another end in it then they had they did it out of envy to avenge themselves of their brother but he out of love for the advancing of Ioseph and preservation of his father and brethren Ashur was Gods Axe and Saw Esa 10.5 therefore wrought not alone without a hand guiding him yet he aimed at destruction God at correction Therfore it is said that Ashur was Gods rod yet he thought not so but imagineth to destroy and cut off Nations Esa 10.7 God oftentimes punisheth one sin with another thus Arminius himself confesseth that God permitted Ahab to murder Naboth that so he might fulfil the measure of his sins which is the most grievous punishment but to punish is an act of justice Therefore here God did so permit as withall he did work 3. There is no Law to tye God from the permitting of sia and from working with man in the same action which man doth sinfully for if there were then no sin at all should be committed for man is bound not onely not to commit it but not to permit it if it be in his power to hinder it by which law if God himself were bound there should never any sin at all be committed therfore it is no good Argument to reason from man to God in those things which man doth sinfully he not being subject to the same law Object But he is a law to himself the justice and holines of his nature being stronger then any law to keep him from doing evill Answ But he may work in the same action with man and what man doth ill he may do well because as already hath been shewed he works upon other grounds in another manner and to other ends then sinfull man doth He hardned Pharaohs heart but in another manner then Pharaoh did he sent Ioseph into Egypt but to another end then his brethren did he punished Israel by Ashur but to another end then Ashur did it He delivered his Sonne to be crucified but to another end then the wicked Jews did it Object But causa causae est causa causati the cause of a cause is the cause of the effect also which ariseth from that cause removens prohibens c. that which with-holdeth or taketh away a thing which being present wold hinder an event is the cause of that event as he that with-draweth a Pillar from a House that is ready to fall without it is the cause of the fall of that House but the want of supernaturall grace and of that power which being granted would keep men from falling into sin is the cause of their falling into sin and God is the cause of this want who denies to reprobates this supernatural grace and withholds this power whereby they should be kept from falling into sin therefore he is a true and proper cause of their sinne Answ God gave to Adam in the first Creation power wherby he might have stood he gave him posse si vellet as Divines speak for he created him in righteousnesse and true holinesse Ephes 4.24 which habituall righteousnesse was a power whereby the faculties of his soul were fitted to work according to the rule of righteousnesse both by abstaining from evill and doing of good and in Adam he gave this to all his posterity who were in the same covenant with him 2. Man did willingly lose this power and habituall righteousnes which God gave him in the first Creation God did not so take it away from him but he himself also cast it away yea God withdrew no thing which he had bestowed on him till man had merited such withdrawing Had God taken away originall righteousnes from man against his will or without his desert then might there have beene some shew of injustice but there was no such matter for God had made man righteous but he found out many inventions Ecclesiastes 7. last Object But Gods will is the only cause why the guilt of Adams sin rests not only on himself but his posterity also and why they are deprived of that originall righteousnesse which was bestowed on him Answ It is a just cause but not the only cause but Adams will which willingly yeelded to that sin which was the meritorious cause of the punishment that came both on himself and his posterity which punishment was justly inflicted not only on himself but his posterity because they being in his loins were to be considered as a part of himself and he being the head of mankind both might and did enter into such a covenant with God as should bind not only himself but all those which should arise from him Hence it is that the Apostle saith that by one man sin entred into the World and death by sin and so death passed over all men for that all bad sinned Rom. 5.12 all men had sinned in that sin of one man and therefore death came justly on all men and further it is said by the offence of one judgment came on all to condemnation Object If Reprobation be without foresight of the fall then God doth destinate or appoint the innocent or guiltlesse Creature to destruction which is such cruelty and injustice as can in no sort agree to God Answ It doth not follow for Reprobation is such a decree wherby God appoints not innocent and guiltlesse but sinfull and wicked creatures to be destroyed for he hath appointed such to be destroyed as are destroyed but none are destroyed that are not sinfull and wicked before they be destroyed and this sin and wickednes is a cause of their destruction yet though this be a cause of their destruction and goes before that it is no cause of the decree whereby they are appointed to destruction neither dothâ—t go before that because the decree of God is from all eternity whereas mans sin is committed in time As on the other side God doth save none but such as live holily and obey his Commands and doth decree to save onely such as these yet though holines and obedience go before salvation they do not go before Election which is Gods purpose and decree of salvation so it is here though sin goes before the execution yet not before the decree that was from all Eternity That the foresight of sinne is not the cause of reprobation is thus proved 1. No temporall thing can be the cause of that which is Eternall but sin is a temporall thing there being no sin before the world was and the decree of God is Eternall 2. The foresight of sin is no more efficacious to move God to appoint some to be vessels of wrath then the foresight of good works is to move him to appoint others to be vessels of mercy God being in his own nature no lesse prone to shew forth mercy by bestowing reward then to shew his justice by punishing but the foresight of good works is not the cause of Election 3. How can the foresight of sin be the cause of reprobation when as the foresight
all The Apostle joynes these together as effects depending one on another God sent his Son to redeem those that were under the Law that we might receive the adoption of sonnes and because ye are sons he hath sent the spirit of his Sonne into your hearts Gal. 4.5.6 So that both Adoption and the spirit of Adoption are made to flow from Redemption as the proper effects of it and Redemption is the proper effect of Christs death Besides he saith that if any man hath not the Spirit of Christ he is none of Christs Rom. 8.9 If Christ hath bought us with the price of his bloud we are not our own but his 1 Cor. 6. last if we be his he will give us his Spirit first or last for if any man hath not the spirit of Christ he is none of Christs Ground 2 Another ground which Tho. More brings for stablishing his doctrine of universall grace is a distinction betwixt a common salvation which Christ hath purchased for all and a speciall salvation which he hath purchased for beleevers For answer unto which it will not be denied that all sorts of men have many common benefits by Christs comming into the World and by the Redemption which he hath purchased But that he hath purchased a common Salvation for all if Salvation be taken in a spirituall sense namely for eternall life or something which belongs to it in which sense it is alway taken in the New Testament doth no where appear in Scripture Object Iude writes to the Church of a common Salvation Iude 3. Answ This cannot be so understood For 1. The Apostle would never have given such diligence and thought it so needfull to write to them of such a Salvation as was common with them to others who were damned having in the foregoing verse directed his speech to such as were called and sanctified of God the Father reserved unto Iesus Christ and prayed for mercy and peace which are effects of speciall love in their behalf he would never descend so low in the very next words as to commend so earnestly to them a salvation which was common to those that were lost 2. This Salvation mentioned in the beginning of the verse is of no larger extent then the Faith mentioned in the end Which whether it be understood of the grace of Faith or of the doctrine of Faith as it is usually taken by Interpreters yet it is a gift or priviledge peculiarly belonging to the Saints it was once given to the Saints not to all so that the common salvation here spoken of is the salvation which was common to them together with the Apostle yea with all beleevers Object Hee is the Saviour of all men but specially of those that beleeve 1 Tim. 4.10 here is a common and speciall salvation plainely held forth Answ These words are not spoken of the second Person of Christ as Mediatour but of God by whose providence all men are preserved especially beleevers For the Apostle having shewed before that godlinesse is profitable to all things having the promises of the blessings of this life and the life to come Ver. 8. adds Ver. 10. therefore we labour and suffer rebuke because we trust in the living God who is the Saviour of all men especially of those that beleeve 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifies no more then a preserver in which sense it is said that the Lord preserves both man and beast Psa 36.6 and 145.15.16 Neither could this stand with the wisedome of Christ to shed his bloud which was far more precious then gold or silver or any corruptible thing to purchase Salvation for thousands who were already damned when Christ died to save them That all the wicked who died before Christs coming were in Hell is cleare by the parable of the rich man Luk. 16.23 and by many other Scriptures Neither could it much better stand with Christs wisdom to shed his precious bloud to purchase the salvation of those whom he certainly knew even at the instant when he died to save them shold be damned afterwards for he must needs know that for both these his death would be in vaine now it cannot stand with Christs wisedome to do any thing much lesse the greatest work of all in vaine Object Christs death is not in vaine even for those who are damned for hereby they are freed from originall sinne Answ 1. If they be free from the guilt of Original sin how come all men to be by nature the children of wrath Ephe. 2.2 2. How come Infants so soon as they are borne to bee subject to death death only is the wages of sinne and sinne makes us subject to wrath 3. When Christ takes away the guilt of sin he takes away also the power of sin Our old man was crucified together with him that the body of sin might be destroyed that we should no longer serve sinne Rom. 6.6 Now if the root be killed how comes it to be so fruitfull in sending forth branches the flesh daily lusting against the Spirit Gal. 5.17 yea all men walking after the flesh fulfilling the will of the flesh and of the mind Ephes 2.3 being not only sinfull but the servants of sinne sinne reigning in their mortall bodies and they obeying it in the lusts thereof Rom. 6.12.17.19.20 Object Christs death is not in vaine though all be not saved for he dyed to make them saveable and to open a door that they may be saved P. 39 Answ By making them saveable I know not well what can bee understood but procuring a possibility of salvation for them so that though Christ by his death hath not purchased actuall salvation for all yet he hath purchased a possibility of salvation for all and put them in such a condition wherein they may be saved but if so then it will follow 1. That the effect of Christs death was only a possible or potentiall and not an actuall salvation which agrees not with the Scripture expression For it is said he came into the world to save sinners 1 Tim. 1.16 not to purchase a possibility of salvation to redeem those that were under the Law Gal. 4.5 not to purchase a possibility of Redemption to take away the sins of the World Iohn 1.29 to save his people from their sins Matth. 1.21 which implies more then a possibility of these things 2. How could Christ by his death make them saveable who were already lost purchase a possibility of salvation for them who were already damned as millions of men were before his comming Inferni nulla redemptio there is no comming out of Hell There is a great Gulph set saith Abraham to the rich man Luk. 16.26 so that none can come from them to us 3. This possibility of salvation must have reference to man or to God If to man so that there is now a possibility purchased for man to save himselfe by comming to Christ if he will this cannot hold for no man
can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when
THE Doctrines OF THE ARMINIANS PELAGIANS Truly Stated and clearly Answered OR An Examination and Confutation of their ancient ERRORS which by the Church of Christ in former ages were justly abhorred but of late under the names of Comfortable Truths to be embraced are newly Published CONCERNING I. The Vniversality of Gods Free-Grace in Christ to mankind II. Concerning Election III. Redemption IV. Conversion V. Perseverance Wherein the Principal Arguments brought to maintaine the Orthodox Faith are propounded and the Principal Objections against them answered By THOMAS WHITFEILD Minister of the Gospel at Bugbrook in Northampton-shire The Tares of Arminian Heresie sowed in former times and by the help of Prelatical influence then given to them increasing and now growing up so much in these I conceive this Book wherein the Author doth learnedly state and confute those Opinions is very worthy the publike light JOSEPH CARYLL LONDON Printed for John Bellamie and are to be sold at his shop at the three golden Lions in Corn-hill neer the Royall Exchange 1652. An Examination and Confutation of Tho. More his treatise of the universality of Gods free-grace in Christ to mankinde THat there was valew and worth enough in Christs death in regard of that sufficiency and excellency of the price for the redeeming of all the men in the world is granted on all hands But whether Christ in Gods intention and his owne performance so paid a ransome for all and every particular man as therby to make satisfaction and procure reconciliation with God for them is the thing in question This T. M. undertakes to prove and for proofe of this makes use of these three things which he makes the principall grounds of his doctrine 1. Of a distinction of that reconciliation which Christ hath wrought in his body with God for men and that which he makes by his spirit in men The first of which he will have to be common to all the second peculiar onely to some 2. Of a distinction betwixt a common and speciall salvation which Christ hath purchased 3. Of the generall expressions which the Scripture useth in setting forth Christs death as that he dyed for all for every man for the world and such like let us examine how well these will hold That his distinction of a reconciliation which Christ hath effected in his body with God for men that is for all men and which he effecteth by his spirit in men to God that is some men onely as he understands it pag. 4.5 and in his whole discourse is not agreeable to Scripture may thus appeare 1. The Apostle saith that if we be reconciled to God by the death of his sonne much more being reconciled we shall be saved by his life Rom. 5.10 Reconciliation is here made the greatest worke if the greatest work be done much more shall the lesser If God hath given his Son together with him he will give all things also Rom. 8.32 But he doth not give all things to all therefore not his sonne 2. Reconciliation with God and forgivenesse of sinne are made unseparable companions God was in Christ reconciling the world to himselfe and not imputing their trespasses 2 Cor. 5.19 In whom we have redemption through his bloud the forgivenesse of sinne Eph. 1.7 But some men shall have their trespasses imputed to them all men shall not have their sinnes forgiven therefore all men are not reconciled all are not redeemed Neither can this be understood of reconciling in regard of originall sinne onely for the word which the Apostle useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth all kind of trespasses or offences 3. Christs death and intercession are of equall extent It is Christ that dyed or rather that is risen againe and is at the right hand of God and maketh intercession for us Rom. 8.34 We have an advocate with the father even Christ the just who is the propitiation for our sinnes 1 John 2.1.2 The latter as Beza observes is made the ground of the former why is Christ our advocate because he hath made a propitiation or reconciliation for us but he makes not intercession for all he is not an advocate for all therefore he hath not dyed for all he hath not reconciled all 4. If he hath dyed for all then he was made sinne for all then all shall be made the righteousnesse of God in him for the Apostle saith he which knew no sinne was made sinne for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 But all are not made the righteousnesse of God in him therefore he was not made sinne for all he dyed not for all 5. If he hath reconciled us in his body then we shall be certainly reconciled by his spirit for by his sufferings in the body he hath purchased his spirit for us and what he hath purchased we shall certainly have all things that pertaine to life and godlinesse are given to us in and through him 2 Pet. 1.3 Amongst which his spirit is a principall part 6. If Christ should purchase reconciliation for us and not apply this to us then he were an imperfect Saviour halfe a saviour for he knowes we are not able to apply this to our selves and while it be applyed we are never the better for it but he is a whole and perfect Saviour he delivers men from the power of all their enemies therefore from the power of unbeliefe which cannot be but by giving them the spirit of faith What the better to hold forth never so soveraigne a potion to a dying man who is so far spent as hee is not able to reach forth the least finger to take it Christ is both a skilfull and carefull Physitian therefore where he undertakes the cure will be wanting in nothing which may effect it 7. If Christ intended to reconcile all men to God by the things which he suffered in his body or by the reconciliation wrought in his body with God for men which are Tho. More his own words why doth he not also reconcile them by his Spirit why doth hee not send his Spirit to worke this reconciliation in them by application of the other will not the same love of Christ which moved him to lay down his life for them move him also to give his Spirit to them were not all things that belong to our salvation and perfect deliverance a part of that purchase which Christ hath made doth not this purchase depend upon the perfect price which he hath paid if he hath paid the same price namely his owne precious bloud for all why doe not all receive the thing which he hath purchased If it be said that some refuse it when it is offered It may readily be answered that so doe all till Christ by his Spirit makes them willing and able to take it and if this Spirit be purchased for all as it must be if the same price be paid for all why doth he not give it to
world giving himselfe to be a propitiation for the sinnes of the whole world 1 Joh. 2.2 If they be truly understood must be understood in a restrained sense namely for the believing world for the world not onely of Jews but of Gentiles that shall be saved In which sense this place of John is to be taken He is a propitiation not onely for our sinnes Saith saint John a Jew writing to the Jewes but for the sinnes of the whole world of the world of believing Gentiles as well as of our selves Now that this and other like places where generalities in the like kinde are used must necessarily be taken in a limited and restrained sense doth plainly as I said appeare by many other places of Scripture as when it is sayd that Christ laid down his life for his sheep Joh. 10.15 for his people Mat. 1.21 for the sons of God Joh. 11.52 for the elect of God Rom. 8.33 34. that the promise of Christ is given to them that beleeve Gal. 3.22 that Christ hath loved his Church and given himselfe for it Eph. 5.25 Now all are not the sheep of Christ the people of God the sonnes of God the elect the Church of God for then there should be no difference betwixt these and the world from which the Scripture distinguisheth them Besides Christ sayth that he prayed not for the world but for those whom the father had given him Joh. 17.9 Those whom Christ dyed for he would not refuse to pray for that for these he sanctified himselfe ver 19. that is set himselfe apart to be made an offering for sinne The Saints sing a new song to the lambe because he had redeemed them out of every tongue kinred people And Rev. 6.9 Therefore he hath not redeemed all of every kinred people and nation All those whom Christ dyed for he loved and whom he loveth he washeth with his bloud Rev. 1.5 but all are not washed That bloud of Christ which through the eternall spirit he offered unto God purgeth their consciences from dead workes for whom it is offered Heb. 9.14 but all have not their consciences purged By the offering of the body of Jesus Christ once made all are sanctified for whom it is offered cap. 10.10 He hath given himselfe for his Church to sanctifie it Eph. 5.25 but all are not sanctified Therefore these generall expressions before mentioned cannot be understood generally of all and every particular man but must of necessity be limited and appropriated to such as these Scriptures speake of Tuhs we see that the chiefe grounds which T. M. brings for the establishing his opinion of the universality of Gods free-grace will not hold as not being bottomed on Scripture rightly understood He goes on to object against such answers and arguments as are brought against his opinion let us go on to examine the strength of these Object 1 Against what is said that those generall expressions all men world and the like are not alway to be taken properly and strictly in a literal sense he objects that although the Scripture sometimes useth Metaphors and dark mysticall expressions as in the doctrine of the Sacraments yet in fundamentall points in things necessary to Salvation such as the death of Christ is it alway speaks clearly and plainly not figuratively and darkly p. 73. 74. Answ To know and beleeve that Christ died for man is necessary to Salvation but to know or believe that Christ died for every man is not necessary to Salvation 2. True it is that in points necessary the Scripture speaks plainly and in a way fit to bee understood yet sometimes it speaks figuratively and improperly because nothing more plaine and easie to be understood then some figurative speeches Tho. More himselfe acknowledgeth that every Child can understand such a figure as this the Pot seeths over where the subject is put for the adjunct There is nothing more frequent in Scripture and in ordinary speech then such figures where the subject is put for the adjunct or the whole for the part or part for the whole So when it is said that Jerusalem and all Judea went out to Iohn Baptist here is a double figure one a metominy the place put for the People another a Synecdoche the whole put for the part all for a great many or some of all sorts yet who doth not easily understand this So when it is said that Christ gave himselfe for a ransom for all may it not be easily understood that he gave himself a ransome for many or for some of all sorts especially when many other Scriptures expresse it by many hee gave his life a ransome for many Mat. 20.28 26.28 Rom. 5.15 Heb. 9. last The Article of the Resurrection is necessary to Salvation and therefore laid down plainly as the rest yet when it is said that Christ rose againe the third day this is a figurative speech for here is a double Synecdoche the day first being for the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day and night 2. A part of the day the Evening or Morning being put for the whole day for Christ lay in the Grave but one whole day namely the whole Jewish Sabbath Therefore Tho. More need not clamor against us as obscuring and darkning yea falsifying the Scripture when wee compare one Scripture with another and explicate that which speaks figuratively by another which speaks properly both being plain and easie enough to be understood of such who are willing to understand Object Against that which is said that the words all every man c. are sometime taken but for some as for Christs sheepe his Church and such like he objects 1. That this word all when it is applyed to creation fall ransome resurrection is never found to signifie lesse then all and everyman p. 75 2. That this word only is never added it is never said that Christ died for his sheepe onely or that hee loved his Church onely p. 76 Answ The first is not alway true for when it is said that as in Adam all die so in Christ all shall be made alive 1 Cor. 15.22 this cannot bee understood of all and every particular man but only of those that are Christs verse 23. of such to whom he is a quickning Spirit ver 45. such as have born the image of the heavenly Adam ver 49. such as are dead in Christ 1 Thes 4.14 though all shal be made alive by the power of Christ as Lord over all yet not by the vertue and power of his Resurrection as their Mediatour and Redeemer 2. For the second that the word only is not added no more it is said in Scripture that we are justified by Faith only yet when it is said that we are justified by Faith without the works of the Law this is equivolent and as much in effect as if it had been said wee are justified by Faith only other things being excluded When it is said there is one God and one
presupposeth a decree of permitting sin for as sinne cannot be unlesse God permits it to be so he cannot foresee it shall be unlesse he had decreed this permission this decree to permit sin presupposeth an end for which God permits it which can be no other then the glorifying of his justice in the just condemnation of some men and that being the end must needs in order of nature go before the means that tend to it therefore the decree of reprobation must needs go before the decree of permitting sin to be without which there can be no foresight of it besides what is first in Gods intention if we speak of the last ends must be last in execution therefore if the decree of permiting sin shall go before Gods decree of glorifying himself in the just condemnation of some men for sin then this should be last in execution and so God should first bring condemnation upon men for sin and afterwards permit them to sin which is so absurd as all will readily reject it 2. The doctrine which makes the foresight of the fall yea of all actuall sins to go before the decree of reprobation will not clear God from all appearance of cruelty and hard dealing with man no more then the doctrine of the absolute decree for if God did certainely foresee that having created man and placed him in such or such a condition that being left to himself without a new supply of effectuall grace he would certainly fall and commit such sins as would certainly bring upon him eternall damnation and destruction if he did foresee that his Sonne being offered to him he would certainly reject and refuse him and persist in doing so to the end why did he not prevent this why did he not keep men from falling at all or not raise them up when they were fallen by bestowing such effectuall grace upon them whereby they should have layd hold of Christ and persevered in doing this to the end since God could have done this yea have done it without any wrong to his justice as well for all as for some if he bears such love to all as he earnestly heartily and inwardly desires they should be saved why doth he not procure their salvation since he is able to do it if he be so tender hearted that he cannot endure their destruction why doth he not keep them from it since he is able to do it Object They will not accept of salvation when he offers it but wilfully run to destruction Answ But he can change this rebellious will he can take away the heart of stone and put into them hearts of flesh he can make them willing to accept of salvation he can work all this convenienti modo and that in all as well as in some if therefore he doth alike desire the salvation of all why doth he not deal with all alike and bestow the like effectuall grace upon all Here the Arminians can give no sufficient answer to maintain the equality of Gods love to all unlesse that they say he gives like grace to all but one mans will makes this effectuall which anothers doth not Object But doth not God himself say I have no pleasure in the death of the wicked Ezekiel 33.11 that he would have none to perish 2 Peter 3.9 Answ The will of God in Scripture is taken two wayes either properly or improperly either for the will of his decree or the will of his command that there is a reall difference betwixt these appears by these reasons 1. The will of his command may be resisted the will of â—â—â—â—decree cannot be resisted Rom. 9. 2. The will of his command is mutable as were all the commands about the ceremoniall law the will of his decree is immutable 3. His commands are given forth in time whereas his decrees are from all eternity 4. His commands may be contrary one to the other as he gave command to Abraham first to kill then not to kill his son whereas his decrees are never contrary one to another 5. The will of his command is an effect that ariseth from him it is somthing that he puts forth out of himselfe but the will of his decree is the same with himself for take will properly and then velle agere and esse are all one in God To apply this to the present purpose the will of God in these and the like places is not to be understood of the will of his decree but of the will of his command he may be said not to will desire or delight in the death of a sinner because he commands and injoyns every man to do that which would keep him from death and certainly bring him to life were it observed oftimes though not alwayes as in the example of Abrahams killing his son the will of his command is an effect of his internall will and therefore by a metonimy is called by the same name 2. Somtimes will and affections are attributed to God in Scripture per modum actionis in regard of his actions as he is said to repent not because he changeth his mind but because he changeth his actions as a repenting man is wont to do so he is said to will or desire such or such a thing because he so carries himself in his actions as one that desires a thing should be his actions are such as are fit to bring forth such an effect Thus likewise he may be sayd not to will the death of a sinner or the death of him that dies because his carriage towards them and all his actions and dealings with them are such as are fit to preserve them from death and destruction and to bring them to life and safety his goodnes forbearance and long suffering lead to repentance his judgments are upon the Earth that the Inhabitants of the World might learn Righteousnes much more do his Word and Ordinances immediatly tend to life That in this and the like places the will of God is not to be taken properly for the will of his decree or good pleasure appears because this is alway fulfilled what he wills he works Our God is in heaven and doth whatsoever he will Psalm 115.3 whatsoever pleased the Lord that did hee in heaven and in earth Psalm 135.6 where will properly taken and power concurre there effect must needs follow and so no sinner should die When the Scripture mentions two things of God which cannot stand together as that he doth repent and that he cannot repent 1. Sam. 15.11.29 that he wills not the death of a sinner Ezek. 33.11 and that the Lord hardens whom he will Rom. 9.18 we are to look which of these agrees with the nature of God and this is to be taken properly the other figuratively now it well agrees with the nature of God to effect his own end and purpose when therefore it is said that he doth not will or desire the death of him that dies this is not to be taken
as a necessary consequent or effect of it therefore for whom ever Christ hath obtained redemption the benefit of redemption shall in due time be applied unto them not only because forgivenesse of sin is due where satisfaction is made but also because the death of Christ is meritorious as well as satisfactory Christ by his death and obedience hath merited salvation with all that belongs to it he hath merited both grace and glory for those for whom he died and among other graces he hath merited faith repentance and what else is needfulll for the application of Christ The Apostle saith that God the father hath blessed us with all spirituall blessings in and through Christ Eph. 1.3 and Saint Peter saith that through the knowledge of Christ all things are given to us that pertaine to life and godlinesse 2 pet 1.3 now faith repentance or any other graces needfull for applying of Christ are amongst the number of spirituall blessings and such things as pertaine to life and godlinesse and of these graces in particular it is said that it is given us for Christ to beleeue Phil. 1.29 Unde nobis fides conting itâ— annon dono spiritus quem Christus pro nobis promemeruit Arm. in Perk p. 188. Ana that he is a Saviour to give repentance to his people Act. 5.31 Arminius himselfe acknowledgeth that faith comes to us by the gift or working of the spirit and that Christ hath purchased this spirit for us whence it follows 1. That all those for whom Christ hath obtained redemption shall have this redemption applyed to them because for them he hath purchased the Spirit which spirit workes faith the worke of which faith is to apply Christ 2. That Christ hath not dyed for all because he hath not purchased the spirit for all for all are not made partakers of the spirit as they should be if Christ had purchased it for them Object If here it should be objected that Christ hath purchased remission of sins reconciliation with God and the spirit and graces thereof for all but yet conditionally namely if they do not reject these things when they are offered them Answ To this it may be answered that if Christ hath dyed for us and purchased redemption for us then he hath purchased all those benefits that belong to a perfect redemption then he hath purchased as salvation so sanctification hence it is said that he hath loved his Church and given himselfe for it to sanctifie it Eph. 5.25 and that he is made of God unto us sanctification and redemption 1 Cor. 1.30 now true sanctification takes away the power and dominion of sinne so as it shall not raigne in our mortall bodyes yea of all sinne therefore of those sinnes which hinder us from receiving of Christ as infidelity impenitence hardnesse of heart or any other the like It is said that our old man was crucified together with him that the body of sinne might be destroyed Rom. 6.6 that he hath redeemed us from all iniquity Tit. 2.14 that he hath delivered us from the hands or power of all our enemies Luke 1.75 not onely Sathan and the world are our enemies but most of all our sinnes and principally those things which most hinder us from partaking of the benefit of redemption as our naturall infidelity rebellion of will hardnesse of heart and the like It cannot stand with the nature and worke of a perfect redeemer to deliver us from some enemies to free us from some sinnes and leave us to quit our selves from the rest therefore these things are among the number of those things Christ came to deliver us from being parts of that old man and that body of sinne which he came to destroy and we being delivered from the power of these and the strength of these as all other sinnes being destroyed in us they shall not hinder us from receiving the benefits of redemption when they are offered to us 2. Though the proferre of Salvation be conditionall yet the purchase of it is not conditionall but absolute for Christ hath absolutely purchased salvation for his sheep for whom he hath laid downe his life unto these he will give eternall life Joh. 10.27 This salvation shall be bestowed on them when they beleeve and repent therefore it is offered to them upon the conditions of faith and repentance but both salvation it selfe as also faith and repentance were absolutely purchased for them and therefore in due time they shall receive them 3. Suppose that Christ hath purchased salvation upon condition yet upon what condition hath he purchased sanctification upon what condition hath he purchased faith and repentance when these are promised as branches of the new Covenant what condition is mentioned doth not the Lord absolutely promise to his people that he would sprinkle cleane water upon them and cleanse them from all their filthinesse that he would put a new heart and a new spirit into them that he would take away their stony heart and put into them a heart of flesh Ezek. 36.25 26 27. Is not here a promise of sanctification with the graces belonging to it without any condition 4. Suppose that we should conceive of some worke of preparation and pravious disposition upon condition whereof promise is made of giving faith and repentance and yet he hath purchased these conditions likewise or any other thing that may go before these and so if we shall go in infinitum for through him are given us all things pertaining to life and godlinesse Object But is there not a difference betwixt redemption and application and are not these separable one from another Answ They are separable in time not in nature for application is a necessary effect and consequent of redemption or rather a part of it because in the work of redemption whereby Christ paid a price for us he hath also purchased that spirit and those graces for us as hath beene shewed whereby we shall certainely make application in due time for it not being possible that Christ should dy in vaine he must needs take order that his death may be applied to those for whom he hath suffered death that so they may have the benefit of it for this purpose as he hath purchased his spirit for them so he sends it to them in his appointed time as he hath promised even that spirit of truth which the world cannot receive Joh. 14.17 those that receive not this spirit of Christ first or last are none of Christs Rom. 8.9 If they be none of his he never dyed for them for those for whom he dyed are his owne both by the gift of his father Joh. 17.6 as also by his owne purchase 1 Cor. 6.20 ye are not your owne ye are bought with a price whence ariseth this argument those who are never made partakers of Christs spirit are none of his if none of his he never dyed for them But all are not made partakers of Christs Spirit Ergo he never
belongs to the sheep of Christ as sheep as such who are given to Christ of the Father and therfore to these only The faculty of laughter belongs to Socrates but not to him primarily but to man therefore it belongs to other men as well as Socrates yet to man only and no other creature To conclude how could Christ commend the excellency of his love to his sheepe to his owne whom the Father had given him to his Spouse the Church that he gave himselfe for these if he dad done the same thing for others for goats for strangers for those that neither are nor ever shall be members of the Church Objections of the Arminians whereby they endeavour to maintaine that Christ hath obtained salvation for all Object 1 God so loved the World that he gave his Sonne John 3.16 Christ saith that he gave his flesh for the life of the World Joh. 6. Sol. By the World is meant no more then men living in the World God loved men living in the World and Christ gave his flesh for men that live in the World but hence it follows not that hee gave himselfe for every man living in the world for the World is ofttimes put not for the whole world but for a part only as when it is said this is the condemnation of the world that light came into the world and men loved darknesse Iohn 3.19 and that the World hated Christs disciples as they had done him Joh. 15.18 19. Object But the World is never taken for the elect only Answ Though usually the World be put for the greater part which is the worst part yet somtimes it is taken for the better part as when our Saviour saith That he was that bread of God which came down from heaven to give life to the World Iohn 6.36 Christ gives not life to all but only to his sheep Ioh. 10. to the faithfull or elect the Apostle speaking of the Jews saith that their fall was the riches of the World Rom. 11.12 he hath subjected the World to come not to Angels but to Christ Heb. 2.5 God was in Christ reconciling the World to himselfe not imputing to them their sinnes 2 Corinth 5.19 now some men have their sinnes imputed to them yea all but true believers Col. 1.6 Object But the world in this place cannot be taken for the elect 1. Because the World is here distinguished into two parts namely believers ver 17. and unbelievers ver 19. unlesse we shall say that the elect loved darknesse more then light 2. Because if it be taken for the elect that God so loved the elect that whosoever of them do believe should have everlasting life what then shall become of those of the elect who do not believe Answ 1. The world is not here distributed into divers parts but only the word world is taken in divers senses In the 16 and 17 verses being taken for the better sort in the 19 verse being taken for the worser sort of men living in the world as it is not unusual in scripture for the same word to be taken in divers senses and that sometimes in the same place 1 Joh. 2.7.8 where Saint John saith I write not unto you a new Commandement againe I write unto you a new Commandement Neither is it here imployed that there are two sorts of elect some that did believe and have everlasting life and others not for the word whosoever is not here distributive but collective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer So that in the first word our Saviour shewes what kind of persons men were when God gave his Sonne for them namely like the rest of the World in the second how they must be qualified when he bestowes everlasting life upon them they must bee believers 3. The World is here taken neither universally for every man nor particularly for some men but in a common sense for men living in the world as hath been shewed so that in regard of divers parts it may be said both to be loved and hated saved and condemned as the same people Israel are said to be enemies concerning the Gospell but to be beloved as concerning Election Object 2 He is the propitiation for our sins and not for ours alone but for the sins of the whole world 1 Ioh. 2.2 Answ The Apostle doth not here oppose himselfe and the rest of believers to every particular man living in the world but the Jews to the Gentiles or those who did already believe to those who should believe in all parts of the world So likewise Heb. 2.9 where it is said that Christ tasted death for all men it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver where it is said God brought many children to glory The Jews thought that the Messias was promised to be a Saviour only to them for overthrowing of this conceit the Apostle tels them that Christ tasted death for all men for all the sons of God throughout the world 2. This is such a propitiation as is joyned with intercession for Saint Iohn had said before we have an advocate with the Father even Jesus Christ the just and then adds he is a propitiation for our sins therefore this belongs not to all but only to believers Object 3 1 Tim. 2.6 Christ gave himself a ransome for all men Answ The world all is here to bee taken not distributively for every particular man but collectively for all sorts states and conditions of men whether high low rich poore learned or unlearned and the like for some of whom Christ gave himselfe a ransome as appears by the former words ver 1.2 where the Apostle had exhorted that prayers and supplications should be made for all men for Kings and those who were in authority For the word all in Scripture is ofttimes put not for every particular person or thing of which it is spoken but for some of these so Matt. 9.35 it is that Christ healed omnem morbum all or every disease that is every kind of disease and Luk. 12.42 ye tythe mint and rue and omne olus all herbs that is every kind of herbe Acts 10.12 Peter is said to have seene omnia quadrupedia terrae all the foure-footed beasts of the earth that is some of all sorts Luk. 3.6 All flesh shall see the salvation of God Ioel 2.28 Zach. 10.11 I will powre my Spirit upon all flesh that is upon some of all sorts of men so in many other places as Esay 40.5 Psal 2.8 Prov. 8.31 Esay 2.2 Object 4 1 Tim. 4.10 Christ is said to be the Saviour of all men especially of those that beleeve Answ The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver as well as a Saviour so it is said he preserveth or saveth both man and beast Psal 136.6 Psal 145.15.16 Object 5 2 Peter 2.1 St. Peter speaks of some who denied the Lord
Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estatâ—s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the