Answer to Granthams Book, Chapter 5
CHAP. V. Of Election and Reprobation.
THis Author in his Dialogue with the Presbyterian, Pag. 17. doth cite a paſſage in the Confeſſion of the Aſſembly of Divines at Weſtminſter.
By the Decree of God for the manifeſtation of his Glory, ſome Men and Angels are Predeſtinated unto everlaſting life, and others fore-ordain'd to everlaſting deſtruction: and thoſe Angels thus Predeſtinated and fore-ordained, are particularly and unchangeably deſigned, and their number ſo certain and definite, that it cannot be either encreaſed or diminiſhed.
'Tis either for want of acquaintance with Books, or want of Ingenuity, that this Author falls upon the Presbyterians, as if they only were of this Opinion. The Aſſembly of Divines at Weſtminſter publiſhed their Confeſſion of Faith but about 46 years ago.
But firſt I ſhall ſhew that the Epiſcopal Divines, long before them, printed and publiſhed the ſame Doctrine.
2. Conſider of the Doctrine it ſelf.
1. Whereas this Author would ſuggeſt, as if the Presbyterians only held this Doctrine, and ſo caſt an odium upon them, I ſhall ſhew, that the Epiſcopal Divines did publiſh the ſame Doctrine long before.
1. The Articles of the Church of England in the Year 1552 ſay, Predeſtination to Life is the everlaſting purpoſe of God, whereby (before the Foundation of the World was laid) he hath conſtantly decreed by his Counſel ſecret to us, to deliver from Curſe and Damnation, thoſe whom he hath choſen out of Mankind, and to bring them by Chriſt to everlaſting Salvation, as Veſſels made to Honour. Wherefore they which be endued with ſo excellent a benefit of God, be called according to God's purpoſe, by his Spirit working in due ſeaſon, they through Grace be juſtified freely, they be made the Sons of God by Adoption, they be made like to the Image of his only begotten Son, Jeſus Chriſt: they walk religiouſly in good Works, and at length, by God's Mercy, they attain to everlaſting Felicity, Article 17. Here is plainly aſſerted, that there is an Eternal Election of certain Perſons, that they ſhall be certainly and infallibly called to Grace and Glory by Jeſus Chriſt.
And as for the 31th Article which this Author mentioneth, tho' he did not think fit to meddle with the 17th. Chriſt is a perfect Redemption, Propitiation, and Satisfaction for all the Sins of the whole World, both Original and Actual.
They having before aſſerted the Doctrine of God's Eternal Election of ſome, this Article may fairly be interpreted, that Chriſt is a perfect Redemption, Propitiation, and Satisfaction for all the Sins of the whole World, of the Elect, or of all the Elect in all Ages, and of all Nations throughout the whole World, and for them only: and their words being well conſidered, will conſtrain ſuch an Interpretation: To be ſure they did not hold, that all Mankind ſhould be ſaved; and therefore ſaying that Chriſt is a perfect Redemption, Propitiation, and Satisfaction for all the Sins of the whole World, they cannot be underſtood to mean any more than this, that there is no other name under Heaven, by which Men can be ſaved, but the name of Jeſus Chriſt; there is not Salvation in any other. It is he alone that is a Perfect Redemption, Propitiation, and Satisfaction for Sin; ſo that whoever are ſaved in any Age or Place throughout the whole World, are ſaved by him only.
2. The firſt Articles of the Church of England, being not ſo explicit and plain about Predeſtination, and Arminianiſm being broached, there was a meeting at Lambeth-houſe on the 20th Day of November, 1595. (now almoſt an hundred Years ſince.) There was John, Archbiſhop of Canterbury, Richard, Biſhop of London; Richard, Elect Biſhop of Bangor; Dr. Tindal, Dean of Ely; Dr. Whitaker, Profeſſor of Divinity in Cambridge; and ſundry other Reverend and Learned Divines there preſent, with the concurrent Approbation of of the Right Reverend and Learned Prelate, Matthew, Archbiſhop of York, for the determining certain Arminian Points of Controverſie, they compoſed, agreed upon, and publiſhed theſe Nine Aſſertions following.
1. Deus ab aeterno praedeſtinavit quoſdam ad vitam; quoſdam reprobavit ad mortem.
1. God from Eternity hath predeſtinated certain Men to Life; he hath reprobated ſome unto Death.
2. Cauſa movens, aut efficiens Praedeſtinationis ad vitam non eſt praeviſio fidei, aut bonorum operum, aut ullius rei quae inſit in perſonis praedeſtinatis, ſed ſola voluntas beneplaciti Dei.
2. The moving or efficient cauſe of predeſtination unto Life is not the foreſight of Faith, or of good Works, or of any thing that is in the perſons predeſtinated, but only the good Will and Pleaſure of God.
3. Praedeſtinatorum praefinitus & certus eſt numerus, qui nec augeri nec minui poſſit.
3. There is a predetermined and certain number of the predeſtinated, which can neither be augmented nor diminiſhed.
4. Qui non ſunt praedeſtinati ad ſalutem, neceſſario propter peccata ſua damnabuntur.
4. Thoſe that are not predeſtinated to Salvation, ſhall be neceſſarily damned for their Sins.
5. Vera viva, ac juſtificans fides, & Spiritus Dei juſtificantis non extinguitur, non excidit, non evaneſcet in electis, aut finaliter, aut totaliter.
5. A true living and juſtifying Faith is not extinguiſhed, it fails not, it vaniſheth not away in the Elect, either finally or totally.
6. Homo vere fidelis, id eſt, fide juſtificante praeditus certus eſt plerophoria fidei, de remiſſione peccatorum ſuorum, & ſalute ſempiterna ſua per Chriſtum.
6. A true believer, that is, ſuch a one as is endued with a juſtifying Faith, is certain with the full aſſurance of Faith of the pardon of his Sins, and of his Everlaſting Salvation by Chriſt.
I ſuppoſe they did not mean, that a true Believer may not have doubts and fears, whether he be in Chriſt or no; but that he may have a full aſſurance of his Juſtification, without ſuch extraordinary Revelation as the Papiſts ſpeak of. This Article is directed eſpecially againſt the Papiſts, whoſe Doctrine is, that no Believer can attain a full aſſurance of his Salvation in this Life, except he have an extraordinary Revelation from God.
7. Gratia Salutaris non tribuitur, non communicatur, non conceditur, univerſis hominibus qua Servari poſſint, ſi velint.
7 Saving Grace is not given, is not communicated, is not granted to all Men, by which they may be ſaved if they will.
8. Nemo poteſt venire ad Chriſtum, niſi datum ei fuerit, & niſi pater eum traxerit: Et omnes homines non trahuntur a Patre ut veniant ad filium.
8. No Man can come unto Chriſt, unleſs it ſhall be given unto him, and unleſs the Father ſhall draw him, and all Men are not drawn of the Father, that they may come unto the Son.
9. Non eſt poſitum in arbitrio aut poteſtate unius cujuſque hominis ſervari.
9. It is not in the Will and Power of every one to be ſaved.
3. I come to the Articles of Religion, agreed upon by the Archbiſhops, Biſhops, and the reſt of the Clergy of Ireland, in the Convocation holden at Dublin, 16.5.
Article 11. God from all Eternity did by his unchangeable Counſel, ordain whatſoever in time ſhould come to paſs, yet, ſo as no Violence is offered to the Wills of the Reaſonable Creatures, and neither the Liberty, nor the Contingency of ſecond cauſes is taken away, but rather Eſtabliſhed.
Article 12. By the ſame Eternal Counſel God hath predeſtinated ſome unto life, and reprobated ſome unto Death, of both which there is a certain number known only to God, which can neither be encreaſed nor diminiſhed.
Article 13. Predeſtination unto Life, is the everlaſting purpoſe of God, whereby before the Foundations of the World were laid, he hath conſtantly Decreed in his Secret Counſel, to deliver from Curſe and Condemnation, thoſe whom he hath choſen in Chriſt out of Mankind, and to bring them by Christ, unto everlaſting Salvation, as Veſſels made to Honour.
Article 14. The cauſe moving God to Predeſtinate unto Life, is not the foreſeeing of Faith, or Perſeverance, or of good works, or of any thing which is in the perſon Predeſtinated, but only the good pleaſure of God himſelf. For all things being ordained for the manifeſtation of his glory, and his glory being to appear both in the works of his mercy, and of his juſtice: It ſeemed good to his Heavenly Wiſdom, to chooſe out a certain number, towards whom he would extend his undeſerved Mercy, leaving the reſt to be ſpectacles of his Juſtice.
Article 15. ſuch as are predeſtinated unto Life, be called according to Gods purpoſe, (his Spirit working in due Seaſon,) and through Grace they obey the calling, they be juſtified freely, they be made Sons of God by Adoption, they be made like the Image of his only begotten Son Jeſus Chriſt, they walk Religiouſly in good Works, and at length by Gods Mercy, they attain to everlaſting felicity, but ſuch as are not predeſtinated to Salvation, ſhall finally be condemned for their Sins.
Article, 25. The condition of Man after the fall of Adam, is ſuch, that he cannot turn and prepare himſelf by his own natural ſtrength, and good works to Faith and calling upon God, wherefore we have no power to do good works, pleaſing and acceptable unto God, without the Grace of God preventing us, that we may have a good Will, and working with us when we have that good Will.
Article 32. None can come to Chriſt, unleſs it be given to him, and unleſs the Father draw him, and all Men are not ſo drawn by the Father, that they may come unto the Son, neither is there ſuch a ſufficient meaſure of Grace vouchſafed unto every Man, whereby he is enabled to come unto everlaſting Life.
Article 33. All Gods Elect are in their time inſeparably united unto Chriſt, by the effectual and vital influence of the Holy Ghoſt, derived from him, as from the Head, unto every true Member of his Myſtical Body, and being thus made one with Chriſt, they are truly regenerated, and made partakers of him, and all his benefits.
Article 38. A True, Lively, Juſtifying Faith, and the Sanctifying Spirit of God is not extinguiſhed, nor vaniſheth away in the Regenerate, either finally or totally.
I have cited theſe Articles to ſhew this Author, and others of his mind, that there is no cauſe for any to fly out againſt the Aſſembly of Divines, or any Presbyterians, for what they hold about Election and Reprobation, and ſuch points, as if it had been ſome new Doctrine that they had broached, but every one may now ſee, that next to the Scriptures, they learnt this Doctrine of the Epiſcopal Divines that were before them.
2. Let us conſider the Doctrine it ſelf.
1. Concerning the Doctrine of Election, let us ſee what this Author ſaith, page 27.
1. That God did chooſe in Chriſt unto Salvation, all that part of the fallen race of Mankind, that dye in their Innocency, or accept of his Mercy and Grace, according to the means he gives them, and this Decree proceeds from his own goodneſs, and is not built upon any goodneſs in the Creature.
1. He ſaith, that God did chooſe in Chriſt to Salvation, all that part of the fallen Race of Adam, that dye in their Innocency.
1. I Anſwer 1. This Author quotes not one Scripture for this ſtrange Aſſertion.
2. I wonder who they are of the fallen Race of Mankind, that can dye in their Innocency? I ſuppoſe he means young Infants, thoſe that dye in their Infancy. But though thoſe be called Innocent comparatively, yet beſides the guilt of Adams Sin, which is upon every one of his Poſterity by Nature, as a conſequent of it, all have loſt the Image of God in Holineſs and Righteouſneſs; and have contracted by Adams fall, ſuch an Univerſal Depravedneſs, that they have the Root, the Spawn and Seed of all Sin in them, Pſal. 51.5. Behold I was ſhapen in Iniquity, and in Sin did my Mother conceive me. This Corruption of Nature, is inherent in every one that comes by Adam, in a way of ordinary Generation: So that not one is born without it. It comes by propagation from Adam, and if a Child dye the firſt day it is born into the World, it doth not dye in Innocency; but if it be ſaved, it is waſhed, and made white in the Blood of the Lamb, and hath the habit, and principle of Grace infuſed into it, though without outward means: God that formeth the Spirit, the Rational Soul that the Infant hath, can form Grace in the Soul of the Child, as he pleaſes, can Sanctifie it in the Womb, or as ſoon as it is born, if he be graciouſly pleaſed ſo to do. But how doth the Infant dye in Innocency? Alas, there is an Univerſal depravedneſs in the Soul of an Infant, which if it live to be capable to expreſs it, will diſcover it ſelf: A young Cub of a Fox or Wolf, doth not preſently diſcover its ravenous Nature, but it is inherent in it, bred with it, and Men kill thoſe young Cubs, though they never yet did any miſchief; becauſe it is their Nature to be Ravenous and Miſchievous; An Infant hath the ſame reaſonable Soul, that it hath, if it live to be a Man, though it doth not expreſs it ſelf, as it doth when it lives to Age. So an Infant hath the Seed of all Sin, a corrupt Nature, though it doth not Act, as it doth when Age comes on; and I ſay, that God may for the Guilt of Adams Sin, and becauſe there is ſuch Enmity, Rebellion and Wickedneſs in Mans Nature againſt him, he may if he pleaſe, glorifie his Juſtice upon them; though they dye in their Infancy, they are far from dying in Innocency.
I do not think God would have deſtroyed the old World, and called them the World of the Ungodly, amongſt whom, no doubt there were many Infants, and deſtroyed Sodom and Gomorrah, and made them ſuffer the Vengeance of Eternal Fire, amongſt whom, no doubt there were many Infants, if every Infant were Innocent. I will not meddle to determine the Eternal Eſtate of thoſe that dye in Infancy, to be ſure, you go too far to aſſert what you do, you are not the Soveraign Lord, and Judge of all.
3. You ſay that God did chooſe thoſe that accept of his Grace and Mercy, according to the means he gives them.
1. I hope you mean his Grace and Mercy in Chriſt, that they know him, and believe in him, for elſe there is no Salvation: If the Goſpel be hid, if Chriſt as Mediator, be not ſome ways made known to Men, they are loſt for ever. 2 Cor. 4.3. He that believeth on the Son, hath Life, and he that believeth not on the Son, hath not Life. But you ſeem to hold, that 'tis not of neceſſity to Salvation to know Chriſt, and him Crucified as Mediator, but to have ſome general Notions of Univerſal Grace and Mercy in the Divine Eſſence, which Men do own and accept of, and truly you ſay, that few knew the Mediator by the Name of Jeſus Chriſt, till he was born of the Virgin, page 21. That is nothing to the purpoſe, all that were ſaved, knew the Mediator as the Seed of the Woman that was to break the Serpents Head, Gen. 3.15. As he that was to offer himſelf a Sacrifice for Sin, and therefore God taught them to offer Sacrifices preſently after the fall, by which they looked to Chriſt that was to come: Jacob called him Shiloah, the Saviour, the Peace-maker that was to come, Job called him his Redeemer. All that ever were ſaved before Chriſt came, were ſaved not by meer believing that God was Mercifull and Gracious; But that he would ſend his Son to dye, to be a Sacrifice for Sin: And they embraced the promiſe of Chriſt, the only Mediator and Sacrifice for Sin that was to come: And all that are ſaved, ſince our Saviours coming, do in ſome meaſure know and believe in Jeſus Chriſt, that dyed without the Gate of Jeruſalem: You will leave us a ſtrange Creed, if you leave out the promiſed Meſſiah, and that it is not neceſſary to believe in him to everlaſting Liſe?
Ay, but you ſay, the Turks themſelves begin almoſt every Chapter in their Alcoran, with theſe words, In the Name of God, Gracious and Merciful, page 21.
And what then, are the Turks in a State of Salvation, who deny the Trinity, deny Chriſt to be God, deny Chriſt to have dyed, but one in his Room; and put up Mahomet an Impoſtor as the great Prophet? Indeed your Friend Servetus, Converſed much with the Turks, and would have had a Reconciliation of the Turkiſh and Chriſtian Religion.
It may be, this Author doth not underſtand the danger of theſe Opinions, but they tend to the Subverting of the Chriſtian Religion. What if the Turks have a Notion that God is Merciful and Gracious: They, and all others will, find that except they come to God by Chriſt the Mediator, the Sacrifice for Sin, they will find God to be a conſuming fire to them.
This Authors mentioning of the Turks, puts me in mind of a Diſcourſe I once had with a Quaker, one of the moſt knowing Men that ever I knew of that way, and he ſaid, the Turks were as good Saints, as any were in England. Indeed, the Arminians and Quakers they run all upon this, that there is a ſufficient light, that God gives to all Mankind, that if they do but heed that Light, it will bring them to Salvation: Ay, and ſo our Lord and Saviour Jeſus Chriſt, the Knowledge of him, and Faith in him, muſt be but an indifferent thing, and not abſolutely neceſſary, that they may maintain their Opinion of Univerſal Grace. What darkneſs is coming upon this Land, that the blind, lead the blind after this manner?
2. Well, then ſet that queſtion aſide for the preſent, what that Mercy and Goodneſs of God is, that if Men accept God from the beginning, choſe them to Salvation in Chriſt: What, is this the Election, the Scripture ſpeaks of? Here is not a Syllable of Gods purpoſing of his meer Grace infallibly to give them a new Heart, to give them Faith and Repentance; and ſo they muſt thank themſelves if they be ſaved: The Arminians will allow God only to decree, that all ſhall be ſaved that are ſo wiſe and careful as to believe in Chriſt, by improving that common and univerſal Grace that is afforded to them that are damned, as well as thoſe that are ſaved: They will not allow that God hath elected any Perſons from Eternity, ſo as that he will certainly call them, and that they ſhall obey that Calling; that thoſe Perſons from God's ſpecial and diſtinguiſhing Grace, ſhall be infallibly ſaved, thro' our Lord Jeſus Chriſt.
If there were no other Election but this, there might not one Man or Woman in the World have been ſaved, but bleſſed be the Name of God for ever: God hath from Eternity choſen particular perſons to Salvation: choſen them ſo as to give Chriſt for them, and certainly and infallibly to give Chriſt with all his Benefits to them.
Acts 13.48. As many as were ordained to Eternal Life believed: they were not ordained to Eternal Life, becauſe they believed, but they believed becauſe they were ordained to Eternal Life: there were ſome of the Hearers that God had from Eternity ordained to Eternal Life, that were now to be ſavingly called, and to them God gave a new Heart, Faith and Repentance, when others contradicted and blaſphemed.
Epheſ. 1.3, 4, 5, 6. 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, that we ſhould be Holy, and without blame before him in Love, having predeſtinated us to the Adoption of Children by Jeſus Chriſt to himſelf, according to the good pleaſure of his Will, to the praiſe of the Glory of his Grace, wherein he hath made us accepted in the Beloved.
1. Here we ſee, that thoſe that God bleſſeth with Spiritual Bleſſings, Juſtification, Sanctification, Adoption, Grace and Glory, it is by Jeſus Chriſt, all is communicated through him.
2. Thoſe that God doth in time Juſtifie and Sanctifie, he purpoſeth to do it for thoſe very perſons before all Time, even from Eternity; 'tis according as he had choſen them before the Foundation of the World was laid. God from Eternity choſe Chriſt to be their Mediator and Head, and choſe them to be the Members of his Myſtical Body: He did not chooſe them upon any foreſight of Holineſs in them; but choſe them to make them Holy, and without Blame before him in Love.
3. If any ask the Queſtion, Why God choſe thoſe individual perſons, and not others, the Apoſtle ſhews, that it was the good pleaſure of his Will, v. 5. to the praiſe of the Glory of his Grace, v. 6. to the praiſe of the Glory of his Diſcriminating, Diſtinguiſhing Grace, who will be gracious to whom he will be gracious, and will have compaſſion on whom he will have compaſſion; whatſoever Men and Devils ſay againſt it.
Revel. 13.8. And all that dwell upon the Earth ſhall worſhip him (that is, the Beaſt) whoſe names are not written in the Book of Life, of the Lamb ſlain from the Foundation of the World. As Chriſt, the Mediator, was fore-ordained before the Foundation of the World, to be Mediator, and was ſlain in the Decree and Purpoſe of God from Eternity: ſo there were the Names of thoſe he ſhould be ſlain for in time, written in the Book of Life; not that God uſes Books and Writing, as Men do, but the Perſons of thoſe that were Elected from Eternity, were as certain, ſo many, and no more, as if they had been written in a Book: And becauſe they were thus Elected, God will not ſuffer them to be finally deceived to worſhip the Beaſt, 1 Theſſal. 1.4, 5. Knowing Brethren, beloved, your Election of God, for our Goſpel came not to you in Word only, but in Power, and in the Holy Ghoſt, and in much Aſſurance.
So far as we can know that the Goſpel comes with Saving Power upon the Hearts of any; ſo far we know their Election before the Foundation of the World: Men are not elected when, or becauſe the Goſpel comes with ſaving Power upon their Hearts; but becauſe God had elected them to Life from Eternity, therefore he ſets home the Goſpel in due ſeaſon with Saving Power upon their Hearts.
2 Theſſ. 2.13. But we are bound to give thanks always to God for you, Brethren, that God hath from the beginning choſen you to Salvation through Sanctification of the Spirit, and belief of the Truth.
1. God's chooſing from the beginning unto Salvation, is meant, of his chooſing them from Eternity, to the End, viz. to Eternal Salvation.
2. Through Sanctification and belief of the Truth, ſhews the way by which God eternally intended to bring them to Salvation.
3. The Apoſtle ſhews, that God did in his eternal chooſing of them, freely purpoſe to bring them into this Grace wherein they ſtood; that is, he decreed to give them that Sanctification of the Spirit, and belief of the Truth, which he had now actually beſtowed upon them: Thoſe whom God hath choſen to the End, Salvation; them he hath choſen to the Means, to make them partakers of ſpecial Grace to be infallibly beſtowed upon them.
Rom. 8.29, 30. For whom he did foreknow, he alſo did predeſtinate to be conformed to the image of his Son, that he might be the firſt-born amongſt many Brethren: Moreover, whom he did predeſtinate them he alſo called, and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified.
1. There are ſome that God did in an eſpecial manner foreknow: God did from Eternity foreknow all Perſons and Things: Ay, but God is ſaid to foreknow ſome in an eſpecial manner [foreign] ſignifies a foreknowing with Love, and Favour, and ſpecial Regard: He alſo did Predeſtinate to be conformed to the Image of his Son, to make them Holy like Chriſt in their meaſure; he ſhews, that that Fore-knowledge, that Free-love, was the cauſe of predeſtinating them to Grace and Glory.
2. To make it plainer, he ſaith that whom he hath predeſtinated, them he hath alſo called; thoſe whom God did Predeſtinate to Life, from Eternity, them he calls in time: They are called according to his purpoſe, v. 28.
Obſerve, God did not predeſtinate Species, or Kinds, or Qualities, but Perſons: not predeſtinate Men that he foreſaw would believe in Chriſt; but he predeſtinated them to be ſavingly, certainly, and effectually called: and this God effects in all that he hath predeſtinated to Life. There is not one whom the Lord hath prededeſtinated to Life, from Eternity, but he calls him effectually in his own time.
Rom. 11.5, 6, 7. Even ſo at this preſent time alſo, there is an Election of Grace; and if by Grace, then it is no more of Works; otherwiſe Grace is no more Grace, but if it be of Works, then it is no more Grace; otherwiſe Work is no more Work. What then? Iſrael hath not obtained that which he ſeeketh for, but the Election hath obtained it, and the reſt were blinded.
The Body of the People of the Jews they were caſt of, they were left to their own unbelief, and blindneſs of Heart: Now leſt any ſhould wonder at this, the Apoſtle ſaith, God hath not caſt off his people whom he foreknew, that is, whom he had Elected unto Life: God never fails of Converting and Saving them; and ſhews, that as in the great defection in the time of Elias, God had a Remnant, a few that did cleave unto him; even ſo now at this preſent time alſo, there is a Remnant according to the Election of Grace; tho' the generality of the Jews do not believe in Chriſt, yet there are ſome do believe, the Elect do. He lets them know, that there is an Election, and that of Grace, of meer Grace; and that tho' others do not believe in Chriſt, yet the Remnant, the few that God of his Grace had Elected they believed, and were ſaved.
And v. 6. he ſhews, that both Election, Vocation and Juſtification are of meer Grace in Chriſt, and not of Works and Worthineſs in the Creature at all, that thoſe that are elected, and do believe in Chriſt, when others are not elected, and ſo never have it given them to come to Chriſt, it was purely from the free Grace of God to them; and ſo concludes: The Election, that is, thoſe who are elected to Salvation, they obtain Grace and Glory, and the reſt of Men and Women then, and ſo likewiſe in all Ages they are blinded, they are left to themſelves, and to their Sins.
I might mention many other Scriptures but theſe may ſuffice.
Ay, but ſaith this Author in that 27th page, No Man that is an unregenerate Sinner is actually elected, till he turns from Sin, and accepts God's Mercy by Faith, Revel. 17.14. Theſe ſhall make War with the Lamb. and the Lamb ſhall overcome them, for he is Lord of Lords, and King of Kings; and they that are with him are Called, and Choſen, and Faithful.
To ſay that no Man is actually elected till he turns from his Sin, and accepts of God's Mercy by Faith, is to confound the immanent Acts of God with his tranſient Acts. Election is an immanent Act of God 'tis the Purpoſe of God towards Perſons from Eternity. Converſion is a tranſient Act of God in time, wherein he puts forth his Power, and Converts according to his Eternal Purpoſe and Grace; and for that only Text this Author brings, it ſeems plainly to be meant, of thoſe that ſhall deſtroy the Whore of Babylon, who may be ſaid to be called and choſen, and faithful in that Work, tho' they were never called to be Saints; never elected to Salvation, never truly faithful: As Cyrus of old was called God's Anointed, and his Servant, in being an Inſtrument of God's taking Vengeance, tho' he was a Heathen, Carnal-man: But take it for Effectual Calling, being choſen to Salvation, and faithful in Chriſt, it ſignifieth nothing at all to your purpoſe. I hope that they that are choſen from Eternity, may be ſaid to be choſen to all Eternity: Once choſen of God and ever choſen: It may be ſaid here in this Life, and a thouſand of Years hence, and to all Eternity, that they are the choſen of God, for he abides by his choice for ever.
Then you ſay, that none are actually Reprobated, till they depart from God, or reject his Mercy and Goodneſs, which he graciouſly holds forth to them, Rom. 1.28. And even as they did not like to retain God in their Knowledge, God gave them over to a Reprobate Mind, to do thoſe things which are not convenient.
The Scope of the Apoſtle is to ſhew, that the Gentiles that he ſpeaks of, had ſo much knowledge of God, as to leave them without excuſe, v. 20. ſo have all that periſh: But thoſe Gentiles that the Apoſtle there ſpeaks of, had not ſo much as ſufficient outward means to bring them to know God in Chriſt; but they ſo groſly prevaricated againſt the Light of Nature, to change the Glory of the Incorruptible-God, into an Image of Corruptible-Man, and to Birds, and four-footed Beaſts, and creeping things: that God in his Righteous Judgment gave them up to vile Affections: they did not like to retain God in their Knowledge; that is, they did not walk according to that Knowledge of God they had by the Light of Nature, (for knowledg of God in Chriſt, which alone can bring Men to Eternal Life, they had none) therefore God gave them over to a Reprobate Mind: They had a Reprobate Mind by Nature, and ſo have all Men; that is, a Mind void of Judgment and Underſtanding, till God takes it away. God's Decree to deny his Grace to Perſons from Eternity, is one thing, and a Reprobate Mind, a Mind void of Underſtanding, is another thing; and is more or leſs, as God gives up Men to themſelves: and this, ſaith he, is ſo clear, that thoſe who are our Adverſaries are forced to allow it; for thus they ſpeak, chap. 11. of their Confeſſion of Faith, God did from all Eternity decree to juſtifie the Elect, notwithſtanding they are not juſtified till the Holy Spirit doth in due time actually apply Chriſt to them.
I anſwer, that when the Aſſembly of Divines ſay, that God did from all Eternity Decree to juſtifie the Elect, yet they are not juſtified till the Holy Spirit doth actually apply Chriſt: You ſeem to have quite forgotten what you were treating of, and ſo inſtead of caſting a ſlur upon the Aſſembly of Divines, you caſt a great ſlur upon your ſelf, as if you did not at all underſtand what you write of: for obſerve, you are writing of Election, and you bring a paſſage of the Aſſembly about Juſtification; you would prove, if you could, that none are actually Elected until they believe; and ſay, that the Aſſembly are forced to allow, that none are actually juſtified till they do believe. Surely that grave Aſſembly of Divines was never ſo abuſed as by you: they knew well enough what they ſaid: I would you had the thouſandth part of the Knowledge they had: The Aſſembly ſay well, that God decreed to juſtifie the Elect from Eternity, and ſo he decreed to Sanctifie them from Eternity, but they are neither actually Juſtified nor Sanctified, until the Holy Spirit do call them. Election is one thing, Juſtification is another: Election is an Immanent Act of God, and from Eternity: Juſtification is a tranſient Act of God towards the Elect in time. Ay, but this Author will make this matter evident to every conſiderate Reader, viz. that none are actually Elected until they be Converted.
Saith he, All that are actually elected have an Inheritance in the Kingdom of God, and none can lay any thing to their charge, 1 Pet. 1.2, 3, 4. Rom. 8.33. But no unbelieving Drunkard, Whoremonger, hath any Inheritance in the Kingdom of Chriſt, and of God, Eph. 5.5. And theſe Impieties may be laid to their charge; therefore no unbelieving Drunkard, Whoremonger, or Idolater is actually Elected.
1. To explain this, 1. There is an Eternal Predeſtinating ſome Perſons to the Heavenly Inheritance, by the meer good pleaſure of God's Will, Epheſ. 1.11. In whom alſo we have obtained an Inheritance, being predeſtinated according to the purpoſe of him, who worketh all things according to the Counſel of his own Will. Here the Apoſtle ſhews, that whether they be Jews, who firſt truſted in Chriſt, or Gentiles, who were brought to truſt in Chriſt after the Jews, v. 12, 13. yet whatſoever they are, Jews or Gentiles, that truly truſt in Chriſt, they have obtained a right to the Heavenly Inheritance: Then he ſhews, how they come to be partakers of this Grace, to have Chriſt given for them, and given to them; and this he ſhews in theſe words, Being predeſtinated according to the purpoſe of him, who worketh all things according to the Counſel of his own Will: He would have them know, that all that God doth for them in time, is, becauſe he had predeſtinated them, and choſen them from Eternity to Grace and Glory. So let that be well obſerved, that all that God hath predeſtinated to Life, have the Heavenly Inheritance allotted and appointed to them, it is theirs by Predeſtination, by Election.
2. There is a Title to the Heavenly Inheritance by the purchaſe of Chriſt the Mediator.
3. There is an actual right to the Heavenly Inheritance by Regeneration and Adoption. Theſe three things conſidered, the Anſwer to this Author is, That all that are ſaved, had a Title to the Heavenly Inheritance from Eternity by Election; by the Gracious Decree of God, the Kingdom of God was prepared for them to Eternity, Matth. 25.34. Come ye bleſſed of my Father, inherit the Kingdom prepared for you from the Foundation of the World: As if our Saviour had ſaid, You that are ſaved, look to the firſt cauſe of it, you were Bleſſed of my Father, he elected you from Eternity, he gave me to die for you, he called you in due ſeaſon, and made you a peculiar People, zealous of good Works; and thus you come to inherit the Kingdom.
Again, The Elect, before Converſion, have Right, in Chriſt their Head, to the heavenly Inheritance, before they be called, becauſe Chriſt hath purchaſed it for them. Yea, Eternal Life was promiſed to Chriſt for them, as their Head in the Covenant of Redemption, before the World began, Tit. 1.12. But when the Apoſtle ſaith, that no wicked Man hath any Inheritance in the Kingdom of God, Epheſ. 5.5. the meaning is only, that though God may have purpoſed in his Eternal Counſel to give the Heavenly Inheritance to a Man that for the preſent is ungodly, and Chriſt the Mediator may have purchaſed the Heavenly Inheritance, yet this is a ſecret thing known only to God himſelf: But for what appears yet to the unregenerate Man himſelf, or to others, he hath no Part nor Lot in that Heavenly Inheritance.
As for thoſe Words, Rom. 8.33. Who ſhall lay any thing to the charge of God's Elect? The Apoſtle had ſaid, Ver. 30. Whom he predeſtinated, them he alſo called; and whom he called, them he alſo juſtified; and whom he juſtified, them he alſo glorified. The Apoſtle ſeems in this place to anſwer to two Objections that ſome might make.
1. That it is long before ſome that are predeſtinated, are called; and if they be not called, they cannot be juſtified; and ſo if they ſhould die before they are called, What will become of them? The Apoſtle ſhews, that though God hath not yet called them, he will call them; and though there might be a Charge of innumerable Sins againſt an elect Perſon, before he be converted, yet, Who ſhall lay them to the Charge of God's Elect, to damn them in Hell? They are Elect, and God's Election ſtops any Arreſt of an Elect Perſon, ſo as that he cannot be thrown into Hell. The Elect have a Reprieve, in order to their Pardon in God's Time.
2. It might be objected, That whereas the Apoſtle had ſaid, Ver. 30. Whom he hath called, them he alſo juſtified: Have not the Elect, after they are called, if they live any long time after their Converſion, committed many Sins that might be laid to their Charge? They did not ſin only before they were called, but ſin much after they are called: How then are they juſtified? The Apoſtle anſwers, Who ſhall lay any thing to the charge of God's Elect, with effect, ſo as to bring them to Damnation in Hell? Though every Sin they commit doth deſerve Eternal Damnation, yet 'tis God with whom they have to do; and ſeeing he will not take Vengeance, but glorifie his Free Grace in Chriſt to them, who hath to do with it? God that may do it, he juſtifies them.
Yea, the Apoſtle goes on, and ſhews, v. 34. that the Elect are ſecured from Eternal Damnation in Hell, not only by Election, but by Redemption: That though they have deſerved it as well as others, yet, ſaith the Apoſtle, who ſhall condemn (that is, the Elect) eventually and eternally? Indeed, they are condemned by the Law, till they be in Chriſt: But who ſhall condemn them, ſo as to get Execution againſt them in Hell, ſeeing they are God's Elect, and Chriſt hath died for them?
Men know not what they do, when they ſet their Wits on work to deny that God hath ſet his free and unchangeable Love upon ſome from Eternity, whereby he will certainly and infallibly bring them to Grace here, and Eternal Glory hereafter, through our Lord Jeſus Chriſt. For obſerve, Take away Election, and you take away Redemption; for Redemption is grounded upon Election, Joh. 17.6. Thine they were, and thou gaveſt them me: Thine they were by Election, and therefore thou gaveſt them me to redeem, and bring to Glory.
Take away God's Eternal Election of a certain number of Perſons to Grace and Glory, and you take away Effectual Calling, and Converſion. For if God, of his mere Grace and good Pleaſure, had not ſo elected them, there had never been any Perſon effectually called. 'Tis God alone that doth inwardly and effectually call any, ſo as that they are ſavingly converted; and if he had not freely predeſtinated and elected them, he had never called and converted them: Whom he hath predeſtinated, them he hath alſo called, Rom. 8.30.
Take away God's Eternal, Special and Unchangeable Love to a certain Number, that he will ſet them before his Face for ever; and if we were in Heaven, we could not be ſure to continue there. What a Multitude of Angels ſinned and were thruſt down to Hell? It was Election that ſetled the Angels that ſee God's Face for ever. The Angels that ſtand are called the Elect Angels, 1 Tim. 5.15. God decreed from Eternity to determine and fix their Wills unto himſelf for ever. It is from this Eternal and Unchangeable Love of God in Election, that the Angels and Saints in Heaven are upheld in Love and Praiſe unto God for ever.
It hath been an old Objection of Arminians, and revived by this Author, pag. 26. That many have deſpaired of Mercy, and have laid violent hands upon themſelves; and many, he ſaith, in this City: He mentions it, that they fall into this Deſpair becauſe they are told Chriſt died but for a few.
1. I anſwer, This Objection uſeth to be brought too againſt Election. For my part, I do not remember that ever I knew any in my whole Life, that laid violent hands upon themſelves becauſe they heard that Chriſt did not die for all Adam's Poſterity, or that they were not elected. The truth is, thoſe that make away themſelves may ſometimes get ſuch things into their Thoughts, as that they have committed the Sin against the Holy Ghoſt, and that they are not elected, and Chriſt did not die for them: But the true cauſe of their laying violent hands upon themſelves is ſome extraordinary worldly Sorrow, which worketh Death, (in that ſenſe,) or Exceſs of Melancholy, whereby they are ſo diſtracted, that they are not themſelves.
2. As to Deſpair of Mercy; If God give up a Man to Satan, and his own Heart, how eaſily may any Man fall into it, though he hold Univerſal Redemption, and deny Election? For our Saviour ſaith plainly, Matth. 7.14. Few there be that find the ſtrait Gate, and narrow Way. Yea, I will maintain, that the Doctrine of Eternal Redemption, and of Chriſt's dying only for the Elect, and that the Elect whom Chriſt died for ſhall certainly and infallibly be ſaved, is an Antidote againſt Deſpair, if the Lord pleaſe to put in with it: And that the denying of Election, and holding Univerſal Redemption, is the way to bring thoſe that have a deep Senſe of their own Sinfulneſs and Unworthineſs, is the way to bring ſuch to utter Deſpair of Mercy.
I make it out thus: Take a Perſon that is throughly convinced of Sin, that ſees, and is ſenſible that he hath a Depth of Sin in his Nature, that ſees himſelf vile and abominable, by reaſon of the univerſal Corruption of his Nature, as well as actual Sins, more than the Hairs of his Head, which cannot be numbred: You come to this humbled, convinced Perſon, with your Arminian Doctrine, and tell him that God did not decree any Perſon to Salvation from Eternity, of mere Grace to give them infallibly both Grace and Glory, but that Chriſt died for all Adam's Poſterity. Saith the convinced, humbled Sinner, Shall all be infallibly ſaved that Chriſt died for? You muſt tell him, according to the tenour of your Doctrine, No, there were many of them in Hell when he died, and never ſhall be ſet at liberty from their Everlaſting Chains of Darkneſs. Yea, you can tell them, according to your Doctrine, that notwithſtanding Chriſt's Death, there might not one Man or Woman in the World have been ſaved. Truly, this Doctrine is enough to drive Men into Deſpair. Ay, but you can tell them, that whoſoever believeth, ſhall be ſaved: Ay, and ſo can others tell them, as well as you, though they hold Election, and that Chriſt died only for the Elect: For if God gives Faith, that is a certain ſign of Election, and that Chriſt died for that Perſon.
Well, Now let us ſee what thoſe that hold Election, and that Chriſt died only for the Elect, can ſay, in a Miniſterial and Doctrinal Way, to keep a convinced, humbled Sinner from Deſpair of Mercy; I ſay, in a Miniſterial, Doctrinal Way; for it is God alone that can do it inwardly and effectually. Now therefore our Doctrine can ſay to ſuch a convinced, humbled Sinner, that is ready to deſpair; God hath from Eternity decreed, of his mere Grace in Chriſt, to give Grace and Glory to certain Perſons; and ſome of theſe Perſons that God intended to make everlaſting Monuments of his Free Grace, are not only by Nature Children of Wrath, as well as others, but in time are Monſters in reſpect of Actual Sin; as Manaſſeh, the Thief upon the Croſs, and Paul, for perſecuting the Church of God; but being elected to Life, and Chriſt dying for them, they are converted and ſaved: And who knows but that you are of that number? There is a May be, that you are an Object of this Special Grace; and 'tis certain, if that you, being convinced of Sin, do venture and truſt in God's free Mercy in Chriſt, you ſhall be ſaved. All that the Father giveth unto Chriſt to redeem and ſave, ſhall come to him; and he that cometh unto him, he will in no wiſe caſt out. And if the humbled Sinner ſays, If I ſhould put my Truſt in Chriſt, the Arminian tells me, that I may be a Child of God to Day, and a Child of the Devil to Morrow: Therefore why ſhould I, that know what a vile Heart I have, ever think of any Hope of Salvation? but ſink in utter Deſpair. Our Doctrine aſſures them, if the Lord be pleaſed once to unite them to Chriſt by a true and lively Faith, the Lord will give them from time to time ſuch Influences and Supplies of his Spirit, as that they ſhall be kept in the ſtate of Grace, until they come to the ſtate of Glory. Therefore let all that are wiſe and ſpiritual judge which Doctrine gives grounds of moſt Encouragement, Support and Comfort, if the Lord pleaſe to ſet it home by his Spirit.