go When Job's Substance was stolen by the Sabeans and Chaldeans and his Servants slain Job worshipped and said The Lord hath given and the Lord hath taken away Chap. 1.20 21. Concerning God's All-governing Providence it is said Eccles 3.14 I know that what God doth it shall be for ever nothing can be put to it nor any thing taken from it And God doth it that Men should fear before him Concerning the Assyrian the great Enemy and Spoiler of Israel it is said Isa 10.5 O Assyrian the Rod of mine Anger and the Staff in their Hand is my Indignation I will send him against an hypocritical Nation Isa 13.16 17. Their Children also shall be dashed in pieces before their Eyes their Houses shall be spoiled and their Wives ravished Behold I will stir up the Medes against them Psal 105.25 He turned their Heart to hate his People and to deal subtilly with his Servants Matth. 6.13 And lead us not into Temptation Prov. 16.4 He hath made all things for himself and the Wicked for the Day of Evil. When Shimei cursed David 2 Sam. 16.10 he said The Lord hath said unto him Curse David Rom. 1.24 God gave them up to Vncleanness through the Lusts of their own Hearts Ver. 26. God gave them up unto vile Affections 2 Thes 2.11 12. And for this Cause God shall send them strong Delusions that they should believe a Lye that they all might be damned who believed not the Truth but had pleasure in Vnrighteousness Though God had a glorious Design in the Death of Christ yet they were wicked Hands that crucified him God's Decrees do not justifie Men's Sins It was a most horrid Act of the Jews to crucifie the Lord of Glory yet Peter saith Act. 1.23 Him being delivered by the determinate Counsel and Fore-knowledge of God ye have taken and by wicked Hands have crucified and slain Act. 4.27 28. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate and the People of Israel were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done The Hand and Counsel of God determined before even from Eternity that Christ should at that very time die as Mediator for his Church and the Jews by their wicked Hands to satisfie their Malice did crucifie him as if he had been a Malefactor O the depth of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past finding out But of all the Reformed Divines this Author shews most Wrath and Indignation against Calvin who in his Time was a glorious Light in the Church Mr. Richard Hooker that wrote against him about Church-Discipline yet confesseth him to be the wisest Man that ever the Church of France bred And another Episcopal Divine saith He never heard any good Man speak of him without Honour But this Author makes scurrilous Verses of him and directs them too to Calvin himself though he hath been so long dead and compares Calvin to Cain and Michael Servetus to Abel Let us enquire what this Servetus was This Author is much mistaken to think that he was put to death for being of this Author's Judgment about Baptism it was for Blasphemy against the Blessed and Holy Trinity Indeed this Author saith he was a learned and worthy Man though perhaps mistaken in some things pag. 27. Ah Do you put a Perhaps he was mistaken in some things when he denied and blasphemed the Holy Trinity Waving what Sleidan Ross and others say of him let us hear what Dr. Owen in his Answer to the Antitrinitarians and Socinians saith of this Servetus pag. 44. Servetus stuffed all his Discourses with horrid Blasphemies Beza tells us he called the Trinity Tricipitem Cerberum Words not fit to be Englished they are so full of Blasphemy and wrote that Moses was a ridiculous Impostor Beza Epist 1. And there are Passages cited out of his Book of the Trinity which I have not seen that seem to have as much of the Devil in them as ever yet was written or spoken by any of the Sons of Men. If saith he Christ be the Son of God Debuissent ergo dicere quod Deus habebat uxorem quandam spiritualem vel quod solus ipse Masculo-faemineus aut Hermaphroditus simul erat pater mater nam ratio vocabuli non patitur ut quis dicatur sine matre pater Et si Logos Filius erat natus ex patre sine matre dic mihi quomodo peperit eum per ventrem aut per latus To this heighth of Atheism and Blasphemy had Satan wrought up the Man so that I must needs say he is the only Person in the World that I ever heard or read of that ever died upon the Account of Religion in reference to whom the Zeal of them that put him to death may be acquitted Thus he Although this Author thinks that God doth not for the Manifestation of his own Glory over-rule the Children of Men yet it is mamnifest that God hath given him a Spirit of Slumber as a Check and Punishment to him that he should be left of God to desame such a Man as Calvin and extol Servetus an Antitrinitarian and one of the greatest Blasphemers of the for ever Blessed Trinity that ever was in the World By this you have lost all Credit and Esteem with all wise and knowing Christians that Worship the Holy Trinity God the Father God the Son and God the Holy Ghost three Persons and one God to whom be glory for ever CHAP. VII Of the Lords Drawing and Vniting of the Elect to Christ in effectual calling 1. VVHen Arminians have made great flourishes of Gods having the same love of good will to all Adams Posterity they are exceedingly grated with this Objection that follows If God have the same love of good will to all the Children of Adam why are but some saved and not all why doth not God convert all 1. Some of them are ready to say that God cannot Convert them they are so stubborn and rebellious though he desires to do it but this is down-right Blasphemy to say that God cannot convert those whom he purposeth intendeth and desireth to Convert he that made the Heart can change the Heart can turn it as the Rivers of Water which way soever he pleaseth with the greatest facility easilier then we can stir a finger I heard above forty years since an Arminian Preach Mr. H.D. a Man of as great Learning and Ability as most of that way in England this Man was inveighing against Election and special Grace at last he came to answer an Objection to this purpose You will say Is not this a meer beating of the Air a meer flourish of words to tell you that God hath such a Love to all Adams Posterity that he would have them all saved and yet they are not saved suppose saith he that a Mother should say that she had a great Love for
these Authors as to throw down the whole Arminian Doctrine and in the most plain and popular way that I could to set forth the Truth of God to the Capacity of ordinary Christians The Lord add his Blessing and give us Vnderstanding in all things Norwich Jun. 11. 1691. M. F. THE CONTENTS Chap. I. AN Examination of Mr. Grantham's Title Page Chap. II. A Vindication of Dr. Collinges Chap. III. That Christ did not die for all Adam's Posterity Chap. IV. Ten Arguments to prove that all that Christ died for shall be saved Chap. V. Of Election and Reprobation Chap. VI. Of God's Eternal Decrees what shall come to pass in time Chap. VII Of the Father's drawing the Elect to Christ Chap. VIII Of the Saints Perseverance in Grace Chap. IX An Answer to Mr. Grantham's Queries CHAP. I. Examination of the Author's Title Page THE Person with whom I have now to do calls his Book A Dialogue between the Baptist and the Presbyterian and stileth himself Messenger of the Baptized Churches in Lincolnshire It is fit to enquire a little into these two Titles he giveth himself He stileth himself the Baptist Indeed we read Mat. 3.1 2 3. In those days came John the Baptist preaching in the wilderness of Judea and saying Repens ye for the Kingdom of Heaven is at hand and this is he that was spoken of by the Prophet Esaias saying The voice of one crying in the wilderness Prepare ye the way of the Lord make his paths straight So we read of John the Baptist that was prophesied of by Esaias who is already come but I find no Prophecy of any Thomas the Baptist that was to be sent of God John is called the Baptist because he Baptized Christ himself and because he was sent in an extraordinary way to Baptize the people of the Jews I think it is too high a Title for any man now living in the World to call himself the Baptist 2. This Author stiles himself Messenger of the Baptized Churches in Lincolnshire I suppose that all the Churches and Congregations in Lincolnshire of all perswasions do think that the Members of their Churches are Baptized tho' not in this Author's way and is he the Messenger of them all But take it for the Churches of his own Perswasion Let us enquire how he is their Messenger We read of Messengers of the Churches 2 Cor. 8.23.24 Whether any do enquire of Titus he is my partner and fellow-helper or our Brethren be enquired of they are the Messengers of the Churches and the glory of Christ Wherefore shew ye to them and before the Churches the proof of your Love and of our boasting on your behalf As for the Messengers of the Churches here spoken of as such they were only chosen by some Churches to travel up and down to other Churches for a short space to get Contribution and Relief for other Churches that were in great want by being spoiled of their Goods by Persecutors or by some other means brought to some great outward necessities And if this Author be a Messenger of Churches in that way he hath undertaken a good work and I hope that those he is so violent against will be as Charitable to relieve the necessities of other Christians though not of their Perswasion as he can expect But when he calleth himself Messenger of the Baptized Churches in Lincolnshire he hath another meaning We read of the Angels of the seven Churches Rev. 1.20 Now by the Angels of those Churches is meant Messengers of the Lord to those Churches The Lord's Messengers to declare his Mind and Will to them Here were several Angels and Messengers of the Seven Churches but one Man was not the Angel or Messenger of several Churches The Angel of the Church of Ephesus was not the Angel of the Church of Pergamos and of the rest of the Seven Churches So that it is likely that this Author counteth himself to have Jurisdiction and Authority over many Churches And truly if he be the Baptist a Title given only to John hitherto and be Messenger at the same time of several Churches we know not how many and have Spiritual Power over them he is an extraordinary person and 't is no wonder that he deals with so many persons and things Yet truly I should think if he were more than an ordinary Presbyter he should visit with more Mildness and Moderation There is another thing in the Title Page that is very bold and daring to the most high God He represents the Presbyterians as holding Cruel and Soul-devouring Doctrines making God the ordainer of all the Sins of Men and Devils and reprobating the greatest part of mankind without any help of Salvation 1. Concerning God's ordaining of all the sins of Men and Devils I shall speak God willing in answer to your Book and shew in what Sense God ordained and decreed to leave Angels and Men to themselves and so to sin 2 As to Reprobating the greatest part of mankind without any help of Salvation this you call A Cruel and Soul-devouring Doctrine I answer 1. That I suppose your self hold that the greatest part of mankind do in the end perish eternally I am sure our Saviour declared that few there be that find the strait gate and narrow way to Heaven That 't is but a little Flock to whom God gives the Kingdom of Heaven That tho' many are called yet few are chosen Not but those that are saved are a Multitude which no Man can number Rev. 7.9 yet comparatively they are few they are few in comparison of those that perish 2. Whether they that perish were ordained of old from Eternity to Condemnation for their sins or reprobated in time as you hold Truly this little alters the case As for the greatest part of mankind reprobated they are and cast into Hell at last without any help or hope of Salvation and if this be cruel Doctrine have a care that you don't contend and strive with the holy Sovereignty and Justice of God and when you argue with men about these things have a care you don't quarrel with God himself Do you think that those that do not adore the incomprehensible Greatness and Holiness of God can ever be satisfied that God punishes mens temporary sinning with Eternal Punishment 'T is not talking of a common love of God to mankind and talking of Universal Redemption when in the Conclusion God takes Vengeance for ever upon so many of mankind for their Sin and Folly That will really take off men from quarrelling with God But the humble acknowledgment of his absolute Lordship over the Works of his Hands and that he is infinitely Just and Righteous in all that he doth tho' we poor Dust and Ashes cannot comprehend it This must silence Man This Author sets down a Scripture in the Title Page Psalm 64.7 8 9. But God shall shoot at them with an Arrow suddenly shall they be wounded so they shall make their own Tongue to fall
upon themselves This is to reflect upon the Presbyterians who he had said before are punished by their own Pens I pray God that you as well as others may not be punished for your Pen for your Writings Lord enter not into Judgment with any of us but pardon us for Christ's sake And as to those words you quote God shall shoot at them suddenly shall they be wounded How do you apply these words to the Presbyterians against whom you write They hope to be pardoned and saved by the Free Grace of God in Christ God might shoot at them and you with an Arrow Let us have a care of being proud Pharisees And truly you seem to shoot your Arrow against the Sovereignty of the God of Heaven have a care it doth not fall upon your own Head You do as it were arraign God at your Bar about his Lordship over the Creature and he must do so and so or else he is not Just Repent and turn to God lest he arraign you at his Bar-Tremble at this word at this Scripture you have set down And for making mens Tongues fall upon themselves let us all fear and tremble Those upon whom God is pleased to bestow such Grace as that they say from their Hearts that they do not stand upon terms with God but acknowledge God might have had no thoughts of Eternal Love to them but might have decreed to leave them to their sins and to glorifie his Justice upon them for ever and that if it had not been for special discriminating Grace they had never come to Christ tho' they had those common helps that others think are sufficient I say these are not so like to have their Tongues fall upon themselves another day as those that say That notwithstanding any thing that God freely decreed as to their particular persons and notwithstanding any thing Christ did for them in Redemption or the Holy Ghost in working upon their Hearts they might have been damned but their own Will had the Casting-Voice and was so towardly that they shall be saved When those that God on his part did every way as much as for them do perish in Hell for ever CHAP. II. A Vindication of Dr. Collings from the Errour that this Author charges upon him THE Author of this Dialogue visiting these Parts first wrote a Contentious Letter to Mr. B. K. Then next he falls upon that Learned and Pious Divine Dr. Collings who is now at rest with the Lord. Tho' the Dr. was dead yet this Author must print what had passed about this Controversie And tho' the Ignorant and Erroneous may think he hath done great matters against the Dr. yet he hath done nothing at all Yea this Author gives up the Cause to the Dr. in his second Letter in these words Page 7. You cannot fairly collect from my Paper that God can be resisted in the thing wherein he will act Omnipotently for then he should cease to be God Now this is the very thing that the Dr. maintained in his Book and in his Answer to this Author's Letter So that this Author's Tongue hath fallen upon himself Psalm 115.3 Our God is in the Heavens he hath done whatsoever he pleased Isa 46.10 My Counsel shall stand and I will do all my Pleasure When any say that God acts Omnipotently in this or that which he purposes in himself to do I suppose none have such gross conceptions of God as to think that God is hardly put to it to effect any thing that he pleases to do When we read of God's Right-hand and the exceeding greatness of his Power in some Acts of God 't is only to shew the greatness of those Works above some other Works of God but not at all to shew that God is hardly put to it to do those Works It is as easie for God who is Omnipotent to do the greatest Work that he pleases to do as to do the least Works he pleases to do He doth all things that he pleases to do with the greatest facility He made the World with the word of his Power He upholds it as long as he pleases with the word of his Power He converts Souls by the word of his Power He raises the dead by the word of his Power His willing in this sense is his effecting what he Wills He doth whatsoever he pleases to do as easily and more easily than we can speak a word But still I fear this Author doth not understand what he saith and what others say in this matter for if he had he would have done with this Contention For he adds Doth God never act Seriously when he doth not act Omnipotently I answer As for such a phrase as God acting Seriously I do not love to use it It seems to me that tho' we use such an expression as to Men yet I think it is below the Divine Majesty and the Dr. using that word in his Book you catch at it and it is all the advantage you have against him What Man upon Earth not infallibly inspired but may sometimes use a word that may not be so proper but for that which the Dr. intended in that expression in his Book and explained in his Letter it will stand against you and all the World That is Whatsoever the great and glorious God hath purposed and intended he will do shall certainly be effected by his glorious Power That which this Author does not understand which would set his Judgment right in this Controversie is this There are Laws Precepts and Commands of God whereby he shews what is our duty to do This we may call the Will of God in respect of Precepts and Commands to us what we ought to do But then the Will of God is often taken in another sense for his Eternal Purpose what he will do in us for us and with us and this is always effected in the time appointed by him God's Will in respect of his Precepts or Commands is that none should sin at all but God did not purpose to keep every one from sinning no he did not purpose to keep the Elect from all sin after their Conversion in this life so far as God purposed to restrain sin in any he doth effect it Tho' the Creatures don't do what he commands them to do yet he always doth effect and doth whatsoever he purposes to do in them for them or with them How the Dr. quoting those words Rom. 9.19 For who hath resisted his Will You make those words to be the words of some Caviller and Objector and you say that the Dr. and you have resisted God's Will I answer The Apostle had said in the verse before Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Now let it be so that the whole of the 19th Verse is the Allegation of one that objects against God's giving Grace or denying Grace to particular persons as he pleases Yet observe tho' the Apostle
a thing which he never purposed and intended to be be done yea which he resolved to hinder the doing of therefore it is one thing for God to command us to do a thing and another thing for God to purpose and intend this thing shall certainly be effected Yea take another instance concerning Pharaoh Exod. 4.21 And the Lord said unto Moses When thou goest to return into Egypt see that thou do all those wonders before Pharaoh which I have put in thine Hand but I will harden his Heart that he shall not let the people go God sent a Command to Pharaoh to let the People of Israel go out of his Land Exod. 5.1 but before ever Moses came to Pharaoh with this Message and Command God said to Moses I am sure that the King of Egypt will not let you go no not by a mighty hand Exod. 3.19 So here you see that God as Sovereign Lord may give out a Command to shew his Authority over Man and require a thing of Man as his Duty when he doth not intend to enable a Man to do it Yea when God intends to harden a Man's Heart that is intends to leave Man to the Corruption of his own Heart that he shall never do what God commands him If you will not adore the Incomprehensible Majesty and Ways of God but compare him with Man put Laws upon God that he must do as Man is bound to do then I say this borders upon Blasphemy if it be not down-right Blasphemy against the most high God CHAP. III. An Answer to this Author's Letter to Mr. H. wherein this Author pretends to bring several places of Scripture for Vniversal Redemption IT seems Mr. H. sent a Paper of Verses to this Author He answereth these Verses by a Letter and with this very Humble and Civil Direction To the Nameless and Nonsensical Poet indeed I have seen these Verses and truly to speak my Judgment of them tho' this Author calls them Nonsensical yet they were written with great Judgment excepting the Scriptures which this Author quotes which are excellent in themselves however wrested and mistaken by Men I think there is more Truth and good Sense in those Verses than in all this Author's Book 'T is true he that made those Verses did not shew himself to be a good Poet but he shewed himself a knowing Christian and tho' I have known the Person many years yet I could not have expected that he could have framed so many solid Arguments against Universal Redemption and if I had known before hand that he would have written to this Author I would have advised him to have written in Prose and not in Verse Good Poetry is one thing and good Sense is another These Verses were against Universal Redemption This Author in Answer to this Letter brings several Scriptures for Universal Redemption which are now to be explained When the Papists bring for Transubstantiation the words of our Saviour This is my B dy We deny Transubstantiation but we don't deny the words of our Saviour but shew the meaning of the words to be otherwise than they understand them So in dealing with this Author we do not deny the Scripture we hold that Christ dyed for all for every Man for the whole World that is for all the Elect for all Believers of all Nations of all Ranks throughout the whole World and we say no more is intended in any of those Expressions but that this Author and those that are of his Opinion mistake the meaning of the Scriptures Before I come to explain the Scriptures this Author brings for Universal Redemption 1. Let it be considered that the words all every the World and the whole World do not always signify all Adam's Posterity but must be taken in a limited restrained Sense yea sometimes but for a few that there is nothing can be concluded from those Expressions but by considering the Subject matter spoken of and the Circumstances of the places of Scripture where those Expressions are used 1. As for example of the word all it is not always meant of all Adam's Posterity but sometimes of but few Persons Psal 145.14 The Lord upholdeth all that fall whereas Men fall into sin and misery yea the greatest part of mankind into Hell it self and the Lord doth not prevent these things The meaning is only that those that are upheld and kept out of Sin and Misery here or Hell hereafter he it is that upholds them but this all that the Lord upholds are indeed but a small number in comparison of those that God doth not uphold The Jews said to John chap. 3.26 He to whom thou barest witness behold the same Baptizeth and all Men come to him when it was so few that came to Christ so that John saith vers 32. that no Man comparatively received his Testimony 2. For that Expression every Man it is often to be taken in a limited restrained Sense Luk. 16.16 The Law and the Prophets were until John since that time the Kingdom of God is preached and every Man presseth into it It was only some of all sorts and very few in comparison of those that were then living in the World 1 Cor. 12.7 But the manifestation of the Spirit is given to every Man to profit withal when indeed the manifestation of the Spirit there spoken of the extraordinary gifts of the Spirit are given to few very few but the meaning is only that to every one of those to whom this Manifestation of the Spirit is given it is that they may profit others with it Again 1 Cor. 4.5 the Apostle speaking of the Day of Judgment saith That then shall every Man have praise of God which is meant only of every true Believer for the greatest part of Adam's Posterity shall not then have praise of God but have the Sentence of Eternal Damnation pass against them 3. As for the word World and whole world these Expressions are sometimes taken too in a limited restrained Sense John 12.19 The Pharisees therefore said amongst themselves Perceive ye how ye prevail nothing Behold the World is gone after him whereas it was but few very few of Men then living in the World that went after Christ and owned him in any Sense it was only of a few in that little Country of Judea that were there spoken of Luk. 2.1 And it came to pass in those Days that there went out a Decree from Caesar Augustus that all the World should be taxed it was but all the Jews as some Expositors think however it was but all that were subject to the Romans which were far from being all Mankind then living in the World I might give many more Instances that the word all and every Man the World and all the World are taken in a limited and restrained Sense sometimes and that nothing can be collected rightly from such Expressions but as the Matter treated of and the Circumstances of the place shall require 2. I would
enquire in what Sense we are to understand Christ's dying that we may know what we dispute about Let us consider 1. Who it was that dyed for Sinners and this may give light into this Controversie tho' it was only the Humane Nature of Christ that dyed or was capable of dying yet the Person was God the fellow of the Lord of Hosts therefore God is said to purchase the Church with his own Blood Act. 20. 28. If Christ indeed had not been God by nature then People might have had such low undervaluing thoughts of his Death as that he might dye in vain as to some yea as to all he dyed for But we that do believe he was God-man cannot believe but that he will infallibly save all that he dyed for Indeed if we did not believe the Doctrine of the Trinity and that Christ is the second Person of the for ever blessed and glorious Trinity and that he is the Son of God by Ineffable Eternal Generation very God as the Father is and that he took upon him Human Nature that he might suffer the Punishment of our Sins and redeem and save us we would never contend about his Death who he dyed for because if he had not been the Brightness of the Father's Glory and the express Image of his Person he could never by himself have purged away our Sins by the Sacrifice of himself It is to be feared that some Arminians are Socinians too Antitrinitarians as Michael Servetus was of whom I shall speak afterwards if God permit And indeed Arminianism prepares the way to Socinianism if God does not graciously stop Men in the way of Errour So that this I lay down as a Basis and Foundation for an Enquiry who Christ dyed for that all would consider the Eminency yea the Infiniteness of the Person that dyed for us It was he that was in the form of God and thought it not robbery to be equal with God tho' he took upon him the form of a Servant and was found in fashion as a Man and was obedient to Death even the Death of the Cross to redeem his Church This was the greatest wonder that ever was done in this World It is the astonishment of Angels and Men to Eternity and can any imagin that God was manifest in the Flesh and dyed in vain for any for whose sake he bare the Punishment of their Sins and went through unutterable pain and suffering for their Redemption 2. Let us consider what is the sense and meaning of Christ's dying for us It is that Christ dyed in our stead as our Surety and as a proper Sacrifice for our Sins Christ dyed not only for our good as the Socinians speak but in our stead as well as for our good Our Iniquities were laid upon him Isai 53.6 He bare our Sins in his own Body upon the Tree 1 Pet. 2.23 He suffered for Sins the Just for the Vnjust 1 Pet. 3.18 for all the Sins whatsoever of them for whom he dyed Rom. 4. ult Who was delivered for our Offences and was raised again for our Justification Those for whom Christ dyed he made an absolute perfect satisfaction for all their 〈◊〉 yea purchased Converting and Keeping Grace for them here and Glory hereafter He did not do the work of Mediator and Saviour by halves He obtained Eternal Redemption for those for whom he dyed Heb. 9.12 he gave himself for those for whom he dyed to Merit and Purchase for them Faith Repentance Grace and Glory to be infallibly bestowed upon them in the Lords appointed time and season 1 Pet. 1.18 19. Titus 3.13 14. as I shall endeavour to shew in a Chapter by it self But as for this Author and those of his way though they make a great noise about Christs dying for all Adams Posterity Yet they do really deny that Christ dyed for any Man or Woman in the World in a true Scripture Sense that is that Christ so dyed for any as to make Satisfaction for all their Sins and to purchase saving Grace here and Glory hereafter to be infallibly bestowed upon their particular persons For they say that notwithstanding Christs Death there might not one Man or Woman in the World have been saved The truth is though some may mean well and think they exalt Christ by the Doctrine of Universal Redemption Yet they do debase and dishonour Christ and bring all at last to Mans Meriting his own Salvation 1. I say that Arminians do Debase Disgrace and Dishonour Christ and that Glorious and for ever to be adored Redemption by him They talk indeed of Universal Redemption by Christ but indeed it is an Vniversal nothing in comparison of that True Perfect and Eternal Redemption that our Lord Jesus Christ hath wrought for those for whom he dyed which shall infallibly bring them to Grace here and Glory hereafter as shall God willing be manifested afterwards 2. I say that Arminians whether they do really intend it or no bring all at last to Man Meriting his own Salvation For if God the Father did no more in Electing a particular person to Grace and Glory and the Son of God in Redemption and the Holy Ghost in infusing a new Heart for those that are Saved than for those that perish for ever Then those that are Saved it is by their own Merits Worthiness Towardliness and Goodness above others and so they are not Saved by meer Grace not by any Special Discriminating Grace from the Father Son and Holy Ghost to them and so whereas God hath ordered it so that no Flesh should glory and boast in his presence These lay a Foundation for pride and self-conceit and make poor provision for admiring free special Discriminating Grace here and to Eternity in Heaven Yea one of the Arminians in answer to that question who maketh thee to differ would not mince the matter as some others do But boldly and roundly answered to the Apostles question I make my self to differ These things being premised I shall now close with you upon the Scriptures you bring and shall make it manifest if the Lord put in by his Spirit to give Light they do not hold forth that Christ dyed for all Adams Posterity 1. The first you name is Hebrews 29. We see Jesus made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast death for every Man This Scripture this Author cites in the first place and Mr. J. C. in his Book called Redemption redeemed counts this Text the fullest of all other places for Universal Redemption but indeed 't is a notable Text against it and may give us much light how to understand the word all and every Man and the World in other places of Scripture 1. The Apostle shews what was the cause of Gods giving his Son to tast Death for us it was the grace of God the for ever to be Adored grace of God the exceeding
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 't is 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
and spiritual judge which Doctrine gives grounds of most Encouragement Support and Comfort if the Lord please to set it home by his Spirit CHAP. VI. Of God's Eternal Decrees what should come to pass in Time and of his governing and disposing of things in the World for his own Glory THis Author in his Epistle to his Book falls upon the Assembly of Divines concerning God's Decrees and according to the manner of the Man leaves out that which should clear their Sense and Meaning that so he might expose them The Words in the Assembly's Confession are these God from all Eternity did by the most wise and holy Counsel of his own Will freely and unchangeably ordain whatsoever comes to pass yet so as thereby neither is God the Author of Sin nor is Violence offered to the Will of the Creatures nor is the Liberty or Contingency of Second Causes taken away but rather established This Article is almost word for word the same with the Eleventh Article of the Episcopal Divines in Ireland 1615. long before the Assembly at Westminster so that one would think it was taken thence God from all Eternity did by his Vnchangeable Counsel ordain whatsoever in Time should come to pass yet so as thereby no Violence is offered to the Wills of the Reasonable Creatures neither the Liberty nor the Contingency of the Second Causes taken away The Reader may see what a Harmony there is about God's Decrees between the old Episcopal Divines and the Assembly of Divines at Westminster There have been two sorts of Atheists in the World the first sort of Atheists denied the Existence and Being of God the second sort of Atheists denied God's governing the World the Lord keep this Age from being Atheists either of these ways If the Evills of Afflictions that befall us came merely by Second Causes and Instruments and were not determined and decreed by God how should we sanctifie God's Name and humble our selves under the mighty Hand of God As Job did when he said The Lord hath given and the Lord hath taken away Blessed be the Name of the Lord. This Men drive at in this Atheistical Age to throw down the Soveraignty Independency and Immutability of God to make him change in his Purposes and Intentions as Men do and to make Contingencies to God as there is to Man It is come to this daring Boldness that Men have asserted in Print that God hath not determined the Period of Men's Lives nor other things of that nature But who I pray shall order what shall come to pass but that blessed God who hath made à ll things for himself for his own Glory for the Glory of his Wisdom Power Justice and Mercy And who is fit to govern the World but he that made it Ay but the great Objection that blinds the Ignorant is That if God have from Eternity decreed all things that come to pass then he hath decreed that Men shall fall into those Sins that they do fall into Answer And what then Do not we say that yet God is not the Author or Approver of Sin neither is there any Violence offered to the Will of the Creatures Men sin as freely as if there were no Decree of God to leave them to commit those Sins We say that God's Decrees are not the Cause of Sin neither is God the Author of Sin Nihil isto contradicentius aut impossibilius nempe Deum esse Authorem peccati Nothing is more contradictory or impossible than this Proposition that God is the Author of Sin saith Dr. Twisse Yet he is one that this Author puts in his Black Bill Well but this Author scrapes together several Passages quoted by Mr. Pierce and other Writers out of Calvin Luther Zuinglius Beza and others which are very strange concerning God's determining Men's Sins What do you say to these Expressions I answer 1. That Mr. Pierce and this Author might have spent their Time better than to quarrel with Calvin Luther and those eminent Instruments in the Reformation This is very pleasing to the Papists and those that are Popishly affected for they hate the Names of Calvin Luther Zuinglius and those Divines that God made use of to communicate so much Light to the World And if this Author knows it not I will now tell him that Bellarmine long since in his Writings doth inveigh against them upon this very Account concerning God's Decrees and Over-ruling Hand about the Sins of Men. 2. I say I shall not meddle with any of his Quotations One may cut out Snips out of Authors whereby the true Sense and Meaning of the Authors may be quite altered 3. I say I shall not take upon me to justifie all the Phrases and Expressions of Learned and Godly Men They may sometimes in haste express themselves not so prudently and warily in such a tremendous Mystery as this is The truth is God's mysterious Administration concerning Sin in ordering and over-ruling it to his own Glory is past our finding out 'T is best to say O the Depth And that to be sure though we cannot comprehend it he is righteous in all his Ways and holy in all his Works I would have all Persons very cautious about this Point both of the one side and the other and keep close to Scripture-Expressions which I shall now set before this Author and those of his Way and do fear that till they learn more Sobriety Awe and Reverence of God they would openly quarrel against the Scripture it self in this Matter if they durst Let us then hear what the Scripture saith in this Matter When Joseph's Brethren did wickedly and unnaturally sell him into Egypt Gen. 45.5 saith Joseph God sent me before you to preserve Life And Ver. 7. God sent me before you to preserve you a Posterity in the Earth And Gen. 50.20 But as for you ye thought evil against me but God meant it for good 1 King 22.19 20 21 22 23. And he said Hear thou therefore the Word of the Lord I saw the Lord sitting on his Throne and all the Host of Heaven by him on his Right Hand and on the Left And the Lord said Who shall persuade Ahab to go up and fall at Ramoth Gilead And one said on this manner and another said on that manner And there came forth a Spirit and stood before the Lord and said I will persuade him And the Lord said Wherewith And he said I will go forth and be a Lying Spirit in the Mouth of all his Prophets And he said Thou shalt persuade him and prevail also Go forth and do so Now therefore the Lord hath put a Lying Spirit in the Mouth of all these thy Prophets and the Lord hath spoken Evil concerning thee Exod. 4.21 And the Lord said unto Moses When thou goest to return into Egypt see that thou do all these Wonders before Pharaoh which I have put in thine Hand but I will harden his Heart that he shall not let the People
But this lie at the bottom of Arminianism that there is Merit the Popish Merit of Condignity or hâ—w ever of congruity in our Holiness and good Works and upon Discourse with a Minister â— great Note in the Arminian way I found him to be as unsound in the Doctrine of Justification as any Popish writer I had ever met with 3. Arminians make Conversion an easy â—ork a small matter t is true t is easie to Godâ— work in any easier than for us to speak a woâ—â— but in it self it is a great work and impossâ—â—le for any to believe and Repent except Goâ— give them a new Heart and infuse this habit and principle of Grace into them Indeed they say that the Lord doth require easie Terms upon which Men may have Eternal Life but they don't know what they say for us that are universally blinded and corrupted by the fall of Adam for us to go out if our selves to Christ for us to mourn for Sin is it's an offence to God for us to desire and endeavour after Vniversal Holiness is ten thousand times harder work than for Adam to have coninued obedient to the Law for which he had a Cncreated Principle a Habit of Holiness infused â—nto him by Creation only it was mutable and left to the Managing of his own free Will 1. Bâ—t let it be observed that the way of Salvatiâ—n by Christ seems to be Foolishness to a Naturaâ— Man that we should look to be saved bâ— one that dyed himself Paul saith this is to them that Perish Foolishness it is a great work of God upon our understandings to enlighteâ— us and convince us that this way of Salvaon is the only way and that it is a glorious â—ay that the manifold Wisdom of God the exeeding Riches of his Grace and his Revenging Justice against Sin will shine to Eterny in this way of saving Sinners by a Crucied Christ 2. â—et it be observed that when a Sinner is covinced and humbled indeed and sees what Majesty he hath offended by his Sins it is no easie thing to set his hope in Christ whoâ— he never saw but that the Holy Ghost doth ecretly and inwardly reveal him to the Soul as the only and all-sufficient Mediator and unites the Heart to him to trust and rely upon him for Salvation 3. It is no easie thing for one that hath such a corrupt Nature and hath delighted in Sin to be willing that Christ should Reign over him to desire that Christ would put down all the Rule and Authority of Sin that he might be for Christ and not for another When Christ saith his Yoak is easy and when the Apostle saith his Commandments are not grievous the meaning is not that Christs Yoak is easy to the Flesh and corrupt Nature but easy and sweet when God gives a principle of grace a new Heart and Spirit so far as we are renewed and are led by the Spirit so far Christs Yoak is easie and his ways pleasant to our Souls The truth is many take up opinions and wrangle and dispute but 't is to be feared that few have experience of a Saving work of Conversion upon their Souls they do not seem to have a Spiritual Savour in their Discourses but of these things God will Judge CHAP. VIII Concerning the Saints Perseverance as being kept by the power of God through Faith unto Salvation THis Author hath something about this point page 19. He saith some may depart from the Faith giving heed to seducing Spirits I answer none ever doubted but Men may fall from the Doctrine of Faith from the profession of Faith and from an Historical Notional Faith from common Grace from common Enlightning But the Doctrine maintained by the Assembly of Divines and as I have shewed by the Lambeth Articles and by the Articles of Ireland is that none that are truly regenerated that have saving justifying Faith shall be so left to themselves as to fall totally and finally but shall be preserved unto the Heavenly Kingdom Believers may be left to themselves at times as David Hezekiah Peter and others that they may fall foully to the Dishonour of God and to the wounding of their own Souls but God will graciously recover them again Grace is in a swoun in them but not dead The Doctrine of the Saints perseverance is grounded 1. Vpon the free and Eternal Vnchangeable love of God to the Elect. 2. Vpon the perfect and eternal Redemption Christ hath wrought for them and his praying as Mediator that they may be kept and that their Faith fail not 3. The Inhabitation of the Spirit who abideth in them for ever 4. The promises of God to them that they shall not depart from him the Nature of the Covenant of Grace which they are brought under is that God will guide them by his Counsels and afterwards bring them to his glory But I shall not enlarge upon these things but let us attend upon what this Author saith upon this point Truly though the Assembly of Divines had positively declared for the Doctrine of the Saints Perseverance yet according to the faculty of the Man to catch at something he saith nor need any Man say more concerning falling away than they do for as they deny not but there are Temporary Believers and truly such are all that fall away so they plainly tell us that the purest Churches in Heaven are subject to mixture and Error and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Now saith he surely the purest Churches under Heaven are true Believers and if these may become Synagogues of Satan it is too much to prove the point Truly either this Author is more Ignorant than I took him to be before I saw his Book or else which is far worse hath not an honest Mind but is resolved to wrest Mens words contrary to what he knows they intended as we shall see 1. He saith the Assembly deny not but there are Temporary Believers I answer what Ignorance or worse is this When Divines speak of Temporaries or Temporary Believers they call them so to Distinguish them from true Believers those that have a true lively justifying Faith I suppose the phrase was taken up from the Parable of the four sorts of grounds Luke 18.13 Our Saviour there compares some Hearers of the Word to the High-way-side that the Word doth not affect them at all a second sort to the Stony Ground that hear the Word with Joy but they have no Root of grace in them Ay and if such do abide to their Lives end with no other but such a kind of Faith as they have they could not be saved but they often especially if Persecution come lose that Historical Notional Faith and common enlightning they had the Hearts of these were never made good ground they were never ploughed up and sown with the Seed of special Grace to bring forth Fruit unto God The Scope of our
another Sir Recollect your self I cannot remember that ever I saw your face more than three times in my Life before I saw you lately in Norwich The first time I saw you was upon the Road on Horseback I met a Friend upon the High-way that you were travelling with I saluted him and he told me your name and so after a few words you went your way and I mine The second time was about fifteen years since going to see a Neighbour that lay Bed-rid he was one of your way but I think a Godly Man and I visited him several times in Love you was there and we had two Hours Discourse and all about Controversies The third time was about eight Years since you came into a Friends House where I was upon a Journey and stayed about an hour This was all our acquaintance and as for our being Neighbours it is true that in some sence all are our Neighbors but I suppose you and I liv'd twenty Miles Distant though I am not certain where you lived for as you never were at mine House in Lincolnshire so I never was at yours What a poor business is it that the World should be troubled about our Acquaintance and Neighbourhood Sir though you and I differ in several points of Religion yet I love all Men and though I do not desire intimacy with any Man that is of a Contentious Spirit I love Peace and Quietness yet if you please to let me know when you are in any want you shall find that not only my self will relieve you but that I shall get others of my Friends to Minister unto you otherwise I do not desire Acquaintance with you whilst you are so violent and abusive Then you say that some of my Jacobs have called you Rogue and wisht that you were put out of the Town I am sorry that you should use such passionate Speeches as to call any persons my Jacobs and as to calling you Rogue I hope none of the Congregation that I belong to ever used such unseemly words of you for my part I have always spoke of you in Company with good Respect till you put forth the Book I love to speak the best I can of every Man Q. 4. You tell me that in pag. 19. God chose us so many and no more I pray who are those us whom you call us surely you speak of the Living I answer Let the Reader hear with Patience what is said Pag. 19. the words are these This is especially applied to the Father in Scripture to choose us before the Foundation of the World to foreknow us to predestinate us to be conformable to the Image of his Son therefore in that Scripture 1 Pet. 1.2 where you have the proper and distinct Work of Father Son and Holy Ghost about the Vessels of Mercy the Apostle saith We are Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ observe here our Election is ascribed to God the Father he chose us so many and no more this Man and not the other Jacob and not Esau then you have the proper work of the Son in those words the sprinkling of the Blood of Jesus Christ it is he who washeth us from our Sins in his own Blood he purchaseth all good things the second Person in the Trinity He is the Lord our Righteousness he is the Propitiation for our Sins he is our Mediator it is not the Father that is Mediator nor the Holy Ghost but the Son it is he that took upon him our Nature it was the Word that was made Flesh not the Father nor the Holy Ghost it was the Son that died upon the Cross for our Sins not the Father nor the Holy Ghost then you have the special Work of the Holy Ghost about our Sanctification in these words through Sanctification of the Spirit unto Obedience It is the Holy Ghost who in our Conversion doth Sanctifie us and bring us to the Obedience of Faith he applieth Redemption as the Son hath wrought Redemption when the appointed time when the fulness of time is come to call home an Elect Vessel he convinceth the Soul of Sin he revealeth Christ to the Soul he infuseth the Habit of Grace and after Conversion is with us to mortifie our Corruptions comfort us and lead us and to carry us to the Heavenly Kingdom Now What Cause had this Author to say Who are these Vs Surely you speak of the Living I answer I speak as the Scripture speaks in those Texts that I have mentioned of all the Elect of all the Redeemed of all that are or shall be sanctified and how strange and captious is it for this Author to go on and say You have good Thoughts of your self for you must be one of the Vs And shew me how many and no more or at least name One to make good the Word Vs and prove by the Word of God that You Two were undoubtedly chosen to Salvation Surely this Author was not in frame when he wrote thus this is just like a Woman scolding and quarrelling in the Streets I am heartily sorry for him Qu. 5. and 6. Are both about the same thing about Jacob and Esau Now concerning Jacob and Esau note 1. That Esau was not saved appears by Heb. 12.15 Lest there be any Fornicator or profane Person as Esau who for one Morsel of Meat sold his Birth-right This Observation may give much Light into this Matter that when any that were real Saints under the Old Testament are spoken of in the New Testament all their sinful Failings are covered and their Grace only mentioned So it is with Abraham Sarah Job Sampson Lot though they had many sinful Failings yet I say they are covered in the New Testament and their Faith Patience and Holiness only mentioned Or if there be an hint of their sinful Failings as of Rahab and Elijah there is mention also of their Faith and Prayer and the Grace of God bestowed upon them But when Esau comes to be mentioned in the New Testament the Holy Ghost leaves him upon Record that he was a profane Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that despised set light by and contemned holy things So that let it be observed that Esau after he had been so long dead is in the New Testament where the sinful Failings of the Saints of the Old Testament are covered is left under this black Character that he was a profane Person 2. As to what is said Rom. 9.13 As it is written Jacob have I loved but Esau have I hated let it be observed that the Apostle in that Chapter from the Beginning to the End is not treating about outward things but about spiritual things and to shew them that amongst them that enjoy Church State and Church-Privileges and Ordinances some are from Eternity elected to Salvation of God's mere Grace and others are passed by And the Apostle