Vindication of the Doctrine of Gods Absolute Decree, Part 1
AN EXAMINATION AND CONFUTATION Of the Doctrine of Conditional and Ʋniverſal Redemption.
NOt onelyonly the old Arminians, but ſome who ſeem to diſclaim their Doctrine, yet hold, That Chriſt hath died for all mankinde, and by his death hath made ſatisfaction for all, and purchaſed pardon and ſalvation for every particular man and woman in the vvorld, upon condition they vvill believe.
That this Doctrine is not agreeable to Scripture, may thus be proved:
IT hath been already proved, Argument 1 That there is no Conditional Election of all: Novv if there be no Conditional Election of all, there is no Conditional Redemption of all, for both theſe are commenſurate, and of equal extent one vvith another, having one and the ſame adequate object. Chriſt hath redeemed none but thoſe vvhom the Father hath Elected, Redemption being the proper effect and fruit of Election; and the effect cannot exceed the vertue of the cauſe: If therefore the Father hath not elected all upon any condition, neither hath the Son redeemed all upon any condition vvhatever.
That Redemption is the effect of Election, may thus be proved:
1. Our Savior ſaith, That the Father had given him power over all fleſh, to give eternal life to thoſe whom he had given him, Joh. 17.2. this giving muſt be underſtood either of giving by election or effectual calling; but it cannot be underſtood of calling, becauſe that follows election, as a fruit of it. Thoſe whom he predeſtinated, thoſe he hth called, Rom. 8.30. And our Savior ſaith afterwards, that he had declared his Name to thoſe whom the Father had given him; verſe 6. and hereby called them; As this muſt be underſtood, as of the elect, ſo of them onelyonly, otherwiſe our Savior would have ſaid, Thou haſt given me power over all fleſh, to give eternal life to all fleſh; but he ſaith not ſo, but to give eternal life to thoſe whom thou haſt given me.
2. It is ſaid that we are elected in Chriſt, Epheſ. 1.4. In Chriſt, not the cauſe of our Election, but of our Redemption; this being in effect the ſame with that 2 Theſ. 3.9. We are appointed to obtain ſalvation by Jeſus Chriſt. So that not onelyonly our ſalvation, but Chriſt alſo the Author of it, are made ſubordinate to our election: and as our ſalvation, ſo alſo the giving of Chriſt, and all thoſe benefits which he hath purchaſed, are made the effects of our election, and therefore can reach no further, nor be extended to no more perſons, then to the objects of Gods electing love.
3. It is ſaid, that by Chriſt we have Redemption through his blood, according to his rich grace, Epheſ. 1.7. which rich grace is the ſame which before he called the good pleaſure of his will; He hath predeſtinated us to be adopted through Jeſus Chriſt, according to the good pleaſure of his will, verſe 5. Election therefore is the firſt fountain whence all the benefits belonging to our ſalvation do flow, and both Adoption, Redemption and all the reſt are included in that.
4. Our Savior ſaith, That God ſo loved the world, that he gave his Son, John. 3. Here Gods love is made the cauſe of his giving his Son; and that this muſt be underſtood of his electing love, appears,
1. Becauſe it is more then a common love, it is a ſpecial peculiar love, for it is ſaid, foreign, he ſo loved, and this particle denotes a peculiar ſpecial love; as when it is ſaid, if God hath ſo loved us, 1 John 4.11. (if he hath ſo loved us more then others) we ought to love one another: And when he tells the Iſraelites, that he had given them his Statutes and Ordinances, and had not dealt ſo with any Nation, Pſal. 147. laſt; here is ſomething held forth peculiar to them above other Nations.
2. It is ſuch a love as tends to eternal life; therefore electing love.
3. Such a love as cauſed Chriſt to lay down his life, and this is the greateſt love, John 15.13. therefore elelecting love.
Object. But the world is here made the object of this love, therefore it cannot be underſtood of electing love.
Anſw. This place is indeed uſually made to be one of the ſtrong holds for the Arminian Doctrine, but being rightly examined, it ſhall (I hope) appear to be otherwiſe.
1. If the world be taken in a general ſenſe, we ſhall make every particular man and woman living in the world, to be objects of Gods ſpecial love, which croſſeth that which the Apoſtle ſaith of Eſau, that he was an object of hatred, and denies that there are any veſſels of wrath in Gods everlaſting purpoſe.
2. There is no neceſſity at all why this word ſhould be taken in a general ſenſe, including all the men and women in the world: For 1. The world moſt properly ſignifies the whole work of Creation, the frame of heaven and earth, as when it is ſaid that God made the world. 2. All mankinde living in the world, ſo it is ſaid, God will judge the world; yea, thus it includes not onelyonly men, but ſpirits. 3. It ſignifies not onelyonly the whole, but a part of mankinde: and becauſe the worſt part is the greateſt part, it is frequently taken for the worſt part; thus Chriſt tells his Diſciples, that the world would hate them, becauſe he had choſen them out of the world, John 15.19. And if the worſt part be often called the world, why may not the better part be ſometime ſo called? We uſually call that a heap of Wheat, wherein there is more chaff then Wheat: Doth not our Savior ſpeak of a world to which he gives life, John 6.33. Doth not the Apoſtle ſpeak of a reconciled world, Rom. 11.15. of a world that ſhall not have their ſins imputed to them, 2 Cor. 5.19. If Satan be called the Prince of this world, may there not be a world whereof Chriſt is Prince? Why may there not be a world of godly, as well as a world of ungodly? 2 Pet. 2.5. as there is a whole world that lies in the ſtate of wickedneſs, 1 John 5.19. Why may not there be a whole world that is brought into the ſtate of righteouſneſs? Why may not the better part (though the leſſer) be called the world, as well as they are called all fleſh, Joel 2.28. Luke 3.6. All nations, Pſal. 72.11. All the earth, Tract. 87. in Johan.Zech. 14.9. Mundus Eccleſia eſt, & totus mundus perditionis odit mundum redemptionis (ſaith A… ſtin) The world is the Church, and the whole periſhing world hates the redeemed world: There may therefore be a redeemed world as well as a periſhing world, a believing world as well as an unbelieving.
Object. But World is here diſtributed into believers and unbelievers, and if it ſignifies the elect, and the elect believers onelyonly have everlaſting life, what ſhall become of the other?
Anſw. The words do not enforce any diſtribution, for our Savior ſpeaks indefinitely, foreign, every believer, every elect one when he comes to be a believer.
2. If a diſtribution be granted, there is no ſuch abſurdity in it, as J. G. would make it: For are there not two ſorts of elect in the world, ſome uncalled, others called? Thoſe that are uncalled, do yet remain in the ſtate of unbelief; thoſe who are called, have faith wrought in them, whereby they are fitted for everlaſting life: thoſe who are uncalled, our Savior calls by the name of the world, becauſe they are like the reſt of the world, as yet remaining in the ſtate of unbelief: yet then are they the objects of Gods love, and ſheep of Chriſt, John 10.16. the other he calls believers: in the firſt, he ſhews what condition men are in, when God is pleaſed firſt to manifeſt his love to them; in the other, he ſhews what condition they ſhall be in when they come to partake of everlaſting life, they ſhall be believers, they ſhall be called, and ſo have effectual faith wrought in them.
Thus we ſee how this Scripture may be vindicated from Arminian quirks and cavils.
There are many to whom Chriſt will profeſs at the laſt day that he never knew them, Mat. 7.23. Argument 2 If he never knew them, he never died for them; for this knowledge cannot be underſtood of a knowledge of apprehenſion (becauſe ſo he knew all men in the world) but of a knowledge of approbation and affection, a knowledge of love and liking, ſuch a knowledge as the Pſalmiſt ſpeaks of when he ſaith, The Lord knoweth the way of the righteous, Pſal. 1.6. Now if he never loved them, he never died for them: For Chriſts love is the ground of giving himſelf for any; he hath loved his Church, and given himſelf for it, Epheſ. 5.25. Yea, the laying down of his life, is the act of the greateſt love, John 15.13. Yea thoughs they had prophecyed and caſt out devils, and done many other good works, yet he tells them, that he never owned them for his.
If Chriſt died to purchaſe ſalvation for all, Argument 3 upon condition that they would believe, then he came to purchaſe ſalvation for many who were already damned when he died to purchaſe ſalvation for them: But is there any poſſibility for thoſe who are actually damned, to believe and be ſaved? and is it not ridiculous to ſay that Chriſt died to purchaſe heaven for them who were already in hell, upon condition that they would believe?
Object. Why might not Chriſt purchaſe ſalvation for thoſe who were actually damned, upon condition they would have believed, as well as purchaſe ſalvation for ſome who were actually ſaved?
Anſw. The caſe is altogether unlike; for the ſalvation of thoſe who were actually ſaved, was decreed of God, and that from all eternity; for he decreed that all his elect ſhould be ſaved, and that his Son by his death ſhould purchaſe ſalvation for them, and that his death and ſuffering ſhould be effectual to that end, even for thoſe of them who ſhould die before Chriſt himſelf actually dyed (he being in Gods decree, the Lamb ſlain from the beginning of the world) whereas it was quite contrary with thoſe who were damned; for (according to their own doctrine) theſe were abſolutely decreed to be damned before they were actually damned, and this decree was grounded upon the foreſight of their final infidelity and impenitency. So that it was very congruous that Chriſt ſhould die to purchaſe ſalvation for all thoſe whom God had decreed ſhould be ſaved (whether they died before or after Chriſts coming) but altogether abſurd, that he ſhould do this for thoſe who were actually damned, and this by an abſolute decree, for the conditional decree (as they teach) is always expired before execution of the abfolute decree.
If Chriſt died to purchaſe faith, Argument 4 and all other things needful for the ſalvation of thoſe for whom he died, then he did not die to purchaſe ſalvation for them upon condition that they would believe, and do other things to … themſelves for it; for as he abſolutely determined to give himſelf to death, ſo alſo he abſolutely determined to purchaſe ſalvation it ſelf, and all things belonging to it, for thoſe for whom he died.
That Chriſt hath purchaſed both faith and all other things needful for ſalvation, is clear from Scripture. The Apoſtle ſaith, that God the Father hath bleſſed us with all ſpiritual bleſſings in heavenly places in and through Chriſt, Epheſ. 1.3. That for Chriſt it is given to us to believe, Phil. 1.29. and it is ſaid, that he was raiſed up to give not onelyonly remiſſion of ſin, but repentance to his people, Acts 5.31. and that the Father, who hath not ſpared to give his Son to death, together with him will give all things alſo, Rom. 8.32. That Chriſt by his Divine power hath given us all things which belong to life and godlineſs, 2 Pet. 1.3.
Object. Though Chriſt hath purchaſed Faith and other graces for us, yet he hath not done this abſolutely, but upon condition we will do that which we ought to do, in receiving what he ſhall give.
Anſw. There can be no condition deviſed or thought upon, on which Chriſt hath purchaſed, or God will give faith to thoſe that want it, but it will be the ſame, cum re conditionata, with the thing conditioned for; the ſame in effect with believing: when they ſay that God will give a man faith upon condition that he will not reſiſt his call to believe, that he will not diſdain to do what he commands, that he will bend his minde and will to believe: What are all theſe in effect, but to believe? For where there is a yielding to his call, a right regard of his command, a bending of the minde and will to do what he would have us; there are ſome degrees of faith, there is ſome meaſure of believing: So that it is as much a… if they ſhould ſay, God will give them faith upon condition that they have it already; or if men do believe, God will give them the grace whereby they may believe: And is not this ridiculous?
2. How can it ſtand with the wiſdom of Chriſt, to purchaſe faith or ſalvation for men, upon condition that they will do that vvhichwhich he knovvs is as impoſſible for them to do, as it is for a Blackmore to change his skin, or a Leopard his ſpots?
All theſe are vital actions, and therefore not poſſible to be performed by one that lies dead in ſins and treſpaſſes; all theſe are degrees of coming to Chriſt, and himſelf ſaith, that no man (not onelyonly doth, but) can come to him, except the Father dravv him.
3. When the Lord hath promiſed his people that he will give them a new heart, and a new ſpirit, Ezek. 36.26. (which is a principal branch of the New Covenant) this promiſe is made abſolutely without any condition, and in this promiſe Faith is included, for a new heart is a believing heart: though pardon of ſin, and ſalvation be promiſed upon our believing and repenting, yet there is no ſuch condition propounded in the promiſe of giving the firſt grace, of giving a new heart, which is a believing heart. What condition or gracious qualification can we conceive of, that ſhould precede the firſt grace, which is the ground whence all other graces do ariſe? or if there could be any ſuch gracious qualification, yet this alſo would be a part of Chriſts purchaſe, by whom we come to partake of all things that belong to life and godlineſs, 2 Pet. 1.3.
4. Although the performance of ſome conditions be neceſſary for thoſe who will partake of ſalvation, yet theſe were not neceſſary for the purchaſe of it; for as Chriſt knew abſolutely who ſhould be ſaved, ſo he did abſolutely purchaſe both ſalvation it ſelf, and the conditions belonging to it for all theſe, and theſe onelyonly. Hence it is ſaid, that he with one offering hath for ever perfected thoſe that are ſanctified, Heb. 10.14. He hath made both perfect ſatisfaction, and a perfect purchaſe of ſalvation, and all things belonging to it, for all thoſe whom God in his eternal purpoſe hath ſet apart and ſevered from the reſt of the periſhing world, whereby in due time they come to be made perfect. To conclude; There can be no condition on mans part but what is in nature, and ſo pure Pelagianiſm, for nothing but nature, before faith and repentance; and to ſay that Chriſt died for all men, to purchaſe ſalvation for them upon condition they will do what they ought to do in receiving what he ſhall give, is to reſolve all into nature.
Chriſt by his death hath taken away all thoſe things which are the great hinderances of our ſalvation, Argument 5 as infidelity, impenitency, and ſuch like: therefore he abſolutely intended the ſalvation of all thoſe for whom he died; This may be thus proved:
1. Chriſt by his death hath taken away all ſin, Joh. 1.29. therefore theſe ſins: The blood of Jeſus Chriſt cleanſeth us from all ſin, 1 John 1.7. He hath redeemed us from all iniquity, Tit. 2.14.
2. If he did not take away all ſin, he ſhould not be a perfect Savior: he hath his denomination of Jeſus from this, that he ſhould ſave his people from their ſins, Mat. 1. yea, from all their ſins. He were not a perfect Redeemer if he ſhould deliver us out of the power of ſome enemies, and leave us in the hands of others: our ſinful luſts are our worſt enemies, 1 Pet. 2.11. It is ſaid that he hath delivered us out of the hands of our enemies, Luke 1.74. This is ſpoken indefinitely without limitation, and therefore taken generally for all, verſe 71. and the end of this is, That we might ſerve our God in righteouſneſs and holineſs, which we cannot do ſo long as we remain under the power of any of them; our enemies within being as hurtful and dangerous as thoſe without.
3. If he ſhould not remove thoſe hinderances that ariſe from our ſelves, no man could be ſaved, and ſo Chriſt ſhould die in vain. For as one man reſiſts, ſo would all men do, it being the eſſential property of the fleſh to reſiſt the ſpirit, and luſt againſt it, Gal. 5.17. and whatever is born of the fleſh, is fleſh, John 3.5. as before was ſhewed.
4. Neither can Chriſt be ſaid feriouſly to deſire the ſalvation of thoſe, and to give his life to purchaſe it, from whom he will not remove thoſe things which he certainly knows will hinder their ſalvation, when he hath power to do it.
It will therefore be in vain here to except, that Chriſt would take away their unbelief if they would not reſiſt: for he takes away this reſiſtance, he takes away both careleſs neglect and proud contempt, and what ever elſe can be thought of that may be a hinderance of the ſalvation of thoſe whom he intends to ſave; for he takes away all ſin. In the Covenant of Grace the Lord hath promiſed that he will take away the heart of ſtone: This heart of ſtone includes in it not onelyonly a ſenſeleſs hardneſs, but unbelief, pride, perverſneſs, ſtubbornneſs, rebellion, wilfulneſs, or what ever elſe we can think of, that is moſt contrary to the work of Grace in our ſouls; as every valley ſhall be filled, ſo every mountain ſhall be made plain, Luke 3.3. ſo that all hinderances ſhall be removed.
All thoſe whom Chriſt hath redeemed, Argument 6 he purgeth them to be a peculiar people to himſelf, zealous of good works, Titus 2.14. he purgeth their conſcience from dead works, Heb. 9.14. But all are not made Chriſts peculiar people, all have not their conſciences purged; Ergo.
Object. Theſe and other like places are not to be underſtood of all thoſe for whom Chriſt hath made ſatisfaction, but onelyonly of ſuch as have made application of it to themſelves by believing.
Anſw. But here is no mention at all of mans action in applying, but onelyonly of Chriſts action in purchaſing, and of the certain effect of it; He hath given himſelf to redeem, &c. His blood purgeth the conſcience, &c. 2. Application is a neceſſary effect of Redemption, for all thoſe for whom Chriſt hath made ſatisfaction, ſhall in due time partake of the benefit of it, and have this ſatisfaction applyed to them: application being Chriſts work more then mans, and for whom he hath done the firſt, he will do the other alſo; which is thus proved:
1. If Chriſt onelyonly ſhould make ſatisfaction, and leave it to man to make application, this work would never be done, and ſo his death would be in vain. For application is made by believing, and to believe is to come to Chriſt, John 6.35. and man hath no power to do this (as before was ſhewed) No man can come, &c. verſe 44.
2. The Apoſtle makes this to be the end why God ſent his Son into the world, namely, that he might redeem thoſe who were under the Law, that they might receive the ad… ption of ſons, and becauſe they are ſons, God ſends the Spirit of his Son into their hearts, Gal. 4.4, 5, 6. Here the Spirit of adoption (whereby we are enabled to make application) is made the effect of adoption, and adoption is made the effect of redemption, and both theſe the effect of Gods ſending his Son into the world.
3. Satisfaction and interceſſion are inſeparably joyned together. We have an advocate, even Chriſt the juſt, who hath made propitiation for our ſins, 1 John 2.1, 2. Why is he an advocate to plead for us, but becauſe he hath made propitiation for our ſins by his ſuffering? He prayes for all thoſe, and onelyonly for thoſe whom the Father hath given him, John 17.9. and the thing which he prayes for, is, That they may partake of the benefit of his death, verſe 21, 24.
The firſt and grand promiſe wherein Chriſt and the covenant of grace is held forth, is not made to all, Argument 7 but onelyonly to the ſeed of the woman, Gen. 3. The ſeed of the woman ſhall break the ſerpents head. Whence ariſeth this Argument: All thoſe for whom Chriſt died, for them and in them he breaks the ſerpents head, he overthrowes and deſtroyes Satans power, rule and dominion: But there are many in whom and for whom, Satans power and dominion is never overthrown, for they live and die in a ſtate of darkneſs, remaining under the power of Satan; therefore there are many for whom Chriſt never died.
2. The Serpents head is onelyonly broken for, in and by the ſeed of the woman, namely, true believers; Ergo Chriſt died not for all.
3. Againſt theſe onelyonly Satan may be ſaid moſt properly to exerciſe his enmity; Ergo theſe onelyonly, and not all men, are that ſeed by whom Satan is quelled.
Object. By the ſeed of the woman is meant all mankinde, and by the ſeed of the Serpent are meant evil ſpirits, for the ſeed muſt be of the ſame nature with him from whom it proceeds.
Anſw. If ſeed be taken properly for natural ſeed, ſo Satan hath none: (for Spirits do not propagate) if figuratively or morally, ſo wicked men are his ſeed: Hence our Savior tells the wicked Jews, that they were of their father the Devil, John 8.44. becauſe they did his works: and the Apoſtle ſaith, that he that committeth ſin is of the Devil, 1 John 3.9. Wicked men are called Satans ſeed, not in regard of their ſubſtance, but of thoſe venemous qualities whereby they reſemble him.
Object. The promiſe of breaking the Serpents head is made to all upon condition that they will believe.
Anſw. There is no condition at all mentioned in the Text; neither is there any thing ſpoken of mans duty, what he ſhould do, but of Chriſts work, and what he would do: here is no exhortation, but a promiſe.
2. This promiſe ſhould be made to no purpoſe, if to ſuch as are in no ſort able to fulfil the condition; yea to thouſands who never heard of promiſe or condition.
3. Infidelity is a principal part of Satans rule & dominion, then the promiſe ſhould be made to free men from Satans rule and dominion, upon condition that they were free already, and to free them from infidelity, upon condition that they were not unbelievers: which is, as if a Phyſitian ſhould promiſe to procure health to a ſick man, upon condition that he were not ſick: A ſick man indeed is not able to heal himſelf, yet he is willing to be healed; but a ſick ſinful man is ſo ſick, as he is alſo dead in ſin, and therefore doth not ſo much as deſire to be healed, which makes his diſeaſe ſo much more deſperate.
If Chriſt did ſo deſire the ſalvation of all men, Argument 8 as to give his life to purchaſe it, then he would take order that they might enjoy the means, without which this cannot be obtained; but he denies to a great many the means that are neceſſary for ſalvation. No wiſe man that ſeriouſly deſires the end, will withhold the means when it is in his power to afford them; but that the means which are abſolutely neceſſary to ſalvation, are denyed to many, may thus appear:
1. They are denyed to all thoſe infants that are born without the Church, whoſe Parents being without the covenant, can convey no benefit of it to their children; theſe never refuſed any offer, for it was never made to them, or if it had, they are altogether uncapable of receiving any benefit by it. How can it ſtand with good ſenſe, to ſay that Chriſt died to purchaſe ſalvation for thouſands of Pagans and Infidels, upon condition they would not reject and refuſe him when he ſhould be offered to them, when there was never any ſuch offer made, or if it had been, they never had any ability to underſtand or apprehend it?
Object. They have rejected in their parents and progenitors.
Anſw. This is a vain dream, which would make not onelyonly the firſt ſin of the firſt man (who was the common root of all mankinde) but the ſin of every particular man to be imputed to his ſeed and poſterity, contrary to the Scripture which ſaith, that the ſon ſhall not bear the iniquity of the father, nor the father the iniquity of the ſon, Ezek. 18.20.
2. There are many thouſands both before and ſince the coming of Chriſt, that never heard of him: How many at this day of thoſe Savages both in Eaſt and Weſt Indies, and ſome parts of Africk, that never heard any thing either of the Covenant of Grace, or condition of it, or of Chriſt himſelf? And can it be ſaid with any reaſon, that Chriſt purchaſed ſalvation for theſe, upon condition they would not reject him, when he offered himſelf upon ſuch or ſuch conditions, when he was never in any meaſure offered to them?
Object. All Nations have had the foreign, by the works of Creation, neither hath he left any of theſe without witneſs, by giving them rain and fruitful ſeaſons, Acts 14.17.
Anſw. It is not the knowledge of God as Creator, but of Chriſt as Redeemer, that is ſufficient to bring men to ſalvation; there is no name under heaven, but onelyonly that bleſſed Name of Jeſus (the bleſſed perſon of Chriſt) by which men can be ſaved, Acts 4.12. This is eternal life, to know thee the onelyonly very God, and whom thou haſt ſent, Jeſus Chriſt, John 17.3. There is no ſaving knowledge of God, but that whereby we know him to be one God in three perſons, a God reconciling himſelf unto us in Chriſt; that the Goſpel knowledge onelyonly, and not that which comes by works of creation or providence, is ſufficient to bring men to ſalvation, may thus be proved.
1. The Apoſtle ſaith, That the Goſpel is the power of God to ſalvation, Rom. 1.16. it is the onelyonly powerful means to bring men to ſalvation: And if the Goſpel be hid, it is hid to them that are loſt, 2 Cor. 4.3. Hence it is called the ſalvation of God, Acts 28.28. that without which we cannot be ſaved: Now the Goſpel is a myſtery that hath been hid from all ages and generations, Col. 1.26. no man can be ſaved but by faith, and this faith comes by hearing, Rom. 10.17. This is that immortal ſeed whereby we muſt be born again, 1 Pet. 1.23, 25. and unleſs we be born again, we cannot enter into the kingdom of God: Hence the Apoſtle ſpeaking of thoſe Gentiles that lived without the knowledge of the Goſpel, ſaith, they were aliens from the promiſe, they had no hope, they were without God in the world, Eph. 2.12. they were ſtrangers from the life of God, cap. 4.18. they were in darkneſs, and under the power of Satan, Acts 26.18. and can people that are in darkneſs and under the power of Satan, that are ſtrangers from the life of God, and are without God in the world, and have no hope of ſalvation; can theſe be in the ſtate of ſalvation, unleſs by the Goſpel they be brought out of the darkneſs unto light, and from the power of Satan to God? can theſe be ſaved without a miracle?
2. If the works of Nature were ſufficient to bring men to the true knowledge of God in Chriſt, then Nature ſhould be a Preacher of Evangelical Grace as well as the Goſpel; and theſe two ſhould differ onelyonly gradu, non ſpecie, in degree onelyonly and meaſure, and not in kinde and maner of manifeſtation. Did ever any Orthodox Divine in any age of the Church, once dream that the Sun, Moon and ſtars, the Trees and Plants, the Corn and Cattel, Oxen, Sheep and ſuch like, ſhould be preachers of Evangelical Grace?
3. Man had this means of knowledge before the fall, therefore this is not the way which God uſeth to bring men to the knowledge of his grace in Chriſt.
Object. The Apoſtle ſaith, that the bountifulneſs and goodneſs of God leads men to repentance; and where there is true repentance, there ſhall be remiſſion, and ſo ſalvation.
Anſw. Though theſe in their nature tend to this end, yet it cannot be made to appear that theſe alone ever brought forth this effect, and that by them onelyonly any man was brought to repentance unto life; they may be ſufficient means for conviction, and to render men unexcuſable, as the Apoſtle ſpeaks, Rom. 2.1. but not for converſion: Repentance is the gift of God, Acts 11.18. which grace he conveys to men by his word, as the proper means of effecting it, and not by his works alone without his word: The law of the Lord is perfect, converting the ſoul, Pſal: 19.7. He commanded the Goſpel to be preached to turn men from darkneſs to light, &c. Acts 26.18.
Thus we ſee that there are many who never had ſufficient outward means of ſalvation; and it is evident that this came to paſs by divine diſpenſation: for the Pſalmiſt ſaith, that he gave his word unto Jacob, his Statutes and Ordinances unto Iſrael, and that he hath not dealt ſo with any Nation, Pſal. 147.19. Our Savior forbade his Diſciples preaching to the Gentiles, and the Spirit forbade Paul and Silas to preach the word in Aſia, Acts 16.6. Now if either the Father had intended, or Chriſt had purchaſed ſalvation for all, upon condition that they would believe, they would never have withheld the means of faith from them: How can they call on him on whom they have not believed, and how ſhall they believe as him of whom they have not heard? Rom. 10.14.
3. There are many that enjoy ſufficient outward means, yet God doth not beſtow upon them inward grace, or that efficacious work of his Spirit, without which all outward means will be ineffectual. The Iſraelites that came out of Egypt wanted no outward means, for beſides the teaching of Moſes, they had ſeen all the miracles and wonders which God wrought in Egypt at the Red-ſea, and in the wilderneſs, and yet it is ſaid, that God had not given them a heart to perceive, and eyes to ſee even to that day, Deut. 29.3.
The Scribes and Phariſees, and wicked Jews wanted no outward means, for they heard Chriſts heavenly doctrine, and ſaw his wonderful miracles, and yet the myſteries of the kingdom of heaven were hid from them, when they were revealed unto babes; and this was done according to Gods good pleaſure, Mat. 11.25. which certainly he would not have done had he intended their ſalvation, or ſent his Son to purchaſe it; our Savior ſaith that no man can enter into the kingdom of heaven unleſs he be born of water and the ſpirit, John 3.5. and this winde blows not every where, but where it liſteth, verſe 7.
Object. Where ever God ſends his word it is accompanied with ſuch a work of his ſpirit as is ſufficient for ſalvation, if men did not reſiſt it.
Anſw. 1. It can never be proved, that where ever God ſends his word, it is accompanied with the work of his Spirit in every one that hears it. What work had the Spirit upon thoſe hearers, whoſe hearts our Savior compares to the high-way ſide, where the ſeed was wholly loſt, being either troden under foot, or carried away by the fowls of the air?
2. Though there may be ſome common work of the Spirit upon the hearts of ſuch who are never ſaved, yet not ſuch a work as is fit to bring them to ſalvation; for how can that grace be accounted ſufficient for ſalvation, which doth not remove that which hinders mens ſalvation, and which if it be not removed it is impoſſible for them to be ſaved? if the ſtrength of that natural corruption be not removed, and the power of that rebellious diſpoſition ſubdued, which makes us alway ready to reſiſt the word of God, and the work of his Spirit, it is not poſſible for any man to be ſaved: and if God ſhould give ſuch an efficacious grace to all men, as would be ſuperior to corruption, as would ſubdue and conquer it, then all men would be ſaved; and if it be not ſufficient to remove that which neceſſarily hinders ſalvation, it is not a grace ſufficient for ſalvation. Now how can God be ſaid ſeriouſly to intend the ſalvation of ſuch from whom he withholds that without which it is impoſſible to be ſaved, when it is in his power to give it, yea he doth actually give it to all thoſe who are ſaved?
Some Divines make mention of a three-fold reſiſtance, 1. There is Reſiſtentia connata, which is bred and born with a man, for whatſoever is born of the fleſh is fleſh, wherein there is a natural diſpoſition to reſiſt the Spirit, as being contrary it. 2. Reſiſtentia adnata, a readineſs to put forth this into act, when ever it meets with that which is contrary to it ſelf. 3. Reſiſtentia vincens, a conquering reſiſtance; and this effectual grace always ſubdues and removes in thoſe whom God intends to ſave.
Object. But God hath given every man power to believe if be will, for he hath given him an underſtanding whereby he is able to apprehend that object which is clearly propounded to him, and a will that is fit and ready to follow the dictate of his underſtanding.
Anſw. 1. This Objection preſuppoſeth that a man is able to underſtand the things of God, which is contrary to ſcripture, that telleth us the natural man doth not underſtand the things of God, neither can he, for they are ſpiritually diſcerned, 1 Cor. 2.14. His underſtanding is not onelyonly darkned, but alſo overſpread with ſpiritual blindeneſs: thou knoweſt not that thou art poor and blinde, Rev. 3.17. the eyes of his ſoul are cloſed, and he muſt firſt have them opened before he can ſee what is the hope of his calling, &c. Eph. 1.18. Let a thouſand Torches be brought into a dark room where a blinde man ſits, he can ſee never the more for the help of theſe; ſo let Evangelical Truths be propounded never ſo perſpicuouſly and clearly to one that is ſpiritually blinde, yet he is not able to ſee them in a ſpiritual maner, to ſee them ſo as to be affected with them. As the bodily eye cannot apprehend rational things, ſo the rational eye cannot apprehend ſpiritual things, for there muſt be a ſutable proportion betwixt the faculty and the object: the light that comes by the ſpirit to thoſe who are ſpiritually enlightned, is as ſpecifically different from the light of natural reaſon, as the light of reaſon in man is differing from light of ſenſe in brutes.
2. It ſuppoſeth that a natural man hath free will to good, which is contrary to Scripture, which telleth that God worketh in us both to will and to do, Phil. 2.13.
It is true indeed that a natural man hath a remota potentia, a remote power of underſtanding and believing ſpiritually, becauſe he is a ſubject capable of ſaving knowledge and faith, but this is no more then the power that a blinde man hath to ſee, and a lame hath to walk, which they are never the better for, till the blindneſs of the one and lameneſs of the other be removed, and they be enabled to act according to thoſe faculties and organs wherewith mans nature is furniſhed.
Thus we have ſeen that the Doctrine of a Conditional and General Redemption, is ſuch as cannot agree with Scripture; it follows now to give anſwer to ſuch Objections as are brought againſt an Abſolute and a Particular Redemption.