as a necessary consequent or effect of it therefore for whom ever Christ hath obtained redemption the benefit of redemption shall in due time be applied unto them not only because forgivenesse of sin is due where satisfaction is made but also because the death of Christ is meritorious as well as satisfactory Christ by his death and obedience hath merited salvation with all that belongs to it he hath merited both grace and glory for those for whom he died and among other graces he hath merited faith repentance and what else is needfulll for the application of Christ The Apostle saith that God the father hath blessed us with all spirituall blessings in and through Christ Eph. 1.3 and Saint Peter saith that through the knowledge of Christ all things are given to us that pertaine to life and godlinesse 2 pet 1.3 now faith repentance or any other graces needfull for applying of Christ are amongst the number of spirituall blessings and such things as pertaine to life and godlinesse and of these graces in particular it is said that it is given us for Christ to beleeue Phil. 1.29 Unde nobis fides conting itâ— annon dono spiritus quem Christus pro nobis promemeruit Arm. in Perk p. 188. Ana that he is a Saviour to give repentance to his people Act. 5.31 Arminius himselfe acknowledgeth that faith comes to us by the gift or working of the spirit and that Christ hath purchased this spirit for us whence it follows 1. That all those for whom Christ hath obtained redemption shall have this redemption applyed to them because for them he hath purchased the Spirit which spirit workes faith the worke of which faith is to apply Christ 2. That Christ hath not dyed for all because he hath not purchased the spirit for all for all are not made partakers of the spirit as they should be if Christ had purchased it for them Object If here it should be objected that Christ hath purchased remission of sins reconciliation with God and the spirit and graces thereof for all but yet conditionally namely if they do not reject these things when they are offered them Answ To this it may be answered that if Christ hath dyed for us and purchased redemption for us then he hath purchased all those benefits that belong to a perfect redemption then he hath purchased as salvation so sanctification hence it is said that he hath loved his Church and given himselfe for it to sanctifie it Eph. 5.25 and that he is made of God unto us sanctification and redemption 1 Cor. 1.30 now true sanctification takes away the power and dominion of sinne so as it shall not raigne in our mortall bodyes yea of all sinne therefore of those sinnes which hinder us from receiving of Christ as infidelity impenitence hardnesse of heart or any other the like It is said that our old man was crucified together with him that the body of sinne might be destroyed Rom. 6.6 that he hath redeemed us from all iniquity Tit. 2.14 that he hath delivered us from the hands or power of all our enemies Luke 1.75 not onely Sathan and the world are our enemies but most of all our sinnes and principally those things which most hinder us from partaking of the benefit of redemption as our naturall infidelity rebellion of will hardnesse of heart and the like It cannot stand with the nature and worke of a perfect redeemer to deliver us from some enemies to free us from some sinnes and leave us to quit our selves from the rest therefore these things are among the number of those things Christ came to deliver us from being parts of that old man and that body of sinne which he came to destroy and we being delivered from the power of these and the strength of these as all other sinnes being destroyed in us they shall not hinder us from receiving the benefits of redemption when they are offered to us 2. Though the proferre of Salvation be conditionall yet the purchase of it is not conditionall but absolute for Christ hath absolutely purchased salvation for his sheep for whom he hath laid downe his life unto these he will give eternall life Joh. 10.27 This salvation shall be bestowed on them when they beleeve and repent therefore it is offered to them upon the conditions of faith and repentance but both salvation it selfe as also faith and repentance were absolutely purchased for them and therefore in due time they shall receive them 3. Suppose that Christ hath purchased salvation upon condition yet upon what condition hath he purchased sanctification upon what condition hath he purchased faith and repentance when these are promised as branches of the new Covenant what condition is mentioned doth not the Lord absolutely promise to his people that he would sprinkle cleane water upon them and cleanse them from all their filthinesse that he would put a new heart and a new spirit into them that he would take away their stony heart and put into them a heart of flesh Ezek. 36.25 26 27. Is not here a promise of sanctification with the graces belonging to it without any condition 4. Suppose that we should conceive of some worke of preparation and pravious disposition upon condition whereof promise is made of giving faith and repentance and yet he hath purchased these conditions likewise or any other thing that may go before these and so if we shall go in infinitum for through him are given us all things pertaining to life and godlinesse Object But is there not a difference betwixt redemption and application and are not these separable one from another Answ They are separable in time not in nature for application is a necessary effect and consequent of redemption or rather a part of it because in the work of redemption whereby Christ paid a price for us he hath also purchased that spirit and those graces for us as hath beene shewed whereby we shall certainely make application in due time for it not being possible that Christ should dy in vaine he must needs take order that his death may be applied to those for whom he hath suffered death that so they may have the benefit of it for this purpose as he hath purchased his spirit for them so he sends it to them in his appointed time as he hath promised even that spirit of truth which the world cannot receive Joh. 14.17 those that receive not this spirit of Christ first or last are none of Christs Rom. 8.9 If they be none of his he never dyed for them for those for whom he dyed are his owne both by the gift of his father Joh. 17.6 as also by his owne purchase 1 Cor. 6.20 ye are not your owne ye are bought with a price whence ariseth this argument those who are never made partakers of Christs spirit are none of his if none of his he never dyed for them But all are not made partakers of Christs Spirit Ergo he never
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
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
can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when
world giving himselfe to be a propitiation for the sinnes of the whole world 1 Joh. 2.2 If they be truly understood must be understood in a restrained sense namely for the believing world for the world not onely of Jews but of Gentiles that shall be saved In which sense this place of John is to be taken He is a propitiation not onely for our sinnes Saith saint John a Jew writing to the Jewes but for the sinnes of the whole world of the world of believing Gentiles as well as of our selves Now that this and other like places where generalities in the like kinde are used must necessarily be taken in a limited and restrained sense doth plainly as I said appeare by many other places of Scripture as when it is sayd that Christ laid down his life for his sheep Joh. 10.15 for his people Mat. 1.21 for the sons of God Joh. 11.52 for the elect of God Rom. 8.33 34. that the promise of Christ is given to them that beleeve Gal. 3.22 that Christ hath loved his Church and given himselfe for it Eph. 5.25 Now all are not the sheep of Christ the people of God the sonnes of God the elect the Church of God for then there should be no difference betwixt these and the world from which the Scripture distinguisheth them Besides Christ sayth that he prayed not for the world but for those whom the father had given him Joh. 17.9 Those whom Christ dyed for he would not refuse to pray for that for these he sanctified himselfe ver 19. that is set himselfe apart to be made an offering for sinne The Saints sing a new song to the lambe because he had redeemed them out of every tongue kinred people And Rev. 6.9 Therefore he hath not redeemed all of every kinred people and nation All those whom Christ dyed for he loved and whom he loveth he washeth with his bloud Rev. 1.5 but all are not washed That bloud of Christ which through the eternall spirit he offered unto God purgeth their consciences from dead workes for whom it is offered Heb. 9.14 but all have not their consciences purged By the offering of the body of Jesus Christ once made all are sanctified for whom it is offered cap. 10.10 He hath given himselfe for his Church to sanctifie it Eph. 5.25 but all are not sanctified Therefore these generall expressions before mentioned cannot be understood generally of all and every particular man but must of necessity be limited and appropriated to such as these Scriptures speake of Tuhs we see that the chiefe grounds which T. M. brings for the establishing his opinion of the universality of Gods free-grace will not hold as not being bottomed on Scripture rightly understood He goes on to object against such answers and arguments as are brought against his opinion let us go on to examine the strength of these Object 1 Against what is said that those generall expressions all men world and the like are not alway to be taken properly and strictly in a literal sense he objects that although the Scripture sometimes useth Metaphors and dark mysticall expressions as in the doctrine of the Sacraments yet in fundamentall points in things necessary to Salvation such as the death of Christ is it alway speaks clearly and plainly not figuratively and darkly p. 73. 74. Answ To know and beleeve that Christ died for man is necessary to Salvation but to know or believe that Christ died for every man is not necessary to Salvation 2. True it is that in points necessary the Scripture speaks plainly and in a way fit to bee understood yet sometimes it speaks figuratively and improperly because nothing more plaine and easie to be understood then some figurative speeches Tho. More himselfe acknowledgeth that every Child can understand such a figure as this the Pot seeths over where the subject is put for the adjunct There is nothing more frequent in Scripture and in ordinary speech then such figures where the subject is put for the adjunct or the whole for the part or part for the whole So when it is said that Jerusalem and all Judea went out to Iohn Baptist here is a double figure one a metominy the place put for the People another a Synecdoche the whole put for the part all for a great many or some of all sorts yet who doth not easily understand this So when it is said that Christ gave himselfe for a ransom for all may it not be easily understood that he gave himself a ransome for many or for some of all sorts especially when many other Scriptures expresse it by many hee gave his life a ransome for many Mat. 20.28 26.28 Rom. 5.15 Heb. 9. last The Article of the Resurrection is necessary to Salvation and therefore laid down plainly as the rest yet when it is said that Christ rose againe the third day this is a figurative speech for here is a double Synecdoche the day first being for the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day and night 2. A part of the day the Evening or Morning being put for the whole day for Christ lay in the Grave but one whole day namely the whole Jewish Sabbath Therefore Tho. More need not clamor against us as obscuring and darkning yea falsifying the Scripture when wee compare one Scripture with another and explicate that which speaks figuratively by another which speaks properly both being plain and easie enough to be understood of such who are willing to understand Object Against that which is said that the words all every man c. are sometime taken but for some as for Christs sheepe his Church and such like he objects 1. That this word all when it is applyed to creation fall ransome resurrection is never found to signifie lesse then all and everyman p. 75 2. That this word only is never added it is never said that Christ died for his sheepe onely or that hee loved his Church onely p. 76 Answ The first is not alway true for when it is said that as in Adam all die so in Christ all shall be made alive 1 Cor. 15.22 this cannot bee understood of all and every particular man but only of those that are Christs verse 23. of such to whom he is a quickning Spirit ver 45. such as have born the image of the heavenly Adam ver 49. such as are dead in Christ 1 Thes 4.14 though all shal be made alive by the power of Christ as Lord over all yet not by the vertue and power of his Resurrection as their Mediatour and Redeemer 2. For the second that the word only is not added no more it is said in Scripture that we are justified by Faith only yet when it is said that we are justified by Faith without the works of the Law this is equivolent and as much in effect as if it had been said wee are justified by Faith only other things being excluded When it is said there is one God and one
can we be sayed to be actually constituted freed and prepared for eternall life before beleeving when as faith is the first thing that fits us for life 4. The word here used is in the praeterperfect tense and doth not signifie any present condition or disposition in them but something which had beene done long before so many as were ordayned to eternall life long before this time of their hearing Paul preach Object 6 To the argument drawne from the equall extent of Christs offices that to whom Christ is a priest he is also a prophet to teach them and a Prince to rule them but these offices pertaine onely to his Church and chosen therefore the other also T. M. replyes that in all Christs offices there is something more generall which belongs to all something more speciall which belongs to the elect pag. 125. Answ But that great worke of his priestly office whereby he hath offered himself as a ransome for sinne which Tho. More makes common and generall pag. 192. to all is the foundation of all the rest being not onely satisfactory but meritorious such whereby he hath not onely satisfyed for sinne but purchased righteousnesse and life and therefore those who have their part in this shall have their part in all the rest as hath been already shewed He that spared not to give his owne sonne how shall he not together with him freely give all things also Rom. 8.32 Object 7 To the argument drawne from Gods denyall of giving to a great part of men the meanes of comming to the knowledge of Christ and therefore he hath not given Christ for them Tho. More replies that God doth use some meanes toward all to bring them to knowledge Answ But whether hath he given to all men since the beginning of the world sufficient meanes to bring them to the saving knowledge of Christ if he hath not then what he saith of giving them some means of knowledge is nothing to the purpose If he hath how then can that hold true that the Gospell was a mystery which had been hid from all ages and generations Col. 1.26 That the Gentiles before Christs comming were strangers from the life of God through ignorance Eph. 4.18 That they were strangers from the covenant without Christ without God in the world Eph. 2.12 that in times past he suffered all nations to walke in their owne wayes Act. 17.30 this was a night time a time of darkenesse with them Eph. 5.8 Rom. 12.12 2 Cor. 4.6 If the Reader desires further satisfaction touching this point of Christs dying for all let him passe on to the next treatise and looke into the Article of redemption where he shall finde that handled which here is omitted An Examination and Confutation of the Arminian erronious Tenets concerning ELECTION IN the Article of election the principall question is whether it be absolute or conditionall that is whether it ariseth meerly from Gods free purpose his gracious good will and pleasure or whether it ariseth both from the foresight of mans fall as also of his faith repentance and the like To this the Arminians answer negatively denying Gods election or decree of mans salvation to be absolute and affirming that both the foresight of sinne as also of faith and perseverance doe go before not onely mans salvation but also Gods purpose and decree whereby he hath appointed him unto salvation For in the decree of mans salvation they make God to proceed in this order 1. That upon foresight of the fall God decrees to give Christ 2. To save beleevers and damne unbeleevers 3. To give to all men sufficient meanes of faith 4. To save such particular persons as he foresees will beleeve and to damne the other That such a foresight as this doth not go before election or Gods decree touching the salvation of particular persons may appeare by these reasons Argument 1 We are elected unto faith and unto beleeving therefore election is not out of the foresight of faith neither doth faith goe before election either as a cause or condition but follows it as an effect or fruit of election In order of nature the effect alwayes followes the cause That we are elected unto faith the Apostle shewes plainly when he saith that we are chosen before the foundation of the world to be holy and without blame Eph. 1.4 Now faith is a part of sanctification being one of the fruits of the spirit yea a principall one And Saint Petor saith we are elected unto obedience and sprinkling of the bloud of Christ 1 Pet. 1.2 Now Christs bloud is sprinkled on us by faith and all true obedience ariseth out of faith being therefore elected to the one we are elected to the other also and the Apostle tels the Thessolonians that God had chosen them to salvation through the sanctification of the spirit and the beleefe of the truth 2 Thes 2.13 Sanctification and beliefe of the truth are made meanes whereby they were to come to salvation therefore in order of nature the purpose of salvation must go before these they being meanes that tend to it none can deny that faith is the gift of God and a grace which he workes for the Apostle affirmes it Eph. 2.8 Now if God workes faith he must needs do this to some end and what can this be but that whereto faith tends and which at last it effects and brings forth namely salvation receiving the end of your faith the salvation of your soules 1 Pet. 1.19 Argument 2 The Apostle makes Gods election and rejection to be acts of his free will and pleasure he hath mercy on whom he will have mercy Rom. 9.15 But if election and rejection be out of the foresight of faith and infidelity and preseverance in these then they are acts of justice not of will and pleasure For if God makes a covenant with man to give him salvation if he believes on Christ and perseveres in doing so and on the other side to condemne him if he rejects Christ and persists in unbeleefe he cannot in truth and justice deny him salvation if he sees him persevering in the faith nor purpose to give it him if he sees him persevering in unbeliefe So that this way he should be led to elect or reject by a necessity of nature not a freedome of will Besides they make election to depend upon prescience and this prescience to be necessary and so upon this ground also election to be necessary Argument 3 If election be out of foreseen faith then God chuseth such as have chosen him before and loveth such as have loved him first contrary to that which Saint John sayth we love him because he loved us first 1 John 4.19 the love whereby we love God immediately flowes from faith for faith worketh through love and by this faith and love we chuse God to be our God cleaving to him as our chiefe Good Whether therefore upon foresight of our faith he purposeth to chuse us or
and repent if he will and accordingly as he seeth him to use the liberty of his will so is ready to concurre or not concurreâ— if he seeth him to use it well then to concurre with him and to cause the act of believing also if otherwise then to withhold then it is in him that willeth and runneth which contradicts the Apostle for as God sees man to will so he is ready to worke If it be said it is not in him that willeth and runneth because it is not the worke of mans will alone without Gods shewing mercy then the Apostle might as well have said it is not of God that sheweth mercy but of him that willeth c. because Gods grace works not conversion alone without the concurrence of mans free-will yea according to Arminians is led by it for as man wills so God workes if mans will moveth then God joynes his worke if man be unwilling then Gods worke is stopped 6. If all the imaginations of mans heart be onely evill and that continually Gen. 6.5 if that light that is in him be darkenesse Eph. 5.8 If the naturall man doth not nor cannot understand the things of God because they are spiritually discerned 1 Cor. 2.14 if he hath not sufficiency of himselfe to thinke any good 2 Cor. 5.3 if the wisedome of the flesh be enmity with God Rom. 8.7 if the wisedome of God seems foolishnesse to it 1 Cor. 2.14 then there needs more then gentle perswading to take away this blindnesse and darknesse this impotency and weaknesse this enmity and opposition against God and the worke of his grace then it is vaine to say that God stands ready to concurre with man when he sees him moving his owne will to what is good when he knowes that he hath neither will nor power for any good till himselfe hath put it into him by the grace of true conversion 7. If God gives only power to men to repent and believe if they will and leaves the acting of these things to the liberty of their owne wills dispensing his co-operating grace as they call it according as he sees the will of man carrying it selfe in receiving or not receiving the preventing grace then man separates himselfe when he is converted and makes himselfe to differ from another man contrary to that of the Apostle who hath made thee to differ from another and what hast thou that thou hast not received 1 Cor. 3.7 yes may some man say I have something which I have not received namely the right motion of mine owne will in not resisting grace offered for according to this doctrine when two men have the same power inwardly and the same means outwardly grace being offered to both at the same time by the same person and in the same manner the reason why one receives and the other doth not that one repents and beleeves and the other doth not is because the one wills and the other wills not the one useth his liberty well the other ill it being equally in the power of both to receive grace offered or to refuse it and so by this reason not God but man should separate himselfe 8. According to this doctrine man should be the principall agent in the worke of conversion and beare a better part therein then God and his grace for act is more excellent then power and it is better to will the doing of good then onely to be able to doe it God gives onely power but man by putting forth his will causeth this to come into act mans will first moves and this motion leads the way to Gods grace to move and concurre in the act of conversion and so is made the more excellent worker 9. From both these it follows that man hath cause of glorying or boasting in himselfe because he hath separated himselfe and his will hath borne the better part in the worke of conversion contrary to that of the Apostle why dost thou glory as if thou hadst not received 1 Cor. 3.7 of grace not of workes lest any man should boast Eph. 2.8 may not a man justly glory in himselfe when the reason why he is converted and another is not both having the like means and helpe from God is because he used his liberty of willing well when another used it ill he applyed himselfe to receive that which another rejected the motion of his owne will hath as it were led the way to Gods will in the worke of conversion 10 If Gods worke in conversion should be onely by way of swasion and propounding objects then he and his grace should be no more powerfull and efficacious in converting men then the devill is in perverting and seducing for he workes in propounding objects and that in the most congruous time and manner that may bee contrary to that of the Apostle greater is he that is in you then he that is in the world 1 Joh. 4.4 which he brings as an argument to prove that they had and should overcome temptations and seducings because the spirit of grace which was in them was greater in regard of his powerfull manner of working then he which was in the world that spirit of Antichrist which went about to seduce and pervert men vers 3. yea there should be no difference betwixt God and the Ministers in the worke of conversion for the kinde and manner of working though there may be for the measure and degree for the Minister workes by perswading and propounding objects and God workes no otherwise though he may perswade more strongly yea upon this ground it differs not in measure and degree because in an ordinary course God perswades no man by his owne voice immediately but doth this by the mouths of his Messengers and Ministers who are Gods Embassadours beseeching men in Christs stead to be reconciled to Christ 2 Cor. 5.20 and he saves men by the foolishnesse of preaching 1 Cor. 1.21 Can it be fitly said of the Minister that he opens mens eyes or hearts that he takes away the heart of stone and gives a heart of flesh that he creates a new heart in men that he writes Gods lawes in their hearts and causeth them to walke in his statutes c. which might be both truly and fitly sayd of him if he did worke after the same manner that God doth 11. If God workes mans conversion onely by way of swasion and by such a grace as ofttimes is resisted and alwayes may be then as one man doth resist this grace and make it ineffectuall so may another and another yea so may all men do and so it is possible that all men may partake of the grace of conversion and yet never a man in the world be converted which is contrary to the excellency and efficacy of the grace of God and to that of the Prophet convert thou me and I shall be converted Jer. 31.18 If nature doth nothing in vaine much lesse doth grace How can faith be the gift of God and
are in Christ who may fall away Answ Branches are of two sorts either such as are truly engrafted into Christ or such as seem to be so that are branches onely by externall profession not by internal union this is to be understood not of true but seeming branches such as the Apostle calls Jews outwardly that are not Jews within who have received the circumcision of the flesh but not of the heart Rom. 2.28.29 that are Israelites only according to the flesh not truly Israelites Rom. 9.6 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in me may as well be referred to the words following as those that went before and then the sense will bee that every branch that bringeth not foorth fruit in Christ implying that some branches namely seeming branches bring forth fruit by the strength of their owne root and these cannot continue others namely true branches by vertue of the grace they suck and draw from Christ by faith and these shall be purged that they may bring forth more fruit So likewise is that to be understood which our Saviour speaks of the going out of the unclean spirit who returned again Mat. 12.43.44 namely such a going forth as was in appearance only there being an outward reformation but no inward sanctification for when he returned he found the room empty ver 44. And so is that of the Apostle to bee understood when he saith that some made shipwraeke of faith and put away a good conscience they forsake their profession of their faith and ceased to do those things that were agreeable to a good conscience 1 Tim. 1.19.20 and which St. Peter saith of some that had escaped the filthinesse of the World and yet afterwards returned with the dog to their vomit 2 Peter 2.19.20 they seemed to have been purged from that filthinesse which overspreads the impure World because for a time they did forbeare the practice of some foul grosse sinnes wherewith before they had been defiled but not doing this upon right grounds their hearts being never truly purged ere long they returned to their old vomit again Object 6 But some fall away not onely from outward profession but also from inward graces for the Apostle speaks of such that had been enlightned and made partakers of the Holy Ghost that tasted the good Word of God and felt the powers of the life to come yet afterwards fell away Heb. 6.4 5 6. Answ Men may be said to be made partakers of the Holy Ghost two waies either in regard of common gifts Bezaleel and Aholiah were filled with the spirit of God Exod. 31.3 much more such as have gifts of illumination and the like or in regard of saving graces as that faith which is called a pretious faith 1 Pet. 1.5 that love whereby they love the Lord Jesus in sincerity Ephe. 6. last that repentance which is a repentance unto salvation arising from Godly sorrow 2 Cor. 7.10 this is to be understood of the former only not of the latter for the Apostle speaks here only of an enlightning of a tasting he saith they were enlightned to see the truth he doth not say they loved the truth he saith they tasted the good Word of God he doth not say they digested it that they tasted of the power of the life to come they had some sense of the power of the promises and threatnings of the joyes of Heaven and pains of hell but they were not deeply and throughly affected with these things a man may taste of that which he puts out againe these are such things as may befall hypocrites and wicked men our Saviour speaks of some that received the Word with joy here was a taste and for a while beleeved Luk. 8.13 whom yet he makes no part of the good ground and the Scripture every where puts a difference betwixt common gifts and saving graces betwixt that which is called a forme of knowledge Rom. 2.20 a knowledge that puffs up 1 Cor. 3.13.1 and that knowledge which is the beginning of eternall life Ioh. 17.3 betwixt that faith which is called a dead faith that profits nothing Iam. 2.17 such a faith as Simon Magus had Act. 8.24 and that which is called an unfained faith 1 Tim. 1.5 the faith of Gods Elect Tit. 1.1 betwixt the hope of hypocrites which shall perish Ioh 8.13 and the hope that makes not ashamed Rom. 5.3 Object 7 The Apostle saith of the Jewes who were naturall branches that were broken off through unbeliefe and tells the Romans to whom he writes that if they did not continue in that goodnesse which God had shewed to them they likewise should be broken off Rom. 11.20.22 Answ This is to be understood not of the particular persons of true believers but of the whole Nation or people either Jews or Gentiles as appeares because the Apostle in this whole Chapter sets one against another 2. Or of such persons as were branches only by outward profession not by inward insition and union Object 8 If a true believer cannot fall away then to what purpose are the precepts exhortations admonitions and the like why are they bidden if they stand to take heed lest they fall 1 Cor. 10.12 not to be high minded but feare Rom. 11.20 to work out our salvation with fear and trembling Phil. 2.13 what need such fear and taking heed of falling in them that cannot fall Answ 1. Though they cannot fall finally by reason of divine conservation yet they may fall dangerously and fearfully they may so fall through carelessenesse and presumptuous boldnes that by falling they shall contract on themselves the smart of many outward afflictions and crosses yea such inward anguish and wound of soule and spirit as will be like the breaking of their bones Psal 51.8 therefore they had need fear and take heed for if they forsake Gods laws and break his statutes he will visit their transgression with rods and their iniquities with strokes though he will not wholly take away his mercy and loving kindnesse from them nor falsifie his truth or breake his Covenant namely his promise of conservation Psal 89.31 32 33 34. 2. These caveats of fearing and taking heed are to very good purpose because as God will in his mercy preserve and uphold true believers from totall defection so he will doe this by means the inward meanes are holy feare watchfulnesse and the like the outward means are exhortations admonitions and warnings of his Word which serve to beget and stirre up the inward the more outward meanes assisted with blessing from God the more inward fear and watchfulnesse the more of these the more assurance of safety and fast standing Hence the Apostle having bidden the Phillippians to worke out their salvation with feare and trembling Phil. 2.12 tells them that it is God who works in them both to will and to do Verse 13. so that Gods worke and mans may very well stand together Gods promise and mans duty stablish each other Object 9 But if a man be perswaded that hee can never fall away this will much dull his endeavours of watchfulnesse if not make him altogether secure and carelesse Answ A false and presumptuous perswasion may doe this but not a true the doctrine of perseverance by accident may breed security in a carnall heart as the Gospell may bee the savour of death but it doth not so in a gracious heart the more true perswasion a believer hath of his firme standing the more is he likewise perswaded of the free and unchangeable love of God which is the ground of it now this is such a love as doth not putrifie the heart but purifies it hee that hath this hope purgeth himselfe 1 Iohn 3.3 the more feeling wee have of the free love of God the more it causeth us to love him again we love him because he loved us first 1 Iohn 4.19 the more wee love the more fearfull we are to offend and carefull to please and to perform duty a principall part whereof is to humble and watchfull Object 10 A man cannot be a member of Christ and a member of an harlot a true believer may commit fornication and so make himself a member of an harlot and therefore he may cease to be a member of Christ Answ The Apostle speaks not of what cannot be done but what ought not to bee done what is shamefull unseemly unreasonable for a Christian to doe shall I take the members of Christ and make them the members of an harlot 1 Cor. 6.11 our bodies are appointed to be members of Christ by committing fornication we imploy them to such actions as are proper to those who are members of an harlot now this is altogether unreasonable and intollerable that any should imploy to vile and base uses those things which are appointed for excellent and honourable purposes and this is all can be urged from this place Object Hee that is justly excommunicated is cut off from the visible Church and what is done in earth is ratified in heaven therefore he is like to be cut off from Christ Answ The end of excommunication is not to cut off a true believer wholly either from Christ or from the Church but onely to exclude him from those priviledges that belong to a member of the Church till they be truly humbled and fit to be received againe and this may bee ratified in heaven the sense of Gods favour may be withdrawne the inward consolations and operations of his spirit may for a time bee suspended and yet there be no totall nor sinall separation from Christ FINIS