Answer to Granthams Book, Title page – Table of contents
AN ANSWER TO Mr. Thomas Grantham's Book; CALLED, A DIALOGUE Between the Baptiſt and the Presbyterian.
By MARTIN FINCH, Paſtor of a Church of Chriſt in Norwich.
My Council ſhall ſtand, and I will do all my Pleaſure, Iſaiah 46.10.
Who hath enjoyned him his way? or who can ſay, thou haſt wrought Iniquity? Job 36.23.
In whom alſo we have obtained an Inheritance, being predeſtinated according to the purpoſe of him, who worketh all things according to the Council of his own Will, Eph. 1.11.
For of him, and through him, and to him are all things; to whom be glory for ever, Amen. Rom. 11.36.
Therefore hath he mercy on whem he will have mercy; and whom he will, he hardeneth, Rom. 9.18.
Husbands, love your Wives, even as Chriſt alſo loved the Church, and gave himſelf for it, Epheſ. 5.25.
LONDON, Printed by T. S. for Edward Giles Bookſeller in Norwich, near the Market-place; and Tho. Parkhurſt at the Bible and three Crowns in Cheapſide. 1691.
TO THE READER.
THOSE that would ſet up to make a Party, and draw Diſciples after them, have a mighty advantage in the Arminian way.
1. Becauſe there is a ſtrong Inclination in corrupt Nature, to quarrel with the abſolute Lordſhip and Dominion of God over his Creatures, to do with them, for his own Glory, what ſemmeth good in his ſight. Men would fain be from under the Lordſhip and Dominion of God, but it cannot be.
2. Becauſe it is natural to Men to think, that if they be ſaved it muſt be by their own Merits, and Worthineſs, and not from the ſpecial, and diſtinguiſhing Grace of God. And 'tis that which Arminianiſm brings Men to at laſt: For if God have not made a difference amongſt the Children of Men by his ſpecial Grace in Election, Redemption, and Regeneration then they, with what helps they had common to them that are ſaved, and to them that periſh, do make themſelves to differ.
The way is prepared before them that would teach Men in the Arminian way, 'tis ſuited to Corrupt Nature. But to bring Men to own the Sovereignty of God over them, to bring Men to be ſenſible of the Holineſs and Juſtice of God, to bring them to cry guilty before God, to acknowledge their own vileneſs, to wonder that God ſhould ſave any, who might juſtly have damned all for ſin: To ſay in their Hearts, if God take Vengeance upon them for ever, yet he is Righteous, to ſay, let me live, and I ſhall praiſe thee for ever: To wonder that God was ever manifeſt in the fleſh, and ſuffered as Mediatour, and Surety to ſave Sinners: to ſee nothing in our ſelves, not ſo much as a good thought, or good inclination, but what God puts into us. To ſee, that we cannot believe, repent, and turn to God, but by his giving us a new Heart, and a new Spirit; infuſing Grace into us, making us new Creatures; that if we be ſaved, when others periſh, it is from free and ſpecial Grace, that is to be adored to Eternity: I ſay, to have our Hearts brought to theſe things, is hard indeed, yea impoſſible, except God be pleaſed to touch our Hearts, and turn them with his Almighty hand. He can give our Hearts a ſaving turn in a moment, eaſier than we can think a thought. His willing to do it for us, is the doing of it for us, in the way and time of his own appointment.
Men may hold ſome Errours Notionally, and not Practically, elſe there were more danger in Arminianiſm as to Eternal Salvation than Men are aware of.
For 1. An Arminian, if he ſhould act according to that Doctrine, he can never pray to God for ſpecial Grace, that God would determine and fix his Will to himſelf, by his eſpecial Grace, that God againſt all oppoſition from corrupt nature would give a new Heart. All that an Arminian can pray for, according to that Doctrine, is, that God would propound, and urge Arguments and Motives to him, and that ſtill he may be left to himſelf what he will do, which is but mocking of God inſtead of praying unto him.
2. An Arminian, if he act according to that Doctrine, cannot thank and praiſe the Lord for ſpecial and diſtinguiſhing Grace in Election, Redemption, and Vocation; but muſt thank himſelf, if he be ſaved, (when others periſh) by improving that univerſal Grace, which others did not improve. There would be but cold ſinging before the Throne in Heaven to Eternity, for that Grace that brought them thither, if it were not ſpecial Grace that ſaved them, when others go into everlaſting puniſhment in Hell. Let my Soul be gathered to that people, who have a Principle and Heart given them of God, to ſay to Eternity, Not unto us, O Lord, not unto us, but unto thy name be all the praiſe.
3. The Arminian Doctrine, whilſt it pretendeth to give great encouragement to Sinners to hope for Salvation by Chriſt, their Doctrine doth (if it were true) take away all poſſibility and hope of Salvation for any Man or Woman now living upon the face of the Earth; which I make out by theſe two particulars.
1. It is clear from the Scripture, that thoſe that ſhall have Eternal Salvation in Heaven are Believers in Chriſt, and are ſanctified in part in this life, that he that dieth an Ʋnbeliever the wrath of God abideth on him, John 3. ult. And without Holineſs no man ſhall ſee the Lord, Heb. 12.14.
2. It is clear from the Scripture, that by nature we are dead in Treſpaſſes and Sins, Eph 2.1. That the carnal mind is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be, Rom. 8.7. That except God do abſolutely give a new Heart, there can be no true Faith and Holineſs in any man. The Heart is deceitful above all things, and deſperately wicked, Jeremiah 17.9.
Therefore, I ſay, if there be not ſuch a ſpecial love in God to ſome, whereby he will moſt certainly and infallibly, againſt all oppoſition from the World, the Fleſh, and the Devil, give them a new Heart, give them converting and keeping Grace, there is no poſſibility of the Salvation of any Man. Arminian univerſal Grace can never bring any Man to Heaven; it must be ſpecial, effectual, omnipotent Grace that muſt do it, or elſe all muſt periſh for ever. This Author directs his diſcourſe againſt the Presbyterians, as if they only maintained the Doctrine of Election and Reprobation in the ſenſe that he oppoſeth; but I have ſhewn by the Articles of Lambeth 1595. and by the Articles of Ireland 1615. that the Epiſcopal Divines have maintained the ſame Doctrine, and that thoſe whom he calleth Presbyterians, next to the Scriptures, learnt that Doctrine from the old Epiſcopal Divines. Thoſe that maintain the Doctrine of the Sovereignty, Immutability, and Omnipotency of God, may be bold to ſay what they are able on Gods behalf againſt vain man, that would enjoyn him his way, that would dictate to the Almighty what he ſhould do.
Thoſe that maintain that Chriſt, God-man, dyed ſo effectually for all thoſe for whom he dyed, that he will certainly and infallibly bring them to Grace and Glory, have no cauſe to be aſhamed of their Doctrine.
Thoſe that maintain that, no man can come to Chriſt, except the Father draw him, and that with ſuch a drawing, as that they ſhall freely, and yet moſt certainly and infallibly come to Chriſt, and be eternally ſaved, have truth on their ſide: And all the Sophiſtry Cavils and Evaſions of Arminians, are as nothing to overthrow this Doctrine. Whoſoever ſhall obſerve the Book that I anſwer, will find that this Author doth ſcarce attempt to argue and prove any thing, except it be in a very few places, but only raiſes outcries againſt others. Therefore what I have written, is only occaſioned by this Author to clear up theſe points, rather than to anſwer any Arguments he hath produced for his opinions; but that little Argument he hath uſed, I have taken into conſideration.
If any Reader thinks that I have now and then uſed too much ſharpneſs againſt this Author, he may be pleaſed to take notice, that thoſe that know me, can teſtifie that I have a greater Latitude as to any rigid judging of men, as to their Eternal Eſtates, becauſe they hold many erroneous opinions, than ſome others have. Thoſe that are truly built upon Chriſt, upon his Merits and Righteouſneſs as their Foundation, though they may in their Superſtructure have much Hay and Stubble, yet God will graciouſly pardon them in Chriſt. But when this Author tramples not only upon the Aſſembly of Divines, but upon Calvin, Zuinglius, Beza, and many other Divines of the Reformed Churches; and extolls Michael Servetus, one of the greateſt Blaſphemers of the Sacred Trinity that ever was in the World: It may be ſome Readers will think I have not been ſharp enough againſt ſuch a confident Boyſterous perſon.
There is printed with this Authours, a Book of Mr. Haggars, I never heard of the perſon, or of his Book before, though it ſeems it hath been printed five times. It may be it hath been anſwered, or none have thought it worth the anſwering.
The Book is almoſt nothing but Errours and Miſtakes: I do not remember that ever I read a Book more confuſed, or where the Author ſheweth himſelf more ignorant of the true meaning of the Scriptures he makes uſe of, except it were in ſome Books of the Quakers.
The Apoſtle Paul ſaith, Epheſ. 1.3, 4, 5. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all Spiritual Bleſſings in heavenly places in Chriſt, according as he hath choſen us in him, before the Foundation of the World, was laid.
The Apoſtle there ſheweth.
1. That there are Spiritual Bleſſings beſtowed upon ſome. Theſe Spiritual Bleſſings are effectual Calling, Juſtification, Adoption, Perſeverance in Grace, and the Heavenly inheritance.
2. He ſhews that all theſe Spiritual Bleſſings are conferred upon us through the Lord Jeſus Chriſt the Mediator, as the Meritorious cauſe. God purpoſed to do all for the Heirs of Salvation, in and through him.
3. He ſhews the Eternal Deſignation of the perſons that ſhall in due time partake of theſe Spiritual Bleſſings, he ſaith they were choſen in Chriſt, before the foundation of the World.
4. He ſhews that they were not choſen upon any foreſight of their Holineſs, by improving thoſe common helps they had equal with others; but that God choſe them that they might be Holy; that is, he would in due time give them Faith and Holineſs: And this is yet more evident from v. 5. having predeſtinated (that is fore-ordained) us to the Adoption of Children, by Jeſus Chriſt, according to the good pleaſure of his Will: So that it is moſt manifeſt, that thoſe whom God choſe, he choſe them ſo, as that he would himſelf make them holy, and that the moving cauſe was not any worthineſs or towardlineſs in them, which God foreſaw: But the Apoſtle ſaith, it was the good pleaſure of Gods will, his eſpecial undeſerved free Love, and good will to their perſons that was the moving cauſe of their Election.
Now let the Reader obſerve what this Author ſaith to this Scripture: Though God calleth men elect from the Foundation of the World, yet they are not elect, until the very day of their Converſion, and turning from Sin to God, for God calleth things that are not, as if they were; From whence it is evident, they were not elected, though ſo called. page 2.
What a ſtrange paſſage is this? As much as to ſay, though the Scripture ſaith it was ſo, yet it was not ſo well; but ſaith this Author, it is ſaid of Abraham, Rom. 4.17. As it is written, I have made thee a Father of many Nations before him, whom he believed, even God who quickens the dead, and calleth things that are not, as if they were.
Now ſaith this Author, Abraham was not yet a Father of many Nations, but it was ſo before God who calleth things that are not, as if they were.
For the underſtanding of this Scripture.
1. Obſerve, that though it was but at that time ſpoken of, and declared to Abraham, Gen. 17.4, 5. that he ſhould be a Father of many Nations, yet God hath made and appointed him ſo to be from Eternity. Tho' Gods Decrees and Intentions what he will do, are manifeſted to men in time, yet they are all from Eternity.
2. Obſerve, that when God did declare to Abraham his Eternal Counſel, that he ſhould be a Father of many Nations, Abrahams Body was dead as to Maſculine Vigour. But the Apoſtle ſhews, that nothing can hinder Gods Purpoſes and Decrees; for God quickneth the Dead, (dead Souls, and dead Bodies when he pleaſes,) and calleth things that are not, as if they were, that is, calleth for what he pleaſeth, and it is done. As in the Creation, God did but ſay, Let there be Light, and there was Light. The Apoſtle is ſhewing Gods Omnipotency: That God having appointed Abraham to be a Father of many Nations, nothing can hinder his eternal purpoſe, for ſaith the Apoſtle, he quickens the dead, and calleth things that are not, as if they were. Ut majorem ejus rei facilitatem in deo declaret, to ſhew the great facility of this Work to God, to whom it is as eaſy to make any thing to be, as it is for us to call for a thing, and eaſier too; as one Expoſitor notes well upon the place: So that this Author quite miſtakes the meaning of the place, for God did not tell Abraham that he was a Father of many Nations, when he was not: But God told him, that he had made him, that is, appointed him ſo to be, which ſhould be performed in the appointed Time and Seaſon, by his Omnipotency againſt all natural impoſſibilities; becauſe he is the Almighty God that quickneth the dead, and calleth things that are not, as if they were. When he calleth for any thing to be done, to be effected according to his purpoſe, it exiſts the ſame moment.
The Context in Rom. 4. with other Scriptures concerning Abraham, may give much light into this Controverſy.
1. Terah the Father of Abraham, and Abraham himſelf were at firſt Idolaters, and ſerved other Gods, Joſhua 24.2, 3. Yet Abraham being a perſon that God had choſen to Salvation from Eternity, he was called, and converted in the Lords appointed time, though he was ſuch an unlikely perſon to obtain Mercy,
2. As the Lord had from Eternity choſen Abraham to be a Veſſel of Mercy, ſo he had alſo made, appointed, and decreed from Eternity, that he ſhould be a Father of many Nations, and that of him as concerning the fleſh, Chriſt ſhould come, and nothing could hinder Gods purpoſe being fulfilled in its Seaſon, becauſe God is Omnipotent, he quickens the dead, and calleth things that are not, as if they were. From whence we may gather, that whatſoever God hath graciouſly purpoſed to do for any, he will certainly and infallibly perform it againſt all Natural and Moral Impoſſibilities, for he quickneth the Dead, and calleth things that are not, as if they were. When he pleaſes to call any thing to exiſt, and be, by the word of his power, it doth certainly and infallibly exiſt.
Another Text that this Author bringeth to prove, that a thing may be ſaid to be done, when it is not done, is Rev. 13.8. and all that dwell upon the Earth ſhall Worſhip him, (the Beaſt) whoſe names are not written in the Book of Life of the Lamb ſlain from the Foundation of the World.
Ʋpon which he ſaith, Chriſt is called the Lamb ſlain from the Foundation of the World, tho' he was not ſlain many thouſand years after.
I anſwer, Chriſt was ſlain in God's Decree and Purpoſe, from Eternity; he was fore-ordained, before the Foundation of the World, to be Mediator, 1 Pet. 1.20. fore-ordained to be crucified and ſlain, as the Sacrifice for the Sins of the Elect, 1 Cor. 2.7. But we ſpeak the Wiſdom of God in a Myſtery, even the hidden Myſtery which God ordained before the World, unto our Glory. This manifold Wiſdom of God, and the exceeding Riches of his Grace, in ſaving the Elect by the Blood of his Son, was ordained before the World was made, and conſequently from Eternity, Prov. 8.23. I was ſet up from Everlaſting, from the Beginning, or ever the Earth was. V. 30, 31. Then I was by him as one brought up with him, and I was daily his Delight, rejoycing always before him, rejoycing in the habitable parts of his Earth, and my Delights were with the Sons of Men.
In theſe Words, Chriſt, the Eſſential Wiſdom of God, doth declare, not only that he was from Everlaſting, as the Son of God, but that he was alſo ſet up from Everlaſting, as Mediator; that he was appointed to be incarnate, to take upon him Humane Nature in Time, and to be ſlain for the Redemption of his People that were given unto him of the Father; and upon the proſpect of this he ſaith, his delight was with the Sons of Men: He rejoyced in the Thoughts of his redeeming the Children that were given him. It was upon the account of the Decree, that Christ was to take upon him Humane Nature, and die for his Church; that as ſoon as ever Man fell, it was declared that there ſhould come one that ſhould bruiſe the Serpent's Head, Gen. 3.15. And upon the account of this Decree it was, that Believers under the Old Teſtament did really partake of the Vertue of Christ's Death, as if he had been ſlain; and to encourage their Faith, Christ was typically ſlain in their bloody Sacrifices, before he came in the Fleſh.
So that this Text is nothing to this Author's purpoſe, but if it be rightly underſtood, gives much light againſt the Arminian Doctrine: It ſhews that God decreed Chriſt's Death from Eternity: Ay, It was not only decreed from Eternity, that the Son of God ſhould take upon him the Nature of Man in Time; but it was decreed from Eternity, that he ſhould take that particular Body, and not another; that holy Thing that was conceived miraculouſly in the Womb of the bleſſed Virgin; that That holy Thing ſhould be taken into perſonal Ʋnion with his Godhead, and that at the ſet Time which God's Council from Eternity had determined it ſhould be done, he ſhould then be crucified and ſlain, to make an end of Sin, and bring in Everlaſting Righteouſneſs.
This Author ſhould learn to diſtinguiſh between God's Decrees, and the Execution of them. All God's Decrees and Purpoſes what he would do, in making the World, Angels and Men, and diſpoſing of things for his own Glory, were from Eternity: The Execution of his Decrees are in Time.
The Arminians holding that Christ died for all Adam's Poſterity, are wonderfully confounded with this Objection.
If Chriſt died for all Adam's Poſterity, then ſurely God would ſo order it in his Providence, that all Adam's Poſterity ſhould have Chriſt preached to them, and have the outward Means to come to the Knowledge of him.
To this Objection ſome of them ſay, that the Sun, Moon and Stars, and other Works of Creation preach Christ, though but darkly.
I anſwer, that the Sun, Moon and Stars, and other Works of Creation, declare no more, now Man is fallen, than whilst Adam ſtood; that is, they declare the Glory of God as a Creator, they declare his Eternal Power and Godhead; but they declare not a Word of God manifest in the Fleſh, and Redemption by the Blood of his Croſs.
Ay, but this Author ſaith, pag. 10. All that worſhip any thing for a God, do by that acknowledge that there is a God; and all that do offer Sacrifice to a God, do thereby confeſs there is a God offended, and that he is reconcileable by a Sacrifice.
I anſwer, Theſe Words tend to the Subverſion of true Religion. The Heathens, by Tradition from the Jews, took up a way of Sacrifices; but the Apoſtle Paul ſaith, 1 Cor. 10.20. The things which the Gentiles ſacrifice, they ſacrifice to Devils, and not to God. What though the Gentiles do know there is a God, and this leaves them without Excuſe for their groſs Idolatry, in changing the Glory of the incorruptible God into the Image of corruptible Man, and to Birds, and four-footed Beaſts, and creeping Things? Rom. 1.20, 21, 22, 23. What if the Heathen by natural Conſcience do think that God is offended? And what if they have, by Tradition from the Jews, taken up a way of offering Sacrifices to appeaſe a Deity? Still they have no ſufficient Light, and Means of Salvation, becauſe they do not know Christ the Mediator, the only true Sacrifice for Sin. All the Sacrifices they offer are an Abomination to the Lord, and make them more abominable unto him.
That which I have written in anſwer to Mr. Grantham, may ſtand for an Anſwer to Mr. Haggar's Book. Why ſhould I trouble my ſelf and the Reader with ſo many impertinent things, yea, unſavoury to good Chriſtians, as are in that Author's Book?
That which I aimed at in this Ʋndertaking, was not ſo much to deal with theſe Authors, as to throw down the whole Arminian Doctrine, and in the moſt plain and popular way that I could, to ſet forth the Truth of God to the Capacity of ordinary Chriſtians. The Lord add his Bleſſing, and give us Ʋnderſtanding in all things.
Norwich, Jun. 11. 1691. M. F.
THE CONTENTS.
Chap. I. AN Examination of Mr. Grantham's Title Page.
Chap. II. A Vindication of Dr. Collinges.
Chap. III. That Chriſt did not die for all Adam's Poſterity.
Chap. IV. Ten Arguments to prove that all that Chriſt died for ſhall be ſaved.
Chap. V. Of Election and Reprobation.
Chap. VI. Of God's Eternal Decrees; what ſhall come to paſs in time.
Chap. VII. Of the Father's drawing the Elect to Chriſt.
Chap. VIII. Of the Saints Perſeverance in Grace.
Chap. IX. An Anſwer to Mr. Grantham's Queries.