Universal Redemption of Mankind, Appendix
DISPUTATION OF Special Redemption;
Whether Chriſt Died with a Special Intention of bringing Infallibly, Immutably, and Inſuperably certain Choſen Perſons to Saving Faith, Juſtification, and Salvation?
THE Queſtion is ſo cautelouſly and clearly expreſſed, that I need not ſay much for the explication of it, but ſhall directly determine it Affirmatively, only in brief take notice of theſe things, as the Reaſons of the Terms.
Firſt, We mean here the Intention of Chriſt [as God;] for ſo he knew all things, and Willed all the Good which he knew. But whether as Man, he that knew not the day nor hour of his own coming to Judgment did know the number and names of his own Elect that ever were and ſhould be, and conſequently, whether he had a ſpecial Intention concerning the Salvation of each of them in particular; this I ſhall purpoſely leave undetermined.
Secondly, It is therefore implied by us, that the Father and Holy Ghoſt had the ſame Intention which we affirm Chriſt to have had.
Thirdly, By the word [Intention] we mean that Act of Chriſt's Will, which is reſembled by Intention in mere man, and ſo is Analogically called Intention. And we confine it not to the Will alone, but take it as comprehending that Counſel of the Underſtanding, or that ſimple Knowledge, which the act of the Will ſuppoſeth: Nor do we take it in the ſtrict ſenſe, as it is terminated only on the End, and ſo Intentio Finis is diſtinct from Election of the means: but more largely as it may comprehend either of theſe, for that which we commonly call a Purpoſe or Reſolution.
Fourthly, We call it [a Special Intention; becauſe it is about a Special Object, and is not General or Common to all.
Fifthly, We call it an Intention of [Bringing] men to Faith, &c. becauſe it is Chriſt's own Work to give theſe things which he Intendeth, and ſo we difference it, both from his Intention to Permit (if ſuch there be) in caſe of Sin; and from that imagined Intention of a Partial Cauſation, & of a Concurſe determinable by the Will of Man, But tho' it be an intention of Effecting, that we mention, yet the Manner of this effecting, or bringing men to Believe, we here meddle not with.
Sixthly, It is an [Infallible] effecting of this that we mention, thereby differencing it from a mere Velleity, or a conditional willing, ſo as that the very act of willing, ſhould depend upon ſome uncertain condition: as diſtinct from this we may call it Abſolute. And in the word [Infallible,] which reſpecteth the act of the Divine Underſtanding, we imply alſo [Immutable] which reſpecteth Gods Will: and Invincible as to his operation: and had we one word that comprehended theſe, it would contain our full ſenſe. It is the ſame thing which our Divines mean by the word [Irreſiſtible] or Inſuperable.
Seventhly, It is [Certain Perſons or Individuals,] that are the objects of this Purpoſe: which we mention as againſt the Arminian Conceit, that it is only Believers in General, or All men Conditionally if they will Believe, that Chriſt Decreed to Juſtifie and Save, without determining infallibly of any certain Individuals till he foreſaw that themſelves would make the difference by Believing.
Eighthly, We call them [Choſen] Perſons: not a Poſteriore, upon the foreſight of their Faith: but a priore before and without any moving cauſe or condition in themſelves: It is the ſame act which we here call [Chuſing] as conſidered in Eternity, determining of the future difference of Perſons; and which we before call [Special Intention,] there conſidering it as reſpecting the time of Chriſt's Death.
Ninthly, The Intended effect is,
1. [Saving Faith] ſuch as is not common to the Unjuſtified. This we expreſs againſt the Pelagian Conceit, that giveth Juſtification and Salvation on condition of Faith, but not Faith it ſelf, or at leaſt not Certainly and Infallibly to any: we ſay, both that God Decreeth us to Faith as well as to Salvation by Faith, and that Chriſt dying did purpoſe Infallibly to bring his choſen to Believe, and this as a fruit of his Death.
2. When we ſpeak of [Juſtification] as the ſecond Intended effect, we take it in Connexion with the foregoing Faith, and ſubſequent Salvation; meaning that all the Elect that are at Age and Believe, and they only, have that Juſtification which follows their perſonal Faith. We own not their opinion that think that many perſons that were never Elected to Salvation, were yet Elected to Faith and Juſtification, and do fall from theſe at laſt and periſh: Tho' yet we reverence many that have maintained or owned this opinion, as precious Servants of God: and think not ſo hardly of their opinion, as of their's who maintain the Apoſtacy of the Elect, if now there be any ſuch. Auſtin himſelf ſeems fully to go that way, who yet maintaineth the perſeverance of all the Elect: And ſo doth Muſculus and ſome others among the Reformed Divines called Calviniſts: But for the Juſtification of Infants which hath no ſuch connexion to a perſonal Faith of their own, whether it may ceaſe when they come to the uſe of Reaſon for want of perſonal faith to continue it (which was the Judgment of Davenant, Dr. Ward, Amyraldus, and many of our own) this I intend not here to determine or meddle with.
3. We anumerate Salvation, that is, Glorification, to theſe intended effects of Chriſt's Death for his choſen, this being the End of all the former, and therefore we imply that Perſeverance in Faith, and a State of Juſtification was intended infallibly and certainly to be given them.
Tenthly, Obſerve that we do not here enquire after the preſent immediate effects of Chriſt's Death as a ſatisfaction to Juſtice: For I doubt not but the ſins of the Non-Elect did lye upon him, as the pro meritorious Cauſe of his Suffering as well as the ſins of the Elect, and conſequently that he made Satisfaction for them to God, and purchaſed them by his Blood.
Eleventh and Laſtly, Obſerve, that in affirming this Infallible, Immutable, purpoſe of God, to ſave his Elect and them only, we do not deny his Purpoſe of giving Pardon and Life in Chriſt Conditionally to thoſe that are not Elect: For that which he hath done in Time, he Purpoſed before Time (and ſo did Chriſt at his Death.) But in Time he hath made ſuch a general Conditional Grant or Gift of Chriſt and Life, (as is legible in the Goſpel beyond all exceptions,) Ergo, &c. And therefore according to his (Legiſlative Will, antecedently, God would have all men to be ſaved; tho' conſequently conſidering many as finally Impenitent Unbelievers, he Wills as a Righteous Judge, their Damnation. Nor will I diſpute, whether as we aſcribe a Volition to God as the cauſe of his Effectual Grace; ſo we may aſcribe a Velleity to him (as Lud. Crocius and other of our Divines do) as the cauſe of that Grace which proveth not-effectual: in both, ſpeaking of him from the manner of man.
Upon this very curſory explication, I proceed to prove the Theſis, thus,
Argum. I. If Chriſt Died with a Special Intention to bring his choſen Infallibly to Believe, and to give them Juſtification and Glorification on condition of believing, then he died with a ſpecial Intention of bringing infallibly certain choſen perſons, to Faith, Juſtification and Salvation. But the Antecedent is true, therefore ſo is the conſequent.
That which we have to prove therefore is, that he had a Special Intent to give Faith to ſome Infallibly, and then there will be no more queſtion of Juſtification and Glorification. And that I prove thus.
Whatever Grace Chriſt giveth abſolutely and infallibly, that he purpoſed before to give abſolutely and infallibly. But Chriſt giveth the Grace of Faith (and Repentance) to his choſen (and them only) abſolutely and infallibly. Ergo, &c.
By [giving] in this Argument I mean, the actual Cauſation or Collation of faith it ſelf, and not merely a Legal giving a right to it, of which anon.
The Major I think, no ſober Chriſtian will deny. For how can the Omniſcient, Immutable God, be ſuddenly ſurprized with a new purpoſe which never came into his mind before our being Believers?
The Minor is proved 1. From the viſible Event. 2. From Scripture.
1. We ſee und…niably that ſome men have Faith, and others have not: therefore we know that God giveth it abſolutely and infallibly to thoſe only.
Obj God gave it to all alike, but the reſt refuſed it.
Anſw. I. If that were true of God's Moral Civil way of giving, yet it cannot be true of his Phyſical gift or operation which we now ſpeak of: for that giving is ever connexed with receiving: As God never giveth a Soul to any Body, nor health to any Sick man, but thoſe that receive them, ſo he never thus gives Faith, Repentance, a New-heart, to any but thoſe that receive them.
Obj. He offereth Chriſt and Grace to believe in him to All: and offering is conditional giving: and he doth no more to any, but on ſuppoſition of their Reception, or performance of the Condition.
Anſw. I. It's falſe, that he actually offers Chriſt to all, tho' as to the tenour of the Gift he doth, which without the Promulgation (which extends not to Millions of Heathens) is no actual offer.
II. Much leſs, or as little, doth he offer them Faith.
III. It's falſe, that he doth no more but offer Faith conditionally to his choſen: For he effecteth it abſolutely. To [offer Conditionally] is a Civil act, and we are ſpeaking of a Phyſical Cauſing: This objection therefore flatly denieth that God is the Author of any man's Faith.
We therefore prove it out of Scripture, Eph. 2. 8. By Grace ye are ſaved through Faith, and that not of your ſelves, it is the gift of God. The Expoſitors that are moſt againſt the Doctrine which I defend, do confeſs that it is Faith, (and not Salvatiin only) that is here called, the Gift of God; but they ſay, God giveth it, by giving the object, Chriſt and the Goſpel. Anſw. That is ſomewhat towards the giving of Faith, but that is not the giving of Faith, if there be no more. Do theſe men think that the unrenewed faculty hath need of no Grace but an object or perſwaſion from without, to cauſe it to believe? Many have the Goſpel that have not Faith: therefore God hath not cauſed ſuch to believe.
1 Pet. 1. 5. Who are kept by the Power of God, through Faith unto Salvation. God's Power is exerciſed in keeping us in Faith as the means to Salvation the end: And he that by his mighty Power keeps us in Faith, no doubt did cauſe it.
2 Pet. 1. 3. According as his Divine Power hath given to us all things that pertain to Life and Godlineſs, through the knowledge of him that hath called us to Glory and Virtue. If he give us all things pertaining to Life, then he gives us Faith.
Obj. Faith is expreſly excepted, in the Words [through the knowledge of him that hath called us] that is, through our own believing.
Anſw. I. It is diſtinguiſhed from the reſt, as a Gift which is a means to the other gifts, but not excepted.
II. Our following acts of Faith ſeem to be included in the [All things] here mentioned, viz. Through our firſt believing God giveth us Chriſt, the Spirit, and all following Grace. And if the following acts of Faith are the gifts of God, then no doubt the firſt was ſo, which was required of us when we were leſs able of our ſelves to perform it, then when we are Sanctified.
Heb. 12. 2. Jeſus is the Author and Finiſher of our Faith.
Obj. That's meant of the Doctrine of our belief, and Objects of Faith; the Chriſtian Religion.
Anſw. I. Then to be the Finiſher and to be the Author would be all one. For as ſoon as Chriſt was the Author of Chriſtian Doctrine, he was the Finiſher: but not ſo about our own Faith.
II. If it were ſo, yet may it be meant of Faith as it contains both, even the whole work of our Chriſtianity and Salvation.
Phil. 1. 29. For to you it is given on the behalf of Chriſt not only to believe on him, but alſo to ſuffer for his ſake. From this Text Grotius himſelf confeſſeth that it is proved that Faith is the gift of God.
Joh. 3. 27. A man can receive nothing except it be given him from Heaven.
If nothing, then not Faith. If they ſay, they received it not, the Apoſtles queſtion may ſhame them. What haſt thou which thou haſt not received?
Obj. That's meant of gifts that were for Edification.
Anſw. I. Much more of Faith, which is a ſpecial Grace.
II. It is General, implying that we have nothing that we received not, that thence he might conclude [Therefore not ſuch Gifts.]
Joh. 6. 44. No man can come to me except the Father which hath ſent me draw him, ver. 65. Therefore ſaid I unto you, No man can come unto me except it were given to him of my Father.
Obj. God drawing Morally thoſe that will not follow him.
Anſw. I. The Drawing here mentioned is the ſame with [giving to come to him.]
II. It is given as the Reaſon why ſome Believed not, becauſe none can come except it be given them, and they be drawn. Thoſe that believed not had your Moral drawing which was uneffectual, but it is evident, they had not the drawing which Chriſt mentioneth.
Luk. 17. 5. Lord increaſe our Faith. Therefore he muſt give it.
Obj. That is a Faith of Miracles.
Anſw. Saving Faith is as much Gods Gift as that: and the Soul as unapt to it till he give it.
Mark 9. 24. Lord I believe: help thou mine Unbelief. He that muſt Help our Unbelief, that is, give us more Faith, muſt help our total Unbelief, by giving us our firſt Faith, which we are moſt unable to perform of our ſelves.
Gal. 5. 22. The fruit of the Spirit is Love, Faith, &c.
Obj. That's meant of Fidelity.
Anſw. I. That's unproved; that it's only meant of that.
II. If common fidelity muſt be wrought by the Spirit, much more Saving Faith in Chriſt.
To all theſe it's further objected, that God giveth Faith equally to All, that is, his help to Believe: but it is only the Materia Diſpoſita that receiveth it, and the reaſon why ſome have it not, is becauſe they are not diſpoſed or prepared.
Anſ. 1. If this be ſo, that this is the Reaſon of his denying faith to ſome, yet the contrary diſpoſition is not the Reaſon of his giving faith to others. And therefore the Undiſpoſedneſs is only a Reaſon ſufficient to Juſtifie God's denial of Grace, but not Diſabling him to give it, or neceſſitating him to deny it. Elſe all men ſhould periſh, who are undiſpoſed unleſs they diſpoſe themſelves. And this is plain Semi-Polagianiſm, that Grace is tyed to ſuch Diſpoſitions of our own.
2. Prove if you can that ever God hath made a Promiſe of Faith, to men on condition of any prerequiſite Diſpoſitions. I find no ſuch thing in the Word.
3. Are thoſe Diſpoſitions Gods Gifts or not? If not, then all is ultimately reſolved into mans will, and we have ſomething that we have not received. If they be, then they are given Abſolutely or Conditionally. If Abſolutely, then they are not ſo given to All, elſe All ſhould have them and ſo Believe. If Conditionally;
1. What is the Condition? They ſay our Nonreſiſtance: But our Reſiſtance is either Habitual or Actual. The Actual is our Actual Ni…ing; The Habitual is our Habitual Unwillingneſs, Deadneſs, &c. Muſt we cure all this of our ſelves, before God will give us Faith? I will not ſay as Dr. Twiſſe, that Non-reſiſtance is Credere, that is, Faith it ſelf that is the contrary to this Reſiſtance or Unwillingneſs; becauſe you may tell me, that to be unwilling of Chriſt as offered, and to be Unwilling that God ſhould make me willing of Chriſt, or give me Faith, by the means of my hearing, is not all one. But this I ſay, that the best did reſiſt and were unwilling both of Chriſt and Faith, till God did overcome their Reſiſtance. And that God hath not promiſed Faith on condition of mans Non-reſiſtance that I know of.
2. Is this Non-reſiſtance or Willingneſs to Believe the Gift of God or not? If not, then we have ſomewhat which we did not receive, and then all Grace ſtill is ultimately reſolved (with the Pelagians) into mans will; and man makes himſelf to differ, which I diſproved in the laſt days Exerciſe. If it be Gods Gift, then either Abſolute (and ſo proper to ſome:) Or Conditional, and then that muſt have a Condition; and ſo in infinitum, till you ſtop in ſome Abſolute Gift not common to all.
Object. God is not the total, but partial Cauſe, and therefore he doth quantum in ſe give Faith to all, and that ſome are yet without it, is long of themſelves.
Anſw. I. I confeſs that it is long of themſelves that any are Unbelievers.
II. Though man believe, yet it ſeems to me that God is not to be called Cauſa partialis, but totalis in that Supream Cauſality which he exerciſeth.
III. That God doth quantum in ſe give all men Faith, may be underſtood either.
1. Quantum in ſe quoad potentiam, as much as …e can: But that's Blaſphemy.
2. Quantum in ſe quoad Decentiam, as much as is meet for him to do. But who dare ſay that it is unmeet for God to give men ſuch effectual grace as ſhall Infallibly cauſe them to Believe? He giveth ſuch to his Elect, and therein doth not any thing that is unmeet.
3. Or elſe it is meant, that God giveth ſo much help to unbelievers, as leaves all the blame of their unbelief upon themſelves, and juſtifieth him from being the culpable deficient or efficient Cauſe: And this I grant, but this is no advantage to the Adverſary. But I have been too long on this firſt Argument.
Arg. II. Jeſus Chriſt dying intended the Infallible Glorification of Gods free grace in the certain Regeneration, Juſtification and Glorification of certain men, therefore he intended the infallible certain Regeneration (or Faith) and Justification and Glorification of thoſe men
That Chriſt came into the World with a certain intention to accompliſh the glorifying of God as his end; is undoubted. For to ſay either that he undertook ſo great a work without an end, or that the glory of Gods grace and love was not that end, are both impious. And as certain is it that it was the glory of Gods grace in the certain Salvation of ſome men that was intended. For as there is no other way of this full glorification of Gods grace, manifeſted to us, but only by mans Salvation, ſo the Scripture moſt frequently tells us that this is the way, and this was God's deſign, and therefore Chriſt is ſtiled the Saviour, which certainly implyeth that he hath ſome infallibly to ſave, and that he came to ſeek and to ſave that which was lost. And if it were not the Salvation of Determinate Perſons that God intended to glorify himſelf in, then was it not in the Salvation of any man at all: for all Salvation is ſome ones Salvation. Accidents exiſt not without a Subject. And if it were not a certain obtaining of this end by this means that Chriſt intended, then Chriſt came upon an uncertain errand into the World, and intended not the certain attainment of Gods glory herein, which is unreaſonable to imagine. So admirably was this deſign of Redemption laid, ſuch a wonderous Myſtery is it to Angels and Men, that it is apparent God intended infallibly the attaining of his bleſſed ends thereby. And ſo precious was the blood of Jeſus Chriſt, that it is impious to imagine that he had no certain end in the ſheding of it, or that it might have been loſt as to the glory of Gods grace, and the Salvation of any perſons, for any thing that he intended to the contrary.
Arg. III. What Chriſt intended from all Eternity, that he intended in dying (which was yet future) but Chriſt did from all Eternity intend the certain justification and glorification of his Choſen, and giving them faith to that end, therefore he intended it on the Croſs, and at his undertaking.
This Argument divolves the whole Controverſie to the point of Predestination, where it is plain that it lyeth, which becauſe our Divines have fully vindicated, I will now paſs by.
Arg. IV. God hath made an ab olute Promiſe that he will infallibly Convert, Pardon and ſave ſome, viz. his Choſen,) which he hath not made concerning others, therefore he intended the certain Converſion, Remiſſion, and Salvation of thoſe ſome, and not of others (in giving Chriſt, and ſo did Chriſt in giving his Life.)
Jer. 31. 33. This is my Covenant, &c. I will put my Law in their minds, and write it in their hearts, and I will be their God, and they ſhall be my People. So I will take the hard heart out of their body, and give them an heart of fleſh, a new heart, one heart, &c. And I will put my fear into their hearts that they ſhall not depart from me. Such Promiſes are not to all, nor Conditional: If they are, what is the Condition? Now what God Promiſeth, …he Performeth, and intended to Perform.
Arg. V. If Chriſt intended not the certain Converſion, Juſtification, and Glorification of his Choſen, more than of others, then thoſe in Heaven are no more beholden to his intention or his death, than thoſe in Hell, nor the Regenerate, than the Unregenerate. But the Conſequent is intollerable, therefore ſo is the Antecedent. At leaſt it will follow that they are no more beholden to him for their Faith, than they that never had it.
Arg. VI. Either God Purpoſed (in giving his Son, and Chriſt in dying) the certain Salvation (and ſo Converſion) of All, of None, or of Some only. Not of All, for then All ſhould be Saved. Not of None, for then either None ſhould be Saved, or elſe they ſhould be Saved without or againſt Gods Purpoſe. Not againſt it, as will be acknowledged. Not without it, for,
1. He who Saveth them in Time, Purpoſed it from Eternity, for he worketh all things after the counſel of his own Will.
2. He whoſe Providence extendeth to the falling of a Sparrow, and the cloathing of the Graſs, doth ſure provide and regard the Salvation of Mankind, and ſaveth not man without his own purpoſe to ſave him.
3. If it be a Performed Act, and not a Purpoſed Act, for God to Convert and Save, then it would be either an Irrational Act which had no end, or elſe that purpoſe muſt be new in him, which was not at Chriſts dying; both which are intollerable.
If they ſay that he purpoſed it Conditionally, or quantum in ſe, determining nothing Abſolutely of the Event, I have anſwered enough to that before.
Arg. VII. Ad hominem: The Adverſaries grant in effect the ſubſtance of our Concluſion; for,
1. They grant, That God Infallibly decreed to Save all that would believe, &c.
2. That God knew from Eternity who would Believe, and who not, and that Christ knew this at his undertaking to dye, and at his death.
3. They grant that he doth not abſolutely purpoſe the ſaving of any other.
4. They grant, That as Chriſt dyed not from Eternity, ſo we are to look on him as undertaking to dye for us, and entring upon the Mediatory work, not from Eternity (upon his meer decree,) but preſently upon Mans fall, when the Promiſe was made: for the Relation and Extrinſic a Denomination might then begin, tho' no new Act of Gods Will.
Lay all this together, that God reſolved to ſave all Believers, and knew each of them by name that would believe, and who would not▪ and intended to ſave no other than Believers, and that after this Chriſt undertook and performed the ſatisfaction by his death; and I think, the main that we plead for is granted, as to the Intent of Christ infallibly to juſtifie, and ſave ſome determinate Perſons only. Nor can they deny this with any modeſty, in conſiſtency with their conceſſions.
But then its true, that they yield not that he Intended the giving of Faith infallibly and Abſolutely to ſome only, becauſe they ſay, he intended not ſo to give it to any, but only offer them ſufficient help to believe, and leave it to their own wills whether to make it effectual or to fruſtrate it: And withal they ſay, that it was upon the foreſight that ſome would Believe, and others not, that he intended the Salvation of ſome determinate Perſons, and condemnation of others.
But having ſpoke to this already, I only now add,
1. Yet ſtill this grants that Chriſt dyed with a ſpecial intent of ſaving thoſe determinate Perſons and them only, tho' they ſuppoſe this Intent to be upon a foreſight of their own Faith, or Unbelief.
2. I demand whether God could not without wrong to any of his Attributes, have cauſed thoſe to Believe, whom he foreſaw would be Unbelievers, and ſo having decreed to cauſe them to believe as well as others, have foreſeen that they would Believe. They that dare ſay, God could not have given any ſuch Unbeliever Grace to Believe (infallibly,) do moſt audaciouſly abuſe Gods power, goodneſs, and wiſdom.
3. And doth not God do more for Peter, than for Judas, for the Elect than the Reprobate, antecedently to their Faith? all the Arminians are not bold enough to deny it.
4. Arminius himſelf grants, that after the abuſe and rejecting of grace▪ God gives up ſome, as Pharaoh, Ahab &c. to fill up the meaſure of their ſin, and penally forſakes them; and I think they will grant that ſome others as bad are not ſo forſaken nor given up, but Converted, as Manaſſeh.
And if God ſhew this undeſerved Mercy to a Manaſſeh, which he denyeth to a Pharaoh, is it not his free grace that makes Manaſſeh to differ? And if God may do ſo in one, why not in others?
Laſtly, The Schoolmen, and moſt Papiſts will acknowledge, that Chriſt dyed for all men as to the ſufficiency of his death, and for ſome men only efficiently; that is, to effect ſome mens Salvation.
And doth not this grant that he dyed not for all alike, and that he had a ſpecial intent of Saving ſome, which he had not as to others.
We eaſily grant that he hath effected ſatisfaction for all, but he that intended only the Saving of Believers, could not intend to ſave thoſe Perſons actually by his death, who he knew would not believe, but periſh in unbelief.
From theſe Reaſons we proceed to ſome from particular Texts of Scripture.
First, John 17. 2. As thou haſt given him power over all fleſh, that he ſhould give Eternal Life to as many as thou hast given him. Here Chriſts Authority as Redeemer is ſaid to be over all fleſh, and ſo all are his purchaſed ones; but the purpoſe of giving actually Eternal Life, is expreſly reſtrained to thoſe that are ſpecially given him by the Father.
Object. By Giving is not meant abſolute Electing from Eternity, but giving them by Vocation to Chriſt as true Diſciples.
Anſw. Suppoſe that be ſo:
1. That Giving them to be true Diſciples, can import no leſs than God's making them Diſciples, that is, Believers: And ſo it is not Man that gives himſelf to Chriſt primarily, or makes himſelf a Believer: And God makes not all Diſciples, which he could do if he pleaſed.
2. And if God give men to Chriſt by effectual Vocation in time, then no doubt he decreed ſo to do from Eternity.
Secondly, Eph. 1. 22, 23. And hath put all things under his feet, and gave him to be the head over all things to the Church.
Here the intent of God in giving Chriſt, is expreſſed to be, that he might be the head over all, but not the Head of All, but of the Church only. And it is he that makes his Church, and not the Church itſelf principally.
Thirdly, John 10. 15. I lay down my Life for the ſheep, which implyeth that it is laid down with a ſpecial intent for them, more than for others.
Object. The Sheep are Believers, undeterminate as to Individuals.
Anſw. 1. Men are Believers before Chriſt's Pardoning of them, but not before Chriſt's laying down his Life for them; nor ſo conſidered; elſe the Act of Faith ſhould be before, and without its Object.
2. It's confeſſed that God knew who the Perſons were that would believe; therefore his purpoſe was of determinate Individuals.
Fourthly, Tit. 2. 14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie to himſelf a peculiar People, zealous of good works.
1. If he did not intend to purifie every man, and make them zealous of good works (eventually,) then he intended this much more to his choſen than to others. But, &c. Ergo, &c.
2. If he intended the ſeparating of ſome as a peculiar people, from others, then he dyed not with equal Intentions to all. But, &c Ergo, &c.
Fifthly, John 11. 51, 52. He Prophecied that Jeſus ſhould dye for that Nation, and not for that Nation only, but that alſo he ſhould gather together in one, the Children of God that were ſcattered abroad. Here is expreſſed a peculiar intention of gathering God's Children, which was not of others.
Object. God's Children are Believers.
Anſw. 1. It ſeems rather, that they are called Children, becauſe they are decreed to be actually Children, and will be ſuch: (and not as Grotius of them, and of the Sheep, Joh. 10. 16. as if it were from ſome diſpoſition of mind, antecedent to Faith.)
2. However ſtill it is Determinate Individuals, elſe it were indeed none at all.
Sixthly, Acts 13. 48 And as many as were ordained to Eternal Life believed. The wriglings and ſhiftings of thoſe that would pervert this Text, and their new deviſed ſtrained expoſitions of the word [Ordained] I ſhall not now ſtand to detect and confute.
Seventhly, The inſtances of the Converſion of Manaſſeh, Paul, the Thief on the Croſs, and other particular Sinners, do plainly tell us that Faith and Converſion proceedeth from God's differencing grace, Acts 26. 16. & 22. 14. Paul was called, becauſe first choſen. So Rom. 8. 30. Whom he predestinated, them he called, &c.
But in the Concluſion, I muſt ſay, that even in this point of notable difference between the Remonſtrants, and the Contra-remonſtrants, the difference is not ſo great as ſome imagine or pretend. It is confeſſed by the underſtanding ſort on both ſides, that Chriſt at his death had a ſpecial intention to bring certain individual perſons to a ſtate of Juſtification and Salvation. But then they ſay that this was only upon the foreſight of their believing: yea, ſome of them ſay that God purpoſed to give the grace of Faith to ſome individuals only, but they ſay that it was upon the foreſight of their non-reſiſtance, or of their voluntary diſpoſedneſs to receive it, or of their right uſe of former preparing grace; ſo that the ſame decree, as to theſe gifts, is confeſſed on both ſides; and it cannot be denyed but that the foreſight which they preſuppoſe is from Eternity, and therefore Mans fall, or Chriſts Mediatorſhip; and that there is no priority or poſteriority of Time between the foreknowledge and the Decree, but only in Nature: And then it is commonly confeſſed that though Knowledge and Will in Man are two things, yet in God they are but one; and are only diſtinguiſhed denominatione extrinſecâ by Man for the accommodation of his narrow imperfect apprehenſion. Therefore (though) I confeſs that a difference ſtill remaineth, yet let it not be thought to be greater than it is.
Yea more, not only many, yea, moſt of the Schoolmen confeſs an Abſolute Election to Faith, and ſo to Salvation, and ſo hold in this the ſame that we do; but alſo many of the Jeſuites, and Moderate Lutherans and Arminians hold the ſame, (though not an Abſolute Reprobation) which was alſo Auguſtine's, Prosper's, and Fulgentius's Opinion. And I have elſewhere yet more contracted this Controverſie.
FINIS.