viz. when the race is not to the swift nor the battell to the strong c. Eccles 9. 11. Eccles 9. 11. §. 9. If it be here demanded In as much as second Causes and created Principles especially in men act notwithstanding such a substraction of the Divine Presence from them as hath been declared though not according to the perfection of their natures but in a troubled and miscarrying manner the eyes of the two Disciples we spake of though they were so held that they knew not Christ viz. to be the person which he was yet they represented him unto them as a man c. Whether do such actings as these proceed from their Principles without any such presence of the first Cause with them as that which we have asserted to be simply necessary for and with second Causes whensoever they go forth into action Or what manner of presence of this first Cause or how differing from that which is constant and more agreeable to their natures shall we suppose they have with them when they act irregularly or deficiently To this I answer 1. Whensoever second Causes move into action whether they act congruously to their respective natures and kinds or whether defectively they still have and must have a presence of the first Cause with them as hath beene already argued But 2. When they faile or faulter in their motions or actings if their motions be such which are not morall or commanded by the will of which kind the mis representation of the person of Christ by the eyes or visive faculty of the two Apostles was I conceive that the presence or concourse of the first cause with them is attempered and proportioned in order to the deficiency of the action I mean as well to the degree as kind of this deficiency and is not the same with it selfe in the ordinary and proper actings of these faculties The reason hereof is because faculties meerly naturall act determinately and uniformly after one and the same manner unlesse they be troubled and put out of their way by a superior power But in morall actions and such whose deficiency proceedeth from the wills of men or other creatures indued with the Whether or how the concurrence of God with the wils of men in good actions dister from that which is afforded unto them in evill actions shall God willing be taken into consideration in the second part of this work same faculty the presence and concourse of the first Cause with the Principles producing them is not at least ordinarily different from that which is naturall and proper to them and by vertue whereof at other times they act regularly or at least may The Reason hereof is because the nature and intrinsecall frame and constitution of the will importeth a liberty or freedom of chusing its own motions or acts this being the essentiall and characteristicall property of it whereby it is distinguished from causes meerly naturall Now then if this faculty when it moves or acts inordinately should be so influenced by the first Cause as hereby to be determined or necessitated to the inordinacy of its actings 1. That distinguishing property we speak of should be dissolved or destroyed and the will it selfe hereby reduced to the Order and Laws of Causes meerly naturall 2. The inordinatenesse or sinfulnesse of the motions and actings of it could not be resolved into it selfe or its own corruption but into that over ruling and necessitating influence of the first Cause upon it which it was not able to withstand nor to act besides or contrary unto the determinating exigency thereof And thus God shall be made the Author of Sin which is the first born of abominations even in the eye of Reason and Nature it selfe But of these things more hereafter Though all the motions and actings of the creature and created Principles §. 10. or faculties are absolutely suspended upon the association of the first Cause with them in their actings yet do they very seldom suffer any detriment or actuall suspension of their motions or actings hereby God never denying suspending or withdrawing that concurrence or conjunction of himself with them without which they cannot act but only upon some speciall design as for example now and then to be a Remembrancer unto the world that Nature and Second Causes are not autocratoricall i. e. do not perform what ordinarily they do perform independently and of themselves but that he is the soveraign Lord of them and hath all the strength and operations of them in his hand The battell commonly is to the strong and the race ordinarily to the swift and bread most frequently to men of understanding c. But more of this also in the following Chapter The Apostle affirming That in God we live and move in the sence declared §. 11. passeth the sentence of condemnation against two opinions which yet condemn one the other also being two extreams leaving the Truth between them in the middle The former denies all co-operation of the first Cause with the second affirming That God only communicateth that operating virtue unto them which they respectively exert and put forth and preserveth it but doth not at all co-operate with it The latter affirmeth That it is God only who acteth or worketh at the presence of Second Causes and that these do nothing but stand by act not at all The former of these opinions wâ—â— held by Durandus the Schoolman and by some others far more ancient then he against whom Augustin disputeth Lib. 5. dâ— Geâ— ad lit c. 20. The latteâ— by Gabriel Biel a School man also and some others of that Learning The Apostles assertion That we move in God in the sence asserted is visibly attended with these two consequentiall Truths 1. That God doth associate himselfe and communicate with Second Causes and all created Principles in their respective motions and operations and consequently contributes more towards their motions and operations then only by a collation and conservation of a sufficient strength or virtue in their respective causes to produce them 2. That the ordinary effects acts and operations produced in these sublunary parts are not so or upon any such terms attributable unto God but that they have their Second Causes also respectively producing them whereunto they may as truly and perhaps more properly be ascribed as unto God CHAP. II. Though there be as absolute and essential a Dependance of Second Causes upon the first in point of motion action and operation as of simple Existence or Being yet are not the motions actions or operations of Second Causes at least ordinarily so immediately or precisely determined by that Dependance which they have upon the first Cause as their respective Beings are THe simple Existences or Beings of things may be said to be determined §. 1. by God the first Cause three ways 1. In respect of their Natures or constituting Principles of their respective Beings 2. In respect of their
expresly granteth that the Saints many times are so far from obeying these Exhortations that they walke for a long time in full opposition to them as in security loosenesse vile Practises c. Nor have they yet proved nor I believe ever will prove but that they may walke yea and that many have thus walked I mean in full opposition to the said Exhortations to their dying day 2. If God by his Spirit irresistibly drawes his Saints to obey the exhortations we speak of he thus draweth them either by such a force or Power immediately acted upon their wills by which they are made willing to obey them or else he maketh use of the said Exhortations so to work or affect their wills that they become willing accordingly If the former be asserted Then 1. The said Exhortations are no means whereby the Perseverance of the Saints is effected but God alone and immediately by His Spirit For if the Will be immediately affected by God after such a manner or brought to such a bent and inclination as that it cannot but obey the said Exhortations i. e. doe the things which the said Exhortations require then would it have done the same things whether there had been any such Exhortations in being or no and consequently these Exhortations could have no manner of efficiency about their Perseverance For the will according to the common saying is of it self caeca potentia a blind faculty and followes its own predominant bent and inclination without taking knowledge whether the wayes or actions towards which it stands bent be commanded or exhorted unto by God or no. 2. If the will of a Saint be immediately so affected by God that it stands inclin'd and bent to doe the things which are proper to cause them to Persevere then is this bent and inclination wrought in the will of such a Person after his being a Saint and consequently is not essentiall to him as a Saint but meerly accidentall and adventitious And if so then is there no inclination or bent in the will of a Saint as such or from his first being a Saint to Persevere or to do the things which accompany Perseverance but they come to be wrought in him afterwards Which how consistent it is with the Principles either of Reason or Religion or their own I am content that my Adversaries themselves shall judge 3. If God doth immediately and irresistibly incline or move the wills of the Saints to doe the things which accompany Perseverance the said Exhortations can be no means of effecting this Perseverance For the will being Physically and irresistibly acted and drawn by God to doe such and such things needeth no addition of morall means such as Exhortations are if they be any in order hereunto What a Man is necessitated unto he needeth no further help or means to doe it 4. And lastly for this the things which accompany Perseverance import a continuance in Faith and Love unto the end If then the wills of the Saints be immediately and irresistibly moved by God thus to continue I mean in Faith and Love unto the end what place is there for Exhortations to come in with their efficiency towards their Perseverance Need they be exhorted to continue in Faith and Love or to Persevere after the end Thus then we clearly see that the former of the two consequences mentioned cannot stand God doth not by His Spirit irresistibly draw or move the wills of the Saints to doe the things which are necessary for the procuring their Perseverance immediately or without the instrumentall interposure of the said exhortations Secondly neither can the latter of the said consequences stand God doth §. 6. not make use of the said Exhortations to influence or affect the wills of the Saints upon any such terms as hereby to make them infallibly infrustrably necessitatingly willing to Persevere or to doe the things upon which Perseverance dependeth For 1. If so then one and the same act of the will should be both Physicall and morall and so be specifically distinguished in and from it self For so far as it is produced by the irresistible force or power of the Spirit of God it must needs be Physicall the said irresistible working of the Spirit being a Physicall action and so not proper to produce a morall effect Againe as far as the said Exhortations are means to produce or raise this act of the will or contribute any thing towards it it must needs be morall because Exhortations are morall causes and so not capable of producing naturall physicall or necessary effects Now then if it be unpossible that one and the same act of the will should be both physicall and morall that is necessary and noâ— necessary unpossible also it is that it should be produced by the irresistible Working of God and by Exhortations in a joynt efficiencie It may be objected They who hold or grant such an influence or operation of the Spirit of God upon the will which is frustrable and resistible doe or must suppose it to be a physicall action as well as that which is irresistible If so then the act of the will so far as it is raised by means of â—his action or operation of God must according to the tenor of the former argument be physicall also and so the pretended impossibility is no more avoided by this Opinion then by the other I answer Though such an operation of God upon the will as is here mentioned be in respect of God and of the manner of its proceeding from Him physicall yet in respect of the nature and substance of it it is properly morall because it impresseth or affecteth the will upon which it is acted after the manner of morall causes properly so called i. e. perswadingly not Ravishingly or necessitatingly When a Minister of the Gospell in his Preaching Presseth or Perswadeth Men to such and such duties or actions this act as it proceedeth from Him I meane as it is raised by His naturall abilities of understanding and speaking is physicall or naturallâ— but in respect of the substance or native tendency of it it is clearly morall viz. because it tendeth to incline or move the wills of Men to such or such elections without necessitating them hereunto and so comports with those Arguments or Exhortations in their manner of efficiency by which he presseth or moveth them to such things By the way to prevent stumbling and quarrelling it no wayes followeth from the Premisses that a Minister by his Preaching and perswading unto duties should doe as much as God Himself doth in or towards a perswading of Men hereunto It onely followeth that the Minister doth co-operate with God which the Apostle Himâ—elf affirmeth a 1 Cor. 3. 9. 2 Cor. 6. 1. in order to one and the same effect i. e. that he operateth by one and the same kinde of efficiency with God viz. morally or perswadeingly not necessitatingly For when one necessitates and another onely perswades
happy inheritance which was vested in them by the Law of their Creation Therefore 2. The comparison of the Family or Community specified in the Objection is altogether irrelative to the case in hand and besides it demands that as reasonable to be granted which is nothing less For it is not better for the generality of a Family or greater Community of men that some few of the members either of the one or the other should have the greatest assurance that can be given of the greatest things that can be enjoyed all the rest of their members being left to unavoydable beggery torment and misery then that all Particulars of either should be put into such a capacity and way of being all honorable and happy that by a regular prudent and careful behavior of themselves and managing the opportunities which are before them there should none of them miscarry nor fail of such enjoyments For thus the Comparison ought to be stated to make it truly representative of the great business whereof we are in travel Now it is not better for the generality of a State or great Commonwealth that some two or three or some small and inconsiderable number of the members or inhabitants thereof should be great Favorites of the Prince or of those in chief place and have Riches Honors Offices and places of Power heap'd upon them without end all the rest being made slaves and devested of all capacity so much as of any tolerable subsisting in the State then it would be that all and every of the said members or inhabitants should be put into an hopeful and ready way by their regular industry and honest demeanor of themselves to thrive and lift up their heads and live like men although in the mean time they might either through voluntary and supine carelessness and sloath or through some vile practices otherwise deprive themselves of such Happiness That cannot be better for the generality of any Community of men which induceth an absolute necessity of extream Misery upon the far greater part of them though attended with all imaginable advantages to some few then that which is as an effectual door opened unto them all unto all Happiness although it be not so opened but that they may through a supine negligence and unfaithfulness to their own interest shut it against themselves That which is worse for the greater part cannot be better for the whole So then our Argument last propounded remains still in full force Christ certainly dyed for all Men because otherwise the World or generality of Mankinde should have been better and more graciously delt with and provided for by God in the first Adam then in the second The same Doctrine I confirm yet further by the seal and warrant of this §. 26. Argum. 9. Argument If Christ dyed not for all Men without exception then no man whatsoever in his unregenerate estate stands bound to beleeve in Him or to depend on Him at least with any certainty of Faith or Hope for Salvation But there are many Men who in their unregenerate estates stand bound thus to beleeve in Him and depend upon Him yea all Men without exception at least all that have not yet sinned the sin unpardonable stand bound thus to beleeve and thus to depend Ergo. The Reason of the sequel in the former Proposition is because no man stands bound to do that which he hath not a sufficient ground or reason to do or to speak somewhat more warily for the doing of which there is no sufficient ground or reason Yea the doing of any thing upon such terms I mean without a sufficient ground in Reason for the doing it is an act irregular sinful and displeasing unto God That the Soul be without Knowledg saith Solomon it is not good and he that hasteth with his feet sinneth p Prov. 19. 2 The former clause was rendered somewhat more plainly in our former Translation thus Without Knowledg the minde is not good i. e. though a man in what he doth means or intends never so well yet unless he knows or apprehends a sufficient Reason or ground for what he doth his good meaning will not justifie him or make him sinless in his action according to what followeth in the latter clause But he that hasteth with his feet i. e. that is forwarder in his affections then in his Judgment that falls upon action before he knows a good cause why and wherefore he so acteth sinneth Upon this account our Saviour reproveth the man that saluted Him by that honorable and divine Title of Good Why callest thou me Good there is none good but one which is God q Mat. 19 17 Doubtless the meaning of the man in stiling Him Good was good and proceeded from a reverend Opinion of Him yea in stiling Him Good he spake nothing but Truth and that according to our Saviours own Principles in as much as He was indeed God Yet because the man had not this knowledg of him and so no sufficient Reason for what he did or said in calling Him Good therefore He reproveth him for so doing or speaking To this Point also lieth that of the Apostle Whatsoever is not of Faith is sin r Rom. 14 23 i. e. whatsoever a man doth not having a sufficient ground in Reason one or more on which to ground a Belief or Perswasion of the lawfulness of it is sinful viz. quoad hominem in respect of the doer not always or necessarily quoad rem or in the nature of the thing it self Yea to beleeve any thing without a sufficient ground in Reason to satisfie or convince a man of the truth of it the Holy Ghost termeth the Belief of the simple or foolish according to that of Solomon The simple beleeveth every word s Prov. 14. 15 or as our former Translation read it The foolish will beleeve every thing i. e. as well that for which there is good Reason why it should be true as that for which there is none which is a lash loose and unsavory kinde of Faith and such as God relisheth not regardeth not no not when the object of it or the thing beleeved is a Truth For God as the wise man informeth us delighteth not in fools t Eccles 5. 4 So that if there be no sufficient ground in Reason why any unregenerate Person should beleeve or depend on Christ for Salvation with certainty of Faith most certain it is that he stands not bound in duty hereunto Now if Christ dyed onely for the Elect and no unregenerate person certainly knoweth or can know that he is one of the Elect it is a clear case that he can have no sufficient ground in Reason to beleeve or depend upon Him upon such terms That no unregenerate man certainly knoweth or can know that he is one of the Elect hath been proved formerly and that ex abundanti viz. where it was fully evinced that no unregenerate Person hath so much as
yet moved with fear prepared an ark by which he condemned the world c. 314 315 c. 11. 17. By Faith Abraham offered up Isaac c. 19 451 452 12. 2. Looking unto Jesus the Author and Finisher of our Faiâ—â— 254 255 1 Pet. 1. 2. Elect according to the foreknowledge of God through sanctification of the Spirit 463 1. 5. Who by the power of God are kept through Faith unto Salvation 185 186 c. 1. 23. Being born again not of corruptible seed but of incorruptible 199 200 2. 4. elect and precious 244 3. 21. The like figure whereunto even Baptism doth also now save us 354 4. 19. as unto a faithful Creator 70 71 236 2 Pet. 1. 4. partakers of the divine nature 199 200 2. 1. even denying the Lora that bought them 129 130 c. 2. 20. For if after they have escaped the pollutions of the world through the knowledg of the Lord 144 145 c. 3. 9. not willing that any should perish but that all should come to repentance 104 417 418 1 Joh. 2. 2. And he is the propitiation for our sins and not for ours onely but also for the sins of the whole world Pag. 91 92 c. 188 2. 19. They went out from us but they were not of us for if they had been of us they would no dobt have continued with us 189 190 c. 261 2. 24. If that which you have heard from the beginning shall abide in you ye also shall continue in the Son c. 261 3. 7. Little children let no man deceive you he that doth righteousness is righteous even as he is righteous Cap. 9. § 11. p. 265 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him neither can he sin c. 192 193 c. 3. 10. whosoever doth not righteousness is not of God 402 4. 4. because greater is he that is in you then he that is in the world 325 4. 18. perfect love casteth out fear 314 because fear hath torment 3 16 4. 19. We love him because he first loved us 476 5. 3. For this is the love of God that we keep his CoÌ„mandments and c. 337 5. 4. For whosoever is born of God overcometh the world and c. 263 337 5. 5. Who is he that overcometh the world but he that beleeveth that Jesus is the Son of God 398 5. 10. He that beleeeveth not God hath made him a lyar c. 497 504 5. 14. And this is the confidence that we have in him that if we ask any thing according to his Will he heareth us 250 5. 18. We know that whosoever is born of God sinneth not 263 264 2 Joh. vers 8. Look to your selves that we lose not the things which we have wrought but that we receive a full reward 258 Jude ver 1. and preserved in Jesus Christ 253 3. that ye should earnestly contend for the Faith which was once delivered unto the Saints 243 Apocal. 2. 11. He that overcometh shall not be hurt of the second death 267 268 3. 5. He that overcometh the same shall be clothed in white and I will not blot out his name out of the book of life 332 333 14. 4. these were redeemed from among men c. 143 20. 6. Blessed and holy is he that hath part in the first Resurrection c. 267 A Table of the particular Heads of Matter in the preceding Discourse A ABraham in what sence commanded to offer up Isaac Pag. 451 452 453 Acts actings of God why expressed by Verbs of the Preterperfect-tense 63 Actions if men with their consequences ascribed to God emphatically and why 23 of Causes meerly natural why not always uniform p. 24. Actings and motions of created Principles seldom suspended by the first Cause and why p. 6. Such as proceed from the wills of men frequently in Scriputre attributed to them in terms of a passive signification p. 15. How said to be determined 23 Actions and Operations in these sublâ—nary parts not so attributed to God but that they have their second Causes 7 Actuality of God 7 Adam all men righteous in him 512 513 had not justifying Faith 504 505 c. All men in what sence they have right to the Promises p. 451. have sufficient means to beleeve pag. 499 500. All all men what signifie in Scripture 108 109 Ambrose for Vniversal Redemption 528 for falling away 325 327 Angels whether changeable in their Wills after Election 485. not out of a possibility of falling according to Calvin 441 receive benefit by Christ 440. need an Head as well as men 438. understand not bytheir meer essence p. 43. whether and how reconcilable 441 Anselm for Vniversal Redemption 543 Antecedent and Consequent Intentions in God 448 106 107 Aretius for falling away 392. for Vniversal Redemption 407 Arnobius for Vniversal Redemption 533 Arriba resolves the certainty of the foreknowledg of God into the perfection of his Wisdom 22 Assurance of Salvaiton whether men live holily or no not meet for God to give or men to enjoy 282 Athanasius for Vniversal Redemption 530 531 Attonement universal no new Religion 73 taught by express Scripture the contrary onely by consequence 73 Augustin for Falling away 378 379 c. how to be understood when he seems to speak otherwise Ibid. for General Redemption 525 526 c. against them that deny the co-operation of the first cause with the second 7 The Authors Intent in citing Authors 524 561 B BAptism All Children baptized judged by Musculus in favor with God 331 A weighty consideration for Infant-Baptism 537 Basil for a possibility of total falling away 377 for Vniversal Redemption 534 Bede for general Redemption 542 Simple Beings and existences of things how determined by God p. 7. what manner of Being men had from Eternity 45 46 Bernard for general Redemption 543 Beza defines justifying Faith by assent 400 Denyeth that Christ dyed sufficiently for all men except in a barbarous sence 97 Book of Life blotting out Names no blemish to it 332 Bottomless pit what it signifieth 435 Bucer defines Justifying Faith by assent 400 For Vniversal Redemption 556 Bullinger for Falling away 392. For Vniversal Redemption 560 C CAlvin sometimes for Falling away 387 416. Defineth Justifying Faith by assent to the Word of God 398. For General Redemption 406 552 553 c. For Desires in God to save the World 470 His Discourse for universal Grace 508 509 Can and cannot diversly taken in Scripture 194 Causes natural how sometimes suspend their proper actions 7 Ceremonies why termed the rudiments of the World 522 523 Chamier defines Justifying Faith by assent 398 399 Character of Regeneration 326 327 Chemnitius for Falling away 385 386. Defines Justifying Faith by assent 400 Children in favor with God 330 Christ a sufficient Redeemer without being crucified p. 15. How necessitated to well doing 341. How always heard in his Prayers 245. How the foundation of
it being unpossible that any man of what gifts parts or learning soever should be able to maintain or make good the cause of a weak or erroneous Opinion especially against an adversary of equal abilities and insight into the cause with himself by solidity pregnancy or clearness of Argument whether from the Scripture or otherwise hence it frequently cometh to pass that when the Patrons of such a Cause fall short in their Intellectuals and sobriety of Discourse to keep the head of it above water they supply that which is wanting in their Judgments and Vnderstandings with that which aboundeth upon such a temptation in their wills and affections I mean with passion and with unworthy and reproachful vilifications either of the persons of their adversaries because being once entered within the doors of a mans Judgment it commonly bewitcheth the person with such an adulterous affection towards it self that his foot is very hardly recoverable out of the snare There is no Error but at one turn or other either directly or indirectly gratisieth the flesh or that which remains of the old man in men Now the flesh in all men is very loath to part with any of her Benefactors to be despoyled of any principle which speaks to her heart in any matter of ease pleasure honour profit or the like Vpon this account it cometh to pass that Error is so readily and sometimes even greedily entertained and with so much difficulty and conflicting with the Judgments and Consciences of men cast out * Nauseabit ad antidotum qui hiavit ad venenum None saith Solomon speaking of the Harlot that go unto her return again neither take they hold of the paths of life n Prov. 2. 19. They are not many who having once turned aside into Error return back again into the way of Truth when once they have forsaken it Such persons commonly prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher Arist Ethic. l. 7. c. 9. Mulâ—â— veritatem ita amant ut velint esse vera quaecunque amant vid. de quodam Judaeo qui nolâ—it Deum oraâ—e ut illuminaret cor ejus quia hoc essâ—t dubitare de lege sua c. apud Th. Bradward l. 1 c. 1. Corol. part 32 Sic amatur veritas ut quicunque aliud amant hoc quod amatur velint esse veritatem et quia falli nollent nolunt convinci quod falsâ— sunt Aug. Confess l. 10 c. 23 speaks i. e. stout and stiff in their Opinions and men that will stand fast in their conceits And as another expresseth their genius they will have that to be Truth which they hold but they will not hold that which is Truth Yea a great part of those whose Judgments and Consciences are enthralled under Error and this of a very sad and dangerous import are yet so superstitiously fearful to make use of those means which God hath expresly prescribed and injoyned for their deliverance that they make it matter of Conscience to refrain from hearing such Teachers and so from reading such Books and admitting such Discourses whereby their Iudgments might be healed and themselves made sound in the Faith Error in this case is so full of a pestilential malignity to the Soul that whereas God hath commanded men to try all things that so they may be in a capacity to hold fast that which is good they on the contray resolve to hold fast at peradventure that which they have and to make no tryal at all whether it be good or no. The Premisses concerning the fierce and bloody War wherein Error fights against the Soul considered it cannot seem strange unto us that the great Lover of the Peace and Prosperity of Souls Jesus Christ Blessed for ever should pour out his Heart and Soul unto Men so abundantly aâ— He hath done in the Gospel in Cautions Admonitions Directions Threatenings Promises almost without end that so by one means or other they might be effectually prevailed with to use all diligence to keep themselves unspotted of such Errors which he knew the great Enemy of their Peace would be industriously diligent to spread and scatter up and down the World in all Ages Beleeve not every spirit but try the spirits whether they be of God because many false Prophets are gone out into the world a 1 Joh 4. 1. So again Try or prove all â—hings i. e. all Doctrines and Sayings of men hold fast that which is good b 1 Thes 5. 21 Again Ye therefore Belovâ—d seeing ye know these things before beware lest ye also being led away with THE ERROR of the wicked fall from your own stedfastness c 2 Pet. 3. 17 c. Of like notion whereunto is that of another Apostle Take heed Brethren lest there be an evil heart of Unbelief to depart from the living God d Heb. 3. 12 An evil heart of Vnbelief is never contracted but by suffering erroneous concâ—its and false perswasions concerning God to grow upon our Judgments and corrupt them The same Apostle again Be not carried about with divers and strange Doctrines e Heb. 13. 9. Elsewhere That we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive f Ephes 4. 14 Again Let no man deceive you with vain words g Ephes 5. 6 So be not deceived h 1 Cor. 6. 9 Beware lest any man spoyl you through Philosophy and vain deceit i Colos 2. 8 c. These things saith John I have written unto you concerning those that deceive you k 1 Joh. 2. 26. or seduce you i. e. that endeavor to seduce or deceive you The Lord Christ Himself cautioneth his Disciples and in them others ex abundanti against false Christs and false Prophets who as he saith should shew great signs and wonders in so much that if it were possible they should deceive the very Elect l Mat. 24. 24. This operous and abundant interposure of the Holy Ghost for ten times more of like consideration might be added in all variety of Applications unto men which are any ways conducing to the preserving of mens Iudgments free and their minds pure from Error doth with a great pregnancy of conviction argue and suppose that Errors and false Conceptions in matters of Religion are of a most formidable and dangerous consequence to the precious Souls of men Far be it from any man to imagine that the Holy Ghost should according to the Proverb thus labour about the lifting of a Feather or be solicitous at that high rate which hath been expressed to prevent the lighting of a Grashopper upon the Eorth where it can do little or no harm The second thing Good Reader wherewith I desire to possess and fill thee Judgment The great necessity which lieth upon all men to engage to the uttermost their Reasons and Understandings
them as in their simple Existence or Being it self Page 1. Cap. 2. Though there be as absolute and essential a Dependance of second Causes upon the first in point of motion action operation as of simple existence or being yet are not the motions actions or operations of second Causes at least ordinarily so immediately or precisely determined by that Dependance which they have upon the first Cause as their respective Beings are 7 Cap. 3. Concerning the Knowledg and Foreknowledg of God and the Difference between these and his Desires Purposes Intentions and Decrees and how these also are distinguished one from another 28 Cap. 4. Concerning the Perfection of God in his Nature and Being Some things clearly deducible from it particularly his Simplicity Actuality and Goodness of Decrees 40 Cap. 5. Four several veins or correspondencies of Scriptures propounded holding forth the Death of Christ for All Men without exception of any The first of these argued 73 Cap. 6. Herein several texts of the second sort of Scriptures propounded in the former Chapter as holding forth the Vniversality of Redemption by Christ are discussed 97 Cap. 7. The third sort or consort of Scriptures mentioned cap. 5. as clearly asserting the said Doctrine argued and managed to the same point 113 Cap. 8. The Scriptures of the fourth and last Association propounded cap. 5. as pregnant also with the same Great Truth of general Redemption by Christ impartially weighed and considered 120 Cap. 9. Entereth upon a Digression about the commonly-received Doctrine of Perseverance occasioned by several passages in the preceding Chapter avouching and clearly evicting the benefit peace and comfort of that Doctrine which teacheth a possibility of the Saints declining and this unto death above the other contrary unto it 154 Cap. 10. A Continuation of the former Digression wherein the texts of Scripture commonly alledged to prove the impossibility of the Saints declining unto death are taken into consideration and discharged from that service 177 Cap 11. A further Continuation of the former Digression wherein the Arguments and Grounds commonly insisted on in defence of the received doctrine of Perseverance are detected of insufficiency proved and declared Null 225 Cap. 12. The former Digression yet further prosecuted and a possibility of defection in the Saints or true Beleevers and this unto death clearly demonstrated from the Scriptures 268 Cap. 13. Grounds of Reason from the Scriptures evincing a possibility of such a defection even in true Beleevers which is accompanied with destruction in the end 299 Cap. 14. Exhibiting from the Scriptures some Instances of a total Declining and falling away from the Grace and Favor of God in true Beleevers 344 Cap. 15. Declaring the Sence and Judgment as well of the Ancient Fathers of the Christian Church as of Modern Reformed Divines touching the Point of Perseverance and so concluding the Digression concerning this Subject 365 Cap. 16. Several other Texts of Scripture besides those formerly produced in ranks and companies argued to the clear eviction of Truth in the same Doctrine viz. that the Redemption purchased by Christ in his Death was intended for all and every man without exceptiof any 403 Cap. 17. Declaring in what sence the former Passages of Scripture asserting the Vniversality of Redemption by Christ are as to this point to be understood and consequently in what sence the said Doctrine of Vniversal Redemption is maintained in the present Discourse 432 Cap. 18. Exhibiteth several Grounds and Reasons whereby the Vniversality of Redemption by Christ or Christs dying for all men without exception is demonstratively evicted 453 Cap. 19. Wherein the Sence of Antiquity together with the variableness of Judgment in Modern Writers about the Controversie under discussion is truly and unpartially represented 524 Cap. 20. The Conclusion Exhibiting a General Proposal or Survey of Matters intended for Consideration Explication and Debate in the second Part of this Work 562 CHAP. I. There is no created Being or second Cause whatsoever but dependeth upon the first and supream Cause or Being which is God and this as well in the second as in the first Act I mean as well in the Motions and Operations issuing from or performed by every of them as in their simple Existence or Being it self WE shall not need I presume to levy a dispute for the gathering §. 1. or geting in that tribute due to the Crown and Soveraignty of Being from all Beings besides which consists in an acknowledgment of his free bounty in calling them out of the abyss of vanity and nothing by the Word of his Power hereby taking them into part and fellowship with himself in his Prerogative of Being according to what was resolved by the counsell of his Will as meet to be dispeâ—sed unto every of them respectively in this kind Trees that are throughly and deeply rooted in the Earth will grow and flourish though the dew or rain from Heaven should seldome or never fall upon them but grasse and herbs and tender plants whose roots have but a slender and thin protection of their Element against the scortching violence of the Sun will soon wither and die away if the clouds of Heaven should not ever and anon drop verdure upon them and relieve them In like manner such notions and impressions in the Soul into which Nature is deeply baptized and mightily 〈…〉 ssest with their Truth are like to live and to maintain their interest and autâ—â—rity in men though not seconded or relieved by argument or dispute but those which have only taken a fainter and looser hold of the judgements and consciences of men are in danger of miscarrying and proving like the Corne upon the house top which as David observeth withereth before it be grown up a Psal 129. 6. unlesse they be timely yea and frequently encouraged back'd and strength by discourse That there is a Being which looks upon this Universe â—ith all the host of it as the workmanship of his own hands and that every creature or finite Being is lineally descended from him as their Great and first Progenitor are I conceive such principles of Light and Truth written in so fair and full a Character in the Tables of all mens hearts that even whilst they run they may read them yea and cannot lightly depose or suffer the losse of â—hem though they be not bound upon their judgments and consciences with any other bands of argument or demonstration then those of their own evidence and conviction Therefore what God hath made manifest and clear in men we shall not cast any suspition of darknesse or obscurity upon by making it matter of disputation And though the dependance of things in actuall and compleat Being upon §. 2. God for sustentation and support as well of their simple Existences and Beings themselves as of their Operations respectively which is the sence and substance of the Thesis propounded be not altogether of so pregnant an inspiration as dependance upon him for their
the destruction that wasteth at non-day a Psa 91. 5 6 7 But dayly experience sheweth That God doth not engage himselfe upon such terms as these for the protection of the lives of all that are godly many of these falling by the hand of death even whilst the lives of thousands and ten thousands round about them are not touched there with Nor have any Persons though never so godly any sufficient ground from the passages mentioned or the like to expect absolutely and with confidence protection of life in the midst of all such dangers which are there specified but only conditionally viz. if God will vouchsafe to undertake for their Preservation and Peace Such Scriptures hold forth the constant power not the uniform Will or Pleasure of God On the other hand when God taketh no pleasure as the Scripture phrase is in the life of a man the little finger of death is enough to crush it my meaning is a very slender and inconsiderable occasion will serve his Providence for the dissolution of it But neither of these dispensations amounts to any demonstration of any such decree in God wherein he hath punctually and indispensably assigned to all Persons whatsoever a set number of years moneths days houres and moments for their allowance of life which neither himselfe nor themselves nor any other creature hath the least liberty or power either to augment or diminish upon any occasion or by any means whatsoever It is indeed commonly reported to be a great Article in the Turkish Creed That the lives of all men at least of all Turkes are so absolutely disposed of in the counsell and decree of God that it is a thing simply impossible for men either by running upon the mouths of Cannons or by casting themselves into the Sea or by rushing naked into the midst of an Host of armed enemies or by adventuring upon any danger upon any death whatsoever to anticipate the date of such a disposall and so on the contrary by any Care Prudence or circumspectnesse whatsoever to prevent the fatality thereof But such Notions and Decrees as these are fitter to make Alcoran Divinity then Christian. I freely acknowledge all the Decrees of God to be absolute and unchangeable upon any occasion or by any means whatsoever and none of them in a true and proper sence conditionall but I am far from making the Decrees of God commensureable with his Prescience or fore-knowledge But of this hereafter In order to a full and thorough explication of the subject last in hand if §. 6. this had been any materiall part of our present designe many Particularities besides those insisted upon should have been added But the consideration of the dependance of the motions and actings of the creature upon God in respect of their determination is more intimous to the heart and spirit of our Grand Intendment then of their simple existences or beings Therefore to passe on to the explication of this we have laid downe for the Argument of his Chapter this conclusion either in words or substance that the motions actions or operations of second Causes though they do as absolutely depend upon the first as their existences or beings as was argued in the former Chapter yet are they not by this dependance at least ordinarily so immediately or precisely determined as their beings Notwithstanding how their beings in respect of their natures their Productions their subsistings or durations in being are determined or not determined by God hath been the inquiry and decision of the preceding part of this Chapter We come now to inquire how how far and after what manner the motions and actions of second Causes are determined or necessitated to be both when and where and what they are by that essentiall dependance which they have upon God All second Causes whatsoever are reducible to one of these three heads §. 7. or kind◠They are either 1. Such which act and move without any knowledge or apprehension at all as being capable of neither either of the end for the obtaining whereof they act or move or of their motions or actings in order to this end Or 2. Such which are capable of some kinde of knowledge or apprehension both of their ends and of their actings and movings towards these ends but very imperfect and weak viz. such which extend not to the reason or relation of these ends nor to any deliberation about them nor yet to the proportion or aptness of those their actings and moveings for the obtaining of their ends Or 3. and lastly they are such which know and apprehend or at least are capable of both not simply of those ends in order whereunto they act and move but of the Nature Reason and further tendency of these ends also as likewise of the proportion of likelihood of their ingagements in any kinde for the obtaining of their ends The first kinde of these causes are called Naturall or meerly naturall the second Animall or spontaneous the third Rationall Voluntary or free-working Of the first sort are 1. all inanimate and life-lesse creatures as Fire Water Ayre Earth Stones Minerals and such like 2. all Creatures which are endued with a Principle of vegetation but not of sence Of the second are all animall or sensitive Creatures not partakers of any Principle or indowment above those of outward sensation and a certaine estimative faculty or phantasie by which they 1. apprehend what is naturally good or evill for them at least in some Particulars and 2. are acted and moved accordingly as either to or from them but without any deliberation or consideration had either about the one or the other Of this kinde are beasts of the Field birds of the Ayre fishes of the Sea and generally whatsoever hath breath and life excepting men These are said to act or move Spontaneously because they act out of some knowledge of their end without any compulsion or necessitation from without Of the third and last sort are only men and Angels whether good or bad in either kinde who are therefore called rationall voluntary or free working causes because they are capable not only of an apprehension or knowledge of such ends for and towards the obtaining of which they act and move but also of the nature quality and import of them and of deliberation likewise or consulation about the means and wayes of their Procurement Now though all these severall causes have such a dependance upon God §. 8. that as hath been said none of them can move into action without a surable concurrence from him yet are not their actions or motions thereby determined ordinarily or necessitated unto or upon them The reason why fire burns or heats and doth not moisten coole or the like is not because God concurreth with it when it acteth for then Ayre or Water should burn and heate likewise with a like concurrence Therefore the particular and determinate actions of the Fire are not caused by
doe not flow from that concurrence of God with it when it acteth but from that intrinsecall form or those naturall Properties which he hath vested in it by the Law of Creation There is the same reason of other causes of this kinde in their respective actions or effects Nor are the motions or actings of the second kinde of causes mentioned as of Birds Beasts c. any whit more determined then of the former by the Presence of God with them in their actions but partly by their naturall abilities for action or motion partly by the naturall proportions and disproportions between their respective Estimatives or Phantasies and such and such Creatures or Objects whose natures are either proportioned or disproportioned unto them As for example the reason why a lamb runneth to the dam and fleeth from the Wolfe is partly the naturall sympathy between the phantasie of the lamb and the dam and the antipathy betweene the said phantasie and the Wolfe partly also that ability or nimblenesse of motion which God hath given unto this creature for the conveyance of it selfe this way or that according as the phantasie of it is affected The concurrence of God with it when it runneth to the dam and when it fleeth from the Wolfe is doubtlesse one and the same So that the difference of these two motions in this Creature doth not arise from any diversity therein but from one of the causes now mentioned In like manner the actions and motions of the third and lâ—st kinde of §. 9. causes which we termed rationall and voluntary are not determined i. e. made rationall and voluntary much lesse are they necessitated by the conjunction or Presence of God with them when they act or move but by their owne proper and free election of what they act or move unto Whilst it remained Acts 5. 4. saith Peter to Ananias speaking of his possession whilst it was yet unsold and remained with him in specie was it not thine owne i. e. Wert thou not at full liberry to have retained and kept it for thine own private use there being no Law of God imposing it as a duty upon thee to sell it And when it was sold was it not in thy power viz. whether thou wouldst part with the money which thou receivedst for it or no The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Power doth not only signifie a Power of right but of liberty also or a freedome of will to dispose of it as he pleased otherwise a Power of right had been of no accommodation unto him nor any competent matter of the aggravation of his sin Why hast thou put this thing into thy heart viz. to dissemble and lye pretending and professing to bring the whole money which thou receivedst for the possession when as thou bringest a part of it only God concurred with the motion of Ananias will when he resolved to bring his money to the Apostles for publique distribution and so likewise when he brought it otherwise he could not have resolved or willed to do it Yet this concurrence of God with him in his act of willing or resolving did not make it necessary for him so to will or resolve because he had a Power this notwithstanding to have willed or resolved the contrary I meane either the keeping of the Possession to himself being yet unsold or the not-bringing the money received for it to the Apostles Otherwise both the act of selling it and also of bringing the money to the Apostles must be looked upon not as the acts of Ananias but of God himselfe For whatsoever a man is necessitated to do especially by a Principle of force or power out of himselfe is the act of the necessiâ—ator not his Yea the Apostle Paul counteth it no flattery either of himselfe or any other man to acquit both himself and them of all such irregular acts whereunto they are necessitated though by an inward and inherent Principle Now saith he if I doe that I would not it is no more I that do it but sinne that dwelleth in me a Rom. 7. 20. It is true the act of Ananias his will both for the selling of his Possession and bringing the money to the Apostles in the very instant of the Elicitation or Production of it was necessary in this respect viz. because now it could not be unproduced according to the common maxime every thing that is when it is must of necessity be b Unumquodque quod est quando est necesse est esse but it was not the concurrency of God with his Will that imposed any necessity upon him to produce it because then it had not been in his own power neither had it been properly his own act when produced But it may be here objected and said that though the specificall actions §. 10. or motions of all the causes mentioned be determined as hath been proved by the specificall natures or properties of every of them respectively and not by any concurrence of God with them yet their individuall and particular actions and motions are determined by some kinde of concurrence or Providentiall interposall of God As for example that Fire in the generall burneth that which is combustible being put to it is from the nature of it not from any concurrence of God with it but that it burneth such or such a mans house goods or the like this is not simply from the nature of it without some speciall disposall of Divine Providence So againe that wicked and ungodly men should in the generall do wickedly as for instance plot contrive accomplish the death of such as are godly proceedeth from themselves and from the corruption of their wills not from any concurrence of God with them nor from any speciall interposall of his in such actings But that such and such wicked men by name should plot and effect the deaths of such and such godly men by name and not the death of others godly also proceedeth not so much from the wickednesse of such men as from some speciall decree of God together with a suteable interposall of his Providence and Power for the effecting of it That which Herod and Pontius Pilate and the Gentiles and the Jewes did in and about the crucifying of Christ Peter saith that the hand and counsell of God had determined before to be done * Acts 4 28. §. 11. To this I answer 1. That this particular and signall attribution of some speciall actions or events unto God or to the determination of his hand and counsell other instances whereof are to be seene 1 King 12. 15. 2 Sam. 17. 14. Jos 11. 20. Deut. 2. 30. c. cleerly argueth that ordinarily actions are performed by men and events come to passe upon other terms I meane without any such particular or extraordinary interposition by God either by way of Decree or of Providentiall efficiency or contribution towards them Emphaticall and remarkable appropriations are unsavoury and
Wisdome of God to determine §. 14. events before hand without determining meanes or instruments which shall infallibly produce or give being unto them Or doth he determine any thing the effecting whereof he leaveth in the Liberty and Power of men So that they may chuse whether it shall be effected or no I Answer 1. In the generall that God never determineth any thing but what he either provideth meanes himself or else knoweth himself sufficiently provided otherwise to bring to passe viz. according to the tenor manner and form of his Determination But 2. Whatsoever God determineth to do or to be done in case or upon such or such a supposition though his determination it self be absolute and independent upon any condition whatsoever yet the event or the thing determined upon such terms is suspended upon the condition included in the determination As for example it cannot be denied but that God had determined to destroy Niniveh within fourty dayes after warning given hereof Jona 3 4. by the Preaching of Jonah For doubtlesse if he had not purposed or determined the thing he would not have ingaged his Prophet to Preach and assert it in his Name But because the tenor and forme of this his determination was conditionall importing only a purpose in him to inflict the judgement determined in case they humbled not themselves within so many dayes after the denunciation of this judgement as determined by him their humiliation and repentance intervening within the time limited in the determination or Decree the judgement determined was not executed nor did the tenor of the determination import any other then the non-execution of the judgement determined in such a case A like instance we have 1 Sam. 2. 30. Wherefore the Lord God of Israel saith I said indeed i. e. I purposed or determined that thy house and the house of thy Father should walke before me viz. in the Office and Dignity of the Priestood for ever But now the Lord saith be it far from me for them that honour me I will honour and they that despise me shall be lighty esteemed The purpose or determination of God for vesting the Priest hood for ever i. e. during the use and continuance of it in the World in Elie's house was absolute not alterable or changeable by any intervention one or more of what nature or kinde soever But what then was the tenor or forme of this determination or purpose not categoricall or simply assertive as viz. That the Priest-hood should remaine in this house or family for ever how much soever it should at any time degenerate from it self in sin and wickednesse but Hypotheticall and Provisionall thus the Priest-hood shall remaine for ever in Elie's House provided that this house remaines faithfull and observant of the Law of their God concerning this dignity This purpose or determination of God I call absolute and unchangeable because neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other creature by any interposition whatsoever could or should have hindered the said duration or continuance of the Priesthood in Elies house in case it had remained faithfull The Scriptures abound with instances of like consideration with these See 1 Cor. 6. 9. 10. Gal. 5. 21 c. § 15. 3. God may leave the execution or fullfiling of his determinations such as they may be at the free liberty and in the power of men and yet have assurance and certainty enough that they will be executed and fullfilled For being infinite in wisdom and so able to discerne and comprehend the most secret subtile and tickle Proportions and Connexions between causes and effects a Cognitio illa Dci Sapientialis omnino certa est et infallibilis sed non infallibilitate scientiae quae sumitur ab objâ—cta sed ab intellâ—ctu Divino perfâ—ctissime infallibiliter judâ—cante etiam de fallibilibus contingentibus Arrib Op. Conciliat lib. 1 ca. 9. Effectus causa vum creatarum videâ— quâ—dem Deus in ipsiâ— causis multo melius quam nos Aqu. Sum. part 1. Qu. 14. Art 7. Quccunque igitur pissunt per creaturam fieri vel cogitari vel dici etiam quaecunquâ— ipsâ— facâ—râ— poâ—â—st omnia cognoscit Deus etiamst actu non sunt Ibid. Art 9. Divina essentia est ratio cognoscendi intuitive quodcunque intelligibile etiamsi nullum existeret in se Rada Contr. 30. Art 3. such as are altogether undiscernable both unto Men and Angels as between the will of a man attended with such and such Principles and Notions of things in the understanding for her guide in her elections and againe with such and such objects circumstances and occasions about her and between all possible or imaginable elections or actions in such a case God I say thorough the infinitenesse of his wisdome being able to penetrate calculate and compute all and all manner of relations and aspects between all and all manner of causes and effects whatsoever is able infallibly without all possibility of error or mistake to foresee not only all mens actions and wayes what they will be from the beginning of the World to the end thereof being conscious to his own Modell Platforme and intentions for the government of the World but likewise what they would have been had himself been pleased to have carried the government of the World I meane in circumstances and occasions relating to it otherwise He did not only foresee that Saul would come down to Keilah which he did but also that the Lords of Keilah would have delivered David into Sauls hand in case he had stayed there till Sauls comming and demanding of him which yet they did not because they were prevented of the opportunity by Davids departure from them before 1 Sam. 23. 11 12. So that in this sence God may be said to determine what will or shall be done in the World by men not by determining or decreeing to bow or bend their wills by any immediate or physicall influx or acting of his Power upon them much lesse by necessitating or compelling them to their respective elections but by determining or decreeing either to suffer them to remaine so and so affected or inclin'd and under the Power and guidance of such and such Principles which he certainly foreseeth that they will drinke in or else to put new Principles of light into them by the influence whereof he also cleerly foreseeth that the tenor and frame of their wills and affections will freely alter and change and with all to give being to such and such circumstances providences and occasions which have such or such an aspect upon or reference unto them in such or such a Posture Upon these terms the hand and counsell of God might and did absolutely determine the giving up of his Son Jesus Christ to suffer death upon the Crosse and yet not determine either that Herod Pontius Pilate or any
other Person or Persons by Name should have acted this his determination knowing certainly 1. That these men would act it freely and without being any wayes determined yea or in the least degree excited by him hereunto 2. That in case these had not acted it there were enough in the World besides that would But 4. Concerning those actions of men with their Consequences Productions §. 16. and Events which are so emphatically and signally as hath been said attributed unto God the reason of this attribution I conceive is partly because the conjunction of such Principles in men and Providences about men between which the actions we speake of are begotten and produced is somewhat particular and rare partly also and chiefly because the event and consequence of such actions are some speciall designe and intendment of God as is cleerly to be seen in the instances already pointed at Deut. 2. 27. compared with v. 30. Jos 11. 20. 2 Sam. 17. 14. 1 King 12. 15. Act. 4. 28. compared with Rom. 4. 25. 8. 32. c. Therefore 5. Concerning the ordinary and constant motions and actions of other §. 17. Creatures in the World though the least of them commeth not to passe without the knowledge and fore-knowledge of God in such a sence as foreknowledge is attributable unto him nor without his Prudentiall disposall of them to their or rather his respective ends yet can they not be said be to determined by him in any other sence or consideration then this viz. as he was the Author of such and such determinate Natures Properties and Beings in the Creation which by his ordinary concurrence with them for support and action are apt to move or to act after such or such a manner determinately The regular and respective motions shinings influences of the Sun Moon and Starres the flowing of Rivers from their Fountaines together with the decurrency of their Waters into the Sea with a thousand things besides of like consideration are no otherwise determined by God then as hath beene said 6. Concerning the particular motions actions and exertions of such Creatures §. 18. or Causes which though meerly naturall do not move act or exert uniformly or without variation but with a latitude and disproportion in their motions and effects there is ground I conceive to judge that God doth at least sometimes though not so frequently as is commonly presum'd Providentially interpose beyond his ordinary concurrence to occasion or bring to passe such a variation As for example that the same ground with the same labour cost and skill of the Husbandman bestowed on it doth not yeild a like proportion of increase one year which it doth another so againe that the same fruit-bearing Trees are barren one year and well-bearing another that the Seas are Pacifique and commodious for Passage at one time in such parts and places of them as when such and such Ships with such and such Persons in them passe thorough them where they are turbulent and dangerous at another time when such and such other Ships and Persons in them passe the same way with many more particulars of like consideration the reason doubtlesse of the variety and diversity of occurrences or effects in this kinde is not alwayes to be resolved either divisim or conjunction only into the native Properties of the Causes whether mediately or immediately producing them or into the ordinary and standing concurrence of God with these Causes for or in producing them but there is somewhat a more particular hand of the great Ruler of the World which formes and fashions them in such different shapes and that in order to such and such ends which though sometimes apprehensible enough yet for the most part are very hard for men to call by their Names Only this remaines true that in such occurrences and events as those now specified notwithstanding that great diversity found between them yet ordinarily all Particular Causes interessed in the Production of them act in a regular and due conformity to their respective Natures and Properties and are not forced or turned out their way by any immediate Power or interposall of God And that which he doth in order to a diversification when the difference is Preter-naturall and signally from him consists either in a multiplication of or a substraction from the number of Causes which according to the course of nature and ordinary Providence would have joyned in raising the effect or else in suspending either in whole or in part or in augmenting the operating vertue of one cause or more present with those which together raise and produce the effect Which suspension and augmentation though in a sence they may be called miraculous yet are they not direct or perfect miracles partly because they are not so obvious to any of the outward senses partly also because though they be unusuall and rare compared with the co 〈…〉 of ordinary Providence yet are they frequent in such kindes of dispensations which are either signally penall or munificent 7. Concerning such occurrences and casuall events wherein or whereby §. 19. any creature suffers losse either of being or of well-being in what kinde or degree soever neither are these determined by God though he takes speciall knowledge of them both before and when they come to passe and contrives them accordingly to their most appropriate ends When our Saviour reacheth his Disciples that a Sparrow shall not fall to the ground i. e. be taken kil'd or hurt without his Heavenly Father his meaning is not to assert a particular Decree or determination in God concerning the death or hurt of every Sparrow that either dieth or receiveth harme but to shew that God is vigilant and carefull in his Rule and Government of the World and taketh exact notice how his Creatures suffer or are diminished It is more proper of the two and neerer to the truth to say and hold that God determineth the preservation or keeping alive of those Sparrowes which fall not to the ground then that he determineth the falling to the grounds of every one that so falleth The reason is because the object of Gods determinations or Decrees is only that which is good whereas things indifferent and things that are evill are the object of his knowledge as well as that which is good But of this more hereafter So when any mans Person House or Goods are consum'd or hurt by Fire there is no competent ground to say or thinke that any of these were determined by God or that they might not have been prevented For certaine it is that he Decreed not either the negligence or carelesnesse nor yet the malice of those who thorough either the one or the other were the Authors of such accidents If it be said yea but the permission of such accidents as these is good §. 20. otherwise God would not permit them to be And if so then such a Permission may be the object of Gods
things will come to passe is there not a necessity of their comming to pass or otherwise must not the knowledge of God prove abortive and be accompanied with error I answer no if the events supposed to be knowne by God before their §. 22. comming to passe be contingent or at least such in the Production whereof Futura contingentia etiam ut subsunt divinae scientiae non sunt simpliciter necessaria Rada Contr. 30. Art 5. Scientia Dei non tollit contingentiam ab eo quod est scitum ibid. the wills of men must some wayes or other interpose if ever they be produced of which kinde of events only we now speake the certainty of the knowledge of God may be salved and yet no absolute necessity of the comming to passe of such events be supposed The reason is because at the same time when God seeth or knoweth that they will come to passe he seeth and knoweth also that there is no necessity they should come to passe but that they may well be prevented In which respect in case they should not come to passe the knowledge of God should suffer no defeature or disparagement If yet it be said yea but when it is supposed that God knoweth that such §. 23. or such an event will come to passe if it should be supposed withall that he knoweth it may not come to passe or that it may come to passe otherwise then according to this knowledge doth not this suppose or imply a consciousnesse in God of the weakness or deficiency of his knowledge I answer no but rather the contrary viz. a consciousnesse in him of the strength and perfection of his knowledge For he that knoweth not that contingent and free-working Causes which way soever they shall act in order to any particular event might yet act otherwise or suspend their actings is certainly defective in knowledge And if God did not as well know that there is a Possibility of the non-futurity or of the not comming to passe of such contingent events which he knoweth will come to passe as well as he certainly knoweth that they will come to passe he should be defective in his knowledge concerning the Nature and Property of contingent and free-working Causes in as much as this is their Nature and Property as hath been said to be at liberty in reference to particular actings to act one way as well as another or else to suspend their action Indeed if it should be said or thought that any event WILL not or SHALL not come to passe which God knoweth before hand will come to passe this would import an obnoxiousness unto error in the knowledge or fore-knowledge of God But to say or think that such an event whose future comming to passe God knoweth MAY notwithstanding this knowledge of his not come to passe reflects no dishonour or disparagement at all upon his knowledge a Cum ista Antichristus crit stat haec Antichristus potest non fore Rada Contr. 30. Art 6. Et paulo post non pugnat igitur quod Deus sciat Petrum esse peccaturum tamen quod ipse possit non peccare vel possit non esse peccaturus but rather gives an honorable and high testimony of excellency and perfection unto it For he that certainly knowes what contingent and free-working Causes will do notwithstanding their freedom and liberty either to do or not to do or to do otherwise must needs be excellent in knowledge indeed and one who needeth not count it robbery to be equall with God Concerning the acts of the wills of men which are called I know not how Properly supernaturall I meane such which have an essentiall connexion with their eternall happiness and glory how or how far they are determined by God and how and how far not we shall be better fitted with an opportunity to demonstrate in the Process of our Discourse In the meane time the reason why the great Commander and Lord of §. 24. nature leaveth his whole Militia ordinarily to move and act according to their native Properties and inclinations respectively without counter manding them or turning them out of their way are these with their fellowes First Nature with all her traine and retinue of particular Causes together with all their furniture of Principles for Motion and Action being the workmanship of his own hand if he should ordinarily or frequently interpose to change her Lawes or innovate her course he should seeme to pull down that which himself hath built up and to dislike that Portraicture and resemblance of himself which he hath drawne with admirable and unimitable art and skill in the regular and standing Progress of Nature and second Causes Secondly being conscious to himself with what excellency of Wisdom Goodness and Power the great Body of Nature with all the Parts and Members of it was at first rais'd built fram'd and temper'd by himself he knows there is no need for him either to add to or to take from or to alter any thing ordinarily in her course He hath sufficient security that his hand-maid left unto her self only with his ordinary and regular concurrence without which she can neither move nor be will no wayes mis-behave her self in order to his ends and those concernments of his glory wherewith she is intrusted So that for him to check or controule her in her way would be but a kinde of condemning the innocent which is when practised amongst men an abomination to him Thirdly and lastly if he should customarily and of course over-rule Nature or second Causes in their regular Proceedings he should overlay his own market for miracles and works of wonder and bring down the price of the glory and esteem of them to a very low rate In the dayes of Solomon Silver was but as Stones nothing esteemed * 1 Kings 10. 21. 27. by reason of the abundance and commonness of it Miracles are the rarities of Heaven and the reserve of Nature when her testimony concerning the Glory and Power of her Lord and Master is despised by Men. CHAP. III. Concerning the foreknowledge and knowledge of God and the difference betweene these and his Desires Purposes Intentions and Decrees and how these also are distinguished the one from the other IT is not to be denied but that the Scriptures do attibute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or §. 1. fore-knowledge unto God in severall places as Acts 2. 23. Rom. 8. 29. 11. 2. 1 Pet. 1. 2. c. Though evident it is that in some if not in all of these places the word rather imports a Pre-approbation then a simple Prescience or fore-knowledge according to the known signification of the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which though properly it signifieth knowledge yet in Scripture language according to that idiome of speech wherein the consequent is put for the antecedent not unusuall in the Scriptures frequently imports approbation As Mat. 7. 23. Rom.
saith he will alter or change the will of a man being evill he makes use of Admonitions Sermons Chastisements for these are the Organs and Instruments of the Providence of God c. a Vult Deus mutare malam hominis voluntateÌ„ adhibet admonitiones Sermones castigatioÌ„es Haec enim sunt organa instrumenta Providentiae Dei c. Ib. Sect. 16. If Admonitions Sermons c. be the Instruments and Means which God useth to change the evill hearts and wills of men certainly he doth not change them by an irresistiblenesse of Power nor in any way whereby the change is necessitated because then there could be left no place for any usefulnesse or serviceablenesse at all of his Instruments in or about the change Nothing can be instrumentall in or about the producing of an action or effect but only in a way of and according to such an efficiency which is proper to the nature of it Charms and Spells written in Paper and hung about the neck are not instrumentall in the Cures which are wrought by Satan there being no Property or Quality in them which holds any proportion of causality with such effects as the Cures of Diseases are nor can such Cures be truly said to be wrought by them though haply they would not be wrought without them In like manner the nature and property of Admonitions Exhortations Chastisements c. being to perswade or worke the hearts of men to a change contingently only and not in a way of necessitation much lesse of compulsion unpossible it is that these should be instrumentall in the Hand of God in changing the hearts of men unlesse it be supposed that this change is wrought by him contingently and with a possibility at any time before it be effected that it should not be effected and this not only in respect of his liberty whether he will go through with the worke and effect it or no but in respect of the liberty of the will it self whether it will be perswaded to a change or no. But concerning the uselessnesse of exhortations c. in case conversion be wrought by an irresistible or necessitating hand we shall have occasion to speake more at large hereafter To the point in hand Polanus another Reformed Divine as Orthodox by repute as Mr. Calvin himself prefixes this title to his fifth Thesis in the sixth Chapter of his Symphony God so worketh by the meanes of Nature â—hat he worketh nothing contrary to their Nature and therefore the Providence of God constraineth not the will of the Creature b Deus sic agit per media naturae ut nihil contrà eorum naturam ac proinde Providentia Dei non coget voluntatem Creaturae The Nature of the will is to work I mean to assent and dissent freely contingently and without any necessitation either from within or from without Therefore if God worketh nothing contrary to the Nature of the will the will still consents unto him upon such terms that she is at liberty to dissent any thing that he worketh to procure this consent notwithstanding Besides if God worketh nothing contrary to the Nature of second Causes then he must needs according to the common expression of Divines as with necessary Causes work necessarily so with contingent Causes worke contingently Take the acknowledgement of the same Truth from Ursine also another late Writer no lesse Orthodox then the two former The will of man saith he even moved of God is ABLE not only TO RESIST but also to assent unto and obey God in his Motion by her own and proper Motion which doing she doth not only suffer but acteth also and raiseth up or springs her own actions although shee hath the POVVER of assenting and obeying from the Holy Ghost c Potest enim voluÌ„tas mota à Deo non tantùm repugnare sed etiam adsentiri obsequi Deo moventi suo ac proprio motu quodfaciens non tantùm patitur sed etiam agit ciet ipsa suas actiones et si vim assentiendi et obsequeÌ„di non ex se habet sed ex Gratia Spiritus sancti aceipiat Vrsin Catec Part. 1. Qu. 8. Et paulò post voluntas humana regitur non tantuÌ„ ab alio sed etiam à se Deus enim sic movet homines ut tamâ—n non vi rapiantur sed et ipsi se moveant A little after these words he saith for God so moveth men that yet they are not ravished by force or might but they move themselves also No man can more cleerly assert the perfect contingency or non necessity of the actings of the wills of men determinately under the movings and actings of God then this Author hath done in the words presented He that saith the will moved by God is able not only to resist but also to obey God in his Motion doubtlesse meaneth or supposeth that the will is able to resist him in or under those very Motions under which and by meanes whereof she is able also to consent unto him and obey him Besides saying that the will receives POVVER of assenting and obeying from the grace of the Holy Ghost doth he not plainly imply that she receives from hence no necessitating impressions unto these actions A man that is unavoidably carried or acted in or towards an action can in no tolerable construction be said to receive Power for the performance of this action in as much as the conferring of a Power to do that which a man was not able to do before doth no wayes infer the taking away of that Power such as it was which this man had before not to act Notwithstanding my sence and judgement in the point is that the will receives from the grace of the Holy Ghost not only a Power of consenting and obeying God in his gracious movings but Sensu sano these actings themselves But of this hereafter It is I suppose needlesse and would be more tedious then difficult to make the Pile of Testimonies from our best and most approved Authors for the confirmation of the Truth last asserted any whit greater He that is afraid to Believe the Truth unlesse he hath an arme of flesh to encourage him may finde many more quotations from severall Authors of best acceptance with himself for his encouragement in this kinde drawn togeby me in my late Answer to Mr. Jenkyn from p. 67. to p. 74. But for the Truth of this Assertion hitherto managed and credited by the authority of men that no Act of God is either destructive to the contingency of or impositive of any necessity or infallibility in the event upon the actions of the wills of men it hath been in part already and may in place more convenient in the progresse of our present discourse be further evicted and confirmed by dint of argument and demonstration In the meane time my request to him that shall haply undertake to answer these Discussions is that he will
will have all Men to be destroyed at least in their sence who hold an irreversible reprobation of Persons Personally considered from eternity because not simply some but a very great part of All sorts of Men now extant in the World will in time perish and that according to the Decree or Will of God the tenor whereof is that all Persons dying in impenitency and unbelief shall perish Yet the Scriptures do no where say upon any such account as this either in terminis or in substance that God will have All Men to perish and not to come to the knowledge of the Truth Which is somewhat more then a â—opique argument that God is not therefore said to will that all Men should be saved and come to the knowledge of the Truth only because he will have some some few of all sorts of Men to be saved and come to this knowledge but simply because his will is to have all Men without exception viz. as they are Men and whilest they are yet capable of Repentance to be saved and in order thereunto to come to the knowledge of the saving Truth i. e. the Gospell Nor doth it follow that the Will of God is changeable in case he should Will the same Man as this day to be saved and as on the morrow to perish but only that such a Man is changeable as we shall further shew God willing in due time Now then if it be the Will of God to have All Men without exception saved c. most certaine it is that Christ died and that intentionally on Gods Part for ALL Men without exception because it is not imaginable that God should be willing to have those saved for whom he was unwilling that Salvation should be procured The latter of the two Scriptures lately brought upon the Theatre of our §. 11. present Discourse acts the same part with the former There it is said of the Lord Christ that he is not willing that ANY should perish but that ALL should come to Repentance If so then certainly there neither was nor is nor ever shall be any for whom Christ was not willing did not intend to die and to purchase Repentance So that his Death was intentionally for All Men as well in respect of himself as of God the Father Besides those slimme evasions and shifts of making bondmen of Christs Free-men I meane of an arbitrary and importune confining the expressions importing a simple and absolute universality in such Scriptures as these to petty universalities as of the Elect of Species Sorts or kinds of Men c. the nakednesse whereof hath been detected over and over a Cap. 5. Sect. 9. 10 11 c. Sect. 34. 35. c And again in this Chapter Sect. 3. 4. our adversaries in the cause in hand are wont to take Sanctuary from such Scriptures as the two now in debate under the wing of this Distinction It is true say they God Wills that all Men should be saved and so that all should come to Repentance voluntate signi with his Signified or Revealed Will but this doth not prove but that voluntate beneplaciti with the will of his Pleasure or Purpose he may be willing that many even far the greatest part of men should perish But to shew the vanity or at least the impertinency of this Distinction to the businesse in hand 1. I would demand of those who leane upon the broken Reed of this §. 12. distinction in opposition to the cleer and direct sence given of the two Scriptures last mentioned what they meane by their voluntas signi the signified or revealed Will of God and wherein the opposition or difference lieth between this and that other Will of God which they terme the Will of his good Pleasure or Purpose If by his signified or revealed Will they meane only the Precepts or Commandements of God concerning such and such duties which God would have practised and done by Men which is all the account that some of the greatest Opposers in the Point in hand give of it I doe not understand how or in what respect God can be said to will the Salvation of all Men or that none should perish For 1. Salvation actively taken is an act of God himself not of men and consequently cannot be said to be a duty injoyned by him unto men and therefore not to be willed neither by him by way of Precept or Command 2. Salvation Passively taken is not an act but a state or condition and consequently is no matter of duty and so cannot be said to be willed by God in such a sence If by the signified or revealed Will of God in the distinction now under §. 13. canvasse be meant the Declaration which he hath made in his Word concerning the finall or eventuall Salvation and Condemnation of men evident it is that neither in this sence can he be said to will the Salvation of all Men because he hath declared and signified unto the World that few comparatively will or shall in fine be saved If it be pleaded that in this sence God may be said to will the Salvation of all Men with his signified or revealed Will because he injoynes Faith and Repentance unto all Men which are the means of Salvation and he that injoynes the means may in a consequentiall way be said to injoyn the end in the same injunction I answer 1. If God injoynes Faith and Repentance unto all men it argues that he Preacheth the Gospell unto All men and consequently that they who have not the letter of the Gospell Preached unto them by Books or Men as many Heathen Nations have not at this day yet have the spirit substance and effect of the Gospell Preached to them otherwise as viz. by the Creation and gracious Government of the World which is as I have shewed elsewhere a Divine Authority of the Scriptures c. p. 184. 185 c. Again p. 332. 333 c. purely Evangelicall and corresponding with the Scriptures But how this will stand with our adversaries judgement in the cause depending I understand not 2. It is the sence of one of the greatest Patrons of the adverse cause that §. 14. the precept or injunction of God is not properly the Will of God b Mandatum Dei non est vâ—luntas Dei proprie dicta quia illo non tam significet quid ipse vult fieri quam qu. d nostri officii sit sacere D. Twissâ— Vindiciae Gra tiae c. p. 171. because saith he he doth not hereby so much signifie what himself willeth to be done as what is our duty to doe I confesse that no signification whatsoever whether of what a man willeth or decreeth to be done or of what is the duty of another to do can properly be said to be the will of the signifier but yet that will wherewith or out of which God willeth or Commandeth us to do that which is our
deliberate or elective Act of the will of man cannot be said to be positively peremptorily or absolutely Decreed by God nor is it any other in the Nature and Condition of it then what may very possibly not be Now certaine it is that the use of means to prevent seduction in the Elect is such an Act or series of Actions which depends upon the deliberate Act of their will at least so far that it can never take place or be without a deliberate concurrency hereof If it be yet further said Though the use of means to prevent seduction in §. 17. the Elect depends upon the deliberate motions and actings of their wills thus far that it cannot take place or be performed without them yet may it have such a relation unto or dependance upon the absolute will or decree of God which shall give certainty and infallibility of being unto it notwithstanding For God is able so to interpose by His excellency of Power in all the deliberations of Men as to carry and fix the issues and determinations of them which way and upon what He pleaseth To this I answer that the Question is not what God is able by the excellency of His Power to doe in this kinde but what He is pleased to doe or what He hath decreed to doe out of the Counsell and Liberty of His Will And that which we affirme and plead in the cause depending is not that God is not able to determine the wills of the Elect to the use of means proper and sufficient to prevent their being deceived but that He hath no where declared Himself willing oâ— resolved to doe it and consequently that it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a conceit above what is written to think that He doth it Therefore untill it be proved either from the Scriptures or by the light of some solid demonstration otherwise that God hath absolutely Decreed the non-seduction of the Elect we still speak of a seduction to destruction or which is the same upon our Adversaries Grant and Plea lately mentioned the determination of their wills to the use of means necessary to secure them against seduction we judge our selves free in Conscience to deny the pretended impossibility of the Saints deception or seduction Another Scripture much discoursed in the behalf of the common Doctrine §. 18. of Perseverance is 1 Pet. 1. 5. who are kept by the Power of God through Faith unto Salvation From hence it is frequently concluded that they who once truly believe and are regenerate Verse 3. are kept by the ingagement of the Mighty Power of God from falling away to destruction I Answer 1. That it is not here said that regenerate Men are kept simply and absolutely by the Power of God unto Salvation but that they are kept by the Power of God THROVGH FAITH unto Salvation Which plainly implieth that the Power of God here spoken of ingageth for no Mans preservation or safeguarding unto Salvation but by the mediation of Faith or any whit longer then their Faith shall continue Now here being nothing said or implied touching the certainty of the continuance of the Faith of the Saints unto the end nor concerning any ingagement of the Power of God for the Perpetuation thereof evident it is that nothing can be concluded from hence for the establishment of the said Doctrine of Perseverance But 2. For the cleer sence and importance of the place it is this that Men once begotten by God to a lively hope by the Resurrection of Jesus Christ from the dead Have or may Have the greatest security which the infinite Power of God can afford that persevering in that Faith from whence this hope issueth unto the end they shall be saved The place according to this interpretation runs parallel in sence and import with these and their fellowes But he that shall endure to the end shall be saved a Mat. 24. 13 viz. against all opposition nnd contradiction of impediments whatsoever Be thou faithfull unto death and I will give thee a Crown of life b Revel 2. 10 So with that lately opened upon this Rock will I build my Church and the Gates of Hell shall not prevaile against it c Mat. 16. 18 to which you may add Joh. 10. 18 19. Eph. 1. 19. with many others This exposition perfectly accords with Bullingers Commentary upon the place In the meane time saith He let this suffice us that eternall happinesse is in safety for us or to us which no either Man or Devill can intercept or deprive us of unlesse Faith failes us wherewith neglecting the things which mortall Men so much seek after let us wholly depend upon Heaven d Nobis interim sit satis quôd aeterna faeâ—icitas nobis est in tuto quam nullus hominum aut daemonum possit intercipere modò ne eos nos deficiat fides quâ neglectis rebus mortalium totipendeamus à coelo In the clause modo ne nos deficiat fides so that Faith faile â—â— not He clearly supposeth 1. A possibility that our present Faith may faile us 2. That in case it shall faile us we may perish notwithstanding any thing here delivered by the Apostle concerning our being kept by the Power of God unto Salvation If against this Interpretation it shall be objected that it greatly depresseth §. 19. and in a manner quencheth the spirit of the consolation clearly intended by the Holy Ghost to be administred unto the Saints in the words and that it makes very little for their comfort to hear of their being kept unto Salvation by God or by His Power in case this keeping depends upon their continuance in Faith especially if this also be uncertain and depending upon themselves their diligence and care to procure it I answer 1. That the Heart of this Objection was broken in the former Chapter a Sect. 21. 22. where we shewed that in matters of greatest consequence and most desireable in things appertaining to this life yea as to life it self the most timorous and cautious Men neither wish nor desire any greater security then to have what they desire assured unto them upon their own willingnesse and care either for the procurement or the continued injoyment of it The most impotent lover of life under Heaven and He that lives in the greatest bondage in the World through feare of Death would both of them be highly satisfied if God would but vouchsafe such a promise as this unto them that so long as they should desire the continuance of their lives and take heed of destroying them themselves by unnaturall or desperate courses as by casting themselves into the Fire into the Water down from high Towers c. He would secure them against all other interveniences or means of dissolution whatsoever In like manner it is and ought to be so esteemed by the Saints a consolation rich and glorious that God hath undertaken and ingaged Himself by the
corporis voluptatibus fracti ac dissoluti malâ pestiferâ quiete Verùm ut es proficiscere praecepti hujus memor Ecce sanus factus es jam noli peccare ne deterius aliquid tibi accidat si post acceptum beneficium malus inveniaris Magnam hanc vocem Lazare veni forà s in sepulchro jacens audisti quid enim verbo vocalius exaudibilius ac prodâ—isti non quatriduó sed multis diebus mortuus cum triduano illo simul ad vitam rediens atque funebribus vinculis solutus es Cave ne rursus emoriaris iisque qui in sepulchris habitant aggregeris ac peccatorum tuorum funibus constringaris Incertum enim est an rursùs é sepulchro ad vitam excitaberis c. Illud modó provide as ne cum puritate tuâ Diabolum invidiae facibus inflammaris teipsum rursùs per peccatum miserabilem reddas Gregor Nazianz. Orat. 40. The comport of these passages with the Doctrine of a Possibility both of a total and final declining in the Saints is so express and full that it needs no light of Argument to become visible Chrysostom a principal Pillar amongst those made of flesh and blood of §. 8. the Christian Church about the year 382 speaketh plainly and without Parable the same things with the former and that frequently We formerly cited words from Him which made this English sound Although the Graces and Gifts of God are without Repentance yet malice or wickedness prevailed so far as to dissolve this Law What then is there of more grievous consequence then to remember injuries which appears to be a subverter and destroyer of so great a Gift of God meaning Justification or remission of sins a See the Authors words Cap. 8. Sect. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Father in His seventh and eighth Sermons or Orations inscribed Unto Theodorus fallen from a vertuous life supposeth this as the Basis or ground-work of the greatest part of these Buildings viz. that He that is or hath been a worthy Saint and true Beleever may apostatize and that to Perdition therefore both totally and finally Yea the manner of the carriage of these Orations clearly import this to have been an unquestionable Doctrine amongst Christians in those times I shall onely transcribe a passage or two towards the beginning of the latter of them where the Author apologizing for the redundancy of His most passionate sorrow over His late Christian Friend Theodorus who had grievously fallen and was not yet risen again and pleading that He had more cause to wish Jeremy's wish Jer. 9. 1. then the Prophet Himself had He expresseth Himself thus For if one man who doth the Will of the Lord be better then a thousand wicked ones verily thou also wert better then myriads or millions of Jews So that no man hath any reason to complain of me if I have written more Lamentations then that Prophet or have expressed more grievous pangs of sorrow then he For I do not bewail the overthrow of a City or the captivity of ungodly men but the desolation of a sacred Soul the destruction utter defacement and demolition of a Temple wherein Christ dwelt For He that had throughly known that furniture or world of thy minde which now the Devil hath burnt and consumed whilest it yet shined in its glory He would not have sorrowed reading the Prophets Lamentations and hearing that barbarous Hands had defiled the Holy of Holies and burnt all with fire Cherubims Ark Mercy seat Tables of stone golden Candlestick Manna for the calamity which is fallen upon thee is so much more bitter and grievous then that by how much more precious the sacred things are which were reponed in thy Soul This was a more Holy Temple then that For this did not shine with gold and silver but with the Grace of the Holy Ghost and in stead of Cherubims and Ark had Christ and His Father and the Paraclete or Comforter placed therein But now it hath them not but is desolate and despoiled of all that beauty and comeliness dismantled of those Divine and unexpressible ornaments and is become destitute of all means of safety or keeping There is neither door nor bar to it but it standeth open to all vile and Soul-destroying thoughts b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We need no Commentary upon this Text to discover the Authors minde in it in reference to what is claimed from it For He doth not onely clearly hold forth herein His Judgment in Thesi touching the possibility of such a defection in the best of Saints which is accompanyed with destruction but avoucheth an Hypothesis or particular Instance also which proveth somewhat more then such a Possibility I mean the act it self He that will please to read and consider what the same Father likewise Homilied §. 9. upon Joh. 1. 12. may have yet a further sight of His Judgment in the case Here He demands why the Evangelist doth not say that He made them the Sons of God but that He gave them power to be made the Sons of God giving this Answer that by this expression He sheweth that it requires much diligence and labor to keep that image or character of Adoption or Sonship which is formed in us in Baptism unspotted and incorrupted unto the end signifying withall that none shall be able to deprive us of this Power unless we our selves first shall deprive our selves of it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which last words clearly suppose that men may deprive themselves of such a Power which God hath invested them with for the making of themselves his Sons i. e. for the maintaining of themselves in this blessed Relation unto the end Concerning Judas His Opinion was as is evident from several Passages in His Works that He sometimes was a Childe of Grace an holy and good man In the very beginning of his 52 Oration extant in the fifth Tome of His Works and intituled That He that stands ought not to be confident to the end nor He that is fallen to cast away Hope d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath these words Judas my Beloved was at first a Childe of the Kingdom when He heard it said to Him with the Disciples you shall sit upon twelve Thrones but at last He became a Childe of Hell e O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You shall finde Him self-consistent in this Opinion in His 64 Homily upon Matth writing upon Cap. 19. Vers 28. as also in His 67. Oration or Sermon concerning Repentance in the sixth Tome of His Works A few lines after the pre-recited words concerning Judas He subjoyneth these For many who having ascended the Top or Height of Heaven i. e. of Heavenly Perfection and shewed all manner of abstinence and chosen wildernesses to live in and never so much as dreamed of a woman by yeelding a little unto slothfulness or ease they were supplanted and overthrown and came to the very
c. So that in this respect there is much more reason why in the place in question he should speak unto them or consider them as Beleevers with Himself then as Elect with Himself in such a notion of Election wherein Elect are distinguished from Beleevers as was lately declared But now to make the Apostle to say that God is patient towards us BELEEVERS not willing that any of us who BELEEVE should perish but that all WE should come to Repentance is to make him speak beneath the line of common sence For 1. the Patience of God towards Beleevers who are in a present capacity of Salvation and according to the Principles of our Adversaries out of all Possibility of perishing is no means of their non-perishing neither need He be patient towards them in reference to any such end 2. Neither have these need to come to Repentance in order to their non-perishing unless we shall suppose them in a Possibility of a total loss of that Faith that is in them yea and that they will defacto totally lose it 2. That the Apostle doth not in the place in hand speak of the Christians to whom He writes as they were Elect in the common sence of the word appears from hence viz. because in case there were any Elect in this sence the Patience of God towards them would be no argument or sign of His non-willing their perishing or of His willing that they should come to Repentance because He shews the same or greater Patience towards such Persons who are not Elect in that sence and who never come to Beleeve or Repent 3. The Lord is not here said to be not willing that any of the Elect should perish or but that all these should come to Repentance but simply and indefinitely that any should perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universally but that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come to Repentance Now these indefinite Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise these universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do frequently in Scripture we shall not need to cite places being so numerous and obvious signifie men simply and absolutely considered the former partitively distributively and sometimes interrogatively the latter universally but no instance I presume can be found where either the one or the other signifie men in any special capacity or under any particular consideration unless haply it be where such capacity or consideration is either in the same period or else in the same contexture of speech and neer at hand particularly mentioned and expressed Now concerning the place in debate certain it is that the capacity or consideration of Election is not onely not at all mentioned or specified in the same period nor yet in the same Passage or Contexture of Scripture or any where neer at hand but not so much as in all the Epistle from first to last Therefore doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all do not here signifie any of the Elect and all the Elect but any men and all men 4. Neither can God in any tolerable construction or propriety of speech or sence be said to be patient or long-suffering towards those whom He loves with the greatest love that is and this unchangeable for such is the love of Election supposed by those against whom we argue to be especially if it be supposed withall which these men suppose likewise that though they be wicked yet they cannot Repent cannot cease to be wicked until God comes with a strong and irresistible Hand to cause them to Repent For when we ardently and affectionately love a Person one or more we cannot reasonably be said to be patient towards them though we do not punish them for such miscarriages or actions wherein they are prejudicial unto us in case we know it to have been impossible for them to forbear such actions unless we our selves had effectually restrained them from them It would not argue any patience in a Parent towards His young Infant which He tenderly loves to forbear correcting it in case it should let fall and break a Venice glass or some like brittle commodity which were put into the hand of it Patience we know is a Grace or Vertue whereby a man is enabled and disposed to moderate the Natural Passion of Anger and to prevent the exorbitant and undue motions of it So that Patience hath no place or opportunity to express it self but onely in such cases wherein this Passion is apt to be stir'd and provoked Now the Passion we speak of Anger is not apt to be raised or provoked but onely by such actions wherein or whereby we apprehend either our selves or some neerly relating to us to be neglected or despised according to the Philosophers discourse and description of it wherein He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect or contempt of a Person or of some related to Him as always the cause of it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. cap. 2. which description if need were we might shew to be very agreeable to what the Scriptures themselves deliver concerning the same Passion So then in case there be no ground or reason upon which God can judg himself or any of his neglected or despised by the impenitency of his Elect in their sinful ways whilest they continue in them He cannot be said to be patient or long-suffering towards them though he forbears to punish them with death for it Now when that onely is done by a man which he is either in one kinde or other necessitated to do and cannot possibly refrain the doing it no Person whatsoever what damage soever he may receive by what is done upon such terms hath any sufficient ground to judg himself or any of his neglected or despised in such an action nor consequently to be provoked unto anger by it 5. Neither can the Elect in such a sence as many call Elect truly or reasonably account the long-suffering of the Lord Salvation unto them which yet the Persons here spoken of and to are in the sequel of this Chapter injoyned to do And account that the long-suffering of the Lord is Salvation Vers 15. For they that have Salvation infallibly and infrustrably against and above Death Life Angels Principalities Powers things present things to come height depth every creature whatsoever ascertained assigned or designed by the irrevocable Decree of God unto them stand in no need of any respite or reprievement from death through the long-sufferance of God in order to the obtainment of Salvation Because in case they should dye either the first moment that they are born into the world or after never so much sin committed yet the Decree of God concerning their Salvation being peremptory absolute and irresistible must needs take place and produce their Salvation against all obstructions and impediments whatsoever Therefore as a man hath no reason to set any such high prize upon a Receipt prescribed unto him
lives of the generality or far greatest part of them rather represent him to their mindes as a man of rigor and extremity against those that provoke him Much more should these men and all others have just ground to judg this Prince to be a Person of an hard spirit addicted unto cruelties and blood in case they should know especially from himself and by his own profession that long before any of the said Persons were touched with the least guilt yea or thought of Treason he was peremptorily resolved to have the blood and lives of them all one or two onely excepted And as for his granting Pardon unto this one or two there being no ground in Reason or Equity why he should respect these more then the other may it not seem rather the working of a meer humor or a conceited and groundless action then any fruit of an habitual goodness or clemency of disposition or of any mature or considerate deliberation And doth not the Doctrine which we condemn for that capital crime of denying that Christ dyed for all Men draw the portraicture of God resembling in all the lineaments of his face the hard favor'dness of such a Prince First It represents him as engaged and this against all possibility of relenting yea and this to the days of Eternity in Counsels and Purposes of Blood yea of the Blood of the precious Souls of Men. Secondly It presenteth him as thus engaged against millions of millions of these Souls yea against the whole mass or element of Mankinde a small remnant comparatively onely excepted and these for a long time if not during the whole term of their Mortality undiscernable from the rest within the compass of which term notwithstanding they must be prevailed with to love God or else they are lost for Eternity Thirdly The said Doctrine portraitureth him engaged as aforesaid before and without any consideration or respect had to any the future sins impenitency unbelief or any other of those against whom it supposeth him so implacably and unmercifully engaged Fourthly and lastly It holdeth Him forth unto the World as purposing and intending without any reasonable or equitable cause onely upon his peremptory and meer Will to make that vast difference between that small remnant of men mentioned and the numberless multitudes of them besides which consists in the unmeasurable blessedness of the former and the unconceivable misery and torment of the latter Now whether this be to form the most Blessed God in the Mindes Judgments Souls and Consciences of Men as amiable and lovely as attractive of their hearts and affections as worthy to be delighted in to be depended on by all Persons of Mankinde without exception of any for all and all manner of good temporal spiritual eternal I am not much afraid to make it the arbitrement of those that dare so much as pretend to ingenuity fairness and freedom of spirit amongst our Adversaries themselves If it be here replyed and said that our Doctrine also representeth God as §. 14. Object 1. irreversibly engaged and this from Eternity upon the same destruction or punishment and this of the same numbers of men with the other in as much as it granteth or supposeth that God from Eternity unchangeably purposed the eternal Destruction of all those without exception that shall remain finally impenitent and unbeleeving which are the same men both for numbers and personality which the other Doctrine so much opposed by us presenteth as the Objects of those unalterable reprobating Purposes or Intendments of His from Eternity and consequently that the one Doctrine representeth God as little lovely or desirable unto his Creature as the other To this I answer 1. Though the Doctrine asserted by us supposeth such a Decree in God Answ from Eternity whereby all Persons that should remain finally impenitent and unbeleeving are decreed or adjudged unto the vengeance of eternal fire yet doth it not adjudg to this account any such who either through defect of years as Children dying Infants or defectiveness in discretion otherwise are not capable of Faith or Repentance of which we have already in part given an account a Cap. 6. Sect. 18 19 c. and shall God willing account more fully in the latter part of this Discourse Whereas the Doctrine impugned by us includeth as well Infants of days as Defectives of years especially the former in that Decree of Reprobation which it notioneth in God So that this Doctrine doth at no hand engage God so deep in the Blood of Mankinde as the other and consequently in this respect rendereth Him unto His Creature far more gracious lovely and desirable then the other 2. The Doctrine we plead though it sets the face of Gods Reprobating Decree against all finally impenitent and unbeleeving and so materially and in a consequential way against the same Persons capable of impenitency which the other Doctrine subjecteth unto it Yet 1. It subjecteth no Person of Mankinde as such or by Name unto it but supposeth all Men as Men in a capacity and under a fair possibility of being Elected this Decree of Reprobation notwithstanding though it concludeth from many Prophetical Scriptures otherwise that a very great number of Men will in time be Reprobated for their Wickedness and Unbelief whereas the Doctrine opposed bends this Decree against the Persons of Men personally considered and so leaveth such and such Men from first to last irrecoverably doomed to destruction 2. The Doctrine asserted by us presenteth God in His Decree of Reprobation as truly and really intending the Salvation of Men as in His Decree of Election it self Yea and questioneth not but that His Decree of Reprobation according to His gracious Purpose and Intendment therein hath occasioned and doth occasion dayly the Salvation of many The principal Intent of the Law threatening such and such Malefactors as Traytors Murtherers c. with Death is not to take away the lives of such Persons who shall commit these foul crimes and misdemeanors by Death this is but the subordinate intention or end of it but to prevent the perpetration of these crimes in all that live under this Law and consequently their suffering of Death for them Much less is it any part of the Intent of such a Law to make any Person or Persons by Name Traytors Murtherers or the like that so they may be cut off by Death In like manner we judg and teach that the soveraign and primary Intent of this Decree of God He i. e. whosoever beleeveth not shall be damned b Mark 16. 16 besides which in respect of the substance and import of it which may be expressed in other terms we finde no Decree of Reprobation in God mentioned no nor yet so much as intimated in the Scriptures is not to bring Damnation upon those who shall not beleeve much less to expose any man or numbers of men to an unavoydable necessity of a non-beleeving that so they may be damned
but to prevent the sin of Unbelief in all Men in order to their Non-damnation and that they may be saved 3. And lastly The Doctrine which avoucheth that Christ dyed for all Men clearly resolveth the Reprobation of all that are or ever come to be Reprobated into themselves or their own voluntary and deliberate course of sinning or persisting in Unbelief as the cause thereof and so fairly dischargeth God and His Decree as no ways accessary unto it Whereas the adverse Opinion resolveth it into the meer Pleasure or peremptory Will of God in His Decree of Reprobation affirming this to be the principal if not the sole and adequate cause of it So that there is a very vast difference between the one Opinion and the other in their respective representations of God unto his Creature in point of Grace Goodness and Loveliness on the one hand as of Rigor Hardness and Unloveliness on the other hand It is true God is very severe terrible and unrelenting in the Execution of His Penal Decrees upon those who voluntarily expose themselves to the doom and dint of them in which respect the Scripture speaketh oft of His Severity but in the framing of them His Primary Intentions were as hath been said gracious no ways inconsistent with or repugnant to the Peace and Comfort of any of His Creatures but calculated with dueness of proportion and respects for the advancement of them Yet 2. Against the main Argument last insisted upon it may be further objected §. 15. Object 2. They who deny that Christ dyed for any but for the Elect only represent God altogether as gracious and lovely unto His Creature as they who affirm that He dyed for all Because the former hold and teach withall that God really intends that all those for whom Christ dyed shall be actually saved hereby Whereas the latter hold that though Christ dyed for all yet He dyed onely so or upon such terms for them that notwithstanding His dying for them they may all perish Now doth it not argue as much or more grace and goodness in God to provide certainly and above all possibility of miscarrying for the Salvation of a few then to provide a bare possibility onely of Salvation for all or for the Salvation of all after such a manner and upon such terms onely that all notwithstanding this Provision made for them may very possibly perish To this also I answer 1. That they who teach that Christ dyed for all Men do not teach that Answ He dyed to make Provision onely for a bare Possibility that all may be saved but such a Provision which is fully and richly sufficient for the Salvation of all Men yea so sufficient that all Men if they be not intolerably and unexcusably negligent and careless in a matter of so transcendent a concernment unto them may and most certainly shall be saved The Provision which God hath made by the Death of Christ for the Salvation of all is so redundantly plentiful that there is no place or possibility left for the miscarrying of any man but by a neglect of it onely How shall we escape saith the Apostle if we NEGLECT so great a Salvation a Hebr. 2. 3 c. clearly implying that if they did not neglect it but seriously and diligently minde and look after it they should escape viz. the Wrath of God and the vengeance of Hell fire and consequently be saved Otherwise in case their regarding or esteeming of this Salvation should be accompanied with the same danger or destruction which their neglect would bring upon them the Apostle might as well or indeed rather have said How shall we escape whether we neglect this great Salvation or no 2. There is no comparison for matter of grace goodness or bounty between such a Provision for the Salvation of all Men without exception whereby all and every Person may if they be not wilfully bent upon their own destruction be saved and between such whereby there is no possibility save only for a few a number inconsiderable compared with the whole to be saved Nor is that certainty or necessity of the Salvation of a few which is pretended to be consulted or intended in this latter Provision being accompanied with the exposure of so many millions of millions of precious Souls to inevitable Damnation any ways considerable in point of Grace with that great and Blessed Opportunity which by the former Provision is put into the hand of the World and of every Person of Mankinde without exception to escape the vengeance which â—s to come if they please and withall to be crowned with an incorruptible Crown of Glory especially if it be considered withall that He that makes such a Provision for a few had wherewithall in abundance and this disposable contrivable to no other use or purpose to have provided upon the same terms for all and that all the reason He had for His non-disposing of it this way I mean for the benefit and blessing of all was onely His meer Will and Pleasure Suppose a man had a thousand quarters of Wheat or the like which he knows not what to do with or to what use to convert it but onely to the relief of a company of poor indigent creatures ready to be affamished and perish through hunger in case this man should actually relieve onely two or three Persons in this distress with part of this abundance there being a thousand before him in the same extremity and in no possibility of being relieved from any other hand but should rather chuse to cast the residue of his grain into the Sea or bury it under ground or some ways or other destroy the serviceableness of it unto man then dispose of it towards the relief of any of the rest would not such an act as this by reason of the unnaturalness and affectate unmercifulness of it quite drown the grace and loveliness of his Charity in relieving those few In like manner they who pretend the exaltation of the Grace and Love of God towards Men in giving Christ to dye for them whose Death they grant to be sufficient in point of merit to save all Men without exception and yet teach that God intended onely the Salvation of a few the whole lump or body of Mankinde standing in the same need of Salvation with these few and that He chose to suffer the merit of this Death of Christ rather to vanish into the air or to be like water spilt upon the ground excepting onely the Salvation of those few by it then to accommodate and relieve thereby the residue of Mankinde in their saddest and utmost extremity what do they less then bury all that which is lovely in that Act of Grace or Mercy towards a few under the imputation of so great an unmercifulness or hardness of bowels towards many At this turn it is commonly pleaded that God is no Debtor to any of His §. 16. Object Creatures and
not look upon them or consider them as being in himself nor yet as being righteous and holy in Adam but as men that would in time prove corrupt sinful and abominable And for God to decree to leave men thus considered to irrecoverable destruction is no ways unworthy of him I answer 1. If God in his Decree of Reprobation considered men as sinful and wicked then He passed over and took no knowledg or notice of them whilest they were yet righteous and innocent or if he did take knowledg of their righteousness yet this notwithstanding and as it were with the neglect and contempt of it He passed that most dreadful Doom or Decree of an eternal Reprobation against them Whereas the Scriptures every where commend and highly magnifie the constant love care and respects of God towards the righteous The righteous Lord saith David loveth righteousness and His countenance doth behold the upright a Psa 11. 7 And again For thou Lord wilt bless the righteous with favor wilt thou compass him as with a shield b Psa 5. 12 So again The eyes of the Lord are upon the righteous c Psa 34 15 To omit many other places of like assertion From whence it evidently appears 1. That God beholds and sees and cannot but behold and see those that are righteous 2. That seeing and beholding them such He always loves them and delights in them Therefore it is unpossible that God at any time should not see and behold the persons we speak of being righteous and whilest righteous And 2. that seeing and beholding them such that He should not love them and intend graciously to them and consequently that all this while He should intend or decree the extremity of all evil and misery against them 2. It is altogether inconsistent with the Righteousness and Equity of Gods Proceedings to neglect or pass by the present condition or ways of men either of righteousness or unrighteousness and to respect them or measure out unto them either Grace or Displeasure either Reward or Punishment according to their future condition or according to what He foresees their ways will be afterward All Gods Purposes and Decrees relate unto men according to the nature and exigency of their present conditions not of their future If a man be at present in a condition of Righteousness he is under the gracious influence and benediction of that Decree of God whereby He hath decreed Life and Peace and Blessedness to righteous men And suppose it be known unto God that this man righteous at present will afterwards forsake his righteousness and turn aside into ways of unrighteousness yet whilest he remaineth righteous he is not under the dint or danger of that Decree of God which respects unrighteous men and whereby Wrath and Judgment are decreed against them That Disposition or Principle which we now ascribe unto God is most clearly asserted in the Scriptures by Himself and that by way of vindication of his Righteousness from the unworthy conceits of those who judged otherwise of Him If a man BE JVST and DO that which is lawful and right And hath not eaten upon the Mountains neither hath lift up his eyes to the Idols of the house of Israel c. He IS just He shall surely live saith the Lord God d Ezek. 18. 5 6 9 q. d. During this posture or course of righteous walking he is under the blessing of that gracious and unchangeable Decree of mine wherein Life and Peace are decreed unto righteous men But when the righteous TVRNETH away from his righteousness and COMMITTETH iniquity and DOTH according to all the abominations that the wicked man doth shall he live All his righteousness that he hath done shall not be mentioned in his Trespass that he hath trespassed and in his Sin that he hath sinned in them shall he dye e Verse 24 i. e. perish for ever viz. unless he repents and turns back again to his former course of righteousness So again Therefore thou Son of man say unto the children of thy people the righteousness of the righteous shall not deliver him in the day of his Transgression As for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness neither shall the righteous be able to live for his righteousness in the day that he sinneth When I shall say to the righteous that he shall surely live if he trust to his own righteousness and commit iniquity as many being in an estate of grace upon a presumption that they cannot possibly fall away too frequently do all his righteousness shall not be remembered but for his iniquity that he hath committed he shall dye for it Again when I say unto the wicked Thou shalt surely dye if he turn from his sin and do that which is lawful and right If he restore the pledg give again that he had robbed walk in the statutes of life without committing iniquity he shall surely live he shall not dye f Ezek. 33. 12. 13 14 15 c. By these and very many more places of like consideration in reference to the business in hand which might be added it is fully evident that particular men or the persons of men from time to time come under the eternal Decrees of God either of Life or Death of Salvation or Condemnation not according to the nature exigency or import of their potential or future but of their actual and present conditions respectively and consequently that if the generality of men were either from Eternity righteous and righteous they must needs be whilest they were in God and in him onely and were nothing but God or at any time after their Creation as they were in Adam during the time of his innocency they must needs whilest they were in these capacâ—ties or conditions be under that eternal Decree of God by which or wherein Life and Peace and Happiness are decreed unto righteous men and so could not be from Eternity under a Decree of Reprobation 3. And lastly If God from Eternity looked upon the far greater part of men all those I mean who are Reprobates so called as Persons that would in time prove sinful or as Persons in time proved sinful and under this prospect of them passed a Decree of Reprobation upon or against them then was this sinfulness wherein He beheld them the ground or cause of this Decree of Reprobation or not If not to what purpose is it pleaded or stood upon in reference to the said Decree And why is it not plainly and right-down affirmed that God reprobated them out of his meer Will and Pleasure without the interveniency of any consideration of sin to incline or move him thereunto And if this be so He need not in his Decree of Reprobation look upon them as sinful but simply as men If He looked upon them simply as men then he looked upon them as the pure and perfect workmanship of his
own hands if so then the perfect workmanship of his own hands must be the object of his Reprobation and consequently that which is good For God saw every thing that He had made and behold it was very good g Gen. 1. 31 But unpossible it is that that which is good especially very good should be the object of Gods Reprobation Again if that sinfulness wherein it is pretended that God looked upon men when He Reprobated them was any ground or cause of such his Reprobation then was it a ground or cause morally moving him hereunto for other influence or efficiency upon him it could have none If so then 1. The Will of God may have a Cause superior to it and productive of it which is generally taken for an impossibility 2. If the sinfulness of men foreseen moved God morally to conceive or make a Decree of Reprobation against them then was this Decree made by him in a way of Justice and Equity yea upon such terms that had He not made or passed such a Decree upon the grounds and reasons that were before him He had been unjust If so there being the same Reason why He should pass a like Decree against those men also who are now called his Elect in as much as a like sinfulness in them was foreseen likewise by him from Eternity He must be unjust because He hath not passed a like Decree against these The truth is that such a Decree of Reprobation as men commonly notion in God involves so many inextricable difficulties palpable absurdities that I say not intolerable Blasphemies also that my hope is it will shortly mole mali sui ruere fall and sink with the insupportable weight of its own evil in the mindes and judgments of men As for those places of Scripture with the Arguments commonly drawn from them which are counted the Pillars of such a Reprobation we shall in due time the inflexible hand of Death or some other grand diversion not preventing us by the gracious assistance of the Spirit of Truth clearly answer and disengage from that service In the mean time we shall further countenaâ—ce the Doctrine in hand with this Demonstration If Christ dyed not for all Men without exception then is the Sin of Adam §. 39. Argum. 12. more extensive or extensive unto more in a way of Condemnation and Death then the Death of Christ and the Grace given by Him unto the World is in a way of Justification and of Life The Reason of this Consequence is apparant viz. because the Sin of Adam extended unto all Men without exception in a way of Condemnation Therefore I assume But the Sin of Adam is not extensive unto more in a way of Condemnation then the Grace given by Christ is in a way of Justification Ergo. This latter Proposition is clearly enough asserted by the Apostle and this over and over But not as the offence so also is the free gift i. e. the free gift of Grace by Christ unto the World meaning that the offence or sin of Adam did not operate so forcibly or with so high an hand towards or to the Condemnation of Men as the Grace given by Christ operateth towards or to the Justification or Salvation of Men. For thus he explains himself in the words following For if through the offence of one many be dead i. e. obnoxious or liable unto death much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many h Rom. 5. 15 As if he should have said there is great Reason to conceive and judg that the grace of God and the gift of Jesus Christ thereby should be much more effectual to procure the Justification and Salvation of many then the offence of one the Condemnation of many partly because the offence of one wrought onely in its own strength and native tendency in bringing Condemnation and Death upon many having onely the permissive Will of God not his operative or designing Will for or towards the Production of such an effect whereas the operative and projecting or designing Will of God interposed went along with yea and magnified it self in the gracious gift by Jesus Christ in order to the bringing of the Justification of Life upon or unto many partly also because Jesus Christ being the eternal Son of God consecrated and given by the Father for this end and purpose viz. to bring the Justification of Life unto or upon many i. e. to put many into such an estate of Justification wherein continuing they should live or be saved was a far more likely Person to carry on and make good his engagement for the Justification of many then Adam being a weak Creature and of an earthy frame was to bring the Condemnation of Death upon many Now to say that by the offence of one a far greater number of men incomparably more are made dead brought into an estate of Condemnation and Death then by the Grace of God and by the gift of Jesus Christ through this Grace are brought into an estate of Justification is quite to alter the Property of the Apostles arguing in this place and to invert the express tendency of it For whereas his intent clearly is to assert a far more emphatical likelyhood or rationality that the Grace of God in the gift of Jesus Christ should operate and prevail to the Justification of many and that accordingly it doth thus operate and prevail then the Sin of Adam to the Condemnation of many such an assertion as that mentioned makes him to say or at least it self saith that whether there be more likelyhood or rationality or no that the Grace of God by Christ should justifie many then that the Sin of Adam should condemn many yet for matter of fact it is otherwise and that the grace of God by Christ justifies a few onely in comparison whereas the sin of Adam condemns all without exception To affirm for the strengthening of the Faith of Beleevers upon which account questionless the Apostle here speaketh it that there is a far greater probability that many should be justified by Christ then that many should be condemned by Adam and yet to affirm withall that this probability notwithstanding many yea all without exception are condemned by Adam and but a very few comparatively justified by Christ is to blow hot and cold with the same breath and to pull down with the one hand what a man builds up with the other The commensurableness or coextensiveness of the Grace of God in Christ in order to the Justification of Men with the Sin of Adam in respect of the Condemnation of Men is very pregnantly avouched the second and third time also by the same Apostle in these subsequent Passages of the same contexture Therefore as by the offence of one Judgment came upon all men to Condemnation even so by the righteousness of one the free gift came upon all men unto
actions necessitated 319. Natural Causes why ordinarily left to themselves 28 Nazianzen for Vniversal Redemption 534 Necessity free Causes not necessitated by any act of God 53 Nicene Council for General Redempt 544 Notions some of a lighter others of a deeper impression in the Soul 1 Nyssen for Vniversal Redemption 534 O OBedience natural and spiritual how differ 315. Spiritual the more perfect by how many the more motives raised Ibid. Oecumenius for Vniversal Redemption 543 Origen for Vniversal Redemption 535 536 For Falling away 334 Original sin not necessarily supposeth liableness to condemnation 519 P PArable of the Sower opened 291 Patience Gods Patience respecteth chiefly wicked men generally not elect or beleeving 422 Pelicanus for Vniversal Redemption 407 Perfection of life not fixed by God 42 43 Periods of life not fixed by God 8 9 Permissive Gods permissive Decrees not illative 25 26 Perseverance of Saints not promised absolutely 317 318. Such a supposition dishonoreth God Ibid. 319. Common Doctrine of Perseverance a most dangerous snare upon men 322. Reflects weakness upon the Holy Ghost 339. Occasioneth Jealousie amongst Brethren 342. Hath been unduly magnified 343 c. Ancient Doctr of Perseverance how come to be lost in the Reformation 383 384. Of signal necessity in matters of Christian Religion 388 Asserted by Ancient Fathers 378 379 380 c. Both by Councils and Synods 394. 〈…〉 fessions of many Churches Ibid. Piscator sometimes for Falling away 393 Denyeth Christ to have dyed sufficiently for all men 97 Possibility of perishing no ground of Fear that hath torment 474. God hath provided more then a bare possibility of Salvation for all 400 Praying no sign of Regeneration 346 Predestination what consistency with Gods Glory p. 69. Anciently held to be from foreseen Faith or Works 366 Prerogative wherein Gods Prerogative Will consisteth 67 68 Primasius for General Redemption 541 Promises made unto Perseverance made voyd by the common Doctrine of Perseverance 317 c. Promises conditional more engaging unto action 334 Prosper for Vniversal Redemption 539 540 Providence interposeth not out of course for most events Pag. 14 Mr Pryn his undue report of Austins Judgment in the point of Perseverance 383 Punishment what wonderful means God useth to prevent the eternal Punishment of the Creature 444 Purpose Gods Purposes and Executions still parallel 460 R REason some Reasons in general may be assigned of the equitableness of Gods ways not all in particular 349. Grounds of Reason how necessary for confirmation of Doctrines 453 454. No man to act without a ground in Reason 496 Reconciliation how God may be said to reconcile the World 88 89 Redemption Doctrine of general Redemption so necessary that the greatest enemies it hath cannot but build upon it at some turns 405 523. In what sence general Redemption is maintained in this Discourse 433 434 c. General Redemption typified by the brazen Serpent 520 c. by the Feast of Jubilee 521 522 What places of Scripture are commonly argued in opposition to it 563 564. The Arguments ordinarily produced against it 564 565 c. Redemption limited makes the Gospel a lottery 412 dishonorable unto God 413. quencheth hope and endeavor in men 414. frustrateth Christs Death in the main 465. representeth God as hollow-hearted 468. nourisheth Jealousies against God 476. injurious unto God 478. Scriptures commonly pleaded for limited Redemption 563 564 Arguments 564 565 c. Regeneration wherein resembleth the Birth natual 265 266. Repeated no inconvenience 329. It importeth a repetition of a generation or birth but not natural 329 330 Repentance why rather to be ascribed to God then to men themselves though it be their act 511 512 Reprobation 47 not from Eternity 514. not of individuals but species 63. The end of Gods Reprobation is that men should not be Reprobates 479. No Reprobation of men whilest righteous 513. Common Doctr of Reprobation miserably encumbred 514 515 Reward what actions capable of reward 319 341 Mr S. Rutherford his undue censure of general Attonement 73. His mistake about Joh. 17. 2. 116 S SAints capable of sinning out of malice 323 Sealing of the Saints with the Spirit 255 256 Servile what Obedience servile or mercenary 315 Simplicity of God 43 44 Simulation not in God 472 Sinners Pardon for wilful sinners typified in the Feast of Jubilee 521 Sins of infirmity what 323. Sin upon what account eternally punishable 443. What wonderful means God useth to prevent the eternal Punishment of the Creature for sin 444. Shortness of time to sin rather an aggravation then extenuation of sin 446 Spirit to be quenched what 325 T TAste what signifieth in Scripture 285 Tertullian for Falling away 371. For Vniversal Redemption 535 Threatenings against Apostates made voyd by the Common Doctrine of Perseverance 311 312 313. Work not but by the mediation of Fear Ibid. Truth many Truths oft asserted in the Scripture not so much for knowledg or belief as consideration p. 2. Reigneth when Objections are answered 562. Acknowledgment of the Truth proper unto Saints 283 Reigns not until Objections be answered 562 Dr Twiss his Notion about Christs praying for his Crucifiers 245. about Gods permissive Decrees 25 U UNbelief without power to beleeve no cause of wonder or of shame 500 501 c. Unbelievers upon what account unexcuseable 502 503 c. Unchangeable how God is unchangeable 208 Unregenerate no unregenerate person can have any ground of hope that he is or may be according to our Adversaries one of the Elect. 414 494 W WIll of God diversly taken in Scriptture 38. When or in what sence efficacious 473 474. How distinguished into Antecedent and Consequent 448 106 Will of Man not determined by God p. 5. Gods actings upon it how unfrustrable how Physical how Moral 305 306 307 c. Wisdom the more wisdom the less liberty to do unwisely 427. Requires variation in practice 428 429. Wisdom of God infinitely perfect 431 World what it signifieth 76 80 81 Z ZAnchius defines Justifying Faith by assent 400. for universal Redemption 559 A Table or brief Collection of some general Rules for the Interpretation of Scriputres delivered in the foregoing Discourse The Knowledg and Consideration whereof will give much Light into the Controversies there debated 1. IT is frequent in Scripture to express a thing after the manner of an Event or Consequent which shall or will follow upon such or such an occasion or means some ways likely to produce it which yet frequently cometh not to pass nay the contrary whereunto many times follows and comes to pass in stead thereof Pag. 216 221 234 2. Many Promises absolute in form are yet conditionate in matter and meaning 154 209 218 221 225 258 231 307 3. Promises m ade with respect to special qualifications are to be understood with such an Explicarion or Caution wherewith Threatenings against particular sins are to be interpreted 231 4. There is nothing more frquent in Scripture then to ascribe the Effects
Election 461. Dyed sufficiently for all and intentionally also 464 465 Christs Death in what sence necessary 14 For what end necessary 436. It prepared him for an Head Ibid. Chrysostom for Falling away 372 372 c. For general Redemption 529 530 Clemens of Alexan for general Redemption 537 Concurrence how God concurs in defective actions p. 6. His concurrence the same in different yea contrary actions 5 Conscience Testimony of Conscience when authentique 159. Good Conscience always from Faith 353 354 Consent sinning without full consent not a distinguishing character of Regeneration 326 327 Covenant of Grace not made with Christ 458 Not more district or severe then that of Works 498. Covenant unproper to be made with unknown persons 454 455 Conditional Assurance the main or proper end of a Covenant Ibid. Promiseth noting to uncovenanted persons 457 Councils and Synods for general Redemption 544 545 c. Create created c. all things created at once by God 49 50 c. Creator the relation of a Creator very promising 71. much endearing 72 Cyprian for Vniversal Redemption 536 For Falling away 375 Cyril of Alexandria for general Redempt 540 Cyril of Jerusaleâ— 532 D DAvid his condition under his impenitency 346 347. His Repentance necessary to Salvation Pag. 348 349 Dr Davenant makes justifying Faith to stand in assent 401. For Vniversal Redemption 560 Decrees of God what 34 35. all in a sence absolute 65. No Decrees of things unapproved 473 J. Deodat for Falling away 393 Desires how attributed to God 37 Determine simple Beings determined by God three ways p. 7. Gods conditional Determinations in what sence absolute 15 Devils why unredeemable 484 485 c. Punished onely for the first sin 499 Didymus for Vniversal Redemption 533 Dis-membering no dishonor to the Body of Christ 327 328 Dort Synod 84. Self-contradiction 546 547 c. Remonstrants in the Doctrine of Perseverance 395 396 c. and therefore self-condemned 400 401 c. Arguments of this Synod for limited Redemption 565 566 c. Remonstrantizeth in the point of General Redemption 546 547 A sad Notion of this Synod 548 549 E EIs sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath a causal signification 441 Elect or chosen what it sometimes signifieth 244. Who are Elect in the Scripture notion 418. How no need that Christ should dye for them 459 Election Decree of Election what 244 In what sence men are said to be Elected from Eternity Ibid. In what sence not 45 244. Election of species not particular persons 64. The common Doctrine of Election flat Socinianism 460. makes Christ to have dyed in vain 461 Epiphanius for Vniversal Redemption 535 Eternal Life inchoate perfect 232. Eternal things in what sence before things in time 50 51 Events hurtful not determined by God 25 are not always signs of probabilities 494 Eusebius for Vniversal Redemption 352 Excuse i 〈…〉 ility for performance the best 503 Exhortations made useless by the common Doctr of Perseverance 301 302 c. F FAith justifying what according to the Scripture 396. according to orthodox Writers 398 399. Faith temporary the same for kinde with that which justifieth 292 293. Three degrees of Faith according to the Fathers 369 Faithfulness of God towards his Saints what it is and wherei it consisteth 236 237 Falling away a Doctrine richly sympathizing with the Spirit and so with the joy and peace of the Saints 338. A Principle of singular and frequent use in matters of Religion 394 395. Owned and made use of by the greatest Saints upon occasion ib. Fear occasion of many inconveniences 154 Not unworthy the greatest Saints to act out of a Principle of Fear 312 313 c. As natural a fruit of Faith as Love it self Ibid. How not servile 315. hath no torment 316. Not occasioned bythe Doctrine of Falling away 336. What Fear necessary for Saints 175 176 Foreknowledg not properly in God 28 29 the Object of it 39. No disparagement to his goodness 424 425 c. His foreknowledg of the event doth not precede that act of his upon which the Event followeth Ibid. Foresight God foreseeth without determination 23 26 G GIve what it signifieth in Scriputre 118 God respecteth onely mens present condition whether of sin or righteousness 514 How at liberty to shew Mercy 482 483 487. Taketh men off from vain dependencies 491 492. Doth not insult over miserable men in his Exhortations 509 510 Good and goodness what signifie in Scripture 287 Gospel a Doctr according to Godliness 333 Grace what properly is an Act of Grace 484 The highest pitch of the efficacy thereof 427 Gregorius Magnus for general Redempt 542 Greg Nyssen for general Redemption 534 Gualter defines Justifying Faith by assent 400 H HAgue Conference 181 Heathen power to beleeve 507 Hell Punishment everlasting 434 Hilarius for general Redemption 531. seems to favor the Opinion of those who hold that the punishment against Adams sin consisted onely in a temporal death Ibid. Hope what hope or confidence it is that is the spur unto action 242 I JErom for General Redemption 529 Illumination proper to the Saints 283 Impossibility six several significations 289 Infants see Baptism and Children Intentions of God antecedent and consequent see Consequent How ascribed to God 32 37 447. How differ from Desires and Decrees Ibid. How never defeated 215 What towards wicked men in outward mâ—rcies 411 412. In what sence they may be defeated 22 35 215 434 Intercession of Christ for the Saints how 248 249 Interchange of Members between Christ and the Devil no dishonor to Christ 328 Ireneus for Falling away 370 371. For General Redemption 538 Jubilee a type of General Redemption 521 522 c. Judas supposed by many ancient Writers to have been sometimes a good man 361 373 374 Junius for Falling away 393 Justifying Faith see Faith Justine Martyr for Vniversal Redempt 538 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposition what it importeth 243 244 Knowledg not properly in God yet morae properly then Foreknowledg 29 30. Why or how attributed to him Ibid. How perfect 431 L LEo Magnus for General Redemption 541 Life lives of men prorogable or abreviable by themselves 8 Love of God how unchangeable 63 64 278 Luther defineth Justifying Faith by assent to the Word of God p. 399. For Falling away 384 386. For Vniversal Redemption 551 552 M MAcarius for Falling away 376 P. Martyr for universal Redemption 556 Means how God willeth the means as well as the end 184 185. God hath more ends then one in his vouchsafement of the means of Grace 426 427 Melancthon for Falling away 385. defineth Justifying Faith by assent 400. For Vniversal Redemption 549 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide what it importeth 397 Mollerus for Falling away 394 Musculus for Falling away 390. Defineth Justifying Faith by assent 400. For universal Redemption 555 c. Mutability no disparagement to the Creature 343 N NAture what it signifieth 518 Natural actions rather rewardable then