one may conclude where a fire is there is heat and when the Sun shineth it is day-light Thus the cause is proved by the effect and the effect by the cause Where is motion either natural or spiritual we may confidently assirm there is life accordingly Thus we need not to go up to Heaven to dive into the secret Council of God nor to turn the leaves of the Book of Life to see whether our names be written in it but to search into our own souls and examine our own Thoughts Affections and Actings if there be holiness love and other fruits of the spirit Now they object that this certitude must be expressed or implyed in the word and thence drawen by a consequence but we say it doth not arise out of the letter of the word but out of the inward testimony of our understanding being enlightened by the holy Ghost which beareth witness to our spirit that we are the Children of God and consequently that we have true faith This is not written in the Book of Scripture but in the Book of our Heart with the very finger of the Holy Ghost hence it is that we do not believe we do believe but we feel and perceive it as we do not believe we think of God when we do 't but we know and feel it in our minds One thing here I must take notice of upon the matter in relation to that Exhertation of St. Paul to the Corinthians to examine themselves that it is a great deal of pity that many I dare say good people do not set themselves upon that tryal but do either wholly or in part neglect it but if they be of God's Elect at one time or other they must come to 't the sooner the better and the more often to known what progress they made in faith what degrees of strength it hath gotten and for neglecting this so necessary a duty they thereby deprive themselves of much comfort which would accrue to them To make an end of this matter I shall add that this certitude is very much improved when we can clearly make out we have an interest in Christ and are Christ's For saith the Apostle (a) 1 Cor. 3.22 Ye are Christ's and Christ is God's To know whether we be Christ's we have a certain rule to know it by that is if the spirit of Christ be in us (b) Rom. 8.9 For if any man have not the spirit of Christ he is none of his How then to know whether the spirit be in us St. Paul giveth a rule by (c) Gal. 5.22 23. the fruits of the spirit as love joy peace long suffering gentleness goodness faith c. Now we are come to a great question why of so many that hear the word of God there are so few that believe What may be the cause of it at the same word and under the same Ministery so different and contrary effect is produced some like Wax at the fire are softned and melted when others at the same time like Clay and Dirt are hardened whilst some believe others continue in unbelief and harden themselves some are the better others the worse for it Like (d) Joh. 13.27 Judas into whom the Devil entred after our Saviour had given him the sop The word is a wholesome Physick to some and as deadly poyson to others the Lord Jesus is a (e) 1 Cor. 23. 2 Pet. 2 8. stumbling-block and a rock of offence and foolishmess to some and the (f) 1 Cor. 2.6 7. wisdom of God in a mystery to others so that this word and they that preach it are unto some those that are saved (g) 2 Cor. 2.15.16 a Savour of life unto life and to others to them that perish a Savour of death unto death All this is truth Scripture teaches and Experience confirms how all that hear the word of God do no believe for all men have not Faith 2 Thess 3.2 Now we are to inquire into the reasons of it First 'T is not for any Dignity Merit Natural Capacity or any other quality in the hearer seeing the (h) 1 Cor. 2.14 natural man such we are all by nature receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them Which the same Apostle doth confirm in another place (a) Rom. 8.7 The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be Neither is it for any depth of knowledge learning eloquence or other abilities in the Minister who preacheth the word (b) 1 Cor 3.6 Paul may plant Apollos may water but neither of them can give the increase (c) 2 Cor. 2. 2 Cor. 4.7 Who is sufficient for these things For saith he in another place this treasure we have in earthen vessels that the excellency be of God and not of us The most fervent and excellent Servants of God commonly complain of the hardness and impenitency of their hearers and let Isaiah speak for all (d) Isai 53.1 16. Who hath believed our report And our Blessed Saviour should if any have had cause to expect a good success of his outward teaching yet how often doth he complain of the hardness stubbornness impenitency and unbelief of his hearers How few of the great multitudes he taught were converted to him So that we must not seek in the dispensers of the word for the cause why some believe and others do not The cause why all do not believe is not as the Adversaries would have it because they do not all they can and do not make use of all the power remaining in them out of their natural corruption that they do not go to Church do not hear nor read
Indifferent Men Women Babes Children Youths Old Men of all Languages of all Dispositions of all Trades of all Professions and according to their divers inclinations innumerable ways diversified I am not used to quote Authorities of the Fathers though I could easily shew that the Orthodox Men amongst them do about all these controverted points speak as we do but besides that those Quotations would fill too much Paper we must give them no farther credit than as they agree with the infallible rule the word of God therefore we keep close to it only this passage is so much to our purpose that I thought fit to set it down However we shall hereafter have occasion to make use of such Authorities The same answer may be returned to this God will have all men to be saved and to come to the knowledge of the truth that is Men of all sorts and qualities and that the Apostle meaneth it so in this place it appears out of the scope very clearly for St. Paul exhorteth (b) 1 Tim. 2.1 2 3 4. prayers supplications c. to be made for all men He proceedeth to the distinction when he saith for Kings and all that are in authority and giveth the reason That we may lead a quiet life in all godliness under their Government for this is good and acceptable in the sight of God our Saviour who will have all men to be Saved that is of the several states and conditions whether they be Kings or any in Authority as well as those that live under them The Adversaries themselves must own how restrictions must be made of those general terms as in the last Text God will have all men to be saved they will not deny that 's expressed under condition of Faith and Repentance and yet the Text doth not explain it self so the like we may say of other places which tend to the same effect if men could but part with prejudice which they are prepossessed of and seek after truth for truth's sake there would sooner be an agreement They Object farther (a) 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive therefore by his death he hath obtained life for all we deny the Consequence the scope of the place is not to shew the extent by way of parallel of the number of those that were dead or alive but the ground of death or life for the sense of the place is and St. Austin explains it so as all those who die die in Adam So all those that are made alive are made alive in Christ out of him there being no Salvation (b) Acts. 9.12 Neither is there salvation in any other for there is none other name under heaven given amongst men whereby we must be saved It is most clear out of Scriptures how all dead in Adam are not quickned by Christ but some are left in the state of death for (c) Math. 7.14 few find the way to life This very comparison between Christ and Adam was by Pelagius urged against Austin But say they if Adam hath more destroyed than Christ hath restored then Adam had more power than Christ which is a gross mistake for the restoring to life one dead Man requireth a greater power than to kill a Million Another place of Scripture they bring (d) 1 Tim. 4.10 God is the Saviour of all men but there St. Paul doth not speak of deliverance by way of Salvation but of Preservation and of God's Providence in this world extended upon mankind and to shew it is so 't is added in the same verse specially of those that believe in matter of redemption there is no speciality God takes care of preserving all men in general but Believers in a special manner They make use of another place (e) Rom. 14.15 Destroy not him with thy meet for whom Christ died Therefore Christ died for those who may be damned but the Apostle doth not say that he may be damned for whom Christ died but his scope is to forbid giving offence or matter of scandal to a weak Brother with eating things which he thinks to be unlawful and unclean neither is one destroyed upon any occasion of offence though his Conscience be thereby wounded for the hand of God doth uphold those whom his Son hath redeemed Of this same nature is another place they bring against us (a) 2 Pet. 2.1 Some deny the Lord that bought them and bring upon themselves swift destruction But this Text is not about true redemption from eternal death but only a deliverance of the error and ignorance of the times by the means of the light of the Gospel which happeneth sometimes to the false Prophets which the Apostle speaks of not that they were so in truth but only in appearance they lived in the Church with them that were truly redeemed whose number they seemed to be of but were not really so I now come to the last Objection which is that all to whom Christ's death is preached are bound to believe Christ died for them or else they would be bound to believe a lye but as many Reprobates are hearers of the Word so they ought to believe that Christ died for them But 't is not true that all those whom the word is preached to ought absolutely to believe Christ died effectually for their sins but only in a qualified and restrictive sence if God enableth them by his grace to repent and believe not that repentance should be the cause of that death of his but a most certain and infallible sign of it Scripture doth indeed bind all the Faithful and Elect to believe that Christ effectually died for them because it is so but for those who are yet out of Christ there is no such Precept they must first really be ingrafted in Christ and then believe it not first believe it and then be ingrafted else they should believe a lye in believing their sins are actually purged because a Man must be first in Christ before his iniquity can actually be washed away Then Scriptures enjoyn no reprobate and unregenerate Man to believe at first that Christ effectually died for his sins only as I said upon condition of Repentance and Faith which the reprobate shall never have and the unregenerate who is Elect is not absolutely bound to believe it till the time of his conversion be come And suppose every private Man were obliged to believe Christ effectually died for his sins yet it doth not follow therefore that Christ died effectually for all Men because knowing nothing to the contrary every Man may be bound particularly to believe for himself but not for all besides 't is not well argued to say every Man must particularly believe he is Elected therefore he must believe all are Elected or he must believe particularly he shall be saved therefore he must believe all shall be saved this Argument from the individual to the species doth not hold The revealed
Jesus is a fall to Reprobates which yet perish through their own Defaults so is his Word yea the whole Book of God a cause of Damnation unto them through their Incredulity c. Furthermore Christ Jesus the Prophets the Apostles Pag. 16. and all the true Ministers of his Word yea every jot and tittle in the Holy Scripture have been is and shall be for evermore the Sauour of Life unto eternal Life unto all those whose Hearts God hath purified by true Faith c. God of his mercy and special Favour towards them whom he hath appointed to everlasting Salvation hath so offered his Grace especially and they have received it so fruitfully that altho' by reason of their sinful living outwardly they seemed before to have been the Children of Wrath and Perdition yet now the Spirit of God mightily working in them unto the obedience to God's Will and Commandments they declare by their outward Deeds and Life in the shewing of Mercy and Charity which cannot come but of the Spirit of God and his special Grace that they are the undoubted Children of God appointed to everlasting Life c. For a further confirmation of this 't is said The reasonable and Godly as they must certainly know and perswade themselves Part 2. p. 172. that all Goodness all Bounty all Mercy all Benefits all Forgiveness of Sins and whatsoever can be named good and profitable either for the Body or for the Soul do come only of God's Mercy and meer Favour and not of themselves So c. p. 199. we have thus It is the Holy Ghost and no other thing that doth quicken the Minds of Men stirring up good and godly Motions in their Hearts which are agreeable to the Will and Commandment of God such as otherwise of their own crooked and perverse nature they should never have Man of his own Nature is carnal corrupt and naught sinful and disobedient to God without any spark of Goodness in him without any vertuous or godly motion only given to evil thoughts and wicked deeds as for the works of the spirit the fruits of faith charitable and good motions if he have any at all in him they proceed only of the holy ghost who is the only worker of our sanctification and maketh us new men in Jesus Christ And page 219. his power and wisdom compell us to take him for God Omnipotent having all thing in his subjection and will have none in Council with him nor any to ask the reason of his doing for he may do what liketh him and none can resist him for he worketh all things in his secret judgment to his own pleasure yea even the wicked to damnation saith Solomon .... David would make answer for all know ye for surely even the Lord is God he hath made us and not we our selves .... Not to us O Lord not to us but to thy name give all the thanks for thy loving mercy .... Verily the holy prophet Esay beareth record and saith O Lord it is then of thy goodness that hath wrought all our works in us not we our selves .... St. Paul bringeth in his belief We be not saith he sufficient of our selves as of our selves once to think any thing but all our ableness is of God's goodness for he it is in whom we have all our being our living and moving And pag. 228. It is he that preventeth our will and disposeth us thereunto That is as said before Faith Charity and Repentance And p. 229. For without his secret and lively inspiration can we not once so much as speak the name of our mediator ... It is he that purgeth and purifieth the mind by his secret working .... He lightneth the heart c. And p. 263. We must beware and take heed that we do in no wise think in our hearts imagine or believe that we are able to repent aright or to turn effectually unto the Lord by our own strength ... For this cause although Jeremiah had said before If thou return O Israel return unto me yet afterwards he saith Turn thou me O Lord and I shall be turned c. Why should I longer insist upon this which is so full and so clear let those that have a mind to know more of it read the First and Second Parts of the Homilies of the misery of Man with the Homilies of Christ's Nativity Passion and Resurrection The first on Whitsunday the First Second and Third part of that on Rogation-week and the First part of that of Repentance And as to the points of our Election Vocation Justification Sanctification and Salvation besides the foresaid let them read the First Second and Third parts of the Homilies of Salvation and Faith And out of all they shall find that there is an eternal and immutable predestination of certain Men unto eternal Life out of meer grace and free-mercy and a passing by or reprobation of others to eternal Death out of Gods meer pleasure That there is no free-will or sufficient grace communicated unto all men whereby they may convert and save themselves if they will on the contrary that Man without the special help of Gods spirit and grace is so weak that he can neither think any thing that is good nor prepare his heart to seek for grace That Christ dyed intentionally and effectually for none but the Elect that Gods grace and spirit do always work effectually in the hearts of the Elect in the act of their Conversion which they can never totally nor finally resist and that the same Elect do never nor can wholly and finally fall from the state of grace In these Homilies which for the most part were compiled by the learned Martyr Cranmer doth appear the spirit of our first Reformers to have been wholly for free-grace against free-will or any thing of merit or strength in man Another Authentick proof of the Doctrine of the Church against Arminianism is taken out of a short Catechism published in the time of good King Edward 6th It was Composed by John Ponet Bishop of Winchester and before its publication was presented to the King who committed the perusal thereof to some Bishops and other learned men who assured his Majesty it agreed with Scripture and the Statutes of the Kingdom whereupon by his special command it was not only Printed in Latine and English in the Year 1553 The next after the first publishing of the 39 Articles So that we may well look upon it as a perfect Comment on them but he also prefixed his own Epistle wherein he did command all School-masters within the Kingdom carefully and diligently to teach it in all their Schools There in one of the Scholars answers to the Master 't is said But as many as are in the faith stedfast were fore-chosen predestinate and appointed to everlasting life before the world was made And in another thus The first principal and most proper cause of our Justification and Salvation is the goodness
Province which Articles are a sentence past against Arminianism as the fit and proper remedy for the Disease the Antidote was specifical and composed against the Poyson which because they are few short and altogether to our purpose I shall here set down in English as they were in Latin I. God from Eternity hath predestinated certain men unto life certain men he hath reprobated to death II. The moving or sufficient cause of predestination unto life is not the fore-sight of Faith or of Perseverance or of Good works or of any thing that is in the persons predestinated but only the good will and pleasure of God III. There is a predetermined and certain number of the predestinate which can never be augmented nor diminished IV. Those who are not predestinated to Salvation shall necessarily be damned for their sins V. A true living and justifying Faith and the spirit of God justifying is not extinguished it falleth not away or vanisheth not away in the Elect either finally or totally VI. A Man truly faithful that is such a one who is endued with a justifying Faith is certain of the full assurance of Faith of the remission of his sins and of his everlasting Salvation by Christ VII Saving grace is not given is not communicated is not granted to all men by which they may be saved if they will VIII No Man can come unto Christ unless it shall be given him and unless the Father shall draw him And all Men are not drawn by the Father that they may come to the Son IX It is not in the will or power of any Man to be saved These Articles upon serious debate and mature deliberation having been agreed on by the persons before named very Eminent and Considerable Men were afterwards sent to the University of Cambridge by their Deputies where they were received with the unanimous approbation of the whole University with such success that of the two Arminians Baroe not long after left the University and went away and Barret was forced solemnly to recant which recantation was Registred Thus a full stop was put to those Innovations and since that time till Laud's Faction got the upper-hand this and no other contrary Doctrine was taught there as being the true Orthodox according to Scriptures and the Church of England's but since that time the Party have done what they could to suppress and discredit it Yet though sometimes truth be driven into corners we doubt not but at last it will prevail notwithstanding the opposition of Men and Devils as it happened in the case of Arrianism An Heresie against the person of Christ as Arminianism is against his grace though to our great grief we see Arrianism revived in Socinianism as Pelagianism is in Arminianism But we must go on in our design In these 9 Articles we see the true Sence and Doctrine of the Church explained by those that by their office and learning are the fittest Interpreters thereof so we may conclude that to be at that time the Doctrine of the Church which we have asserted But we have farther proofs which to bring in I must skip over some passages but with an intent to make use of them in due place the reason I have to do so is because what I am going upon carries along with it the stamp of Publick Authority and Influence I mean the confession of Faith and Articles of the general Convocation of Ireland held in Dublin 1605 That is 20 years after the Articles of Lambeth By the grace of God I shall here set down those Articles of that Convocation which are to our present purpose and so shall begin with the Eleventh XI God from all eternity did by his unchangaeble Counsel ordain whatsoever in time should come to pass yet so as no violence is offered to the wills of the reasonable Creatures and neither the liberty nor the contingency of the second causes is taken away but rather established XII By the same eternal Counsel God hath predestinated some unto life and reprobated some unto death of both which there is a certain number known only to God which can neither be increased nor diminished XIII Predestination unto life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed in his secret Council to deliver from Curse and Condemnation those whom he hath chosen in Christ out of mankind and to bring them by Christ unto everlasting Salvation as vessels made to honour XIV The cause moving God to predestinate unto life is not the fore-seeing of Faith or Perseverance or of good works or of any thing which is in the person predestinated but only the good pleasure of God himself for all things being ordained for the manifestation of his glory and his glory being to appear both in the works of his Mercy and his Justice It seemed good to his heavenly wisdom to chuse out a certain number towards whom he would extend his undeserved mercy leaving the rest to be spectacles of his Justice XV. Such as are predestinated unto life he called according unto God's purpose his spirit working in due season and through grace they obey the calling they be justified freely they be made Sons of God by adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by God's mercy they attain to everlasting felicity But such as are not predestinated to Salvation shall finally be condemned for their sins XXV The condition of Man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God wherefore we have no power to do good works pleasant and acceptable unto God without the grace of God preventing us that we may have a good will and working with us when we have that good will XXXII None can come unto Christ unless it be given unto him and unless the Father draw him and all men are not so drawn by the Father that they may come to the Son Neither is there such a sufficient measure of grace vouchsafed unto every Man whereby he is enabled to come to everlasting life XXXIII All God's Elect are in their time inseparably united unto Christ by the effectual and vital influence of the holy Ghost derived from him as from the head unto every true member of his mystical Body and being thus made one with Christ they are regenerated and made partakers of him and of all his benefits XXXVII By justfying Faith we understand not only the common belief of the Articles of Christian Religion and a persuasion of the truth of God's word in general But also a particular application of the promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his Sons