sheepherd If because they grow carelesse hee growes carelesse likewise and will not keep them how is hee a faithfull Sheepherd If he wants not will and care who dares say that he wants power to keep them Argument 4 From the neer conjunction the faithfull have with Christ he is the head of the Church which is his body Ephes 1.23 Every true believer is a living member of this body 1 Cor. 6.15 now Christ is a Saviour of his owne body Ephes 5.23 the body of Christ is not subject to corruption either in whole or in part as it was not possible that the naturall body of Christ should wholly perish or decay so it is not possible that the mysticall body of Christ or any part of it should wholly perish every member of this being animated and quickned by the same spirit wherewith the head is quickned as Christ being raised up from the dead dies no more Rom. 6.9 so it is with those who are quickned together with him ver 11. Argum. 5 From the intercession of Christ as he prayed for Peter that his faith might not faile so he doth for all those that are builded on the same rocke as Peter was He prayes not for the World but for those whom the Father had given him out of the world Joh. 17.9 and one thing which he prayes for among others is that while they are in the world they might be kept from evill ver 15. that they may bee one with him and his Father ver 21. that they may be with him where he is and see his glory ver 24. now Christ is heard in what he prayes for Iohn 11.42.43 therefore none that are given to him no true believer shall wholly fall away and perish Argum. 6 From the inhabitation of the Spirit it is said that the Spirit of God dwelleth in true believers 1 Cor. 3.16 now one principall worke of this Spirit is to guide and lead all the sons of God are led by the Spirit of God Rom. 8.14 this spirit leads into all truth Iohn 14.16 all truth needfull to salvation whether of faith or practice yea this spirit shall dwell and abide with them for ever Ioh. 14.16 therefore ever guide and lead them in the right way therefore they shall not totally and finally miscarry 2. He is called a seale and an earnest Ephes 1.13.14 because hee makes things sure to the faithfull as seals make the writing firme and sure all true believers are sealed by the spirit of promise an earnest makes the bargaine sure these have the spirit given to be the earnest of their inheritance Ephes 1.13.14 therefore they shall never fall so far as to lose their inheritance so that there is no place for that usuall shift that it is a seale and an earnest so long as men keep it for as was shewed it shall abide with them for ever and it seals men that is gives assurance not for a day or a week or some short time but to the day of redemption Ephes 4.30 it is a seale of our inheritance till the redemption of the purchased possession Ephesians 1.14 that is till we bee put in possession of that inheritance whereunto wee are redeemed Argum. 7 From the nature of faith this is such a grace as makes a true union with Christ by believing we receive him Iohn 1.12 by receiving him we come to partake of that life which is in him he that hath the Sonne hath life 1 Iohn 5.12 even that life which is in the Sonne namely eternall life ver 11. Hence it is said that he who beleeves in the Son hath everlasting life Ioh. 3. last he hath it already begun in him for he partakes of the same life which is in Christ therefore he shall never die he shall never be wholly deprived of this life for then this should not be everlasting life because it doth not last ever but comes to an end what is the difference betwixt our mortall and this immortall life if they both alike come to an end the life of Grace is an inchoation of the life of glory therefore shall never be wholly interrupted and broken off If a true believer should wholly fall away what should become of this life of Grace wherewith hee was quickned which is called everlasting life it cannot be moved into another subject no more then the same soule can bee removed into another man therfore when a man wholly falleth away this wholy ceaseth to be and so is not everlasting life when our Savior had said that he who believes hath everlasting life lest any should except that this life might fall from him and so he might perish he adds further that he shall not come into condemnation and gives this as a reason because he is passed from death to life Iohn 5.24 which reason were of no force if he might passe back again from life to death if everlasting life being begun in us should fall from us or we from it as we perish so the life perisheth besides by believing we eat of that living bread which came downe from heaven and whoever cateth of this bread shall not dye Joh. 6.50 our Saviour makes this the difference betwixt the Manna whereon the Israelites fed in the wildernesse and the Spirituall Manna those who had eaten of that dyed after they had eaten but whoever did eate of this should not dye ver 49 50. by beleeving we drinke of the well of the water of life and he that drinks of this should never thirst any more but it shall be a well of water springing up in him to everlasting life Joh 4.14 our Saviour likewise makes this to be the difference betwixt the living water that he would give them to drinke and common water that he who drinkes of this may thirst againe he may be as empty as ever but he that drinkes of that shall never thirst he shall never be so wholy empty of the grace of Christ as he was before he beleeved but as he is alwayes desiring and thirsting so he shall be alwayes filling he shall have a well of water spring up in him a new supply of grace dayly conveyed from Christ by the spirit Ioh. 7.37 Argum. 8 From the nature of the word which is called incorruptible seed 1 Pet. 1.21 therefore breeds an incorruptible life in those that are begotten and borne of it therefore such an one shall never dye Hence Saint Iohn saith that he who is borne of God sinneth not 1 Joh 3.9 this must needs be understood of a totall falling into sinne and comming under the power of it in such sort as he was before he was borne of God for he had said before that who saith he hath no sinne deceives himselfe This he proves by two reasons first from his spirituall birth and nativity he is borne of God and he that is once borne cannot be unborne again Secondly from the principall of life of which he was bred and borne the seed
insisted upon because it is one of the Arminians strong holds Object 6 If the decree of election be absolute without any foresight of sin then such also is the decree of reprobation then as God hath decreed the end so he hath decreed the meanes namely the fall of man and so he shall be the authour of sin Answ Though where he decrees the end he decrees the means also yet he doth not decree to work all the means but only such as are agreeable to his own nature It follows not therfore though God hath decreed Adams fall that he is the authour of it because he hath not decreed to work it but onely to permit it that God decreed to permit the fall is plain because otherwise it could not have come to passe for nothing can come to passe against Gods will And none can deny that God could hinder the fall if he would If therefore he would not hinder it he was willing it should be And the Arminians themselves grant that God gave to man sufficient grace but not effectuall for then he had actually stood now if he did deny him effectuall grace without which he saw certainly that he would fall being tempted to what end or purpose did he deny him this effectuall grace but that by permitting of his fall he might make way for the manifestation of his justice and mercy 2. In mans first transgression by eating the forbidden fruit as in all other sinfull acts there was natures work and so Gods worke for though the deformity was from man yet the act it selfe was from God in whom we live and move and what God doth in time he hath determined to do before all time therefore the fall must needs be decreed Object But here not only the manner of eating but the very eating it selfe was forbidden and therefore sinfull Answ Yet in this eating we must distinguish betwixt the eating it selfe and the vitiosity of it as being things in their own nature separable and distinct otherwise they might be praedicated the one of the other which they cannot be for the vitiosity is only an accident to the act of eating And it cannot be denyed that God doth concurre in the act and is the authour of that as he is the authour of every naturall act and therefore if the vitiosity could not be separated from it he should be the authour of that also Object God doth indeed decree to concurre with reasonable creatures in their actions but this is conditionally modo ipsi velint so they themselves will do this or that Answ God did concurre with man not only in the outward act of eating but in the inward act whereby he willed to eat for not only the hand and mouth but the minde and will move by him suppose that he did decree to concurre with man in the outward act of eating upon condition that man did will to eat yet upon what condition did he decree to concurre with him in this act of his will if it shall be said on this condition if man himselfe would it may as well be said that God did decree to make man eat so be it that he hid eat what need he to concurre with him in the act of his will when man willed the thing already 3. It follows no more that God is the authour of sin by decreeing this sin then by decreeing other sins now it is plain that he decreed the death of Christ for it s said that Herod Pontius Pilate and the people were gathered to gether to do whatsoever his hand and counsell had determined should be done against Christ Act 4.27 28. therefore the crucifying of Christ was determined and decreed of God and what greater wickednesse then those things which Herod Pilate and the Jews did against Christ Object But Gods decree is an energeticall decree and what he decrees he effectually procures to come to passe neither is his permission such a bare permission wherein he hath not a working hand as those hold who hold the absolute decree Answ It cannot be denyed that God hath a working hand in the sin that man commits for the Scripture plainely affirms thus much the Lord saith that he would harden Pharoahs heart Exod. 7.3 and that he had hardned it 10.1 He threatens to David that what David had done in secret he would do in the sight of the sunne speakeing of Absoloms sin with his fathers Concubines 2 Sam. 12.12 compared with 16.12 and he gave up the Gentiles to vile affections Rom. 1.28 and many other like expressions whereby it appears that there was more then a bare permission in the committing of these sinnes yet it followes not hence that God is the authour of sinne Quest How can God be free from blame if he works with man in the same blame-worthy action Because he works in a divers manner Answ As the law works in sin so God works for it is Gods agent and instrument that the law hath a work in sin appeares because it is said that where there is no law there is no transgression Rom. 4.15 and that when the Commandement came sin revived Rom. 7.9 yea the Gospell it selfe is the savour to death to some 2 Cor. 2.16 yet here neither Law nor Gospell are faulty causes of these things because they are onely causes by accident and do not per se in themselves and their owne nature tend to these ends but to the contrary the law tends to keep men from sin and the Gospell to bring life though by accident they worke sin and death God hardned Pharaohs heart not by instilling any hardnesse into it but by giving Pharaoh a charge and command to let his people go the command was good and in it self tended to a good end namely to make Pharaoh yeeld obedience and do his duty and it was good in God to propound this command and yet by accident it did irritate and stir up the stubbornnes and rebellion of Pharaohs heart so as he was hardned more then before He that stops a running stream hereby causeth the water to rise higher not by putting any more water to it but by stopping the course of that which runs already A Physitian by prescribing wholsome Physick to a distempered body may cause greater sicknes yea somtimes death yet here neither physick nor Physitian are justly to be blamed The Sun by the same beams raiseth a sweet smell from a Garden and an ill smell from a dunghill yet no fault in the Sun He that in felling of Wood by the slipping of the iron from the helve should slay his Neighbour Deut. 19.5 was the cause of his Neighbours death but not a faulty cause because only a cause by accident not intending it but man is causaper se of the sin he commits 2. Because man works to a divers end For God wrought with Iacobs sons in selling their brother into Egypt for it s said that he sent a man before them Psalm 105.17 but he had
those never receive it to whom it is given yea the thing it selfe which is given not have being at all in rerum natura 12. By this doctrine that speciall grace of conversion should be for litle purpose or rather be of no use at all for if God stands ready by his speciall grace to concurre with man in the act of believing and repenting onely when he sees man moving and applying his owne will to the doing of these things what needs there any such speciall grace at all for to will to repent and beleeve is all one with repenting and beleeving they teach that if man doth not resift God calling him to beleeve that God is ready to concurre with him in the act of beleeving now not to resist this call is to obey it to obey God calling to beleeve what is it but to beleeve If man doth believe what needs there any help of speciall grace to cause him to do that which he doth already or how can God be said to work that which hath been wrought already or give being to that which hath being already nothing can be a condition of it self and it is absurd to say that God is ready to work faith in us and cause us to believe if wee believe already before he puts forth this Worke of his Objections against the former Arguments Object 1 AGainst the first argument it is objected that God may be said to worke both the will and the deed and to cause men to walk in his statutes c. because he concurs with mans will in the act of obeying in the act of believing and the like Answ But according to their doctrine this is only a generall concourse or influence whereby he assists mans will in these as in all other actions that as if a man will speak walk or the like God is ready to concurre with him in these things so if he will believe hee is ready to concur with him in the act of believing and by this meanes God concurs onely ut author naturae non ut author gratiae as a supporter of nature not an infuser of grace whereas in all spirituall actions that man performs God doth act upon him not only by a naturall but a supernaturall power whereby he moves his will to do the same thing which he requires as also to do it in the same manner and to the same end which he requires for which a double grace is needfull one habituall whereby nature is regenerated and enabled for supernaturall acts the other actuall whereby the will being regenerate is excited and put on to these acts as to beleeve obey and the like 2. If God only assists men in the act of believing when he sees that they will believe how can he be said to work the will and the deed if when he sees that man wills to walke in his statures and keepe his Commands he only stands ready to concur with him in this worke how can be he said to cause him to walke in his statutes How can Faith be said not to be of our selves but to be the gift of God 3. This new motion of the will whereby it moves and stirres it self to repent and believe being a new entity and being whence can it proceed but from him in whom wee live move and have our being all gracious habits must have a first efficient that gives being to them which can bee no other then him that is the authour of grace Object 2 Against the third argument it is objected that man is not wholly dead in sinne nor properly dead but only by way of resemblance and similitude for there are many differences betwixt one that is corporally and spiritually dead and this is somtimes resembled to sicknes or sleep where life remains as well as to death Answ Though mans soule bee not properly dead yet it is truly dead and wholly dead in sin being as wholly void of spirituall life as the body is of naturall when the soule is separated from it and though there be some differences betwixt the naturall and spirituall death as in all similitudes there is some dissimilitude yet they agree in the maine which is this that as he who is naturally dead cannot prepare himself to live or put life into himself no nor hinder his owne reviving and quickning when God will worke it no more can he that is spiritually dead do this and though spirituall death sometimes be compared to other things as sickness sleep c. yet this hinders not but the Soule may be truly and wholly dead because in divers respects it may be said to be sick and asleep and also dead sick because weak infirme and void of spirituall strength asleep because void of sense and disabled for motion and action as a sleepy man is for a time dead because disabled not onely for the act but deprived of the faculty of spirituall action and motion and that not for a time but alway unlesse God restore it by infusing spirituall life Object But a dead man cannot resist the infusion of life whereas a dead sinner resists the work of grace Answ Though a sinner wants the life of grace yet the sin which is in him wants not life that old man and body of sinne which wholly possesseth him and prevails in him is lively quick and active causing a man to yeeld the members of his body as instruments of unrighteousnes to commit iniquity Rom. 6.13 alway lusting against the Spirit Gal. 5.17 this is no argument to prove that a man is not wholly void of the life of grace because he is able to performe actions belonging to the life of sinne but rather the contrary for where sinne most prevails there grace hath least power sinne wholly prevailes in an unregenerate man for he is a servant of sinne Rom. 6.17 Object 3 Against the Seventh argument it is objected that though all have the like outward means and like inward abilities yet it is not man but God that makes the difference because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed as he knows they will receive grace offered which he doth not to others Answ Though grace be offered in the most congruous manner and time that may be yet still he that receives may reject it if he will and he that rejects may receive if he will and so it is mans will that makes the difference and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another doth or may arise from naturall causes hence it will follow that the efficacy of grace may be resolved into nature 2. What congruity is there betwixt contraries what agreement is there betwixt righteousnesse and unrighteousnesse light and darknesse 2 Cor. 6.16 if whatever is borne of the flesh be flesh and the flesh alway lusteth against the Spirit they being contraries Gal. 5.17
THE Doctrines OF THE ARMINIANS PELAGIANS Truly Stated and clearly Answered OR An Examination and Confutation of their ancient ERRORS which by the Church of Christ in former ages were justly abhorred but of late under the names of Comfortable Truths to be embraced are newly Published CONCERNING I. The Vniversality of Gods Free-Grace in Christ to mankind II. Concerning Election III. Redemption IV. Conversion V. Perseverance Wherein the Principal Arguments brought to maintaine the Orthodox Faith are propounded and the Principal Objections against them answered By THOMAS WHITFEILD Minister of the Gospel at Bugbrook in Northampton-shire The Tares of Arminian Heresie sowed in former times and by the help of Prelatical influence then given to them increasing and now growing up so much in these I conceive this Book wherein the Author doth learnedly state and confute those Opinions is very worthy the publike light JOSEPH CARYLL LONDON Printed for John Bellamie and are to be sold at his shop at the three golden Lions in Corn-hill neer the Royall Exchange 1652. An Examination and Confutation of Tho. More his treatise of the universality of Gods free-grace in Christ to mankinde THat there was valew and worth enough in Christs death in regard of that sufficiency and excellency of the price for the redeeming of all the men in the world is granted on all hands But whether Christ in Gods intention and his owne performance so paid a ransome for all and every particular man as therby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove and for proofe of this makes use of these three things which he makes the principall grounds of his doctrine 1. Of a distinction of that reconciliation which Christ hath wrought in his body with God for men and that which he makes by his spirit in men The first of which he will have to be common to all the second peculiar onely to some 2. Of a distinction betwixt a common and speciall salvation which Christ hath purchased 3. Of the generall expressions which the Scripture useth in setting forth Christs death as that he dyed for all for every man for the world and such like let us examine how well these will hold That his distinction of a reconciliation which Christ hath effected in his body with God for men that is for all men and which he effecteth by his spirit in men to God that is some men onely as he understands it pag. 4.5 and in his whole discourse is not agreeable to Scripture may thus appeare 1. The Apostle saith that if we be reconciled to God by the death of his sonne much more being reconciled we shall be saved by his life Rom. 5.10 Reconciliation is here made the greatest worke if the greatest work be done much more shall the lesser If God hath given his Son together with him he will give all things also Rom. 8.32 But he doth not give all things to all therefore not his sonne 2. Reconciliation with God and forgivenesse of sinne are made unseparable companions God was in Christ reconciling the world to himselfe and not imputing their trespasses 2 Cor. 5.19 In whom we have redemption through his bloud the forgivenesse of sinne Eph. 1.7 But some men shall have their trespasses imputed to them all men shall not have their sinnes forgiven therefore all men are not reconciled all are not redeemed Neither can this be understood of reconciling in regard of originall sinne onely for the word which the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all kind of trespasses or offences 3. Christs death and intercession are of equall extent It is Christ that dyed or rather that is risen againe and is at the right hand of God and maketh intercession for us Rom. 8.34 We have an advocate with the father even Christ the just who is the propitiation for our sinnes 1 John 2.1.2 The latter as Beza observes is made the ground of the former why is Christ our advocate because he hath made a propitiation or reconciliation for us but he makes not intercession for all he is not an advocate for all therefore he hath not dyed for all he hath not reconciled all 4. If he hath dyed for all then he was made sinne for all then all shall be made the righteousnesse of God in him for the Apostle saith he which knew no sinne was made sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 But all are not made the righteousnesse of God in him therefore he was not made sinne for all he dyed not for all 5. If he hath reconciled us in his body then we shall be certainly reconciled by his spirit for by his sufferings in the body he hath purchased his spirit for us and what he hath purchased we shall certainly have all things that pertaine to life and godlinesse are given to us in and through him 2 Pet. 1.3 Amongst which his spirit is a principall part 6. If Christ should purchase reconciliation for us and not apply this to us then he were an imperfect Saviour halfe a saviour for he knowes we are not able to apply this to our selves and while it be applyed we are never the better for it but he is a whole and perfect Saviour he delivers men from the power of all their enemies therefore from the power of unbeliefe which cannot be but by giving them the spirit of faith What the better to hold forth never so soveraigne a potion to a dying man who is so far spent as hee is not able to reach forth the least finger to take it Christ is both a skilfull and carefull Physitian therefore where he undertakes the cure will be wanting in nothing which may effect it 7. If Christ intended to reconcile all men to God by the things which he suffered in his body or by the reconciliation wrought in his body with God for men which are Tho. More his own words why doth he not also reconcile them by his Spirit why doth hee not send his Spirit to worke this reconciliation in them by application of the other will not the same love of Christ which moved him to lay down his life for them move him also to give his Spirit to them were not all things that belong to our salvation and perfect deliverance a part of that purchase which Christ hath made doth not this purchase depend upon the perfect price which he hath paid if he hath paid the same price namely his owne precious bloud for all why doe not all receive the thing which he hath purchased If it be said that some refuse it when it is offered It may readily be answered that so doe all till Christ by his Spirit makes them willing and able to take it and if this Spirit be purchased for all as it must be if the same price be paid for all why doth he not give it to
Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estatâ—s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the
Prov. 16.4 and contrary to the course of every artificer who makes not his worke but himselfe the end of his action as the manifestation of his skill ability and the like so as may tend to his praise and commendation No man builds a house for the house sake but for his owne sake The end of every agent in working is his own good in one kinde or other and the desire of this is the moving cause of his worke 2. The conservation of the creature which is a continued creation hath the same end with creation but how can this be said to be done to the praise of his abundant goodnesse to some creatures Are the devils reserved in chaines of darknesse for the praise of his abundant goodnesse toward them 3. If the manifestation of his power and goodnesse be the last end of creation then God hath attained his last end so soon as ever man was created for then he had shewed forth his abundant power and goodnesse and then God had shewed the same goodnesse both in the elect and reprobate both equally partaking of the benefits of Creation 4. If by goodnesse be understood the manifestation of his owne goodnesse as it must needs be this is the manifestation of his glorious attributes so the Lord tels Moses that he would cause all his good to go before him he would proclame his name before him Exod. 33.19 especially the manifestation of those attributes whereby he comes at length to have his greatest glory which are his justice and mercy Lastly If therefore the foresight of sin must go before the decree of reprobation because sin goes before condemnation which seems to be the chief if not the only ground of the necessity of such foresight by the same reason the foresight of repentance and good workes must go before election because these goe before Salvation Objections of the Arminians whereby they seeke to prove that election is out of the foresight of sin and faith Object 1 We are elected in Christ Eph. 1.4 none are in Christ but believers therefore the foresight of believing goes before election Answ 1. To be elected in Christ is no more but to be chosen and appointed to obtaine salvation by Jesus Christ as the Apostle expresseth it 1 Thes 5.9 God hath appointed us not to wrath but to obtaine Salvation by Jesus Christ here Christ is made a cause foregoing our salvation but not our election to salvation 2. We were in Christ when God elected us but not actually but onely virtually because at the same time when God elected us he purposed to set us into Christ for when he elected us to the end he elected us also to the means 3. By this reason it might be proved that not onely faith but our effectuall calling regeneration sanctification and all other spirituall blessings go before our election because we are blessed with all spirituall blessings in Christ Ephes 1.3 Object 2 Election is a purpose of shewing mercy but mercy presupposeth misery therefore the foresight of sin goes before election Answ 1. Election is a purpose of shewing mercy to such as shall be miserable before God executes or shews forth his mercy on them but not such as were miserable before he intended or purposed to make them vessels of mercy so that misery goes before the execution only not the decree 2. This mercy which at last God shews on the elect is such a mercy as whereby not only originall but also all actuall sins are pardoned therefore by this reason the foresight of all actuall sin must go before election as well as the foresight of originall sin 3. Faith repentance and good works go before the executing of mercy and bestowing of salvation therefore by this reason the foresight of these also must goe before the purpose of shewing mercy Object 3 Look in what order God doth save men in that order he decreed to save them but sin and faith go before salvation therefore the foresight of these must go before the decree to salvation Answ This is a false forme of reasoning and by the like many absurdities may be concluded as thus 1. Look in what order God doth save men in that order he decreed to save them but repentance and good works go before salvation therefore they go before the decree to salvation 2. Or thus Look in what order a man builds a house for habitatition in that order he purposed to build it but the providing of timber and stone go before the building of his house therefore the cousideration of these went before his purpose and intent of making a house for his habitation Let the argument be put into a right forme and it will conclude nothing contrary to the question for then it will run in this manner Look in what order God brings men to salvation in that order he purposed to bring them to salvation but in bringing them to salvation he causeth faith to go before their salvation therefore in his decree of salvation he purposed that faith should go before their salvation Here all may be granted without prejudice to the Question Object 4 Every act is in nature after his object but man is the object of predestination and man is that he is by creation therefore predestination cannot goe before the foresight of the fall and of mans Creation Answ A possible being not an actuall onely is sufficient to make man a fit object of Gods predestination otherwise we may reason in this manner man is the object of Gods decree of creation the object is in nature before the act therefore man is before the decee of creation and so God should consider man as having being before ever he purposed to create him and give him being therefore that rule non entis nulla est confideratio must be understood of such things as have neither actuall nor possible being Object 5 If the fall of man in Gods foresight doth not go before but follow the decree then is his fall decreed then is the liberty of his will taken away for what God hath decreed must necessarily come to passe Answ Gods decree doth not take away the libeâ—â—y of the second cause as appears 1. No man can deny that the death of Christ was decreed of God for Saint Peter saith that he was delivered to death by the determinate counsell of God Act. 2.23 yet Christ dyed freely for he saith of himselfe that he layd downe his life yea he laid it down freely when no man had power to take it from him Joh. 10.17 18. besides if Christs death were not voluntary it could not be meritorious not being an act of obedience 2. Our faith repentance obedience and such good works as by grace we are enabled to performe are voluntary actions such as we are not carried unto either by any natural or violent necessity yet these are decreed of God who hath elected us unto faith and sanctification as well as unto life 2 Thess 2.13 as
presupposeth a decree of permitting sin for as sinne cannot be unlesse God permits it to be so he cannot foresee it shall be unlesse he had decreed this permission this decree to permit sin presupposeth an end for which God permits it which can be no other then the glorifying of his justice in the just condemnation of some men and that being the end must needs in order of nature go before the means that tend to it therefore the decree of reprobation must needs go before the decree of permitting sin to be without which there can be no foresight of it besides what is first in Gods intention if we speak of the last ends must be last in execution therefore if the decree of permiting sin shall go before Gods decree of glorifying himself in the just condemnation of some men for sin then this should be last in execution and so God should first bring condemnation upon men for sin and afterwards permit them to sin which is so absurd as all will readily reject it 2. The doctrine which makes the foresight of the fall yea of all actuall sins to go before the decree of reprobation will not clear God from all appearance of cruelty and hard dealing with man no more then the doctrine of the absolute decree for if God did certainely foresee that having created man and placed him in such or such a condition that being left to himself without a new supply of effectuall grace he would certainly fall and commit such sins as would certainly bring upon him eternall damnation and destruction if he did foresee that his Sonne being offered to him he would certainly reject and refuse him and persist in doing so to the end why did he not prevent this why did he not keep men from falling at all or not raise them up when they were fallen by bestowing such effectuall grace upon them whereby they should have layd hold of Christ and persevered in doing this to the end since God could have done this yea have done it without any wrong to his justice as well for all as for some if he bears such love to all as he earnestly heartily and inwardly desires they should be saved why doth he not procure their salvation since he is able to do it if he be so tender hearted that he cannot endure their destruction why doth he not keep them from it since he is able to do it Object They will not accept of salvation when he offers it but wilfully run to destruction Answ But he can change this rebellious will he can take away the heart of stone and put into them hearts of flesh he can make them willing to accept of salvation he can work all this convenienti modo and that in all as well as in some if therefore he doth alike desire the salvation of all why doth he not deal with all alike and bestow the like effectuall grace upon all Here the Arminians can give no sufficient answer to maintain the equality of Gods love to all unlesse that they say he gives like grace to all but one mans will makes this effectuall which anothers doth not Object But doth not God himself say I have no pleasure in the death of the wicked Ezekiel 33.11 that he would have none to perish 2 Peter 3.9 Answ The will of God in Scripture is taken two wayes either properly or improperly either for the will of his decree or the will of his command that there is a reall difference betwixt these appears by these reasons 1. The will of his command may be resisted the will of â—â—â—â—decree cannot be resisted Rom. 9. 2. The will of his command is mutable as were all the commands about the ceremoniall law the will of his decree is immutable 3. His commands are given forth in time whereas his decrees are from all eternity 4. His commands may be contrary one to the other as he gave command to Abraham first to kill then not to kill his son whereas his decrees are never contrary one to another 5. The will of his command is an effect that ariseth from him it is somthing that he puts forth out of himselfe but the will of his decree is the same with himself for take will properly and then velle agere and esse are all one in God To apply this to the present purpose the will of God in these and the like places is not to be understood of the will of his decree but of the will of his command he may be said not to will desire or delight in the death of a sinner because he commands and injoyns every man to do that which would keep him from death and certainly bring him to life were it observed oftimes though not alwayes as in the example of Abrahams killing his son the will of his command is an effect of his internall will and therefore by a metonimy is called by the same name 2. Somtimes will and affections are attributed to God in Scripture per modum actionis in regard of his actions as he is said to repent not because he changeth his mind but because he changeth his actions as a repenting man is wont to do so he is said to will or desire such or such a thing because he so carries himself in his actions as one that desires a thing should be his actions are such as are fit to bring forth such an effect Thus likewise he may be sayd not to will the death of a sinner or the death of him that dies because his carriage towards them and all his actions and dealings with them are such as are fit to preserve them from death and destruction and to bring them to life and safety his goodnes forbearance and long suffering lead to repentance his judgments are upon the Earth that the Inhabitants of the World might learn Righteousnes much more do his Word and Ordinances immediatly tend to life That in this and the like places the will of God is not to be taken properly for the will of his decree or good pleasure appears because this is alway fulfilled what he wills he works Our God is in heaven and doth whatsoever he will Psalm 115.3 whatsoever pleased the Lord that did hee in heaven and in earth Psalm 135.6 where will properly taken and power concurre there effect must needs follow and so no sinner should die When the Scripture mentions two things of God which cannot stand together as that he doth repent and that he cannot repent 1. Sam. 15.11.29 that he wills not the death of a sinner Ezek. 33.11 and that the Lord hardens whom he will Rom. 9.18 we are to look which of these agrees with the nature of God and this is to be taken properly the other figuratively now it well agrees with the nature of God to effect his own end and purpose when therefore it is said that he doth not will or desire the death of him that dies this is not to be taken
dyed for all Christ is so skilfull and carefull a Phisitian as he hath not onely provided a soveraigne medicine for us but also applies it unto us if we be his else he should provide it to no purpose we being not only extreame sicke and weak but also dead in sinnes and trespasses Eph. 2.5 and therefore as unable to apply it to our selves as a dead man to take a potion that is ready tempered for him untill Christ quickens us by putting his spirit into us the Apostle saith that we are quickned in and by Christ and that we are saved by grace Eph. 2.5.8 this must needs be such a grace as Christ hath purchased for us but the purchase of this grace onely will neither quicken nor save us unlesse it be applyed and given to us therefore for whom he hath purchased grace to them he applyes it Argument 2 For whom Christ hath dyed he hath shewed greatest love to them for greater love then this hath no man Joh. 15.13 But he hath not shewed greatest love to all Ergo he hath not dyed for all If Christ hath dyed for all then hath he shewed as great love to Pilate and Judas as to Peter and John to Kain and Pharoah as to Abraham and David to the reprobates in hell as to the Saints in heaven which is fearfull to thinke The Apostle makes Christs speciall and peculiar love belonging to his Church onely for he bids husbands love their wives as Christ loved his Church Ephes 5.25 but husbands are to love their wives with a peculiar love above others for a man must leave father and mother and cleave to his wife If here shall be said that the greatest love of al is not only to merit salvation but to bestow it for answer of this it is plain by Christs words that the greatest act of love is to merit salvation by laying downe his life and where he hath performed this act of love he will performe the other in giving salvation However if they never be saved it stands firme that he hath performed an act of greatest love for them Una est dilectio quae nostram fidem praecedit altera quae fidem nostram et dilectionem erga Deum subsequituâ— Coll. Hagiens p. 194. Or if it shall be answered by distiguishing betwixt the antecedent and consequent love of Christ and saying that the purchase of salvation is an act of antecedent love and the giving of salvation an act of consequent love which is the greatest neither will this stand with Christs speech for what ever kinde of love it is that caused Christ to give himselfe to death it is the greatest because greater love then this hath no man to lay downe his life for his friend besides the Apostle comparing these two loves together the love which goes before justification and that which follows makes that which goes before to be the greater Rom. 5.8 10. God setteth out his love towards us that while we were yet sinners Christ dyed for us much more then being justified by his bloud shall we be saved from wrath for if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled wee shall be saved by his life That love whereby Christ loves men before they were beleevers and whereby he loves them after are not two kindes of loves but one and the same love of which the first is the greater both by the comparison of the Apostle as also because in manifestation it is the cause of the Second Argument 3 Christ doth not pray for all therfore he hath not died for all Iohn 17.9 I pray not for the world but for those whom thou hast given me out of the world The World here is opposed to those who are given to Christ of the Father and for this World he prayes not now for whom he wil make no intercession for those he hath made no satisfaction for both of these are parts of the same perfect Sacrifice of Christ and therfore unseparably joyned together Iohn 17.19.20 and how do we think that Christ should refuse to poure out a prayer for them for whom he hath powred forth his bloud it being an act of greatest love to lay down his life as hath been shewed and where he hath done the greater he will do the lesser Object To this the Arminians answer by distinguishing of Christs intercession for they make a double intercession one common to all Collat. Hagiens pag. 198. Corvin contra Molin cap. 27. part 7. whereby Christ prayes that they may believe repent c. Luk. 23.34 the other proper to the faithfull whereby he prayes that they may be saved that they may be one c. Ioh. 17.20 Answ 1. To this it may be answered that this is a newly coyned distinction which hath neither ground in Scripture nor any sound writer but framed purposely for evading the strength of the former Argument 2. For that place Luk. 23.34 where Christ prayed for his persecutors it may be answered 1. That he made that prayer as a man subject to the Law as he yeelded subjection and perfect obedience to the Law in all other things so in this that he would pray for his enemies and in the act of suffering seek mercy for those who were instruments of his suffering Mark 5.44 teaching us both by precept and example what we ought to do 2. If he made this prayer as a Mediator yet it will not follow that Christ made this prayer for all and every one of those that crucified him but only for those who did it of ignorance and whose sins afterward were remitted Acts 3.17.2.37 because Christ is alway heard in what he prayes for Ioh. 11.42 and he knowing what is in man Iohn 2.25 and that some of these had sinned that sinne for which prayer is not to be made 1 Iohn 5.16 It is not likely hee would pray for these 3. If Christ desires and prayes that all may repent and believe then he desires and prayes also that all may be saved for Salvation is the end whereto faith tends Ephes 2.8 we are saved by faith 1 Peter 1.19 receiving the end of your faith even the salvation of your souls and to what end should Christ pray that men might have faith to believe if he did not desire the salvation of their souls 4. If Christ make intercession for all that they may repent and believe then all should repent and believe for he is heard in what he prayes for Ioh. 11.42 Object To this they answer that this is with condition if they do not reject the first grace when it is offered Answ But if he prayes that all may believe then he prayes that they may not resist for when God by the Gospell calls men to believe not to resist this call is to obey and to obey the call or command of believing what is it else but to believe 5. If Christ prayes for all that
stone is not he hath in him potentiam remotam convertendi though not proximam a remote power of being converted though not a next an immediate power and fitnesse both which other things want 2. In mans conversion a double act may be considered 1. An act of preventing Grace whereby God comes upon man as he finds him dead in sin and infuseth new principles of life into his soule new habits of Grace whereby he is enabled for spirituall actions c. in this man is a meer patient and Conversion is like to Creation In which man is no agent 2. There is an act of exciting or assisting Grace whereby men are stirred up and moved to work according to these habits of Grace and Principles of life which God hath put into them namely actually to repent and turn to God to believe and lay hold of Christ c. now the worke of conversion is not made up without the concurring of both these and in this latter man is an agent and instrument his Will being moved by GOD joyns it selfe with Gods will in this acti agimus we being acted upon by Grace do likewise act and work our selves In this is that of St. Augustine true he that made me without me will not save me without me Object 8 But if man hath no power to will his owne conversion but bee wholly flesh and this be contrary to the Spirit how can this work stand with the liberty of mans will is he not converted thus against his Will Answ Though he be altogether unwilling before God begins to work upon him yet by the first act by the work of preventing Grace mans heart is wholly changed and of an heart of stone it is turned into an heart of flesh his Will of an unwilling Will is made to become a willing Will and then in the second act of Conversion his Will joyns with Gods Will and he willingly workes with God in obeying his call and doing what he requires The Egyptians willingly gave their gold and jewels to the Israelites at their departure but this they were unwilling to before their hearts were changed and God gave the Israelites to find favour in their eyes Exod. 12.31 Object 9 The Jewes resisted the Holy Ghost therefore Grace is resistable Act. 7.51 Answ They resisted the Holy Ghost in Stephen that spake not in themselves that heard holy men spake as they were acted by the Holy Ghost 2 Pet. 1.19 2. Though some Works of Gods Spirit may be resisted by wicked men yet not that Worke whereby he works Conversion in those that are converted or works faith in those that believe for this is a work of mighty power Ephes 1.18 as hath been shewed Object 10 The Jews resisted Christ when he would have gathered them Mat. 23.27 therefore the Work of Conversion is resistable Answ 1. They resisted the Will of his command whereby he called them to repent but not the Will of his decree and purpose which is accompanied with effectuall Grace making men willing and able to repent 2. Christ here speaks as a Minister of the Circumcision as a servant of God and ordinary Agent not as the Sonne who is Lord of all as appears by this clause how oft how oft have I come among you and how oft have I used means to gather you by propounding invitations to repentance Object 11 But though it be granted that Christ speaks here as a Minister of the Circumcision and that the Will here mentioned is not the Will of Gods purpose but of his precept and command yet we know that the Ministers mind and Gods mind meet in the call to Repentance for both Minister and Word preached are Gods Agents and instruments look what they worke God Workes what they intend God intends but the proper end whereto the Work of the Minister and Word it selfe tends is Salvation therefore this God intends and accordingly gives Grace which man makes frustrate when hee will not yeeld to his call Answ Here we must distinguish betwixt finem operis operantis the end of the Worke and the Workman the end of the Ministers Work and of the Word preached is Salvation yea God wills that his Word in its own nature should alway tend to this end and be fit to bring forth this effect namely to be in it selfe the favour of life But he doth not alway Will and intend to worke Salvation by the Word and that the Word shall have that effect whereto it tends per se and in its own nature The Lord hath not given them a heart to understand and eyes to see and ears to hear unto this day Deut. 29.4 But sometimes God intends that it shall worke per accidens that it shall bring forth an accidentall effect goe speake all that I command thee but I will harden Pharaohs heart Exod. 7.2.3 When the Gospell is the favour of death yet it is a sweet savour unto God 2 Cor. 4.15 though the Word in its own nature alway tend to life yet God doth not intend to cause it to worke alway according to its owne nature for then how could the Gospell be a sweet savour unto God not only in them that are saved but in them that perish yea from this argument a contrary conclusion may be drawn the Word is Gods Agent what that doth God doth but somtimes the Word through mans fault works destruction therefore somtimes God works destruction by the Word and what he doth he wills and intends to do Object But if God offers Christ to men and calls upon them to take him and yet neither hath given nor ever will give power to do this then he dallies with them and deludes them making shew of what he intends not Answ God forbid that any should speak or think so unworthily of him But that no such imputation can be justly raised from the former ground appears because all that is included in the offer may be referred either to a precept or promise by the precept hee commands men to believe by the promise hee holds forth that good which will follow from believing now on neither of these can dissimulation be fastned though man wants power to believe because God may enjoyne man to do his duty though he wants power to do it and if he doth it God will certainly fulfil his promise and no whit frustrate mans expectation Object But in exhorting men to believe hee seems to will and desire that they should repent believe c. when indeed he doth not Answ When it is said that God Wills and desires men should repent and believe this must be understood either of the Will of his command or of his effectuall Will if of the Will of his command here is no simulation for in that he doth plainely make known to men that it is their duty to do these things if of the Will of his purpose here is no simulation because he no where tels man that it is his purpose to
not onely in mans free-will but in the rocke it selfe not onely in the sheepe but in the sheepheard for if he be both carefull and able to keep them what should hinder that they are not kept If it be said that their own wils hinder because they either neglect or reject their owne conservation this cannot be for when Christ made them his sheep of unwilling he made them willing to come to him to heare his voice and follow him when he takes them into his custody he causeth them to be both willing and carefull to remaine and abide with him If at any time they grow carelesse and backward they become crosse and perverse he causeth them to see this and repent of it otherwise how were he a faithfull sheepheard if he did not preserve those that are committed to his custody from all such dangers and defections as will bring destruction when he is able to doe it and when he hath promised that they shall never perish John 10.2 how was Christ a perfect Saviour as before was shewed if he should preserve and deliver his sheep for whom he hath laid down his life and whom he hath taken into his custody from some dangers and some enemies only and not from all if he should deliver them from externall enemies only and not from internall from fathan and this evill World but not from the power of that corruption that cleaves to their natures from the old man and body of sinne from that law of their members which rebels against the law of their mind and leads them captive to sinne and death from that flesh which alalway lusts against the Spirit as being alway contrary to it especially since this of all other enemies is the most dangerous as being within us and therefore neerest to us as being that without which all outward enemies could do us no harme outward enticings not being able to prevaile if we were not drawne away and enticed by our own concupiscence How can Christ bee said to save us out of the hands of our enemies and all that hate us if hee doth still leave us in the hand of our nearest and worst enemy saving us onely from the power of Satan and wicked men but leaving us to the power of sinne and corruption and to the sway of our owne evill hearts which are desperately wicked and deceitfull above all things Jer. 17.9 and which will certainly lead us to destruction if we be left to the evill bent and inclination of them To conclude how can the faithfull be said to have strong consolations Heb. 6.9 either from the promises of God or merits and mediation of Christ if the utmost extent of these be to give them assurance that they shall bee kept free onely from force and violence so as they shall never be drawne from Christ against their wills and made to fall away whether they will or no but otherwise if at any time their wills faile then shall Christs helpe be ready to faile and hee will no longer undertake the keeping of them then he sees them carefull to keep themselves Is it not Christs keeping that makes them watchfull and careful to keep themselves Is it not his care and good will that makes them both willing and able to resist temptation and to do all things needfull for their owne safety and preservation certainly if it were not they could take small comfort in all the promises that are made to them Object 3 Against the 8. argument it is objected that the word is in it selfe immortall seed though those perish who have received it The Word of God hath not this denomination of seed as it is considered in it selfe but as it hath relation to those that are borne of it and called immortall or incorruptible because it is the principle of an incorruptible and never dying life which denomination it could not have if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed Object 2 Against that place 1 Iohn 3.9 it is objected that the regenerate man cannot commit a sinne unto death so long as the seed remaines in him but through his owne fauit through his negligence or wilfulnesse that seed may by little and little fall from him and then he may wholly fall Answ But this contradicts the Apostle and makes his argument of no force for he having affirmed that who ever is borne of God sinneth not that is doth not wholly fall under the power of sinne brings this as an argument to prove it because the seed the divine principle of regeneration remains in him which were of no strength if this seed might be lost and not remain and when the Apostle saith it doth remain how dare any say the contrary Other Objections answered Object 4 A righteous man may fall from his righteousnesse commit iniquity and dy in his sinne Ezek. 18.24 Answ This is not to be understood of true righteousnesse such as ariseth from inward sanctification of soule and spirit but for such outward actions of righteousnesse as may be performed by one whose heart is not sound and upright therefore where the Prophet speaks of the same thing Ezek. 33.13 he expresseth what kind of righteousnes here he means saying that if the righteous man trust to his owne righteousnesse and commit iniquity he shall die for the same hee that is truly righteous doth not trust to his own righteousnesse Object But if this be but seeming and feigned righteousnesse better then to forsake it then continue in it Answ The outward actions of righteousnesse may be good though somtimes they proceed not from a right heart a man may do that which is lawfull and right and thence be called a just man Ezek. 18.5 though these things proceed not from right principles within being ready to rest in the outward actions when the inward affections are wanting neither doth every one feign and dissemble who performs outward actions of obedience though not moved to do these by the strength of Gods commands and looking at Gods glory as his chief end Object But this outward righteousnesse will not bring men to life Answ But the way of righteousnesse leads to life Prov. 12. last though all that walke in this way do it not with a right heart 2 Chron. 25.2 and so misse of the end whereto the way leads the outward actions of righteous men are the way to blisse though they may bee done by such as are not truly righteous 2. Some understand this death which may befall a righteous man not of eternall death but temporall death or other temporall punishments but because this death stands in opposition against the life which a righteous man attains by persevering in the wayes of righteousnesse the former answer seems best to agree with the place and to satisfie the doubt Object 5 Every branch in me that bringeth not forth fruit he taketh away Iohn 15.2 therefore there are some that