An Examination and Confutation of Tho. More, his treatise of the universality of Gods freegrace 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 [Page 3]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 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 [Page 4]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. [Page 5]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 [Page 9]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 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 [Page 10]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 [Page 11]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 estat [...]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 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 [Page 12]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; [Page 13]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 Mediatour, it is as much as if it had been said, one God only, one Mediatour only; because in other places, all other are excluded besides this one: So when it is said Christ laid down his life for his sheep, it is as much as if he had said for his sheep only; because all are not Christs sheep, he will not give Eternall life to all. And by this reason here objected, when the Apostle bids husbands love their wives, as Christ loves his Church, Ephes. 5.25. some might except and say, but he doth not bid them love their wives onely, therefore they may love others.
Object. But if in other places the word, all, must be taken in a generall sense, as when it is said that all men have sinned; and that death is come over all men, why not as well in this, he gave himselfe a Ransome for all.
Answ. 1.Because these places have no restraint nor limitation put upon them, as those of Christs dying have, as already hath been shewed.
2. Because all shall not be saved, and the end of Redemption is Salvation, Luk. 1.69.70. neither will Christ pray for all, Iohn 17.9.
Object. 2 Against the argument drawn from the love of God, that he loves not all with a speciall peculiar love; therefore hee hath not given his Son to die for all, Tho. More objects,
1. That he loves all with a love of pity, though not with a love of complacency, or delight.
Answ. But this love of pity, is not a speciall peculiar love, it is not the greatest love, as that is which caused him to die; greater love then this hath no man, to give his life, Christ may pity his enemies whom [Page 15]hee meanes to destroy; it is not that unchangeable everlasting love which causeth him to love to the end, it is such a love as may be turned into hatred; therefore not the greatest love. The Lord hates all the workers of iniquity.
Object. God hates no man before he hath sinned in rejecting the offer of Christ.
Answ. He hated Esau before he was born, or had done either good or evill, Rom. 9.13.
Object. This must be understood of a lesse love then that wherwith Iacob was loved, as when we are bidden to hate Father and Mother, this cannot be understood of any positive hatred, but of a lesse love then wherewith we are to love Christ.
Answ. But the love which caused Christ to lay downe his life is the greatest love; therefore hee died for none but whom he loved with this love: whereas hee loves the objects of hatred, such as Esau, with a lesse love, for hatred (as they make it) signifies lesse love.
2. Though hatred sometimes signifies lesse love, yet when God saith Esau have I hated, it cannot be so understood, for here love and hatred are one set in opposition against another; and therefore cannot be severall degrees of the same thing. They are here made membra dividentia ejusdem generis, such contraries as can never bee conjoyned. The purpose of God is here distinguished into a purpose of love, whereof Iacob was the object, and a purpose of hatred whereof Esau was the object, and they are the same with election and rejection; the Apostle makes the love to Iacob, to be the same with election, ver. 11. therefore hatred (which is contrary to it) is the same with rejection: neither can we imagine a choosing of some, but there must be a refusing of others.
Object. I have hated Esau, and laid his mountains waste, for the Dragons of the wildernes, Mal. 1.3. By this it appears that the hatred wherwith God hated Esau, consisted only in regard of outward things in denying those priviledges to Esau which he granted to Iacob, as the inheritance of the Land of Canaan; and preservation from desolation, which is threatned to Esau.
Answ. Though there was a difference betwixt Iacob and Esau in regard of outward things, yet neither the only nor principall difference did consist in these; so as one is said to be loved, and another to bee hated in regard of a difference in these; for,
1. The Land of Canaan was a type of the heavenly Canaan, therefore Esaus rejection from the one, was a sign of his rejection from the other. Hence the selling of his birth-right is made a note of his prophanenesse, Heb. 12.16. That he slighted this priviledge, and for filling his belly, passed away all his right and title to the heavenly inheritance, whereof the inheritance of Canaan was a type.
2. Esaus serving of Iacob, and Gods hating of him, could not bee fulfilled in regard of any outward inferiority wherby he was beneath Iacob: for Esau in outward respects was a greater man then Iacob, so that Iacob bowed to him, and called him his lord. And he possessed a fairer inheritance in Mount Seir, then ever Iacob did in the land of Canaan, wherein he lived as a stranger: Neither was the excellency of the land of Canaan so much in the pleasantnesse or fertility of it (in the last of which the land of Egypt and Caldaea did equall, if not exceed it,) but because it was (symbolum divini favoris) as Calvin cals it) a pledge of the favour of God, and a place which he had consecrated to himselfe, and to his elect people, whom he had set his love upon, Deut. 7.7.
3. As the mountains of Esau were layd waste, so were the mountains of Iudaea; yea the whole land: First, by the Assyrians, then by the Caldeans, and at last by the Romans, and so it continues still; and should ever do so, were it not for the promise and covenant of mercy which God made wit [...] Abram, Isaac, and Iacob, of which this promise of loving Iacob, when hee hated Esau, was a principall branch.
Object. God loves the righteous, but all men were righteous in Adam, therefore he loves all.
Answ. That love which is the ground of redemption, is the love of Election, but with this love he loves not all, for he hath not chosen all, besides, this love hath no respect to mans righteousnes, for God loved Jacob before hee had done good or evill: God loves men with this love, not because they are righteous; but therefore they become righteous, because he loves them. Hee hath not chosen us because wee were holy, but he hath chosen us to be holy, Eph. 1.4.
2. He could not execute or actually put forth any effects of this love upon Adams posterity before his fall, because they had no actuall being.
Object. 3 Against the Argument drawne from the Ransome which Christ [Page 17]paid for all, and the satisfaction which thereby he hath made, the effect of which is certain redemption and salvation; being justified by his bloud we shall be saved from wrath by him; Rom. 5.9. neither can a just God require a double payment of the same debt. Tho. More objects, that it is a most notorious untruth to say that all those for whom Christ dyed, and payd their ransome, are justified by his death. P. 95.
Answ. But how then will he free the Apostle from this notorious untruth, who sayes we have redemption by his bloud, even the forgivenesse of sinne, according to his rich grace; Ephes. 1.7. what is redemption by his bloud, but paying the ransome? what is forgivenesse of sinne, but justification? so when he makes Gods justifying of us, and Christs dying for us to be unseparable companions. It is God that justifieth, who shall condemne? it is Christ that is dead, Rom. 8.33.34.
2. Vnto the other part of the Argument, namely that Justice cannot require a double payment of the same debt; (to let passe his oft begging of the question, and tedious tautologies) all that hee replies to purpose is this,
Object. 1. That God punisheth his own children, for whom there is no doubt but Christ hath made satisfaction.
Answ. He cannot be ignorant that punishments mentioned in Scripture are of two sorts, satisfactory and castigatory: Of the first sort are such as Christ hath suffered for his people, and which wicked men suffer in hell: Of the second sort are such as God inflicts upon his own Children and causeth them to suffer; not thereby to make satisfaction to his justice, but to correct and chastise them for their faults, and thereby bring them to amendment; these being wholsome and healing medicines to cure their spirituall diseases.
Object. 2. He objects, that what God will require of others is a new debt, namely sins against the Gospell, covertly carrying it as if they were discharged of their old debt, namely sinnes against the Law. P. 101.
Answ. 1. But how can this stand with the perfection of Christs satisfaction, if it reacheth only to some sinnes, not to all? or with the infinite vertue and efficacie of Christs bloud which cleanseth from all sinne? with the fulnes of his redemption, who gave himself to redeem us from all iniquity, Tit. 2.14. shall unbeliefe, shut men out from mercy, and the benefit of Christs death? How then hath God concluded [Page 18]or shut up all under unbeliefe, that hee might have mercy on all, both Jew and Gentile, Rom. 11.32. Is not unbeliefe a fruit of the flesh, a branch of the old man, & a principall member of the great body of sinne? and was not Christ crucified that our old man might be crucified, and the body of sinne might bee destroyed? Romans 16.6.
2. If Christ hath freed all men from their sins against the Law, how then come they to be judged by the Law? Rom. 2.12. how are they said to be under the Law? Rom. 6.14. why are wee bidden so to speak, and so to do as those who shall be judged by the Law, Iam. 2.12. which can be no other Law then the same which hee spoke of in the vers. before, which saith, a man must not commit adultery, must not kill; neither doth that hinder, because he cals it a law of liberty, for so it is to all that are in Christ, that are led by his free spirit; for so saith the Psalmist, I shall walk at liberty, for I seek thy precepts, Psal. 119.45. I shall runne the way of thy Commandments when thou shalt enlarge my heart, ver. 32. The Commandements of God are not grievous to those that love him, and obey out of love, 1 Ioh. 5.3.
Therfore notwithstanding all that Tho. More hath said, still the Argument remains firme; for if Christ hath payed the Ransome for all, and thereby made satisfaction, and perfect satisfaction; then divine justice requires that it should be accepted. If perfect satisfaction be made and accepted, then perfect justice cannot require another satisfaction, and so a double payment of the same debt; namely that a poore sinner should suffer for ever in hell to satisfie divine justice for those sins which Christ already suffered for upon the Crosse, and by his sufferings hath made perfect satisfaction, such as hath been accepted.
If it be said that the sinner suffers himself, because he will not apply Christs suffering and satisfaction; to this it may be answered, that if Christ loved him so far as to suffer and make satisfaction for him; he will take order that application shall be made, for Christ is a perfect Saviour, and will not suffer the fruit of his suffering to be lost; nor have the effect of them to mans arbitrement.
Object. 4 Against the Argument drawn from Christs intercession, that for whom Christ would not vouchsafe to pray, he would not vouchsafe to die; now he saith plainly, that he did not pray for the world, but for those whom the Father had given him, Iohn 17.9. Tho. More [Page 19]objects many things, and takes great pains to find out evasions, wherby he may avoid the force of this Argument; amongst which, three only are to the purpose.
1. Hee tels us that by the World here which our Saviour would not pray for; is not meant the wicked ungodly world, but all the Elect in the World, which were yet uncalled. p. 110.
2. That Christ doth not say he will not pray for the World; but onely that he doth not pray, speaking of the present time.
3. That the word (not) is not so exclusive as to signifie not at all; but not so much, not in such manner, so privily and chiefly for these as the other. p. 111.
Answ. For answer, here we may take notice that Tho. More grants that the word (World) may sometime be taken for the better part, namely the Elect; at least for a part of them which elsewhere he seemes not willing to grant; but that the World cannot bee so taken here, appears.
1. Because our Saviour here opposeth the World to those whom the Father had given him out of the World; now those whom the Father had given, were all Elect, as appears, ver. 2. all those to whom he should give eternall life: Therefore he doth not oppose the Elect to the Elect, one part of the Elect to another, but all the Elect to the wicked World, for which he would not pray.
2. The manifestation of his Name, ver. 6. is the same with effectuall calling, and giving of some to him by the Father, is made the ground and cause of this manifestation, and so in order of nature goes before it. Hence our Saviour saith, that he manifesteth himselfe to those whom the Father hath given him; when had he given them? namely before he manifested himself to them; (for the word is in the praeterperfect tense, and speaks of a thing already past and done) besides, in the words following he shews plainly the same thing; Thine they were (saith he) and thou gavest them me. How were they Gods, but by Election, and by Election he gave them to his Sonne, appointing them to obtaine salvation by Iesus Christ? 1 Thes. 5.9. So that giving here, is not effectuall calling, but that which goes before it, as the ground and cause of it, namely Election; according to that of the Apostle; whom he hath predestinated, those also he hath called, Rom. 8.30.
3. Our Saviour mentions this praying as a choice priviledge belonging only to the Elect; and as to the Elect only, so to all the Elect standing [Page 20]in opposition to the wicked World: from which therfore none of the Elect are to be excluded; for he prayes for all those whom the Father had given him both called and uncalled. I pray not onely for these, but for those who shall believe in me, Iohn 17.28.
4. Those uncalled ones whom our Saviour prayes for, ver. 20. he distinguisheth from the World, ver. 21. & 23. and therefore it is not likely he would expresse them by the name of the world in ver. 9. And this which hath been said may likewise answer the two last objections; for if the World here cannot signifie the Elect uncalled, but only the wicked World, then Christ doth not pray for them at another time, or in another manner then for his own; for he doth not pray for them at all.
So that the Argument still holds good, if Christ would not pray for wicked men, such as shall perish in the end; hee would not die for them, for to lay downe his life was an action of the greatest love; and for whom he hath done the greater, he will also do the lesse: His love in dying, and thereby making satisfaction being the foundation of his intercession, and all other benefits belonging to our Redemption.
Object. 5 Against the Argument drawne from Election, namely, that the Sonne died for no more then the Father had elected to son-ship, and to the eternall inheritance; there being a connexion betwixt Election, calling, Justification and Glorification, Rom. 8.30. Ephes. 1.13. but all are not Elected; therefore Christ died not for all. Tho. More replies very little to the purpose.
1. He saith, that the proposition is directly contrary to the Scripture. Heb. 2.9. 1 Tim. 2.6. but he should have sayd, to those Scriptures taken in his sense, but not taken in the true sense: for is it not agreeable to the Scripture, to say that those whom God elected or predestinated, those he appointed to obtaine salvation by Jesus Christ, for those Christ dyed, those hath he called, justified and to which he adds, that it is so grosly false, as it deserves rather abhorring then answering, pag. 114. But it may be better sayd, this kinde of language deserves rather to be abhorred then answered, which makes the language of Scripture a thing to be abhorred.
2. He saith that it overthrows the distinction which the Gospell makes, betwixt common and speciall salvation. Answ. It may well overthrow that which hath no foundation in the Gospell, which his common salvation hath not, as before hath been shewed.
3. He denyes that there is any such connexion betwixt these priviledges, that he who partakes of one, must needs partake of all, pag. 117. All that is in the common salvation pertains to the speciall, but not on the contrary.
Answ. 1. It hath been already shewed, that there is no such common salvation, if salvation be taken properly, and in a spirituall sense, namely for eternall life, or any thing which necessarily belongs to it.
2. That there is such a necessary connexion betwixt election and redemption, may thus be proved.
All those, and onely those who are elected, are likewise redeemed, called, justified, glorified.
But all are not elected, nor shall be called, justified, glorified, therefore all are not redeemed.
The proposition is proved by those Scriptures which make the love of election, to be the ground and cause of redemption and all the rest. God so loved the world that he gave his onely begotten son; which cannot be meant of a common love, because it tends to everlasting life, Joh. 3.16. to salvation, 1 Tim. 1.16. we love him because he loved us first, and gave himselfe to be a propitiation for our sins, 1 Joh. 4.10, God setteth out his love in that while we were sinners, he gave Christ to dye for us, Rom. 5.8. so that Gods love is the cause of giving his son, where that goes before, this must needs follow, neither is this ever to be found, where that hath not gone before. To this purpose also the Apostle sayth, we are chosen in him, Eph. 1.4. (not as the foundation of our election which is onely from the good pleasure of his will, ver. 5.) but of our redemption and salvation, in that he hath appointed us to obtayne salvation by Jesus Christ, 1 Thess. 5.9. In both which places Christ is made the fruit and effect of election, therefore of equall extent with it, reaching neither shorter nor farther then that doth, so that he is given for all, and onely those that are appointed to salvation. For if God therefore gives Christ for men, because he hath appointed them to salvation, it follows on the other side, that if he hath not appointed all men to salvation, he hath not given Christ for all, and how can we in reason thinke, that God should give his sonne to purchase salvation, for those whom he never intended to save; yea, more, for such whom he intended to destroy. For it cannot be denyed that God will bring destruction upon a great part of men; and what he doth in time, he intended to do before all time.
2. The Apostle sayth, we are chosen to salvation through the beleese of the truth, 2 Thess. 2.13. Now saith is the gift of God, Eph. 2.8. and such a gift as he doth not give to all. Now if it should be asked why God doth give this gift to some men rather then to other, it must be answered, because he hath chosen them to salvation? so many as were ordained to eternall life believed. Act. 13.48. If it should on the other side be asked, why doth he not give faith as well to others, since he is able to do it; the answer must needs be, because he hath not appointed them to salvation. Now if God will not give faith to those, whom he hath not appointed to salvation; shall we thinke that he hath given Christ for them, which is farre the greatest gift of all. For the rest which follows, it is but a venting of his owne private notions about election, wherein either he affirms that which is not denyed, or proves not that which is denyed.
Object. Against that place, Act. 13.48. that so many as were ordained to eternall life beleeved. Tho. More objects that the word ordaining is to be understood of an actuall ordaining, constituting, preparing. furnishing, making meet, and not of Gods eternall purpose, pag. 150.151.
Answ. 1. This he sayes, but this he proves not: but the contrary may be proved from the word [...], which as it is most usually taken in Scripture, is not put for preparing, furnishing or fitting, but for ordaining or appointing, so it is sayd, the powers which be, are ordained of God, Rom. 13.1. and it was told Paul all things which were appointed for him to do, Act. 22.10. In both which places the same word is used.
2. This ordaining to life, is made the cause of beleeving, which ariseth not from any furnishing, or fitnesse in our selves, but is the free gift of God, Eph. 2.8.
3. How can we be sayed to be actually constituted, freed and prepared for eternall life before beleeving, when as faith is the first thing that fits us for life.
4. The word here used is in the praeterperfect tense, and doth not signifie any present condition or disposition in them, but something which had beene done long before; so many as were ordayned to eternall life, long before this time of their hearing Paul preach.
Object. 6 To the argument drawne from the equall extent of Christs offices [Page 23]that to whom Christ is a priest, he is also a prophet to teach them, and a Prince to rule them; but these offices pertaine onely to his Church and chosen, therefore the other also. T. M. replyes, that in all Christs offices, there is something more generall which belongs to all, something more speciall which belongs to the elect, pag. 125.
Answ. But that great worke of his priestly office, whereby he hath offered himself as a ransome for sinne, (which Tho. More makes common and generall pag. 192. to all) is the foundation of all the rest, (being not onely satisfactory but meritorious, such whereby he hath not onely satisfyed for sinne, but purchased righteousnesse and life) and therefore those who have their part in this, shall have their part in all the rest, as hath been already shewed. He that spared not to give his owne sonne, how shall he not together with him, freely give all things also, Rom. 8.32.
Object. 7 To the argument drawne from Gods denyall of giving to a great part of men, the meanes of comming to the knowledge of Christ, and therefore he hath not given Christ for them, Tho. More replies that God doth use some meanes toward all to bring them to knowledge.
Answ. But whether hath he given to all men since the beginning of the world sufficient meanes to bring them to the saving knowledge of Christ? if he hath not, then what he saith of giving them some means of knowledge is nothing to the purpose. If he hath, how then can that hold true, that the Gospell was a mystery which had been hid from all ages and generations, Col. 1.26. That the Gentiles before Christs comming were strangers from the life of God through ignorance, Eph. 4.18. That they were strangers from the covenant without Christ, without God in the world, Eph. 2.12. that in times past, he suffered all nations to walke in their owne wayes, Act. 17.30. this was a night time, a time of darkenesse with them, Eph. 5.8. Rom. 12.12. 2 Cor. 4.6.
If the Reader desires further satisfaction, touching this point of Christs dying for all, let him passe on to the next treatise, and looke into the Article of redemption, where he shall finde that handled which here is omitted,
An Examination and Confutation of the Arminian erronious Tenets concerning ELECTION.
IN the Article of election, the principall question is, whether it be absolute or conditionall (that is, whether it ariseth meerly from Gods free purpose, his gracious good will and pleasure, or whether it ariseth both from the foresight of mans fall, as also of his faith, repentance and the like.
To this the Arminians answer negatively, denying Gods election or decree of mans salvation to be absolute, and affirming that both the foresight of sinne, as also of faith and perseverance doe go before not onely mans salvation, but also Gods purpose and decree, whereby he hath appointed him unto salvation. For in the decree of mans salvation they make God to proceed in this order. 1. That upon foresight of the fall, God decrees to give Christ. 2. To save beleevers, and damne unbeleevers. 3. To give to all men sufficient meanes of faith. 4. To save such particular persons as he foresees will beleeve, and to damne the other. That such a foresight as this, doth not go before election or Gods decree touching the salvation of particular persons, may appeare by these reasons.
Argument. 1 We are elected unto faith and unto beleeving, therefore election is not out of the foresight of faith; neither doth faith goe before election, either as a cause or condition, but follows it as an effect or fruit of election.
In order of nature, the effect alwayes followes the cause. That we are elected unto faith, the Apostle shewes plainly when he saith, that we are chosen before the foundation of the world, to be holy and without blame. Eph. 1.4. Now faith is a part of sanctification being one of the fruits of the spirit, yea, a principall one. And Saint Petor saith, we are elected unto obedience, and sprinkling of the bloud of Christ. 1 Pet. 1.2, Now Christs bloud is sprinkled on us by faith; and all true obedience ariseth out of faith: being therefore elected to the one, we are elected [Page 25]to the other also: and the Apostle tels the Thessolonians, that God had chosen them to salvation through the sanctification of the spirit, and the beleefe of the truth. 2 Thes. 2.13. Sanctification and beliefe of the truth, are made meanes whereby they were to come to salvation; therefore in order of nature the purpose of salvation must go before these, they being meanes that tend to it; none can deny that faith is the gift of God, and a grace which he workes, for the Apostle affirmes it, Eph. 2.8. Now if God workes faith, he must needs do this to some end, and what can this be but that whereto faith tends, and which at last it effects and brings forth, namely salvation? receiving the end of your faith, the salvation of your soules, 1 Pet. 1.19.
Argument. 2 The Apostle makes Gods election and rejection to be acts of his free will and pleasure, he hath mercy on whom he will have mercy. Rom. 9.15. But if election and rejection be out of the foresight of faith and infidelity and preseverance in these, then they are acts of justice, not of will and pleasure. For if God makes a covenant with man, to give him salvation if he believes on Christ, and perseveres in doing so, and on the other side to condemne him if he rejects Christ, and persists in unbeleefe: he cannot in truth and justice deny him salvation if he sees him persevering in the faith, nor purpose to give it him if he sees him persevering in unbeliefe. So that this way he should be led to elect or reject, by a necessity of nature, not a freedome of will. Besides, they make election to depend upon prescience, and this prescience to be necessary, and so upon this ground also election to be necessary.
Argument. 3 If election be out of foreseen faith, then God chuseth such as have chosen him before, and loveth such as have loved him first; contrary to that which Saint John sayth, we love him, because he loved us first, 1 John 4.19. the love whereby we love God immediately flowes from faith, for faith worketh through love, and by this faith and love, we chuse God to be our God, cleaving to him as our chiefe Good. Whether therefore upon foresight of our faith, he purposeth to chuse us, or upon our actuall believing he actually chuseth, still our loving and chusing goes before his.
Argument. 4 If Gods decree of mans salvation be grounded on the foresight of his beleeving, then his decree cannot be certaine and sure, whereas the foundation of God remaineth sure, 2 Tim. 2.19. for Gods foresight is grounded on the liberty of mans will, not on the certainty of his [Page 26]owne will and decree, because (as Arminians teach) God hath not absolutely decreed to give men faith, but onely conditionally; if they do not resist grace when it is offered: neither doth he worke faith in them by any irresistable motion of his grace, but onely he offers Christ to them, and perswades them to beleeve; leaving it alwayes to the power and liberty of their owne wills, whether they will believe or not. And when they have believed and received Christ, still it remaines in the liberty of their wills to reject him again; and they may every day fall from the faith, after they have truly believed: nothing therefore being more uncertaine, more fickle and contingent, then the motions of mans will. How can that knowledge be certaine that is grounded on this foundation; and such as the knowledge is, such is the decree.
Argument. 5 If Gods election be upon consideration of mans beleeving, then it is not from all eternity; for men beleeve in time, namely, when they have a being in the world.
Object. 1 God foresees from all eternity who will be believers, and upon this foresight elects.
Answ. Either he doth see them to be believers, when as he elects them, or he foresees that they shall be believers after he hath elected them. If he sees them believers when he elects them, the election is not from all eternity. If he sees that they shall be believers afterwards, then election is without faith: neither doth God look at men, and consider them as believers when he elects them, as Arminians teach.
Object. He foresees from all eternity who will believe, and upon this, purposeth from all eternity that they shall be actually elected, when they actually believe.
Answ. Actuall election it selfe is Gods purpose, touching mans eternall salvation, yea, an everlasting purpose; and therefore cannot have a purpose going before it, neither can there be a purpose of a purpose.
2. Actuall election is properly election, if therefore men be not actually elected, till they actually believe; election is not from all eternity.
3. Actuall election implyes a potentiall; but where doth the Scripture intimate any such kinde of election? true it is, that God foresees faith that shall be in men; but how doth he foresee it? [Page 27]namely, by foreseeing himselfe the giver of it, and for what end doth he intend to give it, namely, for salvation; so that his foresight of faith presupposeth a preceding purpose of salvation.
Argument. 6 If Gods election be out of faith, then it is not immutable and unchangeable (as all his decrees are, being actus adintra,) because when ever a man comes to be a believer, then he is actually elected; for this Arminians make to be one of Gods absolute decrees; namely, that believers shall be saved, when ever therefore a man comes to be a believer, he is within the decree of salvation, therefore elected; besides, he must be either an elect or a reprobate: a reprobate he cannot be while he is a believer, election being fastned to believing. Now this man, by the Arminians doctrine, may fall away totally from his faith, when he doth so; either he continues still an elect person, and so election is not alwayes fastned to believing, or of an elect becomes a reprobate at least, for the time else is under no decree at all: yea, this man may fall away finally and perish for ever; and then either God must change his purpose and decree, or else still he continues to be an elect person, when he is damned in hell.
Argument. 7 If election be out of the foresight of faith, then this foresight is grounded either upon man or on God himselfe: God cannot foresee faith as being in man; before man lives and have a being in the world: if he foresees it in himself, then he foresees it in his own will; then he hath willed it, and this being a meanes tending to salvation, he hath first willed mans salvation: nothing can be the object of Gods foreknowledge but that which some way hath being; non ens simpliciter quod nullo modo habet invitarem, nec in se nec in causis, that which hath no kind of being, which hath neither being in it selfe nor in his causes cannot be the object of Gods foreknowledge; of that praescience wherby he seeth that the thing shall certainly be.
Object. They have a being in Gods understanding.
Answ. Gods knowledge and understanding alone is not sufficient to give being to things, for then things only possible should have a being, for he knows them: Things cannot passe from a possibility only to a futurition, or certainty of future being, without some cause; and since there is a certainty of the future being of things from eternity, such cause as this cannot be any thing without God. If it be in God, it cannot be his knowledge, for his knowledge presupposeth the being of things it makes it not; therefore it must be found in his will; his [Page 28]will only it is, that causeth the difference betwixt things only possible, and such as shall certainly have being: here things have their first originall, and by this he determineth that they shall have being in time: the Scripture doth not any where say that God doth whatsoever he knows, but what ever he wills, and what he pleaseth, Psal. 115.3.
But that knowledge whereby God seeth such things as have no being (if we would speak properly) hath not so much the things as God himself for the object of it: God knows his owne power that he is able to do all things, and this is the knowledge of possible things; he knows his owne will what he hath determined to doe, and this is his knowledge of future things: but he cannot know himselfe to have willed any thing before he hath willed it.
Argument. 8 Romans 9.11. The Apostle speaking of Esau and Iacob, saith before the Children were yet born, or had done good or evill; It was written of them the elder should serve the younger; and God had said, Iacob have I loved, and Esau have I hated: But Iacob and Esau were types of the Elect and Reprobate; therefore God doth not love or hate, elect or reprobate men upon the foresight of works good or evill.
Object. To this Arminians answer two wayes,
1. That though these had not actually done either good or evill, yet they had done these in Gods fore-sight; he fore-saw what Iacobs and Esaus future actions would be.
2. They deny Iacob and Esau to be types of the elect and reprobate, and make Esan to be a type of such as sought righteousnesse by the works of the Law; and Iacob a type of those who sought righteousnesse by faith in Christ, by believing; because those who these are types of, are called Children of the flesh, and Children of the promise.
That these answers cannot stand with the mind of the Apostle, Replication. nor scope of the place appears,
1. If Election or Reprobation be out of fore seen works, yet they are out of works which is the thing that the Apostle here denies; giving this as a reason why it was said of Esau and Iacob, before they were yet born, the one have I loved, the other have I hated: that Gods purpose according to Election might stand,Rom. 9.11.not of works, but of him that calleth, The purpose of God according to Election, is the same with Election; for it is all one as if he had said the purpose of God Electing; and [Page 29]calling here must needs be calling according to purpose, such a calling as Isaacks was, not Ismaels; because the Apostle makes it here to answer to the purpose of God Electing, and sets it in opposition against works; so that fore-seen works as well as works already done are here excluded as such things as cannot stand with Gods free Election: besides Infants that were to die presently after they were born might be elected or reprobated, of whom yet there could be no works fore-seen.
2. Esau was a type of those who are called Children of the flesh, but Children of the flesh are not here such as seeke righteousnesse by the Law, but such who were borne of Abraham according to the course of natural generation, these being opposed to the children of promise, who in Isaac were called to the heavenly benediction, ver. 7.8. for the Apostle shews plainly that the promise made to Abraham did not indifferently belong to all his seed, to all that should be borne of him according to the course of nature; but only some of them, namely such as God did chuse to himself of his owne will and pleasure, as he did Isaac and Iacob: besides the seed of Abraham without any thing adjoyned is never so taken, namely for children of the flesh that seeke righteousnesse by the Law, but generally for such as are borne of Abraham according to the course of nature; and if it had been taken in this sense, the Apostle should not have answered as he did; all who are of Israell, are not Israel; or all who are Abrahams seed are not Children; but all who follow the Law are not the true Israel to whom God tied himself by promise.
3. How can Esau as here he is brought in, considered without works, be a type of those who should seeke righteousnesse by the Law? or Iacob as he is here considered without having done either good or evil, be considered as a type of those who are chosen when God fore-sees them to beleeve, and to persevere therin? or how can this agree to Pharaoh whom the Apostle here brings in as one that was rejected in the same manner that Esau was) how can this I say, agree to him who neither knew the Law, nor the works of the Law, nor sought after righteousnesse by the works of the Law, or any waies else.
4. No godly faithfull ones could thinke the word of God falsified, if such as sought [...]ighteousnesse by the works of the Law were rejected; but this was a doubt, whereat even the best of them all stumbled; namely how the Israelires, the ancient people of God, could be rejected, [Page 30]and the Gentiles called: Neither is there any appearance of injustice, even to mans reason, if God doth decree to reject such as reject Christ when he is offered; and cleave to their own righteousnesse: and to save such as receive Christ, and that out of his meere pleasure, which yet seems to appear by the Apostles doctrine of his loving Iacob, and hating Esau, as his words shew, when he saith, Is there any unrighteousnesse with God, vers. 14. yea in clearing this doubt, and removing this objection, the Apostle was bound for preserving of the honour of God, and clearing of his justice; to have expressed this consideration, and have answered that God might justly decree to reject those who would refuse Christ, and stick to their owne works; of which yet he mentions not a word, but answers both this objection of unrighteousnesse in God; ver. 14. and also that others of our inability to resist Gods will, ver. 19. by resolving all into his meere will and pleasure, and there rests, ver. 15.16.21.22. I will have mercy on whom I will, &c. these words hold forth absolute will; and the forme of them excludes all other things, not causes onely, but all occasions of Gods decree.
Argument. 9 For upholding this platforme of predestination, they are forced to excogitate and devise such wills and decrees in God, and such an order of them as can neither agree with Scripture, nor with the nature of God: as,
1. An Antecedent will, and a consequent will, both which they make to agree properly unto God; and yet by one of these, he wills the salvation of all, by the other, the damnation of some.
2. Such a decree of salvation as hath not for his object, persons, but things.
3. A conditionall and an absolute or peremptory decree, touching the same persons, one succeeding the other; as that Peter shall be saved if he doth believe, and when he doth believe, that he shall certainly be saved.
4. And for the order they make the decree of giving Christ, to go before any decree of mans salvation; and the decree of saving believers, to go before the saving of any particular persons: that these things cannot stand nor agree with the Scriptures, nor the excellent nature of God, appears by these reasons.
To begin first with the order. How can God be sayd to decree the giving of Christ, before he had any intention or determination [Page 31]of mans salvation; when as the end why he gave Christ, is this, that he might save sinners, 1 Tim. 1.15. and this was the reason of the name given him by the Angel, you shall call his name Jesus, for he shall save my people from their sinnes, Mat. 1.21. Looke for what end Christ came into the world, for that end God sent him, and for that end he appointed to send him, but he came to save sinners: how then can the determination of giving Christ, go before the determination of mans salvation? besides, our Saviour makes the love of God to be the ground of giving his sonne: God so loved the world that he gave his sonne, John 3.16. Now this is such a love as tends to salvation, therefore the intention of salvation cannot follow the intention of giving Christ; for though mans salvation be not the last end of giving Christ, yet it is such as can never be severed from the last, the greatest glory of God appearing in that salvation of man, which is purchased by Christ.
2. How can the salvation of believers be decreed, before the salvation of particular persons? because then the object of Gods decree must be, not persons but qualities; not the men but their faith, accidents without a subject: but there is no touch in Scripture tending this way, for the Apostle tels the Ephesians that God had chosen not their faith but them, Eph. 1.4. and the Thessalonians that he had appointed them to obtaine salvation, 1 Thessa. 5.9. not their faith, and that he loved Jacob and hated Esau before they were borne, Rom. 9. not the ones cleaving to the righteousnesse of faith, and the others following the righteousnesse of the law, but themselves; so every where persons, not things, are named upon the like occasions. Neither can it stand with reason, for that cannot be the object of Gods decree, which neither hath, nor never shall have being, qualities never have any being but in their subjects, faith considered by it selfe, abstracted from his subject, never had nor shall have being: neither have believers any being, but in Peter, Paul, and other particular believing persons. It is a true rule in Logicke, that universalia non existant nisi in singularibus: Humanity hath no being but in Socrates, Plato, and other individuall person; so neither believing nor believers have any existence or being, but in the particular individuall persons of faithfull Abraham, Moses, and other the like.
And the decree of saving believers, is nothing else but a decree of bestowing salvation upon Abraham or other-like faithfull person, [Page 32]when he is a believer; where salvation hath reference to the decree and believing to the execution: and it is no more but this, that God decrees to bring Abraham to Salvation by faith, and to bestow this Salvation upon him when he is a believer; and in Gods decree Abrahams person plainly goes before his Faith, going in this order, I decree to save Abraham, and that he may be saved I decree to give him faith, without which he can never come to enjoy Salvation.
3. For the decrees themselves, a conditionall decree is such as cannot agree to God, for thus it runs; I decree to save Peter if he will believe; which either must beare this sense that God will save Peter being a believer, and then it is all one with the absolute decree whereby he hath decreed to bring Peter to salvation by believing: or else God decrees Peters salvation upon condition of his faith, so as if afterwards Peter shall come a believer, then he will absolutely decree to save him; if otherwise he will absolutely decree to damne him: now in this sense it cannot agree to God.
1. For first, in this conditionall decree of Salvation, God puts no difference betwixt Iudas and Peter; betwixt such as come to enjoy Salvation in heaven, and such as come to be damned in hell; for he decrees likewise to save Iudas as well as Peter, if Iudas will believe, and to damne Peter as well as Iudas, if Peter will not: by this decree Esau and Iacob are loved and hated both alike.
And what a decree of Salvation may we thinke this to be that belongs to the Reprobate as well as to the Elect; to the damned in hell, as to the Saints in heaven? by this it is all one to be loved or hated, elected, or rejected. How then can Election be an act of greatest love?
2. There is no certainty in this decree, for it hath no certain object; damnation being the object of this decree as well as salvation, it respecting the one equally with the other: now both these cannot be certain, because they cannot both stand together, the one being contrary to the other; so that if Salvation be certaine, damnation is uncertaine, and so on the contrary.
3. It is true, that God decrees conditions, but these conditions belong to the execution, not to the decree: God decrees to bring men to Salvation by the conditions of faith, repentance, and the like: these are therefore necessary for effecting Salvation, but not for establishing the decree to Salvation; these must go before mans Salvation, but [Page 33]not before Gods decree. All conditions are as means fitting for the end; and means have the nature of a cause, and are all one with it: food is the means of nourishment, and so the cause of it; so Physick is the means and cause of health: thus it is with Faith and Repentance, they are means, and so causes of Salvation; though not meritorious, yet preparing and disposing causes, though not causes why God gives it, yet causes fitting us to receive what he freely gives: if therefore these should necessarily belong not only to Salvation, but to the decree whereby we are appointed to Salvation; then the decree should have causes as well as the execution of it: which were it so, how can Gods will and decree be the first and highest cause of all other things?
4. God when he decrees life to believers, or to Peter if he will believe, knows certainly that he will believe: and therefore his decree is not conditionall, but absolute. If a man determines to take a journey to morrow if it be faire weather, and knows certainly at the same time that it will bee faire weather; this is an absolute determination.
Object. Faith and Repentance goe not before as causes, but as necessary conditions.
Answ. If they be necessary conditions, they have in them the nature of a cause: there is nothing needfull for bringing forth an effect, but the causes: if therefore they be no causes, God may establish his decree without them; and so there is no necessity of them as going before the decree.
Object. But God alway propounds Salvation to men upon conditions; therefore he hath decreed it on conditions.
Answ. God hath decreed to execute his purpose of Salvation by meanes, and these are conditions of Salvation, as Faith, Repentance, and the like: these therefore must be made known to men, because no man can come to Salvation without them; God having decreed the means as well as the end: but though these go before Salvation, and are the causes of that, they follow the decree and are effects of that: for Gods decree is the first cause of Salvation and all that belongs to it: the ignorant mistaking, or wilfull jumbling together of these two, namely the decree and execution, is the cause of much confusion in mens thoughts, touching the nature and order of Gods decrees. Hence it comes to passe that because the Scripture propounds certaine conditions [Page 34]as necessary to mans Salvation; some take occasion to inferre a necessity of these unto Gods decree touching mans Salvation, whereas these belong only to the execution, not to the decree; and therfore cannot be brought into that: A man cannot build an house without Timber and Stone, cannot he therfore purpose the having of a fit habitation for himself; unlesse the consideration of Timber and Stone first come into his mind?
4. If God decrees to give men Salvation conditionally, yet how doth he decree to give men faith conditionally? He gives to all men absolutely the power of believing (as Arminians teach) but upon what condition doth he give the act of believing? if it be said upon this condition, namely, if they do not resist Gods call; he decrees to give them the act of believing, and so actuall faith: But not to resist, is to obey, and to obey God calling to believe, is to believe. So then by this doctrine God should decree to give men faith, if they have faith; and to make them believe, if they do it already: for upon condition of obeying his call to believe, that is, of their believing, he purposeth to bestow faith upon them: and this is the happy issue of the conditionall decree, he decrees to give men faith if they have it already.
4. Antecedent and consequent wills are such as cannot agree to God as they understand them. For his antecedent will they make to be such wherby he wills and earnestly desires the salvation of all men: the consequent will, that wherby he wills the damnation of some, namely such as persist in unbelief; and the salvation of others; namely such as persevere in the faith; now these cannot agree with the nature of God; for,
1. For this antecedent will hath sometimes an end, and the consequent will alway a beginning; the absolute or peremptory decree of damnation, never taking place till the antecedent or conditionall will touching salvation be expired: and so likewise the peremptory decree of salvation, not taking place till the ceasing of the other. Now the acts of Gods will are immanent acts, therfore eternall like himself.
Object. But God foresees who will persevere in believing, and upon this foresight grounds his purpose.
Answ. Then upon this foresight, he only purposeth to will their salvation when they do believe and persevere; but he doth not actually will it, [Page 35]that is, will it with his consequent and p [...]remptory will, till they do believe; which cannot stand with the Eternity of his will.
2. This antecedent will they make rather to be a velleietas, Si Deus nou potest, est impotens, si potest sed non efficit quia non licet, tum Deus vellet aliquid quod non licere [...]. D. Turss. then a volitio, rather a wishing and desiring, then a willing, which cannot agree to God; who is totus actus, all act, yea actus purissimus et perfectissimus, the most pure and perfect act: therfore no imperfect wishes and desires belong to him.
3. If God by his antecedent will doth seriously and heartily desire the salvation of all men, when some of these come to be damned, then this desire either still continues in him or not: If it doth not continue, then his will is changeable, but he saith of himself, I am the Lord, I change not, Mal. 3.6. besides they make this antecedent will wherby he wills the salvation of all to flow from his nature; and being naturall to him, it must be unchangeable as his nature is: If it doth continue, then God continues earnestly to desire the salvation of wicked men, when they are damned; so never hath his desire accomplished, which cannot stand with perfect felicity: yea if it doth continue, then God doth seriously will their salvation and damnation at one time, and so wills a flat contradiction: or else when he damns men, he doth not will to damn them; and so his actions are not guided by his will.
4. If he doth will their Salvation, why doth he not work it, for he is in heaven, and doth whatsoever he will? he works all things according to the pleasure of his will, Ephes. 1.11.
Object. But though he wills their Salvation, yet he wills it shall be effected convenienti modo, after a fit manner.
Answ. If he doth seriously will and desire it, he is able to work it, convenienti modo; for he can change mens hearts, and heal their rebellions; and look as he works the Salvation of some, convenienti modo; so he can work the salvation of others also: he can give effectuall grace, as well as sufficient to all, if he please.
Object. But though Gods decree of Election doth not follow the foresight of mans faith; yet doth not his decree both of Election and Reprobation follow the foresight of the fall.
Answ. Some of the grounds before mentioned hinder this also, not permitting that Gods decree touching mans last end, should in the order of nature follow the foresight of mans fall; for,
1. In the examples of Iacob and Esau, the Apostle excludeth not [Page 36]only good works, but evill works, and both these upon the same ground, that both shewing mercy, and hardning might be referred to Gods free will and pleasure, as to their first originall: And how ever these two, when they were in their mothers womb, were stained with originall sin; yet here they are brought in by the Apostle in the same manner that Melchisedec, Heb. 7. is brought in, without father or mother, though he had both father and mother, yet there he is considered as being without them: so here Jacob and Esau are considered as having done neither good nor evill; when the divine Oracle was pronounced of loving the one, and hating the other: yea the Apostle speaks of these as things which began not then, but long time before, it being said Iacob have I loved, and Esau have I hated.
2. Conditions can no more agree with Gods decree of reprobation then of Election; because necessary conditions have the nature of causes and means of preparation, and so cannot stand with the decree of God, which is absolute, independent, and from all Eternity; and therfore can have nothing go before it.
3. God cannot foresee the fall as a thing that certainly shall be, till he hath decreed to permit it: now as the foresight of the fall presupposeth a decree of permitting this fall; so also this decree of permission must presuppose some end for which the Lord would permit it: and what can this be but the manifestation of his greatest glory in the free salvation of some, and just damnation of others? so that in order of nature, the purpose of this must go before the purpose of permitting the fall, or the foresight of it.
4. The foresight of mans fall, presupposeth the decree of mans creation: if therfore the foresight of the fall goes before the decree of Election and reprobation; either God should decree to make man to no end, or to some other end then he at last comes to, and so should fail of his end.
Object. He decrees to make man for his glory.
Answ. If for his glory, then to that particular Estate and condition wherby God comes at last to be glorified: but he comes at last to receive his glory, either by the just damnation of some, or mercifull salvation of others.
Object. He creates man to this end to shew forth the glory of his abundant power and goodnes.
Answ. If by goodnes, we understand such agoodnes wherby God only [Page 37]doth good to the creature, then the last end of Gods worke in creating, should be the creature, not himselfe: which is contrary to that which Solomon saith, that the Lord doth all things for his own sake, Prov. 16.4. and contrary to the course of every artificer, who makes not his worke, but himselfe the end of his action, as the manifestation of his skill, ability, and the like: so as may tend to his praise and commendation. No man builds a house for the house sake, but for his owne sake. The end of every agent in working is his own good, in one kinde or other; and the desire of this, is the moving cause of his worke.
2. The conservation of the creature, (which is a continued creation) hath the same end with creation; but how can this be said to be done, to the praise of his abundant goodnesse to some creatures? Are the devils reserved in chaines of darknesse, for the praise of his abundant goodnesse toward them?
3. If the manifestation of his power and goodnesse, be the last end of creation, then God hath attained his last end, so soon as ever man was created; for then he had shewed forth his abundant power and goodnesse: and then God had shewed the same goodnesse both in the elect and reprobate, both equally partaking of the benefits of Creation.
4. If by goodnesse be understood the manifestation of his owne goodnesse (as it must needs be) this is the manifestation of his glorious attributes: so the Lord tels Moses, that he would cause all his good to go before him, he would proclame his name before him, Exod. 33.19. especially the manifestation of those attributes, whereby he comes at length to have his greatest glory, which are his justice and mercy.
Lastly, If therefore the foresight of sin must go before the decree of reprobation, because sin goes before condemnation, (which seems to be the chief, if not the only ground of the necessity of such foresight) by the same reason, the foresight of repentance and good workes, must go before election, because these goe before Salvation.
Objections of the Arminians, whereby they seeke to prove that election is out of the foresight of sin and faith.
Object. 1 We are elected in Christ, Eph. 1.4. none are in Christ but believers, therefore the foresight of believing goes before election.
Answ. 1. To be elected in Christ is no more, but to be chosen and appointed to obtaine salvation by Jesus Christ, as the Apostle expresseth it, 1 Thes. 5.9. God hath appointed us not to wrath, but to obtaine Salvation by Jesus Christ, here Christ is made a cause foregoing our salvation, but not our election to salvation.
2. We were in Christ, when God elected us, but not actually, but onely virtually: because at the same time, when God elected us, he purposed to set us into Christ; for when he elected us to the end, he elected us also to the means.
3. By this reason, it might be proved, that not onely faith, but our effectuall calling, regeneration, sanctification, and all other spirituall blessings, go before our election; because we are blessed with all spirituall blessings in Christ, Ephes. 1.3.
Object. 2 Election is a purpose of shewing mercy, but mercy presupposeth misery; therefore the foresight of sin goes before election.
Answ. 1. Election is a purpose of shewing mercy, to such as shall be miserable before God executes or shews forth his mercy on them; but not such as were miserable, before he intended or purposed to make them vessels of mercy; so that misery goes before the execution only, not the decree.
2. This mercy, which at last God shews on the elect, is such a mercy, as whereby not only originall, but also all actuall sins are pardoned, therefore by this reason, the foresight of all actuall sin must go before election as well as the foresight of originall sin.
3. Faith, repentance, and good works, go before the executing of mercy, and bestowing of salvation; therefore by this reason, the foresight of these also must goe before the purpose of shewing mercy.
Object. 3 Look in what order God doth save men, in that order he decreed to save them; but sin and faith go before salvation, therefore the foresight of these, must go before the decree to salvation.
Answ. This is a false forme of reasoning, and by the like, many absurdities may be concluded, as thus,
1. Look in what order God doth save men, in that order he decreed to save them; but repentance and good works go before salvation, therefore they go before the decree to salvation.
2. Or thus, Look in what order a man builds a house for habitatition, in that order he purposed to build it; but the providing of timber [Page 39]and stone, go before the building of his house; therefore the cousideration of these went before his purpose and intent of making a house for his habitation.
Let the argument be put into a right forme, and it will conclude nothing contrary to the question, for then it will run in this manner. Look in what order God brings men to salvation, in that order he purposed to bring them to salvation; but in bringing them to salvation, he causeth faith to go before their salvation; therefore in his decree of salvation, he purposed that faith should go before their salvation: Here all may be granted without prejudice to the Question.
Object. 4 Every act is in nature after his object, but man is the object of predestination, and man is that he is, by creation; therefore predestination cannot goe before the foresight of the fall, and of mans Creation.
Answ. A possible being, not an actuall onely, is sufficient to make man a fit object of Gods predestination, otherwise we may reason in this manner: man is the object of Gods decree of creation; the object is in nature before the act; therefore man is before the decee of creation, and so God should consider man, as having being before ever he purposed to create him, and give him being; therefore that rule non entis nulla est confideratio, must be understood of such things, as have neither actuall nor possible being.
Object. 5 If the fall of man in Gods foresight, doth not go before, but follow the decree, then is his fall decreed, then is the liberty of his will taken away; for what God hath decreed, must necessarily come to passe.
Answ. Gods decree doth not take away the libe [...]y of the second cause, as appears.
1. No man can deny that the death of Christ was decreed of God, for Saint Peter saith, that he was delivered to death, by the determinate counsell of God, Act. 2.23. yet Christ dyed freely for he saith of himselfe, that he layd downe his life, yea, he laid it down freely, when no man had power to take it from him, Joh. 10.17, 18. besides, if Christs death were not voluntary, it could not be meritorious, not being an act of obedience.
2. Our faith, repentance, obedience, and such good works, as by grace we are enabled to performe, are voluntary actions, such as we [Page 40]are not carried unto, either by any natural or violent necessity; yet these are decreed of God, who hath elected us unto faith and sanctification, as well as unto life, 2 Thess. 2.13. as before hath been shewed.
3. All our naturall actions and motions are voluntary, yet to deny that these are decreed of God, were to deny a speciall part of his providence; for in him, we not onely live, but moove. Act. 17.28. God directeth mans steps, Prov. 16.9. and look what he doth in time, he hath determined to do before all time.
4. Mans dayes are determined, and God hath appointed his bounds, that he cannot passe; yet many men come to their ends, by as contingent means as may be: as by the iron of the Axe, slipping from the helve, Deut. 19.8. and many other the like.
Secondly, Gods decree is, actio ad intra, an action within himself: one of those immanent actions of which the rule is, that they do nihil ponere in objecte, they put nothing at all into the object, about which they are conversant. Gods decree alone, (being an act within himselfe) works nothing upon the creature, till it comes to execution, till in some degree or other, he doth put forth his purpose by some outward action. Unlesse therefore it can be shewed how God in the execution of the decree, by some outward action upon man, doth necessitate mans will, his decree alone will never inforce any necessity upon it, or on the actions which proceed from it.
Thirdly, The decree of God, is so farre from taking away the liberty of the second causes, as it stablisheth and strengthneth them in their liberty: for he determineth not only rem ipsam, sed modum rei, not only the thing or event it selfe, but the manner of it; he determineth that some things shall come to passe necessarily, some things freely; and that necessary things shall be effected by necessary causes, contingent things, by contingent causes: All entityes and beings, are from God, with all the adjuncts and properties that belong to them; and he worketh in all things, according to the nature of the things: and therefore in naturall agents, he causeth things to come to passe necessarily; in contingent and free agents, he causeth them to come to passe contingently: so that though Gods will determineth mans will, yet it derermineth it to work deliberately and freely, according to its owne nature; therefore his will doth no way weaken, but strengthen mans will in a free manner of working.
Object. But if such things as God hath decreed, do not necessarily come to passe, then Gods decree may be frustrate.
Answ. It is necessary, that what God hath decreed, should come to passe, but not that it should come to passe necessarily; that it should come to passe [...]essario modo et necessariis mediis, in a necessary manner, or by such means as worke necessarily, not freely; as in all mans speeches and actions that proceed most freely from him: when a thing is once done, it is necessary it should be done, (because a thing cannot be done and undone both at one time) yet it follows not, that it was done necessarily, because in the doing, and afterwards, there remains a power, quality, and disposition in the agent, or second cause, whereby it might have been done otherwise: for instance, God having decreed, that not a bone of Christ should be broken, it was necessary that this should come to passe, and that Christs legs should be preserved from breaking, when theirs were broken, who were crucified with him; but yet this came not to passe necessarily, for both Christs bones were in their owne nature fragilia, talia quae frangi possunt, such as might be broken, as also the souldiers did abstaine freely, not necessarily from breaking of them.
Object. But it is not possible, that the same effect should come to passe necessarily and contingently.
Answ. Yes, it is possible, as this effect hath reference to divers causes: for the not breaking of Christs bones, as it hath reference to the first cause, namely, the decree of God, was necessary, (as hath been shewed) but it was not necessary, but contingent, as it had reference to the second cause, namely, the free will of the souldiers. So on the other side, the suns giving light in the ayre, and fire burning of combustible matter, are necessary effects as they have reference to the second causes; but contingent, as they have reference to the first cause: for God doth freely, not necessarily concurre with the Sun in his shining, and the fire in his burning. Hence ariseth that distinction of necessity so frequent with divines; namely, an absolute or conditionall necessity; a necessity of the cause, or a necessity of consequence: the necessity of the cause, or a necessity, is that whereby the second causes are so fast, firmely, and necessarily linked together, as according to the course of nature, the effect cannot come to passe otherwise then it doth; as the fire cannot but burne, fit fewell being put to it: but the necessity of consequence is, when there is no such [Page 42]fast linking together of the second causes: but that when they work one way, there is a power and disposition in them to work another way: and thus there was a power in the souldiers to have broken Christs legs, when they let them alone; yet upon supposition of the divine decree, which cannot be frustrated, it is necessary that such or such things should be effected as God hath determined. But as the power of God, whereby he is able to change the nature of the thing, doth not take away the necessity, which it receiveth from the second causes; so likewise the will of God, whereby he hath determined the event one way, doth not take away the contingency, which it receiveth from the second causes, nor their liberty in working. But to speak properly, effects have the denomination of necessity and contingency, not as they have reference to the first cause, but to the second: for in regard of God, all things that come to passe, may be said to be both necessary and contingent: necessary upon supposition of his decree, contingent as his decree was an act of his will, and therfore free. The creation of the world upon supposition of Gods decree, must needs be effected: but both the creation it selfe, as also the decree of the creation, are no necessary but free acts, arising from the liberty of will, not necessity of nature.
4. The praescience of God (upon the former ground) doth inferre a necessity as well as his decree; for as it is not possible that Gods will should be frustrated, so neither that his praescience should be deceived; therefore the thing must necessarily come to passe, according to Gods fore-knowledge of it, else he might be deceived in his knowledge; and so his knowledge were not a true knowledge. Arminians therefore must either hold that God had no certain foreknowledge of mans fall, or else that he fell necessarily by this kinde of necessity, namely, the necessity of supposition or of consequence: and so their argument drawne from necessity, against the liberty of mans will, will have as much force against themselves, as against their adversaries. This objection hath been the longer insisted upon, because it is one of the Arminians strong holds.
Object. 6 If the decree of election be absolute without any foresight of sin, then such also is the decree of reprobation; then as God hath decreed the end, so he hath decreed the meanes, namely, the fall of man, and so he shall be the authour of sin.
Answ. Though where he decrees the end, he decrees the means also, yet he doth not decree to work all the means, but only such as are agreeable to his own nature: It follows not therfore, though God hath decreed Adams fall, that he is the authour of it, because he hath not decreed to work it, but onely to permit it: that God decreed to permit the fall, is plain; because otherwise, it could not have come to passe, for nothing can come to passe against Gods will. And none can deny that God could hinder the fall if he would: If therefore he would not hinder it, he was willing it should be. And the Arminians themselves grant that God gave to man sufficient grace, but not effectuall, for then he had actually stood: now if he did deny him effectuall grace (without which he saw certainly that he would fall being tempted) to what end or purpose did he deny him this effectuall grace, but that by permitting of his fall, he might make way for the manifestation of his justice and mercy?
2. In mans first transgression, by eating the forbidden fruit, (as in all other sinfull acts) there was natures work, and so Gods worke; for though the deformity was from man; yet the act it selfe was from God, in whom we live and move; and what God doth in time, he hath determined to do before all time, therefore the fall must needs be decreed.
Object. But here not only the manner of eating, but the very eating it selfe was forbidden, and therefore sinfull.
Answ. Yet in this eating we must distinguish betwixt the eating it selfe, and the vitiosity of it, as being things in their own nature separable and distinct, otherwise they might be praedicated the one of the other, which they cannot be; for the vitiosity is only an accident to the act of eating. And it cannot be denyed that God doth concurre in the act, and is the authour of that, as he is the authour of every naturall act; and therefore if the vitiosity could not be separated from it, he should be the authour of that also.
Object. God doth indeed decree to concurre with reasonable creatures in their actions, but this is conditionally, modo ipsi velint, so they themselves will do this or that.
Answ. God did concurre with man, not only in the outward act of eating, but in the inward act, whereby he willed to eat, (for not only the hand and mouth, but the minde and will move by him) suppose that he did decree to concurre with man in the outward act of eating, [Page 44]upon condition that man did will to eat, yet upon what condition did he decree to concurre with him in this act of his will? if it shall be said on this condition, if man himselfe would; it may as well be said, that God did decree to make man eat, so be it that he hid eat: what need he to concurre with him in the act of his will, when man willed the thing already?
3. It follows no more that God is the authour of sin by decreeing this sin, then by decreeing other sins: now it is plain, that he decreed the death of Christ; for its said, that Herod, Pontius Pilate, and the people were gathered to gether, to do whatsoever his hand and counsell had determined, should be done against Christ, Act, 4.27, 28. therefore the crucifying of Christ was determined and decreed of God, and what greater wickednesse then those things which Herod, Pilate, and the Jews did against Christ?
Object. But Gods decree is an energeticall decree, and what he decrees, he effectually procures to come to passe; neither is his permission such a bare permission wherein he hath not a working hand, (as those hold who hold the absolute decree.)
Answ. It cannot be denyed that God hath a working hand in the sin that man commits, for the Scripture plainely affirms thus much; the Lord saith, that he would harden Pharoahs heart, Exod. 7.3. and that he had hardned it, (10.1.) He threatens to David, that what David had done in secret he would do in the sight of the sunne, speakeing of Absoloms sin with his fathers Concubines, 2 Sam. 12.12. compared with 16.12. and he gave up the Gentiles to vile affections, Rom. 1.28. and many other like expressions, whereby it appears, that there was more then a bare permission in the committing of these sinnes; yet it followes not hence that God is the authour of sinne.
Quest. How can God be free from blame if he works with man in the same blame-worthy action?
Because he works in a divers manner. Answ. As the law works in sin, so God works, for it is Gods agent and instrument; that the law hath a work in sin appeares, because it is said, that where there is no law, there is no transgression, Rom. 4.15. and that when the Commandement came sin revived; Rom. 7.9. yea the Gospell it selfe is the savour to death to some, 2 Cor. 2.16. yet here neither Law nor Gospell are faulty causes of these things; because they are onely causes by accident, and do not (per se) in themselves, and their owne nature tend [Page 45]to these ends but to the contrary; the law tends to keep men from sin, and the Gospell to bring life, though by accident they worke sin and death: God hardned Pharaohs heart not by instilling any hardnesse into it, but by giving Pharaoh a charge and command to let his people go: the command was good, and in it self tended to a good end, namely to make Pharaoh yeeld obedience and do his duty; and it was good in God to propound this command, and yet by accident it did irritate and stir up the stubbornnes and rebellion of Pharaohs heart, so as he was hardned more then before. He that stops a running stream, hereby causeth the water to rise higher, not by putting any more water to it, but by stopping the course of that which runs already: A Physitian by prescribing wholsome Physick to a distempered body, may cause greater sicknes, yea somtimes death; yet here neither physick nor Physitian are justly to be blamed. The Sun by the same beams raiseth a sweet smell from a Garden, and an ill smell from a dunghill, yet no fault in the Sun: He that in felling of Wood by the slipping of the iron from the helve, should slay his Neighbour, Deut. 19.5. was the cause of his Neighbours death, but not a faulty cause, because only a cause by accident not intending it: but man is causaper se of the sin he commits.
2. Because man works to a divers end. For God wrought with Iacobs sons in selling their brother into Egypt, for its said that he sent a man before them, Psalm. 105.17. but he had 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 [Page 46]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 [Page 47]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 doth [...]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 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 [Page 49]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 [...]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 [Page 50]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 [Page 51]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 properly, but figuratively; because to will and not to will cannot both agree to God being taken in the same sense; for no man dies, but God inflicts this death upon him, and he cannot be said to do this either besides or against his will.
Object. 8 If the decree of Reprobation be not out of the foresight of the fall, then God decrees to destroy men before he decrees to make them; yea the end of the Creation of these should be to destruction.
Answ. It doth not follow; for the last end of all is the manifestation of the glory of his justice in these, for he did not create men that he might suffer them to fall, or permit them to fall that he might destroy them; but by creation and permission of the fall, and damnation, are all co-ordinate means joyned together for bringing about that last end; namely the manifestation of the glory of Gods punishing justice in some men: but although in proper acception, the end of Creation be not destruction; yet such kind of expressions are not unusuall in Scripture, as when it is said, the Lord hath made the wicked for the day of evill, Prov. 16.4. and S. Peter calls wicked men brute beasts made to be taken and destroyed, 2. Pet. 2.12.
Object. 9 But in what manner or to what end soever God wils these things, yet still it remains as granted that God willed and decreed mans destruction, and mans fall that made way for it, and that before man himself had either willed or done any thing; which if it be so, how can man be blamed? for how can he help it? who can resist Gods will? or how can God be just in doing this?
Answ. It hath been already shewed that God neither doth, nor decrees to bring destruction upon any man but for sinne, and that sin which he, himself commits freely and willingly without any necessity, naturall or violent; which is sufficient to cleare Gods justice, But because this objection is the same in effect which is made against the Apostle, Rom. 9.19. it will be fittest to answer in his words. What art thou O man that disputest with God, shall the thing formed, say to him that formed it, why hast thou made me thus? If we should not be able in some things to give a reason of Gods Justice in doing them; shall we deny that which the whole course of Scripture, the nature of God, and the things themselves do plainly evince to be so? namely that nothing [Page 52]comes to passe, especially the greatest things, such as are the eternall salvation and destruction of men wherby God receives his greatest glory, but God hath a hand in it, and what he doth in time, he hath determined and decreed before all times, and that this decree being actio ad intra, an action within himself, and so not really differing from his Essence, is so absolute, independant, and eternall, that it can have no causes, motives, respects, considerations, or any other-like, going before it: that as God himself is absolute primum, so are all his coun sels and decrees, so that he cannot take or borrow as it were the idaea and plot of these from any other thing, but they all arise immediatly from himselfe.
If the doctrine of the absolute decree seems not so plausible to humane sense, or carnall reason; yet in the deepest mysteries of Religion (as these are) we are not to measure things by our naturall apprehensions, and seek to square them to our carnall conceits, but to follow only the sacred rule of Truth laid down in Scripture, which when there is mention of these things cries out, O altitude, O the depth of wisedome and knowledge of God! his wisdome is unsearchable, and his wayes past finding out, Rom. 11.33. What we cannot apprehend, we ought with reverence to admire and adore.
An Examination and Confutation of the Arminian erronious Tenets concerning REDEMPTION.
IN the Article of Redemption, these two things principally are questioned:
1. Whether the proper effect of Christs death and passion be mans redemption, as pardon of sin, reconciliation with God, &c. so that Christ died to purchase these things actually for those for whom he died; or only to purchase a possibility or liberty for God to save sinfull man.
2. Whether Christ by his death hath purchased, or obtained these things for every particular man or not, or there be some for whom Christ hath not died in this sense.
For the first, it is denyed by the Arminians, who affirme that actuall redemption, remission of sinne, justification of such or such men, Immediata mortis Christi effectio non est actualis peccaorum remissio, horum aut illorum redemptio, sed redemptionis apud Deum impetratio, qua factum est, ut Deusiam possit, utpote iustitia, cui satisfactum est, non obstante, homnibus peccatoribus peccata remittere et spititum sanctum largiri. Armin. in Perk. pag. 75.76. was not the proper and immediate effect of Christs death, but only such an obtaining of redemption at the hands of God, whereby he may notwithstanding his justice (which is now satisfyed) bestow remission of sinne and the spirit of grace upon sinfull men: by which it appeares, that they would have the effect of Christs death to be, not the actuall redemption of any man, but onely the purchase of a liberty or possibility for God to redeeme and save whom he pleased; but how unsound this is, may appeare by these things.
1. Hence it follows, that the eternall damnation of all mankinde may stand with the death of Christ, and that though Christ hath dyed for mans salvation, yet it may so fall out, as no man shall be saved; for he hath purchased not an actuall, but only a possible redemption, and it is not necessary, that a thing onely possible should ever come to be effected; besides, as some reject Christ, so may all men do notwithstanding this possible redemption, and so none be saved: which how injurious it is to the infinite merit and excellency of Christs death all may easily see.
2. Hence it follows, that Christ hath no more redeemed man in one kinde, then God himselfe in another: for as he hath redeemed man no otherway, then that by the vertue of his death, he hath procured that they may be redeemed; so in like manner, thus farre he may be said to have redeemed God himselfe, because by the vertue of his death, he hath procured that God may redeem them: which is wholy contrary to the phrase of Scripture, which every where tels us that we are redeemed not with corruptible things, but with the precious bloud of Christ, 1 Pet. 1.18. that while we were enemies Christ dyed for us, Rom. 5.9. that he was wounded for our iniquities, and broken for our transgressions, Esa. 53.4. but saith no where that God was redeemed, or that Christ dyed for him.
3. If the immediate and proper essect of Christs death was only a possible redemption or reconciliation, then Christ did by his death very little advance and set forward the work of mans redemption and salvation, because he effected no more then what might have been done without it: for before Christ dyed, it was possible for God to redeem man, to grant him pardon of sin, and other like benefits, by what meanes himselfe should thinke fit, and amongst the [Page 54]rest, by this means, namely, the death of his son: so that if no more be effected afterwards by the death of Christ, then only a possibility to do this, then this most glorious work should vanish away almost into nothing; there being nothing more done by it, then was done before, namely, a possibility procured to do that which before was possible to be done; and thus God can be said no more to pardon mens sins for Christs sake, then to make many worlds for his owne sake, for he hath power and liberty to do this when he will.
4. Then Christs merits should be of lesse value and worth then mans merits, for when man meriteth any thing for himselfe, he meriteth that the thing should be actually bestowed on him, and not that there should be a possibility only for it to be bestowed.
5. Hence it would follow, that neither God nor man were the immediate objects of Christs merits, but rather faith and repentance, that honour might be done to those graces above others, in that they be made the conditions, whereto not only salvation, but also redemption, election, and all should be fastned.
Quest. 2 Whether Christ dyed for all and every particular man or not: the Arminians answer affirmatively, Si mors Christi non est [...] oblatum et solutum pro omnibus, non est [...] nedum sufficiens pro omnibus. Arm. in Perk. p. 68. Christum omnibus peccatorum remissionem impetrasse, nostra sententia est. Colla. Hagiens. p. 172. who hold not onely that Christs death is in it selfe a price sufficient for the redemption of all, but also that this was paid and offered for all alike, without any difference, either of elect or not elect, believers or unbelievers: And that Christ by his death hath impetrated remission of sinnes, and other benefits of redemption for all and every one.
That this opinion is not agreeable to truth, appeares by these reasons.
If Christ hath paid the price of redemption for all, then all men shall be saved; for the end of redemption is salvation.
Argument. 1 Except. To this, their usuall answer is by a distinction of impetration and application, Christ by his death hath impetrated or obtain redemption, and remission of sins for all; but for want of application (which is made by believing) this is not effectuall to all, neither are all men saved; for no man can have benefit by Christs redemption, till it be applied by faith, for all the good that Christ hath purchased, is then made ours, and we come to have the benefit, when by faith we have laid hold of Christ, and his death and sufferings, and applied these to our selves.
Replic. But against this it may be replyed, that the redemption which [Page 55]Christ by his death hath impetrated, is either an actuall and effectuall redemption, or a possible and ineffectuall redemption onely.
1. If he hath obtained onely a possible and ineffectuall redemption, this hath been overthrown by the former arguments.
Besides, if the redemption purchased be an ineffectuall redemption, how comes it to be made effectuall? if it shall be said by application, and then it becomes effectuall when it is applyed; against this it may further be replyed, how can we apply that which is not? we can apply no other redemption then what Christ hath purchased: if therefore he hath purchased only an ineffectuall redemption, for our application doth not change the nature of the thing, or make it other then it was.
2. How can we be effectualy redeemed, by applying to our selves an ineffectuall redemption? how can the partaking of an ineffectuall redemption, effectually bring salvation to us.
Secondly, If Christ hath obtained actuall redemption for all, then likewise he hath obtained actuall remission of sinnes for all, (for remission of sinnes, justification, reconciliation, redemption, are all one, not onely in Scripture phrase, but also by Arminius his own acknowledgement pag. 76. in Perk.) if he hath obtained remission of sinnes for all, why are not their sinnes remitted? How can it be said, that remission is obtained for that sinne that never shall be remitted? How can Christ be said to obtain those benefits for us, which we have no benefit by; or that good for us, which we are never the better for? the nature of the action, and right of relation requires, that those things be made ours, and that we have the benefit of them, which Christ hath obtained for us: For what ever Christ by his death hath purchased for us, that we have a right unto; and that cannot justly be withheld from us: which may thus be proved in a right forme of argument. Their sinnes shall not be required of them, for whom perfect satisfaction is made: But for whom Christ hath dyed, he hath made perfect satisfaction, ergo, their sins shall not be required of them, for whom Christ hath dyed.
The second proposition is clear, the first is thus proved.
Their sinnes shall not be required of them, for whom satisfaction is accepted.
But for whom perfect satisfaction is made, divivine justice requires it should be accepted.
Ergo, their sins shall not be required of them.
The second proposition cannot be denyed, the first is thus proved.
The debt cannot justly be required of them, for whom it is fully paid.
But for whom perfect satisfaction is both made and accepted, the debt is fully paid.
Ergo, the debt of sin shall not be required of them; or thus.
For whose sins Christ hath satisfyed, they cannot be punished (and that everlastingly) for their sins, without injustice: But reprobates suffer everlasting punishment for their sins, without injustice.
Ergo, Christ hath not dyed or satisfied for their sins.
To which of these arguments or parts of them, will that distinction of impetration and application be fitly applied, to take away the strength and force of them? God cannot in justice require a double payment of the same debt, and cause so many men to pay the utmost farthing in their owne persons, by suffering eternally in the place of torment, when Christ hath already paid their debt, and made full satisfaction, by suffering for them on the Crosse; for whether Christ hath merited forgivenesse of sinnes for us, by the dignity of the worke and worthinesse of his death and passion, or by the constitution and appointment of God the father, it is certaine that God cannot in justice withhold from us, that which Christ by his death hath purchased for us: Besides all those for whom Christ hath dyed, shall receive the adoption of sons, Gal. 4.4. but all do not receive the adoption of sons: ergo, Christ hath not paid the price of redemption for all.
3. Application ariseth from impetration, 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 [Page 57] 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 it [...] 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 [Page 58]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, [Page 59]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 dyed for all.
Christ is so skilfull and carefull a Phisitian, as he hath not onely provided a soveraigne medicine for us, but also applies it unto us, (if we be his) else he should provide it to no purpose; we being not only extreame sicke and weak, but also dead in sinnes and trespasses, Eph. 2.5. and therefore as unable to apply it to our selves, as a dead man to take a potion, that is ready tempered for him, untill Christ quickens us, by putting his spirit into us: the Apostle saith, that we are quickned in and by Christ, and that we are saved by grace, Eph. 2.5.8. this must needs be such a grace as Christ hath purchased for us, but the purchase of this grace onely, will neither quicken nor save us, unlesse it be applyed and given to us: therefore for whom he hath purchased grace, to them he applyes it.
Argument. 2 For whom Christ hath dyed, he hath shewed greatest love to them, for greater love then this hath no man, Joh. 15.13. But he hath not shewed greatest love to all.
Ergo he hath not dyed for all.
If Christ hath dyed for all, then hath he shewed as great love to Pilate and Judas, as to Peter and John, to Kain and Pharoah, as to Abraham and David: to the reprobates in hell, as to the Saints in heaven, which is fearfull to thinke. The Apostle makes Christs speciall and peculiar love, belonging to his Church onely; for he bids [Page 60]husbands love their wives, as Christ loved his Church, Ephes. 5.25. but husbands are to love their wives with a peculiar love above others: for a man must leave father and mother, and cleave to his wife. If here shall be said, that the greatest love of al is not only to merit salvation, but to bestow it; for answer of this, it is plain by Christs words, that the greatest act of love is to merit salvation: by laying downe his life, and where he hath performed this act of love, he will performe the other in giving salvation. However if they never be saved, it stands firme, that he hath performed an act of greatest love for them. Una est dilectio quae nostram fidem praecedit: altera quae fidem nostram et dilectionem erga Deum subsequitu [...]. Coll. Hagiens. p. 194. Or if it shall be answered, by distiguishing betwixt the antecedent and consequent love of Christ, and saying, that the purchase of salvation is an act of antecedent love, and the giving of salvation an act of consequent love, which is the greatest, neither will this stand with Christs speech, for what ever kinde of love it is that caused Christ to give himselfe to death, it is the greatest, because greater love then this hath no man, to lay downe his life for his friend: besides, the Apostle comparing these two loves together, the love which goes before justification, and that which follows, makes that which goes before to be the greater, Rom. 5.8, 10. God setteth out his love towards us, that while we were yet sinners Christ dyed for us, much more then being justified by his bloud shall we be saved from wrath: for if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, wee shall be saved by his life. That love whereby Christ loves men before they were beleevers, and whereby he loves them after, are not two kindes of loves, but one and the same love, of which the first is the greater, both by the comparison of the Apostle, as also because in manifestation it is the cause of the Second.
Argument. 3 Christ doth not pray for all, therfore he hath not died for all, Iohn 17.9. I pray not for the world, but for those whom thou hast given me out of the world: The World here is opposed to those who are given to Christ of the Father, and for this World he prayes not: now for whom he wil make no intercession, for those he hath made no satisfaction; for both of these are parts of the same perfect Sacrifice of Christ, and therfore unseparably joyned together, Iohn 17.19.20. and how do we think that Christ should refuse to poure out a prayer for them, for whom he hath powred forth his bloud; it being an act of greatest love to lay down his life (as hath been shewed) and where he hath done the greater, he will do the lesser.
Object. To this the Arminians answer by distinguishing of Christs intercession, for they make a double intercession, one common to all, Collat. Hagiens. pag. 198. Corvin. contra Molin. cap. 27. part 7. whereby Christ prayes that they may believe, repent, &c. Luk. 23.34 the other proper to the faithfull, whereby he prayes that they may be saved, that they may be one, &c. Ioh. 17.20.
Answ. 1. To this it may be answered; that this is a newly coyned distinction which hath neither ground in Scripture, nor any sound writer, but framed purposely for evading the strength of the former Argument.
2. For that place, Luk. 23.34. where Christ prayed for his persecutors, it may be answered:
1. That he made that prayer as a man subject to the Law, as he yeelded subjection and perfect obedience to the Law in all other things, so in this, that he would pray for his enemies; and in the act of suffering, seek mercy for those who were instruments of his suffering, Mark. 5.44. teaching us both by precept and example what we ought to do.
2. If he made this prayer as a Mediator, yet it will not follow that Christ made this prayer for all, and every one of those that crucified him: but only for those who did it of ignorance, and whose sins afterward were remitted, Acts 3.17.2.37. because Christ is alway heard in what he prayes for, Ioh. 11.42. and he knowing what is in man, Iohn 2.25. and that some of these had sinned that sinne for which prayer is not to be made, 1 Iohn 5.16. It is not likely hee would pray for these.
3. If Christ desires and prayes that all may repent and believe, then he desires and prayes also that all may be saved; for Salvation is the end whereto faith tends, Ephes. 2.8. we are saved by faith, 1 Peter 1.19. receiving the end of your faith, even the salvation of your souls; and to what end should Christ pray that men might have faith to believe, if he did not desire the salvation of their souls?
4. If Christ make intercession for all that they may repent and believe, then all should repent and believe; for he is heard in what he prayes for, Ioh. 11.42.
Object, To this they answer, that this is with condition, if they do not reject the first grace when it is offered.
Answ. But if he prayes that all may believe, then he prayes that they may not resist; for when God by the Gospell calls men to believe, not to resist [Page 62]this call, is to obey; and to obey the call or command of believing, what is it else but to believe?
5. If Christ prayes for all that they may believe, then he prayes also that they may have the means of Faith; and then all should enjoy the preaching of the Gospell which they do not.
6. If Christ prayes that all may believe, then he prayes that this Faith may be given for the merits of this passion or not: If not for the merits of his passion then Faith should be given to men without the merits of Christ: If for the merits of his passion, then he prayes for it absolutely, and without condition, because he died for all absolutely, and without condition according to Arminians.
7. If Christ makes his speciall intercession for believers; it may be asked when he begins to make this intercession? if so soon as they be believers, then he makes intercession for some whose faith (according to the Arminians) doth fail, and afterwards come to nothing: If for believers persevering in the faith to the end; then it follows that Christ should not make intercession for the Salvation of men before their going out of the world.
Argument. 4 Rom. 8.34. who shall condemne? it is Christ which is dead, yea or rather which is risen againe, who is also at the right hand of God and maketh request for us.
Hence it follows; (1.) that for whom Christ died, for those also he rose again, and for those he makes intercession now sitting at the right hand of God, for the Apostle joyns these together.
2. That those for whom he hath done these things may truly say, that it is God who justifies, who shall condemn us? but all cannot truly say thus:
Object. To this Arminians answer, that men may say that Christ died for them two wayes, (1.) either before they believe, and so they may say that Christ died for them in regard of impetration: (2.) after believing, and so he died for them, not only in regard of impetration, but application also; and these only, not the other can truly say who shall condemn? &c.
Sol. 1 It hath been already shewed that application doth alway follow impetration, and all those for whom Christ hath obtained redemption shall first or last have the benefits of redemption applied to them; because the graces whereby they make application are a part of that purchase which he hath made for them by the worke of redemption.
2. The scope of the Apostle in this place is to teach Christians to gather an Argument of consolation to themselves against fear of condemnation, not from application (which here he mentions not) but from the work of redemption; not from the work that we have done in taking Christ, but the work which he hath done in giving himselfe for us: so that if we can truly say that Christ hath died for us, wee may truly triumph against feare of condemnation, and say, who shall condemne?
3. Ver 32. He who hath not spared to give his own Sonne for us, how shall he not with him give us all things also? this all things, must needs comprehend all things needfull for Salvation; if all things needfull for Salvation, then faith and repentance, for these are things needfull for Salvation; and part of those gifts which Christ hath purchased, and when these are given to us we shall certainely make application of Christ.
Argument. 5 Christ saith that for these he sanctifies himself, Ioh. 17.19. (these) hath relation to those whom he had spoken of in the whole course of the Chapter, namely those whom the Father had given him out of the world. Ver. 6. those for whom he prayes, and not for the world, vers. 9. those whom the world hated because he had chosen them out of the world, ver. 14. for those Christ sanctifies himself, which sanctifying himself is nothing else (by consent of best interpreters) but his fitnesse and readinesse to offer himself as a Sacrifice to make satisfaction for them; the which thing is expressed in all those places where it is said, that Christ died for many, Mat. 26.28. Heb. 9. last. Esay 53.12. for his sheepe, Ioh. 10.13. Heb. 13.20. for his people, Mat. 1.21. Hebr. 2.17. for the sons of God, Ioh. 11.51.52. for his Church, Act. 20.28. Ephes. 5.25. for the elect of God, Romans 8.33.34. what need the Spirit of God in so many places have set forth the death of Christ with limitation and restraint, if he had died for all, and every man alike, and without any exception?
Object. 1 To these places the Arminians answer, that they may all be understood, not of impetration (which was made for all) but of reall fruition which belongs only to the faithfull.
Answ. This cannot be; for reall or actuall fruition ariseth from application, which application cannot bee without our action; but these phrases of laying down his life for his sheep, of giving himself for his Church, and the like doe not denote any action of ours, but such [Page 64]things as Christ hath done without us, which things were perfect in that very moment when Christ had offered himself, though a great part of believers were as then not yet borne.
Object. 2 They answer, that in these places the word [only] is not added, as that he laid downe his life for his sheep only, &c. and therefore hee might do this for others also.
Sol. 1 If he died not for these only, then for others also, then for wicked men, for Infidels, Apostates, and such as perish in their infidelity; which Arminius sometimes seems not willing to speak.
2. What needs the word only, be added since the words themselves carry with them in their signification a sufficient force of restraint and separation, for all are not the sheep of Christ, the people of God, the sons of God, &c. when the blessing of Christ is promised to Abrahams seed, it is not said to his only, Gal. 4.16. yet it is of the same force because it belongs onely to the faithfull; when it is said that we are justified by faith, this is truly understood of Faith alone, or Faith only; though it be no where so expresly read in Scripture: for when it is not of Works but of Faith, it is all one as if it had been said of Faith only: and when our Saviour saith that he prayed not for the World, but for those whom the Father had given him out of the world, it is all one as if he had said, that he had prayed for these only; so when he said that he laid down his life for his sheey, it is as much as if he had said, for these only. When Paul bids husbands love their wives, as Christ doth his Church, Ephes. 5.25. some might as well except, that he bids them not to love their wives only.
Object. When Paul saith that Christ loved him and gave himself for him,this excludes not others; so when Christ saith, that he laid downe his life for his sheep, this excludes not others.
Answ. There is not the like reason, for Redemption belongs not to Paul as a man, but as Paul an elect vessell, as one given to Christ of the Father; whereas Redemption 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 [Page 65]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 [Page 66]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 [Page 67]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 that bought them: therefore Christ died for wicked men who bring upon themselves swift destruction.
Answ. They seemed in regard of outward profession to bee such whom Christ had bought, but it follows not thence that they were such indeed: The Scripture ofttimes speaks of things not onely as they are, but as they seem to be, Mark. 4.25. our Saviour saith, that from him that hath not, shall be taken away that which he hath: St. Luke mentioning the same thing, Chap. 8.18. saith, that from him that hath not shall be taken that which it seemeth that he hath, 2 Chron. 28.23. Ahaz is said to sacrifice to the gods of Damascus that smote him, they did not indeed, but they seemed to him to do so, Ioh. 9.39. Christ came to judgment into this world that they who see might be made blinde; these did not see indeed, but they seemed to do so.
Object. 6 2 Cor. 5.14.15, if one be dead for all, then were all dead, and he died for all, that they which live, &c. Hence it follows that as all men were dead in sinne, so Christ died for all; for he died for all that were dead.
If it be understood of such as were dead in sinne, yet it will not follow hence that Christ died for all; for the scope of the Apostle here, is not to shew who they are for whom Christ died, but what the duty of those is, for whom Christ died; namely not to live any longer to themselves, but to him that hath died for them and rose againe: the love of Christ constraineth us faith the Apostle, which hee understands of those that are in Christ.
Object. 7 Rom. 5.17. as by the offence of one the fault is come on all to condemnation, so by the justifying of one, the benefit hath abounded toward all, to the justifying of life: Here the benefit of Christs death is made as large as Adams sinne, which extends it self to all.
Answ. The Apostle here compares the first and second Adams together, and the righteousnesse of the one with the sinne of the other; looke therefore as the first Adams sinne reached to all his posterity; so the righteousnesse of Christ the second Adam reacheth to all his posterity, the faithfull, and no further. If there had beene another generation not arising from Adam, but out of another stocke; they had not been guilty of the first Adams sinne, so in this case.
2. The benefit which the Apostle here speaks of, reacheth to the Justification of life, but all men receive not the Justification of life.
Object. 8 Besides these places of Scripture Arminians use an argument, of all other the strongest (as they thinke) to prove that Christ died for all, which is this: That which every man is bound to believe is true; But every man is bound to believe that Christ died for him: therfore this is true.
Answ. The answer is by distinguishing the second proposition, to believe that Christ died for us, will admit a double sense.
1. To rest on Christ alone, and no other for Salvation.
2. To perswade our selves that the benefit of Christs death and sufferings belongs to us, and we shall have our part therein.
In the first sense, all men are bound to believe on Christ, namely to perswade themselves that there is no other way to Salvation, but by resting on Christ alone; and this may be true, whether Christ paid the price of Redemption for all or not.
In the second sense, it may be denied that all men are bound to believe on Christ, for no man is bound to believe that Christ died for him, and that the benefit of his death belongs to him till hee findes [Page 69]himselfe to stand in need of him, till being humbled by feeling the weight and burden of his sinnes, he be willing to renounce and forsake them, desires nothing more then Christ, and his righteousnesse, being ready to accept him upon any conditions: so long as a man goes on in the practise of sinne, with a love and liking of it, and delight in it, he is not bound to perswade himselfe, that the benefits of Christs death (namely, remission of sinnes) belongs to him, but rather it were presumption to do so; none are bound to beleeve the promise, but such to whom the promise is made, but the promise is made onely to such as labour and are heavy laden, that are wearied out with the weight and burden of their sinnes, onely to broken hearted sinners, sick sinners, and the like; therefore such as these onely are bound to believe the promise.
Object. If the promise be made onely to humbled sinners, how is there a doore left open for others to come in, for such as yet remaine unhumbled.
Answ. Though they be not bound immediately, and at the first hand, to beleeve that Christ dyed to purchase salvation for them, yet they are bound to believe such things as will bring them to this; & so they are bound to do this, (though not absolutely, and without all condition) yet in that order which God hath appointed.
As first, they are bound to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners.
2. That it is their duty to see and feele their sins, and be so humbled for them, as thereby they may be brought to repentance.
3. That when they are truly humbled and brought to repentance, it is their duty to renounce their owne righteousnesse, and rest on Christ alone for salvation.
4. That doing this, they ought to perswade themselves that Christ dyed for them, and that the benefit of his death belongs to them, so as all their sins are pardoned in and through him.
Object. If all men be not bound to believe that Christ dyed for them, how can they be condemned for unbeliefe, Ioh. 3.18.
1. None shall be condemned for not believing in Christ, Answ. but only those to whom the Gospell hath been sent, and Christ hath beene offered.
Secondly, those to whom Christ hath been offered, and they have not received him; shall not be condemned for a bare non credens, and [Page 70]want of beleeving (if we take beleeving in that sense for perswading themselves that Christ dyed for them and their salvation) but for resisting the call of God to beleeve, not for negative, but positive unbeliefe, but for hating and opposing that light which shines forth in the Gospell (which all unbelievers do in some degree) Joh. 3.19. this is the condemnation of the world, that light is come into the world, and men love darknesse more then light.
An Examination and Confutation of the Arminian erronious Tenets concerning CONVERSION.
IN the article of Conversion, the question is not whether it be the worke of grace or not; for Arminians themselves grant, (at least in word) that the beginnings, progresse and perfection of conversion is from grace; but the thing principally questioned is, the manner of the operation of this grace, whether it is per modum suasionis vel per phisicam operationem, onely by outward perswasion, or by such an inward supernaturall and effectuall operation, as shall certainly take effect: whether by such a grace as is resistable or irresistable. The first way the Arminians hold, Positis omnibus operationibus quibus ad conversionem in nobis efficiendam utitur Deus, manet tamen ipsa conversio ita in nostra potestate, ut possimus non converti, Arnold. contra Bogerman. p. 263. Possunt institi voluntari [...]reddi solo illicio Coll. Hag. p. 122. namely, that God works mans conversion onely by morall swasion, and by such a grace as it is in mans power to resist, yea, so to resist, as to make the effect of it wholly void. All the operations being granted, which God is wont to use in converting men, yet conversion it selfe so remaineth in mans power, as he may be converted or not converted (saith Arnoldus.) On the other side, we hold that in mans conversion, God doth not only use outward perswasion, but such an inward and effectuall operation, as causeth a change in mans minde and will; making him both able and willing to do what God cals him to: and works by such a grace, which though a man may, and for a time doth resist, yet he shall not, nor cannot resist so as to overcome it, and wholy hinder the worke of his owne conversion when God intends it: So that the summe of the difference is this. Arminians hold that God gives to man such a grace, whereby he may be converted of he will; we [Page 71]hold that he gives such a grace, whereby he shall certainly be converted; such a grace whereby he receives not onely power, but also will for his owne conversion: that this is agreeable to truth, appears by these reasons following.
Argument. 1 What God hath promised to his people that he performs, that he gives; but he hath promised not onely to give power to repent and beleeve, but also to give will, yea, to give the act it selfe: the Apostle saith, that it is he that works in us both to will and to do, Phil. 2.13. and he useth this as an argument; why we should worke out our owne salvation, which were of no force if God did not first move our wils, before we begin to worke; so he saith, that it is given to us through Christ to beleeve on him: Phil. 1.29. therefore he gives more then power, he gives the will, yea, the act it selfe of beleeving. So the Lord promiseth this unto his people, as a principall grace belonging to the new Covenant, namely that he would put his law into their inward parts, and write it in their hearts, Jer. 31.33. and cause them to walke in his statutes and keep his judgements, Ezek. 36.27. what is this putting his law into their inward parts, but putting it into their mindes, by causing them to know it (as he promiseth them that he will teach them his statutes) and putting it into their wils, by causing them to love and like it, yea, by making this knowledge and love of his law to stick fast, to remain and abide with them, for he will write it in their hearts: yea, more then so, he will bring it into their actions, for he will cause them to walk in his statutes and keep his Commands: Here is more then a generall power, whereby they shall beleeve and obey if they will: if not, they may let all alone, but a speciall grace wherby they shall both will and doe the thing which God requires.
2. The work of faith is not said to be a worke of perswasion, but of power. Hence it is called the faith of the operation of God, Col. 2.12. and the worke of faith with power, 2 Thess. 1.11. yea of a mighty power: the Apostle prayes for the Ephesians, that God would enlighten the eyes of their understanding, that they might know what was the hope of their calling,Non utitur omnipotens et irresistibili motione ad fidem in nobis ingenerandam. Arm. in Perk. pag. 223.and what is the exceeding greatnesse of his power in those that beleeve, according to the working of his mighty power, Ephes. 1.18.19. even such a power as wrought in Christ, when he was raised from the dead. v. 20. col. 2.20. this mighty power is more then a morall swasion, and here we may take notice that Arminius even in direct terms contradicts the Apostle when he tels us that God doth not worke [Page 72]by any omnipotent and irresistable motion in begetting faith.
3. We are said not onely to be sicke, but dead, in sinnes and trespasses, Ephes. 2.1. the dead shall he are the voice of the sonne of God, Joh. 5.25. this my sonne that was dead is now alive. Luke 15.24 there is more then perswasion, yea, no lesse then an almighty power needfull for the quickning of dead men, and as dead men want power to quicken and raise up themselves; neither can they hinder their quickning and raising up, when God is pleased to worke it: no more can dead sinners raise or quicken their owne soules, or hinder this worke when God comes to doe it: to this purpose also this worke of conversion or regeneration, is compared to a new resurrection or creation: if ye be risen againe with Christ, Col. 3.1. create in me a new heart, Psal. 51.10. and the Lord promiseth his people, that he would give them a new heart and a new spirit, and that he would take out of them the heart of stone, and put into them a heart of flesh. Ezek. 36.26. this new creation and resurrection, this changing of the heart of stone into a heart of flesh, requires not so much perswasion as power, such a power as makes a man not onely able, but willing; as changeth the whole frame of his heart, and makes him of unwilling to become willing; of stone to become flesh: nothing but an omnipotent power can change stone into flesh.
4. The Scripture makes that grace, whereby God converts and draws a sinner to himselfe to be such a grace as alwayes hath a certaine effect, and is not left to the liberty of mans will, to frustrate and make void if he will: turne thou me and I shall be turned (say the people of God) Jer. 31.18. not turne thou me, and then I may turne if I will, but turne thou me, bestow on me the grace of conversion, and then I shall certainly be turned: draw me, we will run aft [...]r thee, Cant. 1.4. not we may run after thee if we will, but we will run after thee. Our Saviour saith, that none can come to him, except the father draw him, and he that hath heard and learned of the father, he commeth, Joh. 6.44, 45. therefore as no man either can or will come to Christ till the father hath drawn him, so when once God by teaching him and causing him to learne, hath drawne him, then he doth certainly come.
The Apostle saith, it is not in him that willeth, or him that runneth, but in God that sheweth mercy, Rom. 9.16. If God bestows onely a generall or sufficient grace, whereby a man may beleeve and repent if [Page 73]he will: and accordingly as he seeth him to use the liberty of his will, so is ready to concurre or not concurre [...] if he seeth him to use it well, then to concurre with him, and to cause the act of believing also: if otherwise, then to withhold: then it is in him that willeth and runneth, which contradicts the Apostle; for as God sees man to will, so he is ready to worke: If it be said it is not in him that willeth and runneth, because it is not the worke of mans will alone, without Gods shewing mercy, then the Apostle might as well have said, it is not of God that sheweth mercy, but of him that willeth, &c. because Gods grace works not conversion alone without the concurrence of mans free-will, yea, (according to Arminians) is led by it: for as man wills, so God workes; if mans will moveth, then God joynes his worke; if man be unwilling, then Gods worke is stopped.
6. If all the imaginations of mans heart be onely evill, and that continually, Gen. 6.5. if that light that is in him be darkenesse, Eph. 5.8. If the naturall man doth not, nor cannot understand the things of God, because they are spiritually discerned, 1 Cor. 2.14. if he hath not sufficiency of himselfe to thinke any good, 2 Cor. 5.3. if the wisedome of the flesh be enmity with God, Rom. 8.7. if the wisedome of God seems foolishnesse to it, 1 Cor. 2.14. then there needs more then gentle perswading to take away this blindnesse and darknesse, this impotency and weaknesse, this enmity and opposition against God, and the worke of his grace; then it is vaine to say that God stands ready to concurre with man, when he sees him moving his owne will to what is good, when he knowes that he hath neither will nor power for any good, till himselfe hath put it into him by the grace of true conversion.
7. If God gives only power to men to repent and believe if they will, and leaves the acting of these things to the liberty of their owne wills; dispensing his co-operating grace (as they call it) according as he sees the will of man carrying it selfe in receiving or not receiving the preventing grace, then man separates himselfe (when he is converted) and makes himselfe to differ from another man, contrary to that of the Apostle, who hath made thee to differ from another? and what hast thou, that thou hast not received? 1 Cor. 3.7. yes, may some man say, I have something which I have not received, namely, the right motion of mine owne will, in not [Page 74]resisting grace offered; for according to this doctrine, when two men have the same power inwardly, and the same means outwardly, grace being offered to both, at the same time, by the same person, and in the same manner; the reason why one receives, and the other doth not; that one repents and beleeves, and the other doth not, is because the one wills, and the other wills not; the one useth his liberty well, the other ill: it being equally in the power of both to receive grace offered, or to refuse it; and so by this reason, not God but man should separate himselfe.
8. According to this doctrine, man should be the principall agent in the worke of conversion, and beare a better part therein then God and his grace; for act is more excellent then power, and it is better to will the doing of good, then onely to be able to doe it; God gives onely power, but man by putting forth his will, causeth this to come into act: mans will first moves, and this motion leads the way to Gods grace, to move and concurre in the act of conversion, and so is made the more excellent worker.
9. From both these it follows, that man hath cause of glorying or boasting in himselfe, because he hath separated himselfe, and his will hath borne the better part in the worke of conversion; contrary to that of the Apostle, why dost thou glory as if thou hadst not received, 1 Cor. 3.7. of grace, not of workes, lest any man should boast, Eph. 2.8. may not a man justly glory in himselfe, when the reason why he is converted and another is not, (both having the like means and helpe from God) is because he used his liberty of willing well, when another used it ill: he applyed himselfe to receive that which another rejected; the motion of his owne will hath (as it were) led the way to Gods will in the worke of conversion?
10 If Gods worke in conversion should be onely by way of swasion and propounding objects, then he and his grace should be no more powerfull and efficacious in converting men, then the devill is in perverting and seducing, for he workes in propounding objects, and that in the most congruous time and manner that may bee; contrary to that of the Apostle, greater is he that is in you, then he that is in the world, 1 Joh. 4.4. which he brings as an argument, to prove that they had and should overcome temptations and seducings, because the spirit of grace which was in them, was greater in regard of his powerfull manner of working, then he which was in the world, [Page 75]that spirit of Antichrist which went about to seduce and pervert men, vers. 3. yea, there should be no difference betwixt God and the Ministers, in the worke of conversion, for the kinde and manner of working, though there may be for the measure and degree: for the Minister workes by perswading and propounding objects, and God workes no otherwise, though he may perswade more strongly: yea, upon this ground it differs not in measure and degree, because in an ordinary course, God perswades no man by his owne voice immediately, but doth this by the mouths of his Messengers and Ministers, who are Gods Embassadours, beseeching men in Christs stead to be reconciled to Christ, 2 Cor. 5.20. and he saves men by the foolishnesse of preaching, 1 Cor. 1.21. Can it be fitly said of the Minister, that he opens mens eyes or hearts, that he takes away the heart of stone, and gives a heart of flesh; that he creates a new heart in men, that he writes Gods lawes in their hearts, and causeth them to walke in his statutes? &c. which might be both truly and fitly sayd of him, if he did worke after the same manner that God doth.
11. If God workes mans conversion onely by way of swasion, and by such a grace as ofttimes is resisted and alwayes may be; then as one man doth resist this grace, and make it ineffectuall, so may another and another, yea, so may all men do: and so it is possible that all men may partake of the grace of conversion, and yet never a man in the world be converted: which is contrary to the excellency and efficacy of the grace of God, and to that of the Prophet, convert thou me and I shall be converted, Jer. 31.18. If nature doth nothing in vaine, much lesse doth grace. How can faith be the gift of God, and those never receive it to whom it is given? yea, the thing it selfe which is given, not have being at all in rerum natura.
12. By this doctrine, that speciall grace of conversion should be for litle purpose, or rather be of no use at all; for if God stands ready, by his speciall grace to concurre with man in the act of believing and repenting, onely when he sees man moving and applying his owne will to the doing of these things, what needs there any such speciall grace at all? for to will to repent and beleeve, is all one with repenting and beleeving: they teach that if man doth not resift God calling him to beleeve, that God is ready to concurre with him in the act of beleeving: now not to resist this call, is to obey it, to obey God calling to beleeve, what is it but to beleeve? If man [Page 76]doth believe what needs there any help of speciall grace to cause him to do that which he doth already? or how can God be said to work that which hath been wrought already, or give being to that which hath being already: nothing can be a condition of it self, and it is absurd to say that God is ready to work faith in us, and cause us to believe, if wee believe already, before he puts forth this Worke of his.
Objections against the former Arguments.
Object. 1 AGainst the first argument, it is objected that God may be said to worke both the will and the deed, and to cause men to walk in his statutes, &c. because he concurs with mans will in the act of obeying, in the act of believing, and the like.
Answ. But (according to their doctrine) this is only a generall concourse or influence whereby he assists mans will in these, as in all other actions; that, as if a man will speak, walk, or the like, God is ready to concurre with him in these things: so if he will believe, hee is ready to concur with him in the act of believing; and by this meanes God concurs onely ut author naturae, non ut author gratiae, as a supporter of nature, not an infuser of grace, whereas in all spirituall actions that man performs, God doth act upon him not only by a naturall, but a supernaturall power, whereby he moves his will to do the same thing which he requires, as also to do it in the same manner, and to the same end which he requires: for which a double grace is needfull, one habituall whereby nature is regenerated, and enabled for supernaturall acts, the other actuall whereby the will being regenerate, is excited and put on to these acts, as to beleeve, obey, and the like.
2. If God only assists men in the act of believing when he sees that they will believe, how can he be said to work the will and the deed? if when he sees that man wills to walke in his statures, and keepe his Commands, he only stands ready to concur with him in this worke, how can be he said to cause him to walke in his statutes? How can Faith be said not to be of our selves, but to be the gift of God?
3. This new motion of the will whereby it moves and stirres it self to repent and believe, being a new entity and being; whence can it proceed but from him in whom wee live, move, and have our [Page 77]being? all gracious habits must have a first efficient that gives being to them, which can bee no other then him that is the authour of grace.
Object. 2 Against the third argument it is objected, that man is not wholly dead in sinne, nor properly dead, but only by way of resemblance and similitude: for there are many differences betwixt one that is corporally and spiritually dead; and this is somtimes resembled to sicknes or sleep (where life remains) as well as to death.
Answ. Though mans soule bee not properly dead, yet it is truly dead and wholly dead in sin, being as wholly void of spirituall life, as the body is of naturall, when the soule is separated from it: and though there be some differences betwixt the naturall and spirituall death (as in all similitudes there is some dissimilitude) yet they agree in the maine, which is this, that as he who is naturally dead cannot prepare himself to live, or put life into himself, no, nor hinder his owne reviving and quickning when God will worke it; no more can he that is spiritually dead do this: and though spirituall death sometimes be compared to other things, as sickness, sleep, &c. yet this hinders not but the Soule may be truly and wholly dead; because in divers respects it may be said to be sick and asleep, and also dead: sick, because weak, infirme, and void of spirituall strength; asleep, because void of sense, and disabled for motion and action, as a sleepy man is for a time: dead, because disabled not onely for the act, but deprived of the faculty of spirituall action and motion, and that not for a time, but alway; unlesse God restore it by infusing spirituall life.
Object. But a dead man cannot resist the infusion of life, whereas a dead sinner resists the work of grace.
Answ. Though a sinner wants the life of grace, yet the sin which is in him wants not life; that old man and body of sinne which wholly possesseth him and prevails in him, is lively, quick, and active, causing a man to yeeld the members of his body as instruments of unrighteousnes to commit iniquity, Rom. 6.13. alway lusting against the Spirit, Gal. 5.17. this is no argument to prove that a man is not wholly void of the life of grace, because he is able to performe actions belonging to the life of sinne, but rather the contrary, for where sinne most prevails, there grace hath least power: sinne wholly prevailes in an unregenerate man for he is a servant of sinne, Rom. 6.17.
Object. 3 Against the Seventh argument it is objected, that though all have [Page 78]the like outward means and like inward abilities, yet it is not man but God that makes the difference, because he dispenseth the means to some in such a congruous manner and time when they are so fitly disposed, as he knows they will receive grace offered, which he doth not to others.
Answ. Though grace be offered in the most congruous manner and time that may be, yet still he that receives may reject it if he will, and he that rejects may receive if he will; and so it is mans will that makes the difference: and since this congruous disposition whereby a man is more fit and ready at one time for receiving of grace and mercy then at another, doth, or may arise from naturall causes; hence it will follow that the efficacy of grace may be resolved into nature.
2. What congruity is there betwixt contraries? what agreement is there betwixt righteousnesse and unrighteousnesse, light and darknesse, 2 Cor. 6.16. if whatever is borne of the flesh be flesh; and the flesh alway lusteth against the Spirit (they being contraries) Gal. 5.17. yea if there be no greater nor stronger opposition and contrariety then betwixt flesh and spirit, sin and grace (as being most active qualities placed in the most active subject the soul of man; yea in the same faculties of the soul) how can we imagine that there should be a congruous disposition in man at any time of himself to entertain the actions and operations of the spirit?
3. If this congruous disposition in man be not alway efficacious, how can God be certain of mans conversion, whose knowledge of it rests upon the foresight of this condition? How can this congruity be alway joyned with efficacy in unregenerate men, when it is not alway so in regenerate? in whom there is at all times a more congruous disposition to receive grace offered (they being already furnished with the habits of grace) then there is at any time in an unregenerate man who wants these: no Evangelicall perswasion can be more congruous at any time to an unregenerate man, then every such perswasion is at all times agreeable to a regenerate man; yet such perswasions are not alway efficacious in the regenerate; but sometimes they may neglect, if not resist them.
Object. 4 Against the 12. argument it is objected, that God may be sayd to concurre with man in the act of believing upon condition he will do it as well as in other acts: but he is ready to concurre with man in the act of speaking, running, or the like, when he sees that he will do these things.
Answ. There is not the same reason of outward and inward actions, of those which are called actiones imperatae and of actiones Elicitae, for if it might be granted that in these outward actions of speaking, going, and the like, God doth concur with us upon condition that we will do these things; yet he cannot be sayd to concur with us in the act of willing, if we our selves will: for when a man applies himselfe to obey Gods call in believing, when he wills to believe, then hee doth believe; and how can God be said to cause us to do that which we do already? neither is it true that God doth concur with man in naturall actions upon condition that man will do them; for he moves the will in speaking, going, or the like, as well as he doth the members of the body: In him we live, move, and have a being, holds aswell in the actions of the mind as of the body: neither doth God alway concur in speaking or doing that which man hath a mind or will to speake or doe: for when man hath prepared his heart to speak, yet the answer of the tongue is of the Lord, Prov. 16.1. and mans goings are said to be ordered of the Lord, so as sometimes hee understands not his owne way, Proverbs 20, 24. going whether hee intended not to goe.
Other Objections answered.
Object. 5 If man bee wholly dead in sinne and hath no power to receive grace offered; then to what purpose are all the invitations, precepts, promises, exhortations, perswasions, and the like? Awake thou that fleepest, stand up from the dead, Ephes. 5.14. make you a new heart and a new spirit, Ezek. 18.31. It were in vaine to come to one that lies dead and call on him to rise up, and use many arguments to perswade him to do this.
1. Though man wants a life of grace, yet he hath a reasonable life, Answ. by which he is able to understand so farre what is good or hurtfull for him, as may make him follow the one, and decline the other, in regard of the outward action, though not in the right manner; at least which may serve to convince him for not doing what he is able to doe, when it is made knowne to him: so that these precepts and exhortations are not in vaine, even to them which never truly believe; for it is good for man to know his duty, and what he ought to do.
2. Though man be wholy dead in sinne, altogether void of spirituall [Page 80]life, yet the commands whereby God calls him to live are not in vaine, because as God calls him to live, so he can make him to live, and as he can doe this, so he will do it to some; and as he will do it, so he will do it by meanes, which meanes are the instructions, exhortations, and calls of his word: Hearken and your soules shall live, Esay 55.2. the dead shall heare the voice of God, and they shall live, Joh. 2.25. Whiles the Prophet prophecied, life came into the dead bones, Ezek. 37.10. If God useth these outward calls and commands, as effectuall meanes to convey life into dead soules, then they are not in vaine; for though God doth not worke mans conversion by perswasion only, yet ordinarily he doth not worke it without this as an ordinary meanes whereby he makes man know what he ought to do, what is needfull for salvation: whereby he stirs up in his heart a desire to do it, and (finding his owne inability) a care to seek helpe and strength from him who hath promised to give grace to those that seeke it.
Object. 6 If man wants power to repent and believe, when God calls him to it, how then can he justly be subject to blame and punishment for not doing these things?
Answ. 1. Because once he had power, but willingly lost it through his owne fault: for unbeliefe is a fruite of the flesh of that corruption which we contracted by Adams fall: If a man willingly puts out his owne eyes, he by depriving himselfe of the faculty of sight, is disabled not onely from seeing those things which he saw before, but also from seeing all those things which he might have seene after, had they been shewed to him.
2. In infidelity there is a twofold act, a negative, whereby he forbeares doing of that which God calls him to doe, and a positive, whereby he doth something that is contrary: If it be granted, that man is not to be blamed or condemned, for the negative act, the meer non credens, the not laying hold of Christ, and resting on him for salvation, yet he may be justly condemned for the positive, for rejecting grace offered, for resisting Gods call to carry Christs yoke, for hating the light, as it is the property of all the children of darknesse to doe; there is no disobedience to the Gospell, but also is accompanied with disobedience to the law in some branch or other (which all grant man had power to have kept) and for this he may be condemned.
Object. 7 If man be wholly dead in sinne, and it be not in the power of his will to receive or reject whatever grace is offered; then in his conversion God works upon him like as on a stocke or stone, whereas man is an active instrument in this Work, as appears, when hee is bidden to wash his heart from filthinesse, Ier. 4.14. and to make himselfe a new heart. Ezek. 18.31.
Answ. 1. It follows not, for man is a subject capable of conversion, which a stone is not; he hath in him potentiam remotam convertendi though not proximam, a remote power of being converted, though not a next, an immediate power and fitnesse, both which other things want.
2. In mans conversion a double act may be considered.
1. An act of preventing Grace, whereby God comes upon man as he finds him dead in sin, and infuseth new principles of life into his soule, new habits of Grace whereby he is enabled for spirituall actions, &c. in this, man is a meer patient, and Conversion is like to Creation, In which man is no agent.
2. There is an act of exciting or assisting Grace, whereby men are stirred up and moved to work according to these habits of Grace and Principles of life, which God hath put into them: namely actually to repent and turn to God, to believe and lay hold of Christ, &c. now the worke of conversion is not made up without the concurring of both these, and in this latter man is an agent and instrument; his Will being moved by GOD, joyns it selfe with Gods will: in this, (acti agimus) we being acted upon by Grace, do likewise act and work our selves. In this is that of St. Augustine, true, he that made me without me, will not save me without me.
Object. 8 But if man hath no power to will his owne conversion, but bee wholly flesh, and this be contrary to the Spirit; how can this work stand with the liberty of mans will? is he not converted thus against his Will?
Answ. Though he be altogether unwilling before God begins to work upon him, yet by the first act, by the work of preventing Grace, mans heart is wholly changed; and of an heart of stone, it is turned into an heart of flesh: his Will of an unwilling Will, is made to become a willing Will: and then in the second act of Conversion his Will joyns with Gods Will, and he willingly workes with God in obeying [Page 82]his call, and doing what he requires: The Egyptians willingly gave their gold, and jewels to the Israelites at their departure; but this they were unwilling to, before their hearts were changed; and God gave the Israelites to find favour in their eyes, Exod. 12.31.
Object. 9 The Jewes resisted the Holy Ghost: therefore Grace is resistable, Act. 7.51.
Answ. They resisted the Holy Ghost in Stephen that spake, not in themselves that heard: holy men spake as they were acted by the Holy Ghost, 2 Pet. 1.19.
2. Though some Works of Gods Spirit may be resisted by wicked men, yet not that Worke whereby he works Conversion in those that are converted, or works faith in those that believe; for this is a work of mighty power, Ephes. 1.18. as hath been shewed.
Object. 10 The Jews resisted Christ when he would have gathered them, Mat. 23.27. therefore the Work of Conversion is resistable.
Answ. 1. They resisted the Will of his command whereby he called them to repent, but not the Will of his decree and purpose which is accompanied with effectuall Grace, making men willing and able to repent.
2. Christ here speaks as a Minister of the Circumcision, as a servant of God and ordinary Agent, not as the Sonne, who is Lord of all; as appears by this clause (how oft) how oft have I come among you, and how oft have I used means to gather you by propounding invitations to repentance?
Object. 11 But though it be granted that Christ speaks here as a Minister of the Circumcision, and that the Will here mentioned is not the Will of Gods purpose, but of his precept and command: yet we know that the Ministers mind and Gods mind meet in the call to Repentance; for both Minister and Word preached are Gods Agents and instruments; look what they worke, God Workes; what they intend, God intends; but the proper end whereto the Work of the Minister and Word it selfe tends, is Salvation: therefore this God intends, and accordingly gives Grace, which man makes frustrate, when hee will not yeeld to his call.
Answ. Here we must distinguish betwixt, finem operis & operantis, the end of the Worke and the Workman: the end of the Ministers Work, and of the Word preached, is Salvation: yea God wills that his Word in its own nature should alway tend to this end, and be fit to [Page 83]bring forth this effect; namely to be in it selfe the favour of life?
But he doth not alway Will and intend to worke Salvation by the Word, and that the Word shall have that effect whereto it tends per se and in its own nature. The Lord hath not given them a heart to understand, and eyes to see, and ears to hear unto this day, Deut. 29.4. But sometimes God intends that it shall worke per accidens, that it shall bring forth an accidentall effect: goe speake all that I command thee, but I will harden Pharaohs heart. Exod. 7.2.3. When the Gospell is the favour of death, yet it is a sweet savour unto God, 2 Cor. 4.15. though the Word in its own nature alway tend to life, yet God doth not intend to cause it, to worke alway according to its owne nature: for then how could the Gospell be a sweet savour unto God, not only in them that are saved, but in them that perish? yea from this argument a contrary conclusion may be drawn; the Word is Gods Agent, what that doth, God doth; but somtimes the Word (through mans fault) works destruction: therefore somtimes God works destruction by the Word; and what he doth, he wills and intends to do.
Object. But if God offers Christ to men, and calls upon them to take him, and yet neither hath given, nor ever will give power to do this; then he dallies with them and deludes them; making shew of what he intends not.
Answ. God forbid that any should speak or think so unworthily of him: But that no such imputation can be justly raised from the former ground appears, because all that is included in the offer may be referred either to a precept, or promise; by the precept hee commands men to believe, by the promise hee holds forth that good which will follow from believing: now on neither of these can dissimulation be fastned, though man wants power to believe: because God may enjoyne man to do his duty, though he wants power to do it; and if he doth it, God will certainly fulfil his promise, and no whit frustrate mans expectation.
Object. But in exhorting men to believe, hee seems to will and desire that they should repent, believe, &c. when indeed he doth not.
Answ. When it is said that God Wills and desires men should repent and believe, this must be understood either of the Will of his command, or of his effectuall Will: if of the Will of his command, here is no simulation; for in that he doth plainely make known to men that it is their duty to do these things: if of the Will of his purpose here is [Page 84]no simulation, because he no where tels man that it is his purpose to make all men believe when he commands them to believe.
Object. But this implies an ill agreement betwixt the Wil of Gods purpose and the Will of his precept or command, requiring what he will not effect.
Answ. No such thing necessarily follows hence; for Gods purpose of not giving power to all men to believe, may stand well enough with his command whereby he enjoynes all to do their duty: As Gods purpose of not having Isaack killed, did agree well enough with the command that he gave touching killing of him.
2. Gods purpose of not giving all men effectuall Grace without which he knowes certainely they will not believe, (which themselves grant,) doth as much disagree from his command of believing, as his purpose of not giving sufficient Grace without which they cannot believe.
Object. 12 But if God gives not all men power to believe whom hee commands to believe, then there should be no other end of his command but making men inexcusable.
Answ. It follows not: for there may be other ends, as to draw them to some outward conformity, that so thereby their punishment may be so much lesse, as also that the elect who do truly repent and believe may see that it was not of themselves, but of the meer mercy of God that they do believe; because others that had the same means are left still in their unbeliefe.
2. Of some it may bee said that one principall end (not of the meanes of Grace which in themselves alwayes tend to life) but of GOD in causing them to be dispensed to them, was the making of them more inexcusable: for look what is at last effected by these means, God intended at first should be effected by them; but the principall effect which these means do at last bring forth in some, is the making of them more inexcusable; therefore this was at first intended by God: namely that the having of the meanes should bereave them of all excuse.
An Examination and Confutation of the Arminian erronious Tenets concerning PERSEVERANCE.
IN the article of Perseverance, the principall question is, whether a true beleever, such as by a living justifying faith is united to Christ, and made a true member of him, may fall away, that is so fall as he wholy loseth his faith, ceaseth to be a member of Christ, and so comes to perish in the end: to this Arminians answer, that a true beleever is so upheld by Christ in all his temptations, that by no force or fraud of Satan or any outward enemy, he shall be taken out of Christs hand: but by his owne negligence and abuse of his freewill, he may wholy make shipwracke of faith and a good conscience, fall from grace, cease to be a member of Christ &c. because all promises touching support are conditionall, and the fullfilling of these promises, depends upon our performance of the condition, and doing the duty that God requires of us.
To this we answer on the other side, that howsoever such a one, by reason of the remainders of corruption within, and enemies without, be subject to fall, yea, may fall both frequently and dangerously, yet he is so upheld, partly by a principle of grace within, partly by divine assistance and support from without, that he shall never fall totally and finally, it not being possible that the elect should be deceived, or a member of Christ should perish; the truth of this appears.
Argument. 1 From the nature of Gods love, which is the fountaine whence all true grace flowes: all saving graces are effects of the speciall and peculiar love of God: but this love is an everlasting love, an unchangeable love; I have loved thee with an everlasting love, therefore with loving kindenesse have I drawne thee, Jer. 31.3. those whom hee loves, he loves to the end, Joh. 13.1. therefore all that are loved with this, can never wholy f [...]ll away and perish; otherwise the same persons might be the objects of everlasting love, and everlasting hatred: hence it is said, that the gifts and calling of God are without repentance, [Page 86]Rom. 11.29. what calling and gifts these are, appeares in the former verse, namely, such as flow from election. If man by his abuse of these gifts should cause God to take them away, then there should be no difference betwixt these and common gifts, which may be lost. Then as God is said to repent of making Saul King, when he tooke his Kingdome from him; so he might be said to repent of giving these gifts which the Apostle here denyes: then it had been needfull he should have put in some limitation to this proposition, telling us that the gifts and calling of God are without repentance, unlesse man makes him to repent (which he doth not); whatever cause makes God to repent, if he doth repent of giving these kinde of gifts, still this contradicts the Apostle, who saith, that these are without repentance.
Argument. 2 From the nature of the Covenant which God hath made with his people; all true beleevers are within the compasse of this Covenant, and this Covenant is an everlasting Covenant, Jer. 32.40. by this Covenant God hath bound himselfe to put away their iniquities, and to remember their sinnes no more, Jer. 31.34. and this being a branch of the everlasting Covenant, all true beleevers to whom it belongs, shall ever enjoy the benefit of it; therefore they shall never perish, never have their sinnes so laid to their charge, as they shall all wayes ly under the guilt and punishment of them: yea, this is one branch of this everlasting Covenant, that God will write his lawes in the hearts of his people, (therefore they shall remaine and abide there) and that he will put his feare into their hearts, so as they shall never depart from him, Jer. 32.40. which wholy excludes all totall and finall defection.
Argument. 3 From the promise of Christ; he hath promised to build the Church upon the rocke (that is himselfe) and being thus built, the gates of hell shall not prevaile against it, Mat. 16.18. all true beleevers are built upon this rocke, 1 Pet. 2.6. therefore the gates of hell (that is the power of hell) shall not prevaile against them, therefore they shall never perish: for when men are cast into hell, the power of hell prevailes over them: all true beleevers are the sheep of Christ, they heare his voice and follow it; and to these he hath promised, that he will give them eternall life, Joh. 10.27. and that none shall take them out of his hands; if these miscarry, by what meanes soever it be, whether by Satans malice, or their owne corruptions, so as in [Page 87]the end they misse of eternall life, how is Christs promise fulfilled? If any of Christs sheep, such whom the Father hath given him, and for whom he hath laid down his life, should perish; it would argue that either Christ were not willing and carefull to keep them, or not able to keep them; either of which is blasphemy to speak or think of him that is so great and faithfull a sheepherd: If because they grow carelesse, hee growes carelesse likewise, and will not keep them; how is hee a faithfull Sheepherd? If he wants not will and care, who dares say that he wants power to keep them?
Argument. 4 From the neer conjunction the faithfull have with Christ; he is the head of the Church, which is his body, Ephes. 1.23. Every true believer is a living member of this body, 1 Cor. 6.15. now Christ is a Saviour of his owne body, Ephes. 5.23. the body of Christ is not subject to corruption either in whole or in part: as it was not possible that the naturall body of Christ should wholly perish or decay; so it is not possible that the mysticall body of Christ, or any part of it should wholly perish: every member of this being animated and quickned by the same spirit wherewith the head is quickned; as Christ being raised up from the dead, dies no more, Rom. 6.9. so it is with those who are quickned together with him, ver. 11.
Argum. 5 From the intercession of Christ; as he prayed for Peter that his faith might not faile; so he doth for all those that are builded on the same rocke as Peter was: He prayes not for the World, but for those whom the Father had given him out of the world, Joh. 17.9. and one thing which he prayes for (among others) is that while they are in the world they might be kept from evill, ver. 15. that they may bee one with him and his Father, ver. 21. that they may be with him where he is, and see his glory, ver. 24. now Christ is heard in what he prayes for, Iohn 11.42.43. therefore none that are given to him, no true believer, shall wholly fall away and perish.
Argum. 6 From the inhabitation of the Spirit; it is said that the Spirit of God dwelleth in true believers, 1 Cor. 3.16. now one principall worke of this Spirit is to guide and lead; all the sons of God are led by the Spirit of God, Rom. 8.14. this spirit leads into all truth, Iohn 14.16. all truth needfull to salvation, whether of faith or practice: yea this spirit shall dwell and abide with them for ever, Ioh. 14.16. therefore ever guide and lead them in the right way: therefore they shall not totally and finally miscarry.
2. He is called a seale and an earnest, Ephes. 1.13.14. because hee makes things sure to the faithfull, as seals make the writing firme and sure: all true believers are sealed by the spirit of promise; an earnest makes the bargaine sure, these have the spirit given to be the earnest of their inheritance, Ephes. 1.13.14. therefore they shall never fall so far as to lose their inheritance: so that there is no place for that usuall shift, that it is a seale and an earnest so long as men keep it; for (as was shewed) it shall abide with them for ever; and it seals men (that is, gives assurance) not for a day, or a week, or some short time, but to the day of redemption, Ephes. 4.30. it is a seale of our inheritance till the redemption of the purchased possession, Ephesians 1.14. that is till we bee put in possession of that inheritance whereunto wee are redeemed.
Argum. 7 From the nature of faith; this is such a grace as makes a true union with Christ, by believing we receive him, Iohn 1.12. by receiving him we come to partake of that life which is in him, he that hath the Sonne hath life, 1 Iohn 5.12. even that life which is in the Sonne, namely eternall life, ver. 11. Hence it is said, that he who beleeves in the Son hath everlasting life, Ioh. 3. last, he hath it already begun in him; for he partakes of the same life which is in Christ, therefore he shall never die, he shall never be wholly deprived of this life, for then this should not be everlasting life, because it doth not last ever, but comes to an end: what is the difference betwixt our mortall and this immortall life, if they both alike come to an end? the life of Grace is an inchoation of the life of glory; therefore shall never be wholly interrupted and broken off. If a true believer should wholly fall away, what should become of this life of Grace wherewith hee was quickned (which is called everlasting life)? it cannot be moved into another subject, no more then the same soule can bee removed into another man; therfore when a man wholly falleth away, this wholy ceaseth to be, and so is not everlasting life: when our Savior had said that he who believes hath everlasting life, lest any should except that this life might fall from him, and so he might perish; he adds further, that he shall not come into condemnation, and gives this as a reason, because he is passed from death to life, Iohn 5.24. which reason were of no force if he might passe back again from life to death, if everlasting life being begun in us should fall from us, or we from it, as we perish, so the life perisheth: besides, by believing we eat of that living bread which [Page 89]came downe from heaven, and whoever cateth of this bread shall not dye, Joh. 6.50. our Saviour makes this the difference betwixt the Manna whereon the Israelites fed in the wildernesse, and the Spirituall Manna: those who had eaten of that dyed after they had eaten, but whoever did eate of this should not dye, ver. 49, 50. by beleeving we drinke of the well of the water of life, and he that drinks of this should never thirst any more, but it shall be a well of water springing up in him to everlasting life, Joh 4.14. our Saviour likewise makes this to be the difference betwixt the living water that he would give them to drinke, and common water, that he who drinkes of this may thirst againe, he may be as empty as ever, but he that drinkes of that shall never thirst; he shall never be so wholy empty of the grace of Christ as he was before he beleeved: but as he is alwayes desiring and thirsting, so he shall be alwayes filling; he shall have a well of water spring up in him, a new supply of grace dayly conveyed from Christ by the spirit, Ioh. 7.37.
Argum. 8 From the nature of the word, which is called incorruptible seed, 1 Pet. 1.21. therefore breeds an incorruptible life in those that are begotten, and borne of it, therefore such an one shall never dye. Hence Saint Iohn saith, that he who is borne of God sinneth not, 1 Joh 3.9. this must needs be understood of a totall falling into sinne, and comming under the power of it, in such sort as he was before he was borne of God, (for he had said before, that who saith he hath no sinne deceives himselfe.) This he proves by two reasons: first, from his spirituall birth and nativity, he is borne of God, and he that is once borne, cannot be unborne again. Secondly, from the principall of life of which he was bred and borne, the seed remaines in him; this seed is nothing else but the word of life, made good to the soule by the spirit: when the spirit puts a quickning power and vertue into the word, then it comes to be that immortall seed, which is the cause of new birth: and he that is thus borne, hath the seed remaining in him; this principle of life in such sort, as he shall never wholy fall into sin againe; so fall as to become dead in sinnes and trespasses; he can never be wholy dead, that hath a principle of life alwayes remaining in him. Hence it is called an engrafted word, Jam. 1.21. because he that is begotten and borne anew, hath this word so engrafted in him, as it shall never wholy fall from him: and so long as this remaines, life remaines.
Argument. 9 Whatsoever the Saints do in faith pray for, according to the will of God, it shall certainly be granted to them, 1 Joh. 5.14. but Perseverance is a principall grace they pray for; therefore this shall be granted unto them, so as they shall never wholy fall.
Objections against the former Arguments.
Object. 1 Against the second and third Argument it is objected, that all promises in the Old Testament belonging to the Covenant of grace, or which Christ hath made in the Gospell, touching preservation and keeping of the faithfull, are conditionall: namely, if they shall be carefull to do their duty, if they shall watch and walke in feare, if they be not willingly wanting to themselves, Christ will not be wanting to them: but if they be negligent and carelesse, bold and presumptious in their course, then they may miscarry and fall away.
Answ. 1 If this be so, what solid comfort and consolation can the Saints take in any of these precious promises, whereby they are assured, that they shall be kept by the mighty power of God unto salvation, that they shall never fall, that none shall take them out of Christs hands, &c. when as they knowe that they have a root of deficiency in themselves; that they have that which will cause them to depart from the living God, if they be not continually upheld? If the promise of preservation depend upon our selves, and the right ordering of our owne wills, so that God will not faile to support us, so long as we stand fast and cleave close to him; but if we faile and let go our hold, he will likewise faile and let go his hold, suffering us to fall: what true comfort (I say) can this yeeld us in the time of temptation, that he hath promised to keep us? what comfort had it beene to Peter, when Christ promised that he would pray for him, that his faith might not faile, if it had been with this condition, namely, if Peter did not let go his hold of Christ, then Christ would not let go his hold of him; but if he did, if he should forsake or deny him (as afterwards it fell out) then he must shift for himselfe, for he would take no further care of him?
2. If man continues to doe his duty, what need is there of any such promises of supports? for what is his duty, but to watch and walke in feare, to hold fast to Christ, to keep himselfe in the wayes [Page 91]of obedience, yea, to continue and be constant in doing of these things? now what is this, but to persevere? and what need God give man a promise that he will make him persevere, when he doth this already? that he will make him stand fast, when he sees him stand fast? for by this doctrine, Gods promise reacheth no farther, but to make a man stand while he continues to stand, and no longer.
3. What priviledges by these conditionall promises belong to true beleevers, that are within the Covenant of grace, more then to Pagans or Infidells, and all that are without the Covenant? for even these, if they will turne to God, lay fast hold on him, cleave constantly to him, may assure themselves that he will receive them graciously, and for ever hold them fast, while they continue to do this.
4 One grace which God hath promised beleevers, and which is concluded in the new Covenant as a speciall branch of it, is Perseverance it selfe, namely, that he will put his feare into their hearts, so as they shall never depart from him, Jer. 32.40. now how can any thing be a condition of it selfe? how can it stand with good sense, that God should promise his people, that upon condition they preserve his feare in their hearts. so as they doe not depart from him, he will put his feare into their hearts, that they shall not depart from him.
Object. 2 Against the third Argument it is further objected, that Christ promiseth that the gates of hell shall not prevaile against them; but he doth not promise that they shall never fall from grace, for falling from grace ariseth from a defect in mans free-will; but the prevailing of the gates of hell, argues some defect in the rocke wheron the beleever is built: Christ promiseth that none (neither man nor devill) shall take us out of his hands; yet man may cast away himselfe: for he may neglect or resist the continuation and confirmation of his building upon the rocke.
Answ. 1 The promise that the gates of hell shall not prevaile, is all one with the promise that there shall never be a totall defection; for when ever a man wholy falls from grace, the gates of hell prevaile against him, because he comes under the power of Satan and eternall damnation.
2. When ever Satan prevailes against a man by his temptations, [Page 92]he doth it not by force and violence, but by such enticements and allurements, as wherein mans free-will doth alwayes concurre and beare a part; thus he saith, that he would perswade or entice Ahab to go up to Ramoth Gilead, that he might fall, 1 Kin. 22.21. the Apostle saith, that our first Parents were beguiled by the serpent, 2 Cor. 11.3. this was such a perswasion, whereunto they willingly yeelded; had they not beene willing to be deceived, Satan could not have deceived them: when Satan prevailed with Judas to betray his master, Mat. 26. with Ananias and Saphira to lye to the Holy-Ghost, Acts 5.3. they were not led to do these things by force and constraint, but willingly and freely: when he workes effectually in the children of disobedience, Eph. 2.2. their owne wils do concurre with him in this worke: therefore there is no opposition betwixt mans liberty and Satans working, but a mutuall harmony; there is not only an errour in the judgement, but an evill motion in the will also, when ever Satan by his temptation prevailes with men: and Satan and mans will are concauses in bringing forth the same evill effect: and in the greatest sins of all (as in that of Apostacy) mans will seldome works alone, but so as it is irritated and assisted by Satan.
3. If such as are built on the rocke may fall away, and the sheep of Christ may perish; this would argue a defect not onely in mans free-will, but in the rocke it selfe; not onely in the sheepe, but in the sheepheard; for if he be both carefull and able to keep them, what should hinder that they are not kept? If it be said that their own wils hinder, because they either neglect or reject their owne conservation; this cannot be, for when Christ made them his sheep, of unwilling, he made them willing to come to him, to heare his voice and follow him: when he takes them into his custody, he causeth them to be both willing and carefull to remaine and abide with him: If at any time they grow carelesse and backward, they become crosse and perverse, he causeth them to see this and repent of it: otherwise how were he a faithfull sheepheard, if he did not preserve those that are committed to his custody, from all such dangers and defections as will bring destruction, when he is able to doe it, and when he hath promised that they shall never perish? John 10.2. how was Christ a perfect Saviour (as before was shewed) if he should preserve and deliver his sheep, for whom he hath laid down his life, and whom he hath taken into his custody, from some dangers [Page 93]and some enemies only, and not from all? if he should deliver them from externall enemies only, and not from internall, from fathan and this evill World, but not from the power of that corruption that cleaves to their natures? from the old man and body of sinne, from that law of their members which rebels against the law of their mind, and leads them captive to sinne and death? from that flesh which alalway lusts against the Spirit, as being alway contrary to it? especially since this of all other enemies is the most dangerous as being within us, and therefore neerest to us; as being that without which all outward enemies could do us no harme; outward enticings not being able to prevaile if we were not drawne away and enticed by our own concupiscence.
How can Christ bee said to save us out of the hands of our enemies and all that hate us, if hee doth still leave us in the hand of our nearest and worst enemy? saving us onely from the power of Satan and wicked men; but leaving us to the power of sinne and corruption, and to the sway of our owne evill hearts, which are desperately wicked and deceitfull above all things, Jer. 17.9. and which will certainly lead us to destruction, if we be left to the evill bent and inclination of them; To conclude, how can the faithfull be said to have strong consolations? Heb. 6.9. either from the promises of God, or merits and mediation of Christ, if the utmost extent of these, be to give them assurance that they shall bee kept free onely from force and violence; so as they shall never be drawne from Christ against their wills, and made to fall away whether they will or no: but otherwise, if at any time their wills faile, then shall Christs helpe be ready to faile; and hee will no longer undertake the keeping of them, then he sees them carefull to keep themselves? Is it not Christs keeping that makes them watchfull and careful to keep themselves? Is it not his care and good will that makes them both willing and able to resist temptation, and to do all things needfull for their owne safety and preservation? certainly if it were not, they could take small comfort in all the promises that are made to them.
Object. 3 Against the 8. argument it is objected, that the word is in it selfe immortall seed, though those perish who have received it.
The Word of God hath not this denomination of seed as it is considered in it selfe, but as it hath relation to those that are borne of it, and called immortall or incorruptible, because it is the principle of an [Page 94]incorruptible and never dying life; which denomination it could not have, if the life that ariseth from it were subject to decay as that life is which ariseth from corruptible seed.
Object. 2 Against that place, 1 Iohn 3.9. it is objected that the regenerate man cannot commit a sinne unto death, so long as the seed remaines in him; but through his owne fauit, through his negligence or wilfulnesse that seed may by little and little fall from him, and then he may wholly fall.
Answ. But this contradicts the Apostle, and makes his argument of no force; for he having affirmed that who ever is borne of God sinneth not (that is, doth not wholly fall under the power of sinne) brings this as an argument to prove it, because the seed (the divine principle of regeneration) remains in him, which were of no strength if this seed might be lost, and not remain: and when the Apostle saith it doth remain, how dare any say the contrary?
Other Objections answered.
Object. 4 A righteous man may fall from his righteousnesse, commit iniquity, and dy in his sinne, Ezek. 18.24.
Answ. This is not to be understood of true righteousnesse, such as ariseth from inward sanctification of soule and spirit; but for such outward actions of righteousnesse as may be performed by one whose heart is not sound and upright: therefore where the Prophet speaks of the same thing, Ezek. 33.13. he expresseth what kind of righteousnes here he means, saying, that if the righteous man trust to his owne righteousnesse, and commit iniquity, he shall die for the same: hee that is truly righteous, doth not trust to his own righteousnesse.
Object. But if this be but seeming and feigned righteousnesse, better then to forsake it then continue in it.
Answ. The outward actions of righteousnesse may be good, though somtimes they proceed not from a right heart; a man may do that which is lawfull and right (and thence be called a just man, Ezek. 18.5.) though these things proceed not from right principles within, being ready to rest in the outward actions, when the inward affections are wanting: neither doth every one feign and dissemble who performs outward actions of obedience, though not moved to do these by the strength of Gods commands, and looking at Gods glory as his chief end.
Object. But this outward righteousnesse will not bring men to life.
Answ. But the way of righteousnesse leads to life, Prov. 12. last, though all that walke in this way do it not with a right heart, 2 Chron. 25.2. and so misse of the end whereto the way leads: the outward actions of righteous men are the way to blisse, though they may bee done by such as are not truly righteous.
2. Some understand this death which may befall a righteous man not of eternall death, but temporall death, or other temporall punishments: but because this death stands in opposition against the life which a righteous man attains by persevering in the wayes of righteousnesse, the former answer seems best to agree with the place, and to satisfie the doubt.
Object. 5 Every branch in me that bringeth not forth fruit he taketh away, Iohn 15.2. therefore there are some that are in Christ who may fall away.
Answ. Branches are of two sorts, either such as are truly engrafted into Christ, or such as seem to be so; that are branches onely by externall profession, not by internal union: this is to be understood not of true, but seeming branches, such as the Apostle calls Jews outwardly, that are not Jews within, who have received the circumcision of the flesh, but not of the heart, Rom. 2.28.29. that are Israelites only according to the flesh; not truly Israelites, Rom. 9.6.
2. [...] in me, may as well be referred to the words following as those that went before; and then the sense will bee that every branch that bringeth not foorth fruit in Christ, implying, that some branches (namely seeming branches) bring forth fruit by the strength of their owne root, and these cannot continue: others (namely true branches) by vertue of the grace they suck and draw from Christ by faith; and these shall be purged that they may bring forth more fruit. So likewise is that to be understood which our Saviour speaks of the going out of the unclean spirit, who returned again, Mat. 12.43.44. namely such a going forth as was in appearance only, there being an outward reformation, but no inward sanctification; for when he returned, he found the room empty, ver. 44. And so is that of the Apostle to bee understood when he saith that some made shipwraeke of faith, and put away a good conscience; they forsake their profession of their faith, and ceased to do those things that were agreeable to a good conscience, 1 Tim. 1.19.20. and which St. Peter [Page 26]saith of some that had escaped the filthinesse of the World, and yet afterwards returned with the dog to their vomit. 2 Peter 2.19.20. they seemed to have been purged from that filthinesse which overspreads the impure World: because for a time they did forbeare the practice of some foul grosse sinnes wherewith before they had been defiled: but not doing this upon right grounds (their hearts being never truly purged) ere long they returned to their old vomit again.
Object. 6 But some fall away not onely from outward profession, but also from inward graces; for the Apostle speaks of such that had been enlightned, and made partakers of the Holy Ghost, that tasted the good Word of God, and felt the powers of the life to come, yet afterwards fell away, Heb. 6.4, 5, 6.
Answ. Men may be said to be made partakers of the Holy Ghost two waies, either in regard of common gifts (Bezaleel and Aholiah were filled with the spirit of God, Exod. 31.3. much more such as have gifts of illumination (and the like) or in regard of saving graces, as that faith which is called a pretious faith, 1 Pet. 1.5. that love whereby they love the Lord Jesus in sincerity, Ephe. 6. last, that repentance which is a repentance unto salvation, arising from Godly sorrow, 2 Cor. 7.10. this is to be understood of the former only, not of the latter: for the Apostle speaks here only of an enlightning, & of a tasting he saith they were enlightned to see the truth, he doth not say they loved the truth: he saith they tasted the good Word of God, he doth not say they digested it, that they tasted of the power of the life to come: they had some sense of the power of the promises and threatnings of the joyes of Heaven, and pains of hell, but they were not deeply and throughly affected with these things: a man may taste of that which he puts out againe; these are such things as may befall hypocrites and wicked men: our Saviour speaks of some that received the Word with joy (here was a taste) and for a while beleeved, Luk. 8.13. whom yet he makes no part of the good ground; and the Scripture every where puts a difference betwixt common gifts and saving graces, betwixt that which is called a forme of knowledge, Rom. 2.20. a knowledge that puffs up, 1 Cor. 3.13.1. and that knowledge which is the beginning of eternall life, Ioh. 17.3. betwixt that faith which is called a dead faith, that profits nothing, Iam. 2.17. such a faith as Simon Magus had, Act. 8.24. and that which is called an unfained faith, 1 Tim. 1.5. the faith of Gods Elect, Tit. 1.1. betwixt the hope of hypocrites [Page 97]which shall perish, Ioh 8.13. and the hope that makes not ashamed, Rom. 5.3.
Object. 7 The Apostle saith of the Jewes who were naturall branches that were broken off through unbeliefe, and tells the Romans to whom he writes, that if they did not continue in that goodnesse which God had shewed to them, they likewise should be broken off, Rom. 11.20.22.
Answ. This is to be understood not of the particular persons of true believers, but of the whole Nation or people, either Jews or Gentiles, as appeares, because the Apostle in this whole Chapter sets one against another.
2. Or of such persons as were branches only by outward profession, not by inward insition and union.
Object. 8 If a true believer cannot fall away, then to what purpose are the precepts, exhortations, admonitions, and the like? why are they bidden if they stand to take heed lest they fall? 1 Cor. 10.12. not to be high minded, but feare, Rom. 11.20. to work out our salvation with fear and trembling, Phil. 2.13. what need such fear and taking heed of falling in them that cannot fall?
Answ. 1. Though they cannot fall finally (by reason of divine conservation) yet they may fall dangerously and fearfully; they may so fall through carelessenesse and presumptuous boldnes, that by falling they shall contract on themselves the smart of many outward afflictions and crosses, yea such inward anguish and wound of soule and spirit as will be like the breaking of their bones, Psal. 51.8. therefore they had need fear and take heed, for if they forsake Gods laws, and break his statutes, he will visit their transgression with rods, and their iniquities with strokes; though he will not wholly take away his mercy and loving kindnesse from them, nor falsifie his truth, or breake his Covenant (namely his promise of conservation) Psal. 89.31, 32, 33, 34.
2. These caveats of fearing and taking heed are to very good purpose, because as God will in his mercy preserve and uphold true believers from totall defection, so he will doe this by means: the inward meanes are, holy feare, watchfulnesse, and the like: the outward means are exhortations, admonitions, and warnings of his Word, which serve to beget, and stirre up the inward; the more outward meanes (assisted with blessing from God) the more inward fear and watchfulnesse; the more of these, the more assurance of safety and fast standing.
Hence the Apostle having bidden the Phillippians to worke out their salvation with feare and trembling, Phil. 2.12. tells them that it is God who works in them both to will and to do, Verse 13. so that Gods worke and mans may very well stand together: Gods promise, and mans duty stablish each other.
Object. 9 But if a man be perswaded that hee can never fall away, this will much dull his endeavours of watchfulnesse; if not make him altogether secure and carelesse.
Answ. A false and presumptuous perswasion may doe this, but not a true; the doctrine of perseverance by accident may breed security in a carnall heart, (as the Gospell may bee the savour of death) but it doth not so in a gracious heart: the more true perswasion a believer hath of his firme standing, the more is he likewise perswaded of the free and unchangeable love of God, which is the ground of it; now this is such a love as doth not putrifie the heart, but purifies it: hee that hath this hope purgeth himselfe, 1 Iohn 3.3. the more feeling wee have of the free love of God, the more it causeth us to love him again: we love him because he loved us first, 1 Iohn 4.19. the more wee love, the more fearfull we are to offend, and carefull to please, and to perform duty; a principall part whereof is to humble and watchfull.
Object. 10 A man cannot be a member of Christ, and a member of an harlot; a true believer may commit fornication, and so make himself a member of an harlot; and therefore he may cease to be a member of Christ.
Answ. The Apostle speaks not of what cannot be done, but what ought not to bee done; what is shamefull, unseemly, unreasonable for a Christian to doe: shall I take the members of Christ, and make them the members of an harlot, 1 Cor. 6.11. our bodies are appointed to be members of Christ, by committing fornication we imploy them to such actions as are proper to those who are members of an harlot: now this is altogether unreasonable, and intollerable, that any should imploy to vile and base uses, those things which are appointed for excellent and honourable purposes: and this is all can be urged from this place.
Object. Hee that is justly excommunicated, is cut off from the visible Church, and what is done in earth is ratified in heaven: therefore he is like to be cut off from Christ.
Answ. The end of excommunication is not to cut off a true believer wholly either from Christ, or from the Church, but onely to exclude him from those priviledges that belong to a member of the Church, till they be truly humbled and fit to be received againe; and this may bee ratified in heaven: the sense of Gods favour may be withdrawne; the inward consolations and operations of his spirit, may for a time bee suspended, and yet there be no totall nor sinall separation from Christ.