not onely in mans free-will but in the rocke it selfe not onely in the sheepe but in the sheepheard for if he be both carefull and able to keep them what should hinder that they are not kept If it be said that their own wils hinder because they either neglect or reject their owne conservation this cannot be for when Christ made them his sheep of unwilling he made them willing to come to him to heare his voice and follow him when he takes them into his custody he causeth them to be both willing and carefull to remaine and abide with him If at any time they grow carelesse and backward they become crosse and perverse he causeth them to see this and repent of it otherwise how were he a faithfull sheepheard if he did not preserve those that are committed to his custody from all such dangers and defections as will bring destruction when he is able to doe it and when he hath promised that they shall never perish John 10.2 how was Christ a perfect Saviour as before was shewed if he should preserve and deliver his sheep for whom he hath laid down his life and whom he hath taken into his custody from some dangers and some enemies only and not from all if he should deliver them from externall enemies only and not from internall from fathan and this evill World but not from the power of that corruption that cleaves to their natures from the old man and body of sinne from that law of their members which rebels against the law of their mind and leads them captive to sinne and death from that flesh which alalway lusts against the Spirit as being alway contrary to it especially since this of all other enemies is the most dangerous as being within us and therefore neerest to us as being that without which all outward enemies could do us no harme outward enticings not being able to prevaile if we were not drawne away and enticed by our own concupiscence How can Christ bee said to save us out of the hands of our enemies and all that hate us if hee doth still leave us in the hand of our nearest and worst enemy saving us onely from the power of Satan and wicked men but leaving us to the power of sinne and corruption and to the sway of our owne evill hearts which are desperately wicked and deceitfull above all things Jer. 17.9 and which will certainly lead us to destruction if we be left to the evill bent and inclination of them To conclude how can the faithfull be said to have strong consolations Heb. 6.9 either from the promises of God or merits and mediation of Christ if the utmost extent of these be to give them assurance that they shall bee kept free onely from force and violence so as they shall never be drawne from Christ against their wills and made to fall away whether they will or no but otherwise if at any time their wills faile then shall Christs helpe be ready to faile and hee will no longer undertake the keeping of them then he sees them carefull to keep themselves Is it not Christs keeping that makes them watchfull and careful to keep themselves Is it not his care and good will that makes them both willing and able to resist temptation and to do all things needfull for their owne safety and preservation certainly if it were not they could take small comfort in all the promises that are made to them Object 3 Against the 8. argument it is objected that the word is in it selfe immortall seed though those perish who have received it The Word of God hath not this denomination of seed as it is considered in it selfe but as it hath relation to those that are borne of it and called immortall or incorruptible because it is the principle of an incorruptible and never dying life which denomination it could not have if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed Object 2 Against that place 1 Iohn 3.9 it is objected that the regenerate man cannot commit a sinne unto death so long as the seed remaines in him but through his owne fauit through his negligence or wilfulnesse that seed may by little and little fall from him and then he may wholly fall Answ But this contradicts the Apostle and makes his argument of no force for he having affirmed that who ever is borne of God sinneth not that is doth not wholly fall under the power of sinne brings this as an argument to prove it because the seed the divine principle of regeneration remains in him which were of no strength if this seed might be lost and not remain and when the Apostle saith it doth remain how dare any say the contrary Other Objections answered Object 4 A righteous man may fall from his righteousnesse commit iniquity and dy in his sinne Ezek. 18.24 Answ This is not to be understood of true righteousnesse such as ariseth from inward sanctification of soule and spirit but for such outward actions of righteousnesse as may be performed by one whose heart is not sound and upright therefore where the Prophet speaks of the same thing Ezek. 33.13 he expresseth what kind of righteousnes here he means saying that if the righteous man trust to his owne righteousnesse and commit iniquity he shall die for the same hee that is truly righteous doth not trust to his own righteousnesse Object But if this be but seeming and feigned righteousnesse better then to forsake it then continue in it Answ The outward actions of righteousnesse may be good though somtimes they proceed not from a right heart a man may do that which is lawfull and right and thence be called a just man Ezek. 18.5 though these things proceed not from right principles within being ready to rest in the outward actions when the inward affections are wanting neither doth every one feign and dissemble who performs outward actions of obedience though not moved to do these by the strength of Gods commands and looking at Gods glory as his chief end Object But this outward righteousnesse will not bring men to life Answ But the way of righteousnesse leads to life Prov. 12. last though all that walke in this way do it not with a right heart 2 Chron. 25.2 and so misse of the end whereto the way leads the outward actions of righteous men are the way to blisse though they may bee done by such as are not truly righteous 2. Some understand this death which may befall a righteous man not of eternall death but temporall death or other temporall punishments but because this death stands in opposition against the life which a righteous man attains by persevering in the wayes of righteousnesse the former answer seems best to agree with the place and to satisfie the doubt Object 5 Every branch in me that bringeth not forth fruit he taketh away Iohn 15.2 therefore there are some that
all The Apostle joynes these together as effects depending one on another God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes and because ye are sons he hath sent the spirit of his Sonne into your hearts Gal. 4.5.6 So that both Adoption and the spirit of Adoption are made to flow from Redemption as the proper effects of it and Redemption is the proper effect of Christs death Besides he saith that if any man hath not the Spirit of Christ he is none of Christs Rom. 8.9 If Christ hath bought us with the price of his bloud we are not our own but his 1 Cor. 6. last if we be his he will give us his Spirit first or last for if any man hath not the spirit of Christ he is none of Christs Ground 2 Another ground which Tho. More brings for stablishing his doctrine of universall grace is a distinction betwixt a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for beleevers For answer unto which it will not be denied that all sorts of men have many common benefits by Christs comming into the World and by the Redemption which he hath purchased But that he hath purchased a common Salvation for all if Salvation be taken in a spirituall sense namely for eternall life or something which belongs to it in which sense it is alway taken in the New Testament doth no where appear in Scripture Object Iude writes to the Church of a common Salvation Iude 3. Answ This cannot be so understood For 1. The Apostle would never have given such diligence and thought it so needfull to write to them of such a Salvation as was common with them to others who were damned having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ and prayed for mercy and peace which are effects of speciall love in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost 2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end Which whether it be understood of the grace of Faith or of the doctrine of Faith as it is usually taken by Interpreters yet it is a gift or priviledge peculiarly belonging to the Saints it was once given to the Saints not to all so that the common salvation here spoken of is the salvation which was common to them together with the Apostle yea with all beleevers Object Hee is the Saviour of all men but specially of those that beleeve 1 Tim. 4.10 here is a common and speciall salvation plainely held forth Answ These words are not spoken of the second Person of Christ as Mediatour but of God by whose providence all men are preserved especially beleevers For the Apostle having shewed before that godlinesse is profitable to all things having the promises of the blessings of this life and the life to come Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke because we trust in the living God who is the Saviour of all men especially of those that beleeve 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more then a preserver in which sense it is said that the Lord preserves both man and beast Psa 36.6 and 145.15.16 Neither could this stand with the wisedome of Christ to shed his bloud which was far more precious then gold or silver or any corruptible thing to purchase Salvation for thousands who were already damned when Christ died to save them That all the wicked who died before Christs coming were in Hell is cleare by the parable of the rich man Luk. 16.23 and by many other Scriptures Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those whom he certainly knew even at the instant when he died to save them shold be damned afterwards for he must needs know that for both these his death would be in vaine now it cannot stand with Christs wisedome to do any thing much lesse the greatest work of all in vaine Object Christs death is not in vaine even for those who are damned for hereby they are freed from originall sinne Answ 1. If they be free from the guilt of Original sin how come all men to be by nature the children of wrath Ephe. 2.2 2. How come Infants so soon as they are borne to bee subject to death death only is the wages of sinne and sinne makes us subject to wrath 3. When Christ takes away the guilt of sin he takes away also the power of sin Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne Rom. 6.6 Now if the root be killed how comes it to be so fruitfull in sending forth branches the flesh daily lusting against the Spirit Gal. 5.17 yea all men walking after the flesh fulfilling the will of the flesh and of the mind Ephes 2.3 being not only sinfull but the servants of sinne sinne reigning in their mortall bodies and they obeying it in the lusts thereof Rom. 6.12.17.19.20 Object Christs death is not in vaine though all be not saved for he dyed to make them saveable and to open a door that they may be saved P. 39 Answ By making them saveable I know not well what can bee understood but procuring a possibility of salvation for them so that though Christ by his death hath not purchased actuall salvation for all yet he hath purchased a possibility of salvation for all and put them in such a condition wherein they may be saved but if so then it will follow 1. That the effect of Christs death was only a possible or potentiall and not an actuall salvation which agrees not with the Scripture expression For it is said he came into the world to save sinners 1 Tim. 1.16 not to purchase a possibility of salvation to redeem those that were under the Law Gal. 4.5 not to purchase a possibility of Redemption to take away the sins of the World Iohn 1.29 to save his people from their sins Matth. 1.21 which implies more then a possibility of these things 2. How could Christ by his death make them saveable who were already lost purchase a possibility of salvation for them who were already damned as millions of men were before his comming Inferni nulla redemptio there is no comming out of Hell There is a great Gulph set saith Abraham to the rich man Luk. 16.26 so that none can come from them to us 3. This possibility of salvation must have reference to man or to God If to man so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will this cannot hold for no man
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
yea if there be no greater nor stronger opposition and contrariety then betwixt flesh and spirit sin and grace as being most active qualities placed in the most active subject the soul of man yea in the same faculties of the soul how can we imagine that there should be a congruous disposition in man at any time of himself to entertain the actions and operations of the spirit 3. If this congruous disposition in man be not alway efficacious how can God be certain of mans conversion whose knowledge of it rests upon the foresight of this condition How can this congruity be alway joyned with efficacy in unregenerate men when it is not alway so in regenerate in whom there is at all times a more congruous disposition to receive grace offered they being already furnished with the habits of grace then there is at any time in an unregenerate man who wants these no Evangelicall perswasion can be more congruous at any time to an unregenerate man then every such perswasion is at all times agreeable to a regenerate man yet such perswasions are not alway efficacious in the regenerate but sometimes they may neglect if not resist them Object 4 Against the 12. argument it is objected that God may be sayd to concurre with man in the act of believing upon condition he will do it as well as in other acts but he is ready to concurre with man in the act of speaking running or the like when he sees that he will do these things Answ There is not the same reason of outward and inward actions of those which are called actiones imperatae and of actiones Elicitae for if it might be granted that in these outward actions of speaking going and the like God doth concur with us upon condition that we will do these things yet he cannot be sayd to concur with us in the act of willing if we our selves will for when a man applies himselfe to obey Gods call in believing when he wills to believe then hee doth believe and how can God be said to cause us to do that which we do already neither is it true that God doth concur with man in naturall actions upon condition that man will do them for he moves the will in speaking going or the like as well as he doth the members of the body In him we live move and have a being holds aswell in the actions of the mind as of the body neither doth God alway concur in speaking or doing that which man hath a mind or will to speake or doe for when man hath prepared his heart to speak yet the answer of the tongue is of the Lord Prov. 16.1 and mans goings are said to be ordered of the Lord so as sometimes hee understands not his owne way Proverbs 20 24. going whether hee intended not to goe Other Objections answered Object 5 If man bee wholly dead in sinne and hath no power to receive grace offered then to what purpose are all the invitations precepts promises exhortations perswasions and the like Awake thou that fleepest stand up from the dead Ephes 5.14 make you a new heart and a new spirit Ezek. 18.31 It were in vaine to come to one that lies dead and call on him to rise up and use many arguments to perswade him to do this 1. Though man wants a life of grace yet he hath a reasonable life Answ by which he is able to understand so farre what is good or hurtfull for him as may make him follow the one and decline the other in regard of the outward action though not in the right manner at least which may serve to convince him for not doing what he is able to doe when it is made knowne to him so that these precepts and exhortations are not in vaine even to them which never truly believe for it is good for man to know his duty and what he ought to do 2. Though man be wholy dead in sinne altogether void of spirituall life yet the commands whereby God calls him to live are not in vaine because as God calls him to live so he can make him to live and as he can doe this so he will do it to some and as he will do it so he will do it by meanes which meanes are the instructions exhortations and calls of his word Hearken and your soules shall live Esay 55.2 the dead shall heare the voice of God and they shall live Joh. 2.25 Whiles the Prophet prophecied life came into the dead bones Ezek. 37.10 If God useth these outward calls and commands as effectuall meanes to convey life into dead soules then they are not in vaine for though God doth not worke mans conversion by perswasion only yet ordinarily he doth not worke it without this as an ordinary meanes whereby he makes man know what he ought to do what is needfull for salvation whereby he stirs up in his heart a desire to do it and finding his owne inability a care to seek helpe and strength from him who hath promised to give grace to those that seeke it Object 6 If man wants power to repent and believe when God calls him to it how then can he justly be subject to blame and punishment for not doing these things Answ 1. Because once he had power but willingly lost it through his owne fault for unbeliefe is a fruite of the flesh of that corruption which we contracted by Adams fall If a man willingly puts out his owne eyes he by depriving himselfe of the faculty of sight is disabled not onely from seeing those things which he saw before but also from seeing all those things which he might have seene after had they been shewed to him 2. In infidelity there is a twofold act a negative whereby he forbeares doing of that which God calls him to doe and a positive whereby he doth something that is contrary If it be granted that man is not to be blamed or condemned for the negative act the meer non credens the not laying hold of Christ and resting on him for salvation yet he may be justly condemned for the positive for rejecting grace offered for resisting Gods call to carry Christs yoke for hating the light as it is the property of all the children of darknesse to doe there is no disobedience to the Gospell but also is accompanied with disobedience to the law in some branch or other which all grant man had power to have kept and for this he may be condemned Object 7 If man be wholly dead in sinne and it be not in the power of his will to receive or reject whatever grace is offered then in his conversion God works upon him like as on a stocke or stone whereas man is an active instrument in this Work as appears when hee is bidden to wash his heart from filthinesse Ier. 4.14 and to make himselfe a new heart Ezek. 18.31 Answ 1. It follows not for man is a subject capable of conversion which a
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
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
belongs to the sheep of Christ as sheep as such who are given to Christ of the Father and therfore to these only The faculty of laughter belongs to Socrates but not to him primarily but to man therefore it belongs to other men as well as Socrates yet to man only and no other creature To conclude how could Christ commend the excellency of his love to his sheepe to his owne whom the Father had given him to his Spouse the Church that he gave himselfe for these if he dad done the same thing for others for goats for strangers for those that neither are nor ever shall be members of the Church Objections of the Arminians whereby they endeavour to maintaine that Christ hath obtained salvation for all Object 1 God so loved the World that he gave his Sonne John 3.16 Christ saith that he gave his flesh for the life of the World Joh. 6. Sol. By the World is meant no more then men living in the World God loved men living in the World and Christ gave his flesh for men that live in the World but hence it follows not that hee gave himselfe for every man living in the world for the World is ofttimes put not for the whole world but for a part only as when it is said this is the condemnation of the world that light came into the world and men loved darknesse Iohn 3.19 and that the World hated Christs disciples as they had done him Joh. 15.18 19. Object But the World is never taken for the elect only Answ Though usually the World be put for the greater part which is the worst part yet somtimes it is taken for the better part as when our Saviour saith That he was that bread of God which came down from heaven to give life to the World Iohn 6.36 Christ gives not life to all but only to his sheep Ioh. 10. to the faithfull or elect the Apostle speaking of the Jews saith that their fall was the riches of the World Rom. 11.12 he hath subjected the World to come not to Angels but to Christ Heb. 2.5 God was in Christ reconciling the World to himselfe not imputing to them their sinnes 2 Corinth 5.19 now some men have their sinnes imputed to them yea all but true believers Col. 1.6 Object But the world in this place cannot be taken for the elect 1. Because the World is here distinguished into two parts namely believers ver 17. and unbelievers ver 19. unlesse we shall say that the elect loved darknesse more then light 2. Because if it be taken for the elect that God so loved the elect that whosoever of them do believe should have everlasting life what then shall become of those of the elect who do not believe Answ 1. The world is not here distributed into divers parts but only the word world is taken in divers senses In the 16 and 17 verses being taken for the better sort in the 19 verse being taken for the worser sort of men living in the world as it is not unusual in scripture for the same word to be taken in divers senses and that sometimes in the same place 1 Joh. 2.7.8 where Saint John saith I write not unto you a new Commandement againe I write unto you a new Commandement Neither is it here imployed that there are two sorts of elect some that did believe and have everlasting life and others not for the word whosoever is not here distributive but collective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer So that in the first word our Saviour shewes what kind of persons men were when God gave his Sonne for them namely like the rest of the World in the second how they must be qualified when he bestowes everlasting life upon them they must bee believers 3. The World is here taken neither universally for every man nor particularly for some men but in a common sense for men living in the world as hath been shewed so that in regard of divers parts it may be said both to be loved and hated saved and condemned as the same people Israel are said to be enemies concerning the Gospell but to be beloved as concerning Election Object 2 He is the propitiation for our sins and not for ours alone but for the sins of the whole world 1 Ioh. 2.2 Answ The Apostle doth not here oppose himselfe and the rest of believers to every particular man living in the world but the Jews to the Gentiles or those who did already believe to those who should believe in all parts of the world So likewise Heb. 2.9 where it is said that Christ tasted death for all men it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver where it is said God brought many children to glory The Jews thought that the Messias was promised to be a Saviour only to them for overthrowing of this conceit the Apostle tels them that Christ tasted death for all men for all the sons of God throughout the world 2. This is such a propitiation as is joyned with intercession for Saint Iohn had said before we have an advocate with the Father even Jesus Christ the just and then adds he is a propitiation for our sins therefore this belongs not to all but only to believers Object 3 1 Tim. 2.6 Christ gave himself a ransome for all men Answ The world all is here to bee taken not distributively for every particular man but collectively for all sorts states and conditions of men whether high low rich poore learned or unlearned and the like for some of whom Christ gave himselfe a ransome as appears by the former words ver 1.2 where the Apostle had exhorted that prayers and supplications should be made for all men for Kings and those who were in authority For the word all in Scripture is ofttimes put not for every particular person or thing of which it is spoken but for some of these so Matt. 9.35 it is that Christ healed omnem morbum all or every disease that is every kind of disease and Luk. 12.42 ye tythe mint and rue and omne olus all herbs that is every kind of herbe Acts 10.12 Peter is said to have seene omnia quadrupedia terrae all the foure-footed beasts of the earth that is some of all sorts Luk. 3.6 All flesh shall see the salvation of God Ioel 2.28 Zach. 10.11 I will powre my Spirit upon all flesh that is upon some of all sorts of men so in many other places as Esay 40.5 Psal 2.8 Prov. 8.31 Esay 2.2 Object 4 1 Tim. 4.10 Christ is said to be the Saviour of all men especially of those that beleeve Answ The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver as well as a Saviour so it is said he preserveth or saveth both man and beast Psal 136.6 Psal 145.15.16 Object 5 2 Peter 2.1 St. Peter speaks of some who denied the Lord
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
remaines in him this seed is nothing else but the word of life made good to the soule by the spirit when the spirit puts a quickning power and vertue into the word then it comes to be that immortall seed which is the cause of new birth and he that is thus borne hath the seed remaining in him this principle of life in such sort as he shall never wholy fall into sin againe so fall as to become dead in sinnes and trespasses he can never be wholy dead that hath a principle of life alwayes remaining in him Hence it is called an engrafted word Jam. 1.21 because he that is begotten and borne anew hath this word so engrafted in him as it shall never wholy fall from him and so long as this remaines life remaines Argument 9 Whatsoever the Saints do in faith pray for according to the will of God it shall certainly be granted to them 1 Joh. 5.14 but Perseverance is a principall grace they pray for therefore this shall be granted unto them so as they shall never wholy fall Objections against the former Arguments Object 1 Against the second and third Argument it is objected that all promises in the Old Testament belonging to the Covenant of grace or which Christ hath made in the Gospell touching preservation and keeping of the faithfull are conditionall namely if they shall be carefull to do their duty if they shall watch and walke in feare if they be not willingly wanting to themselves Christ will not be wanting to them but if they be negligent and carelesse bold and presumptious in their course then they may miscarry and fall away Answ 1 If this be so what solid comfort and consolation can the Saints take in any of these precious promises whereby they are assured that they shall be kept by the mighty power of God unto salvation that they shall never fall that none shall take them out of Christs hands c. when as they knowe that they have a root of deficiency in themselves that they have that which will cause them to depart from the living God if they be not continually upheld If the promise of preservation depend upon our selves and the right ordering of our owne wills so that God will not faile to support us so long as we stand fast and cleave close to him but if we faile and let go our hold he will likewise faile and let go his hold suffering us to fall what true comfort I say can this yeeld us in the time of temptation that he hath promised to keep us what comfort had it beene to Peter when Christ promised that he would pray for him that his faith might not faile if it had been with this condition namely if Peter did not let go his hold of Christ then Christ would not let go his hold of him but if he did if he should forsake or deny him as afterwards it fell out then he must shift for himselfe for he would take no further care of him 2. If man continues to doe his duty what need is there of any such promises of supports for what is his duty but to watch and walke in feare to hold fast to Christ to keep himselfe in the wayes of obedience yea to continue and be constant in doing of these things now what is this but to persevere and what need God give man a promise that he will make him persevere when he doth this already that he will make him stand fast when he sees him stand fast for by this doctrine Gods promise reacheth no farther but to make a man stand while he continues to stand and no longer 3. What priviledges by these conditionall promises belong to true beleevers that are within the Covenant of grace more then to Pagans or Infidells and all that are without the Covenant for even these if they will turne to God lay fast hold on him cleave constantly to him may assure themselves that he will receive them graciously and for ever hold them fast while they continue to do this 4 One grace which God hath promised beleevers and which is concluded in the new Covenant as a speciall branch of it is Perseverance it selfe namely that he will put his feare into their hearts so as they shall never depart from him Jer. 32.40 now how can any thing be a condition of it selfe how can it stand with good sense that God should promise his people that upon condition they preserve his feare in their hearts so as they doe not depart from him he will put his feare into their hearts that they shall not depart from him Object 2 Against the third Argument it is further objected that Christ promiseth that the gates of hell shall not prevaile against them but he doth not promise that they shall never fall from grace for falling from grace ariseth from a defect in mans free-will but the prevailing of the gates of hell argues some defect in the rocke wheron the beleever is built Christ promiseth that none neither man nor devill shall take us out of his hands yet man may cast away himselfe for he may neglect or resist the continuation and confirmation of his building upon the rocke Answ 1 The promise that the gates of hell shall not prevaile is all one with the promise that there shall never be a totall defection for when ever a man wholy falls from grace the gates of hell prevaile against him because he comes under the power of Satan and eternall damnation 2. When ever Satan prevailes against a man by his temptations he doth it not by force and violence but by such enticements and allurements as wherein mans free-will doth alwayes concurre and beare a part thus he saith that he would perswade or entice Ahab to go up to Ramoth Gilead that he might fall 1 Kin. 22.21 the Apostle saith that our first Parents were beguiled by the serpent 2 Cor. 11.3 this was such a perswasion whereunto they willingly yeelded had they not beene willing to be deceived Satan could not have deceived them when Satan prevailed with Judas to betray his master Mat. 26. with Ananias and Saphira to lye to the Holy-Ghost Acts 5.3 they were not led to do these things by force and constraint but willingly and freely when he workes effectually in the children of disobedience Eph. 2.2 their owne wils do concurre with him in this worke therefore there is no opposition betwixt mans liberty and Satans working but a mutuall harmony there is not only an errour in the judgement but an evill motion in the will also when ever Satan by his temptation prevailes with men and Satan and mans will are concauses in bringing forth the same evill effect and in the greatest sins of all as in that of Apostacy mans will seldome works alone but so as it is irritated and assisted by Satan 3. If such as are built on the rocke may fall away and the sheep of Christ may perish this would argue a defect