evident doctrin which some of them especially perhaps are not so cleare unto us partly through the doubtfullnesse seeming obscurity of some texts of Scripture partly and especially by reason of the blindnesse and yet selfe wisedome of mans corrupt reason who is ready to conceive of God onely according to his owne fancy or at least not willing to entertaine any thought of God but such as hee can well in reason conceive of Now these other points are especially the Doctrine of predestination As of predestination the end of Christs death certainty of salvation and perseverance namely of election and reprobation the efficacy intention end of Christs death the certainty of Salvation both in it selfe and to us with the perseverance of the Saints in grace without falling away from it either finally or totally with other lesser yet like points which our Church of England and other Reformed Churches doe hold and maintaine against Pelagians Papists Semipelagians Remonstrants or Arminians and Socinians SECT 34. IT s true all other points doe chiefely depend up on the Doctrine or Gods predestination All other points are framed according to the dostrine of Gods predestination and as it is conceived of by either party so and accordingly all other heads of Doctrine are framed But whereas our Adversaries charge us with an unwillingnesse in handling that Controversie they doe it very falsly For our men begin with it and prove it substantially out of holy Scriptures to the full Conviction though not satisfaction of our refractory Adversaries And doe accordingly thence conclude against universall grace and redemption which extend not themselves beyond the Decree Collat. Hagiens p. 489. and are no more Conditionall then the Decree it selfe which Gods Word makes absolute and independant So against the Apostasie of the Saints and uncertainty of Salvation c. But yet it is as true that there is that necessary agreement amongst all these points of Controversie that holding any of these latter points as we according to Scripture doe hold and maintaine them Predestination as those other points also must be maintained just in that manner and no otherwise then wee hold and teach it which yet is according to the Scriptures Ibid. Though the Remonstrants make free-will their Helena and accordingly frame other points which the same our Adversaries cannot wholy deny Though to speake as the thing is the Remonstrants pretending to make the Doctrine of predestination the sole and onely controversie and accordingly to reduce and frame all other controverted points thereunto hoping for great advantage hereby and presuming to make their Doctrine especially concerning reprobation passe for current amongst the vulgar or most because of the plausiblenesse thereof and because every common understanding cannot clear it so easily of the odious though most unjust imputations laid upon it as that it makes God the Author of mans sin unjust cruell and tyrannicall c. Yet I say in very deed the onely Helena which they as their Friends the Papists doe so earnestly strive and contend for is the power of nature and liberty indifferency and freedome of mans will and naturall power in workes and actions supernaturall This they doe will and must maintaine and accordingly they frame their predestination and all their other Tenets opposing mainely the Doctrine so clearely laid down in the Scripture and now taught though by me but weakly in this present Treatise Against this especially they bend all their forces though in vaine as knowing that if this free powerfull and determining grace of God in mans conversion especially be granted and suffred to stand then of necessity the whole Fabricke of their predestination and other Tenets must all of them fall before it as Dagon before the Arke of God SECT 35. SEeing then that as our Churches Doctrine is the Church may not so expound one place of the Scripture Artic. 20. From the Doctrine taught of Gods free and effectual grace we may inferre that it be repugnant to another And that the places brought for proof of this one point are so pregnant we are therefore to conclude also 1. That Gods eternall decree of Election is as absolute as are his promises 1 That his election is not conditionall or of all but absolute independant for effecting in us what hee requires of us on which indeed the promises depend and that his election is not of al with Condition of their workes as the Papists would have it of Faith as the Arminians would have it or of humility and meekenesse as our new refiners frame it but of those few only to whom hee hath absolutely in his new Covenant promised and in whom he effectually in time worketh all these both Faith Humility and other graces 2. That Gods effectuall grace 2 That grace and redemption are not universall and the Redemption wrought by Christ is not in the Arminian sence universall and common equally intended for all and that Christ by his death hath not obtained Reconciliation and remission of sinne for all and each So that if any place of Scripture to us see me to import otherwise it must be expounded as indeed the hardest places of all may agreeable to such most evident Texts as whereon the foregoing discourse is built and must admit of such an exposition as is agreeable to the Analogy of Faith and not repugnant thereunto 3. That 3 That the salvation and finall perseverance of the Saints is certaine as Gods promises of grace are most free and absolute and doe infallibly and necessarily take place So also not onely the Election but Salvation and so the finall perseverance in grace of Gods Children â—s most certaine and infalâ—ible as not depending on man himselfe but on Gods purpose promise 4 That the faithfull may be assured of their salvation and power 4. That consequently the Elect after Conversion may be assured and ascertained by their Faith in these absolute promises to their unspeakable comfort of their Election and Salvation and not only of their present estate and being in grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS THE SECOND TREATISE Concerning The extent of Christs Death and Love With an Aditionall Further clearing the Doctrine By the same Author The Contents may briefely bee viewed in the Margent LONDON Printed by E. G. for L. Blaikelocke at his shop at the Sugar-Loafe next Temple-Bar in Fleete-streete 1642. THE Extent of Christs Death and Love EPHES. 5.2 And walke in Love as Christ also loved us and hath given himselfe for us c. HAving spent the greatest part of an houre in handling the Duty of Love with the kinds activenesse and Constancy of it as also the Motive thereunto Christs Love to us which is also an Example and Pattern Christs love considered I considered Christs Love as a Fountaine and Roote And then the effect and fruit of it in giving himselfe for us For the first 1 As a root and
TWO TREATISES THE FIRST CONCERNING GODS Certaine performance of his conditional Promises as touching the Elect or A Treatise Of Gods most free and powerfull Grace Lately published without the Authours privitie and printed corruptly by the name and title of solid Comfort for sound Christians The second Concerning the extent of Christs death and love now added to the former With an Additionall thereunto Both of them preached at New-Castle upon Tine first for the vindication of the Truth of God and of our Churches doctrine But Fitted for the Eye by occasion of some opposition they found By Robert Ienison Doctor of D. LONDON Printed by E. G. for L. Blaikelocke at his shop at the Sugar-Loafe next Temple-Bar in Fleete-streete 1642. TO The right Worshipfull â—nd other my late hearers in the Town and County of Newcastle upon Tine WHat good a first by preaching on thesetwo inâ—ring arguments was â—ntended by mee my â—earty wish is that you â—ay now at lengthreap â—nd make use of The â—ormer argument after â—t was newly preached I was upon a coâ— plaint made agaiâ— me Sept. 10.17 1629. and a conventiâ— thereupon charged have ready though was never called for yet being then mâ—â— ready and copies takâ— at length without 〈◊〉 privity after elevâ—â— yeares it came to 〈◊〉 published but wâ— many errours No to do my selfe rigâ— I corrected the copâ— and have procured reprinting of it and company of it doeâ— nexe the other shâ— Treatise as like unto it â—n respect 1. of like naâ—ure 2. of like opâ—osition which it found 〈◊〉 of like concernment â—o you all who may â—ow more advisedly â—nd some of you with â—osse prejudice J hope â—hen formerly consiâ—ber of the evidence of â—he ruth of these waighâ—y usefull arguments â—nd acknowledge the â—aith fulnesse of him towards you who out of duty and conscience to God and love to you and your soules setting aside all base and personâ—ll respects hath eveâ—â—ought your spiritualâ— good shall not ceasâ— though now far separated â—â—om you to promote and procure thâ— sâ—me so commendinâ— these two Treatises tâ— your and the Churchâ— perusall I rest as onâ— more specially so for eâ— ever Yours and the Churches servant Robert Ienison From Dantisck May 22. 1641. THE CONTENTS Section 1. A Generall Hint of such points as have beene handled out of this Text. Doing here how to bee understood Namely Evangelically and so as to be extended â—o conversion Faith and to Gods will manifested by word and worke This will of God made knowne in his word the onely Rule of our Doing and of all our Actions And not 1. Gods secret will 2. The Will Command and Example of others 3. Ouâ— owne will and wisdome Sect. 2. Two maine doubtâ— propounded and answered iâ— this Treatise 1. Doubt 〈◊〉 whether Gods promises of Salvation c. bee doubtfull because they are Conditionall Here concerning the Validity of Gods Conditionall promiseâ— and force of the motives thence to weldoing Happines and salvation promised Conditionally 1 To weldoing 2 To Constancy he rein Yet is not the happinesse of the Elect uncertaine Either in it selfe or to them alwayes after Conversion How Gods Word speakeâ— differently of the same things Two Considerations for the clearing of the first doubt Sect. 3. First Consideration Gods promises distinguished Some are of the end and these are Conditionall Some are of the Meanes and they are absolute Sect. 4. A Digression further clearing and justifying the aforesaid distinction from th' imputation of Libertinisme 1 In asmuch as life is not promised but upon Condition â—eglect of the meanes is excluded 2 Concerning the absolute promises of the Meanes and Conditions 1 The Meanes being many must not be divided 2 Yet they may and must be compared and so some graâ—es are considered as Ends and Effects of former and more common graces such as the Gospell c. is 3 Yet the promises of thâ— End whether maine End or meane End as the End are ever Conditionall and the promises of the Meanes as Meanes ever absolute whether they bee Meanes more remote or nearer 4 The Gospell it selfe is absolutely promised and also freely given both for the outward Ministery which is directed by speciallâ—hoyce and sent to some not to all and for the inward worke and power of it Sect. 5. These promiseâ— concerning the Meanes and Conditions of Life depend on Gods election Gods election is not conditionall though his word bee Sect. 6. Yet 1. God mockeâ— none in his word 2. His Word and Decreâ— are not contrary one to another Sect. 7.3 Gods Decree takes â—ot away the Consent and Liâ—erty of mans will Sect. 8. Second Consideâ—â—tion The Conditions requiâ—â—d of us are also part of Gods â—ovenant and promise made â—nto us One maine difference betweene the Law and Gospell Sect. 9. What God reâ—uires he both promiseth and â—orketh in the Elect. This is â—ewed in divers graces as 1 In Faith which God 〈◊〉 Requireth 2 Promiseth 〈◊〉 Worketh Sect. 10.2 In remissiâ—n of sinne which God Requireth 2. Promiseth c. Sect. 11.3 In Repenâ—nce which God 1. requiâ—â—th 2. promiseth c. Sect. 12.4 In New obedience â—hich God 1. requireth c. Sect. 13.5 In perseverance which God 1. requireth 2. Pro. c. Sect. 14. So in otheâ— graces as Feare of God knowledge and in humilitie anâ— meeknesse which God 1. requireth 2. promiseth 3. woâ—keth Yea all graces given 〈◊〉 in time are according to God Election of us before time Sect. 15. Second doubtâ— Whether it be in our power tâ— keepe the Conditions and 〈◊〉 doe things required 2 If not to what end aâ— such precepts exhortation First Branch It is shewed that it is not in mans power 〈◊〉 doe well to convert c. as 〈◊〉 himselfe Sect. 16. What powâ—â— man hath in Civill actions Of seven degrees to be câ—â—sidered in the perfecting of 〈◊〉 very good worke and that nâ— any one of them is in mans power Sect. 17. Reasons hereof 1. His ignorance 2. Vnbeleefe 3. Naturall impotencie The estate of each man before his Conversion Shewing how unable he is to doe good Sect. 18. Use To teach us humility to ascribe all to Gods power which subdues our rebellion Though we wil yet both power and act are from God Sect. 19. Gods grace is more then a gentle swasion or common influence The power of Gods grace in giving Faith and working Conversion shewed out of Scripture Sect. 20. Foure absurdities Ensuing out of the Doctrine of common grace 1 Our benefit by Christ should be no more certaine then that which we had and lost in Adam 2. God should be no more effectuall in good then Satan in Evill 3. Mans goodnesse should be ascribed to himselfe more then to God 4. The difference betweene the good and bad should bee made by man himselfe and by nature and man converted should have cause to glory even in Gods sight Sect. 21. Whence mans conversion is it is from Gods speciall grace
who removes the aforesaid impediments 1 Of ignorance 2. unbeliefe 3. Inability Sect. 22. What may be ascribed to man What must be ascribed to God What our Churches Doctrin is herein Sect. 23. Vse hereof 1. To give all glory to God and not any to our selves Thus to doe is truely Christian To glory in our selves 1. Heathenish 2. Popish 3. Jewish 4. Prophane Such can neither pray aright nor be truely thankfull Sect. 24. Vse 2. To Comfort us from the immutability of Gods purpose and promises On which and not on our selves his grace and our Salvation depends To ascribe all to God the safest Sect. 25. Second Branch of the second maine doubt To what end then are Gods precepts and exhortations The needfulnes of this question The answer in three things 1. Our strength is now not to be measured by Gods Commandments Sect. 26.2 Gods precepts and Exhortations are grounded on his promise Sect. 27.3 These Exhortations yet are not in vaine 1. Not in regard of the reprobate who thus 1. Told what they could have done Are 2. Convinced and so the Commandement in regard of God not in vaine Tet is not God unjust in so doing Why 3. Restrained So that the Godly live more peaceably by them Sect. 28.2 Such praecepts are not in vaine in regard of the Elect. 1 Unconverted who thus 1. Are taught to deny themselves to fly to Christ and to seeke helpe where onely it may be had Sect. 29.2 Are indeed converted such precepts and Exhortations are sanctified of God as meanes of Conversion Gods Word is operative Sect. 30.2 Converted who thus are put in mind 1. To stir up Gods grace in them 2. To seeke after perfection and to be thank full Sect 31. These Exhortations expell Security notwithstanding that Gods grace worke all 1. Ministers must exhort and the people must depend on the publick Ministery Sect. 32. The certainty of Election and of Gods grace should whet our diligence to all good duties 1. Such as know their election must not neglect meanes 2. Much lesse should such as know it not as yet â— All must strive to doe well and expect an End answerable to theiâ— Doings Sect. 33. A generall inference teaching how from the foregoing Discourse to conceive of other controverteâ— points as praedestination c. Sect. 34. All other point are framed according to the Doctrine of Gods praedestivation though the Remonstrants pretending so much make Free-will and the power of nature the chiefe matter of their contention and accordingly frame other points Sect. 35. The Doctrine taught concerning Gods Free and effectuall grace le ts us see 1. That his Election is absolute and independant 2. That Grace and Redemption are not universall 3. That the Salvation and preseverance of the Saints is certaine 4. That the Faithfull may be assured of their Election and Salvation IOHN 13.17 Happy are yee if yee doe them SECTION I. HAving out of this Verse in severall Sermons A generall Hint of such points as have been handled out of this Text. already after a generall and Methodicall deciphering of Happinesse according as the Scriptures speake diversly of it considered 1. Of the things to be knowne and that both according to their restraint onely things revealed and specification here namely dueties of love and humility 2. Of our duty and the necessity of knowing them 3. Of our duty in believing willing and affecting the things known 4. The necessity of practise to be added to knowledge Whence we concluded that true knowledge is not bare knowledge but such as is accompanied with good and answerable affections and actions Wee are now in the 5th and last place to consider of that blessednesse or at least assurance of Blessednesse which results out of such practise as a strong motive to excite and stir up to the practise of things knowne and that out of these last words Happy are yee if yee doe them And so from thence to try our knowledge by our practise and obedience Where it would be considered that wee must conceive of doing here Doing here understood Evangelically and so as to bee extended to Conversion Faith Repentance c. not legally according to the rigour of the Law For so should never any man be happy And Christ onely performed that perfect obedience to Gods will and wee onely in him but Evangelically according to the equity of the Gospel and according to a weaker degree of obedience performed in sincerity Faith and constancy and such as God will graciously accept of in Christ So that wee may and must also extend this Doing more largely as having reference to Gods whole will revealed and made known unto us Now God manifests his will either by his words oâ— workes By word 1. Oâ— Command both Legall and Evangelicall And so noâ— onely obedience Gods will how manifested but Faith Repentance Conversion c. come within the Compasse of Gods command This is his commandement that we should believe on the Name of his Son Jeâ—us Christ and love one another c. And this is the worke oâ— God that ye believe on him whom he hath sent 1 Ioh. 3.23 Ioh. 6.29 Isa 1.16.17 2. Of Restraint and threatning and so our Doing is indeed our not doing of evill forbidden according to that Cease to doâ— evill learne to doe well 3. Of Promise whether â—osolute or Conditionall â—o that our obedience and â—oing according to this â—ord wil be also our Faith â—nd our keeping and obâ—erving the Conditions of â—epentance Obedience â—c Upon which the proâ—ises are made 2. By Worke and by the â—vent experimentally acâ—ording to his word which â—it be good then the thing â—â—quired is our thankfulesse if evill befalling our â—lves our Doing is our paâ—ent suffring as wee are â—ught to pray Thy will be â—ne which includes also a â—illing suffring and to say â—e will of the Lord bee â—one if it befall others Aâ—◠〈…〉 our â—oing is Fearing 〈…〉 And our amendmeÌ„t Lu. 13.5 Now before I urge the further necessity of this doing from the motive of happinesse in the Text The â—ule of our doing is onely Gods will made knowne consider wee briefly from thâ— words the rule of our actiâ— ons and obedience which wee may consider of froâ— the last word in the Tex◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Them For wee thâ— are directed to Gods oneâ— Will and to things reveâ—â—led and made knowne uâ— to us which as wee haâ— heard are according 〈◊〉 their restraint onely thinâ— revealed and which wâ— are bound and here suâ—posed to know our Dâ—ings must be squared aâ—cording to the things wâ— know and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heâ— must answer that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our Doings should 〈◊〉 her be scanter nor larger â—hen these things which â—re made knowne and reâ—ealed For 1. Wee must doe all â—â—e know to be done otherwise wee should live in sins â—gainst knowledge and â—onscience and so should â—nne
in our reparation and new Creatieâ— our wicked wills resist and with stand as much as is them lyeth so that Gods power appeareth in subduing and taking away this evill disposition of our wills making us of unwilling and rebellious most willing and obsequious The grace then afforded us which is as S. Angustin calls it the grace of God by Jesus Christ is not onely a monitory grace whereby whether outwardly or inwardly hee would by his suasions incline us for this is not enough unlesse God first create in us spirituall Life whereby wee may heare and yeeld to his moâ—ives For where there is no Life swasions can take no place no more then if Cicero with his eloquence should seeke to move the affectipns of a dead man neither â—s it a common universall grace assisting all and each â—like but it is such a grace â—s gives to the Soule a spirituall and divine being which is to the Soule as health to the body yea more and which hath mans Liberty under the power of it so as to make use of it and to rule in mans will as it pleaseth without offring any violence thereunto and without prejudicing the Liberty of it or its free manner of working In a word this grace is 〈◊〉 which first workes thiâ— good will and then workes by it It is that in ward moving and effectuall grace which is both praevenieâ—â— quâ velimus subsequens â—â—srustra velimus That is it both prevents us whereby we will and it followes 〈◊〉 and accompanieth us continually that wee will noâ— in vaine or that we fall noâ— a way from our stedfastnesse What our Churches Dectrine is herein This is also the Doctrine of our Church in the tenth Article which teâ—â— us wee cannot turne and prepare our selves by ouâ— naturall strength and good workes to Faith and calling upon God and that we have no power to doe good works pleasant and acceptable to God without the grace of God preventing 〈◊〉 â—hat wee may have a good will land working in us when we have that good Will SECT 23. This Doctrine being the very plaine and evident â—uth of God Vse hereof as wee have â—eene both lets us see what â—ur duty is towards him â—also what is the immutaâ—lity of his counsell and â—ood purpose to us 1. Hence we learne to give all glory to God and not to 〈◊〉 selves We are hence taught 〈◊〉 give all glory unto God â—d not to glory in our â—lves and for ever to reâ—ember that of the Apostle â—at we learne not to think of others or of our selves â—ove that which is written â—at no one of you saith â—ee bee puffed up for ont against another much lesâ—then against God himselfâ— for who maketh thee tâ— differ from another and what hast thou that thou 〈◊〉 not received Now if thâ— didst received it why dost 〈◊〉 glory as if thou hadst not received it Let God thâ—â— have all the glory of thaâ— grace and goodnesse wherby thou differest from â—â—nother for it is hee whâ— hath predestinated us unâ— the adoption of Childreâ— by Jesus Christ to himself according to the good plâ—â— sure of his will Ephes 1.5 To the Praâ— of the glory of his grace 〈◊〉 But in such case let us wâ— the Psalmist in another caâ—â— say Ps 115.1 and that from the hearâ— Not unto us O Lord not 〈◊〉 us but to thy name gâ—â— glory Thus to doe is truely Christian 1 Thus to do is Christian For God hath so according to his eternall Counsell disposed of all things here below 1 Cor. 1.29 Iâ—r 9.24 Rom. 3 27. Rom. 4.2 that no fleâ—â—s should glory in his presence Let him then that glorieth glory in this saith the Lord that he understandeth and knoweth me that I am the Lord that exerciseth loving kindnesse c. The Law or Faith excludes all boasting in our selves otherwise if wee will bring ought of our owne we may rejoyce and glory but not before God To glory in our selvs is heathenâ—th Bet us then leave all glorying to the prophane Heathen who indeed wholy ignorant of Gods grace have avouched that we truly and justly may glory of our vertue Which say they wee would never doe if it were the gift of God and not a thing of our own And saith another it is one principall step to happinesse for a man to admire himselfe that is to doate upon his owne excellency Let us then give glory to God Ciâ—â—ro de nat Deorú lib. 3. Seneca de vita Beata c. 8. Popish and depend wholy upon him and on his grace Papists not to say others will be as little beholding to Gods grace as may bee where they imagine their owne will and naturall strength to bee sufficient there they think not the gift of speciall grace to be so necessary they thinke it need full to make us to doe good duties Bellarmâ—de gratia c. â—ib 5. c. 7. more easily readily So that to overcome tentations that no sin be committed they doe not alwayes require Gods speciall helpe that is internall illumination and supernaturall motion but any help whatsoever But what availes it to be a Christian if this be so The Heathen indeed thinke they may come to happinesse and avoyd all sinne by the good Husbanding of their owne Freewill and therefore flatter themselves saying it is enough that they pray to Jupiter for long Life and riches As for a good mind and vertue they wold give that to themselves and so not be beholding to Jupiter fâ—r it Herat. Ep. 18. Lib. 1. so one flattered a great man saying The Gods grant thee long life for as for other things thou wilt give them to thy selfe Now these are no Poeticall flourishes but agreeable to the Doctrine and most serious meditations of their best Philosophers Dit tibi deâ—t annos tranquille caetera smâ—es sint mâ—do virtuti tempora long a tuae Ovid. lib. 2. de ponto Eleg. 1. aâ— Germanic Arisâ—ot in Ethic. Seneâ— Ep. 31. Ep. 54. Iemish seeing great Aristotle the Master of morality tells us that both vertue and vice are in our power or else we were neither to be praised for weldoing nor dispraised for ill-doing and that every man is the forger of his owne Fortune Hence Seneca is angry with those that trouble the Gods with their prayers that they might bee happy saying withall make thy selfe happy Yeâ— hee tells uâ— moreover that in some respâ—ct man hath the â—d vantage of God himselfe seeing God is happy by the benefiâ— of nature but man is happy by his owne good Husbanding of his minâ—â— that is God is happy and cannot be otherwise He is happy of necessity but a good man is so by his owne Election choyce wheÌ„ce by the way wee see from whose forge wee receive those Doctrines which dayly do somagnifie mans power â—gainst Gods grace even froÌ„ Philosophers Poets hereunâ—o
What 2 Righteousnesse to all Onely to such as have faith Rom. 1.17 3.22 The righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve but all have not faith as is said faith is the gift of God Eph. 2.7 Therefore is it called the faith of Gods Elect Tit. 1.1 All are not of God and therefore beleeve not heare and obey not Ioh. 8.46.47 why do ye not beleeve me saith Christ hee that is of God heareth Gods words ye therefore heare them not because ye are not of God All are not Christs sheepe and therefore all beleeve not ye beleeve not said Christ againe to the Jewes because yee are not of my sheepe my sheepe heare my vorce Ioh. 10.26.27 3 Christ is to his 3 Sanctification Sanctification this is a fruit of the word Sanctifie them through thy truth thy word is truth Ioh. 17.17 and a gift of the Spirit But is Christ sanctification to all no 1. his word sanctifieth not all men because never intended for all Acts 16.6.7 Paul and Silas were forbidden of the holy Ghost to preach the word in Asia After they were come to Mysâ—a they assayed to goe into Bithynia but the Spirit suffered them not 2 His Spirit like the wind blowes where it listeth Ioh. 3.8 namely on the elect only savingly hee for them by dying purchased the spirit by which his benefits are made effectuall 4 Christ is made Redemption but is that of all 4 Redemption no. Thou wast staine and hast redeemed us to God by thy blood out of every kindred and tongue and people and Nation Revel 5.9 Not all nations but some out of all according to that of Paul explaining whom hee meanes by Vessells of mercy which God had afore prepared unto Glory Rom. 9.23.24 even us saith he whom hee hath called not of the Jewes onely but of the Gentiles he saith not all us Jews or all us Gentiles but us of the Iewes and Gentiles Objection This doctrine is not against the doctrine of our Church This is against the doctrine of our Church which tells us that the offering of Christ made upon the crosse is a full perfect and sufficient sacrifice oblation and satisfaction for the fins of the whole world I answer no The Church indeed useth the phrase of Scripture but not against the sense of Scripture whose meaning therefore is the same with that of the Scripture for our Church doth tell us Artic. 20. that as it is not lawfull for the Church to ordaine any thing that is contrary to Gods Word so neither may it so expound one place of Scripture that it be repugnant to another Therefore our Church useth not the Scripture phrase so as to bee repugnant to those other places named or yet to it selfe which besides much more that might bee said in the 17. article tells us That God hath decreed by his Counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind So that seeing to deliver from curse and damnation is the effect of Christs death according to the everlasting purpose of God Therefore Christ hath not redeemed all mankind so as to deliver them from curse and damnation seeing his everlasting purpose and constant decree was to deliver from curse damnation not all Mankind but those whom hee hath chosen in Christ out of mankind Redemption in Gods purpose and intention reacheth not beyond the decree Our Church then doth not deny universall redemption Which denies the equall application of redemption to all for we truly say with it and with the Scripture Christ died for all Yet it denies that equall and universall Application of this redemption whose event is suspended hangs either on the libertie of mans will or on any condition in man which God will not work We deny not but say that Christ paid a price for all but such as is to bee applied to each by the meanes of faith which is not of all and not by the very act or fact of his oblation so that faith being presupposed comming betweene all and each are capable of salvation and they are such as beleeving shall be saved Objection But doth not the Scripture invite all and make promises to all and that truly not fainedly Math. 11.28 1 Tim. 2.4 Rom. 11.32 I adswer The promises are made to all upon condition of faith there is none but may truly and seriously be invited to partake of the pardon of sinne and of life by Christs death upon the condition of Faith Bee it knowne unto you that through this man is preached unto you the forgivenesse of sinnes Act. 13.38.39 And by him all that beleeve are justified c. And elsewhere Acts 10.43 To him give all the prophets witnesse that through his name whosoever beleeveth in him shall receive remission of sinnes Now this is grounded on the merit of Christs death Which generality is grounded upon Rom. 3.24 25. The merits of Christs death wee being justified freely by his grace through the redemption that is in Christ Iesus whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins c. In this regard and upon this ground if I were among the Barbarous heathen among Jewes Turks and Infidells I if I could speake to be understood of them would first endeavour to let them know Christ and his benefits and then I would seriously invite them all to beleeve on him yea and would assuredly in Christs name promise unto all true penitents and beleevers among them pardon of sinne and life eternall having though I be no Apostle warrant for the same from our Saviour himselfe saying Maâ—â— 16.15 16. Goyee into all the world and preach the Gospell to every creature hee that beleeveth and is baptized shall be saved but hee that beleeveth not shall bee damned And I would ground such exhortations and promises upon the merits of Christs death Gods Word conjoynes inseparably faith and salvation the fruit whereof doth actually belong to such onely as beleeve as is said So Gods word doth teach us whose will as wee see in his word doth immutably tye and conjoyne together repentance and pardon faith and salvation and contrariwise It excludes from pardon the impenitent and from salvation the unbeleever upon which ground I say if Pharaoh obey and beleeve he shall be saved If the Ninevites beleeve they shall not perish There 's no falshood nor mockery here seeing the promise is conditionall And though it be said by some Gerh. â—d Enchirid. consolator Dâ—y that God inviting all such is his heart inwardly as he hath manifested himselfe outwardly and that he beares the same mind to us which hee shewed to us in his sonne Christ who is the image as of his essence so of his will and that wee must not
who in particular were predestinated to goe into everlasâ—ing fire with the devill It would as little pray for them though yet living on earth as it doth for him 2 God so farre wills the salvation of all 2 By giving men so much grace as to leave them faulty if they answer it not that hee seriously exhorts sinners to repent and accordingly in his Gospell gives them so much grace knowledge and good motions and so far enables them thereunto that there is a true fault in them that repent not that is there is either contempt or neglect of the Gospell and so indeed besides their other sinnes a new fault against the Gospell whence their condemnation becomes the greater and the condition of such as never heard of Christ more tolerable at the day of judgement then theirs Math. 11.21 22 23.24 Therefore besides that God gave men power sufficient in Adam to doe what he requires and that men have disabled themselves to doe that which hee otherwise hath right to require I say God upon the forenamed grouÌ„d may seriously invite all exhort all require of them that which hee gives them so much grace to performe that it is out of their owne deficiency if they performe it not withall may punish them justly for not doing it their perishing is of theÌ„selves Man is never punished but for his owne sinne Onely God gives not that powerfull grace to them as hee is not bound by which as depending on his election infallibly they might convert Here is then the mystery Christs merits are availeable to all beleevers Though God invite all and promise life to all upon the condition of faith and that promise be grounded as is granted upon the merits of Christs death yet the fruit of Christs death doth actually belong only to such as beleeve The price paid for all and which shall certainely bee to the salvation of beleevers yet profits not all But to beleeve is not gâ—ven to all because faith is not given to all as not the meanes of faith but to the Elect onely We therefore preach and teach that Christ dyed for all How Christ dyed for all men so as that all and each may by the vertue of Christs death through faith the Gospell once comming to them may I say obtaine remission of sin and life and so Christs death hath purchased a possibility of salvation for all men if all men can beleeve But wee say againe that Christ so dyed for the Elect that How only for the Elect. by vertue of the merit of his death which was specially intended for them according to Gods eternall decree they not onely might but should infallibly attaine faith here and obtaine life eternall hereafter and that without any coÌ„pulsion of their wills Hence it comes to passe though the particularitie of Gods promises be objected as an odious doctrine and comfortlesse that the promises of the Gospell are of two sorts Gerhard â—â—â—pri Gâ—ds promises distinguâ—sbed 1. Conditionall which are mâ—â—e geneâ—â—l 1. Conditionall and of the end which is salvation requiring faith and repentance and so Gods promises are generall and hee seriously invites all and mocks none who performe the condition 2 Absolute which are particular 2. Absolute and of the Meanes whereby as he absolutely and without condition required of us promised Christ himselfe Gen. 3.15 so also both the outward and also inward effectuall Meanes as the working of faith writing his Lawes in our hearts Ier. 31.33.34 and 32.40 putting his feare in our hearts that wee depart not from him c. Which as they depend not on any condition in man but only on Gods free absolute and immutable decree so doe they particularly and specially belong to the Elect and not to all Let any shew me a promise in Scripture whereby God hath promised to give faith universally to all without exception But who these in particular are the effects of Gods eternall love manifested in time on and in them doe and will shew and declare An Additionall Shewing the true state of the aforesaid question mistaken by the opposer and the truth further strengthned by the same arguments sâ— the Doctrine of our Church and of Scripture 〈◊〉 which it was oâ—pose â—â—with the best way of â—econciling seeâ—â—ing contrarieties and â—â—â—trudictiâ—â—s of Sâ—â—ptuâ—â— in the â—oint of Gods free grace and mans Free-will THe former Doctrinâ— coâ—cerning the extent of Christs Death though seemingly opposed yet was but lightly hurt seeing the true state of the question as it was handled was not so much as touched That which the opposer undertooke to prove on the Text Arminian grounds for their universall Redemption Rom. 4.25 was That Christ died for the sinnes of all and each Which he would prove 1. from the Doctrine of our Church or from some passages out of the Common Prayer Booke Homilies and Articles 2. From the Scripture shewing that it teacheth that Christ died 1. For the World Iohn 3.16 17. 1 Ioh. 2 2. 2. For all men Esay 53.6 Tim. 2 6. Heb. 2.9 3. For â—uch 1. as might hâ—ve perished Rom. 14.15 1 Cor. 3.11 2. as do Perish 2 Pet. 2. 1. Heb. 6.6 With Lutheran answeres to that interpretation which we give of these places Now I The true state of the question Christ died not with like intention to save all Which is shewed whose purpose was and is to defend my selfe and the Doctrine taught by me and as it was taught by mee doe avow that in all this the state of the question is mistaken which was not and is not Whether Christ died for al men and each but whether for all alike and out of equall love and a like intention of saving all Therefore to the proofs brought and alledged I thinke good only to answer by opposing like yea much stronger proofs both from our Churches Doctrine but especially from the Scriptures The chiefe difficulty will be in reconciling of the seeming differences 1. Our Church 1 To be the doctrine of our Church which sheweth Christ died for his servants and people Te Deum as it tells us of Christs full perfect and sufficient sacrifice oblation and satisfaction for the sinnes of the whole World so it tells us also for whom more specially he died and whom he redeemed Wee pray thee helpe thy servants whom thou host redeemed with thy most pretious bloud and O Lord save thy people What people not all and make thy chosen people joy full But what people is that not every people or person alike Thou hast multiplied the Nation and not increased the Ioy. Esay 9.3 According to the double expression of the promise made to Abraham Gen. 22.17 I will multiply thy seed â—s the Starres of the Heaven by which may at least by allusion But believers be meant the children of Abrahams faith the elect and as the sand which is upon the Seashore The darke sands are
more in number but not so lightsome as the Starres So Benedictus Who are these Blessed be the Lord God of Israel for hee hath visited and redeemed his people and thou diddest open the Kingdome of Heaven to all believers now who are these his people and believers his Church but the Church of God Grant that by the Merits and Death of thy Sonne Iesus Christ Communion and through faith in his bloud we and thy whole Church may obtaine remission of our sinnes and all other benefits of his passion And his elect people Now who or what is this Church but the chosen people of God Collect for All Saints day as Almighty God who hast knit together thy elect in one Communion and fellowship in the mysticall body of thy Sonne Iesus Christ our Lord c. Catechism answ 6. So in God the Holy Ghost who sanctifyeth â—ee and all the Elect people of God This last shewes what is ment by the former answer hath Redeemed mee and all mankind Burial the first prayer And Almighty God in whom the soules of them that bee elected after they be delivered from the burthen of the flesh be in joy and felicity Let these be compared with these words Collect for good Friday Almighty God wee beseech thee graciously to behold this thy family for the which our Lord Jesus Christ was contented to bee betrayed and to suffer Death upon the Crosse So in the Homily or Sermons of the salvation of mankind Christ is now the righteousensse of all them Homily fol. 13. that truly doe believe in them he for them paid the ransome by his Death c. The like in the 17 Article Article 17. where wee are told that God hath decreed by his Counsell secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankinde c. Now redemption from curse and damnation the proper effect of Christs death doth not in Gods intention go beyond the decree as above page 586. And Article And 29. 29. The wicked and such as be void of a lively fayth although they do carnally and visibly presse with their teeth the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ if in no wise then he impetrated not for them remission of sinne and other benefits of his death And these allegations may be opposed to those other which from the same bookes and doctrine of our Church have beene alleadged sufficient to weaken whatsoever authority either is or seemes to be in the same The Scriptures also 2 It is the Doctrine of the Scriptures as hath beene proved page 12.3 shew that Christ died not equally and with the same intention for all see Tit. 2.14 a peculiar people so Ephes 5.2 with 23.25 Hee is the Head of his Church of the elect as formerly and the Saviour of the body Of his Church so Ambrose Ambrrs in Luc. c. 7. l. 6. Though Christ suffered for all yet specially he suffered for us because hee suffered for his Church wherby as one of our late worthies infers hee clearely signifieth that so Christ died for all Abbot de verit gratiae Christi p. 35. Christ is the Head onely of his body and of his Church as that yet in the death of Christ all are not to be thought or conceived to be equal or alike hee died in common for all but specially for the Church to wit his will was to satisfy for all by the dignity and worth of the price paid but by the will of his good purpose hee did impetrate and obtaine pardon onely for the elect that is for the Church so that wee may and must distinguish the greatnes of the price paid and the propriety of redemption And what saith our Saviour Dying only for his sheepe I lâ—y downe my life for the sheepe Iohn 10. verse 11.15 If it bee said all men are Christs sheepe that 's confuted ver 27 28. compared with 26. for his sheepe heare â—is voyce never perish but yee beleeve not saith he â—o those Jewes that would â—ot heare i. Harken to and â—elieve his voyce because ye â—â—e not of my sheepe But it s said by the Arâ—inians Objection they are called â—â—eepe not in respect of â—â—eir present but future â—â—ndition are they so I will 〈◊〉 retort 1 Retorted and why then â—ay not God bee said also â—elect believers that is such 〈◊〉 shall by Gods mercy beâ—â—eve which wee say and 〈◊〉 from so saying be forâ—â—â—d to hold that onely such 〈◊〉 doe or are foreseene to â—â—lieve forsooth by using â—â—e power of their owne will aright are elected But their future condition is present Answered in Gods decree and hee calls them sheepe even before their conversion in respect of his decree as Verse 16. Other sheepâ— I have which are not of this fold c. These were given to Christ before they werâ— actually sheepe eveâ— that they might be so Foâ— if they were not given tâ— Christ till after then theâ— should give themselves tâ— Christ before God gaâ—â— them to him So Iohn 1â— 13 And for his friends Christ laid downe his 〈◊〉 for his friends that is 〈◊〉 Gods decree friends 〈◊〉 themselves enemies or 〈◊〉 his Church Redemptioâ— which is the elect of Chriâ—â— death implieth in it a dâ—verance of the redeemâ— from the power of darkenesse and a translation of us into the Kingdom of his deare Sonne yea remission of sins in whom wee have redemption through his bloud Colos 1.13.14 15. even the forgivenesse of sinnes Now these belong not to all but are the inheritance of the Saints for whose redemption Christ more specially and intentionally died These things and places of Scripture would be considered thought on with those other places which simply an universalitie of Redemption How the seeming differences of Scripture in this point may be reconciled And if there â—ee truth in the one so is there also in the other The Scriptures doe not contradict but explaine and interpret themselves How shall wee then Reconcile these things if the right stating of the question such as wee have heard will not do it what then will do it I have heard of one who being a man of place had a complaint came before him and when hee heard the first party speake concluded it must needs be true hee said and after hearing the other tell his tale hee could not see but that hee spake truth too and yet one of them spake against the other Doubtlesse his inability to decide the controversie proceeded from imbecillitie of judgement Mens weaknesse of judgement to do it as doth also the Popes who though he pretend an infallibility 〈◊〉 judgement An example in the Pope and to be judge of controversies yet wheâ— this debate or the like including this betweenâ— the Dominicans and Iesuits came before him
and was discussed Injunctions of silence on both sides will not do 〈◊〉 hee thought the best way of decision was to injoyne both party silence so in effect leaving each side to believe his owne tenets as truth when yet both cannot be true But we are sure that Gods word is truth in all the parts of it and in no part opposeth it selfe What shall wee then do in our case In a Proclamation to suppresse Doctor 〈◊〉 Booke Iaâ— 17. 1628. shall we reconcile these by procuring a restraint of both parties that neither by publicke reading preaching or making bookes either Pro or contra concerning these differences they begin anew to dispute This was once done but in the intentions of the procurers thereof most subtilly and fraudulently as wee have cause to imagine if we may judge by the effects for thereby quite contrary to his Majesties gracious intentions who desired peace they made use of it for their own ends to promote the Arminian cause playing fast and loose with it urging it only against their opposers whilest others presumed to take liberty presuming on the favour of such as in case of complaint they knew must bee their Judges But let the Kings throne ever be guiltlesse this was under such colour made use of the Arminian party and intended by them to supplant and suppresse the truth of God which we know they had and the rather by this meanes well nigh effected This then is not the way What then how shall we then reconcile these differences wil the distinction of Impetration by Christ and Application by man doe it 2 The distinction of Impetration by Christ And Application by the power of maÌ„swâ—l wâ—l not doe it as if Christ by his death and the merits of it did obtaine grace and reconciliation for all men but did leave the effectuall application thereof to themselves and to the right use and imployment of their own free-will giving them a power to believe repent and in a word to be saved if they will but leaving the will to themselves Surely no. This hath beene sufficiently confuted before Christ is and must be a Saviour both by the merit of his death and by the efficacy and power of his Spirit Christ is our Saâ—iour as well by his spirit and the power thereof as by his Merit the sending of the Spirit and giving it is a fruit of his death and our justification is the effect both of his death and resurrection yea remission of sinnes is as wee lately heard a great part of our redemption But thus to teach what is it but to say that Christ did not obtaine that this his reconciliation should be applied to all for whom it was merited or that deliverance is obtained for one suppose in prison but not that hee might certainly be delivered no we have heard the will is as well from God and his grace as the Power the act of beleeving as well as the power to beleeve if we will God once giving Christ gives all things needfull also as it is said out of Rom 8.32.33 c. This reconcilement then implieth first freewill in man which is as I conceive Against mans free will the maine marke which many shoot at this such is the pride of nature corrupt they must and will maintaine and accordingly frame all other their tenents concerning Gods predestination and the extent of Christs death c. to uphold this But I aske The elect are saved infallibly did Christ onely die that wee might be saved if wee will I know God compells no man man wills freely when hee wills as being inabled so to will by Gods effectuall grace and so And 〈…〉 in regard of God hee wills infallibly and infallibly is saved yet still in regard of himselfe freely God sweetly drawing him making him willing even as chance and counsell may stand together But for God and Christ only to purchase this power But not by power of their owne will pardon and reconciliation then for the application 1 Mans free-will and choyse is determined by God to leave it to the power of mans will not specially actuated by God what is this but to make Gods decree to hang upoÌ„ mans will when yet his decree determines al inferiour causes 2 Gods decree should be uncertaine 2. Yea to make Gods purposes and decree for particular men especially vncertaine seeing a coÌ„ditionall decree as well as a conditionall proposition puts nothing into being or affirmes nothing certainely yea so it is possible God should not have a Church on earth and Christ should be a Head without a body or members if their conversion depended thus on themselves Adam when hee truely had freewill And so should also conversion be yet used it to his hurt how much lesse can wee now in state of corruption and disabled by sinne and having the same Devill to tempt us bee able to stand out against temptations So that it is not only possible but probable if it were left to our will and choyce that there should be no conversion in the World nay almost Impossible all things considered that it should be otherwise No no The conversion and so the preseverance in grace and salvation of the elect is not left uncertaine See John 6.37 Ieremy 31.3 32.40 And 3. As Gods Word so our Churches Doctrine is against freewill as in the Collects for the second Sunday as they call it in Lent and for Easter day for I know against whom I doe dispute Our Churches Doctrine is against frâ—e-will but especially in the tenth Article where wee teach Man cannot turne or prepare himselfe by his owne naturall strength and good workes to Faith and calling upon God Wherfore wee have no power to do good workes acceptable to God without the grace of God by Christ preventing us that wee may have a good will and working with us when wee have that good will Againe by this Doctrine The differenting of one man from an other is left to man himselfe seeing God is alike in his love and intent to all which is directly contrary to the Apostle 1 Cor. 4.7 So is the Scripture Who distingâ—isheth thee or maketh thee to differ from another 1 Cor. 4.7 And what hast thou which thou didst not receive yea and so a man might even glory with God himselfe as that text shewes and as hath beene shewed formerly How then shall wee 3 Differences in Scripture reconciled not by mens wresting of Scripture for the reconciling of these seeming differences take upon us to interpret Scripture as we would have it speak for our owne purpose God forbid Let us take the genuine sence and it will agree well enough with other Scriptures if we would use diligence and set aside foreconceits only our care must bee so to interpret one place which may seeme to make for our purpose as to make and leave it consonant