obtain it as exhortations and warnings are to perseverance Is it a good argument that the conduit may want water because a man skilfull in water-works layeth the conduit pipes with all diligence and Art between the Spring-head and the Conduit Or that the childe whom his father holding him fast by the hand in a slippery way and bidding him look that he fall not can fall out of his fathers hand Nay though left to himselfe he may yea cannot but fall yet considering his Fathers strength supposing him one that cannot fall himselfe wherof the childe is made partakers for his supportance he cannot fall Such a holding and helping hand of God are these exhortations made effectuall by his Spirit in the hearts of his children true beleevers Vnto whom as the Lord suith Seek yee my face so they answer Thy face Lord doe we seek The Lord saith in his word Take heed Stand fast Beware that ye fall not away and the like Vnto which their godly hearts answer Lord wee doe take heed doe beware c. For by these the servant of God is warned They are as seed sown in good ground which brings forth fruiâ— with patience to the harvest So as in truth the clean contrary doctrine to these mens collection is true that therfore the truely faithfull cannot fall away because they they I say being faithfull obedient and of honest hearts are by such exhortations and admonitions armed against such evill of apostacy To conclude this point The Lord Iesus giues his Apostles in charge to teach all Nations whatsoever he had commanded them adding thereunto the promise of his presence with them if they so did to the end of the world against whom also a Woe was denounced if they did not preach the same Gospell I would now know whether it could so come to passe that these Apostles should not and that willingly preach this Gospell and the truths thereof This to affirm were to blaspheme the holy Spirit of God by which they were immediately and infallibly guided in their Ministery Promises therfore and threatnings are not in vain for the provoking of men unto those duties which by reason of the Spirits powerfull work in them it is not possible but they should perform ADVERSARIES THE Scriptures brought by them for their Assertion follow The first is Hebr. 11. 15. whence they gather that as Esau lost his earthly inheritance to which hee had right so may the Saints loose their heavenly inheritance which they haue right to DEFENCE THE Apostle doth not so conclude but exhorts them onely to take head thereof and of that matter we spake even now at large Esau was a prophane person before he sold his birth-right and never other No doubt but a prophane person or hypocrite nourishing in himselfe the root of bitternes though living in the Church may loose whatsoever right he had and of such the Apostle here speaks If it be further objected that Esau had right indeed to the birth-right by them unskilfully called the inheritance I answer that he had never right to it spiritually nor in Gods appoyntment but onely in outward course and in regard of men and such a right to the heavenly inheritance may be and is by too many lost as the Apostle here insinuates Lastly who sees not the difference between the inward grace of faith and holines in the heart of a true beleever and the carnall right to that which is common to good and bad In Math. 5. 15. Christ sayth not as they accuse him that salt may loose his savour but if the salt loose his savour as he sayth If it be possible let this cup passe from me which yet all things considered could not be Of which form of speech we haue lately treated and shall more hereafter I suppose it was never seen that salt wanted saltnesse and if it doe how is it salt Besides Christ calles not his Apostles salt and light in regard of the grace of faith in their hearts but of their preaching the Gospell therewith to season and inlighten the world 2. Pet. 2. 20. they pervert as the former places making that absolute which is but conditionall and with an If. They say they which are washed may return with the sow to wallow in the myre and their latter end be worse then the beginning The Apostle sayth If after they be washed c. These forms of speech whether in scripture or other where If this then that do not necessarily prove that either this or that is so indeed but onely that if this be so then that also Both this and that in themselves may be impossible and yet the consequence good as if I should say at mid-night If it be day the Sun is rising or at mid-day If it be night the Sun is set so in the Scriptures Luk. 19. 40. 1. Cor. 15. 13 14. 15. 16. c. Gal. 1. 5. 10. and in infinite other places It is sufficient for the truth of a conditionall proposition that the latter part follow infallibly upon the former if it be but requires not that it should be These men and others herein labour of the same mistaking with the Disciples Ioh. 21. 22. 23. who upon Christs words to Peter touching Iohn If I will that he tarry till I come what is that to thee concluded that Iohn should not dye but should survive till the second comming of Christ which fancy also continued a long time in the mindes of many But the Evangelist in the same place teacheth them that will learn not to interprete conditionall speeches as absolute Iesus sayd not unto him he shall not dye but if I will that he tarry till I come or dye not If it be further replyed that the Apostle aimes at certaine particular persons which denyed the Lord that bought them whose pernicious wayes others followed unto whom it did happen according to the true proverb The dog is turned to his vomit again which same persons Iude also chargeth to haue turned the grace of God into wantonnesse I willingly grant the thing so to haue been but deny the conditionall form of speech to proue it absolutely And for the thing I answer that the Apostles there speak of mens being purged and washed and the like according to the outward profession onely which they formerly made and which the Church took knowledge of and not according to the inward truth of the heart which they knew not but God alone I add to put the matter wholly out of question that these Apostles thus speaking doe in the same places both gather themselves by the event and teach us that these persons of whom they speak were never truely and effectually sanctified but onely in their own and other mens opinion as where Peter v. 7. 8. 9. opposing righteous Lot to the wicked Sodomites addeth that as God delivered him so fo he knoweth that is can and will deliver the godly out of
he speakes not onely of Christ as dying for us but also as he is our Advocate in heaven with the Father propitiating or pacifying his anger towards us in procuring actually the forgivenesse of our sinnes and acceptance with him By the whole world therefore he understands such as confess their sins such as whose sins God forgivs cleansing them from all unrighteousness such as have Christ their Advocate with the father for whose sins he is a propitiation c. which are onely the faithfull and that not onely of the Iewes intended in these words and not for ours onely but of the Gentiles also as the whole world here and els where by Christ and the Apostles opposed to the Iewes Mark 16. 15. Iohn 3. 16. specially Rom. 11. 12. where as here by the world is meant the beleeving Gentiles obtaining salvation opposed to the Iewes And this our limitation in just proportion the very next place cited by our adversariâ—s confirmeth The whole world lyeth in wickednesse 1. Ioh. 5. 19. that is all such Iewes and Gentiles as are not born of God v. 20. not Iohn or other beleevers one or other The Apostle Peter 2. Epist. 3. 9. speaks not at all of Christs death but of Gods patience that none might perish but all repent By which all he means all the elect which were in their time to repent and so to be saved for whose sakes and not in slackness as the mockers accounted he deferred his judgments Reve. 6. 11. we haue this poynt notably exemplified And it was sayd unto them that they should rest yet for a little season untill their fellow servants also and their brethren that should be killed as they were should be fuâ—filled For which purpose it must be minded that Peter sayth The Lord is long suffering towards us not willing that any should perish opposing us as the elect to the reprobate Scoffers at God both in his word and works The last place being 2. Chron. 36. 16. is impertinent as neither meant of Christs death of which the question is nor of mans salvation by it but of a bodily and visible judgement in which kind of works God tieth himself to no certain form of proceeding Against their error of universall redemption by Christs death I thus argue Them whom God and Christ love to wit with that speciall loue of mercy they love unto the end and therefore never come to hate them as they do the wicked and damned But for whomsoever Christ dyed God in giving his Sonne and he in giving himselfe to the death for them love with the most speciall love of mercy that can be Therefore they for whom Christ died never perish but in time haue wrought in them faith and repentance and are kept in the same by the power of God to life Christ therefore dyed effectually and in his and his fathers intention of love for them onely that are saved and perish not This is also more manifest Ioh. 17. whence may be drawn many arguments to prove that all for whom Christ died are saved seeing all that are given to Christ of the Father keep the word of God and haue eternall life given them by him Now it cannot be denyed but that all for whom Christ dyed are given him of the Father that he might redeem and save them by his death Furthermore the death and bloodshed of Christ is every where called the price of our redemption and a ransome for sinners Vpon this holy foundation most clearly layd in the Scriptures these men and others would build a more hatefull Babell then that of old in the East by which they would as it were scale heaven and depriue God of divers his most glorious Attributes by name his Wisdom his Power and his Iustice. His wisdom they â—mpeach in affirming that he would buy with so rich precious a price as the bloud and death of his onely begotten Son that and them whom he certainly knew before he should never possesse by it for that end for which he bought them their justification sanctification and salvation Secondly it impeacheth Gods power and makes him unable doe he what he can to save any more then he doth save though he desire it never so much For look for whom he would do the greatest thing that possibly he could which was the giving of his onely begotten and beloved Sonne to the cursed death of the crosse for them and their salvation without all doubt hee he will doe whatseever other good as lesse that possibly he can Whereupon it should follow that God cannot possibly give the Gospell to more then he doth and by it convert and confirm them to and in his grace which are lesse things then the former it being the foundation they but the building upon it it being the meritorious and deserving causeâ— and they effects thereof Thirdly this conceit makes God unjust in taking a full price and ransom for mens sins at the hands of their surety Christ as was his death and obedience and yet not resting satisfied with it but exacting the debt of their sinnes at their hands by eternall punishment which is the condition of many thousands in the world ADVERSARIES OTher things follow tending to prove Gods purpose to save all even such as slew Christ blasphemed and resisted the spirit of God to their condemnation c. Act. 3. 25. 26. 5. 30. 31. 7. 51. 13. 46. 15. 6. DEFENCE I Answer that the persons of whom those Scriptures speak were the peculiar people of God and not yet wholly cast off by him The argument therefore from Gods will and work for the saving of them is stretched beyond its reach to prove such purpose will or work of God to save all which are not his people as they were Secondly I grant that where the Gospell is preached there the Lord truely wills that is commands the conversion of sinners and their turning from iniquity as the text hath â—t approving and rewarding the same with salvation in them in whom it is found as it is ordinarily in some of them to whom the Gospell is preached and so was in some of the persons to whom the men of God spake in those places who before were elect of God and redeemed of Christ and were in their time effectually called to that grace whatsoever before they had done or been Now the Apostles not knowing which in particular were elect and redeemed in the secret purpose of God and Christ were to sow the seed of grace upon all grounds and to preach to all indifferently as they had occasion hoping in charity that this and that and any one particular might be of the elect vessels and good ground in Gods destination by whose preaching such as were preordained to life beleeved actually The Lord tels Paul abiding in Corinth that he had much people in that Citie and that therefore he should speak the word there and not hold
greatly by them mistaken excepted ADVERSARIES Adams posterity as they came to understanding had a law And again the law is given to a man when he comes to understanding and when his conscience gives him peace by keeping it and war for breaking it and not till then which qualities say they are not in babes for they discern not earthly things and how then should they discern heavenly c. seeing there must be a conscience unto which the Law is given which infants haue not DEFENCE THis errour in the latter part of their speech must the more carefully be observed and cleerly refuted by us because it is laid down as the ground of divers other errours and the same not small as will appear hereafter Neither needs there in truth more nor can there be any thing more cleere against them then that which themselvs bring from Rom. 2 their words are The law is written in the hearts of men in nature who haue a conscience to excuse them if they doe the things of the Law c. This form of speech used by the Apostle of the Law as written in mens hearts is borrowed from Gods writing the Law in tables of stone which had first and by creation been written in mens hearts out of which it was almost quite blotted by sin Now what is it for the Gentiles to haue had the Law written in their hearts in or by nature as the Apostle speaks This must needs be in nature created for in nature as corrupted there is no writing in but blotting out of the Law If by nature created then as infants haue this nature so haue they this naturall manuscript or writing of Gods hand This also the very word nature imports signifying that which is born with a man or with which hee is born comming of a word in Greek that signifies to beget or produce as parents doe children and each living creature its kind And seeing the Apostle here speaks of a Law by which men discern the differences between right and wrong good and evill honest and dishonest in morall and main matters whence and with what hand should all and every man and woman living in the world even there where is no Law otherwise written or preached haue this law and conscience thus written in their breasts saue by the finger of God in creation This knowledg and conscience being the remainders of that image of God in which all men in Adam were made By all which it appears evidently that infants bring into the world with them this law of nature and those foot-steps of Gods image in their reasonable soules who having in them the faculties of understanding and will cannot possible be devoyd of all law for the ordering of the same to whâ—ch â—aw they are necessarily either disposed or indisposâ—d 〈◊〉 it â—â—â—not be that the reasonable faculties of understanding and â—â—ll â—â— any of mankind should be voyd of all vertuous or vitious â—â—sposition and inclination at least to the things of the law of nature that is of God the effects whereof they shâ—w forth actually in their time And this truth themselues elsewhere confirm undenyably though they think it not where they say that Adams posterity originally for of that state they there speak haue weak natures by the which when the commandement comes they cannot obey This originall weakness then is a contrary disposition to the Law of God and to that which they were created else it could not hinder them from obeying God actually afterward at least internally and in their hearts Surely nothing but the Law of sin is contrary to the Law of God warring against it and against the law of the mind agreeing with it as the Apostle speaketh Neither follows it that Infants haue no Law because they haue not peace or warre of conscience in them nor can discern of earthly or heavenly things The shewing the workes of the Law and doing the things contained in the Law and so the having a conscience excusing or accusing for the contrary as the Apostle speaks are not simply requisite for the having of the Law nor for being conformable to it but for the actuall obedience therunto in particular actions Persons are in three respects conformable to the law of God first in habite and so a godly man is a godly man and conformable to Gods law when hee sleepeth secondly in disposition or inclination and so infants considered either in state of creation or regeneration are conformable thereunto thirdly in performance of particular acts of obedience by men of discretion for which the conscience excuseth and accuseth for the contrary As well may these men deny that infants are reasonable creatures as that they are lawlesse They can perform the works of neither but haue the faculties and dispositions of and to both which in time and in their effects they manifest ADVERSARIES IN the next places follows their promised proofs that Christ hath been and still is offered to all that haue sinned and that they haue put him away and that the fault is their own and condemnation from themselvs and Good freed from partiality DEFENCE BElike then if God shew that mercy to one in calling him to his grace in Christ which hee doth not to another it is partiality with them from which to free him they take this pains as if the Lord stood in need of their patronage wheras in truth they but forge lies for God as Iobs friends did and talk deceitfully for him Let us consider of their proofs admitting of such as haue in them either apparant truth or probability and reproving the rest as there is cause And first they erre in saying that the generation of Adam and Eve took notice of Christ as they took notice of their sin seeing the notice of sin specially of that which is more grosse is naturall and the effect of the law of nature written in all mens hearts whereas the notice of Christ is by supernaturall revelation The like vain presumption and apparant falsifying is in the words following that all the sonns of Noah could doe no lesse but take knowledg of Christ to convey it by tradition to all their generations If it be meant that indeed they did so How many 1000 thousands are there at this day which never so much as heard of Christ at least as God and man and Redeemer of mankind by his death For this their presumption of the ages before Christs coming in the flesh they bring not any shew of reason or testimony divine or human Onely they alledg the sacrifices of the Gentiles which say they they either had from their ancestors in their generations or as being moved by a troubled conscience which must be quieted by sacrifice And these sacrifices they tell us were remembrances of Christ and kinds of acknowledgings of him though in the end they account them no better then remembrances of a false Christ in stead of him As their opinion
threatning that if they continued not in the bounty of God they should be cut off ch 11. 21. I answer as before first that the threatning is conditionall as Gal 1. 8 If we c. Was it possible that Paul should preach any other Gospell Or were he an Angell from heaven or of God that should so doe I suppose no ch 4. 14. But an Angell from hell rather and of the divell The question is not whether if any should not abide in the bounty of God they were to be cut off or no But whether any with whom hee hath dealt so bounteously as indeed to justifie and sanctifie them haue not also a promise by his power to be kept in that his bounty by the means which he hath appointed Secondly Paul pronounceth those Romans justified not from the judgement of certainty but of charity Of whom as some were undoubtedly sincere whom God did by this and the like warnings preserv and keep in his grace so for the hypocrites mingled amongst them it was but that which we say if in their time they were broken off from that which formerly they seemed to others by their profession and it may be to themselvs also to haue had And indeed this very place if it be well minded ministers full answer to the most of their Arguments This warning though immediately given to the Romans concerns all Christians as well as them And being founded upon an example of the Lords dealing with the Iews must be expounded and applyed accordingly Who then were these exemplary Iews formerly cut off by the Lord from the oliue tree Were they such as had once truely beleeved but had after made defection I suppose not even in these mens judgment but such as occupying a place in the Church yet were in truth faithlesse hypocrites and as chaff in the Lords flore which the Son of man comming with his fan in his hand purged out And in these we may see what kind of branches they are which in time come actually and visibly to bee broken off from the Oliue The instances following of Elies house loosing the Priesthood Saul the Kingdom of Israel and the Israelites Canaan serv onely to fill up room That Priesthood Kingdom and Canaan were not the graces of faith and sanctification in the heart nor the losse of them sin but punishments onely Onely the last place Math. 18. 32 where debt forgiven is as they say recalled were something to the purpose if the drift of the parable were to shew that God indeed forgivs sins and after unforgives them which were lightnesse unbecomming any graue and honest man But the scope of the parable being no more then that we ought to forgiue such as offend us and that otherwise God will not forgiue us to draw more from it is to forget that it is a parable and to take the high way to to most grievous errour Besides there is in this parable no colour for falling away from grace and true godlinesse formerly had but onely even their exposition being admitted that a man may haue his sins pardoned who yet wants all brotherly loue and goodnesse which the Scriptures every where deny Math. 6. 14. 15 Mark 11. 24. 25 1 Ioh. 3. 14. 15 Rom. 8. 1 Ps. 32. 1. 2. Thirdly by these grounds no man can certainly know that his sins are indeed pardoned whilst he liues in the world because he may still fall away and so haue his pardon recalled though sealed up unto him by the very spirit of God it selfe And so all our faith must be but adventure whilst we liue in the world whether our sins past be in truth pardoned or no contrary to the Scriptures Lastly this impeacheth both the justice of God and his truth His justice in making him require double satisfaction for the same debt first of his Son even the price of his bloud and the same also by faith applyed to the person that hath sinned and beleeveth and after of the person himselfe Of his truth and that both of his word absolutely promising forgiuenesse of sins to him that beleeveth and also of his spirit by which he seals up the same unto their hearts Their second and third reason taken from the fall and sin of Adam and all mens falling and sinning in and by him are wholly besides the question which is onely of falling from the grace of God in Christ from election in him from the loue of God towards us when we were enemies from mercy which presupposeth sin and misery and is properly Evangelicall God gaue Adam his portion in grace by creation and left it in his own keeping which hee soon mispent but hath dealt more mercifully with us in making his Son our feofâ—er in trust that he as our head might keep and improue the grace of God belonging to us as is meet for us lest we having â—ll at once and that same left in our own hands should mispend all as Adam did To that which they alledge from Eph. 1. 4 compared with Rev. 2. 4. 5 I answer first that Paul stiles those Ephesians elect onely as he knew them so to be which was by outward appearance of holinesse Secondly that the leaving of their first loue was not a total falling from grace but onely a decaying of their former zeal Thirdly the threatning of the Candlesticks removing was to the truely called an effectuall means of drawing them to repentance When these men can make it appear that any one of the truely elect and sanctified Ephesians did wholly despise this and the like means of their bettering I will then grant their proof strong It may as well be concluded that therefore the fire goes out because it hath good and fresh fuell put unto it and is diligently blown For these exhortations and admonitions are as fuell and blowing to preserv from going out the spark and fire of grace in the hearts of beleevers That onely he that continues to the end and overcomes shall be saved and that the promise of acceptance and salvation by them miscalled the promise of election is no otherwise intended to us then upon our abiding in the faith and obedience of Christ. Wee beleev and confesse with them according to the Scriptures but withall are taught and beleev according to the same Scriptures that God keeps all his holy ones unto the end and giues them to overcome that he puts his fear in their heart that they shall not depart from him that the seed sown in good ground shall neither wither by persecution nor be choaked by cares of the world or deceitfulnesse of riches or otherwise but shall grow up to the harvest that the gates of hell shall not prevail against the Church or any one member thereof built upon the rock of Peters confession that God is faithfull who with the temptation will giue a way to escape for all his that they are kept by the power of
meaning nor his The Heathens speaking of fortune did not conceiu that there was any such divine power causing things to be but the contrary and that things come to passe without any divine Providence ordering them and meerly by blinde chance or fortune when they spake of good fortune or ill fortune they meant onely the good or ill hap of persons or things His and our meaning then is that which Christ our Lord also teacheth that Not a sparrow falls to the ground without Gods providence And where hee speaks of God as the Authour by his counsell appointing all things to the one part and to the other it is plain hee intends it onely of the ordering and governing of them which they that deny doe in effect pluck God out of heaven by denying his Soveraignty and power over all his creatures in ordering them and all their actions to his own supernaturall ends The bitter curses which here they break into in their ignorant zeal against him and Calvin and with them all others the worthy instruments of restoring the Gospels light after the darknesse of Popery into which these men are slidden back in no small measure are like stones thrown upward by them which without their answerable repentance will fall down upon their own heads Their proofe that God is gracious and mercifull of whom all good things come and none evill are needlesse seeing wee grant as much onely wishing them to consider these three things First that the most of these Scriptures cited mean onely the mercy and loue of God to his Church and people Secondly with what mind they put once and again moving for tempting Iam. 1. Thirdly that 2 Pet. 3. 4 is not to be extended to all as it is by those prodigall Stewards of Gods grace but to the elect onely whom the Apostle opposeth to the mockers mentioned v. 3 and therefore saith that the Lord which hath promised is patient towards us and so deferres that his comming till the number of the elect be accomplished by their effectuall calling Of Gods suffering and doing things and how they come to passe thereupon I haue spoken before answering what they object therabout Onely I may not passe by without giving warning therof the stumbling stone of most grievous errour and impiety which they pur-blind people cast in their own way making Gods purposes and promises no better in effect then the vizzard of Stage-players which they put on and off again at every turn ADVERSARIES THeir affirmation that God from the beginning of the world knoweth all things yet that all things come not to passe therfore necessarily alledging for that purpose Math. 26. 35 is dangerous if they speak to the matter in hand and with respect to the Text whose word for the most part they bring Known unto God are all his workes from the beginning of the world Their instance in Christs asking twelu Legions of Angels Mat. 26 Ananias his keeping his possession and the saving of the ship in which Paul sayled These Scriptures together with Sauls coming to Keilah and the men of Keilahs delivering David into his hands 1 Sam. 23 they bring to proue that although God doe foreknow things will come to passe and also foretell them yet they may be prevented adding hereunto that the Lord knoweth and pronounceth that the wicked shall be damned and yet there lyeth no necessity upon their damnation but that it may be prevented by repentance DEFENCE FIrst these examples of the Lords sending the twelue Legions of Angels and of Sauls comming to Keilah and the like are not to the purpose in hand The question is as they themselues put it of things coming not of fortune but by Gods providence and of Gods willing things that come to passe both good and evill To what end then mention they things that never did nor shall come to passe either good or evill And so to cover their craft the better alter the words of the Text All Gods workes into All things And what are all these things with them Christs obtaining 12 legions of Angels Ananias retaining his possession the saving of the ship in which Paul sayled towards Rome Sauls coming to Keilah and the destruction of the Ninivits within 40 daies which were neither works of God nor man nor never were nor shall be So then by all Gods works as the text saith and matter in hand requireth and by all things as they say they must mean plain nothing and that which never was nor shall be Secondly the Scriptures cited by them rightly understood are to them as Goliahs sword to him cleerly cutting off the head of their errour Take for instance one or two of them upon which they most insist For Math. 26 it was a thing in itselfe possible considering Gods loue to his Sonne and his faith in him that he should haue obtained those Legions of Angels to haue reskued him So was it also not onely possible in it selfe for Saul but also in his minde to haue come to Keilah c. And whence then was it that these things came not so to passe and had not their answerable events Even from the decree and providence of Gods ordering things the other way inevitably In the former instance we haue Christs own testimony who after mention of his such praying if he would v. 53 adds v. 54 But then how shall the Scriptures be fulfilled that thus it must be As if he should haue sayd it agrees well with the interest which I haue in my Fathers loue that I should obtain from him an invincible Army of heavenly Souldiers for the reskuing of me out of mine enemies hands but the Scriptures manifesting the purpose and decree of God haue foretold the contrary and that I should thus be oppressed and afflicted and made an offering for sin which before he also professed to be the will of his Father v. 39. 42. So for Sauls coming to Keilah it was a thing in it selfe possible and also Sauls purpose and this the Lord saw and foretold but hindred by his providence in sending away David as he had fore-purposed in his counsell to doe and therby to hinder Sauls coming thither These men should haue said thus that God alwaies fore-seeing and sometimes fore-telling what in regard of the nature of the things might be and in respect of the disposition of the persons would be if they were not prevented yet doth prevent them effectually by the work of his providence interposed according to the decree of his will And this so farre as it looks towards the thing in hand makes against them avowing a most powerfull work of Gods providence according to a most constant will over-ruling all dispositions of persons and events of things But for them to say bluntly as they doe that God fore-knows and fore-tels that things will come to passe and yet that those things may be prevented is to accuse the Lord himselfe both of want
actuall chusing of David to the Kingdom of Israel was that by which he had first actuall right to that Kingdom to which he had right before onely in Gods decree and of which afterwards he had possession So Gods actuall chusing of a man to the Kingdom of heaven is that by which he hath first actuall right to that Kingdom to which he had no right before saue in Gods decree Gods chusing a man therfore actually as they speak to the Kingdom of heaven is the very giving of him faith and holinesse for by these he hath this actuall right to eternall life and glory If therfore Gods chusing men actually opposed to his chusing them in decree be his giving them actuall faith and repentance then their faith and repentance goes not before Gods choise but on the contrary his chusing before their beleeving The giving of the grace by God must needs goe before the having of it by men With like successe they quote Rom. 9. 25 and â— Pet. 2. 10 c. which haue no shew of ground whereon to build their assertion that God chuseth men actually and particularly because they beleev and repent but most firm foundation for the contrary truth Men become Gods people and beloved actually by actuall faith and repentance which before were his and beloved onely in the purpose of his will according to election Rom. 9. 11. 13 and elect according to Gods foreknowledge 1 Pet. 1. 2 God therefore actually chusing men and making them his people and beloved which are all one by giving them to beleev and repent their beleeving and repenting cannot goe before his chusing them but the contrary The giving of the gift is in nature before the having and using of it by him to whom it is given and therefore â—ods chusing them which is his giving them faith and repentance is before their beleeving and repenting The next place being Rom. 11. 5. 7 they set down craftily thus v. 5 If they seek righteousnesse by faith and these are thâ— the elect according to the election of grace The words of the Apostle are So then at this time also there is a remnant according to the election of grace and v. 7 the election hath obtained it and the rest were hardened The thing obtained was the righteousnesse of God and of faith the wedding garment the righteousnesse which Israel obtained not because they went about to stablish their own righteousnesse but the election obtained it by beleeving even that remnant wherof Paul was one according to the election of grace What can be more plain against these men Or how can any more directly crosse the Apostle then they doe The Apostle saith we obtain the righteousnesse of faith which is the wedding garment according to the election of grace They say we obtain the election of grace according to the wedding garment and righteousnesse of faith and obedience The Apostle saith the election obtains the righteousnesse of Christ by faith they say the righteousnes of Christ by faith obtains the election turning Gods work upside down that they may establish their own Besides this proud exaltation and Babylonish building of mens works against Gods grace for if it be of obedience as they say then of works to wit the works of obedience the Apostle v. 6 clean overturns saying If by grace then it is no more of works otherwise grace is no more grace but if it be of works then it is no more grace otherwise works is no more works In alledging from 2 Pet. 1. 10 that this election must be made sure they as before craftily conceal part of the Apostles words which being laid down as the Text hath them overthrow plainly their errour The words are Giue diligence to make your calling and election sure He joyns calling and election together they leav calling out And herein I commend them as the master did the unrighteous steward for doing wisely though not honestly For who knows not that Gods calling us goes before our answering him by faith and obedience as the cause therof God cals and also elects men to faith and obedience and not for them The Apostles meaning is that the faithfull should use all godly care for the establishing and confirming of themselvs in the grace of God to which they were formerly called and chosen The like prophane boldnesse they use towards 1 Thess. 1. 4 where for the Apostles text Knowing beloved your election of God or Knowing beloved of God your election they put their own glosse The houshold of faith the Church of God are the elect of God The Apostle v. 4 mentions his knowledg of their election and v. 5. 6 the ground of that his knowledg and perswasion which was their faith and obedience by receiving the Word by him preached They were not therefore made elect of God by faith and obedience but therby known for such by men Col. 3. 12 makes against them also where their election is mentioned as a reason to moue them to put on bowels of mercy and all goodnes As indeed the gracious purpose of Gods election with his effectuall calling followeth and manifestâ—th is the onely Evangelicall motiue to all earnest study of obedience Their assertion following that Election is not of particular persons but of qualities is monstrous and most crosse to the Scriptures which never mention election of qualities but alwaies of persons Is the meaning of Christ Math. 22. Many are called but few chosen that many qualities are called and few chosen What quality but of sin and misery sees the Lord in them whom he calleth Or how can qualities be either called or chosen to grace or glory Christ tels his Disciples that he had chosen them out of the world If they were chosen out of the world which lyeth in wickednesse and hates the good for what good qualities trow we were they chosen If they were chosen out of the world and so were of the world before they were chosen out of it how had they faith and obedience for which these men wil appoint God to chuse them or else not That we are Gods generation viz. by creation is true but impertinent Of â—ods working good qualities in men by his word and spirit and of their resisting or not resisting we haue spoken and shall speak else where Rom. 8 29 makes for them as the former places shewing plainly â— that our predestination or election goes before our calling our calling before our justification our justification before our glorification The note in the English Testament upon Ephes. 1 is the same which the Synode at Dort and all Evangelical Churches professe Onely these mens errour is in their not putting a difference between Gods decree to saue and his actual saving of them that beleev whether by justifying or glorifying them Gods chusing a man whether in decree from eternity or by actuall and effectuall calling and calling of him out of the state of
hoping to come in time to some dore or window A second is that the terrours of conscience accusing them for sin should haue caused them to seek after God with earnestnesse for reconciliation And to this we assent also A third is that it is not Gods fault but their own that they are ignorant of the means of reconciliation and salvation And of this also we are perswaded as they so far as there is a fault But now what did those Heathens in this case They became vain in their thoughts and their foolish hearts were full of darkenesse so as they turned the glory of the incorruptible God to Idols satisfying themselvs in their own inventions And this also as consonant to the Scriptures we willingly admit of And what then God for this say they delivered them up to a reprobate minde that they never knew more for what should he that is not faithfull in a little be trusted with more Luk. 16. 10 and gaue them up to their own hearts lusts and so they became past feeling And to consent with them herein also the Scriptures leade us very directly But what now follows of all this for conclusion Namely that all Nations Citties houses c. that is every particular man and woman hath had the mercy of God in the offer of Christ affoarded them that all were bidden to the marriage Nay the plain contrary and that all were not bidden but that many in stead of this mercy to be bidden were in justice left to themselvs and given up to their own vain imaginations the Lord suffering all the Nations to walk in their own waies as the Apostle saith and refusing as themselvs confesse to trust them with much which had not been faithfull in a little so as they never knew more And whereas they cunningly shuffle in now and then that men might haue had Christ given unto them or offered them and that Christ might haue been manifested to every one if they had would how congruously to the Scriptures they speak therein we now dispute not is not onely besides the matter in controversie which is what was and is and not what might haue been done but to their own prejudice feeing that which onely might haue been is not specially that bar being put by mens own default which effectually hinders the being of it as in this case Having thus shewed that these men either fight busily with their own shadows in proving at large things never called into question by us or may easily haue their weapons turned upon themselvs in the main matter I will even now proceed after that I haue briefly observed some particular mistakings by them And first they both add to the Text and err in applying that which is written Rom. 11. 32. The Scripture is God hath concluded them all in unbeliefe that he might haue mercie upon all they add of their own every person whereas the Apostle neither speaks of every person but onely of the Gentiles indefinitely at one time and of the Iews at another which he there opposeth the one to the other neither speaks he of the offering of grace and mercy onely as they deem but of the actuall conferring of it upon all of whom there he speaks who beleeved and obtained mercy the other remaining in unbeleef And this both the drift and words of the place expresly manifest v. 30. 31. 32. Neither doth that other place alledged Tit. 2. 11 speak of all and every particular person but of persons of all sorts servants as well as masters or any others The Apostle v. 9 10 provokes beleeving servants to obedience to their masters rendâ—ing this reason of encouragement v. 11 for the grace of God which bringeth salvation unto all hath appeared as if he should say that even they though poor bond-slaves if they continued in faith and faithfull obedience should haue their part in the salvation of God as well as any others Secondly as I will not simply deny that God punished the Heathens other sins with the want of preaching Christ unto them so is it certain that greater sinners and deeplyer drowned both in idolatry and other lusts none in the world were then the Corinthians Athenians Ephesians and others to whom Christ was preached and faith thereby given to many unto salvation The Lord tels the Prophet that though the house of Israel to whom he was sent would not hear yet if he had sent him to the Heathens surely they would haue heard him So the Lord Iesus upbraids the cities of Chorah Bethsaida and Capernaum where he both preached and wrought most of his mighty works that they were deeper in the contempt of God and further from all disposition to use aright the means of salvation then the Heathenish Cities of Tyre and Sâ—don yea of Sodom it selfe unto whom yet he vouchsafed not the means of repentance and revelation of grace which he did to the former By which it doth appear that the Lord doth not observ the order prescribed unto him by these men for the dispensing of his favours this way in trusting them with most who are of their faithfull in a little that is wholly faithlesse indeed but as the wind blows where it lists so doth he by the sweet gusts of his Gospell and spirit according to the good pleasure of his own will and not according to the good pleasure of mens will in their use of naturall light and conscience dispense supernaturall grace both for means and efficacy Lastly as they here contradict their main ground of universall calling in supposing some Nation to haue no means of knowing Christ so I would learn of them how the Gentiles wholly voyd of faith could rightly examine all things touching the offence of God an accusing conscience and the satisfying of Gods justice as they would haue them or in so doing could promise to themselvs the revelation of Christ by one means or other as they liberally undertake for them They tell us He that seeks shall find Math. 7. But we answer them that Christ there speaks not of a seeking by blind and unbeleeving Gentiles but by his faithfull Disciples Now albeit the eternall and unchangeable election of God doe not manifest it selfe in time in the bare outward calling of the so elected common to many others with them but as the same hath joyned with it the effectuall work of true faith and repentance in the heart peculiar to them alone Yet seeing these adversaries labour upon presumption of an universall grace offered to all in the preaching of the Gospell to establish an uniuersall election of all that is in truth to overthrow all election I will here annex to the things formerly laid down two or three plain testimonies for thâ—â— further conviction The first â—s from the Psalm He shewed his word unto Iacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for judgements they
temptations and to reserve the unrighteous to the day of judgment for punishment Likewise v. 21. The dog is turned to his own vomit again and the sow that was washed to her wallowing in the myre They were alwayes then in truth but Dogs and Swine though sometimes vomiting dogs and washed on the out-side as swine are in the waters And yet more plainly of the same persons Iude sayth v. 4. that they were ungodly men and before of old ordained to that condemnation and such as crept in unawares They were at the best but hypocrites in truth and such as had crept in unawares though seeming for a time to others and it may be to themselves also sanctified and purged by their outward profession which profession formerly by them made the Apostle upbraids them with to their greater confusion To Heb. 10. 29. the same answer serveth The form of speech is but conditionall If we sin wilfully c. v. 26. which proves that if any so sin then there remaines no more sacrifice for him but proves not that any truly justified and sanctified doth so sin If it be asked to what end then serves the fearfull denunciation used I answer first to keep the truely faithfull from so sinning 2. to awaken even the secure if not not desperate 3. to paint out the fearfull state of incurable hypocrites and Apostates And as the particular persons unto whom the Apostle there hath reference could not by him certainly be discerned ever to haue been truely and inwardly sanctified for what man knoweth the things of a man saue the spirit of man which is in him so by their after course of Apostasie from Christ he seemeth not obscurâ—ly to gather and pronounce of them that at their best they were but hollow-hearted as v. 38. 39. making an opposition between the truly just that liues and perseveres notwithstanding all temptations by faith and those with-drawers to perdition So chapt 6. speaking of the same and like persons If they fall away v. 6. he insinuates against them v. 8. that they were never other then thorny earth opposed to good earth bringing forth hearbs meet for him that dresseth it As also v. 9. 10. he makes it a poynt of Gods righteousnes not to forget the work and labour of loue of the truely faithfull or beloved viz. so as to suffer them to fall away from the things which accompany saluation With which accords that else-where Faithfull is he that calleth you which will also doe it that is will preserv the truely faithfull blamelesse unto the comming of the Lord Iesus Christ as doth that also in the parable where onely the seed sown in the stony or thorny ground withered and was choked before the harvest but not any one corn sown in good ground To 1. Tim. 1. 19. where it is sayd that some as Hymenaeus and Alexander by name haue put away a good conscience and made shipwrack of faith I answer letting passe other things that Paul speaks no more of them then he knowes and so not knowing their heart and inward man which onely God doth he speaks of their faith and good conscience not as considered in their hearts which he knew not but in outward profession whereof he had taken knowledge The same answer serveth to 1. Tim. 5. 12. if by the first faith there be not meant these womens former promise of serving the Church in the widowes or Deaconesses office and then it is nothing to the matter in hand It is not sayd Exod. 32. 32. 33. in the text but in their glosse that some written in the book of life may be blotted out Moses onely desires-there that if God would not pardon his peoples sin and bring them into Canaan he would blot him out of his book But the Lord answers him in the same place that that cannot be but that he that sins against him him he will blot out Is it to be conceived that Moses for the sin of others whereof he was altogether innocent yea for his holy zeale and loue towards Gods people should be blotted out of the book of life If you say that yet some to wit sinning may be blotted out I grant it in Gods sense but not in theirs For first this is meant of temporary and not of eternall life of the blotting their name from vnder heaven of the destroying them and making of Moses a nation greater then they Of that of which God is sayd to repent upon Moses his prayer v. 14. which was onely in regard of their temporall state and life 2. It is not onely vanity but impiety also to affirm that these persons were ever truely justified and sanctified Not onely Moses and Aaron but God himselfe upon this very occasion testifies the contrary v. 9. 22. Deut. 9. 7. 13. To Psal. 69. 29. I answer that David means no more then that his adversaries should no longer be continued in the Church and fellowship of Gods people the latter part of the verse expounding the former Let them not be written with the righteous which the Prophet Ezechâ—el termes not being vvritten in the vvriting of the house of Israel And seeing David here speaks of certain particular persons his adversaries let these men shew the markes by which he knew certainly that they were once truely justified and sanctified or by which they know them so to have been They take that for granted in which the maine question lyeth and laying such foundations what can their building bee As the Black-more changeth not his skin so neither doe they their bold manner in putting their glosse for the Scripture as appeares in the next place cited by them Rev. 3. 5. Christ there teacheth that some namely they that over-come shall not haue their name blotted out of the book of life They bring him in saying that some vvritten in the book of life may be put out God blots not out their name that overcome and if any overcome not in the spirituall warfare it shewes his name was never written there All that dwell on the earth shall vvorship the beast vvhose names are not vvritten in the book of life of the lamb On the contrary the Saints indeed and elect get victory over the beast by faith and patience That by the Talents given to the servants Math. 25 is meant the graces of justification and sanctification and not the gifts of the Spirit given for the edification of the Church as 1. Cor. 12. 7. Eph. 4. 8. is their presumption Iustification sanctification make men the servants of Christ at first these talents were given to them that were servants already and that according to their severall ability for their speciall places Besides the taking away of the talent here spoken of is not in this life but at the day of judgment and therefore is unskilfully brought for their purpose Touching Pauls affirming that the Saints at Rome were justified by faith Rom. 5 and yet
God through faith to salvation and that being born of God they doe not sin nor can to wit as the children of the devill doe because his seed remaineth in them Their objections following that by our doctrine men need not fear falling into condemnation though they fall into notorious sin nor repent having committed such sins are of no weight seeing God though he promise salvation to the truely called certainly yet he neither promiseth it neither are they to beleev it immediately but by means of fearing to sin and of repentance when sin is committed which hee also promiseth to work and put in their heart that they shall not depart from him The Lord promâ—sed by the Prophet Ieremy that after 70 years of the Iews captivity accomplished at Babylon he would visit them and cause them to return to Ierusalem And whereas it might be objected against the certainty of this promise and event What Shall they return though they repent not nor seek the Lord but remain rebellious as they haue been and their fore-fathers before them He answers that then they shall call upon God and pray unto him and seek unto him and he will hearken unto them be found of them and return their captivity He promiseth both the end and the means and hee that promiseth is faithfull in performing and providing for both temporall and eternall deliverance and the meanes thereof Their Argument taken from exhortations and admonitions in the Scriptures that we receiv not the grace of God in vain 2 Cor. 6. 1 and the like hath formerly been fully answered They are not in vain either in respect of elect or reprobate neither yet will we own their absurd answer here fathered upon us that the whole Scriptures are given to keep both elect and reprobate from falling into grosse sins yet that neither the elect can be damned by transgressing them nor the reprobate saved by observing them The Scriptures haue divers ends and amongst others are given to keep all not onely from grosse but from all sins Neither doe we affirm that the elect cannot be damned by transgressing them or that the reprobate cannot be saved by observing them as they like deceitfull proctors plead for us or rather for their own advantage But this we say that the elect and truely sanctified are so kept by the power of God in his feare that they never transgresse as the wicked do nor can because his seed remaineth in them that they continually renue their repentance particular for sins known into which through infirmity they fall and generall for sinns unknown as David did and that even by means of those exhortations and admonitions which God opens their hearts to attend unto and giues increase accordingly And the contrary the reprobates being left to themselvs of God haue by their own and satans malice their eyes so blinded and hearts hardened as though those means of exhortation come unto them they either understand them not or beleev them not or despise them but never observ or obey them aright Their curses of the doctrine in this point received in all Reformed Churches as Atheisticall and damnable and their blessing themselvs from it is here as every where the fruit of that wilde zeale wherewith their ignorant hearts are possessed Their answers follow to the Scriptures brought against them The first is Math. 24. 24. If it were possible they the false Teachers should deceiv the very elect Whence we conclude as they say that it is not possible the elect should perish And here first they shew who are the elect of God noting indeed the persons but perverting the order of grace If in saying as they doe that the elect of God are those that receiv and obey the truth of Christ and abide in him unto the death they meant that such as are chosen of God in his decree before the world and actually and effectually chosen and called in time by the Word and Spirit to beleev and obey did so abide to the death it were but the truth which the Scriptures teach and we professe But intending as they doe that men haue onely the promise of actuall and particular election till then but are not absolutely elected and that absolute election follows this abiding in Christ till death they are like the foolish builder which would lay the foundation upon the roofe of the house By their comment upon Christs words men should be in danger to be seduced by false Prophets when they haue abiden in Christ unto death for till then they will haue none elect and the elect are here said to be in danger to be seduced That which they gather from the manifold warnings in the Scriptures to the elect that none deceiv them c. is true namely that the elect may fall from their election or rather from the grace received if they take not heed But they should withall proue that God doth ever so far leav and forsake any truely justified and sanctified in Christ as that they take no heed at all as they ought It is certain that if the very elect Angels in heaven or Christ Iesus upon earth had taken no heed to Gods commandements they could not haue observed them That which is added that many fall away not by being deceived but willingly forsaking the truth and again that many fall away willingly not being deceived is neither pertinent seeing the place in question speaks onely of such as are deceived nor true seeing a man cannot will any evill but under a shew and appearance of good so presented to the will by a deceived and eâ—â—ing understanding And so the Scriptures every where ascribe all manner of defection from God and his holy commandements to errour either in the generall ground or particular case The next place is Ioh. 10. 27. 28 My sheep hear my voyce and they know me and follow me and I giue unto them eternall life and they shall never perish neither shall any take them out of mine hand My Father which hath given them me is greater then all and no man is able to pluck them out of my Fathers hand They here conceiv the purpose of Christ to be to confirm his sheep so long as they continue his sheep c. But herein they draw violently Christs purpose to their own For Christ as may be seen by comparing herewith v. 16. 26. 27 is to shew how it came to passe that some of his hearers beleeved and obeyed his voyce and some not Many of the Iews beleeved not because they were not his sheep some did being his sheep to wit by destination of God Christ saith not that they are not his sheep because they beleev not but that they beleev not because they are not his sheep that is not being of the elect of God they are left to their own impenitent and unbeleeving heart which they also willingly harden against Christs voyce Where v. 16 he saith Other
God hath predestinated some persons to salvation and some to damnation without any condition and that these persons the elect making never so great shew of wickedness and walking in the wayes of Belial are still elect and can by no means fall out of their election the other persons having never so many testimonies of godlâ—nesse and walking in the Church of Christ yet can never but be reprobates and if ever they fall away from the Church or truth that they were never truely of it We affirm that God predestinates none to salvation but with condition of the death of Christ and the persons coming to years of discretion faith and repentance and continuance therin to the end to goe before that their salvation nor to damnation but with condition of sin and impenitency therein to goe before that their damnation But our Adversaries being bold and presumptuous speak evill of the things which they neither know nor are walling to understand Onely these two things we further hold in this case First that the former conditions Christ and faith in him are Gods free gifts also infallibly and effectually obtained by the former persons the latter condition impenitency in sin the certain effect of Satans malice and their own corruption being left of God thereunto The second is that other reason why God hath of two alike corrupt in themselvs preordained the former to salvation by the former means and the latter to condemnation by the latter the Scriptures doe not acquaint us with then the meer pleasure of him who hath mercy on whom he will haue mercy and whom he will hee hardneth and who hath loved Iakob and hated Esau to wit in decree the children not bing yet born neither having done either good or evill Secondly we say not that the elect so remain though walking in the wayes of Belial but deny that ever they so walk after their effectual calling though through the remainders of corruption in some more strong then in others they haue not onely their common slidings but often their greater fals from which they recover themselvs by repentance the spirit alwaies lusting against the flesh and they in regard of the Law of their minde and spirituall man not allowing but hating the evill which through the sin dwelling in them they doe Neither on the other side doe the Reprobates ever shew any one much lesse many true testimonies of godlinesse though many seeming such oftentimes both in their own judgments of themselvs and other mens of them He that should challenge a man for affirming that it could not but be light at mid-day nor but be dark at midnight in comparison that he affirmed that it could not but be light at noon though the Sun should not be up nor but be dark at midnight though the Sun were not set should but use slaunderous cavillation even such and no better is their collection upon our assertion Where they add that as all mens estates are one by creation and one by transgression all being dead in sins and that as all are shut up in unbeliefe so he hath mercy on all to wit every particular person alike they mis-interpret the Scripture as hath been formerly shewed mistake the proportion of nature whether by creation or corruption with that of meer grace and are most impious against Gods mercy which they make all one towards Pharaoh and Moses Herod and Paul Besides it should follow hereupon that God hath mercy actually on all and every person in the world in taking away their sinnes and saving them for the Apostle whose words they cite speaks expresly of such an all as obtain mercy that way With like truth do they after affirm from Math. 13 that the sower soweth the seed of salvation upon all It cannot with modesty be denyed but there are and haue been many millions unto whom the Gospell the onely seed of salvation was never preached And as they begin so goe they on with this parable as being of them in whose mouth a parable is like the legs of the lame that are lifted up and like a thorn that goes up into the hand of a drunkard As first where by the good seed they understand the seed of salvation or Gospell and by tares false doctrines as if they know the minde of our Saviour better then he himselfe who expresly teacheth that the good seed are the children of the Kingdom so called because they are the heyres of their Fathers Kingdom in which the righteous are to shine forth as the Sun v. 43 and the tares the children of the wicked one which doe iniquity are to be gathered by the Angels in the end of the world and cast into the furnace of fire c. And if the good seed were the Gospell and the tares false doctrines as they transforming persons into things would make them yet is it untruely affirmed by them that the persons of them who receiv the good seed were no better then the other nor the persons of them who receiv the tares any worse then the other That both are alike to wit dead in sin when God offereth the Gospel we willingly grant and are glad to hear them confess but to say they are both alike when the one receivs the Gospell and the other refuseth it and receivs the tares contrary unto it is to say that the good ground and the bad are both alike For what makes them that are alike when the Gospel comes alike unto them not to remain alike stil And what is the reason why the one receivs it and not the other They say because the goodnesse of the Sower first sowed it and therfore he hath cause to praise him onely But say I this goodnesse is alike to both the two in sowing or offering the Gospels seed Whereupon it must follow that he who receivs this good seed hath no more cause to praise God the Sower then he that receivs it not for it is sowen alike on both in regard of outward offer but for the ones receiving of it rather then the other he hath cause to thank himselfe alone and his own freewill And indeed this is the mark at which all those Adversaries arrows are shot But the Scriptures teach us a further thing then these ungratefull persons will acknowledge which is that besides and aboue the offer common to both God giues the encrease to some without which all preaching is nothing even by opening of the heart to attend unto it as he did the heart of Lydia And as persons receiv the word of God into their hearts by his opening them first so in that his gracious work in them hee makes them which were before alike in spirituall consideration to become unlike and better then other and so more beloved then others for the godly qualities as they call them which he hath wrought in them Neither doth the Lord hate onely the works of wicked men as they say but