must abide in the Ship It was true in Sensu Composito to wit in the Connexion of the End and Means but not In sensu diviso either that the Shipmen should not abide in the Ship or that any Man in the Ship should not be saved 2. Ludovicus the Eleventh King of France under this Temptation was convinc'd in his Sickness of his fond Saying Si salvabor salvabor by his Wise Physitian who told him If your Time be come no Physick I can give will do you good The King pondering that Saying crys out Must I use means for the good of my Body and not of my Soul Hereupon became he upon further Conference and taking Physick to be cured of Soul and Body 3. God's Decree doth not nullifie the Property of Secondary Causes in Natural Things but includes them and disposes of them to their Proper End and so in Things Spiritual God decrees that the Earth should be fruitful this doth not exclude but include that the Sun must shine upon it Showers must water it and the Husbandman must till it as his God instructs him Isa 28.26 God decrees that fifteen Years shall be added to Hezekiah's Life this made him neither careless of his Health nor negligent of his Food he said not Though I run into the Fire or into the Water or drink Poison I shall live so long but Natural Providence in the due Use of Means co worketh so as to bring him on to that Period of Time pre-ordained for him Man's Industry is subservient to God's Decree 't is call'd the Life of our Hands Isa 57.10 we may not tempt the Lord our God Ora labora admotâ manu Invocanda est Minerva 4. The Golden Chain hath so link'd the Means to the End and Sanctification in order to Salvation that God doth infallibly stir up the Elect to the Use of the Means as well as bring them to the End by the Means therefore he promises to sanctifie whom he purposes to save Ezek. 36.26,27 two of those Links to wit Predestination and Glorification are kept fast in God's Hand but the Middle Links are let down from Heaven to us on Earth that we should catch hold on them We may not pluck those Parts of the Chain out of God's Hands or break the Chain to make it Useless The Elect Lady must look to her self 2 John ver 8. though the Decree be absolute the Execution of it is not which two may not be confounded 5. The Arminian Eternal Prescience iufers as absolute a Certainty and Necessity of Events as our Predestination doth for Things must be fore-ordain'd to be before they can be foreseen that they shall be ut suprd so Men may argue from their Grounds If I be Eternally foreseen to believe I shall believe and be saved And o contra yet further they teach Men to say I can repent when I will I may be elected though I live still in Lewdness I have a Free-will to repent on my Death-bed so I may be saved This will make Men remiss indeed but to read the Heart of God towards us thus Absolutely Everlastingly Effectually and Peculiarly doth constrain and unite our Hearts to God for ever Luke 1.74,75 and 1 Cor. 6.20 Cyrus acts freely finding himself fore-ordained Isa 44.21 Objection 7. Reprobation as absolute makes Men desperate Si damnabor damnabor Let me do what I can I shall be danmed I am under a fatal Necessity Answer 1. This is to suck Poison out of a sweet Flower and to dash against the Rock of Ages this is to Stumble at the Word 1 Pet. 2.8 whereunto they were appointed and like prophane Beasts to fall into the Pit that was diggd for better purposes why hath God order'd all things by an Absolute Decree for ever It is that Men should fear before him and not make such desperate Inferences Eccles 3.14 2. The Stoical Opinion of Fate puts God in Subjection to Nature as in Homer's Jupiter Neptune ut supra over-power'd by Fate but the absolute Decree e contra puts Nature in subjection to God and does not necessitate Men to do so much Evil and no more Good tha they do as before largely for God as an Infinite Cause can influence the Will of Man Prov. 21.1 and determine it so as not to destroy the Liberty of it because he determines it in a way suitable to it 's own Nature God acting freely as the First Cause and Man acting freely as the Second Cause in Concurrence not by Constraint 3. No Man may judge himself a Reprobate in this Life excepting in that sin unto Death and so to grow desperate for final Disobedience the infallible Evidence of Reprobation cannot be discover'd till Death We are not to question the Secret Will of God which is the Rule of Events but to mind his Revealed Will which is the Rule of Endeavours and to lay our Souls under his Commands One may fulfil the secret Will of God and do ill as Judas and the Jews in killing Christ Acts 2.23 and one may cross the secret Will of God and do well as David in praying for the Life of his Child which God had decreed should then dye We must look into our own Bosoms and so know what we are in the Bosom of God 4. The Arminian Doctrine God foresaw what good Courses I would take out of my Free-will so did elect me is miserable Comfort to one whose Heart is privy to Myriads of Deviations from God and to tell Men they may be justified and sanctified c. yet for all this may become Reprobates and be damned in the end is desperate Doctrine Whereas our Doctrine is only liable to false Inferences as Christ's was Luk. 18.25 Who then can be saved not of it self but by corrupt Consequences drawn from it CHAP. XI The Second Point Universal Redemption in the sense of the Arminians cannot be a Gospel Truth for these following Arguments and Reason Argument 1. OPera Trinitatis ad extrasunt oequalia God the Father's Election God the Son's Redemption and God the Holy Ghost's Sanctification must be all of equal Extent and Latitude But Universal Redemption in the Arminian Sense makes these unequal therefore c. The Proposition is clear for the Father Word and Spirit are one as in Essence so in Willing Working and Witnessing the Redemption of Sinners Upon Earth Blood is not alone nor Witnesses alone but where Water and Spirit are also So in Heaven the Word witnesses not alone but the Father and Holy Ghost also these three agree in one 1 John 5.6,7,8 Whom the Father elects the Son redeems and the Holy Ghost sanctifies If then there be an Universal Redemption then there must be an Universal Election and an Universal Sanctification and so by consequence an Universal Salvation too That the Son redeems no more than the Father elects is evident from two Scriptures the first is John 5.23 the Son must be honoured as the Father but to say that the
If Saintship be a Service Subjection Sonship and Marriage then Saints cannot fall away totally and finally But the Antecedent is true Ergo c. For 1. It is a Service The Service of God transcends all other Services Men take a Servant for a Year and an Apprentice for Seven Years but our Heavenly Master for Term of Life Luke 1.74,75 We are to serve God in Holiness and Righteousness all the Days of our Lives so that a Servant of God is like the Jewish Servant that was bored thro' the Ear in Token of his abiding there for ever Deut. 15.17 Religion of Religando is a perpetual Obligation 2. 'T is a Subjection It sets up God to be our King Mal. 1.14 Psal 48.2 Mat. 5.35 and our Allegiance is for Life it cannot be disclaimed If we be born Subjects we must dye Subjects to this great King for there is no flying out of his Territories the Law will pass upon us if we disown it Luke 19.27 3. 'T is a Son-ship If the two former Similitudes will not Currere quatuor Pedibus quadrare in Omnibus because a Servant may be at Liberty when his Time is expir'd and a Subject may change his Sovereign by removing out of his Native Country yet a Son cannot change his Father and he Abides in the House for ever John 8 35. Now as God hath begot us of his own Will by the Spirit of Regeneration he is our Father Mal. 1.6 Jer. 31.9 Deut. 32.6 Gal. 3.26 hence call'd The Children of God 4. 'T is a Marriage-state and that is for Life too Hos 2.19 Isa 54.5 Rev. 19.7 Mat. 22.2 2 Cor. 11.2 Rom. 7.4 and in this state God hates putting away Mal. 2.16 Argument 6. The Sixth Argument is taken from the Saints themselves If their Names be written in Heaven if they be kept for Heaven by the Power of God as well as Heaven is kept for them and if they be compared to Things that fade not nor fail then they cannot totally and finally fall But the former is true Ergo the latter That it is so appears 1. Their Names are writ in Heaven Phil. 4.3 Dan. 12.1 Luke 10.20 and to be enrolled in the Book of Life must needs bold out Perseverance for there is no Blotting or Blurring of that Book Satan cannot for 't is out of his reach and God will not for then his Work would not be Perfect and Glorious if it should admit of Blottings but this is spoken to in the first Point 2. Saints are kept as in a double Garrison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as with a Guard Heaven for them and they for Heaven 1 Pet. 1.4,5 Christ is their Lord-Keeper and if God had intended the Loss of one Saint he would not have given Christ all Power in Heaven and Earth so that nothing can over-match Christ Mat. 11.27 to undertake for his Children He saves them to the uttermost Heb. 7.25 3. They are compared to a Tree that fades not Psal 1.2 to a Cedar in Lebanon Psal 92.12 Hos 14.5 to Mount Sion that cannot be moved Psal 125.1 to an House built on a Rod Mat. 7.24 Though they fall God raises them up Psal 37.24 Prov. 24.16 is with them in their Old-Age Isa 46.4 yea unto Death Psal 48. list so cannot totally and finally fall Argument 7. The Seventh Argument is taken from the Unchangeableness of the Covenant of Grace therefore c. this Enthymema proves it That the Covenant is unchangeable is proved thus That which stands upon two Unchangeable Bottoms made betwixt two Unchangeable Persons and ratified before an Unchangeable Witness must be Unchangeable it self but the Covenant of Grace is so therefore c. First It stands upon two Unchangeable Bottoms as the Assumption affirms to wit the Word and Oath of God Heb. 6.17,18 1. God's Word is as Gold purified which Chymists say will lose nothing of its Weight though cast a thousand Times into the Fire the bare Word of an Honest Man That will not lye Isa 63.8 is as good we say as a Bond how much more the Word of that God of Truth that cannot lye Much more 2. When it is confirmed with an Oath when God swears by his Holiness that he will not alter the Thing that is gone out of his Lips Secondly 'T is made between two Unchangeable Persons Mal. 3.5 Heb. 13.8 In this Covenant there is a Mutual Stipulation God the Father covenants to give to Christ a People both Jews and Gentiles Psal 2.8 Isa 49.6 John 17.6,7,9,10,12,24 God the Son confederates to take Man's Nature upon him and shed so much Blood Tears and Prayers for us Psal 40.6,7 Heb. 10.5,7 Eph. 5.26,27 hence 't is call'd the Blood of the Covenant Thirdly 'T is ratified before an Unchangeable Witness to wit the Holy Ghost There be three that bear Witness in Heaven 1 John 5.7 Indeed the Father and the Son are their own Witnesses John 5.32,36,37 yet the Holy Ghost is the Witness of that Stipulation betwixt them as Christ hath a greater Witness than that of Man so hath the Covenant even the Eternal Spirit Heb. 9.14 as Eternal so Unchangeable thus the Covenant is call'd Everlasting Heb. 13.20 Isa 54.8,10 Jer. 32.38,40 The sure mercies of David Isa 55.3 Sure on God's part who cannot tail in his good Will to the Elect and sure on their part too who shall have no Will to depart from God This on Man's part is covenanted for as well as that on God's part therefore though the Covenant permits a Fall yet it always ensures Repentance after the Fall as in David and Peter c. so the Falls of the Elect cannot be Total and Final The Covenant doth Absolutely promise the Grace of Perseverance and all things that accompany Salvation to the Elect even to the End of their Lives Argument 8. The Eighth Argument is taken from the Nature of Saving Grace If saving Grace be of a permanent Nature and not subject to Corruption then the Elect cannot fall from it totally and finally but the Antecedent is true Ergo c. The Truth of the Antecedent appears insomuch as it is called a Seed remaining in those that are born of God 1 John 3.9 an Immortal Seed 1 Pet. 1.23 which abides in us for ever Christ never dyes in his People no more then he doth or can do at the Right Hand of God John 14.16 and the Joy of it none can take from us John 16.22 Grace never differs from it self saith One though a Gracious Man doth from himself this Fire burns always on God's Altar Levit. 6.12 Corresponding with this is the Vestal Fire of the Poets which the Vestal Virgins lighted first from the Sun kept alive in its place Night and Day And if at any time it be covered up under Ashes we are bid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up the sparkles again 2 Tim. 1.6 Gratia in Electorum Cordibus inextinguibilis manet saith the Father Habitus non amittitur Actus
and accordingly I shall handle it in this following Treatise using the Word Election and Predestination promiscuously It is also called in the Definition a Divine Decreo as the Genus of it because it contains in it the Determinate Counsel of God and the Counsel of his own Will Acts 4.29 Eph. 1.11 in bringing to pass such and such Ends by such and such Means This is in Scripture Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hand and Counsel of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beneplacitum the good Pleasure of God In those places fore named Eph. 1.9 CHAP. III. Of the Properties and First Eternal Eternal Property THis Divine Decree hath various Properties as First Eternal which is thus proved Reason 1. The First Reason is God's Internal and Imminent Acts are the same with his Essence such an Act is the Divine Decree and therefore as God's Essence is Eternal so his Decree must be Eternal also Quicquid est in Deo est Deus Now the Decree is God's decreeing because whatsoever is in God is God it is God himself by one Eternal Act decreeing and determining whatsoever should come unto the Praise of his own Glory Reason 2. The Second Reason is taken from the Simplicity of God which is God considered as one meer and perfect Act without any Composition or Succession there cannot be in God Aliud et aliud there can be no more a New Thought a New Intent or a New Prupose in God then there can be a New God Whatever God think Whatever God purposes he always purposed and ever doth and ill purpose as he cannot know any thing de Novo neither can he intend any thing de Novo for his Name is I Am Exod. 3.14 and takes not New Counsels as Man doth and so draws up pro re natâ New Determinations Reason 3. The Third Reason is taken from Christ If Christ was the Lamb slain from the Foundation of the World as he is called Rev. 13.8 then Predestination to Life must needs be before Time because Christ is the Foundation of Election we are Elected in him Eph. 1.4,5 and predestinated v. 5. by him Christ is the Means Now the End cannot be of a latter Date and Determination than the Means to that End They have Relation each to other And if Christ be the Eternal Purpose of the Father then the Act of Electing in Christ must needs be his Eternal Purpose Reason 4. The Fourth Reason The Scripture expresly proves it saying It was before the World 2 Tim. 1.9 Tit. 1.2 and before the Foundation of the World Eph. 1.4 and it was an Eternal Purpose which he purposed in Christ Eph. 3.11 so that we lay from all Eternity in the Womb of our Father before the time we came into our Mother's Womb. Reason 5. The Fifth Reason It is the Royal Prerogative of the great Jehovah to order as well as appoint things that are coming and that shall come which the Vanities or Idols of the Gentiles cannot doe Isa 44.7 and none can appoint God the Time Jer. 50.44 Hence Time is said to Travel with those Eternal Decrees of God and brings forth the Accomplishent of them in their proper Season The Decree will bring forth Zeph. 2.2 and it is big-belly'd till then Every Thing hath its Accomplishment in Time which was decreed to fall out from all Eternity Reason 6. The Sixth Reason If Humane Concernments have this Encomium that these are Antient Things as 1 Chron. 4.22 How much more the Divine Decree which is not the Work of Yesterday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old ordained Jude 4. If the Negative Part of Predestination then much more the positive part God's purpose of loving Jacob as well as hating Esau was before they had done either Good or Evil. Object Some Object saying We grant God's Prescience or Fore-knowledge to be Eternal but not his Predestination that Choice or Election God mentions 1 Cor. 1.27,28,29 must be a Temporal not Eternal Election Answ 1. I Answer First This Prescience or Foreknowledge of Things that may come to pass doth goe before the Decree of Predestination thus the Apostle ranks them Rom. 8.29,30 but the Fore-knowledge of things that Shall come to pass must follow the Decree For things must first be decreed and then foreseen in that Being which they have in the Decree In this latter Sence Prescience presupposes Predestination Known unto God are all his Works from the Beginning of the World Acts 15.18 God hath not an Imperfect but a Thorough Fore-knowledge of all future Things both concerning the Terminum a quo Terminum ad quem the Means and the End not only as they may be but also as they shall be by his Divine Determination Answ 2. Praescience or Fore-knowledge is taken for God's Love from Eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quos praeamavit whom he fore-loved So Zanchy reads it Whom he fore-knew not only with the knowledge of Observation but with the knowledge of Approbation also he fore-knew them to be his So it is Predestination it self or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.2 ut supra pag. 5. and to grant an Eternal Prescience without an Eternal Predestination is to break the Links of that Golden Chain in Rom. 8.29,30 Answ 3. The Lutherans grant a Predestination Eternal to the Elect only but to the Non Elect only a Praescience or Naked Fore-sight without any Prae-ordination least they should make God the Author of the Creatures Sin and Ruine But these Men fear where no Fear is for the worst Evil Act that ever was in the World to wit the Murdering of the Prince of Glory Jesus Christ did not only fall under the Foreknowledge of God but also under his Determinate Counsel Acts 2.23 4.28 't was not barely fore-known but unchangeably determined Answ 4. Though it be granted that the Apostle speaks of an Election or Choice Temporal in that 1 Cor. 1.27 c. yet that signifies no more but our Vocation and Temporal Reprobation intimates no more than Men's Obduration the Accomplishment of both which is granted to be in Time so may not be consounded with this Eternal Decree of God but are Fruits and Effects of it Consectaries 1. Hath God given us a Room in his Heart before we did any Good to him even from all Eternity then how should we give God a Room yea the best Room in our Hearts who never did evil to us 2. Is God's Love Eternal a parte ante then Satan cannot get beyond or betwixt this Love of God and us for it was before the World was and so before Satan was 3. Austine tells a curious Fool that ask'd what God did before the World was made that he made Hell for such as him But this teaches us that God was choosing us to himself before the World began Oh wonderful 4. If so then thy Saintship and Sufferings have Eternal Glory wrap'd
Son redeemed all and the Father elected but few is to give greater Honour to the Second Person than to the first and to make an Inequality in their Operations the Second Scripture is John 17.9,10 All thine are mine and all mine are thine c. They were the Father 's by Election before they be the Son 's by Redemption Thine they were and thou gavest them me v. 6 8. Christ redeems only those whom God gave him to redeem Hence God's Book of Life wherein the Number of the Elect is recorded is call'd also the Lamb's Book of Life to intimate that the Number of those Elected by the Father is commensurate with those redeemed by the Son And that Christ redeems no more but whom the Spirit sanctifies appears likewise from 1 John 5.6,7 there must be Water to sanctifie where there is Blood to redeem Christ's Oblation is not of a larger Extent than the Spirit 's Operation Thus it is made apparent that all the Three Persons in the Trinity have all one Object and Design of Love the Son's design for Redemption hath not a greater Latitude then the Father 's for Election and the Spirit 's for Sanctification all equal in Essence Honour and Operation Argument 2. The Benefits of Christ's Death and Resurrection are of equal Extent in their Objects but the Benefit of Christ's Resurrection is not extended to all Ergo Nor the Benefit of his Death The Assumption to wit that the Benefit of Christ's Resurrection is not extended to all and every one alike but is peculiar to Believers is acknowledg'd by the Arminians The Proposition therefore is only to be proved That the Benefits of both the Death and Resurrection of Christ are of equal Extent in their Objects is evident from Rom. 8.34 if we partake of Christ's Death we must of his Resurrection too Rom. 6 5. they are both put together and a rather added to the latter Who shall lay any thing to the Charge of God's Elect for whom Christ died Who can condemn those for whom Christ was rais'd There is an equal Extent both of the one and of the other Those whom Christ died and rose again for cannot be condemned but this cannot be said of all for the Wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on many John 3 last and from Rom. 4. last He dyed for our sins and was raised again for our justification They are both so joyn'd together that they cannot be severed either in Act Object or Effecr for no Man is made Partaker of the Death of Christ but by his Resurrection 2 Cor. 5.14 1 Cor. 15.17 Those that have the Fruit of the Battel in this have the fruit of the Victory too which cannot be all for the Wrath of God abides on some which the Death of Christ never took away from them Christ did not dye for some Men for whom he did not overcome Death Argument 3. The Benefits of Christ's Death and Intercession are of equal Extent in their Objects but the Benefit of Christ's Intercession is not to all Ergo. The Assumption is express Scripture John 17.9 his Intercession is only for those that the Father hath given him not for the World and Reason confirms it for if Christ interceded for Judas Pilate c. then had he a Repulse and was not always heard of the Father contrary to John 11.42 The Proposition is true for Christ is an High Priest and the two parts of his Sacerdotal Office to wit Oblation and Presentation cannot be separated one from another and they have a part in the Latter that have a part in the Former for Presentation doth necessarily imply the Oblation and gives a perpetual Force and Vigor to it in the sight of God Heb. 9.12 It is not enough to prepare the Price of Redemption but it must be presented also to the Father Heb. 9.24 Yea * Disput Publ. 14. Thes 14. Arminius himself grants that Presentation is a part of the Oblation Christ must be an Intercessor for those to whom he is a Reconciler and his Intercession in Heaven is not a Vocal Praying but a personal Presenting of himself and his five Wounds to the Father in the behalf of those whom he personated on the Cross as the High Priest of Israel in slaying the Sacrifice put not the Sins of the Gentiles upon the Head of the Beast but the Sins of Israel only and in his going into the Sanctum Sanctorum he did not represent the Gentiles to God but the Twelve Tribes of Israel written upon his Breast-plate Thus Christ is only a Priest to satisfie both in his Oblation and Presentation for 〈◊〉 only to whom he is a Prophet to teach and a King to rule otherwise we shall make an Inequality in his Offices as well as in the Persons of the Trinity We cannot say there be some Men for whom Christ offered himself upon Earth but doth not offer himself for them in Heaven this is to make Christ but an half Priest to some and so is not a faithful High-Priest contrary to sundry Scriptures Isa 53. 11,12 1 John 2.1,2 Heb. 9.11,12 10.19,20,21 Argument 4. Those for whom Christ dyed have Christ for their Surety but all have not Christ for a Surety Ergo. He dyed not for all The Proposition is evident for every Sinner must dye for eating forbidden fruit either in himself or in his Sponsor and Surety the Wages of Sin is Death Herein consists the Suretiship of Christ that he dyeth for us 2 Sam. 18.33 Rom. 5.7 9.3 the very Phrase of dying for one demonstrates it The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thacath vice loco in the place and stead So the Septuagint Syriack Version and Chaldee Paraphrase reads David's Desire I would I had dyed in thy stead and thou remain'd alive otherwise Christ's Death had not been a counter Ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 1◠45. Mat. 20.28 which the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice multorium Thus Christ is made a Curse for us i. e. in our stead The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Testament are frequently used in this Sense Thus Judah was Surety for Benjamin's Sasety Gen. 44.32 and Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety of the New Covenant Heb. 7.22 taking upon him our Sins in his Death Isa 53.5,6,7 1 Pet. 2.24 and was made Sin for us 2 Cor. 5.21 which intimates a Commutation of Persons the one being accepted in the room of another The Assumption is as plain for were he a Surety for all then had he satisfied for all in becoming Sin and bearing the Curse and Wrath of God in their stead This is not done for all For 1. God will require of some the utmost Farthing Mat. 5.26 unless his Satisfaction was rejected as insufficient 2. Many were in Hell at that time when Christ dyed actually tormented 3. Christ knows not Workers of Iniquity Mat. 7.23 so as he knows his Sheep to