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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96425	The doctrines of the Arminians & Pelagians truly stated and clearly answered: or, An examination and confutation of their ancient errors, which by the Church of Christ in former ages were justly abhorred, but of late under the names of Comfortable truths to be embraced are newly published. Concerning I. The universality of Gods free-grace in Christ to mankind. II. Concerning election. III. Redemption. IV. Conversion. V. Perserverance. Wherein the principal arguments brought to maintaine the orthodox faith are propounded, and the principal objections against them answered. / By Thomas Whitfield, minister of the gospel at Bugbrook in Northampton-shire. The Tares of Arminian heresie showed in former times (and by the help of prelatical influence then given to them increasing) and now growing up so much in these; I conceive this book wherein the author doth learnedly state and confute those opinions, is very worthy the publike light. Joseph Caryll.	Whitfield, Thomas, Minister of the Gospel.; Carly, Joseph, 1602-1673.	1651 (1651)	Wing W2006; Thomason E646_7; ESTC R208798	87,011	101

belongs to the sheep of Christ as sheep as such who are given to Christ of the Father and therfore to these only The faculty of laughter belongs to Socrates but not to him primarily but to man therefore it belongs to other men as well as Socrates yet to man only and no other creature To conclude how could Christ commend the excellency of his love to his sheepe to his owne whom the Father had given him to his Spouse the Church that he gave himselfe for these if he dad done the same thing for others for goats for strangers for those that neither are nor ever shall be members of the Church Objections of the Arminians whereby they endeavour to maintaine that Christ hath obtained salvation for all Object 1 God so loved the World that he gave his Sonne John 3.16 Christ saith that he gave his flesh for the life of the World Joh. 6. Sol. By the World is meant no more then men living in the World God loved men living in the World and Christ gave his flesh for men that live in the World but hence it follows not that hee gave himselfe for every man living in the world for the World is ofttimes put not for the whole world but for a part only as when it is said this is the condemnation of the world that light came into the world and men loved darknesse Iohn 3.19 and that the World hated Christs disciples as they had done him Joh. 15.18 19. Object But the World is never taken for the elect only Answ Though usually the World be put for the greater part which is the worst part yet somtimes it is taken for the better part as when our Saviour saith That he was that bread of God which came down from heaven to give life to the World Iohn 6.36 Christ gives not life to all but only to his sheep Ioh. 10. to the faithfull or elect the Apostle speaking of the Jews saith that their fall was the riches of the World Rom. 11.12 he hath subjected the World to come not to Angels but to Christ Heb. 2.5 God was in Christ reconciling the World to himselfe not imputing to them their sinnes 2 Corinth 5.19 now some men have their sinnes imputed to them yea all but true believers Col. 1.6 Object But the world in this place cannot be taken for the elect 1. Because the World is here distinguished into two parts namely believers ver 17. and unbelievers ver 19. unlesse we shall say that the elect loved darknesse more then light 2. Because if it be taken for the elect that God so loved the elect that whosoever of them do believe should have everlasting life what then shall become of those of the elect who do not believe Answ 1. The world is not here distributed into divers parts but only the word world is taken in divers senses In the 16 and 17 verses being taken for the better sort in the 19 verse being taken for the worser sort of men living in the world as it is not unusual in scripture for the same word to be taken in divers senses and that sometimes in the same place 1 Joh. 2.7.8 where Saint John saith I write not unto you a new Commandement againe I write unto you a new Commandement Neither is it here imployed that there are two sorts of elect some that did believe and have everlasting life and others not for the word whosoever is not here distributive but collective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every believer So that in the first word our Saviour shewes what kind of persons men were when God gave his Sonne for them namely like the rest of the World in the second how they must be qualified when he bestowes everlasting life upon them they must bee believers 3. The World is here taken neither universally for every man nor particularly for some men but in a common sense for men living in the world as hath been shewed so that in regard of divers parts it may be said both to be loved and hated saved and condemned as the same people Israel are said to be enemies concerning the Gospell but to be beloved as concerning Election Object 2 He is the propitiation for our sins and not for ours alone but for the sins of the whole world 1 Ioh. 2.2 Answ The Apostle doth not here oppose himselfe and the rest of believers to every particular man living in the world but the Jews to the Gentiles or those who did already believe to those who should believe in all parts of the world So likewise Heb. 2.9 where it is said that Christ tasted death for all men it is understood of all the sons of God that were dispersed throughout all parts of the world as it appears in the next ver where it is said God brought many children to glory The Jews thought that the Messias was promised to be a Saviour only to them for overthrowing of this conceit the Apostle tels them that Christ tasted death for all men for all the sons of God throughout the world 2. This is such a propitiation as is joyned with intercession for Saint Iohn had said before we have an advocate with the Father even Jesus Christ the just and then adds he is a propitiation for our sins therefore this belongs not to all but only to believers Object 3 1 Tim. 2.6 Christ gave himself a ransome for all men Answ The world all is here to bee taken not distributively for every particular man but collectively for all sorts states and conditions of men whether high low rich poore learned or unlearned and the like for some of whom Christ gave himselfe a ransome as appears by the former words ver 1.2 where the Apostle had exhorted that prayers and supplications should be made for all men for Kings and those who were in authority For the word all in Scripture is ofttimes put not for every particular person or thing of which it is spoken but for some of these so Matt. 9.35 it is that Christ healed omnem morbum all or every disease that is every kind of disease and Luk. 12.42 ye tythe mint and rue and omne olus all herbs that is every kind of herbe Acts 10.12 Peter is said to have seene omnia quadrupedia terrae all the foure-footed beasts of the earth that is some of all sorts Luk. 3.6 All flesh shall see the salvation of God Ioel 2.28 Zach. 10.11 I will powre my Spirit upon all flesh that is upon some of all sorts of men so in many other places as Esay 40.5 Psal 2.8 Prov. 8.31 Esay 2.2 Object 4 1 Tim. 4.10 Christ is said to be the Saviour of all men especially of those that beleeve Answ The word Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies a preserver as well as a Saviour so it is said he preserveth or saveth both man and beast Psal 136.6 Psal 145.15.16 Object 5 2 Peter 2.1 St. Peter speaks of some who denied the Lord

can come to Christ unlesse the Father draw him Ioh. 6.44 If it hath reference to God so that Christ by his death hath purchased a possibility for God to save men this doth much extenuate the infinite excellency and vertue of Christs death and make the work of mans salvation to be thereby very little advanced and set forward It being possible for God even before Christ was given to die to save men by what way and means himself should think best and Christ by his death hath purchased no actuall but a potentiall salvation namely apossibility for God to save whom he pleaseth 4. If the effect of Christs death be only a possible or potentiall salvation how comes it to bee made actuall If it be said by mans beleeving and applying it by faith it may be replyed 1. That Faith can apply no other salvation then what is purchased for our application changeth not the nature of the thing How then can man be actually redeemed and saved by a redemption and salvation that is only potentiall or possible 2. If man by his application doth make it of potentiall to become actuall then mans work should be more perfect then Christs worke for an actuall redemption or salvation is a more perfect worke then a potentiall only If it be said that Christ works this also by putting a spirit of faith into men this confirms what we have said before namely that Christ hath purchased not only a potentiall but actuall salvation for men Therefore by his death hath purchased not only salvation but all that belongs to it namely that spirit which works faith and all other graces needfull to salvation according to that of the Apostle hee hath blessed us with all spirituall blessings in Christ Ephes 1.3 and so is a perfect Redeemer both by making satisfaction to God for us and making application of that satisfaction to us by his Spirit Object But if Christ died not for all then there is not a doore of salvation set open to all Answ 1. The doore of Salvation can be said properly to be set open to no more then those to whom the Gospel is preached for if the Gospell bee hid it is hid to those that are lost 2 Cor. 4.3 and the Apostle speaking of such as these saith they were without hope Ephe. 2.12 and that the Scripture hath concluded or shut them up under sinne 2. It followes not that the doore of Salvation is shut to those unto whom the Gospell is preached although Christ both in Gods intention and his owne died not for all because in the Gospell Christ is offered to all all are commanded to looke out to him for salvation and promise is made to all that if they will beleeve they shall be saved which promise shall certainly be made good Object But they want a foundation of their faith if Christ died not for all Answ No for the foundation both of our faith and obedience is not the secret but the revealed will of God which injoynes every man to beleeve on him whom the Father hath sent finding himself lost to seek out to him and rest on him for Salvation Object But can God in Justice require any man to looke out to his Sonne for Salvation if hee hath not given his Sonne to purchase Salvation for him Answ What art thou O man that disputest with God Rom. 9.20 It may as wel be said how could God in justice send Moses and Aaron to charge Pharaoh that he should let his people goe when at the same time hee said he had hardened Pharaohs heart that he should not let them go Exod. 7.2.3.4 Object But how then is mans destruction of himselfe Answ 1. Because no man shall be destroyed but for his owne sinne and for that sinne which his owne conscience shall tell him hee hath willingly committed 2. Because the ground of his refusall of Christ when he is offered is not because God hath not given Christ to die for him which is more then he knowes but something else arising from some corrupt principle in himselfe as that he will not believe what a lost estate he is in what excellency and worth is to be found in Christ or is not willing to subject himselfe to the rule and government of Christ or some other like Object If Christ hath not died for all how then can he be their Head Lord and King Answ 1. Christ is the Head only of his own body which is the Church of which also he is the Saviour Christ is the Head of the Church and the Saviour of the body Ephes 5.23 there is a mutuall relation betweene the head and members the faithfull onely and such as are saved by him are the members of him for hee is the Saviour of his owne 2. There is a twofold rule and government which Christ exerciseth over men 1. Generall which he exerciseth over all all power in heaven and in earth is given to him Mat. 28.18 Thus hee reigneth in the midst of his enemies Psal 110.2 and by him Kings reigne Pro. 8.15 2. There is a speciall rule and government which he exerciseth over his own People and thus he is King and Lord of his Church only for there is a mutuall relation betwixt King and Subject and thus he is King only over those in whose hearts hee reignes by his Word and Spirit who willingly subject themselves to him and of such as these are those places understood 2 Cor. 5.15 Rom. 14.9 of such as live unto the Lord and die unto the Lord. 3. It follows not that because he is Lord of all hath power and command of all that therefore he died for all he hath power comand over the divels yet he died not for them his dying for the elect is a sufficient ground to entitle him so that prerogative making him capable of that priviledge to be Lord of all because he humbled himself to the death of the Crosse God hath exalted him and given him a name above every name Phil. 3.8 not onely honour and dignity but power and authority that to the Name of Jesus to his Person invested with this power and authority All things in Heaven and Earth Angels Men and Divels should be subject Ground 3 A third ground which Tho. More brings to prove that Christ died for all is those generall expressions which the Scripture useth in speaking of Christs death as that he gave himself a ransome for all tasted of death for every man was a propitiation for the sins of the World yea of the whole World c. 1. He cannot be ignorant that the doctrine and truth of holy Scripture lies not alway in the literall signification of the word but in that sense and meaning which is agreeable to that place where those words are used and to other places of Scripture where the same thing is spoken of He counts it blasphemy to deny that those words all every man world and the like when

Christs death is spoken of should be taken in any other then a literall sense but why may he not as well count it blasphemy to deny that the bread in the Sacrament is properly Christs body because he saith this is my body or to deny that Christ is properly a branch a corner stone a morning starre and such like because the Scripture expresseth him by these names 2. Himselfe acknowledgeth that although the Scripture in speaking of Christs death sometimes and in some places useth generall expressions yet in other places it useth expressions wherein that generality is limited as when it is said that he gave his life a ransome for many Mat. 20.28 this is my bloud that is shed for the sinnes of many Mat. 26.28 he was set or appointed for the rising of many Luke 2.34 the gift by Jesus Christ hath abounded to many Rom. 5.15 he was offred to take away the sins of many Heb. 9. last he bare the sinnes of many Esay 53. last he was plagued for the transgression of his people ver 8. 3. He cannot deny that sometimes these notes of universality all every man world and the like are ofttimes used in a more restrained sense 1. The word all is sometimes taken for a part onely or some of all sorts so it is sayd that Christ healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or every kinde of disease Mat. 9.35 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Judaea and all the region round about some of all sorts went out to John Baptist and were Baptized of him Mat. 3.5 Luke 11.42 ye tith mint and rue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every herb Peter saw a vessell let down to the earth wherein were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all foure footed beasts that is some of all kindes Act. 10.12 All flesh shall see the salvation of God Luke 3.6 I will powre my spirit upon all flesh Joel 2.28 not upon every particular man but upon some of all sorts so Esay 40.5 And in this sense it is said that Christ gave himselfe a ransome for all 1 Tim. 2.6 namely for some of all sorts of all estates orders and degrees of men in which sense the Apostle had ver 1. bidden them make prayers and prayers for all men for Kings and Princes c. 2. So the word every is many times put for some of every sort The kingdome of God is preached and every one presseth into it Luke 16.16 God will make manifest the counsels of the heart and then every man shall have prayse of God 1 Cor. 4.5 not every particular man but every good man of what estate and condition soever Every man saith I am of Paul I am of Apollo cap. 1.12 Every man taketh his owne supper and one is hungry and another is drunken cap. 11.21 Every particular man amongst the Corinthians did not make rents and schismes in the Church neither did every man come unworthily to the Sacrament but a great many did and therefore this expression of generality is used and so when the Apostle sayth that Christ tasted death for every man it doth not necessarily follow that he dyed for every particular man but for many he gave himselfe a ransome for many Mat. 20.28 even for every of the sonnes of God for every heire of salvation of whose salvation Christ is appointed to be the head and Captaine for so it followes in the next verse It became him for whom and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect through sufferings Heb. 2.10 3. So the word World is often taken not for the whole world but for a part only as when it is said that when Christ came into the World the world knew him not Joh. 1.10 that the world hated him cap. 15.19 that the World hated his chosen ones ver 20. that the Whole world lyeth in wickednesse 1 Joh. 5.19 This cannot be understood of the whole world as including every particular man but onely of the worst part of the Whole wicked world And as the word World is ofttimes taken for the worst so sometimes for the better part of the world as when it is said that God was in Christ reconciling the World to himselfe and not imputing their sinnes 2 Cor. 5.19 There is a great part of the world who were never reconciled but alwayes have and alwayes shall remayne in a state of enmity with God and Christ even all those to whom Christ shall say at the last day I never knew you Mat. 7.25 all those who before Christs comming had been strangers from the covenant and had lived without God in the World Eph. 2.12 A great part of the world shall have their sinnes imputed to them for Christ shall set them on his left hand and say unto them go yee cursed into hell fire Mat. 25. so also is the world taken when Christ sayth he came into the World not to condemne the World but that the World might be saved by him Joh. 3.17 This cannot be understood of the whole world for Christ shall condemne a great part of the world even all those that he shall set on his left hand and what ever he shall do at last he intended at first to do Neither shall all the world be saved by him neither did he intend to save all for then he should misse of his intention neither in reason can we thinke that he came to save such as were already damned therefore by world must needs be understood the better part namely so many as are saved So Christ is sayd to be the bread of God that came down from heaven and giveth life to the world Joh. 6.33 There is a world to whom Christ actually giveth life but he doth not this to the whole world but onely to the believing world for he that believeth not shall not see life Joh. 3. last he is condemned already Yea that place God so loved the world Joh. 3.16 which Arminians thinke serves so much for their turne cannot be understood of all men in the world for though the world be there taken communiter for mankinde for men living in the world yea for all sorts all estat●s orders and degrees of men yet it cannot be taken universaliter for every particular man living in the world for the love here spoken of is a speciall peculiar love God so loved In this God setteth out his love towards us that Christ dyed for us Rom. 5.8 yea this is the greatest love greater love then this hath no man Joh. 15.13 Now the same persons cannot be the objects of the greatest love and greatest hatred for then there should be no difference betwixt the elect and reprobate by all which it appeares that there is no necessity those generall expressions used in Scripture touching Christs death should be taken in a generall sense 4. It appeares plainely by many other places of Scripture that these expressions of Christ dying for all men loving the

that bought them therefore Christ died for wicked men who bring upon themselves swift destruction Answ They seemed in regard of outward profession to bee such whom Christ had bought but it follows not thence that they were such indeed The Scripture ofttimes speaks of things not onely as they are but as they seem to be Mark 4.25 our Saviour saith that from him that hath not shall be taken away that which he hath St. Luke mentioning the same thing Chap. 8.18 saith that from him that hath not shall be taken that which it seemeth that he hath 2 Chron. 28.23 Ahaz is said to sacrifice to the gods of Damascus that smote him they did not indeed but they seemed to him to do so Ioh. 9.39 Christ came to judgment into this world that they who see might be made blinde these did not see indeed but they seemed to do so Object 6 2 Cor. 5.14.15 if one be dead for all then were all dead and he died for all that they which live c. Hence it follows that as all men were dead in sinne so Christ died for all for he died for all that were dead If it be understood of such as were dead in sinne yet it will not follow hence that Christ died for all for the scope of the Apostle here is not to shew who they are for whom Christ died but what the duty of those is for whom Christ died namely not to live any longer to themselves but to him that hath died for them and rose againe the love of Christ constraineth us faith the Apostle which hee understands of those that are in Christ Object 7 Rom. 5.17 as by the offence of one the fault is come on all to condemnation so by the justifying of one the benefit hath abounded toward all to the justifying of life Here the benefit of Christs death is made as large as Adams sinne which extends it self to all Answ The Apostle here compares the first and second Adams together and the righteousnesse of the one with the sinne of the other looke therefore as the first Adams sinne reached to all his posterity so the righteousnesse of Christ the second Adam reacheth to all his posterity the faithfull and no further If there had beene another generation not arising from Adam but out of another stocke they had not been guilty of the first Adams sinne so in this case 2. The benefit which the Apostle here speaks of reacheth to the Justification of life but all men receive not the Justification of life Object 8 Besides these places of Scripture Arminians use an argument of all other the strongest as they thinke to prove that Christ died for all which is this That which every man is bound to believe is true But every man is bound to believe that Christ died for him therfore this is true Answ The answer is by distinguishing the second proposition to believe that Christ died for us will admit a double sense 1. To rest on Christ alone and no other for Salvation 2. To perswade our selves that the benefit of Christs death and sufferings belongs to us and we shall have our part therein In the first sense all men are bound to believe on Christ namely to perswade themselves that there is no other way to Salvation but by resting on Christ alone and this may be true whether Christ paid the price of Redemption for all or not In the second sense it may be denied that all men are bound to believe on Christ for no man is bound to believe that Christ died for him and that the benefit of his death belongs to him till hee findes himselfe to stand in need of him till being humbled by feeling the weight and burden of his sinnes he be willing to renounce and forsake them desires nothing more then Christ and his righteousnesse being ready to accept him upon any conditions so long as a man goes on in the practise of sinne with a love and liking of it and delight in it he is not bound to perswade himselfe that the benefits of Christs death namely remission of sinnes belongs to him but rather it were presumption to do so none are bound to beleeve the promise but such to whom the promise is made but the promise is made onely to such as labour and are heavy laden that are wearied out with the weight and burden of their sinnes onely to broken hearted sinners sick sinners and the like therefore such as these onely are bound to believe the promise Object If the promise be made onely to humbled sinners how is there a doore left open for others to come in for such as yet remaine unhumbled Answ Though they be not bound immediately and at the first hand to beleeve that Christ dyed to purchase salvation for them yet they are bound to believe such things as will bring them to this so they are bound to do this though not absolutely and without all condition yet in that order which God hath appointed As first they are bound to beleeve that God hath given his Sonne to purchase redemption for all repenting sinners 2. That it is their duty to see and feele their sins and be so humbled for them as thereby they may be brought to repentance 3. That when they are truly humbled and brought to repentance it is their duty to renounce their owne righteousnesse and rest on Christ alone for salvation 4. That doing this they ought to perswade themselves that Christ dyed for them and that the benefit of his death belongs to them so as all their sins are pardoned in and through him Object If all men be not bound to believe that Christ dyed for them how can they be condemned for unbeliefe Ioh. 3.18 1. None shall be condemned for not believing in Christ Answ but only those to whom the Gospell hath been sent and Christ hath beene offered Secondly those to whom Christ hath been offered and they have not received him shall not be condemned for a bare non credens and want of beleeving if we take beleeving in that sense for perswading themselves that Christ dyed for them and their salvation but for resisting the call of God to beleeve not for negative but positive unbeliefe but for hating and opposing that light which shines forth in the Gospell which all unbelievers do in some degree Joh. 3.19 this is the condemnation of the world that light is come into the world and men love darknesse more then light An Examination and Confutation of the Arminian erronious Tenets concerning CONVERSION IN the article of Conversion the question is not whether it be the worke of grace or not for Arminians themselves grant at least in word that the beginnings progresse and perfection of conversion is from grace but the thing principally questioned is the manner of the operation of this grace whether it is per modum suasionis vel per phisicam operationem onely by outward perswasion or by such an inward