be more loued then by dying for them For although it be greater loue to die for ones enemies then for his friends yet it is certaine that nothing can be performed for thy friends sake by which thou maist more testifie thy loue to them then if thou die for them Seeing therefore that this is the greatest loue to die for one whether friend or enemie it must needes be that Christ equally loued all men with his greatest loue They must therefore affirme if they will be constant to themselues that Christ in dying loued with his greatest loue Iudas Pilate yea Cain and Pharaoh who were already in hell XVIII The conferrers at the Hage doe endeauour to quit themselues If say they to loue in the highest degree is not onely to merit saluation but also to bestow it we denie that Christ did generally loue all those in the highest degree for whom he died They therefore condemne Christ and accuse him of a lie who will haue this to be the greatest degree of loue to die for one And it is impossible that Christ should loue any one in the highest degree of loue but that also hee should bestow saluation vpon him And if these things could be separated yet this would remaine firme and sure that Christ loued him with his greatest loue for whom hee died although hee hath not afterwards bestowed saluation vpon him because the greatnesse of the loue of Christ is to be esteemed not by the profit that commeth to him for whom hee died but by the greatnesse of the sorrowes which hee suffered for him Yea whosoeuer shall weigh these things in the exact scale of iudgement shall finde that it is greater loue to suffer death for one to procure for him some little good then to procure great good So it is more flagrant loue to expose himselfe to death that his friend might not be hurt no not a little then if he should doe it that his friend should not perish by being burnt aliue XIX Nor doe they escape by the distinction of this loue into Antecedent and Consequent seeing the Antecedent loue wherewith they will haue Iudas and Pharaoh to be loued by Christ cannot but be the greatest and that beyond which as Christ himselfe witnesseth none can be extended These are not two loues to be willing to haue mercy before faith and to be willing to saue after faith but they are two effects of one and the same loue XX. And if Christ by his death was the pledge and price of redemption for Iudas Pharaoh Saul c. The marke of iniustice would be set vpon God who hath taken two punishments for the same sinnes when the first satisfaction did suffice and hath twice giuen iudgement vpon the same thing For once they were dead in Christ seeing Christ sustained their person vpon the crosse and yet the same men doe die the eternall death in their owne persons Thence also it will follow that Christ did in vaine beare the punishments due to Iudas and Pharaoh and that hee in vaine made himselfe a pledge for them For surely if Christ on the crosse was the pledge of all and seuerall men and made himselfe for them as a surety it must needes be that hee supplied their place on the crosse and sustained their person And so that may be said of all men without exception which the Apostle saith 2. Corinth 5.14 If one died for all then were all dead But no man yet as I know hath dared to say that the reprobates died with Christ or in Christ And truely the following words of the Apostle doe argue that he doth not speake of all men in the whole world but of all those to whom the fruit of the resurrection of Christ doth pertaine and who are become new creatures XXI That reconciliation is purchased onely for the elect the Apostle teacheth Rom. 5.11 Wee ioy in God through Iesus Christ our Lord by whom wee haue now receiued reconciliation Did S. Paul so greatly reioyce in that benefit which was common to him with Herod and Pilate And C. 3. v. 25. God hath set forth Christ to be a propitiation through faith in his blood There is therefore no propâ—tiation without faith and therefore no obtaining of reconciliation For hereby it is perceiued that God is pacified to a sinner and his propitiation is made because Christ hath obtained reconciliation for him XXII In the eight Chapter and foure and thirtieth verse of the same Epistle it is not onely said that Christ died for the elect but because that Christ died for them the Apostle doth thence inferre that no accusation can be laid against them Who shall lay any thing to the charge of Gods elect It is God that iustifieth Who shall condemne It is Christ that died c. Out of which place we thus argue They for whom Christ died cannot be condemned nor can any thing be laid to their charge But the reprobates are condemned and something is laid to their charge therefore Christ died not for them So it be vnderstood in that sence which I said at the beginning to wit that Christ by his death did not obtaine reconciliation and saluation for them XXIII Those for whom Christ obtained reconciliation and remission of sinnes for those he also prayed and made intercession But he doth not make intercession nor pray for the world but onely for the faithfull as Christ himselfe saith Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me It is no doubt but that by the world those that doe not beleeue are to be vnderstood and those that haue not receiued the grace of Christ amongst whom also are refractary persons For these Christ saith he doth not pray Now all men are such by nature being destitute not onely of faith but also of the power of beleeuing But among these God giueth some men to Christ to whom also hee giueth faith in Christ For these alone Christ doth professe that he maketh intercession to his father XXIV Here the sectaries after their manner doe vse a sleight distinction For they make a double intercession one generall whereby Christ doth make intercession for all the other particular whereby hee doth make intercession onely for the faithfull By the first reconciliation of sinnes is obtained by the other the applying of reconciliation and saluation But this generall intercession is plainely needelesse for in vaine is reconciliation asked without the application of saluation By that generall intercession Christ eyther asked saluation for Iudas and Pilate or else hee did not aske If he asked not his intercession was to no purpose If he asked he suffered the repulse and so in vaine he made intercession But hee himselfe saith Iohn 11.42 that he was alwaies heard by his father But perhaps they will haue Christ to haue asked the application of saluation for all men on a condition to wit if they will beleeue and with this respect
frowardnesse by what meanes it doth blow vp a man while he burst and lift him vp on high that it might throw him downe headlong For one that is filled with Armianisme may say thus God indeede is willing to saue me but he may be disappointed of his will hee may be defrauded of his naturall defires which are farre the best Those whom God will saue by his Antecedent will hee will destroy by his Consequent will Also his election doth rest on the fore-seeing of mans will I were a miserable man if my saluation depended vpon so vnstable a thing The same man will also reason thus God giueth to all men sufficient grace but hee hath not manifested Christ to all men therefore there is some grace sufficient without the knowledge of Christ Also the same man will easily beleeue that God doth mocke men for he hath learned in the schoole of Arminius that God doth seriously desire intend the saluation of all and singular men and yet that neuerthelesse he doth call very many by a meanes that is not congruent that is by a meanes in a time and measure which is not apt nor fit by which meanes whosoeuer is called doth neuer follow God calling But what doe I know whether he calleth by a congruent and agreeable meanes or no Adde also these famous opinions that vnregenerate men doe good workes that they are meeke thirsting after and doing the will of the Father that faith is partly from grace and partly from free-will Nay what that any maintainer of the sect of Arminius shall dare to set lawes to God himselfe and to say that God is bound to giue to all men power of beleeuing And that the iustice of God doth require that he may giue to man that which is his owne and that man himselfe may determine and open his owne heart to receiue the word of God O your fidelity Are these your famous incitations to holinesse of life Doth Arminius traine vp men to piety by these instructions Surely if any one is stirred vp to good workes by these things hee is thereby the more corrupted For God had rather haue sinnes with repentance then righteousnesse with pride God will not stirre vp men to repentance with the losse eyther of our faith or his glory Nor are we onely to doe our endeauour that men be stirred vp to repentance but we must also see that it be done by meanes that are conuenient and not contumelious against God CHAP. XXV Whether Christ be the cause and foundation of Election I. WE say that no man is saued but by and for Christ and that Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and price of our redemption the foundation and meritorious cause of our saluation But we doe not say that he is the cause of election or the cause why of two considered in the corrupted masse one is preferred before another There are not wanting examples of most wicked men to one whereof God so dispensing the Gospell hath beene preached whence it came to passe that he was conuerted and did beleeue but to the other the Gospell hath not beene preached The Scripture doth not say that the death of Christ is the cause of this but doth fetch the cause from the good pleasure of God who hath mercy on whom he will For the loue of the father doth alwaies goe before the mediation of the sonne seeing that the loue of the father to the world was the cause why he sent his sonne Yea truely seeing Christ himselfe as he is man is elected and the head of the elect hee cannot be the foundation and cause of election For as hee is the head of men as he is a man so is he the head of them that are predestinated as he is a man predestinated to so great honour which came to him by the meere grace of God II. Wherefore the Apostle calleth Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propitiation Coloss 1. Rom. 3. but he doth not say that he is the cause why some men should be elected rather then others III. Reason it selfe doth consent For as the recouery of the sicke-man doth in the intention alwaies goe before the vsing of the Phisitian so it must needes be that in the minde of God the thought of sauing men was not in time but in order before the thought of sending the Sauiour IV. Adde to these that the mediation and redemption of Christ is an action whereby the iustice of God is satisfied which is not signified by the word Election for it is one thing to be a mediator and another thing to be the cause of Election or of the preferring of one before another in the secret counsell of God Whence it is that Christ is the meritorious cause of our saluation but not of our election which is as much as if I should say that Christ is the foundation and cause of the execution of the decree of Election but not the cause of Election it selfe V. It is of no small moment that Christ Iohn 15.13 saith That he layeth downe his life for his friends chap. 10. v. 11. he calleth himselfe the good shepheard that layeth downe his life for his sheepe And if Christ be dead for his friends and for his sheepe it must needs be that when he died for them he did consider them as being already friends and sheepe although many of them were not then called as Christ himselfe doth testifie who in the sixteenth verse of the same chapter doth call those also his sheepe who were not yet conuerted And if Christ dying for vs considered vs as his friends and sheepe it is plaine that before the death of Christ there was already destinction made betweene his friends and enemies betweene the sheep and goates and therefore that the decree of Election was in order before the death of Christ and that the opinion of Arminius is to be hissed out as an opinion subuerting the Gospell whereby hee thinkes that the election had not place when Christ died Certainly he that died for his sheepe died for the elect and not for them who were to be elected after hee was dead By these things it is plaine that by those friends and sheepe for which Christ died are not vnderstood those onely who loue God and follow Christ but all those whom God loueth and whose saluation hee decreed for whom Christ died when they did not yet loue God and when they were enemies to him And therefore they are called enemies Rom. 5.10 because they did not loue God but yet euen then they were highly loued by God and were appointged to saluation in Christ For in a diuers respect they were both friends and enemies sheepe and goates Friends because God loued them enemies because they did not yet loue God VI. Neither is iniurie done to Christ if the loue of the Father and his good pleasure be said to goe in order
they should say that freedome was obtained for one but not that he should be freed or that foode was obtained for one but it was not procured that hee should be fed with this foode IX And seeing that by faith the application of the death of Christ is made if Christ by his death hath not obtained for vs the application of this reconciliation it will follow that he hath not obtained faith for vs For they must needes deny that faith is obtained for vs who will not haue faith to be from grace alone but to be partly from free-will in whose power they will haue it to be to refuse or admit grace to beleeue in act or not to beleeue X. And surely hee that shall more attentiuely consider what these words meane The obtaining of application and the application of the thing obtained will finde that it is a meere Meteor or building of Castles in the ayre and that they are vnseasonable trifles with which they enwrap mens wits seeing Christ doth obtaine nothing which he doth not apply nor doth he apply any thing which he hath not obtained Otherwise in vaine were the obtaining of that benefit which both he that obtaineth it and he of whom it is obtained knoweth that it will neuer be applied and that it will neuer profit him for whom it is obtained Nor is it credible that the remission of that sinne which shall neuer be remitted is procured XI Yea these innouators doe so speake as they that would haue by the death of Christ something to be procured not for vs but for God For they say that by the death of Christ God obtained power of sauing vs but they denie that the application or conferring of saluation was obtained by the death of Christ for Peter or Paul but that onely a gate and way was opened for them by which they might come to saluation Wherefore Christ by his death will be said to be not the giuer but the preparer of saluation And certainly the opinion of Arminius doth tend thither that Christ should be said not to haue obtained reconciliation for any one but to haue laid open a way for God by which he might bestow saluation XII They doe no lesse trifle when they confesse that the fruit of the resurrection of Christ Aduer Walach P. 51. Non ad eos omnes fructus resurrectionis extenditor prâ— quibus mâ—rtem oppetijt Christâ—â— pertained onely to the faithfull but the fruit of his death that is reconciliation and remission of sinnes they extend to all and seuerall men Ther fore if these men be beleeued there will be some mâ—n to whom the fruit of the death of Christ doth pertaine but the fruit of his resurrection doth not pertaine As if they should say that Christ died for some men for whom hee hath not ouercome death And that the fruit of the fight belonged to all but not the fruit of the victory And there will be some men for whom although he hath offered himselfe on earth yet hee doth not offer himselfe in heauen But the Scripture ioyneth these things as inseuerable and vnseperable that hee died for vs and that he rose againe for vs Rom 8.34 It is Christ that died yea rather that is risâ—n againe who is at the right hand of God making intercession for vs. And the 2. Co. 5.14 That they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe Because no man is made partaker of the fruite of the death of Christ but by his resurrection XIII It is of no small moment that if reconciliation were obtained for all mankind it must needs be that all infants borne without the couenant are reconciled their sinne is forgiuen them Whence it would come to passe that they could not haue a greater benefit bestowed vpon them then if one in a gentle cruelty should kill them in their cradles For if they die in this state of reconciliation their saluation is certaine but if they liue they shall be brought vp in paganisme which is the most sure way to eternall destruction XIV And seeing no man can be saued but hee for whom reconciliation hath beene obtained and hath also beene applied I doe not see what the obtaining of reconciliation doth differ from the application of it in infants which are taken away by an vntimely death For by the doctrine of Arminius they are saued by reconciliation alone Here therefore that distinction of the obtaining of reconciliation and of applying of it doth vanish away Which distinction although it may haue place among men yet with God it cannot haue place who granteth nothing which he doth not giue from whom nothing is obtained which hee doth not giue and conferre in act For to him all things are fore-seene neyther can any thing happen by which hee should be compelled to deny what hee hath granted to change his counsell or to abolish his acts XV. And if these two things be compared betweene themselues to obtaine reconciliation for his enemies that they might be saued and to bestow saluation on them that are already reconciled it is no doubt but that it is farre greater loue to die to reconcile his enemies then to giue saluation to them that are reconciled The Apostle teacheth thâ—s expresly Rom. 5.10 If when we were enemies we were reconciled to God by the death of his sonne much more being reconciled we shall be saued by his life If Saint Paul be beleeued it is an easier and more likely thing to saue him that is reconciled then to reconcile him that is an enemy by dying for him Seeing therefore that Christ if we giue credit to Arminius hath performed for all men that which is farre the greatest and is an argument of his highest loue it will be said that Christ in dying for vs loued Pilate Iudas Saul and Pharaoh no lesse then Peter and Iohn But there is no man can make himselfe beleeue vnlesse it be hee that is willing to be deceiued that Christ loued those with his greatest loue whom his father from eternity hated and whom the sonne himselfe knew were from eternity appointed to punishment XVI Yea truely seeing Christ as hee is one God with the father hath from eternity predestinated the reprobates to damnation it is not likely yea not possible that the same Christ hath obtained reconciliation for Iudas as hee is man and a mediator and hath from eternity reprobated the same man as hee is God For although these sectaries will haue the decree of reprobation to be in order after the obtaining of reconciliation yet neither of them is in time before the other and it must needes be that the desire of reconciling and the decree of reprobating were together in one and the same minde XVII Notable is the speech of Christ Iohn 15.13 Greater loue hath no man then this that one lay downe his life for his friends The meaning of Christ is that friends cannot
the death of Christ are not bound to beleeue that Christ dyed for them which yet are the greatest part of the world Neither are they to whom Christ is preached bound to beleeue absolutely and without condition that Christ died for them but on this condition if they be conuerted For if they shall perseuere in impenitency they are bound to beleeue that the death of Christ doth nothing pertaine to them XV. Arminius pag. 77. against Perkins and his sectaries doe repeate and heape vp these things euen to tediousnesse If there be any for whose sinnes God would not haue satisfaction to be made to himselfe by the death of Christ then in no right can faith be required of them nor can Christ be made their iudge neither can the reprobate be blamed for refusing the grace of redemption because it did not pertaine to him I answere all these things are grounded on this false supposition that faith is required of all men for wee haue already taught that it is not required of them who neuer had any meanes to know Christ as also that they to whom Christ is preached are not bound absolutely and without condition to beleeue that they are redeemed by the death of Christ but on this condition that they be conuerted They to whom the Gospell hath not beene preached shall not be condemned for the reiection of the Gospell but for the breach of the Law of which iudgement Christ by his father is appointed to be the Iudge who doth leaue vnder the Law those whom he doth not saue by the Gospell But they who by their incredulity haue refused the grace offred them by the Gospell are iustly condemned for refusing that grace not because they haue reiected that which pertaineth to vnbeleeuers and impenitent persons but because hauing despised the condition they haue neglected that which was offered to them vnder the condition of beleeuing which condition although they cannot fulfill by their naturall powers yet it is their debt for man himselfe by his owne fault brought vpon himselfe the disabilitie of beleeuing which disability God is not bound to cure in all Of which thing it is largely spoken Chap. 11. But say they Reprobates cannot be blamed for despising that grace which doth not belong vnto them But they are quite out of the way For reprobates cannot be accused for despising grace if they did despise it because they knew it did not belong vnto them But they therefore reiect it because they loue not Christ and they are led to the contempt of it by their owne will For Reprobates doe not therefore beleeue because saluation doth not belong vnto them but rather saluation doth not belong vnto them because they doe not beleeue and they draw destruction to themselues by their owne incredulity and impenitency It is true indeede that reprobation is the cause why God will not giue faith and repentance to this or that man But it is not the cause which doth put in and breâ—de impenitency and incredulity in man Wherefore that speech of Christ Iohn 10.16 Yee beleeue not because ye are not of my sheepe is so to be taken as if hee had said Therefore God doth not giue you faith which is peculiar to the elect because yee are not elected XVI This is the obiection of Greuinchouius P. 19. If election be before the obtayning of saluation then God first decreed of the communicating of saluation before he decreed of the obtaining of it But I am so far from thinking this to be absurd that I beleeue it is plainely necessary For it is alwaies first thought of the end before of the meanes to the end The saluation of man was the end God propounded to himselfe that this was the end is hence manifest because this is last in execution Therefore God first thought of giuing saluation before he thought of the obtayning of saluation by Christ because this is the meanes by which he doth leade vs to saluation XVII The same man Page 87. doth thus dispute They to whom this price being fit to saue them is offered if they themselues will embrace it for them also it is payed by the purpose of God But it is offered to Reprobates on this condition if they will embrace it therefore it is payed also for them by the purpose of God I answere that the minor part is not vniuersally true for this price is not offered for all the Reprobates and the maior part doth offend against the rules of precognition or supposition which will haue the subiect of euery Axiome or sentence to be or to haue being For examples sake this sentence Whosoeuer fulfilleth the law is saued is not false But the falshood of it is in the presupposition whereby it is presupposed That some men fulfill the Law The Maior of this Sylogisme hath the same fault For the subiect of it is imaginary and not existent For the subiect is this They to whom this price is offered to embrace it if they will I deny that there are such men to be found For this price is not offered to the Reprobates if they will embrace it seeing it is most certaine that they will not and that they cannot will of which disabilitie man himselfe is the cause Neither is this price offered to the Elect if they will but God in offering that price doth worke in them that they should will XVIII And when they speake of the sufficiency of the death of Christ as they extoll the efficacy of it so they say that it is sufficient not onely for men but also for the diuells Which if it be true it must needes be that God doth take away and cut off something from the price of the death of his Sonne and doth shorten the efficacy of it But although I know that the price and dignity of the death of Christ doth not depend on his humane nature but on the infinite excellency of his diuine nature yet I denie that his death is fit for the redemption of diuels because the iustice of God requireth that man who sinned should beare the punishment and it was needfull that the mediator betweene God and man should haue reference to both in the communion of his nature Therefore to saue man he tooke not the Angels but the seede of Abraham Heb. 2. And if the death of a man is sit to satisfie for the sinnes of Angels then the torments of an Angell if Christ had taken the nature of Angells had beene fit to satisfie for the sinnes of man Finally when it is spoken of the fitnesse is not to be disputed of the sufficiency For otherwise it might also be disputed whether the death of Christ be sufficient to saue Horses or Beetles and to giue them immortality which surely is not without impietie XIX These in a manner are the arguments wherwith these innouators do defend themselus But they doe exagitate and wrong our opinion after their owne manner which is euill for they change it
faith chap. 19. Election for faith fore-seene is confuted by places taken out of the Gospell of Saint Iohn chap. 20. The same is proued out of the eight ninth and the eleauenth Chapter to the Romanes chap. 21. The same Election in respect of faith fore-seene is confuted by reason chap. 22. The opinion of Saint Austin concerning Election for faith fore-seene chap. 23. The arguments of the Arminians by which they endeauour to stablish Election for faith fore-seene are examined chap. 24. whether Christ be the cause and foundation of Election chap. 25. Of Reprobation chap. 26. How farre and in what sence Christ died for all chap. 27. That reconciliation remission of sinnes and saluation is not obtained nor purchased for all and particular men by the death of Christ chap. 28. The obiections of the Arminians are answered by which they endeauour to maintaine and confirme the obtaining of saluation for all men chap. 29. That it was long agoe desputed whether Christ died for al but in a farre other sence chap. 30. Whether God loue all men equally and doth alike desire the saluation of all chap 31. Of free-will the opinions of the parties chap. 32. It is proued out of the holy Scripture that an vnregenerate man is altogether destitute of the power and liberty of free-will in those things which belong to saluation c. 33. The reasons of the Arminians are examined by which they maintaine free-will in an vnregenerate man concerning things that are spirituall and belonging to saluation chap. 34. The obiections of the Arminians borrowed from the Pelagians and Papists are answered Whether an vnregenerate man doth necessarily sinne and whether necessity excuseth the sinner Also whether God commandeth those things which cannot be performed by man chap. 35. Of the outward and inward calling and whether the one may be without the other chap. 36. Of the distinction of Grace into sufficient and effectuall Grace chap. 37. The opinion of the Arminians concerning vniuersal grace which is also called sufficient grace chap. 38. Vniuersall sufficient grace is confuted by places of Scripture chap. 39. The same sufficient grace is impugned by reasons ch 40. The arguments by which the Arminians maintaine vniuersall sufficient grace are confuted chap. 41. The consent of the Arminians with the Semipelagians is declared chap. 42. The opinion of the Arminians concerning the manner of the operation of grace and of that power which they call Irresistible Of morall perswasion And of the power and act of beleeuing chap. 43. The opinion of the Orthodoxe Church concerning the conuersion of man and of the manner and certainty of conuersion chap. 44. The question of morall perswasion is sifted and whether euery perswasion may be resisted chap. 45. The certainty of the conuersion of the elect and the finall vnconquerablenesse of grace is proued chap. 46. The iudgement of Saint Austin concerning this controuersie chap. 47. That the Arminians doe openly stablish that vnresistiblenesse which they impugne chap. 48. The weake obiections of the Arminians against Irresistibility that is infallible certainty of conuersion are answered chap 49. An addition to the thirteenth Chapter containing some places taken out of the confession of the Church of France and out of the speciall doctors of this age concerning the obiect of Predestination and the iudgement of the Synode of Dordt FINIS THE ANATOMIE of Arminianisme CHAP. I. How soberly we are to deale in this Argument IF in any other Argument especially in this which we are to treate of that rule of Saint Paul is to be kept Rom. 12.3 that no man be wise aboue that he ought but that he be wise vnto sobriety For God hath put a great mist ouer the secrets of his wisedome into which it is a sinne to rush lest while wee search into his Maiesty we be ouerpressed by his glory Prou 25.27 It is better to vnderstand things that are safe then things that are high and to keepe Gods commandements then to pry into his counsels This curiosity hath vndone mankinde Adam whilest he would be like God in the knowledge of good and euill lost his good and learned euill to his losse being punished Hence Heresies haue beene bred whilest men violently carried with the itching of their owne wit runne out beyond the bounds of Gods word Hence haue proceeded those troubles which Sathan hath stirred vp in this age which is as fertill of disputes as it is barren of piety hauing vsed therto men who by their lewd wit and rash presumption daring to call God to account and to prescribe lawes to him haue greatly afflicted the most flourishing Churches of the low-Countries Most safe therefore it is to follow God as our guide to vnderstand so much as hee hath made manifest to vs in his word to command silence to our selues where God himselfe speaketh not But we must haue a very great care least we patronize and maintaine the wisdome and prouidence of God with the damage of his iustice and againe lest while we defend his iustice wee put out the eyes of his prouidence God is not to be thought vniust if hee doe any thing that doth not euery way answere to the rules we haue conceiued in our owne mindes These two things are seriously to be auoided as two fatall and dangerous rockes and yet it is farre worse to set on God the marke of iniustice then to place limits to his prouidence For with lesse perill is God made a carelesse spectator and beholder of sinne then if he be beleeued to be the author and incitor to sinne Neither is there any more capitall mischiefe then to transferre on God the cause of mans wickednesse For thus it comes to pass that men hauing broken their bars doe scot free commit all riot as hauing God the patron and author of their wickednesse And yet to restraine curiositie and to strike our mindes with a religious feare the consideration of our owne meanenesse being compared to the diuine maiestie is much profitable For if any of vs should crush to death an Ant with his foot no man would lay to his charge an action of iniustice for it although the Ant hath not offended him although he hath not giuen life to the Ant although he hath destroyed anothers worke which cannot be restored by man and although betweene man and it there is no infinite inequality but a kinde of certaine and finite proportion But man hath grieuously offended God and yet God hath giuen life to man and there is no proportion betweene God and man but as infinite a distance as betweene a finite and infinite thing If therefore God shall crush those sinfull men which he is able to saue if patiently tolerating the vessels of anger he shall make them the matter of his glory shall any man expostulate with God or thinke goodnesse wanting in him or accuse his iustice CHAP. 2. That we are not therefore altogether to abstaine from the doctrine of Prouidence and
They therefore doe inuert the nature of things who say that God decreed that Adam should sinne because hee had determined to send Christ who should cure Adams sinne when rather God decreed to send Christ because Adam was to sinne Man did not sinne that Christ should abolish sinne but Christ came that he might abolish sinne Here is nothing said that ought to trouble tender eares or which should make God partaker of sinne which yet if any one doth either not conceiue or not digest it is better to accuse his owne dulnesse then accuse the iustice of God and to abstaine from lawfull things then attempt vnlawfull things CHAP. VII That all mankinde is infected with Originall sinne I. SInne is either Originall or Actuall I vse the accustomed words for clearenesse of speech for if one would deale strictly he shou d abstaine from these tearmes seeing it is certaine that Originall sin is in act and therefore is actuall But vse hath obtained that that sinne should be called actuall which is committed in action or in deede and that originall which we haue from the birth that hereditary blot which is sent into vs from our Parents II. Of Originall sinne Saint Paul doth treat in the fifth and seauenth Chapter to the Romanes In the fifth Chapter how it hath passage into all mankinde in the seauenth Chapter how it doth remaine in him in whose minde the law of God is perfectly written III. That no man is free from this blot the Scripture doth cry and experience doth witnesse Whatsoeuer is borne of the flesh is flesh saith Christ Iohn 3. And there he doth plainely teach that all men are defiled with Originall sinne when he saith that it is necessary to be borne againe and to be formed anew We are by nature the children of wrath Eph. 2.3 Who can bring forth a cleane thing out of an vncleaâ—e there is not one Iob 14. Dauid acknowledgeth himselfe infected with this contagion Psal 51. Behold saith he I was formed in iniquity and in sinne my mother conceiued me He doth not acâ—use his father nor expostulate with his mother but although hee was adorned with fingular prerogatiue and replenished with benefits yet hee doth confesse himselfe to be defi ed with that vniuersall contagion he fetcheth the cause of his sinne from that originall and in this common lot he doth lament his owne Circumcision signiâ—ied this for by that externall symbole â—e Church was warned that there was something â—n man 〈◊〉 soone as he was borne that ought to be cut off and â—â—â—râ— ted The end of Baptisme is the same watch 〈◊〉 the Sacrament of our cleansing in the bloud of Christ by which our naturall filthinesse is washed away IV. Not onely the progenie of Ethnicks and Infidels or euill Christians is borne in this Originall sinne but also the off-spring of the godly and faithfull No otherwise then he that was Circumcised begat one that was vncircumcised and as a graine of Wheate well cleansed and receiued in the lap of the earth afterward growing doth bring forth Wheate with chaffe Then was Adam iustified then did hee by his faith cleaue to the promise of his seede that should bruise the serpents head when he begot Cain the heire of his naturall wickednesse and not of his faith or repentance Piety is not hereditary to be deriued to ones heires neither doth holinâ—sse come into vs by nature but by grace not generation but regeneration doth make men holy and good After the same manner that Aristotle lib 2. Phisic doth teach That artificiall formes as the forme of a statue or image are not begotten but onely naturall formes Therefore in the children of the best man as soone as they beginne to speake you may see a crafty and lying disposition and prone to reuenge stubbornenesse against those that admonish them prickes of glory and sporting vanity also that great honour wherewith they prosecute their puppets and babyes are no obscure seedes of their inclinablenesse to Idolatry For as puppets are the Idols of infants so Idols are the puppets of those that are growne in age And therefore when any man hath children of euill manners he ought to acknowledge his image in them when he hath good children he ought to admire the worke of God in them For these are they of whom Saint Iohn saith Chap. 1. who are not borne of bloud nor of the will of the flesh nor of the will of man but of God V. The second Canon of the Mileuitan counsell is expresly to this thing It pleaseth vs that whosoeuer doth deny little ones that are new borne to be Baptised or doth say that indeede they are Baptised for the remission of their sinnes but yet they drew no originall sinne from Adam which is to be taken away by the lauar of regeneration whence it followeth that the forme of Baptisme in them is to be vnderstood not to be true but false be an Anathema VI. Christ alone was free from this blot he deriued not Originall sinne from his Mother Saint Paul indeede Rom. 5.10 saith that all men sinned in Adam neither is it any doubt but that Christ was in Adam as being one of his posterity but that sentence of the Apostle doth not concerne Christ because the person of Christ was not in Adam but onely his humaine nature neither is he from Adam as from the agent principle and from the seminating power but thence he tooke that matter which by the ouer-shadowing of the holy Ghost was freed from the common contagion VII Now if you should aske me whether Originall sinne is done away by Baptisme or whether that blot doth yet remaine in those that are regenerated by the holy Ghost it is readily answered out of the Scripture and experience which is so certaine here that there is no place left for doubting Dauid was circumcised and plentifully instructed with the gifts of the holy Ghost and yet he doth confesse that he was not free from this staine but was polluted in an equall contagion with others And Saint Paul Rom. 7. speaking vnder his owne person of euery man in whose minde the law of God is faithfully imprinted doth acknowledge that sinne doth dwell in him which he â—aileth the law of sinne because it doth stirre him vp to sinne We see infants dye as soone as they are baptised and death the Apostle being witnesse Rom. 6. is the wages of sinne I demand for what sinne doe those Baptised infants dye is it for actuall sinne but they haue committed none therefore it is for Originall sinne Whence it appeareth that Originall sinne doth remaine after Baptisme wherein sinne is remitted as touching the guilt although it remaine in the act as Saint Austen teacheth at large in his first Booke against Iulian concerning Marriage and concupiscence Cap. 25. and 26. The concupiscence of the flesh saith he is forgiuen in Baptisme not that it should not be at all but that it should not be imputed for sinne VIII
but whom he hath fore-seene will perseuere in the faith vntill death Whence it comes that God electeth none vnlesse he be considered as dead or else in the very point betweene life and death which if it be true Arminius doth say amisse when he saith that beleeuers are elected for he should say that they are elected who cease to beleeue XXIV Adde to this that new and prodigious opinion of the Arminians whereby they thinke that reprobates may be saued and those which are elect may be damned not as they are the reprobate or the elect but as they are indued with power to beleeue and to come to saluation But if he which is a reprobate by the decree of God may be saued and hee which is elected may be damned it is plaine that Predestination is not the decree of God but a thing onely in title and a floting will or meere and bare fore-knowledge the certainty whereof doth depend vpon the foreseeing of an vncertaine thing to wit mans free-will Who I pray would endure a man speaking thus I am indeede a reprobate but I can effect that I should be saued or I am elected but it is in my power to effect that I should be reprobated XXV If therefore the certainty of election should be made to depend vpon mans will it might come to passe that no man should beleeue in Christ and so Christ had died in vaine XXVI See Sect. 16. But by that series and order of the foure decrees whereby Christ is appointed to death before God had determined who should be saued Christ is made the head of the Church without any certaine members which is meere dotage For Christ is fained to be giuen to be the head of the Church without the certaine will of God what should afterward be his body Yea by the doctrine of the Arminians it may come to passe that Christ should be a head without a body and the Church should be none at all for they thinke that there is none of the elect which may not be damned XXVII This also is not to be omitted that the Arminians to the end they might maintain that concatenation or linking together of the foure decrees doe affirme that Christ died not for the faithfull but for all men indistinctly not more for Peter then for Iudas and that Christ in his death had not determined whom he would saue by his death yea that when Christ dyed election had no place because election is a thing after the death of Christ XXVIII The example of Caiaphas and of Iudas is here of speciall weight For by the doctrine of Arminius God electeth all men vnder this condition that they beleeue in the death of Christ I demand therefore whether God chose Caiaphas and Iudas to saluation vnder this condition that they should beleeue in the death of Christ This surely cannot be said because God had decreed to vse the wickednesse of Caiaphas and Iudas to deliuer Christ to death How could they be elected to saluation vnder the cond tion of beleeuing in the death of Christ who were appointed to that very thing that by their increduâ—ity and wickednesse Christ might be deliuered to death But we onely touch these things coursarily and by the way they are to be expounded more exactly in their place CHAP. XIII Of the obiect of Predestination that is whether God predestinating considereth a man as fallen or as not fallen ALthough God hath elected to saluation these men rather then others for no other cause then that it so seemed good to him nor is the cause of this difference to be sought in man yet what is the obiect of Predestination that is whether God electing or reprobating men hath considered them as fallen and sinners or as not fallen but as men in the Masse not corrupted it may be doubted The Pastors of the Valacrian Churches strong maintainers of the truth in their most exact Epistle the coppy whereof they haue sent to vs doe professe that they thinke that God considered those men which hee did elect and which hee did passe by as fallen in Adam and dead in sinnes All the anciens thinke so to none of whom as farre as I know it euer came in their minde to say that God reprobated men without the beholding of sinne I see that of the same opinion is Caluin Zanchy Melanchton Bucer Musculus Pareus famous lights in this age of the Church out of whose writings I haue added some gathered sentences at the end of this worke least they should stay the hastening reader and should breake off the thread of the disputation begunne against the Arminians The confession of the churches of France doth keepe it selfe within these limits in the twelth Article where out of the ninth Chapter to the Romanes and other places of Scripture Election and Reprobation is proued to be out of the corrupt masse The reuerend Synod of Dordt then which for many ages there hath beene none more famous nor more holy harh allowed this opinion I doe not see what can be opposed to so great authority A holy assembly gathered together out of diuerse parts of the Christian world hath prudently seene and discerned that this opinion is not onely more modest and more safe but also that it is most fit to put back the obiections of these innouators which doe impudently triumph in this matter Thus are their frames dissolued and their sinnewes are cut from them for Reprobation without the beholding of sinne being taken away which they assaile with all their forces they beate the ayre neither haue they any thing that they should strike at the causes by which our confession and also the reuerend Synod is led that they thought it fit for them to rest in the Predestination wherein man is considered as fallen I suppose be these I. First that Phrase of Scripture which calleth the Elect the vessels of mercy offers it selfe Now there is no place for mercy vnlesse towards the miserable He cannot be elected to the saluation to be obtained by Christ vnlesse he be considered as one that hath neede of a redeemer And seeing that the appointment to an end doth include the meanes by which that end is come by and the meanes to saluation is the remission of sinnes nor is there remission of sinnes without sinne it is plaine that they are appointed to saluation who are considered as sinners II. Neither could God with the preseruation of his iustice punish those men whom he considered without sin for God doth not punish the guiltles Damnation is an act of the iustice of God which iustice cannot stand or agree with it self if innocent man for no fault be appointed to that desertion and forsaking which eternall destruction must necessarily follow or if God had determined to destroy men before he did determine to create them III. Then as God doth not condemne vnlesse it be for sin so it is certaine that hee is not willing to condemn vnlesse it
before the decree of sending his sonne seeing Christ himselfe doth witnesse it Iohn 3.16 God so loued the world that he gaue his onely begotten sonne c. where the loue of the father is manifestly set before the sending of the sonne which is so to be vnderstood as that the sonne is not excluded from the act of election it selfe seeing that he also is one God with the father but this was done by him not as hee is mediator but as he is God VII Neither is any iniury done to Christ if the will of the father concerning the sauing of men be said to goe before the redemption of Christ seeing that this redemption is also after sinne for the disease is before the medicine VIII Nor is any thing detracted from the greatnesse of the price of our redemption if his will who offered the price be said to goe before it IX The very definition of the decree of election doth proue this thing for election is the decree of sauing certaine men by Christ in which definition Christ is laid downe not as the cause of election but as the meanes of the execution of it and as the meritorious cause of saluation X. It is maruailous how much the Arminians insult here For because wee make the loue of God to goe not in time but in order before the mediation of the sonne they so deale with vs as if we taught that God loued vs without Christ and as being considered without faith in Christ which doth differ as much from our opinion as that which doth differ most Be it farre from vs that wee should say that God would euer bestow saluation vpon vs but that together and in the same moment he considered vs in Christ as being to be saued by him Nor was there any cause why we for that thing should be accused of Sicianisme we haue nothing to doe with that Alastor and hellish monster which doth altogether ouerthrow the benefit of Christ But it is one thing to say that the loue of the father doth in order goe before the mediation of the sonne and another thing to say that God loueth vs without the sonne It is one thing to dispose the thoughts of God in order and another thing to separate them and pull them asunder Arminius who in the beginning of his booke against Perkins calleth himselfe a wirty fellow doâ—h craftily yea wickedly catch at and hunt after points of priority in order to pull asunder those things which cannot be seperated Hee doth therefore as much as if one should say that the thought of creating man was first in order in God before the thought of adorning him with holinesse and righteousnes and would thence inferrre that God would first create man not iust or first to haue considered him as not holy If any man saith that in the decree of God the thought of ouerthrowing of the world was before the thought of ouerthrowing it by fire hee doth not therefore say that God first thought of ouerthrowing it without fire All the purposes of God are eternall although there be a certaine order and dependency betweene them XI That place of Saint Iohn Chap. 3. vexeth Arminius God so loued the world that hee gaue his onely begotten sonne c. where the loue of God is laide downe as the cause by which it came to passe that he gaue the sonne He doth therefore endeauour to delude so direct a place by a witlesse cauell That loue saith he is not that by which he will giue eternall life which appeareth by the very words of Iohn who doth ioyne faith betweene this loue and eternall life The Reader therefore shall obserue that Arminius himselfe doth acknowledge that there is a kinde of loue of God towards men which doth goe before his decree of sending his sonne But hee saith that God by that loue is not willing to giue eternall life What then will hee doe by it For this thing hee ought to shew Will God by that loue leaue men in death Is it possible that God should loue the creature created by him to life but he must needes by the same loue will that it should liue I am ashamed of so weake a subtilty Yea truely in that he sent his sonne by that loue it is sufficiently manifest that by that loue he was willing man should be restored to life But saith he faith commeth betweene that loue and eternall life What then Cannot I will the recouery of him that is sicke although the Phisition come betweene my will and his recouery Surely he maketh those things opposite and contrary which are appolite and ioyned together But I doe not see how he rather fauoureth Socinus who saith that Christ is not the cause of Election then he that saith that Christ is not the cause of the loue whereby God would send Christ into the world and prouide for vs a redeemer Or why there should be a greater offence in making the redemption of Christ to be the medium and meane betweene the loue of God by which hee elected vs and betweene our saluation then if it be made the medium a meane betweene the loue of God by which he will giue Christ for vs and betweene our saluation For on both sides redemption is made the meanes and not the first cause Let vs not therefore enuy God the father this praise that his good pleasure thould be made the fountaine and first originall of our Election XII Obserue moreouer that that Election whereof Arminius will haue Christ to be the foundation is that generall election whereby all men are conditionally elected which seeing wee haue largely consuted Chap. 18. whatsoeuer the Arminians doe bring to proue that Christ is the foundation of election doth vanish away Surely there was no cause why they should so earnestly labour to proue that Christ was the foundation of that election by which Pharaoh and Iudas were elected Of which imaginary election he shall haue the true character and portraiture who hath brought in God speaking thus I decreed to send my sonne to saue all men who shall beleeue but who and how many they shall be I haue not determined onely I will giue to all men sufficient power to beleeue but he shall belecue who will himselfe XIII Arminius doth defend himselfe against so euident a truth by one little word of the Apostle Ephes 1.4 He hath elected vs in Christ But it is one thing to be elected in Christ and another thing to be elected for Christ so that Christ should be the cause why one is elected rather then another The meaning of the Apostle is cleere To elect is nothing else then to appoint to saluation Therfore to elect in Christ is to appoint to saluation to be obtained in or by Christ For whosoeuer God hath decreed to saue he hath giuen them to Christ and hath considered them as ioyned to Christ Hee seeketh a knot in a bulrush who by farre fetched interpretations would darken
decree of God to be precise yet doth confesse that God doth certainely fore-know who are to be damned And to confesse this what is it else then to teach that God is willing that wee should pray for them whom he certainely knoweth our prayers will not profit But that which he casteth vpon vs that we make the decree of reprobation to goe before all things and causes and therefore also before sinne it selfe is plainely contrary to our opinion And if such words haue fallen from any vnawares it is not therfore the opinion of our Churches we defend those things that are ours but we doe not warrant other mens XXVI Concerning the place of the Apostle where hee saith that God would haue all men be saued it shall be spoken in his order and place To will here is no other thing then to inuite and to call Also by all men he vnderstandeth men of euery condition and sort After the same manner that Titus 2.11 The grace of Christ is said to bring saluation to all men when notwithstanding so many perish This is a token here of that in the former place it is spoken of kings in this place of seruants Their domination was at that time contrary to Christ and the lot and state of these men was abiect and base the Apostle would not hinder that they should not be prayed for and these are thought such as may be partakers of sauing grace XXVII The Arminians seeme to themselues to deale very acutely when they dispute thus If there be any one say they whose eyes haue beene pulled out for not keeping his watch well is it a iust thing to command him that hereafter he should watch and ward And then if he hath not done it to lay great punishments vpon him because he hath not watched I answere that this is an example nothing to the purpose For they vse the example of one that is blinde who is not bound to see But man though he be corrupted and wicked yet he is bound to obey God which if hee hath not done he is iustly punished Then also they bring an example of one whose eyes were pulled out hee striuing against it and being vnwilling But man brought this deprauation on himselfe of his owne accord and was voluntarily euill and therefore he is iustly punished CHAP. XXVII How farre and in what sence Christ died for all The opinions of the parties I. THE Arminians are of opinion that Christ by his death obtained got remission of sins Coll. Page 130. Christut omnibus per mortem impetrauit recenciliationem remissionem peccatorum Collat. Hag. P. 183. Non omnibus merito suo partam salutem consert etiamsi omnthussit acquisita reconciliation saluation for all particular men Nor doe they doubt to say that by the death of Christ reconciliation was obtained for Pharaoh Saul Iudas and Pilate not as they were reprobates but as they were sinners For God doth equally intend and desire the saluation of all men and that the incredulity of man is the cause that remission and reconciliation is not applied to all Yet Vorstius alone the champion of the Arminians doth stagger in this question and doth seeme to be more prone to the contrary opinion In the 56. Page Collat. cum Piscat He saith that Christ was deliuered by God to death not for the elect alone but for all men whatsoeuer at least for them that are called III. They thinke that the end which God propounded to himselfe in deliuering his Sonne to death was not to apply this benefit to some certaine men nor doe they thinke that Christ was appointed to death by the precise will of God to saue man for Christ was appointed to death by his father before God thought of sauing of men and therefore that he was appointed to death without that respect that they which beleeue in him should be saued Greuinchouius Page 21. doth say expressely that reconciliation being obtained there was yet no necessity of application that is after saluation and reconciliation for all men was obtained there was no necessity that any one should be saued and it was possible that no man in act should be reconciled Because he will haue the decree of sending Christ in order to goe before the decree of sauing those which beleeue and therefore that God determined to send his Sonne when he had not yet determined to saue those which beleeue But the Arminians would haue this to be the end which God propounded to himselfe in sending his Sonne to wit to make the saluation of men possible and to lay open a way for himselfe whereby hee might saue finners without any hurt to his iustice By this meanes they say God hath gotten power of sauing man because without the death of Christ Greuinch Pag. 15.16.17 by which the iustice of God was satisfied God could not be willing to saue men IV. And if no man had beleeued in Christ yet Christ if these men be beleeued had obtained that end which he propounded to himselfe in dying For they denie that he died to saue any man precifely but that the saluation of man might be made possible and a gate might be opened vnto him to saluation which is left free for man by the helpe of grace to enter or not to enter V. Vide Collat. Hag. p. 172. Greum p. 8.9 Deus applicationem reconnliationes amnibus nec voluit nec noluit c. They distinguish therefore betweene the obtaining of reconciliation and the application of it They contend that reconciliation and remission of sinnes is obtained for all which yet is applied onely to them that beleeue That all men are giuen to Christ in the right of saluation but not in the communication of saluation That God hath neither willed nor nilled the application of reconciliation that is faith and saluation to all men but he hath thus willed it if they beleeue if they will receiue grace VI. Armin in Perkins Page 77. 78. The same men also doe deny that Christ on the crosse sustained the person of the elect or that he died for the elect Because election had not then place for election is something that is after the death of Christ VII They say indeede that Christ offered himselfe for a sacrifice for all men but as concerning his intercession they are not constant to themselues in that * Greuinch P. 46. Christus quoad actum oblationis omnium â—m nino hominam sacerdâ—s suit etiam Pharaonis c Ibâ— per oblationeÌ„ vult fiâ—ri impetration 〈◊〉 per intercessionem â—ere applicationem sometimes they will haue him to make intercession onely for the saithfull as if something might be obtained without intercession Sometimes they make two kindes of intercession * Coll Ha. p. 187. Respondemus dupâ—â—ceÌ„ esse intercessâ—onem vnam generalem quae â—otum mundum spectat alteram particulareÌ„ quae ad solâ—s credemtes pâ—rtiâ—es one generall
and common to all another particular which is onely peculiar to the elect VIII We doe very much differ from this opinion We acknowledge that Christ died for all but we denie that by his death saluation and forgiuenesse of sinne is obtained for all men Or that reconciliation is made for Cain Pharaoh Saul Iudas c. Neither doe wee thinke that remission of sinnes is obtained for any one whose sinnes are not remitted or that saluation was purchased for him whom God from eternity hath decreed to condemne For this were a vaine purchaâ—e We denie that election is after the death of Christ as for many other causes so also because Christ in the very agony of death gaue a notable proofe of election in the theefe whose heart he affected and enlightned his minde after an vnvtterable manner the other theefe being left and neglected And seeing Christ doth euery where say that he died for his sheepe and for those whom his father gaue him he doth sufficiently declare that he died for the elect IX And when we say that Christ died for all we take it thus to wit that the death of Christ is sufficient to saue whosoeuer doe beleeue yea and that it is sufficient to saue all men if all men in the whole world did beleeue in him And that the cause why all men are not saued is not in the insufficiency of the death of Christ but in the wickednesse and incredulity of man Finally Christ may be said to reconcile all men to God by his death after the same manner that we say that the Sunne doth enlighten the eyes of all men although many are blinde many sleepe and many are hid in darkenesse Because if all and seuerall men had their eyes and were awake and were in the middest of the light the light of the Sunne were sufficient to enlighten them Neither is it any doubt but that it may be said not onely that Christ died for all men but also that all men are saued by Christ because among men there is none saued but by Christ After the same manner that the Apostle saith 1. Cor. 15.20 that all men are made aliue by Christ because no man is made aliue but by him CHAP. XXVIII That reconciliation remission of sinnes and saluation is not obtained nor purchased for all and particular men by the death of Christ I. FIrst whosoeuer saith that by the death of Christ reconciliation is obtained for all and singular men although hee consider Pharaoh and Iudas not as reprobates but simply as sinners yet hee saith that reconciliation is obtained for them who haue neuer beleeued nor neuer were to beleeue And seeing it is not equall nor iust that reconciliation should bee obtained for such the death of Christ is vsed wrongfully to obtaine something that is vniust and to doe something which is contrary to the iustice of God II. And who but hee that doth willingly shut his eyes will euer beleeue that the reconciliation of Iudas was obtained by the death of Christ seeing that the death of Christ was the very crime of Iudas and by it he was brought to the halter III. And seeing that at the very time in which Christ did die many were already tormented in hell he must needes be of a shallow braine who thinketh that by the death of Christ saluation or reconciliation was obtained for them IV. Also by this doctrine God is openly mocked For Christ is imagined to obtaine that from his father which he knew would neuer profit as if God should grant to his sonne the saluation of that man which from eternity he decreed to condemne For if Christ obtained reconciliation and remission of sinnes for Pharaoh and Iudas whether considered as Reprobates or considered as sinners hee knew well enough that that obtaining of it would not be for their good or profit Christ therefore is brought in asking this of his father I pray thee receiue into grace those whom I know thou wilt neuer receiue into grace and whom I know certainely are to be condemned For Christ in his death and before his death knew full well the secrets of election Surely these men seeme to doe their endeauour that Christian Religion should be made a laughing stocke V. Also they expose God to derision while they will haue God at the same time to loue and hate the same man to loue him because hee giueth his sonne for him and would haue reconciliation to be obtained for him but to haue hated him because from eternity he decreed to condemne him VI. And if Christ obtained remission of sins for Iudas it must needs be that God granted that to Christ asking it that he forgaue the sins of Iudas Which if it be true it necessarily followeth that God doth abolish his owne acts and condemning Iudas punished those sins which were remitted and so men should be punished for those sins the pardon whereof is obtained the testament of Christ by which they wil haue saluation to be purchased for all men should be made void VII Neither is God onely thus mocked but also he is made to mocke mankinde For it is manifest by vse and by the experience of all ages that the Gospell is scarce preached to euery tenth man and that the name of Christ is vnknowne to the greatest part of the world which thing that it is done by the prouidence of God so dispensing there is none that will deny vnlesse he that thinkes that all things are carried confusedly and that they doe proceede without reason or order And if reconciliation and saluation by Christ be purchased for all men why doth not God publish this benefit through the whole world Why doth he suffer this reconciliation to be vnknowne to the greatest part of mankinde Why doth he keepe in and hide from so many men the grace which doth belong to them and which is obtained for them without the knowledge of which no man can be saued They answere that God doth it because men shew themselues vnworthy of this grace As if any man could be worthy of it or could shew himselfe worthy of it Who knoweth not that the Gospell is preached to them that are most vnworthy And where sinne hath abounded Rom. 5.20 there grace hath abounded And if God is hindred by the vnworthinesse of man that he should not make knowne to him the reconciliation obtained the same vnworthinesse could and ought to hinder the obtaining of reconciliation For when reconciliation was obtained God did then fore-know the vnworthinesse that would follow with no lesse certainty then if it had beene present VIII And when they say that Christ died for all as concerning the obtaining of saluation but not as concerning the application of it they doe plainely confesse that Christ did not obtaine that this reconciliation should be applied to all Whence it commeth to passe that this obtaining of reconciliation is vaine yea and ridiculous For they speake as much as if
that they should beleeue Truely if it be so then Christ hath not made intercession for all For that which is asked on a condition take away the condition and it is not asked He that saith to God I pray to thee for all so they beleeue doth plainely declare that he doth not pray for them which doe not beleeue Wherefore Christ himselfe doth restraine his sending into the world and therefore also his intercession to the faithfull alone Iohn 3.13 God so loued the world that he sent his onely begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life There you see that not onely the fruit or application of the donation and giuing of the Sonne that I may so speake but also the donation it selfe doth belong onely to beleeuers XXV But it is worth the labour to know what that particular intercession is with which as these sectaries doe confesse Christ Iohn 17. doth make intercession for the faithfull alone and to know what it is that he asketh by it Father saith he keepe them And a little after I pray thee that thou wouldest keepe them from the euill If this intercession be peculiar to the faithfull I doe not see what remaineth for the generall intercession For without these things all intercession is vaine And seeing in the Lords prayer these two things are asked ioyntly and together to wit remission of sinnes and freedome from euill who would endure such a bold forgery whereby the Arminians doe pull asunder these things and will haue Christ to obtaine remission of sinnes for all but not freedome from the euill XXVI And if Christ prayeth for all he prayeth also for them whom hee knoweth doe sinne the sinne vnto death for which Saint Iohn doth not suffer vs to pray Iohn 5.16 XXVII Yea the Arminians here are not constant to themselues when they say that Christ did intercede by a particular intercession for the faithfull and for those whom the father gaue to the Sonne for seeing they teach that the faithfull godly men may fall from the faith be condemned it appeareth that they will haue Christ to intercede for many reprobates by a particular intercession if many of the faithfull are reprobates XXVIII Arminius p 70. against Perkins doth bring for this purpose many things which I doe not know whether they will be alowed by his followers First he thinks that Christ doth sacrifice himself for many for whom he doth not make intercession because his sacrificing was before his intercessiō For he wil haue the sacrificing of Christ to pertaine to his meriting his intercession to pertain to the application of his merit These things seeme to me to be repugnant not onely to the truth but euen to common sence For whosoeuer doth prepare himselfe to be a purging sacrifice for another doth necessarily pray that the sacrifice which he is to offer may be pleasing and acceptable for him for whom he doth offer himselfe for a sacrifice And whosoeuer doth offer a price of redemption doth first intreate this price may be receiued as that Chryses in Homer speaking thus Iliad ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Release to me my louing daughter and accept the gifts See in the first place his prayers and then the offering of the price Therefore intercession doth necessarily goe before the sacrifice Arminius addes It is true indeede that Christ in the daies of his flesh offered vp prayers and teares to God the father but those prayers were not made for the obtaining of those good things he merited for vs that is for the obtaining of saluation but for the assistance of the spirit that he might stand in the combat An impious and wicked opinion for by it it is denyed that Christ prayed for our saluation before he died when yet Iohn 17. hee prayeth thus before his death Keepe them in thy name And Father I desire that those which thou hast giuen me may be with me that they may see the glory which thou hast giuen me Arminius himselfe is ashamed of so false a doctrine for by a certaine doubtfull Epanorthosis or correction he doth seeme to condemne that which hee said for he addes But if he did then offer prayers for the obtaining of this application they did depend on his sacrifice that was to be finished as if it were finished That speech But if is the speech of one doubting when yet it is a thing most certaine But what is this against Perkins who saith that Christ doth not sacrifice himselfe for them for whom hee doth not pray Surely these things which Arminius doth heape vp are nothing to the purpose nor doe they touch the matter For although the prayers which Christ offered vp for our saluation before his death are grounded on the merit of his death that was to come yet that remaineth which Perkins saith that Christ doth not sacrifice himselfe for them for whom hee doth not pray For the death of Christ had not beene a sacrifice vnlesse hee had prayed that it might be accepted of the father for their life for whom he died For griefe and torment is not of its owne nature a sacrifice vnlesse there be also such a petition XXIX I doe not deny but that Christ in his death prayed for them that crucified him But I denie that he prayed for all without exception but for them alone who did it by ignorance for he saith Father forgiue them for they know not what they doe Luke 23.24 Whom a little after as Saint Luke doth testifie were conuerted to the faith Act. 2. and Chap. 3.17 Doth not Christ say this with an humane affection and not as the redeemer For as he was man he might wish well to those whom as he was God he knew were reprobates Thus hee wept ouer the inhabitants of Ierusalem the fall and reiection of which Citty as he was God he had decreed XXX And when the sectaries doe deny that Christ on the crosse sustained the person of the elect they doe openly impugne that speech of Christ Iohn 10.11 I am that good shepheard the good shepheard giueth his life for his sheepe And Iohn 15.13 Greater loue then this hath no man that one should lay downe his life for his friends And Ephes 5.25 Christ loued his Church and gaue himselfe for it Christ therefore died for his sheepe for his friends for his Church and what are these but the faithfull and elect Can Pharaoh Iudas c. in any respect be called the sheepe of Christ The Arminians answere that they are called sheepe not in respect of the present condition but of that to come A vaine thing For the condition to come was already present in the decree of God in respect of which decree they are called sheep before their conuersion Iohn 10.16 For they are called sheepe not onely because they were to gather themselus to the fould of Christ but because God in his eternall counsell decreed to giue them faith by
curse neither can any one know this except he be instructed by the word seeing I say it is thus whatsoeuer the Arminians doe tattle of vniuersall and sufficient grace doth fall to the ground seeing that by it a man cannot attaine to that which is the beginning and first element of conuersion and that from which grace doth necessarily begin certainely hee that shall turne ouer the writings of the heathen shall finde nothing of the death in sinne nothing of the viuification and regeneration nothing of the necessity of supernaturall grace The best of the heathens set this as the Cynosure and starre by which they would direct the course of their life viz. to follow nature when on the contrary this is the office and worke of the grace of God viz. to restore and change nature X. But in setting downe the time wherein this sufficient grace is at the first giuen to euery man by God they doe not explaine themselues For if all men haue this grace from the wombe then it is not rightly distinguished from nature seeing that that is natural which is ingrafted in euery man from his birth and natiuity But if this grace be giuen onely to them that are growne in yeares in what yeare of their age is it giuen Is it giuen to all at a certaine and equall age or is it giuen to some sooner and some later And if it be giuen in the tenth or twelfth yeare of the life what shall be done with those who dye in the seauenth or ninth yeare what shall be done with them whom death doth take away a day or two before that grace is bestowed Also if one dye presently after that sufficient grace is giuen before hee hath time of well vsing this grace what shall become of this man Being excluded from the right vsing of grace by the shortnes of the time shall he be excluded therefore from the kingdome of heauen Surely while they tye God to lawes they doe entangle themselues in bonds which cannot be shaken off XI And when the Arminians say that sufficient grace which is common to all men euen to vnregenerate men and in fidels is supernaturall it is a hard thing that he who is at the first touched with this supernaturall and helpefull motion should not feele it Or if the beginnings of it are doubtfull and vncertaine at the lest it must needes be felt in progresse of time But neuer any of the heathen hath professed that he hath euer felt this grace nor is there any mention of it in their wrightings XII Also it would be worth the labour to know by what degrees the heathen man dwelling in the south countrie or in the inmost part of Tartaria well vsing naturall instructions may at length come to faith in Christ For these Sectaries must needes faigne many things here and wantonly play with bold coniectures and with vnconstant rashnesse For they must faigne that eyther Oracles were poured on that man from heauen or that Angels were sent to him or some Prophet lifted vp by the hayre hath beene carried thither from some other place that he might instruct that man in the Christian faith For where the Scripture is wanting audacity must needes supply the place of the Scripture XIII Finally what is to be thought of this sufficient grace may hence be iudged in that the Arminians themselues are not constant to themselues and they doe so build it vp that they pull it downe For they which say and doe maintaine with great force that God doth giue sufficient grace to all men doe afterward say that God is ready and prepared to giue it to all as if he indeede were willing to giue it to all but it was hindred by man that it was not done Also the same men teach that no man is conuerted without speciall grace by which speech they confesse that generall grace is not sufficient Finally when they diuide that grace into grace which is sufficient mediately and grace which is sufficient immediately they doe confesse that some grace is sufficient mediately which is vnsufficient immediately and they make many degrees of sufficient grace which degrees how many and what they are none of them hath explained CHAP. XLI The Arguments whereby the Arminians doe maintaine vniuersall sufficient Grace are refuted I. THE arguments of the Arminians for Vniuersall Sufficient and Helpfull Grace are almost the same with them which they are wont to bring for the liberty of free-will in an vnregenerate man which seeing they are aboundantly confuted Chapter 34. there will be no great labour in examining some few which they most frequently vse to proue sufficient grace common to all men They maintaine it by that place of the Apostle Rom. 1.19 where Saint Paul doth thus speake of the Gentiles That which may be knowne of God is manifest in them for God hath shewed it vnto them Surely here is no mention of sufficient grace which the Arminians think to be supernaturall For here the Apostle speaketh of the light of nature and of any sort of the knowledge of God by the creatures which may be had without supernaturall grace by which the Apostle doth not say that man hath power of beleeuing in Christ or that he can dispose or prepare himselfe to regeneration but he onely saith that the power and that the deity of God was seene of them by the creation that they might be inexcusable And they are inexcusable not because they haue abused that grace which was mediately or immediately sufficient to saluation but because they haue not vsed the light of nature as farre as they might and haue endeauoured to choake that light engrafted in them II. They pretend the words of the same Apostle Chapter 2.14 The Gentiles which haue not the law doe by nature the things contained in the law But neither can this place be drawne to stablish sufficient grace which these Sectaries will haue to be supernaturall For it speaketh onely of naturall impressions of equity and goodnesse and of outward actions that are ciuilly honest which are done by the guidance of nature for Saint Paul doth here make no mention of grace Furthermore those things contained in the law may be done by him who doth violate and breake the law for in the externall worke he may doe the things commanded by the law and yet not doe them after that manner and to that end which the law doth require that is with faith and to the glory of God III. That which they obiect out of the foureteenth Chapter of the Acts Vers 17. is nothing to the matter where Saint Paul doth thus speake of the heathen people Neuerthelesse he left not himselfe without witnesse They doe falsely thinke that this witnesse was some sufficient sauing and supernaturall grace and the law naturally engrauen in their hearts which should be a Schoole-master to Christ For the Apostle in the following words doth explaine what manner of testimony this is saying that God gaue
ill of himselfe then to measure other men by his owne foote and to iudge of others confidence by his owne incredulitie XXV The Apostle to the Hebrewes Chap. 3. Vers 6. doth command vs to hold fast the confidence and the reioycing of the hope firme vnto the end And Cha. 10. Vers 22. Let vs draw neere with a true heart in full assurance of faith And Ephes 3.12 In Christ we haue boldnesse and accesse with confidence by the faith of him And 1 Iohn 5.13 These things haue I written vnto you that beleeue on the name of the sonne of God that ye may know that ye haue eternall life XXVI Our Sauiour himselfe doth promise that hee will giue vs all things which wee shall aske in his name Iohn 14.13 If therefore wee aske grace which cannot be ouercome nor extinguished and perseuerance in the faith Christ promiseth that wee shall receiue what we aske XXVII Doth Dauid speake as one doubting of his saluation Psal 17. I shall see thy face in righteousnesse and I shall be satisfied with thy likenesse Or Simeon speaking thus Luke 2. Now lettest thou thy seruant depart in peace according to thy word Or Stephen who his enemies gnashing their teeth at him and being certaine of death did cry out I see the heauens open and the sonne of man sitting at the right hand of God Could the grace of God be ouercome by free-will in those men Or was their confidence deceitfull and failing and the decree of God concerning their saluation yet reuocable as these Sectaries speake XXVIII Why should I speake of Saint Paul who desiring to be dissolued and to be with Christ being full of faith speaketh thus 2 Tim. 4.18 The Lord shall deliuer me from euery euill worke and will preserue me vnto his heauenly kingdome And in the same place after he had endured so many labours he doth vtter this as his victorious song I haue fought a good fight I haue finished my course I haue kept the faith Henceforth there is laid vp for me a crowne of righteousnesse c. With no lesse confidence doth hee speake both in his owne and in our name long before the end of his strife Rom. 8.38 I am perswaded that neither death nor life c nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. XXIX But the doubting of our saluation doth please these Sectaries who are stuffed and strouted out with pretended modesty and humility Their words against the Walachrians pag. 76. are these Whether any one can be certaine that hee shall perseuere in the faith We will not say yea we suppose it to be very profitable to doubt of these things and that it is laudible for a Christian Souldier to the shaking off the sloathfulnesse and the drowsinesse of the soule in the worke of Religion In the same place they admit onely that certainetie whereby one doth know that God and sufficient helpe shall not be wanting to him so that hee be not wanting to himselfe which certainty surely may be in any reprobate They doe instill these things with a goodly shew vnder the pretence of instigation to good workes that they might secretly ouerturne the foundation of faith as it were by vndermining it and as if there were no way of stirring vp sluggishnesse but by the damage of Faith It is prophane modestie which maketh men incredulous and vnbeleeuing and vnder a shew of humilitie doth teach them to distrust God But they themselues who teach these things doe boast that God hath giuen them what hee ought yea and that God is bound to giue them sufficient grace that it might appeare that vnder this affected humilitie there is much pride CHAP. XLVII The iudgement of Saint Austin concerning this controuersie I. THe certainty of perseuerance may be taken two waies Either for the certainty of the decree of God by which God decreed to giue perseuerance in faith to them whom hee elected to saluation Or for that confidence by which one doth certainely perswade himselfe that he shall neuer be forsaken by God The first certainty is necessarily drawne from that election which is absolute and is not for faith fore-seene but not the latter Because God hath decreed many things concerning vs whereof hee hath not yet giuen vs the full knowledge II. The full perswasion of the faithfull doth not rest on any reuelation whereby God hath laid open to vs the secrets of his counsels but on the promises of the Gospel and on the inward feeling whereby one searching himselfe doth feele that he doth seriously beleeue in Christ and on the inward testimony of the spirit witnessing in our hearts that we are the sonnes of God Yet there may be many and those good and godly men who although they belong to the election of God haue not come to this full confidence III. Saint Austin being beaten in this question and exercised in often contentions of the Pelagians is a most earnest maintainer of the former certainty and doth gather from the election of God according to his purpose that the elect can neuer be forsaken by God and that grace is giuen which can neuer faile and by which they shall certainely perseuere There are many excellent things in his workes to this purpose but he doth no where speake more plainely then in his booke de correp gratia which hee writ when he was very old In the twelfth Chapter hee hath these words There is giuen to the Saints that are predestinated by the grace of God to the kingdome of God not onely such helpe of grace but also such a helpe that perseuerance it selfe is giuen them not onely that without that gift they could not perseuere but also that by this gift they cannot but perseuere For he hath not onely said without me ye can doe nothing but he hath also said yee haue not chosen me but I haue chosen you and haue appointed you that you might goe on and might beare fruit and that your fruit might remaine In which words hee declareth that he hath giuen them not onely righteousnesse but also perseuerance in righteousnesse For Christ so appointing them that they should goe on and beare fruit and that their fruit should remaine who dare say that perhaps it shall not remaine For the gifts and calling of God are without repentance that is the calling of them who are called according to his purpose Christ therefore making intercession for these that their faith should not faile without doubt it shall not faile to the end and by this it shall perseuere to the end and the end of this life shall finde it remaining And a little after The will of them is so much enflamed by the holy-Ghost that they therefore are able because they so will and they doe therefore so will because God worketh in them that they may will For if in so great infirmity of this life in which notwithstanding
knowledge of the truth And Verse 6. Christ gaue himfelfe a ransome for all Also that to Titus Chap. 2. The grace of God that bringeth saluation vnto all men hath appeared But that here by all are vnderstood any and men of whatsoeuer state and condition the very context and coherence of the place doth proue In that place to Timothy the Apostle would haue Kings to be prayed for in that place to Titus hee commandeth seruants to be faithfull and not to purlome Of this exhortation this is the cause and reason because the promise of saluation did belong to Kings although at that time they were strangers from Christ and to seruants although they were of an abiect and base state neither is any condition of men excluded from saluation Saint Austin doth thus take this place of the first to Timothy Enchirid. ad Laurent Cap. 103. And Thomas in his commentary vpon this Epistle And this thing is confirmed by the very words of the Apostle for he saith God would haue all men be saued and come to the knowledge of the truth Now it is manifest by experience that God doth not giue yea nor doth not offer to all and particular men the knowledge of the truth V. It is frequent in the Scripture to take the word all for the word any as Luke 12.42 Ye tithe Mint and Rue omneolus and all manner of hearbs And Mat. 9.35 Christ healed omnem morbum euery disease for euery kinde of disease You haue the like example Colos 1.28 In this sense Heb. 2. Christ is said to haue dyed for all VI. Furthermore there is no doubt but that the Apostle commandeth vs to pray not onely for Kings in generall but also for all seuerall Kings For we to whom the secrets of Election are vnknowne ought to hope well of euery one But he that commandeth vs to pray for Nero doth not therefore determine that God will saue Nero but onely forbiddeth vs to despaire of him VII The sense therefore of these words God would haue all men to be saued is this God doth inuite men of all sorts to saluation and doth exclude no condition of men from saluation For if God should absolutely will or should seriously desire all and particular men to be saued there would not be wanting meanes to him whereby he might effect what hee would and be made partaker of his desire his iustice yet remaining intire and mans liberty being not touched nor infringed VIII That place maketh no more to the purpose which they bring out of Rom. 14.15 Destroy not him with thy meate for whom Christ dyed For to destroy there is not to condemne but to scandalize and to offend the conscience of any by which deede as much as is in vs we would lead him to destruction For to destroy any one absolutely is not in our power So with the Apostle 2 Cor. 10.8 to destroy is the same thing as to offend with scandall and to slacken him that is doing the workes of piety IX In the second Epistle of Peter Chap 2. Vers 1. Christ is said to haue redeemed the false Prophets who denyed him but there it is not spoken of redemption from eternall death but of the freedome from ignorance and errour and the darkenesse of that age by the light of the Gospell which those false Prophets did corrupt by the mingling of false doctrine For to take redemption for any kinde of freedome is vsuall in the Scripture insomuch that resurrection is called the redemption of our bodies Rom. 8.22 Ephes 4.30 X. In the same Epistle Chap. 3. ver 9. Peter saith God is not willing that any should perish to wit because he is not the cause of the perishing of any one and because he admitteth all who are conuerted neither doth he reiect any one But he is not bound to restore to all those powers which were lost by mans fault nor to giue faith to all seeing man by his owne fault brought vpon himselfe the inability of beleeuing as wee haue proued at large in the eleauenth Chapter XI Ezechiel 18.23 God saith these words I am not delighted with the death of a sinner but that he should be conuerted and liue These words say nothing else then that God will not the death of that sinner who is conuerted But if he be not conuerted Arminius himselfe will not deny but that God doth will his death as the Iudge doth will the punishment of him that is gui ty God is not delighted with the death of a sinner as hee is a man but yet no man can deny but that God loueth the execution of his iustice XII Indeede in the 1 Tim. 4.10 God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sauiour of all men But the Apostle there speaketh of the preseruation in this present life and of the prouidence of God which is extended to the preseruation of all men which care Dauid Psal 36. doth extend euen to the beasts for there God is called the preseruer of men and beasts The precedent words of the Apostle doth declare this We hope in the liuing God for he speaketh of God as he doth giue life to things created by him Alike place you haue Act. 17.25 XIII Arminius pag. 220. against Perkins doth bring the promise made to Adam concerning the seede of the Woman which saith hee doth belong to all particular men I answere that by this promise it is onely promised that Sathan shall be ouercome by the seede of the Woman but that it belongeth to all and particular men it is no where said The doctrine of the Gospell preached to Adam doth not so pertaine to all his posteritie as the precepts of the naturall law because the obedience of the law is a naturall debt but the doctrine of the Gospell is a supernaturall remedy Thence it is that the sinne of Adam against the law of God is imputed to all his posteritie but his faith by which he beleeued the Gospell is not imputed to his posteritie Nor if Adam by his incredulitie had refused the promise of the seede of the woman had therefore his posteritie fell from the hope of saluation Nay what that this promise of the seede of the Woman to breake the Serpents head is manifestly restrained to the faithfull alone For Sathan doth bruise the heele of the children of God alone seeing he killeth the rest with a deadly wound XIV The Arminians being driuen from the holy Scripture flie to their reasons and as they vse the Scripture without reason so they vrge reasons without Scripture They charge vpon vs this syllogisme as it were with a great dart when yet it is but a slender twig Whatsoeuer all men are bound to beleeue is true But all men are bound to beleeue that Christ dyed for them Therefore that is true The minor part of this Syllogisme is false and doth beare many exceptions For they to whom Christ hath not beene preached and who haue heard nothing of