to his disciples (d) John 15.16 chap. 13 1â— Ye have not chosen me but I have chosen you and I know whom I have chosen Now though Election be the cause of Faith it doth not follow by the rule of relatives which are said to be the cause of one another that Faith should be the cause of Election that maxim is to be understood of the natural respect and relation of the Subjects not of the Subjects themselves of relations else it would a so follow That because the Creator is the cause of the Creature the Creature ought also to be the cause of the Creator which is Blasphemy It is the part of a wise Agent when he doth appoint to the end also to appoint to and provide the means So the only wise God having predestinated us to the end eternal life hath also predestinated us to the means namely Faith For saith the Apostle (a) 2 Thes 2.13 God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth here are the decree election chosen the efficient cause God the Object you the end to salvation with the means sanctification of the spirit and belief of the Truth or Faith Farther I say if prevision of Faith had been the cause of our Election it would also be the cause of our Vocation in time which is contrary to the word (b) 2 Tim. 1.9 God hath called us with his holy calling not according to our works but according to his purpose and grace I bring one Argument more which is this if Faith and Holiness fore-seen had been the cause of our Election it would follow that the object of Election had been Man already restored through Grace and justified which is false Take notice that there are not two Decrees one to Grace the other to glory as they say Scripture maketh no mention of a double Election by one and the same Decree we are elected to Glory through Grace as the means and way for the first in Intention is last in Execution We are saved by Faith yet not elected by Faith the reason of both being different Election is an eternal act of God inward and immediately proceeding from God but Salvation is a temporal act of God outward and mediate which is perfected thorough many other means and second causes if the causes of Election and Salvation be the same then the Law of God the Gospel Sacraments and Ministers are the causes of our Election for God makes use of all these means to bring us to eternal life We are elected in Christ not for Christ God was never moved by the merit of Christ to Elect us but he decreed to save us in Christ who is not the cause of the Decree but a medium or means appointed in the Election to execute it We must have a care not to confound between the cause and sign of things which do very much differ thus the Rainbow is not the cause why the world shall no more be drowned with a general Flood 't is only the sign of it the cause is God's Will and Promise thus Sacraments are signs not causes of the things they represent Circumcision was the sign of God's Covenant with Abraham but not the cause which was God's Free-grace and Mercy to him the Lords Supper is the sign of Christ's Passion but not the cause which is God's Free-grace and Mercy to mankind When our blessed Saviour saith (a) Matth. 16.2 3. When it is evening ye say it will be fair weather for the Sky is red c. that colour of the Sky is not the cause but the sign of fair or foul weather Thus to make an Application to our Subject I say we must take heed not to make Faith the cause of our Election when it is the sign and effect of it so much posteriour to it for Election is from eternity when Faith is given but in time and yet serveth to prove Election for wheresoever true saving Faith is there is an infallible sign but no cause of Election which far from being caused by any grace is the sole and only ground of all and every grace we receive Faith it self the chief Gospel grace is an effect of it as it appears out of many places of Scripture which I already quoted so out of (b) Acts 18.27 Acts where 't is said Apollos helped them much which had believed through grace And those men who will not believe this will have much cause to fear they are of the same sort of those whom our Saviour speak of when he saith (c) John 9.39 For judgment I am come into this world that they which see not may see and that they which see might be made blind There is mercy for the first and judgment for the last for certainly Christ came into the world both for mercy and for judgment to make some unexcusable (d) John 15.22 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin It was said of Christ almost after his very Birth That (a) Luk. 2.34 he was set for the fall and rising again of many in Israel and for a sign which shall be spoken against And as the Prophet says (b) Isa 3.14 a stone of stumbling a rock of offence to both the houses of Israel for a gin and for a snare to Jerusalem And Men are too apt to fansie things to be the cause of God's actings which are not thus the Disciples themselves thought because a Man was born blind the Man's sins or his Parents must be the cause of it but our Saviour tells them they were in an error for (c) Joh. 9.3 neither hath the man sinned nor his parents but he was born blind that the works of God should be made manifest in him This place sheweth clearly how God in whatsoever he doth in upon or for Men he minds chiefly his own Glory and followeth his own will and pleasure Thus (d) Chap. 11.4 Lazarus's Sickness and Death was for the glory of God and of Christ God denyed the Man his sight from his Birth here are his Will his Power and Justice over his Creature the Lord Jesus gives him his sight there is mercy thus the works of God are made manifest in this Man and why not so too in others in relation to eternity as well as to time This Man was naturally blind but God is pleased to give him his sight as he might without any wrong have left him in his blindness if it had been his pleasure So if God be pleased to leave some Men naturally dead in that condition and quicken others that were in the same state what hath wretched Man to do to cavil against or find fault with it Or presumptuously not to be satisfied with this cause the meer will and pleasure of God but must prye into his Secrets and forge other Motives instead
fellow servant for though it was unpossible for him to pay the ten thousand talents yet he delivered him to the Tormentors till he should pay all that was due that is for-ever for he could never do 't here the torments of Hell are meant so God may justly do with every Man whom he hath no mind to be merciful to I do add one thing more how the Law promised life upon unpossible conditions of a mans own perfect obedience yet we do not read that any of the Jews ever said the Law was unjust on the contrary we find the Law was confessed to be holy just and good Rom. 7.12 and let some men say what they will we all know and must own that faith the condition upon which eternal life is promised in the Gospel is unpossible for men because 't is a gift of God Let therefore God be owned to be just in all his ways 2 Thes 2.12 though all may be damned who believe not the truth God sent them strong delusions to believe a lye that they might be damned as if he had said that there might be a just cause of their damnation CHAP. XI Of FAITH NOW we must come to the chief and most excellent Gospel Grace which is Faith concerning which also Arminians do teach many unsound things we intend by the Grace of God to speak of every one of them in order Satan ever raised his strongest batteries against this (a) Ephes 6.16 shield wherewith we are able to quench his fiery darts To have a right understanding of this matter we must know Scripture doth mention four kinds of Faith First Historical whereby we believe the Word of God to be true as 't is revealed in Scriptures and God to be the God of Truth the Devils have this Faith (b) Jam. 2.19 for they believe and tremble Secondly The Faith of Miracles which at first was granted thereby to confirm the Doctrine of the Cospel for (c) 1 Cor. 14.22 tongues a sort of Miracles aâ—â— a sign not to believere but to unvelievers t is a certain persuasion grounded upon some Revelation or a special Promise of some miraculous work to be done Our Saviour granted it to the Apostles but it ceased long ago Thirdly Temporal Faith is a knowledge and assent to Truth contained in God's Word but only for a time hence called Temporal attended with some joy arising out of the consideration of some worldly advantages or of the thoughts and bare notion of a future happiness which at last vanish away Some Reprobates have this Faith This our Saviour speaks of when he mentions that part of the (d) Matth. 13.20 21. Seed which fell into stony places where it is received with joy Thus (e) Mark 6.20 Herod heard gladly John the Baptist and went farther for he did many things and observed him Whether this as (f) Acts 26.28 Agrippa's being almost perswaded to be a Christian may be said of Temporal or only of Historical Faith I will not dispute it being nothing at all material for my purpose but this I say that this Temporal Faith sometimes goeth so far that they who have it are said (g) Heb. 6.4 to have tasted of the heavenly gift and been made partakers of the holy Ghost The spirit of God sometimes bestoweth grace upon some which graces are not common nor saving neither our Saviour saith to the man in the Gospel who had discreetly answered him (h) Mark 12.34 Thou art not far from the Kingdom of Heaven for a man may go far on the way and yet fall short of it All that came out of Egypt though they went far into the wilderness nay some came within sight of the Land of Promise yet never entred into it so many (i) Matth. 7.14 strive to enter in at the straight gate who cannot find it We read of one (k) Mark 10.20 21. who observed all the commandments from his youth and in part he spok the truth for 't is said our Saviour beholding him loved him which he would not have done if he had told him a lye This I insist the more upon to make this temporal Faith better known and how far it bordereth upon true faith because our Adversaries do confound it with the true faith which is the fourth kind of Faith This is the only true faith otherwise called saving and justifying faith which doth consist not only in knowledge of things necessary to Salvation and also in an assent to all truths revealed in Gods word which reprobates may have but also in a trust and confidence and relying upon Christ and in a special way applying unto the Soul the general promises of God without this there is no true faith and here we are to do two things First To shew the difference between temporal and justifying faith and then prove that assurance is essential to true faith without which it cannot be such As to the first saving faith is attended with a real spiritual joy not arising out of any humane consideration but only out of the sence of God's mercy this temporal faith hath not nor the following signs of saving faith Secondly True faith hath a love of Christ overcoming all difficulties which love is attended with a religious fear of offending God and with a studying how to promote his glory Thirdly A sence of a future happiness amidst the greatest troubles and calamities Fourthly A hope of glory which maketh not ashamed raised within us by the spirit (a) Rom. 8.15 which beareth witness with our spirit that we are the children of God Lastly A special unmoveable trust and confidence in the mercy of God and an application of Christ's merits Temporal faith hath nothing to do with these but they are proper to true saving faith Hence may appear the error of our Adversaries or rather of the truth who would have temporal and saving faith to be the same in nature and to differ only as to duration of time Now as to the other thing that a trust and confidence in God is of the nature of faith it doth appear from the names given faith in the word of God 'T is called boldness and confidence (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3.12 In whom we have boldness and access with confidence by the faith of him or a strong persuasion A liberty of confidence (c) And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3. chap. 10.19 and 1 Joh. 5.14 If we hold fast the confidence and the rejoycing of the hope firm unto the end A full assurance (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.22 Let us draw near with a true heart in full assurance of faith A (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ— 11.1 substance of things hoped for the evidence of things not seen Also confidence (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 16.33 This is the confidence we have in him that if we ask any thing according to his will he
Indifferent Men Women Babes Children Youths Old Men of all Languages of all Dispositions of all Trades of all Professions and according to their divers inclinations innumerable ways diversified I am not used to quote Authorities of the Fathers though I could easily shew that the Orthodox Men amongst them do about all these controverted points speak as we do but besides that those Quotations would fill too much Paper we must give them no farther credit than as they agree with the infallible rule the word of God therefore we keep close to it only this passage is so much to our purpose that I thought fit to set it down However we shall hereafter have occasion to make use of such Authorities The same answer may be returned to this God will have all men to be saved and to come to the knowledge of the truth that is Men of all sorts and qualities and that the Apostle meaneth it so in this place it appears out of the scope very clearly for St. Paul exhorteth (b) 1 Tim. 2.1 2 3 4. prayers supplications c. to be made for all men He proceedeth to the distinction when he saith for Kings and all that are in authority and giveth the reason That we may lead a quiet life in all godliness under their Government for this is good and acceptable in the sight of God our Saviour who will have all men to be Saved that is of the several states and conditions whether they be Kings or any in Authority as well as those that live under them The Adversaries themselves must own how restrictions must be made of those general terms as in the last Text God will have all men to be saved they will not deny that 's expressed under condition of Faith and Repentance and yet the Text doth not explain it self so the like we may say of other places which tend to the same effect if men could but part with prejudice which they are prepossessed of and seek after truth for truth's sake there would sooner be an agreement They Object farther (a) 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive therefore by his death he hath obtained life for all we deny the Consequence the scope of the place is not to shew the extent by way of parallel of the number of those that were dead or alive but the ground of death or life for the sense of the place is and St. Austin explains it so as all those who die die in Adam So all those that are made alive are made alive in Christ out of him there being no Salvation (b) Acts. 9.12 Neither is there salvation in any other for there is none other name under heaven given amongst men whereby we must be saved It is most clear out of Scriptures how all dead in Adam are not quickned by Christ but some are left in the state of death for (c) Math. 7.14 few find the way to life This very comparison between Christ and Adam was by Pelagius urged against Austin But say they if Adam hath more destroyed than Christ hath restored then Adam had more power than Christ which is a gross mistake for the restoring to life one dead Man requireth a greater power than to kill a Million Another place of Scripture they bring (d) 1 Tim. 4.10 God is the Saviour of all men but there St. Paul doth not speak of deliverance by way of Salvation but of Preservation and of God's Providence in this world extended upon mankind and to shew it is so 't is added in the same verse specially of those that believe in matter of redemption there is no speciality God takes care of preserving all men in general but Believers in a special manner They make use of another place (e) Rom. 14.15 Destroy not him with thy meet for whom Christ died Therefore Christ died for those who may be damned but the Apostle doth not say that he may be damned for whom Christ died but his scope is to forbid giving offence or matter of scandal to a weak Brother with eating things which he thinks to be unlawful and unclean neither is one destroyed upon any occasion of offence though his Conscience be thereby wounded for the hand of God doth uphold those whom his Son hath redeemed Of this same nature is another place they bring against us (a) 2 Pet. 2.1 Some deny the Lord that bought them and bring upon themselves swift destruction But this Text is not about true redemption from eternal death but only a deliverance of the error and ignorance of the times by the means of the light of the Gospel which happeneth sometimes to the false Prophets which the Apostle speaks of not that they were so in truth but only in appearance they lived in the Church with them that were truly redeemed whose number they seemed to be of but were not really so I now come to the last Objection which is that all to whom Christ's death is preached are bound to believe Christ died for them or else they would be bound to believe a lye but as many Reprobates are hearers of the Word so they ought to believe that Christ died for them But 't is not true that all those whom the word is preached to ought absolutely to believe Christ died effectually for their sins but only in a qualified and restrictive sence if God enableth them by his grace to repent and believe not that repentance should be the cause of that death of his but a most certain and infallible sign of it Scripture doth indeed bind all the Faithful and Elect to believe that Christ effectually died for them because it is so but for those who are yet out of Christ there is no such Precept they must first really be ingrafted in Christ and then believe it not first believe it and then be ingrafted else they should believe a lye in believing their sins are actually purged because a Man must be first in Christ before his iniquity can actually be washed away Then Scriptures enjoyn no reprobate and unregenerate Man to believe at first that Christ effectually died for his sins only as I said upon condition of Repentance and Faith which the reprobate shall never have and the unregenerate who is Elect is not absolutely bound to believe it till the time of his conversion be come And suppose every private Man were obliged to believe Christ effectually died for his sins yet it doth not follow therefore that Christ died effectually for all Men because knowing nothing to the contrary every Man may be bound particularly to believe for himself but not for all besides 't is not well argued to say every Man must particularly believe he is Elected therefore he must believe all are Elected or he must believe particularly he shall be saved therefore he must believe all shall be saved this Argument from the individual to the species doth not hold The revealed
A PLEA FOR FREE-GRACE AGAINST FREE-WILL WHEREIN Matters about Grace and Providence are plainly and fully cleared and contrary Opinions demonstrated to be against Scripture the Judgment of the Primitive Church and the Doctrine of the Church of England By J. GAILHARD Gent. For I know this that after my departing shall grievous Wolves enter in amongst you not sparing the flock Also of your own Selves shall men arise speaking perverse things to draw away disciples after them Acts 20.29 30. By the grace of God I am what I am ... Yet not I but the grace of God which was with me 1 Cor. 15.10 LONDON Printed for George Grafton in Middle-Temple-lane in Fleet-street MDCXCVI THE PREFACE THE Church of God is in Scripture under the name of his Love compared to (a) Cant. 2.2 the Lilie among Thorns which not only make her uneasie but also do often strike deep wounds into her sides The two head Thorns which from the beginning prickt her sometimes to the very bowels and will do so to the worlds end are Tiranny whence ariseth Persecutions and Heresie the cause of great Disorders and Confusion this is the worst of the two for tho' the other destroyeth several of the members yet it purges the dross and makes the blood of Martyrs the Seed of the Church But this reacheth the very vitals lays her in a languishing and fainting condition (b) Gal. 5 20. Tiranny is a foraign Enemy for tho sometimes persecutions were raised by some that had been members yet they were fallen off and had declared open war against it But Heresie rockoned among the works of the flesh is a Domestick Enemy living within her pales yet so unnatural a child to the Mother as to divide rent and tear her The Holy Ghost forewarned us that such things should happen to the end we should not be surprized when they do Our Blessed Saviour fore-told his Disciples that there shall arise false Christs and false Prophets and to make the Prophecy the more to be taken notice of he addeth in the next verse (c) Matth. 24.24 25. behold I have told you before After him St. Paul shews a necessity for it and gives the reason for (d) 1 Cor. 11.19 there must be also heresies among you that they which are approved may be made manifest among you And elsewhere he saith not of himself but (e) 1 Tim. 4.1 the spirit speaketh expresly that in the latter days some shall depart from the faith giving heed to seducing spirits and doctrines of Devils St. John gives the like warning how (f) 1 Joh. 4.1 many false prophets are gone out into the world There be false Prophets that are to come in among the flock in Sheeps cloathing (g) Matth 7.15 to do the more mischief but inwardly they are ravening Wolves Wherefore 't is a truth beyond all dispute that Men teaching false Doctrines are to arise out of the bosom of the Church for as Christ's love is compared to the Lilly so are the Daughters compared to Thorns It would be tedious and superfluous to name those Plants which our heavenly Father having not planted have been or ought to be rooted out and those Tares which the enemy the Devil hath sowed in the Field only out of the vast number of those that have been notorious we shall mention two Heresiarcks Authors of abominable Doctrines one against the Person of our Lord and Saviour Jesus Christ the other against his Grace The first Arrius who afterwards was followed by Photinus and others and of late years by Socinus denied and opposed the Deity of Christ and in number prevailed to astonishment for though that pestilent Heresie had in the days of Constantine the Great been condemned at the first Nicene Council yet afterwards being maintained and upheld by some Emperors in some other Councils as Sirmiense and Seleucense especially in that numerous meeting of Bishops at Rimini that abominable Heresie was approved of and confirmed The other infamous and notorious Heresiarch which opposed the Grace of Christ to set up Nature and Free-will was Pelagius who afterwards was followed by the Semipelagians Papists and of late by Arminians and now unhappily at this time the Church is troubled and pester'd with both Arminianism and Socinianism and to explode this last the true way is to begin with the first which also once was here and is still a Shooing-horn to draw on Popery Yet herein we ought to admire at and adore the most wise Providence of God who thereby not only tryed his Church but also out of those Heresies brought forth this great Good that several truths which before were not so well nor so publickly known and in the dark have been brought to a greater and a more universal light for ever God raised some eminent Instruments to maintain the Truth Thus Athanasius was raised against Arianism and endued with such courage and other necessary qualifications that tho' Error seemed to triumph in number of Men yet he stood fast for the Truth hence it was said of him Athanasius against the whole World and the whole World against Athanasius If there had never been a Pelagius or some such a Man very likely we would never have had those excellent Writings of Austin which so well enlarged upon and cleared Matters of Grace so that after St. Paul the great Apostle for free Grace no Man hath upon those points written better than Austin Thus those Rocks which once others made Shipwrack upon are to us become Buoys and Warnings It hath been and still is God's Method from time to time to exerciâ—â— the Faith of his Church upon several and different Matters by means of heterodox and unsound Men so that though Truth in it self be always Truth yet some may well be called Truths of the Times because sometimes they were not at all spoken for or against and at one time they were opposed more than at another especially at that very time when old Errors were revived or new ones invented for afterwards new things being brought upon the Stage old questions did wear off and People minded new ones yet with this good effect That after all oppositions Truth appeared the more glorious like the Sun after it hath dispersed the Clouds that stood between it and our aspect Thus after the Roman blast had for a long time almost withered the face of the Church and the Frosts and Snows of the Alpes almost starved it in appearance yet when once more the light of the Gospel began to shine the World was made sensible how all fires of Persecution could not consume the Truths of God nor all the Waters of Affliction drown them that Church which seemed to have been buried under the violence and cruelties of Antichrist and wholly overlaid with all his Errors in Doctrine with Superstition and Idolatry in Worship yet when God's time for (a) Heb. 9.10 Reformation was come though that light of the Truth appear'd but dim
that calleth any thing of works and of Faith too for they could have no Faith before they were born or had done any good or any evil are here excluded and all attributed to the purpose of God according to Election The same Apostle saith in another place that though some have erred concerning the Truth even those who before were professors of it such as (b) 2 Tim. 2.17 19. Hymineus and Philetus yet Nevertheless the foundation of the Lord standeth sure having this seal the Lord knoweth them that are his 't is no prejudice to neither can it change God's Decree And still to make use of the same authority St. Paul saith elsewhere (c) Ephes 1.9 Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself Not only that purpose in himself but also the declaration to us of that my stery of his will are altogether attributed to his good-pleasure not to any thing without him or in the Creature and all this to the end (d) Ephes 2.7 That in the ages to come he might shew the exceeding riches of his grace in his kindness tovards us through Christ Jesus Here is Grace here are riches of Grace yea exceeding riches of Grace and kindness towards us in Christ Jesus through whom only these graces are conveyed to us and who is the sole dispenser thereof and he addeth (f) Ephes 1.11 In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will Here every word is a sentence against our Adversaries and after this t is an amazement to me that amongst those who pretend to be Christians and to receive the word of God for rule of the Truth there should be some who go about to set up Free-will and Man's strength to the prejudice of Grace and forge Motives and Counsellours for God besides his own good-will and pleasure We say further there is a certain small select number of those that are predestinated to Glory this we speak after St. Paul (g) Rom. 11.5 6. Even so then at this present time also there is a remnant according to the election of grace and if by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise work is no more work Here the reason is given why amongst the unbelieving obstinate Jews there was a small remnant which did believe and were saved The Faith Grace and Salvation of this remnant is ascribed to their Election as to the cause and this Election affirmed to come only of God's grace and deny'd to have proceeded from any of their works not by a simple affirmation but by a double opposition of Works and Grace as incompatible in point of Election Arminians must not think to blind this with saying they do not attribute Election to a foresight of Works but of Faith 'T is true their Father Arminius doth not openly assert it this Text being so clear and so positive however he minced the matter for he made Election and Justification to depend upon Faith not as an Instrument applying Christ but as an Evangelical Work in the Gospel appointed of God to be a saving quality in it self as a perfect Obedience should have been under the Law but his Followers are not so scrupulons as he But the Apostle denies it to be of Faith as of Works wholly ascribing it to the Election or Grace But as to the point of the small number of the Elect our blessed Saviour himself decides it when he saith (a) Matth. 20.10 Many be called but few chosen and St. Paul to shew the small number of those that are elected and shall be saved is not satisfied to call it a remnant in the place already quoted but in another of the same Epistle he also makes use of the word remnart (b) Rom. 9.27 Though the number of the children of Israel be as the Sand of the Sea a remnant shall be saved Only a remnant and this after the Prophet Isaiah 10.20 21. Who elsewhere calls it (c) Isai 1.9 A very small remnant which the Apostle in the same Chapter doth call a Seed (d) Rom. 9.29 Except the Lord of Sabbath had left us a seed which is only as much as sufficeth to sow the ground (e) Heb. 12.23 These are called the general Assembly and Church of the first born which are written in Heaven in the Book of God's Election which can never be encreased nor diminished and this (f) Ephes 4.12 13. for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fullness of Christ Which meaneth that there is a fullness of the mystical body of Christ that is so many Members and that every Member is to come unto a degree of Stature unto a perfect Man as a certain number of Martyrs that shall be fulfilled Rev. 6.9 11. All those and those only (g) Rom. 8.30 whom God did predestinate them he also called with an inward and effectual calling and whom he called all and only them he also justified all and only them he also glorified This is the Golden Chain of our Salvation and the thing so certain and so sure that though to some it be to come 't is represented as already past and as if they were in actual possession of Glory There shall be no more nor less and though to the eye of Man in this there may seem to be some alteration some falling from the Truth it is only as to the outward shew and profession not as to the Election Wherefore St. John (h) 1 John 2.19 saith They went out from us but they were not of us for if they had been of us they would no doubt have continued with us And this also is a strong proof and evidence of the perseverance and against the final Apostacy of Saints which Arminians are stiff asserters of And that Election is the sole cause of everlasting Salvation it appears because into the heavenly City (i) Rev. 21.27 none shall enter but they which are written in the Lamb's Book of Life In another place this Book is mentioned (k) Rev. 13.8 and all that dwell upon the earth shall worship him the Beast whose names are not written in the book of the lamb slain from the foundation of the world This is the Book of God's Decree of Election all that have names written in it shall enter into new Jerusalem or Heaven but those whose names are not written therein and do worship the Beast (l) Rev. 20.10 12. shall with the devil the beast and the false prophet be cast into
the revelation of the mystery which was kept secret since the world began And in another Epistle (f) Colos 1.26 The mystery which hath been hid from ages and from generations but now is made manifest to his saints 'T is named (g) Tit. 1.2 the hope of eternal life which God that cannot lye promised before the world began Because our hope of it is grounded there upon which place proveth also the immutability and certainty of it for God cannot lye And St. Peter calleth Christ (h) 1 Pet. 1.19 20. the lamb without blemish and without spot who verily was fore-ordained before the foundation of the world All which Texts do point at our Election in Christ from all Eternity so we need no longer to insist upon this but to proceed to the unchangeableness When we say Election is unchangeable we mean that none of those that are elected to everlasting life can perish and be damned which is the same as to say the number of Elect is certain and can neither be augmented nor diminished so that the Elect ever remain Elect and are never reprobates Several places in Scripture do prove this immutability of Gods Decrees as the following which are so clear that there is no need of enlargement or exposition I (a) Mal. 3.6 the Lord change not not in his Nature which is always the same that was that is and that is to come Eternal immortal c. Nor doth he change place because he always is every where filling all with his infinite Being nor is his Mind and Will which is the question in hand he is not as men who often alter their resolutions but God being most and infinitely wise the only Wise is unchangeable in his Decrees So that (b) 2 Tim. 2.19 the foundation of the Lord standeth sure having this Seal the Lord knoweth them that are his His chosen (c) Rom. 11.29 The gifts and calling of God are without repentance for (d) Numb 23.19 he is not a man that he should lye neither the Son of Man that he should repent I know our Adversaries cast a slanderous aspersion upon this Doctrine as thus let a Man walk continue and obstinately persevere in sin and do all the evil he can if he be unalterably elected to eternal life he needs not care what he doth for he shall be saved which say they is an encouragement to sin so a Man that is a reprobate let him do all possible good things 't is in vain he can never be saved But those that say so must either have a great deal of gall and malice in their Heart and be in the bonds of iniquity or be very ignorant of God's ways and of the workings of grace upon the heart What an injurious opinion have they of God as if he knew not what he doth to bring Men into Heaven by the way of Hell or into Hell by the way of Heaven hath the Lord forfeited his wisdom as to separate the means from the end Is it not blasphemy to think nay which is more to say that God who so strictly forbideth Sin and commandeth Repentance and Holiness in his word would therein give an encouragement to all manner of vice and wickedness We own that if the Elect would obstinately continue in sin they should be damned but God who will not have them to be damned and Perish but after they have sinned to return to him and (e) 2 Pet. 3.9 come to repentance doth convert and with threatinngs and chastisements contain them in their duty as it appeareth in the cases of David Peter c. I add 't is no more consisting for an Elect to persevere in sin to the end than for a Reprobate to persevere in grace and true Faith which he never had They who in consequence of their Election be converted are of another sort of temper than those Slanderers take them to be of notwithstanding the frailty of the Elect there is in them a fear and love of God sin dwelleth but doth not reign in them though sometimes they commit wickedness yet they have not sold themselves as 't is said of Ahab to commit it they sin but are none of those whom the Apostle speaks of (a) 2 Pet. 2.14 that cannot cease from sin If sometimes God leaveth them to themselves yet he returns to them with his restraining preventing and strengthening Grace (b) Psal 68.28 He strengtheneth that which he hath wrought for them and in St. Peter's words God doth (c) 1 Pet 5.10 make them perfect stablisheth strengtheneth and settleth them After sin God doth give them Checks We read of David that after his sin of numbering the People (d) 2 Sam. 24.10 His heart smote him they have reality of faith though it be weak sincerity of Repentance though it be unperfect truth of love to God and Charity for the Neighbour though attended with much frailty and weakness Those that have experience and some inward assurance of God's mercy to them in Christ have better thoughts of their duty and will not be drudges of sin and Satan they will be afraid of doing things unworthy of God's Children for fear of displeasing so gracious a Father they will endeavour to work their Salvation with fear and trembling and as much as humane frailty and the sinfulness of their nature will allow they will avoid doing things unworthy of their holy calling they who have such an opinion of them have not yet tasted how good and sweet the Lord is We who assert this true and sound Doctrine of Election know (e) Ephes 1.4 we are chosen that we should be holy not commit sin and wickedness we are called unto holiness and certainly in God's Children the persuasion of Election is the greatest motive and encouragement they can have to a good life and conversation We know we are God's workmanship Chap. 2.10 created in Christ Jesus unto good works which God hath before ordained that we should walk in them Not to lead a loose and vicious life and that (a) 2 Tim. 2.19 Psal 85.8 every one that nameth the name of Christ let him as much as he can depart from iniquity And not turn again to foll Every one that hath a saving knowledge of God's word which is the rule of Practice as of Doctrine is convinced it is against a vicious and wicked life (b) Tit. 3 8.14 This is a faithful saying saith Paul And these things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works And the 6th verse following he gives the same charge Let ours also learn to maintain good works We do and so will all true Believers joyn with St. Peter in a just and right conclusion of a gracious premise (c) 1 Pet. 2. â— Ye are a chosen generation a royal priesthood an holy nation a peculiar people All this is admirable well but what will our
defectuous to represent what I mean what would one say of such a Prince And what can we say to those who would father such inconsiderable and nonsensical decrees upon the only wise God Which of these two is more consisting with the Word and Wisdom of God To say I elect such a one to Salvation if he repent and believe or I elect him to Salvation through Faith and Repentance which I will give him taking these means for condition they enter into the decree thus when God decreed to save Noah and his Family it was by the means of the Ark As I said before 't is the part of a wise man when he appointeth to the end to appoint also to the means these means enter into God's decree for by them as away he will bring men to his end now these conditions do not hinder the decree from being absolute that is it doth not depeâ—d upon a condition for God hath absolutely decreed to save a Man by Faith Of the same stamp is their other distinction of God's will into antecedent and consequent which they explain thus God hath decreed indifferently to save all and every individual Man upon condition if they believe in Christ and this by an antecedent will again he hath decreed to save only some because he hath foreseen only some few would believe and this is done by a consequent will The first is contrary to the wisdom of God The second also argueth God of Imprudence and with Pelagius supposeth faith in Christ to depend upon the will of Men contrary to what Scripture affirmeth positively (a) Ephs 2.8 Faith is the gift of God and why to make two decrees of one when one can and doth serve That Truth which out of Scriptures we do assert doth stand altogether and all in good order when the erroneous opinions of our adversaries are in confusion and by pieces and do not well agree together To answer their Objections we are to know that to every decree belongs it's sign which is conditional the decree not so as any ways to depend upon the condition and though the will of the sign be conditional and that of the decree absolute Yet the agreement between the decree and the word doth remain for according to the rule of Civilians and Logicians every proposition whereunto is annexed an unpossible condition to which answereth one which for certain can never be performed is equivalent to an absolute or Catagorical Negative this agreeth with an absolute negative decree not depending upon the condition Thus the promise of Salvation to one who by reason of his final impenitency is to be damned under condition of Repentance and faith in Christ is equivalent to a Catagorical Negative of Salvation for that Man by reason of his final Impenitency To this answereth the negative decree with relation to Impenitency and Unbelief as cause of future Damnation for all this God doth not mock those whom he promiseth Salvation unto under condition though he hath not absolutely decreed to save them for by this conditional promise God shews them the means of Salvation and the just causes of Damnation namely the neglect of those means which go before Salvation and he sheweth it to the end they be unexcuseable and make them sensible how justly they are damned But say the adversaries they cannot apply those means true but this excuseth them not for 't is thorough their fault they cannot Some put a question whether there be any Cause to the Will of God not as to the Object of the Will without himself relatively to the Creature t is generally granted he hath but the question is about the will wherewith God willeth Divines answer no Cause per se of it self properly called can be given of the Will of God either instrumental impulsive or final because God is so Cause-active that he cannot be Caused or Passive his Will is Independent and there is nothing greater nor before the Will of God in whom is not a Will of the end and another of the means for as with one single act he knoweth the cause and the effects so with one single act he willeth the end and the means They who attribute moving and impulsive causes to the Will of God do it to condescend to Man's capacity for men cannot represent to themselves the greatness and Majesty of God but in low and humane conceptions Now we should come to the executing principle or the third part of the principle of acting in God and this is his Power but because it leadeth us to Providence which is our present Matter and chief Subject we omit speaking to that as not conducing to our present purpose and reassume our Discourse about Providence where we left it There are three parts or degrees of God's Providence First Preservation Second Governing Third Ordering As to the first God's preserving Providence is extended over all his Works 't is a continued Creation whereby he preserves all his Creatures some as to their Species others as to their Individuums Under the first Branch come all things Mortal and Incorruptible Under the second those that are Incorruptible but this I omit insisting upon to come to that which is to my purpose namely that special Providence of God in the preservation of his Elect in this world from those great and imminent dangers that are brought upon them whereof Scripture affordeth several instances as of (a) Gen. 7.7 Noah and his Family from the Flood by the means of the Ark (b) Gen. 19.15 16. of Lot from the destruction of Sodom of (c) Exod. 2.3 4 5 6 7 8. Moses from being drowned when exposed upon the River Nilus of (d) 1 Kings 17.4 10 13. Dan. 3.24 Chap. 6.22 Elijah for God commanded the Ravens to feed him and at Zarephath also provided for him of Shedrach Meshack and Abednego the three young Men that were delivered from the burning fiery Furnace and Daniel from the mouth of the Lyons But because there is no dispute about this part of God's Providence I come to the next which is the governing part The Government of the World is an act whereby God by his Supream Authority Power and Wisdom ruleth all things and disposeth thereof according to his Will and this is done either actively or permissively By the first God doth act every good thing either immediately or mediately 't is in the first manner when God makes use of no Instrument or Second Causes to shew he is not tyed to them thus he immediately created the world without any Instrument When God worketh with Second Causes and Instruments he is said to act mediately and by means and this not out of any necessity for he can do all he pleaseth without them but 't is only out of his Free-will and Pleasure not for want of Power but out of a fullness of his goodness to communicate to the Creatures a power of acting and also to teach us how to make use of
so that the inward grace is not bestowed in vain upon any of them To the third I answer if they to whom God spread out his hands be not converted the hands of God were not spread for their Conversion and this spreading out of hands is nothing else but the outward calling which true converting grace is not always joyned with so that the end of it is not the Conversion of Reprobates but their Conviction and to leave them without excuse out of another place of Scripture they object how God made use (d) Isai 5.1 2 3 4. of all necessary helps towards the Conversion of the Jews yet they were not converted As to Reprobates amongst those Jews 't is false that all necessary helps to Conversion were afforded them but say they if all such means had not been afforded how could God have said what could have been done to my Vineyard that I have not done in it But all this is said only as to outward means which if the Vineyard had not been bad might have been sufficient to make her bear fruit God compareth himself to the Husbandman who hath performed his part when he hath taken all the outward care that belongeth to him but again say they for I am willing to give their arguments their whole strength looked that it should bring forth Grapes which is a sign he manured it in hopes to have fruit by it but a looking for and expectation are improperly said of God so that here that expression signifieth only that God required of the Vineyard to have done her part and performed her duty this is just as if one should say God hoped for that to be which shall never be which is to father ignorance or great imprudence upon God for he that hopeth for that to be which shall not be either he cannot foresee that which is to come or if he knoweth that shall not be he is not wise to hope for it In few words to conclude this a general rule to answer most or all objections is that all means afforded Men for their Conversion if they be not effectual are only outward means never intended of God for their Conversion for else God had applyed the inward means without which the outward are uneffectual and so they had been converted We must answer an objection more of theirs and endeavour by the grace of God to beat them out of their strong hold as they take it to be but are mistaken in the meaning of the place and so misapply it The words are these Chap. 18.31 33.11 why will ye die O house of Israel contained in Ezechiel whence they would conclude if they will 'tis in their own power not to die whereby their Life and Salvation is lodged in their own hand and wholly depends upon their will In order to an answer we are in our way to take notice of several truths conducing to the point asserted by the Prophet As first that God punisheth not one Man for the sins of another according to a common proverb among them The fathers have eaten sowre grapes and the childrens teeth are set on edge but God declareth positively against it when he saith The soul that sinneth it shall die The people as all Men are apt to do would have excused themselves as if they had born the iniquities of their Fathers but God in most part of the Chapter doth vindicate his dealings how he neither absolves the Guilty nor punishes the Innocent a most infallible truth and effect of God's Justice which yet some apt to wrest Scripture would gainsay out of the 4th Commandment God visiteth the iniquity of the Fathers upon the Children Exod. 20.5 Which our Blessed Saviour explains thus when Children commit and continue in their sins and fill up the measure of their Fathers fill ye up the measure of your fathers This I point at Matth. 23.32 to shew how cautious we ought to be in the Exposition of Scripture not to go against the Analogy of Faith and make the word of God contradict it self which our Adversaries become guilty of in this place A Second truth which is a Conclusion from the first here asserted is this The Lord's way is equal but the people's ways are unequal Thus God must be owned to be just in all his ways and every Man and People guilty in theirs wherefore let every mouth be stopped before God A Third truth is this As the Father shall not suffer for the sin of the Son nor the Son for that of the Father so to encourage Men to repentance both Son and Father or any one else that leaves his wickedness and truely repents God will pardon his former transgressions and they shall not be imputed So likewise they who for a time have morally and seemingly lived well and avoided sin if they fall into wickedness and follow evil courses they shall be punished for the same without any regard to their former behaviour Here before I proceed I must remove a difficulty arising out of the words righteous and righteousness upon which the Adversaries would ground one of their Errors as if a truly righteous Man that is elected and justified could fall from true saving grace and be damned which is against Scripture as I clearly demonstrate it in a Charpter of this Discourse of mine however some few words I must say in relation to this Text. The word righteous hath in Scripture two different sences First When one is really and truly such as whensoever the name is given to the Lord Jesus Isai 53.11 1 John 2.1 my righteous servant and Jesus Christ the righteous But here the question being about men of so many places we shall produce but one to our purpose if the righteous be scarcely saved 1 Pet. 4.18 where shall the ungodly and sinner appear The truly righteous Man is meant here and therefore opposed to the ungodly But Scripture sometimes calls those righteous who are such only in shew and appearance and that 's the signification of the word in this place for a truly righteous man doth not finally turn from his righteousness nor do according to all the abominations that the wicked man doth And for a farther confirmation of what I say it cannot be denyed that a legal righteousness is here spoken of as verse 19.21 to keep all my statutes But the question between us is about Evangelical righteousness which is through Faith and not by Works and this legal righteousness here spoken of must be owned to be unpossible and not to be found in any Man Now that it is the stile of God's word to call righteous and righteousness that which is not really but only seemingly so it 's clear thus our Saviour saith in the Gospel Luke 5.32 I eame not to call the righteous that are such in their own opinion but sinners to repentance Matth. 23.28 And to the Pharisees he saith Ye also outwardly appear righteous unto men but
The temporal Faith spoken of here is only an outward profession and not the power of true Religion in this same sence is to be taken what St. Paul saith (d) 1 Tim. 1.19 of some who concerning faith have made shipwrack They made an outward profession of the Gospel which at last they fell from so that whensoever mention is made of falling from Grace from Faith from the Truth 't is only mentioned of the outward profession of it or of a temporal Faith but not of true saving Grace when 't is said (e) 1 Cor. 10.12 Rom. 11.20 Let him that thinks he standeth take heed lest he fall The Apostle doth not say that any fall from the Faith but he teacheth them how they ought and can prevent falling from it namely to have a care not to run into Carnal security such warning are effectual means whereby the Holy Ghost keepeth Believers upon Duty and doth preserve them from falls Though our first Parents fell it doth not follow the Saints should do so too the reason is God gave them only the Grace whereby they might continue in Innocency if they would but the Will he gave them not but to Elect and Believers is given Grace whereby not only they can but also they are (f) Philip. 2.12 willing to persevere But St. Peter speaks of some (g) 2 Pet. 2.21 who have known the way of righteousness and depart from it but there is a great difference between turning from saving Faith and Grace and turning from the way of righteousness which the Apostle in the same verse calleth the holy commandment that is the Doctrine of the Gospel CHAP. IX About Vniversal Sufficient GRACE NOW we must proceed to another Head wherein also Arminians joyn with Papists against us this Vniversal Sufficient Grace the whole Fabrick of Arminianism doth center upon Though several Sects are combined to assert such a thing yet they somewhat differ when they come to say what it is to Pelagians it is Nature to Papists Free-will to Quakers the light within to Arminians 't is a general influence superadded to the Natural faculties of every Man whatsoever whereby without any particular concurrence of God's Spirit and without any special Grace they are sufficiently enabled to embrace Jesus Christ and apply his Death and Merits to themselves in a saving manner which are offered alike indifferently to all Men to convert regenerate and to save their Souls if they will themselves which is meerly Free-will baptized with the Name of Grace a thing unknown to Scripture but if it be Grace in Truth as in Name how is it equally derived unto all Men and in the same measure When Grace is that which maketh one Man to differ from another Mercy distinguisheth one from another for (h) 1 Cor. 4.7 What hath a man more than another but what he received There is much to be said upon this matter but I will endeavour to restrain it within as narrow bounds as I can and I state the question thus Whether there be any such Universal Grace indifferently given to all Men at all times and in all places sufficient to convert to regenerate and to save We say no they say yea Let us examine who is in the right and let Scripture be the Judge The Word of God not in one but in many places taketh away from an unregenerate Man the power of doing good and of being converted (a) Jer. 13.23 Can the Aethiopian change his skin and the leopard his spots then may ye also do good that are accustomed to do evil (b) Mat. 7.18 Neither can a corrupt tree bring forth good fruit (c) ch 12.34 O generation of vipers how can ye being evil speak good things (d) Joh 3.5 Except a man be born of water and of the spirit he cannot enter into the kingdom of God (e) Joh. 6.44 No man can come unto me except the father which hath sent me draw him (f) Joh. 15.5 And without me ye can do nothing (g) Rom. 8.7 The carnal mind is enmity against God it is not subject to the law of God neither indeed can be Farther (h) 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned (i) 1 Cor. 12.3 No man saith the same Apostle can say that Jesus is the Lord but by the Holy Ghost (k) 2 Cor. 3.5 We are not sufficient of our selves to think much less to do any thing as of our selves but our sufficiency is of God All these places are so clear and positive to shew there is no such a power in Man as to convert himself that it were needless to make any enlargement upon them therefore we proceed and say how can there be such a power in men dead in trespasses and sins for such were the Gentiles before God had quickened us together with Christ Nay (l) Ephess 2. â— 5 12. we were strangers from the Covenant of promise having no hope and without God in the world (m) Ephes 2.3 And we are by nature children of wrath even as others Therefore what Will and Power to do good is in us it comes from God and those whom he is not pleased to bestow it upon they never have it this is the reason assigned why the People of Israel had not well seen and perceived the great things God had done for them (a) Deut. 29.4 Yet saith Moses the lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day If without the gift of God they could not well know and perceive things obvious to their sences so palpable and visible to them how could they or any other see and understand things of a Spiritual Nature of an eternal concernment to be seen only with the eye of Faith (b) Joh. 3.12 If I have told you earthly things and you understand and believe not how shall ye believe and understand if I tell you of heavenly things This they must own Men cannot be saved without a Saviour then they also must grant there is no other Saviour but Christ no means to come to him but by Faith what then will become of those who never heard of Christ as the wild and ignorant Americans before the discovery of that Country and of so many Millions both before and after but chiefly before his coming who never heard one word of a Saviour and so could not believe in him for (c) Rom. 10.14 15. how shall they believe in him of whom they never heard and how shall they hear without a Preacher and how shall they Preach except they be sent Before Christ's time we do not hear of any general Mission indeed after his Resurrection he gave his Disciples Commission but their number was but small they could not at once Preach all the
heareth us 1 John 5.14 which confidence doth not leave those to whom God hath given the earnest of the spirit that is believers (g) 2 Cor. 5.6 we are always confident saith St. Paul which argues it to be essential to faith St. John also calleth it boldness (h) 1 Joh 4.17 herein is our love made perfect that we may have boldness in the day of Judgment Such a frame ariseth out of faith without which no true and well grounded boldness and confidence nor being hearty and chearful as our Saviour saith to his disciples they ought to be Be of good cheer I have overcome the world Peter as St. John saith makes certitude and assurance go along with Faith for in his name and of the disciples he declares thus (i) Joh. 16.33 John 6.69 We believe and are sure that thou art that Christ the son of the living God to believe and be sure is the same neither could they or any other believe except they were sure it is true but it is more or less for as there are degrees of faith so of assurance which is an essential part thereof (k) Heb. 6.11 chap. 10.22 As Scripture speaks of a full assurance of hope so it doth of a full assurance of faith we are fully assured there is a promise for those who do their duty and the promise is from the God of truth of all this there is a full assurance he heareth us These words certainly go beyond common knowledge and assent and let this be the first reason Farther Christ is received by Faith (l) Joh. 1.12 But as many as received him to them he gave power to become the sons of God even to them that believe in his name bare knowledge and assent are not enough or else Devils and Reprobates could be made Sons of God Again they who truly believe in Christ know they have eternal life (m) 1 Joh. 5.13 These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life out of bare knowledge and assent no man can know he hath eternal life for despair may consist with both 't is so in all Devils and in many Reprobates Lastly (n) Habak 2.4 By faith we live (o) Rom 11.20 By faith we stand (p) Rom. 5.1 By faith we are justified (q) Eph. 2.8 By faith we are saved and through faith we obtain forgiveness of sins heavenly Blessings Adoptions Victory over all spiritual Enemies in a word Christ and all his benefits we receive by faith which cannot be an effect of bare knowledge and assent Several other Texts I omit which are much to may purpose but this is sufficient Now followeth the question between Papists Arminians and us Whether saith be common to all Elect and Reprobates which they affirm but we say 't is given only to believers and 't is proper to them But still we mean true justifying faith Scripture speaks clearly for us in the case for it is called (a) Tit. 1.1 the faith of God's elect God's Elect and Christ's Sheep are one and the same but none believe but Christ's Sheep he saith to the unbelieving Jews (b) Joh. 10.26 but ye believe not because ye are not of my sheep Faith is an effect of Election for it is said (c) Acts 13.48 as many as were ordained to eternal life believed as many and no more And seeing (d) Rom. 8.30 only the Elect are justified and glorified they only have faith because believers only are justified and they only that are justified are glorified none but the Elect are members of Christ and we become such only through faith Now God hath (e) Eph. 1.5 predestinated none but the elect unto the adoption of children by Jesus Christ There must be a certain mark of distinction between good and bad or else the one could not be known from the other Now faith is the characteristical note of God's children and our election is known to us a posteriori only by the effect whereof faith is the chief and it is so essential that it gives a general denomination the whole world being divided into believers and unbelievers this is of so high a concernment that St. Paul earnestly exhorteth the Corinthians to (f) 2 Cor. 13.5 examine themselves whether they be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be reprobates Now Christ is in us by faith for 't is the instrument whereby we receive and apprehend him and not otherwise Against this they would have something to say out of that Text where St. Paul (g) Rom. 11.17 speaketh of some branches broken off the tree whence they conclude that some reprobates had been engrafted in Christ through faith but if any for unbelief were ever cut off from the tree of life we deny that ever they were in Christ indeed by true faith but only outwardly they seemed to be so they are said to be broken-off when by reason of unbelief and hypocrisie either they are fallen off themselves or have been put out of the society of the Church as it formerly happened to the Jews whom the Apostle speaks of in that place Let this be observed that when in Scripture faith is attributed to reprobates 't is not meant true saving faith which they never had but only historical or temporal an outward and hyp critical prosession of faith or of the doctrine of the Gospel and this calls to my mind that place of Scripture about the parable of the talents the talent was taken from the man when 't is said (a) Matth. 25.29 from him that hath not shall be taken away even that which he hath How can that man have that which he hath not or that be taken away which he hath not The matter is explained by another Evangelist thus (b) Luke 8.11 whosoever hath not shall be taken away even that which he seemeth to have he had it in appearance but not in reallity so reprobates have faith but in a shew and when they have lost it 't is only that which they seemed to have but never had it really They lost the outward shew and profession Another point concerning faith wherein we differ is this about the certitude of faith They deny believers can know whether or not they have true faith we say they can know it and begin to prove it with that Text already quoted 2 Cor. 13. Upon examination they may find and know whether Christ be in them he would not have advised them to that examination except they could have found out the truth of it Which truth we are aâ—â—ured of by our Saviour when he saith to his Disciples (c) Joh. 14.20 ye shall know that you are in me and I in you Seeing then we are in Christ and Christ in us by faith and they
the world And (g) John 3.16.16 God so loved the world that he gave his only begotten son that whosoever believeth in him should have everlasting life And this (*) 1 John 2.2 He is a propitiation for our sins and not for ours only but also for the sins of the whole world Again God sent his son into the world not to condemn the world but that the world through him might be saved And some others to the same purpose whereof these are the chief whence they would conclude that the Lord Jesus died to take away the sins of every man in the world In answer to this we are first of all to observe that the word world and whole world have several significations in Scripture which I reduce chiefly to four First it is taken for the whole work of Creation (a) Heb 1.2 By his Son also God made the worlds in the plural so (b) John 1.10 the world was made by him Jesus Christ Heavens Earth and the Sea are meant by this Secondly It signifieth all men whether good or bad in this sence 't is taken by David (c) Psal 33.8 Let all the inhabitants of the world stand in awe of him of God in the beginning of the verse 't is called the earth as it is also in another place (d) Psal 96.13 The Lord cometh to judge the earth he shall judge the world with righteousness and in the Gospel 't is so taken (e) Matth. 13. the field is the world the good seed are the Children of the Kingdom but the Tares are the Children of the Wicked one So in several other places but these two significations are not very much to our purpose Thirdly 'T is taken restrictively and only for the reprobates and wicked of the world As thus (f) Luke 16.8 The children of this world are wiser in their generation than the children of light where you see the opposition between bad and good so in that place (g) John 1.10 and the world knew him not Jesus Christ we are to take notice that commonly when the word world signifieth the wicked the particle this is joyned to it as in the fore quoted Text and in the following (h) Rom. 12.2 be not conformed to this world (i) 1 Cor. 1.20 Chap. 2.6 Hath not God made foolish the wisdom of this world and in the next Chapter We speak not the wisdom of this world nor of the Princes of this world And therefore the world is opposed to God (k) â—am 4.4 Know ye not that the friendship of the world is enmity with God c. And the Apostle saith the spirit (l) 1 John 4.3 4 5. Chap. 5.19 of Antichrist is in the world And again They are of the world therefore speak they of the world and the world heareth them And in the next Chapter he addeth the whole world lieth in wickedness Take notice it is called the whole world yet only of reprobates for to lie in wickedness is not by Scripture attributed to the Elect so when the word whole is used to represent the world of Believers it is to be restrained to them as here it is to the wicked But fourthly The word world in Scripture signieth only Believers and is more strictly taken either for the whole universal number of the Elect and Believers in all Ages dispersed all the world over divided into Jews and Gentiles Or for a particular company of them in some particular Ages or Places of the world and in this sence only it is used in all the objected Texts of Scriptures Thus the word world is sometimes used in the same sence as 't is taken in that place quoted before (a) 2. Cor. 7.19 God was in Christ reconciling the world to himself not imputing their trespasses unto them Surely none but Elect and Believers are reconciled to God and to them alone their sins are not imputed In the same sence 't is also taken when Abraham is called (b) â—om 4.13 the heir of the world And the following too in St. John's Gospel Christ faith he is (c) cha 9.5 Chap. 14.31 the light of the world not the world of wicked which lay in darkness But of the Elect and the world may know that I love the father they only they (d) John 17.7 8 23. have known that whatsoever the father had given Christ was of the father and they have known surely that the son came out from the father 'T is that same world that knows that thou hast sent me in that same sence also 't is taken by St. Paul (e) Rom. 11.12 15. The fall of them Jews is the riches of the world and the casting away of them is the reconciling of the world And in his Epistle to the Colossians 'tis very full (f) Colo. 1.5 For the hope which is laid up for you in heaven is come unto you as it is in all the world The word all is in too Neither can the same expression be understood in any other way than this in that other place (g) 1 Tim. 3.16 Great is the mystery of godliness God was manifested in the flesh c. believed on in the world It must be then the world of Believers for it cannot be believed in the world of Unbelievers So then in Scripture the word world is taken for the whole world the greatest part the worst part or the best part of the world Now after this it is easie to answer their Objections out of the fore-quoted Texts of Scripture for in them by all are not understood all and every singular man whether Elect or Reprobate but only the Elect dispersed all the world over who at last receive the gift of Faith and through the application of Christ's satisfaction are saved And I hope this is made clear enough to any who impartially desireth to be informed of the truth However because they lay a great stress upon that place of 1 John 2.2 I shall now say in particular something to 't we already have taken notice how there is a world of Believers taken out of the general world who by these means is divided into the world of Believers and of Reprobates hence it is that our Saviour saith (a) John 15.19 I have chosen you out of the world And this number of chosen men though comparatively small as to the wicked world yet it is great enough to deserve the name of world which is a Scripture phrase restrictive as we read it in the Gospel (b) Luke 2.1 There went out a decree from Caesar Augustus that all the world should be taxed Not every part and corner of the world for many either never heard of or had any thing to do with the Roman Empire and the Pharisees said of our Saviour Behold the world is gone after him 'T was but a very small part of the Jewish world Thus in this place of St. John is to be
taken John 12.19 the word the whole world as in the other all the world The Church which is thereby meant is a world by it self Hence it is called Catholick or Universal having a King and Laws by herself but because this would engage me too far I turn again short upon our Text whereof the words confirm what we say for 't is said that Christ is the Advocate and the Propitiation not only for the sins of the Believers he writes to for the word our sins imports thus much but also for that whole world of Believers for Christ may not be called the Advocate and Propitiation for the wicked So that if the Lord Jesus be equally Advocate of Elect and Reprobates and Propitiation for the sins of both sorts we must conclude that either the Elect shall be damned or the Reprobates saved for all whom Christ hath undertaken for shall certainly be saved so that in consequence of this opinion there shall be but one place all Heaven or all Hell Cyril of Alexandria Beda and other Antient Orthodox Authors give the same interpretation of the place as we do by the whole world of Believers Now I come to the other branch of their objection which runs upon the word all but before I give a particular answer to the several places of Scripture to prove that Christ died for all I must say something in general towards the clearing of the point No man can deny but divers Scriptures which are conceived in universal terms must be expounded with restrictions as when 't is said They shall all be taught of God I will pour my spirit on all flesh * Jerem. 31 34. When I am risen I will draw all men unto me God is (a) Joel 2.28 Joh. 12.32 all in all they shall all know me from the highest to the lowest (b) Matth. 3 5. All Judea went to John All men seek for thee Mark 1.37 Surely not every man in the world Children are commanded to obey their parents and servants their masters in all things Certainly in all these and many more which I could quote there may and must be a restriction as in this last just and lawful things for Children and Servants if bidden to Kill to Steal c. must not obey This truth being so clear that it may admit of no difficulty in all the foregoing Texts there is the same reason for those which they object against us We say then Christ died for all that is the (c) Colos 3.20.22 brethren of whom he is the first born (d) Rom. 8.29 For those whom he begat with the word of truth (e) Jam. 1.38 For the seed of Abraham according to the promise The chosen (f) Rom. 9.8 9. Gal. 3.29 generation a Royal Priest hood and Holy Nation a peculiar People 1 Pet. 2.9 All these are usually stiled Saints Believers God's People c. But he died not for the (g) Matth. 13.25 Tares (h) Math. 3.12 the Chaff (i) Matth. 25.33 the Goats (l) Psal 119.119 the Thorns the Stones (k) Matth 13.20.22 the Dross (m) 2 Sam. 23.6 the sons of Belial (n) John 17.1.12 the son of Perdition (o) Matth. 7.6 the Dogs and Swine Now we come in particular to answer some of the Texts they bring against us with the word all (p) Pet. 3.9 God is not willing any should perish but that all should come to repentance Here the Apostle speaks of the Elect the occasion is in the latter days some shall come questioning the promise of Christ's coming because things continue as from the beginning but saith he The Lord is not slack concerning his promise but is long suffering to us ward That is to us Believers and towards us he is patient allowing them time of repentance for he is not willing that any of us Believers should perish but that all should come to repentance Certainly by the word us he means himself and those he doth write to and who are they See the 1. verse of the 1 Chapter Them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ but those who have not that precious faith c. Neither doth God stay for their repentance nor did Christ die for them the long patience of God is towards the Elect and God staies till their number be filled up Rev. 6.11 for the world subsists only for their sake when all are come in it will presently come to an end but God doth not wait for the repentance of wicked for he knows they shall never come to it for he hath decreed not to give it As to the Elect it is not the will of your father that any one of those little ones should perish Matth. 18.14 Another place is this (b) 1 Tim 2.6 Christ gave himself a ransom for all and (c) Heb. 2.9 10. he tasted death for every man therefore he died for all the word all is meant for all Elect and Believers and those that are saved as Verse 10. or brought unto glory And to shew it is not our own Exposition but of the spirit of God we read it (d) Rev. 5.9 Thou hast redeemed us to God by thy blood out of every kindred and tongue and people and nations And Nations which is confirmed chap. 7.9 agreat multitude which no man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb c. And on the contrary side I mean of the wicked by the word all or every one are understood the several ranks and qualities as we read Rev. 6.15 16. thus and the Kings of the earth and the Great men and the Rich men and the chief Captains and the Mighty Men and every bond-man and every free-man hid themselves in the dens and in the rocks c. In the same sence it is expressed Chap. 13.7 and power was given him the beast over all Kindreds and Tongues and Nations And again the Angel had the everlasting Gospel to preach to every Nation and Kindred and Tongue and People Rev. 14.6 So that in relation to good or bad by the words all and every one we must not understand all and every individual person So that we must not understand every individual person in the world but men out of every Quality Sex Age and Nation as Rich and Poor Great and Low Men and Women Old and Young and in this sence with Scripture we own Christ dyed for all not singula generum as Schoolmen say but genera singulorum This same interpretation is of St. Austin (a) De correp gratia cap. 14. whose words I shall here turn into English By all men saith he we understand all kinds of men divided by whatsoever distinctions Kings or private persons Noble or Ignohle High or Low Learned or Vnlearned Whole or Sick Wise or Simple Foolish Rich Poor
Mercy they attain to everlasting Felicity Here are also the Particulars by which that general bringing to Salvation is perfected so that to joyn both together it is but one and the same and from first to last there is such an indissoluble Connexion that he who is elected to eternal Life shall infallibly have it Upon this certitude and assurance it is that St. Paul concludes nothing can deprive us of eternal Life because nothing can separate us from the love of God which is the Ground of our Happiness Wherefore he defieth any thing or person to do it though Arminians undertake to accept of the Apostle's Challenge not caring how they come within his Defiance For they seem to answer that there are many or some things that can separate us from the love of God in Christ tho' after and before a long Enumeration St. Paul concludes In all things these we are more than conquerours And Job will trust in God John 13.15 though he kill him Now that which maketh us to Conquer is not our own free-Will but it is God that loved us In conformity to this in the same Article it is said The consideration of Election doth greatly establish in the Saints and confirm their Faith of eternal Salvation to be enjoyed through Christ And the same Interpreter upon the 17th Article in his 3d. Proposition out of the Words constantly decreed doth infer this Wander then do they from the truth which think that the very Elect totally and finally may fall from Grace and be damned c. I think this is very clear for us And in the latter end of his 8th Proposition he condemneth those who call the Doctrine of Predestination a licentious Doctrine As to the point of Justification which is a Fundamental Article of our Religion and much corrupted by Arminians the xi Article of the 39. saith We are accounted Righteous before God only for the Merit of our Lord and Saviour Jesus Christ by Faith and not for our own Works and Deservings These last Words do reach Arminians as well as Papists for free Will Faith Perseverance right use and improvement of Means do come under the Word Deservings There is then nothing of Man and Rogers in the Proofs of his 1st Proposition explains it thus By his only Righteousness we are justified It expresses only Christ's Righteousness and excludeth any thing else But I must not be too long upon this Out of what hath been said I hope it doth appear how of the 39 Articles those which speak about these Matters are clearly for us against Arminians Now we must come to the Liturgy or Common-Prayer-Book which now and then and in several places doth strike against those Errors and for the Truth And as the Church teaches us those Doctrines by Articles of Faith so in the Liturgy she doth confirm it by Practice But before I come to it I must take notice of some Passages in the Catechism which is also a publick Record and Evidence of the Doctrine of the Church Know this that thou art not able to do these things of thy self nor to walk in the Commandments of God and to serve him without his special Grace See also the Answer to the first Question about the Lord's Prayer I desire c. Read the Answer to the 4th Question and by God's help so I will c. Now to come to Particulars out of the Prayer-Book In one place we have thus (a) Collect on Christ's Nativity Grant that we being regenerate and made thy Children by Adoption and Grace may daily be renewed by thy holy Spirit Those Benefits we receive as effects of Grace not of our free-Will and our being renewed is by God's Holy Spirit not by our Will If it be by one it is not by the other because in Matters of Salvation Grace and natural Strength are opposed In another place (b) Collect upon Ash-wednesday we beseech God to create and make in us new and contrite Hearts Then we cannot have it of our selves and the Word to create sheweth it to be beyond the power of any Creature it is the Work only of the Creator Elsewhere we own (c) Collect on 2d Sunday in Lent to have no power of our selves to help our selves If we have a free-Will we have a Power Again (d) Collect on Monday and Tuesday in Easter week As by thy special Grace preventing us thou dost put into our Minds good Desires so by thy continual help we may bring the same to good effect This is plain and full against Arminians If there be good Thoughts in our Mind good Desires in our Heart it is God alone that puts it therein By what Motive and upon what Account Not for any thing in us but by his Grace nay his special not a common universal Grace not for our Faith Repentance good Works right use of Means but by his special Grace preventing Grace before we can think and desire But this is not all for as the beginning is from God as are Desires so is the Progress for we pray for his continual help so also is the end that we may bring the same good Thoughts and Desires to good effect Without that help nothing doth or can come to any good We have more than this to shew (e) Collect on 4th Sunday after Easter Almighty God who alone canst order the unruly Wills and Affections of sinful Men grant unto thy people that they may love the thing which thou command-est and desire that which thou dost promise We are all sinful Men even God's People Our Wills and Affections are unruly where then lays their Freedom They are obstinate Slaves to their Passions therefore called unruly None but God can order them nothing under a Divine Power can influence them to what is good nay in things that are natural to them as to love and to desire Nothing seems more natural than Love and Desire nothing more free yet here we see our Wills cannot love that which God commands or desire what he promises except God makes them do it Surely these are mortal Wounds to free-Will Furthermore we cannot so much as to think any good thing but by the Spirit of God For St. Paul saith of our selves we cannot have a good Thought so the Church which believeth his Doctrine saith to God (f) Collect on 5th Sunday after Easter Grant to us that by thy holy Inspiration we may think those things that be good This is of Grace and not by Nature therefore (g) Collect on 1st Sunday after Trinity we can do no good thing without thee grant us the help of thy Grace that we may please thee both in will and deed God puts into our Hearts to do Duties and to perform them well (h) Collect on 3d. Sunday after Trinity Thou hast given us a hearty desire to pray We pray God to grant (i) Collect on Ascension day and Collect on Annunciation day
in the Prayer in time of War and Tumult amongst the Thanksgivings that we may in Heart and Mind ascend into the Heavens Surely 't is to deny those Prayers if one denieth the effectual Power of God on the Will of Man In another place Almighty God c. whose power no Creature is able to resist in Spirituals as in Temporals But I must not much longer stand upon this for the Stream runs strong that way only few places more I shall quote as that wherein we own (k) Collect on 4th Sunday after Trinity God to be our Ruler and Guide and beseech him to be so In another we say (l) Collect on 6th Sunday after Trinity and Collect on 7th Sunday after Trinity Pour into our Hearts such Love towards thee And we pray (m) Collect on 14th Sunday after Trinity for increase of Faith Hope and Charity And almost in every Collect we pray to God to rule our Hearts and in one place to work upon and move our Wills in these Words (n) Collect on 25th Sunday Stir up we beseech thee O Lord the Wills of thy People They are not free nay they are asleep and dead to every good thing except thou be pleased to stir them up The Question is about the Will and here the Will is named God may well rule the Heart for (o) 2d Collect on Good Friday by his Spirit the whole Body of the Church is governed In the Church-Prayers we own he ruleth the Hearts of Kings (p) 1st and 2d Collect on the Communnion Rule the Heart of thy Servant the King The Hearts of Kings are in thy Rule and Governance and thou dost dispose and turn them as it seemeth best to thy godly Wisdom We humbly beseech thee to dispose and govern the Heart of thy Servant our King that in all his Thoughts Words and Works he may ever seek thy Honour and Glory If Men have free-Will and Power to do those things as to purifie themselves why do we pray for them 'T is in vain for us to pray to God to do for us that which we can do our selves But if therein we want his Assistance then we must need want that Power I shall conclude with two or three places out of the Litany where 't is prayed for the King That his Heart may be ruled in the Faith Fear and Love of God In another place That the Church may be called and universally governed in the right way and That God would bring into the way of truth all such as have erred and are deceived Here the Church doth plainly acknowledge the Efficacy of God's Grace on the Wills and Hearts of Men for when we pray that God's Grace may work such Effects 't is owned such Effects to be the proper Works of God's Grace One thing more I shall take notice of and it is this In a Prayer are these Words We beseech thee for all sorts and conditions of Men that thou wouldest be pleased to make thy ways known unto them Hence we see how Men cannot of themselves know God's Ways but it is God that makes them known unto them therefore we therein beseech God to do it Which if it were not proper for God alone the Prayer would be in vain Hence we also learn the Sense of the Church as to the signification of the word all used in Scripture as it ought to be the Object of our Prayers and then by a consequence apply it to those for whom Christ died against an universal Redemption in their way for in the Collect it is not said for every single and individual Man but for all sorts and conditions of Men. Now to proceed We should bring something out of the Book of Homilies and of the authorised Catechism of Edward the 6th As to the first take notice of the following places out of the Edition quoted in the Margin London 1623. Part. 1. pag. 8. Ephes 2. St. Paul in many places painteth us out in our own Colours calling us the Children of the Wrath of God when we were born Saying also that we cannot think a good Thought of our selves much less can we we say or do well of our selves c. And we be of our selves of such Earth Pag. 10. as can bring forth nothing but Weeds Nettles Brambles Bryars Cockle and Darnel we have neither Faith Charity Hope Patience Chastity nor any thing else that good is but of God and therefore these Vertues are called there the Fruits of the Holy Ghost and not the Fruits of Man In another place Of our selves and by our selves we have no Goodness part 1. p. 11. and Part 2. p. 181 182 183. Help nor Salvation but contrariwise Sin Damnation and Death everlasting Our Salvation comes only by Christ We are all become unclean but are not able to cleanse our selves nor to make one another of us clean We are by nature Children of God's Wrath but we are not able to make our selves the Children and Inheritors of God's Glory c. He is the God who of his own Mercy saveth us and setteth out his Charity and exceeding Love towards us in that of his own voluntary Goodness when we perished he saved us and provided an everlasting Kingdom for us And all these Heavenly Treasures are given us not for our Desert Merit or good Deeds which of our selves we have none but of his meer Mercy freely Doth not this wholly and only attribute our Salvation to the free Grace of God in Christ and consequently excludeth any thing in or from us to move God to be so gracious to us As to the great point of our Justification before God in the Sermon of the Salvation of Mankind by only Christ our Saviour from Sin and Death everlasting are these Words But our Justification doth come freely by the Mercy of God of so great and free Mercy that whereas all the World was not able of themselves to pay any part towards their Ransom it pleased our heavenly Father of his infinite Mercy without any our Deserts to prepare for us the most precious Jewels of Christ's Body and Blood c. And further to shew there is nothing of ours Part 2. p. 172. it is said elsewhere It is of the free Grace and Mercy of God by the Mediation of the Blood of his Son Jesus Christ without Merit or Deserving on our part Part 2. p. 81 82. that our Sins are forgiven us that we are reconciled and brought again into his Favour and made Heirs of his Heavenly Kingdom And as to the Certainty and Immutability of our Election it is said in another place Let us by such Virtues as ought to spring out of Faith shew our Election to be sure and stable Part 1. p. 28.29 c. And elsewhere we read this The holy Man Simon saith Part 2. p. 152. that Christ is set forth for the fall and rising again of many in Israel As Christ
Province which Articles are a sentence past against Arminianism as the fit and proper remedy for the Disease the Antidote was specifical and composed against the Poyson which because they are few short and altogether to our purpose I shall here set down in English as they were in Latin I. God from Eternity hath predestinated certain men unto life certain men he hath reprobated to death II. The moving or sufficient cause of predestination unto life is not the fore-sight of Faith or of Perseverance or of Good works or of any thing that is in the persons predestinated but only the good will and pleasure of God III. There is a predetermined and certain number of the predestinate which can never be augmented nor diminished IV. Those who are not predestinated to Salvation shall necessarily be damned for their sins V. A true living and justifying Faith and the spirit of God justifying is not extinguished it falleth not away or vanisheth not away in the Elect either finally or totally VI. A Man truly faithful that is such a one who is endued with a justifying Faith is certain of the full assurance of Faith of the remission of his sins and of his everlasting Salvation by Christ VII Saving grace is not given is not communicated is not granted to all men by which they may be saved if they will VIII No Man can come unto Christ unless it shall be given him and unless the Father shall draw him And all Men are not drawn by the Father that they may come to the Son IX It is not in the will or power of any Man to be saved These Articles upon serious debate and mature deliberation having been agreed on by the persons before named very Eminent and Considerable Men were afterwards sent to the University of Cambridge by their Deputies where they were received with the unanimous approbation of the whole University with such success that of the two Arminians Baroe not long after left the University and went away and Barret was forced solemnly to recant which recantation was Registred Thus a full stop was put to those Innovations and since that time till Laud's Faction got the upper-hand this and no other contrary Doctrine was taught there as being the true Orthodox according to Scriptures and the Church of England's but since that time the Party have done what they could to suppress and discredit it Yet though sometimes truth be driven into corners we doubt not but at last it will prevail notwithstanding the opposition of Men and Devils as it happened in the case of Arrianism An Heresie against the person of Christ as Arminianism is against his grace though to our great grief we see Arrianism revived in Socinianism as Pelagianism is in Arminianism But we must go on in our design In these 9 Articles we see the true Sence and Doctrine of the Church explained by those that by their office and learning are the fittest Interpreters thereof so we may conclude that to be at that time the Doctrine of the Church which we have asserted But we have farther proofs which to bring in I must skip over some passages but with an intent to make use of them in due place the reason I have to do so is because what I am going upon carries along with it the stamp of Publick Authority and Influence I mean the confession of Faith and Articles of the general Convocation of Ireland held in Dublin 1605 That is 20 years after the Articles of Lambeth By the grace of God I shall here set down those Articles of that Convocation which are to our present purpose and so shall begin with the Eleventh XI God from all eternity did by his unchangaeble Counsel ordain whatsoever in time should come to pass yet so as no violence is offered to the wills of the reasonable Creatures and neither the liberty nor the contingency of the second causes is taken away but rather established XII By the same eternal Counsel God hath predestinated some unto life and reprobated some unto death of both which there is a certain number known only to God which can neither be increased nor diminished XIII Predestination unto life is the everlasting purpose of God whereby before the Foundations of the World were laid he hath constantly decreed in his secret Council to deliver from Curse and Condemnation those whom he hath chosen in Christ out of mankind and to bring them by Christ unto everlasting Salvation as vessels made to honour XIV The cause moving God to predestinate unto life is not the fore-seeing of Faith or Perseverance or of good works or of any thing which is in the person predestinated but only the good pleasure of God himself for all things being ordained for the manifestation of his glory and his glory being to appear both in the works of his Mercy and his Justice It seemed good to his heavenly wisdom to chuse out a certain number towards whom he would extend his undeserved mercy leaving the rest to be spectacles of his Justice XV. Such as are predestinated unto life he called according unto God's purpose his spirit working in due season and through grace they obey the calling they be justified freely they be made Sons of God by adoption they be made like the image of his only begotten Son Jesus Christ they walk religiously in good works and at length by God's mercy they attain to everlasting felicity But such as are not predestinated to Salvation shall finally be condemned for their sins XXV The condition of Man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God wherefore we have no power to do good works pleasant and acceptable unto God without the grace of God preventing us that we may have a good will and working with us when we have that good will XXXII None can come unto Christ unless it be given unto him and unless the Father draw him and all men are not so drawn by the Father that they may come to the Son Neither is there such a sufficient measure of grace vouchsafed unto every Man whereby he is enabled to come to everlasting life XXXIII All God's Elect are in their time inseparably united unto Christ by the effectual and vital influence of the holy Ghost derived from him as from the head unto every true member of his mystical Body and being thus made one with Christ they are regenerated and made partakers of him and of all his benefits XXXVII By justfying Faith we understand not only the common belief of the Articles of Christian Religion and a persuasion of the truth of God's word in general But also a particular application of the promises of the Gospel to the comfort of our own souls whereby we lay hold on Christ with all his benefits having an earnest trust and confidence in God that he will be merciful to us for his Sons
alone can give it which in another place is confirmed (m) 2 Tim. 2.25 If God peradventure will give them that is men repentance And as repentance is meerly a gift of God so is saith if we must believe St. Paul (n) Ephes 2.8 For by grace ye are saved thorough saith and that not of our selves it is the gift of God Our salvation here is not attributed to free-will or any thing of our own The Apostle is not satisfied to say by grace ye are saved through Faith but he excludes himself and all and that not of our selves but that Faith which is the Instrument whereby Christ is received and applyed is a gift of God not of Nature or any Parts Abilities or Free-will in us And another Apostle comfirms it very much with a general rule he gives how not only the gift of Faith but (a) Jam. 1.17 every good gift and every perfect gift is from above and cometh down from the Father of lights We must not look for any grace to grow here below no such thing to be found upon Earth but what doth originally come from Heaven We must not seek for any in Man in any faculty of his Soul which is a bondslave of sin and naturally dead in sin till God hath been pleased to quicken it (b) 1 Pet. 1.9 The end of our faith saith an Apostle is our salvation And Jesus (c) Heb. 12.2 saith another is the Author and finisher of our faith Thus our whole Salvation comes from Christ alone exclusively to any man This work I thought fit to conclude with the several Proofs drawn out of Scripture to shew how our Salvation not only as to the general but also as to particulars in every part and degree thereof doth wholly and only depend upon God and in case there be any good in or done by us we must own God to be the Author of it through the immediate and effectual working of his holy Spirit to trust upon himself or in any thing in himself (d) 2 Kings 18 21. 'T is to trust upon the staff of a bruised reed on which if a man lean it will go into his hand and pierce it To seek for salvation and power to repent and believe within himself in his Mind in his Will in his Heart it is (e) Luk. 24.5 to seek the living amongst the dead By God's command we are (f) Rev. 18.4 come out of the Roman Babylon if we are God's people so that except we have a mind again to be partakers of her sins and so to receive of her Plagues we must return thither no more When God had brought his people out of Egypt by the mouth of Moses he gave this command (g) Deut. 17.16 Ye shall hence forth return no more that way This command is addressed to and concerns us for we know Rome is the great City (h) Rev. 17.8 which spiritually is called Egypt and Sodom too 'T is called Babylon by reason of her Idolatry Egypt upon the account of slavery and Sodom for her abominable wickedness thence God hath graciously brought us out why should we like some of the Children of Israel or Lot's Wife incline and desire to return thither we read as of the sin of the punishment of those that did so for their carcases fell in the wilderness and the Woman became a Pillar of Salt which we are commanded to remember Luk. 17.32 Now I say that the Arminian Errors do lead men back into the Church of Rome I hope I sufficiently demonstrated how in these matters of grace they joyn hands and agree together against us that when Arminianism began to settle here a design was carried on to meet with and be reconciled to that See If then we be not willing to return to it again we must avoid falling into the way that leadeth to it to escape the danger These points about grace are not indifferent and inconsiderable but of the highest nature and concernment that can be for our eternal Salvation doth wholly depend upon God's free-grace I mean our Election Vocation Faith Repentance Conversion Justification Sanctification and at last Glorification These are such fundamental truths as no Martyr can lay down his life upon a better account wherefore no man ought to be ashamed or afraid to own and suffer for if called to it But self-denyal is a hard thing to be obtained and self-love so deeply rooted in man's corrupt heart that they will not part with boastings they are pleased with the thoughts of their own worthiness and are fond of an imaginary power and abilities which they fansie to be in themselves instead of giving God the glory Yet O Lord to thee belong honour and righteousness Dan. 9.7 but to man nothing but shame and confusion of face FINIS