THE SCRIPTURE DOCTRIN &c.
THE SCRIPTURE DOCTRINE OF Predestination, Election, AND Reprobation. TOGETHER WITH FIVE ARTICLES OF CALVINISTIC FAITH. CONCLUDED WITH A DIALOGUE BETWEEN PREDESTINARIAN AND HIS FRIEND.
—CONTEND FOR THE FAITH WHICH WAS ONCE DELIVERED UNTO THE SAINTS.
STOCKBRIDGE: PRINTED BY LORING ANDREWS. 1795.
TO THE PUBLIC.
THE Compiler of the following sheets, sensible that nothing new can be said upon the following intricate doctrines of Predestination, Election and Reprobation, has no design to impose upon the Public—but in a plain, humble and concise manner, republish those doctrines unveiled from that sophistry, art and prolixity, so frequently experienced in modern publications of this kind, from which the community at large can derive no benefit, for the want of time, education and skill to trace the metaphysical subtilties of Calvinian writers.
Therefore, that the humble enquirer after the truth as it is in JESUS, may not be lost in the di [...] of human controversy, but may be led, by proper motives, right views, upon rational principles, and by the plain declarations of God, to believe, and practice in that unadulterated faith, once delivered to the Saints, the following publication is offered to be tried by the touchstone of Truth. And furthermore, that his fellow citizens may be secured, not only from the errors and violence of sectarists and enthusiasts, but may escape the vortex of infidelity, which, in the present age, like a Go [...]iah, comes forth defying the SAVIOR of lost men. And painful it is, for the true Christian, to hear "tyrannic dogmas" charged upon Christianity, that have no existence in the oracles of God.— To mention but one instance out of the many we have in a late Deistical publication, from the French of Boulanger; * his words are as follows—" The fatalism of the Grecian [...], [...]as been transformed, in the hands of Christian Priests, in [...] Predestination. According to this tyrannic dogma, the God of mercies has destined the greatest part of mankind to eternal torments. He places them in this world that they, by the abuse of their faculties and liberty, may render themselves worthy of the implacable wrath of their Creator.—"A benevolent and prescient God, gives to man a free will, of which he knows † they will make so perverse an use, as to merit eternal damnation."
That this kind of Predestination is the genuine offspring of heathenish fatality, is too obvious to need illustration; ‡ but it is false, and to the last degree cruel and absurd, when either called the dogma or doctrine of the Christian Religion.
[Page 6] And, I pray God to enlighten the minds (of otherwise well m [...]ning people) of the followers of Calvin, and other Christian fatalists, that they may perceive, while they are endeavoring to unit [...] the decrees and fore-knowledge of God, they are rending Christ's seamless vesture in pieces, by destroying the unity of faith, introducing Pagan Theology, opening the flood-gates of Deism, and hastening the awful period, when Christ shall scarce find faith on the earth!
Undoubtedly there will arise objections against this publication; some will say the quotations are false—that these words were not spoken by these authors, or, at least not in this sense. But this may be easily determined by reading those authors, where they all undeniably stand, and were taken and defended in this sense, throughout the whole treatises, from whence they are taken. * Others will say, that modern Divines, upon the Edwardean plan, do not hold nor preach so. (The glaring absurdity of the doctrine, with its frightful consequences▪ is so awful, that many have endeavoured to soften their principles, by the unexplained phrase, "moderate Ca [...]vinis [...]s.") But the following quotation from Jonathan Edwards, D. D. ‡ compared with Mr. Hopkins's System of Divinity, and Doct. West, on Moral Agency, will decide the matter. And, I charitably hope, undeceive the wandering sheep, and bring them home, to the shepherd and bishop of their souls.
"The doctrine of the Divine Decrees, which is that God hath for [...]-ordained whatsoever comes to pass, is a profitable doctrine." "It would seem unaccountable that God should build such a vast structure as that of the created universe, and not fix the scheme of it in his own mind, before he began; but should enter upon it without design, without plan, without system. How could this be reconciled with even human wisdom, much more with divine, which is infinite? † If a human architect, about to build, should collect materials of various kinds and dimensions, but should collect them without design and without determining their proper uses and applications, we should all agree to condemn him either for his ignorance, or his negligence." §
[Page 7] Again, page 17. "Nor is the doctrine of total depravity less useful than true."—I observe, he who acknowleges total depravity, and that God fore-ordains whatsoever comes to pass, must acknowledge and believe every assertion hereafter mentioned; or deny that causes will produce effects.
But may we all remember that we are but finite creatures, prone to evil, at our best estate but vanity, subject to prejudice and partiality; that we walk by faith, not by sight, seeing as it were through a glass darkly. Then shall we cease from the endless disputes about the Divine Decrees, lay aside the old man, put on the new, and hereafter see also as we are seen. That this may be the happy portion of all, let us lay down our spiritual weapons of hostility, unite in one Faith and Baptism, and with one heart and voice, pray for the one ‘ universal Church, that it may be so guided and governed by the one spirit, that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life.’
FIVE ARTICLES, Agreed to by the Synod of Dort, who were a representative Body from all the Calvinistic Churches in Europe, except that of France, who met and condemned Arminius.
See Heylyn's History of this controversy, P. 523.
Article I. OF DIVINE PREDESTINATION.
THAT God, by an absolute Decree, hath elected to salvation a very small number of men, without any regard to their Faith or Obedience whatsoever, and secluded from saving grace, all the rest of mankind, and appointed them, by the same decree, to eternal damnation, without any regard to their Infidelity or Impenitence.
Art. II. OF THE MERIT AND EFFECT OF CHRIST'S DEATH.
THAT Jesus Christ hath not suffered Death for any other, but for those Elect only; having neither had any intent or commandment of his Father, to make satisfaction for the sins of the whole world.
Art. III. OF MAN'S WILL, IN THE STATE OF NATURE.
THAT by Adam's Fall, his posterity lost their Free Will, being put to an unavoidable Necessity to do, or not to do, whatsoever they do, or do not, whether it be good or evil; being thereunto predestinate by the eternal and effectual secret decree of God.
Art. IV. OF THE MANNER OF CONVERSION.
THAT God, to save his Elect from the corrupt mass, doth beget Faith in them by a power equal to that whereby he created the world, and raised up the dead; insomuch that such unto whom he gives that grace, cannot reject it, and the rest being reprobate, cannot accept of it.
Art. V. OF THE CERTAINTY OF PERSEVERANCE.
THAT such as have once received that Grace by Faith, can never fall from it finally, or totally, notwithstanding the most enormous sins they can commit.
THE SCRIPTURE DOCTRINE, &c.
1. THE scripture saith, † God hath chosen us in Christ, before the foundation of the world, that we should be holy, and without blame before him in love. And St. Peter calls the saints, ‡ elect according to the foreknowledge of God the Father, through sanctification of the spirit, unto obedience. And St. Paul saith unto them, ‖ God hath from the beginning chosen you to salvation, through sanctification of the spirit, and b [...]lief of the truth; whereunto he hath called you by our gospel, to the ob [...]ing of the glory of our Lord Jesus Christ.
2. From all these places of scripture it is plain that God had chosen some to life and glory before, or from the foundation of the world. And the wisdom of all Christians is, to labour that their judgments may be informed herein, according to the scripture. And to that end let us consider the manner of God's speaking to the sons of men.
3. God saith to Abraham, Rom. iv. 17. As it is written, I have made thee a father of many nations, before him who believed, even God who quickeneth the dead and calleth things that are not as though they were. Observe, God speaks then, at that present time, to Abraham saying, I have made thee a father of many nations, notwithstanding Abraham was not at that time the father of one child, but Ishmael. How then must we understand I have made thee a father of many nations?
4. The apostle tells us plainly, it was so, Before God who calleth things that are not as though they were. And so he calleth Abraham, the father of many nations, though he was not as yet the father even of Isaac, in whom his seed was to be called.
5. God useth the same manner of speaking, when he calleth Christ, * The lamb slain from the foundation of the world; although indeed he was not slain for some thousand years after. Hence therefore we may easily understand what he speaketh of electing us from the foundation of the world.
6. God calleth Abraham a father of many nations, though not so at that time. He calleth Christ, The Lamb slain from the foundation of the world, though not slain till he was a man in the [Page 10]flesh. Even so he calleth men Elected from the foundation of the world, though not elected till they were men in the flesh.— Yet it is all so before God, who knowing all things from eternity, calleth things that are not as though they were.
7. By all which it is clear, that as Christ was called The Lamb slain from the foundation of the world, and yet not slain till some thousand years after, till the day of his death; so also men are called elect from the foundation of the world, and yet are not elected perhaps till some thousand years after, till the day of their conversion to God.
8. And indeed this is plain, without going farther, from those very words of St. Peter, elect, according to the fore-knowledge of God, through sanctification of the Spirit, unto obedience.— For,
If the elect are chosen through sanctification of the Spirit, then they were not chosen before they were sanctified by the Spirit. But they were not sanctified by the Spirit, before they had a being. It is plain then neither were they chosen from the foundation of the world. But God calleth things that are not, as though they were.
9. This is also plain from those words of St. Paul, God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth. Now,
If the saints are chosen to salvation, through believing of the truth, and were called to believe that truth by the hearing of the gospel, then they were not chosen before they believed the truth, and before they heard the gospel, whereby they were called to believe. For they were chosen through belief of the truth, and called to believe it by the gospel.— Therefore they were not chosen before they believed; much less before they had a being, any more than Christ was slain before he had a being. So plain is it, that they were not elected, till they believed; although God calleth things that are not, as though they were.
10. Again, how plain is it, where St. Paul saith, that they whom † God did predestinate, according to the council of his own will, to be the praise of his glory, were such as did first trust in Christ? And in the very next verse, he saith that they trusted in Christ after they heard the word of truth, (not before.)— But they did not hear the word before they were born.— Therefore it is plain, the act of election is in time, though known of God before; who, according to his knowledge, often speaketh of the things which are not, as though they were.— And thus is the great-stumbling block about election taken away, that men may make their calling and election sure.
11. The scripture tells us as plainly what predestination [Page 11]is; it is God's fore-appointing obedient believers to salvation, not without, but according to his fore-knowledge of all their works, from the foundation of the world. And so likewise he predestinates or fore-appoints all disobedient unbelievers to damnation, not without, but according to his fore-knowledge of all their works, from the foundation of the world.
12. We may consider this a little farther. God from the foundation of the world, fore-knew all men's believing or not believing. And according to this his fore-knowledge, he chose or elected all obedient believers, as such, to salvation, and refused or reprobated all disobedient unbelievers, as such, to damnation. Thus the scriptures teach us to consider election and reprobation, according to the fore-knowledge of God from the foundation of the world.
13. But here some may object, that I hold our faith and obedience to be the cause of God's electing us to glory.
I answer, I do hold, that faith in Christ producing obedience to him is a cause without which God elected none to glory; for we never read of God's electing to glory, any who lived and died disobedient unbelievers. But I do not hold, that it is the cause for which he elects any: the contrary of this is easily shewn thus:
Suppose my obedience is a cause of my election to salvation, What is the cause of my obedience? Ans. My love to Christ.
But what is the cause of my love to Christ?
Ans. My faith in Christ.
But what is the cause of my faith in Christ?
Ans. The preaching of the gospel of Christ.
But what is the cause of the preaching of the gospel to us?
Ans. Christ's dying for us.
But what is the cause of Christ's dying for us?
Ans. God's great love of pity wherewith he loved us, even when we were dead in trespasses and sins.
14. Thus all men may see that I do not hold God [...] any man to life and salvation for any good which he h [...] [...]e, or for any which was in him, before he put it there. And this I shall now shew more at large from the oracles of God.
1. God's great love of pity, where with he loved [...]ons of men, even while they were dead in trespasses and sins, was the cause of his sending his Son to die for them; as appears from the following scriptures: † God so loved the world, that he gave his only begotten Son, to the end that all who [...]eve in him, should not perish, but have everlasting life. For ‡ when we were yet without strength, in due time Christ died for the ungodly. [Page 12]And, God commendeth his love to us, in that while we were yet sinners, Christ died for us.
2. Christ's dying for our sins is the cause of the gospel's being preached to us, as appears from those scriptures, ¶ Jesus came and spake unto them, saying, All power is given unto me in heaven and earth. Go ye therefore and teach all nations. § Go ye into all the world and preach the gospel to every creature.
3. The gospel's being preached to sinners is the cause of their believing, as appears from those scriptures, * How shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? So then faith cometh by hearing, and hearing by the word of God.
4. Men's believing is the cause of their justification, as appears from those scriptures, ‖ By him all that believe are justified from all things. ** He is the justifier of all that believe in Jesus. Therefore we conclude that a man is justified by faith, without the deeds of the law. †† Abraham believed God, and it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him; but for us also to whom it shall be imputed, if we believe on him that raised up Jesus from the dead; who was delivered for our offences, and rose again for our justification.
5. Our knowing ourselves justified by faith is the cause of our love to Christ, as appears from those scriptures, ‡‡ Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. §§ We love him because he first loved us.
6. Our love to Christ is the cause of our obeying him, as appears from those scriptures, ‖‖ If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me. And, If any man love me, he will keep my words. (a) For this is the love of God, that we keep his Commandments.
7. Our obeying Christ is the cause of his giving us eternal life, as appears from those scriptures, (b) Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doeth the will of my father which is in heaven. (c) Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. And (d) Christ being made perfect through sufferings, he became the author of eternal salvation to all that obey him.
[Page 13] 15. This may be more briefly expressed thus:
- 1. God's love was the cause of his sending his Son to die for sinners.
- 2. Christ's dying for sinners is the cause of the gospel's being preached.
- 3. The preaching of the gospel is the cause (or means) of our believing.
- 4. Our believing is the cause (or condition) of our justification.
- 5. The knowing ourselves justified through his blood, is the cause of our love to Christ.
- 6. Our love to Christ is the cause of our obedience to him.
- 7. Our obedience to Christ is the cause of his becoming the author of eternal salvation to us.
16. These following things therefore ought well to be considered by all that fear God.
- 1. There was a necessity of God's love in sending his Son to die for us, without which he had not came to die.
- 2. There was a necessity of Christ's love in dying for us, without which the gospel could not have been preached.
- 3. There was a necessity of the gospel's being preached, without which there could have been no believing.
- 4. There is a necessity of our believing the gospel, without which we cannot be justified.
- 5. There is a necessity of our being justified by faith in the blood of Christ, without which we cannot come to know that he loved us and washed us from our sins in his own blood.
- 6. There is a necessity of our knowing his love, who first love [...] [...], without which we cannot keep his commandments.
- 7. There is a necessity of our loving him, without which [...] cannot keep his commandments.
- 8. There is a necessity of keeping his commandments, without which we cannot enter into eternal life.
By all which we see, that there is as great a necessity of of our keeping the commandments of God, as there was of God's sending his Son into the world, or of Christ's dying [...] our sins.
17. But for whose sins did Christ die? Did he die for all [...], o [...] but for some?
To this also I shall answer by the scriptures, shewing 1. The testimony of all the prophets. 2. Of the angel of God. 3. Of Christ himself. And, 4. Of his apostles.
First, the prophet Isaiah saith thus: † Surely he hath borne our griefs, and carried our Sorrows: yet did we esteem him stricken, smitt [...]n of God and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon [Page 14]him, and with his stripes we are healed. And we like sheep, have gone astray: we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all. Thus Isaiah sheweth plainly, that the iniquities of all those who went astray, were laid upon Christ. And to him the testimony of all the other prophets agreeth: * To give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. The same saith that great prophet, John the Baptist, who ‡ came to bear witness of the light, that all men through it might believe.—. And again, ‖ Behold, saith he, the Lamb of God, that taketh away the sin of the world. Thus have all the prophets, with one consent, testified that God laid upon Christ the iniquities of all that were gone astray: that he is the Lamb of God which taketh away the sin of the world; that all men through him may believe: and that through his name whosoever believeth in him, shall receive remission of sins.
Secondly, The angel of God testified the same thing, saying, § Fear not; for I bring you glad tidings of great joy, which shall be to all people, which was, that there was born unto them a Saviour, even Christ the Lord. By this also it appears, that Christ died for all men. For else it could not have been glad tidings of great joy to all people; but rather sad tidings to all those for whom he died not.
Thirdly, We come now to the words of Christ himself, who knew his own business better than any man else; and therefore if his testimony agree with these, we must needs be convinced that they are true. Now he speaks thus, †† As Moses lifted up the serpent in the Wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have everlasting life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son to condemn the world, but that the world through hi [...] might be saved. Thus we see the words of Christ agree with the words of the prophets; therefore it must needs be owned that Christ died for all.
Fourthly, And now we will hear what the apostles say concerning this thing. † The love of Christ, saith the Apostle Paul, constraineth us, before we thus judge, that if one died for all, then were all dead; and that he died for all that they which live should not henceforth live unto themselves, but unto him that died for them, and rose again. And to Timothy he saith, ** There is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time. Again [Page 15]he saith to Titus, † The grace of God, which bringeth salvation is all men, hath appeared. And yet again to the Hebrews, * That he, by the grace of God, tasted death for every man. And to this agreeth St. John, witnessing, ¶ He is the propitiation for our sins; and not for ours only, but also for the sins of the whole world.— And again, speaking of himself and the rest of the apostles, he saith, ‖ We have seen and do testify that the Father sent the Son, to be the Saviour of the world. Thus we have the testimony of all the prophets, of the angel of God, of Christ himself, and of his holy apostles, all agreeing together in one to prove, that Christ died for all mankind.
18. What then can they, who deny this, say? Why, they commonly say, All men, in these scriptures, does not mean all men, but only the elect; that every man here does not mean every man, but only every one of the elect; that the world does not mean the whole world, but only the world of believers: and that the whole world, in St. John's words, does not mean the whole world, but only the whole world of the elect.
19. To this shameless, senseless evasion, I answer thus:
If the scripture no where speaks of a world of believers or elect, then we have no ground, reaso [...], pretence, or excuse for saying, Christ d [...]ed only for a world of believers or elect. But the scripture no where speaks of such a world. Therefore we have no ground or pretence for speaking thus.
Nay, the scripture is so far from calling believers or elected persons, the world, that they are every where in scripture plainly and expressly distinguished from the world. ‡ If ye were of the world, saith Christ, the world would love its own; but because I have chosen you out of the world, therefore the world hateth you.
20. But let the scripture itself speak, what world Christ died for. § When we were yet without strength, Christ died for the ungodly. While we were yet sinners, Christ died for us. When we were enemies, we were reconciled to God by the death of his Son. From all which we may clearly see, that Christ died for the world of the ungodly, for the world of sinners, for the world of his enemies; the just one for the world of the unjust. But the elect, as elect, are not unjust. Therefore he died not for the elect, as elect; but even for that world St. John speaks of, when he says, "The whole world lieth in wickedness."
21. If it be said, "The elect were sinners once as well others:" I answer, true; but not as they are elect in Christ, but as they were out of Christ, without hope and without God [Page 16]in the world. Therefore, to say that Christ died for the elect, as elect, is absolute nonsense and confusion.
22. To put this matter out of doubt, I would commend these following considerations to all sober-minded men.
1. The scripture saith, "Christ came to seek and to save that which wa [...]ost."
But the elect, as elect, were not lost.
Therefore Christ died not for the elect, as or because they were elect; for that had been to seek and save what was found and [...]d before.
2. The scripture saith, Christ died for the unjust.
But the elect, as such, are not unjust.
Therefore, Christ died not for the elect, as elect; for that had been to justify them who were just before.
3. The scripture saith, "He came to preach deliverance to the captives."
But the elect, as elect, are not captives; for Christ ha [...] set them free.
Therefore he died not for the elect, as elect; for that had been to set them at liberty who were at liberty before.
4. The scripture saith, "He quickeneth them who [...] dead in trespasses and sins, such as were without Christ, [...]lieus from the common wealth of Israel, and strangers to the covenant of promise, without hope and without God in the world.
But the elect, as such, are not dead in trespasses and sins, but alive unto God. Neither are they without Christ; for they are chosen in him; nor are they aliens from the commonwealth of Israel, and strangers to the covenant of promise. But they are fellow-citizens with the faints, and the houshold of God.
Therefore Christ died not for the elect, as or because they were elect. For that had been to quicken them that were alive before, and to bring them into covenant, who were in covenant before. And thus, by these means account our Lord lost his labour of love, and accomplished A SOLEMN NOTHING.
23. Thus having shewn the grievous folly of those who say, that Christ died for none but the elect. I shall now prove by undeniable reasons, that he died for all mankind.
- Reas. 1. Because all the prophets, the angel of God, Christ himself, and his holy apostles with one consent, affirm it.
- Reas. 2. Because there is not one scripture, from the beginning of Genesis to the end of the Revelation, that denies it, either negatively, by saying, that he did not die for all; or affirmatively, by saying, that he died but for some.
- Reas. 3. Because he himself commanded, that the gospel should be preached to every creature.
- Reas. 4. Because he calleth all men, every where, to repent.
- [Page 17] Reas. 4. Because he calleth all men, every where, to repent.
- Reas. 5. Because those who perish are damned for not believing in the name of the only begotten Son of God. Therefore, he must have died for them. Else they would be damned for not believing a lie.
- Reas. 6. Because they which are damned might have been saved. For thus saith the word of God. * "They received not the love of the truth that they might be saved. Therefore God shall send them strong delusions, to believe a lie, that they all may be damned."
- Reas. 7. Because some deny the Lord that bought them and bring upon themselves swift destruction. But they could not deny the Lord that bought them, if he had not bought them at all.
24. I shall now briefly shew the dreadful absurdities that follow from saying Christ died only for the elect.
- 1. If Christ died not for all, then unbelief is no sin in them that finally perish? seeing there is not any thing for those men to believe unto salvation, for whom Christ died not.
- 2. If Christ died not for all, then it would be a sin in the greatest part of mankind to believe he died for them; seeing it would be to believe a lie.
- 3. If Christ died not for those that are damned, then they are not damned for unbelief. Otherwise, you say, that they are damned for not believing a lie.
- 4. If Christ died not for all, then those who obey Christ by going and preaching the gospel to every creature, as glad tidings of grace and peace, of great joy to all people, do sin thereby, in that they go to most people with a lie in their mouth.
- 5. If Christ died not for all men, then God is not in earnest in calling all men every where to repent; for what good could repentance do those, for whom Christ died not?
- 6. If Christ died not for all, then why does he say he is not willing any should perish? Surely he is willing, yea, resolved that most men should perish; else he would have died for them also.
- 7. How shall God judge the world by the man Christ Jesus, if Christ did not die for the world? Or how shall he judge them according to the gospel, when there was never any gospel or mercy for them?
25. But, say some, "If Christ died for all, why are not all saved!"
I answer, Because they believe not in the name of the only begotten Son of God. Because God called, and they refused [Page 18]to answer; he stretched out his hand, and they regarded not; he counselled them, but they would none of his counsels; he reproved them, but they set at nought all his reproofs; they followed after lying vanities, and forsook their own mercies; they denied the Lord that bought them, and so brought upon themselves swift destruction; and because they received not the love of the truth, that they might be saved, therefore (if you would know wherefore) God gave them up to believe a lie, and to be damned. How often (saith our Lord) would I have gathered you together, and ye would not. Ye would not. Here is the plain reason, why all men are not saved. For God promiseth no man salvation, whether he will or no; but, leaveth them to everlasting destruction, who will not believe and obey the gospel.
26. "O, then you are an Arminian! You are a free-willer, You hold free-will in man!"
I hold nothing but what the scripture saith; and that you shall give me leave to hold. I do not hold, that any man has any will or power of himself to do any thing that is good; but by the grace of God we may do all things. I have already shewn, he hath given Christ for all men. And he who spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things? And what man knoweth not that if he make use of all the will and power God hath given him, God will double his talent and give him more? If any therefore desire to have more, let him faithfully improve what he has. Likewise what man is he, who doth not know that he is not condemned for not doing what he could not do, but for leaving undone what he could have done if he would. Let any man deny it if he can.
27. "What, then, may all men be saved if they will?
Before I answer this question directly, I shall shew that those who ask it, are themselves compelled to grant as much freedom of will, as we desire to plead for.
For 1. The Assembly of Divines, in their confession of Faith, c. 9. do expressly say, God "hath endowed the will of man with that natural liberty that it is neither forced, nor by any absolute necessity determined to do good or evil."— 2. Mr. Baxter, in the preface of his call to the unconverted, says, "That Calvin as well as Arminius, held free-will, and that no man of brains denieth, that man hath a will that is naturally free; it is free from violence, it is a self-determining principle." Sure here is as much said for free-will, as any man need to say, and perhaps more. For,
The difference between us, is this. They say, "Man hath a will which is naturally free." We say, "Man hath this freedom of will, not naturally, but by grace."
[Page 19] We believe, that in the moment Adam fell, he had no freedom of will left; but that God, when of his own free grace he gave the promise of a Saviour to him and his posterity, graciously restored to mankind a liberty and power to accept of proffered salvation. And in all this, man's boasting is excluded; the whole of that which is good in him, even from the first moment of his will, being of grace and not of nature. And now we come directly to the question, whether all men may be saved if they will?
28. To those who have considered what has been premised; I answer, 1. What should hinder them, if they be willing? For, 2. God is not willing that any should perish; yea, 3. He is willing that all men should be saved. And Christ is willing; for he "came not to judge the world, but to save the world." And how did he weep over Jerusalem! How often would he have gathered them together, even as an hen gathereth her chickens under her wings, but they would not? And now that hinders men's salvation, but that same, they would not.
29. They would not; they will not come at Christ's call, and hearken to his reproof, and wait for his counsels, and receive power from on high to live to him who died for them, walking in all his commandments and ordinances blameless, and following him whithersoever he goeth. This way is so narrow that few care to walk therein, and therefore they are not saved even because they reject the counsel of God against themselves. They chose death; therefore they perish everlastingly.
TO ALL PREDESTINARIANS.
1. I AM informed some of you have [...]ai [...] that the following Quotations are false; that these Words were not spoken by these Authors: Others, that they were not spoken in this Sense: And others, that neither you yourself, nor any True Predestinarian ever did, or ever would speak so.
2. My Friends, the Authors here quoted are well known, in whom you may read the Words with your own Eyes. And you who have read them, know in your own Conscience, they were spoken in this Sense, and no other: Nay, that this Sense of them is professedly defended throughout the whole Treatises whence they are taken.
3. But be this as it may, do you indeed say, No true Predestinarian ever did or would speak so? Why every true Predestinarian [Page 20]must speak so, and so must you yourself too, if you dare speak out, unless they and you renounce your fundamental Principle.
4. Your fundamental Principle is this, God from Eternity ordain'd whatsoever should come to pass. But from this single Position undeniably follows every assertion hereafter mentioned. It remains therefore that you chuse which you please (for one you must chuse) of these Three Things; either, 1. To equivocate, evade the Question, and prevaricate without End; or, 2. To swallow all those Assertions together, and honestly to avow them; or, 3. To renounce them all together, and believe in Christ the Saviour of All.
A DIALOGUE between a PREDESTINARIAN and his FRIEND.
SIR, I have heard that you make God the Author of all Sin, and the Destroyer of the greater Part of Mankind without Mercy.
I deny it; I only say * God did from all eternity unchangeably ordain whatsoever comes to pass.
Do you make no Exception?
No surely: For ¶ Nothing is more absurd, than to think any Thing at all is done but by the Ordination of God.
Do you extend this to the Actions of Men?
Without doubt: § Every Action and Motion of every Creature is so governed by the hidden Counsel of God, that nothing can come to pass, but what was ordained by Him.
But what then becomes of the Wills of Men?
* The Wills of M [...]n are governed by the Will of God, that they are carried on [...] to the Mark which he has foreordained.
I suppose you mean the Permissive Will of God?
No, I mean, † All things come to pass by the Efficacious and Irresistible Wi [...] of God.
Why then all Men must do just what they do.
True. ‡ It is impossible that any Thing should ever be done, but that to which God impels the Will of Man.
But does not this imply the necessity of all Events?
‖ I will not scruple to own that the Will of God lays a necessity on all Things, and that every Thing which he wills, necessarily comes to pass.
Does Sin then necessarily come to pass?
Undoubtedly, For §§ The Almighty power of God extends [Page 21]itself to the first Fall, and all other Sins of Angels and Men,
I grant God foresaw the first Man would fall.
Nay, § God not only foresaw that Adam would fall, out also ordain'd that he should.
I know God permitted Adam's Fall.
I tell you, ‡ or few not only by the Permission, but also by the Appointment of God. *He sinned because God so ordained, † because the Lord saw good.
But don't those who differ from you, raise many Objections against you as to this point?
Yes, ‖ These poisonous Deg [...]v [...]nut out many Things against God. ¶ They deny that the Scripture says God decreed Adam's Fall. They say he might have chose either to fall or not: And that God fore-ordained only to treat him according to his Desire. As of God had created the noblest of all his Creatures, without fore- [...]g what should become of him.
Did God then make Adam on purpose that he might fall?
Undoubtedly. ** God made Adam and Eve to tr [...] very Purpose, that they might be tempted and led into Sin. And by [...] of his Decree, it could not otherwise be but they [...] Sin.
But do not you ground God's decree on God's Fore-knowledge rather than his Will?
No. ‡‡ God foresees nothing but what he has decreed, and his Decree proceeds from his Knowledge.
Well this may truly be term'd A horrible Decree.
†† I confess it is a horrible Decree: Yet no one can deny, but God fore-knew Adam's Fall, and therefore fore-knew [...], because he had ordain'd it so by his own Decree.
Do you believe then that God has by his own positive Decree, not only elected some Men to life, but also re [...] bated all the rest?
Most surely if I believe one, I believe the other.— §§ Many indeed (thinking to excuse God, [...], and [...] Reprobation: But this is quite silly and chi [...]sh. For without Reprobation, Election itself cannot stand; whom God passe [...] by, raise he reprobates.
Pray explain what you mean by Election & Reprobation.
With all my Heart. ¶¶ All men are not created for the same End: but some are fore-ordained to eternal life; others to eternal Damnation. So according as every Man was created for the [...] End or the other, we say he was elected or predestinated to Life, or reprobated, i. e. predestinated to Destruction.
Pray repeat your Meaning.
‖ God hath once for all appointed by an eternal and unchangeable Decree, to whom he would give Salvation, and whom he would denote to Destruction.
Did God make any Man on Purpose that he might be damn'd?
Did I not tell you before? * God's first Constitution was, that some should be destin'd to eternal Ruin; and to this End their Sins were ordained, and denial of Grace in order to their Sins.
But is not God's predestinating Men to Life or Death grounded on his Fore-knowledge?
† So the Vulgar think; that God as he force-sees every man will deserve, elects them to Life, or devotes them to Death & Damnation.
And do you think that Reprobation, at least, is grounded on God's fore-knowing Man's Sins?
No indeed. ‡ God of his own good Pleasure ordains that many should be born, who are from the Womb devoted to inevitable Damnation. If any Man pretend that God's Fore-knowledge lays them under no necessity of being damn'd, but rather that he decreed their Damnation, because he foreknew their wickedness; I grant that God's Fore-knowledge alone lays no Necessity on the Creature; but eternal Life and Death depend on the Will rather than the Fore-knowledg [...] of God. If God only fore-knew all. Things that relate to all Men, and did not decree and ordain them also, then it might be enquired whether or no his fore-knowledge necessitates the Thing fore-known. But seeing he therefore fore-knows all Things that will come to pass, because he has decreed they shall come to pass, it is vain to contend about Fore-knowledge, since it is plain all Things come to pass by God's positive Decree.
But if God has positively decreed to damn the greater part of Mankind, why does he call upon them to repent and be sav'd?
§ As God has his eff [...]tual Call, whereby he gives the Elect the Salvation to which he ordain'd them; so he has his Judgments towards the Reprobates, whereby he executes his Decree concerning them. As many therefore as he created to live miserably, and then perish everlastingly, these, that they may be brought to the End for which they were created, he sometimes deprives of the Possibility of hearing [...]he Word, and at other Times, by preaching thereof, blinds and stupifies them the more.
How in this? I say, if God has created them for never-ending Death, why does he call them to turn and live?
** He calls to them, that they may be more deaf; he kindles a Light, that they may be more blind; he brings his Doctrine to them, that they may be more ignorant; and applies the Remedy to them, that they may not be healed.
Enough, enough. Yet you do not make God the Author of Sin!
No certainly. † God cannot be termed the Authority of Sin, tho' he is the Cause of those Actions which are Sins.
How is he the Cause of them then?
Two Ways: First, by his eternal, unchangeable Decree: Secondly, by his present, irresistible Power.
Did God then fore-ordain the Sins of any Man?
§ Both the Reprobates and the Elect were fore-ordain'd to Sin, as Sin, that the Glory of God might be declar'd thereby. ‖ The Reprobates, more especially, who were predestinated to Damnation, and the Causes of Damnation, and created to that End, that they may live wickedly, and be Vessels full of Dregs of Sin.
But surely the Sins of the elect were not fore-ordain'd!
Yes but they were. For ¶ we neither can do more Good than we do, nor less Evil than we do: Because God from Eternity has precisely decreed that both the Good and the Evil should so be done.
I understand you, as to God's decreeing Sin. But how is his irresistible Power now concerned in the Sins of Men?
†† God is the Author of that Action, which is sinful, by his irresistible Will.
How do you mean.
(∂) God procures Adultery, Cursings, Lyings. ‖‖ He supplies wicked Men with Opportunities of Sinning, and inclines their Hearts thereto. He blinds, deceives and seduces them. He by his working on their Hearts, bends and stirs them up to do Evil. And thus, ‡ Thieves, Murderers, and other Malefactors are God's Instruments, which he uses to execute what he hath decreed in himself.
Do you not then charge God himself with Sin?
No. (d) God necessitates them only to the Act of Sin, not to the Deformity of Sin. Besides, * When God makes Angels or Men sin, he does not sin himself, because he does not brake any Law. For God is under no Law, and therefore cannot sin.
But how does God make Angels or Men sin?
§§ The Devil and wicked Men are so held in on every Side with the Hand of God, that they cannot conceive, or contrive, or execute any Mischief, any farther than God himself doth not permit only, but command. Nor are they only held in Fetters, but compell'd also [Page 24]as with a Bridle, to perform Obedience to those Commands.
This is true Turkish Doctrine, and ought so to be exploded as that used to be in these Words:
"I do anathematize the Blasphemy of Mahomed, which saith, that God deceiveth whom he will, and whom he will he dealeth to that which is Good. Himself doth what he willeth, and is himself the Cause of all Good and all Evil. Fate and Destiny govern all Things." Nicetus Saracentia.
Nay our Doctrine is more ancient than Mahomed. It was maintain'd by St. Augustine.
Augustine speaks sometimes for it, and sometimes against it. But all Antiquity for the four first Centuries is against you, as is the whole Eastern Church to this Day; and the Church of England, both in her Catechism, Articles and Homiles. And so are divers of our most holy Martyrs, Bishop Hooper and Bishop Latimer in particular.
But does not Antiquity say, Judas was predestinated to damnation?
Quite the Contrary. St. Chrysostome's express Words are, Judas, my Beloved, was at first a Child of the Kingdom, and heard it said to him with the Disciples, "ye shall sit on Twelve Thrones." But afterwards he became a Child of Hell.
However, you will own Esau was predestinated to destruction.
Indeed I will not. Some of your own Writers believe he was finally sav'd, which was the general opinion of the ancient Fathers. And that Scripture, Jacob have I lov'd, and Esau have I hated, plainly relates not to their Persons, but their Posterities.
But supposing Esau or Judas to be damned, what are they damned for?
Without Question, for Unbelief. For as we are saved by Faith al [...]e, so Unbelief is the only damning sin.
By what Faith are you saved.
By Faith in Christ, who gave himself for me.
But did he give himself for Esau and Judas? If not, you say, they are damned, for not believing a Lie.
This Consideration it was which forced Archbishop Usher to cry out.
"What would not a Man fly unto, rather than yield, that Christ did not die for the Reprobates; and that none but the Elect had any kind of Title to him: And yet many thousands should be bound to Conscience to believe that he died for them, and died to accept him for their Redeemer and Savior? Whereby they should have believed that which in itself is most untrue, and laid hold of that, in which they had no kind of Interest."
But what then do you mean by the Words Election and Reprobation.
I mean this. Ist. God did decree from the Beginning to elect or chuse in (in Christ) all that should believe, to Salvation. And this decree proceeds from his own Goodness, and is not built upon any Goodness in the Creature. 2 [...]y. God did from the Beginning decree, to reprobate all who should obstinately and finally continue in Unbelief.
What then do you think of absolute unconditional Election and Reprobation?
I think it cannot be found in holy Writ, and this is a Plant which bears dismal Fruit. An instance of which we have in Calvin himself; who confesses, that he procured the burning to Death of Michael Servantus a wise and holy Man, purely for differing from him in opinion, in matters of religion.
But why do you call Servantus a Holy Man? does not Mr. Calvin himself say, that he was an Heretick, a Blasphemer, an Atheist, a Devil.
Mr. Calvin himself does say so; and many others upon his Authority, who were, in effect, both Evidences, Judge and Jury against him, after his death, as well as before it.—But, you must know, I cannot wholly rely on his Authority, any more than theirs, who only retail his words. I require fuller Evidence, a more impartial Jury, and a more Equitable Judge than Him, who had no more compassion on his fellow servant, than he supposed God to have on Infants of a Span long.