Davids Learning, To the reader
To the Christian Readers, Grace bee multiplyed with all Gods blessings.
MY Christian Readers, with whom I hauehave for some yeeres now trauelled that Christ might be formed in you, my harts desire and prayer to God for you, is, that ye may be saued. To this end hauehave I bended my thoughts & labors, as one that hauehave desired to be faithful in seeking not yours, but you as your selues (I trust) will witnesse with mee. How Satan hath many wayes bestirred himselfe to hinder vsus from attayning that maine end, he is of small iudgement, but of lesse obseruation, that hath not discerned. The malicious man neuer ceaseth sowing of Tares, but especially when Gods Husbandmen sleepe, and keepe not their Watches in their Lords field. Many of his enterprizes against vsus I will conceale, and, as one iealous ouer you with an holy iealousie, I thought fit to note vntounto you an ancient stratageme of his, plotted against you, to draw you (if it were possible) from the simplicitie and sinceritie of the Gospell receiued: which you must so much the more vigilantly watch against, as hee confidently hopeth to cause you to fall by it. Satan sees the curiositie, sicklenesse, and inconstancie of mans nature, that it is not content with ancient necessarie truthes, and that good things please vsus not long, but new conceits and doctrines like vsus wel: and therefore he laboureth in all Churches to mingle and blend with Gods receiued Truth, humane conceits and nouel opinions; by which practice hee soone brought the Church of Galatia to reuolt to another Gospell. Or if Satan cannot Gal. 1. 6.doe the great mischiefe which hee would, quite to cast the faith of Beleeuers from off the foundation, he will doe the lesse which he can, he wil surely disturbe them, and trouble their mindes with impertinent and vnnecessary, to call them from more necessary and pertinent truths; and hinder their edification whilest he holdeth them in a kind of suspence and doubt of maine points, which should hauehave bin long since as fast fixed in their hearts, as Boaz and Iacim, the two Pillars set vp in the porch of Salomons Temple.
I will, passing by all other conceits wherewith you hauehave beene encombred, fasten at this time vponupon that straggling deuice of Vniuersall Election and Redemption, and reach vntounto you such helpe as my selfe hauehave beene led out of this Labyrinth withall; that you may also bee able to put foolish men to silence. I may not suffer my Epistle to grow into a Volume or Treatise, and therefore, referring you to other learned Treatises for the Doctrine, I wil stand here as your Defendant, to answere such maine, or rather vaine, obiections as you hauehave or may be troubled withall.
Those who would hauehave vsus beleeue, that eueryevery singular man is elected and redeemed, lay this sandie for a sound ground. Obiect. First, EueryEvery man is bound to beleeue hee is elected, and therefore he is elected. EueryEvery man is bound to beleeue hee is redeemed, and therefore he is redeemed. EueryEvery man is bound to beleeue that Christ dyed for him, and therefore CHRIST dyed for eueryevery singular man. Answ. Master Perkins in his book of Predestination answering to this sophisme, findeth iust fault with the manner of reasoning, which is wholly vicious, neyther can it be concluded in any true forme of Syllogisme. And it may bee easie in this kind of sophisme to conclude any thing, be it neuer so absurd. As for example: That which God commands a man to doe (as well as beleeue) is true: But God commands eueryevery man to keep the whole Law: and therefore that eueryevery man keepes the whole Law, is true. EueryEvery man is bound to beleeue his owne saluation: Therefore it is true eueryevery man shall be saued. Let them loose these knots by one and the same answere. For they are parallel. But, leauing the manner of the reason, we wil a little examin the matter in both the parts of it.
That (say they) which God commands a man to beleeue, 1. Proposition.is true, or else God commands a man to beleeue a Lye, and condemnes a man for not beleeuing a Lye. Answ. Fie vponupon such Pamphlets vnworthy Christian eyes or eares, which blindly and blasphemously cry out vponupon God as a Lyar, a Teacher of Lyes, a Deluder and Tenderer of Lyes and Falsehood, if they cannot obtaine Paradoxes strange to Diuinitie, and turne the truth of God into a Lye. But in a word, their Proposition is euer true in respect of Gods intent of binding them, but not of the euent of their beleeuing. Obiect. Why doth God command men to beleeue this or that, and not intend that they should doe so in the euent? Answ. It is no absurditie neyther in Commandements of faith nor of obedience, to command that in precept, which in the euent hee intendeth not. For the former: When Ionah went & preached, Yet fortie dayes & Nineue shall be destroyed, was not eueryevery one in Nineue bound to beleeue, that within that space their Citie should be destroyed? And seeing in the euent the Citie was not Mandatū dei, est 1. Probationis. 2 Praestationis. Prius datū, non vt illud facto ipso exequamur, sed vt obsequiū probet: posterius, vt facto ipso illud impleamus.destroyed, shall a blacke mouth step out and say, God commanded them to beleeue a lye? or, if they should not hauehave beleeued and repented, had they beene condemned for not beleeuing a lye? For the latter: God commandeth Abraham to kill his Sonne, wherein all men see, He intended not the obedience in the euent, (for himselfe hindred it) but only the tryal and proofe of Abraham. So doth God looke for the act and obedience of Faith, a fruit of the Spirit, from the Reprobate, destitute of the Spirit, when he commādeth them to beleeue; or rather, intendeth he not to tye them, to try them, conuince them, & make them justly damnable for breaking not onelyonly the Commandement of the Law, but of Faith also? Secondly; The same Commandement of beleeuing to diuers persons is true, but in a diuers maner, and so diuersly bindeth: It bindeth the Elect to beleeue, that by beleeuing hee might atteyne saluation: It biddeth the Wicked also beleeue, but, to the end, that by not beleeuing, hee should bee made inexcusable. Obiect. But in this latter sort doth not the Commaundement of God plainely fight with his decree, when he commandeth that which he would not hauehave done? Answ. Gods reuealed Will is neuer contrarie to his Decree or good pleasure, but often diuers, both in the manner of propounding, and in the meanes of proceeding, and in the euents, as appeareth in the retrait of Hezekiahs sentence, Thou shalt dye and not liue: For promises are vnderstood with condition of faith, and threats with exception of repentance. The like may be said of deliberatiue propositions, such as that to Moses, Let me alone that I may destroy them: for Exod. 32.sometimes the Lord, in reuealing his will, concealeth some part, sometimes limiteth; yea, and sometimes changeth his reuealed will, when it includeth some condition depending vponupon some euent.
Obiect. But is not this to delude men, to command them to beleeue who cannot beleeue? And would not a man thinke him a mocker, that should say to a stone, Beleeue, which he knowes cannot? Answ. 1. This impotencie, that the world cannot beleeue, is voluntary, and imbred in vsus, God is no cause of it, and therefore deserues no excuse. 2. God hath most glorious ends of propounding the obiect of faith, that is, Christ and his merits generally to all, and not to delude men: as first, to manifest the riches of his grace, who would hauehave none to perish, but rather come to the knowledge of his truth. Secondly, to glorifie his truth, setting it in the light, as the Sunne in the heauens to be seene of all eyes. Thirdly, to rebuke the wickednes of the world, and conuince it of sin, by setting vp a publike ministerie, by which vnbeleeuers might be made inexcusable, and iustly perish by their owne fault, who will not receiue saluation offered. So much of the former Proposition. Now to the second, or assumption.
But eueryevery one is bound to beleeue his owne election and redemption.2. Assumption.
This Proposition is to bee vnderstood with two cautions: 1. A man is bound to beleeue his owne election and saluation, not primarily, but secondarily: namely, he must first become a beleeuer, a member of Iesus Christ, and a penitent sinner, and then beleeue his election and saluation. For he must beleeue it as a true Proposition, and not as a thing vtterly false. 2. He is bound to beleeue his own Redemption, vnlesse himselfe put a barre or hinderance in his owne way, as eueryevery wicked man doth. The reason of this is, because hee must onelyonly beleeue his owne saluation to whom God hath promised it: for what is it to beleeue, but to lay hold vponupon the promise? But what hath God promised to any wicked man so persisting? All the threats and curses of the Law are his portion. Againe, the promise of eternall life is made first to Christ, and then by consequent to all that beleeue in him, & are members of his body, and to no other. And surely, I take this to be a great feeder of this error, because men consider not the difference betweene the Commandement and Promise of God, the former being more generall then this latter; for the Commandement is to all, beleeuers and vnbeleeuers; but the Promise is only to beleeuers.
Obiect. But the Promise is generall, and Christ is proclaimed and preached a common Sauiour to all men.
Answ. The Promise is generall in propounding it, as is meet, first, because the elect are mingled with the wicked: and secondly, because hereby the wicked shall be made inexcusable, seeing they cannot plead ignorance or want of meanes. But one thing is vniuersall in respect of the meanes, another in respect of efficacie: for the promise of the Gospell is not effectuall to all persons, but to all sorts of persons. Secondly; One thing it is to bee promiscuously expounded and propounded to all; another to bee certainly receiued and perceiued of seuerall beleeuers.
So much of the first obiection, from the necessitie of beleeuing eueryevery mans particular redemption.
The second obiection is taken from the vniuersalitie of Gods election, thus framed: Whosoeuer are elected by God, are redeemed by Christ: But all, and eueryevery particular man is elected: And therefore eueryevery particular man is redeemed. The proposition, or former part of the reason being true, wee put them to the proofe of the assumption, namely, that eueryevery particular man is elected; Which they thus attempt. Whomsoeuer God loueth, him he hath elected: But God loueth all, and eueryevery particular man; For a speciall attribute of God is foreign. Answ. God loueth all men, but not alike: for wee must distinguish of Gods louelove vntounto man, which is twofold: 1. Vniuersall or generall, by which he loues men as his creatures. 2. Speciall and particular, whereby hee loues them as new creatures. By this speciall kinde of louelove he loues onelyonly his elect, and no wicked men, who yet as his creatures are loued of him, but not in such effects of louelove as the elect are.
The third obiection is taken from the generalitie of the death of Christ: Christ (say they) died for all men; and therefore all men are redeemed.
Answ. Christ dyed for all men; that is, all kinds and degrees of men, but not for eueryevery seuerall and indiuiduall person: for then could there bee no place left either for election or reprobation, seeing, where all are taken, none are either chosen or left. 2. The reason of the Name of Iesus was, because he must saue his people from their sinnes. And the Euangelist saith, he shed his bloud (not for all, but) for many for the remission of sinne, Mat. 26. 26. Yea, himselfe affirmeth, He gaue his life onelyonly for his sheepe, Ioh. 10. and that hee prayeth not for the world; that is, the wicked of the world, and much lesse dyeth for them: To which purpose well Pro quibus Christus passus est, pro ijs interpellat etiam Spiritus. Ambros. li. 5 epist. 23.said Augustine; In coelo interpellat pro te, qui in terra pro te mortuus est. 3. It is the voice of the Church, Reu. 5. 9. Thou hast beene slaine, and redeemed vsus vntounto God by thy bloud out of eueryevery Tribe, Language, People, and Nation: She saith not, Thou hast redeemed eueryevery particular man in eueryevery Nation, but out of eueryevery Nation, and Language some. 4. Caiaphas himselfe prophecying by the instinct of the Spirit (as another Balaam) said, that Christ must dye, to gather into one (not all the sons of men, but) all the sonnes of God dispersed. But the wicked are not the sonnes of God; and therefore Christ was not to dye for them.
The fourth obiection is taken from the validitie of the merit of Christ: If Christ (say they) payd a price of infinite value, sufficient for the sinnes of the whole world, and eueryevery singular man, then he hath redeemed the whole world, and eueryevery singular man. But he hath paid such a price: therefore, &c.
Answ. The price which Christ payd, was for the efficacie infinite, as being the bloud of a Person that was God: but this efficacie is twofold: 1. Potentiall, by which it was in it selfe sufficient for eueryevery particular person in the world, or in a thousand worlds, if we suppose so many. 2. Actuall, and this is only where it is applied. In which latter respect it was decreed by God, and purposed by Christ, to be paid onelyonly for the elect, and such as are predestinate to eternall life: for he purposed not to be a satisfaction to any, to whom he is not sanctification, Heb. 9. 13, 14. but no wicked man is sanctified. Neither did hee purpose to die for any, for whom hee purposed not to rise againe, or, whose persons he sustained not both in his death & resurrection, and to whom the vertue of both is not applied, and at one time or other apparent in their death to sin, and rising to newnesse of life. In a word, If Christ purposed effectually to die for wicked men, then he failed of his purpose, both in the matter of his Redemption, as also in the effect of it. The former, because wheras the whole Redemption of Christ, wrought by his death, standeth of two parts: 1. A freedome from sin, in respect of the power of condemning, and 2. In respect of the power of raigning; he failed of both the essentiall parts of Redemption in such as they say he redeemed. A strange redemption (I trow) must that be, where is no freedom from sin, neither in the guilt nor in the raigne of it. The latter, in that parties who (they say) are redeemed, must yet be condemned for those sinnes from vnderunder which Christ is risen, & so was actually absolued from them: then which an higher indignity cannot bee ascribed to the Sonne of God, or the merite of his suffering, or resurrection.
The fifth obiection is taken from the vniuersality of Christs calling; he calleth all vntounto him, and therfore he died for all. Answ. The antecedent is false: for many hauehave liued, who neuer heard of the Name of Christ, as the Gentiles before Christ, & now many barbarous parts of the world want the very mention of him, as our Trauellers hauehave found. But to the consequent, that also is as false: for howsoeuer Christ call all vntounto him within the bosome of the Church, yet not al in the like manner. For calling is twofold, either common in respect of the meanes, or speciall, in respect of effectuall working: By the former all are promiscuously called; by the latter only the godly. Secondly, consider Christ himselfe in calling two waies: 1. As he is one Cod with the Father, and holy Ghost, and thus he calleth good and bad. 2. As the head of his Church and Mediator, and thus he effectually calleth the elect onelyonly, who are members of his body, & embraced in a singular louelove.
The sixt obiection is taken from the generall communication in the nature of Christ, thus▪ Christ tooke eueryevery mans flesh, and therefore eueryevery man hath part in that worke of Redemption in that flesh performed. Answ. In the great worke of mans Redemption, two things must be considered: first, the Instrument, and A communione naturae ad …that is the flesh of Christ: secondly, the principall Agent, which is the Spirit and power which herein puts forth itselfe. If we looke vponupon the former in it selfe, our Sauiour himselfe saith, The flesh profiteth nothing further then it is ioyned with the Spirit & life of Christ, which wicked men want, and therefore notwithstanding the former, can hauehave no part in this Redemption.
The seuenth obiection is taken from the latitude or extent of the grace in the second Adam, which (say they) must not bee short or inferior to the guilt in the first Adam: But all, and eueryevery particular man is made a sinner in the first Adam, and therefore all, and eueryevery particular man is made righteous (and consequently redeemed) in the second. Answ. The grace brought in by the second Adam, is to bee considered two waies: first, in the weight of it; secondly, in the number of such as partake in it. In respect of the weight and excellencie of it selfe, it is not lesse to the sin of Adam: for there is far more power required to the putting away of many sins, yea, innumerable sins, of all the elect by iustification, then to propagate one sin vntounto all by natural pollution. Whence the Apostle notably preferreth Christs power aboue Adams, Rom. 5. 16. who not onelyonly abolished one sinne brought in by him, but infinite more But not as the sin so was the gift. And the reason is, because that foreign Adami came in by nature in singulos, but foreign Christi comes not but by speciall grace. But now in respect of the number redeemed, the benefit of Christ is lesse, and so the gift is not so large as Adams fall: for then all should be vessels of mercy, which is most false. Against which if that in Rom. 5. 18. be obiected; As the offence of one came vponupon all to condemnation, so the benefit abounded to all to the iustification of life: The answere is easie; for the Apostle in the very next verse shewes who hee meanes by all, namely, many: So by the obedience of one shall many be made righteous. 2. That word all is not absolutely to be taken, neither is by the Apostle, but with reference vntounto the limitation of the 17. verse immediately going before; namely, to all them which receiue the abundance of grace, and the gift of righteousnes, which words are an elegant Periphrasis of beleeuers, who alone raigne in life through One, who is Iesus Christ. 3. Whereas all is opposed to all, as by the first all, is meant all Adams seede by nature; so by the second all must be meant all Christs seede by grace, that is, onelyonly the Elect: and thus the opposition is truely and aptly reconciled.
And thus farre hauehave I waded for your sakes in this deepe and graue question, whom as in all other truths I wish firmely stablished against the foolish whisperings of vaine, conceited, and vnsettled persons; who when they hauehave run thorow all their schismaticall, Lutherane, and Libertine opinions, shall goe neere (with many of their Leaders) to end in plaine Atheisme. To these I onelyonly wish at this time, humilitie and conscience: The former would not permit them then onelyonly to thinke themselues somewhat, when they can cut out to their Teachers their taske, (as their worke to their Apprentises) and define to them what doctrines are fit for them to teach, and which (because themselues cannot taste them) are vnfit for them to meddle in. The latter would fashion them to the practice of pietie according to wholsome doctrine, and not suffer them to lose themselues in fond conceits farre aboue their owne apprehensions.
As for you who hauehave giuen your selues to God, and vsus your Ministers, bee encouraged in your godly course, as such who hauehave your hopes in your eye: feare not the reproch of men, or rather of Christ himselfe, but stand fast and vnmoueable in the worke of the Lord, as knowing your labour shall not be in vaine. Walke wisely, redeeming the time; you hauehave many eyes watching for your falls, especially the eye of God, and your owne conscience obseruing you. Account it your true honour, to honour God and your honourable Profession, by keeping the Doctrine receiued, euen the Truth of Christ as it is in Christ, and shewing your selues copies and patternes, yea the very models of it by your good conuersation in Christ. Practise that great and new Commaundement, the badge of Disciples, by louing one another, retaining those strong synewes of Christian societie, Meekenesse and Mercy. Consider the confusion comming vponupon an house diuided against it selfe, and how strong the consent of brethren is in things both of God and of men. Be much and often in thankfulnesse to God for the libertie and peace of the Gospell, and that you liue in the daies of such meanes and protection of them Reiect not wheat for some tares. Pray to God (which is all you hauehave to doe) in things which might be better, and praise him that they bee no worse. Thinke the Churches peace next precious to the peace of your owne consciences. And onelyonly magnifie Truth aboue Peace, because God hath magnified it aboue all things. Frequent the Ministerie as Gods arme stretched out for your saluation: Affect the Word, not for persons, but for truth; not for knowledge, but for conscience; not for speech, but for practice: so as your holy obedience comming abroad, you may set a Crowne vponupon the heads of your Teachers, who watch ouer you, as they that must giuegive account. Beware of this euill world, let the holy couetousnesse after the best things eate out the hungry desires of it. Account godlinesse the onelyonly gaine; the best wealth, to be rich in God; and the best reuenue, to be abundant in good works. As for the euils of the times, O complaine of them to God, as yee be sure the world be not the worse for you, but the better, as they that are going to a better world: In which journey I wish you all good speed, cheerefulnesse and constancie; and in the end of it, the hoped and happy rest of Gods people, purchased by the bloud of the Lambe: in whom I euer rest,
Yours in all Christian bands, T. T.