Believers and of a temporary Faith I answer 1. That if by a temporary Faith the Objectors meane a Faith which is eventually onely such it is acknowledged that the Scripture owneth both the terme and notion But if by a temporary Faith they meane a Faith intrinsecally in the nature and kinde of it differing from that which is true and truly justifying they devise a new kinde of Faith which the Scriptures know not of And of how dangerous a consequence the introducing of an exotique Faith into the affaires of Christian Religion may be I leave to themselves to judge For those Hearers or Professors which in Mathews relation of the Parable our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporaries are explained by Luke to be such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who BELIEVE for a season as we heard before Now the ordinary and most familiar signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe in such cases and constructions as this I meane when it is used indefinitely and without a specification of some particular Object is to signifie true Believers or such who believe unto justification Instances hereof are too many to be numbred And to turne words out of their native proper and best-known significations into unusuall by and improper sences no exigency of the Context compelling hereunto hath alwayes been adjudged a dangerous breach of the Lawes of Scripture-Interpretation 2. The temporarinesse of the Faith found in the Stony ground did not arise §. 34. from the nature essence or any internall property in this Faith wherein it was specifically distinguished from the Faith of those emparabled by the good ground but partly from the ill temper or inconsideratenesse of the Persons in whom it was seated who neglected to give it sufficient rooting or establishment within them partly from the outward occasions of trouble and persecution for the Gospell which came upon them Nor is there any sufficient ground or reason to conceive that it would have proved temporary and not perseverant unto the end had not the persons in whom it was been attempted with persecution When the year proves very moist showers of Râ—ine ever and anon falling from Heaven upon the Earth the seed that is sown even in stony ground is wont to prosper and to yeild a competent increase at least at harvest to the husbandman Otherwise such ground as this would never be sown nor would our Saviour have had the opportunity of furnishing his Parable with the mention of that event or ill successe which frequently befalleth the seed sown in such ground Now if the temporarinesse of the Faith we speak of was occasioned onely ab extra or by means accidentall and extraneous to it evident it is that it did not arise from any thing in the nature or essence of it and consequently that it was of the same kinde with that Faith which did persevere unto the end 3. If the temporarinesse of the Faith now under consideration either caused §. 35. it or declared it to be specifically distinct from that which was sound and justifying and which held out to the end then must perseverance or an impossibility of failing be of the nature and essence of true Faith The consequence is evident and needs no proof Now 1. If perseverance be of the essence of true Faith no person can be looked upon as a true Believer either by Himself or others untill he gives up the Ghost and dieth 2. If an impossibility of failing be of the essence hereof no Man can be looked upon as a true Believer neither before nor after he be dead For what though a Mans Faith should not faile before he dieth yet this amounts to no sufficient proof that therefore it was impossible that it should faile A thousand things come to passe which yet very possibly might not have come to passe Againe that Perseverance is not an intrinsecall or essentiall property of true Faith but onely a consequent of it and that contingent appears 1. From the Principles of our Adversaries themselves who commonly distinguish between the gift of Faith and the gift of Perseverance Wonderfull it is saith Austin and much to be wondered at that God should unto some of his Children whom he hath regenerated in Christ to whom he hath given FAITH hope and love NOT GIVE PERSEVERANCE a Mirandum est quidem multumque mirandum quod filiis suis Dâ—us quibusdam quos regeneravit in Christo quibus fidem spem dilectionem dedit non dat â—rseverantiam Aug. de Corrept Et Grat. c. 8. Therefore by the way Austin is no friend to the common Doctrine of Perseverance as it is taught and received amongst us 2. Adam they say before his fall had true Faith or at least a Power of believing truly which now they acknowledge in none but in those who truly believe however certaine it is that he had true holinesse yet the event in his fall declared that Perseverance was not essentiall unto any of these and consequently that in case he had persevered in them this Perseverance had been but consequentiall to them and that contingently 3. That which is true is not wont to be opposed or contra-distinguished to that which is temporary but may commodiously enough be distinguished into that which indureth for a season and that which continueth for ever Therefore that which is temporary and which standeth by a Man onely for a short time may be as reall and true in the same kinde as that which continueth with him all his dayes 4. If the Faith under dispute were temporary in the nature of it and not by consequence onely then could not a falling away from it by those who were possessed of it be the cause of their finall miscarriage which yet our Saviour plainely supposeth because should they have persevered in it they should not have been any whit more saved by it then now they were under a falling away from it The losing of that which being kept would not have saved a Man cannot be the cause of his losse of Salvation 5. And lastly if the said Faith were temporary and not true justifying or saving in the nature of it then the lack of moysture afterwards could not be the reason or cause thereof I mean why it was or proved temporary and not true or saving The reason hereof is plaine viz. because what is so or so such or such in the nature of it cannot be made or become such by any after means or occasion whatsoever whether act or neglect But evident it is from the express words of the Parable that the reason why the said Faith was or proved temporary was because the seed from whence it sprang wanted moysture And some fell upon a Rock saith Luke and as soone as it was sprung up i. e. within a short time after as appeares Mar. 4. 17. it withered away because it lacked moysture a Luke 8. 6. So that the withering of it away i. e. the
damned a Mark 16. 15 16. That believing which our Saviour here requires and unto which he promiseth Salvation is doubtless no other Faith or believing but a true and unfeigned belief of that Gospel of his which his Apostles in the words immediately preceding were injoyned to preach unto the world And if it shall be said That men might or may believe and that truly and unfeignedly all that the Apostles preach to them and yet perish that vast and signal difference which our Savior here makes between Believing and not believing vanisheth into nothing is made none at all See further upon the same account Joh. 8. 24. 11. 27. Acts 8. 37 with 38. Rom. 4. 3. 10. 9. with very many other Texts of like pregnant and unquestionable import From all which it fully appeareth that a true and unfeigned admission or Reception of the Gospel as it cometh from God and is declared by him in the Writings of the Prophets Evangelists and Apostles into the heart and Soul of a man which is done by a true and unfeigned belief of or consent unto it translates him from death to life makes him a Child of Light a Son of God an Heir of Salvation c. And what Faith or Belief can it reasonably be imagined should have this mighty and blessed influence upon the creature Man to turn him from darkness unto light from death unto life from Satan unto God but only the true and unfeigned Belief of those glorious Mysteries which were brought out of the Brest and Bosom of God by his Son Jesus Christ at his coming into the World That a true cordial unfeigned Belief of the Gospel and things of God is §. 27. true justifying Faith hath been the Sence and Doctrine of the best and most judicious Authors as well ancient as modern I could instance and prove at large if it were not somewhat too eccentrical to the business in hand It is saith Calvin the Righteousness i. e. the Justification of Faith if we believe that Christ dyed and was raised up again from the dead b Fidei Justicia est si credamus ChristuÌ„ esse mortuuÌ„ atque à mortuis excitatum Calvin in Gal. 3. 1â— Elsewhere he saith that the Apostle Paul defines those to be faithful or true Beleevers who have the KNOVVLEDG of sound Doctrine c Posteriori membro definit quos vocet Fideles nempe qui notitiam habent sana Doctrinae Idem in 1 ad Tim. 4. 3. and pronounceth the Faith of Sarah whom he calls the Mother of all Beleevers to consist in this That she judged God faithful or true and that in his Promises d Hanc enim fuisse Sarae fidem praedicat quòd veraceÌ„ judicavit Deum idque in suis promissionibus Ibid. in Heb. 11. 11. Luther speaking of Abraham saith That He was justified only upon this that he gave credence to the Word of God interpreting that of Moses Gen. 15. 6. Abraham believed God and it was counted unto him for righteousness as if he had said Abraham believed God to be true in his Words and Promises and was therefore counted a worthy and righteous man by God e Abrahami exempluÌ„ adducit quippe quod ille ex hoc tantaÌ„ justificatus fuerit quòd verbo Dei FideÌ„ habuerit quemadmoduÌ„ Scriptura inquit Credidit AbrahaÌ„ Deo imputatuÌ„ est ei ad justiciam Gen. 15. Ac si diceret AbrahaÌ„ Deum in suâ— verbis promissionibus veraceÌ„ credidit idcirco à Deo pro spectato et justo viro habitns fuerit Luth. Poâ—hil p. 782. And learned Chamier defines Abrahams Faith whereby he was justified Ingentem confidentiam super promissione divinâ quam ille credidit omnino implendam f Chamier Tom. 3. p. 428. i. e. a mighty confidence of the Promise of God which he believed would absolutely be fulfilled Peter Martyr most frequently and I think I might say constantly in his Writings placeth justifying Faith in a firm Belief or assent unto the Gospel or Word of God Our Faith saith he is nothing else but AN ASSENT OR FIRM PERSVVASION OF THE WORDS OF GOD. From whence it appears that our Faith proceeds from the Faith or faithfulness of God For when our experience teacheth us that He is faithful we readily believe him and that belief which we give to his words is presently attended with Hope g Nostra Fide non aliud est quaÌ„ asseâ—suâ— persuasio firma de verbis Dei Vnde liquet Fidem nostram ex Dei Fide nasci Quia cum illum Fidelem esse experiamur facile credimus Fidem quam verbis ejus adhibemus illicò spes consequitur P. Mart. in 1 Cor. 1. 9. By which last words it is evident that he speaks of true justifying Faith in the former Again Faith may be defined to be a firm and constant assent of the mind to the Words of God inspired by the Holy Ghost for the Salvation of those that believe In this Definition there is none of the four Causes wanting The Word of God is the matter or material Cause THE ACT OF CONSENTING THE FORMAL the Holy Ghost the Efficient our Salvation the Final h Fides definiri potest quod sit firmus ac constaâ—s animi assensus virbâ— Dei Spiritu Sancto affâ—atus ad salutem credentium Nullum causarum genus in hac finitione desideratur Materia est verbum Dei Forma consentiendi actio Efficiens Spiritus Dei quo suademur Finis est nostra salus Ibid. in vers 31. In which words it is observable that he expresly makes the formal Cause of Justifying Faith to consist in the act of assenting or consenting to the Word of God Yet again To believe as to our purpose is by means of the inspiration of the Holy Ghost to exhibit or give A FIRM ASSENT unto the Word of God and this for the Authority of God Himself And not long after Let us now infer that Faith is a gift or faculty inspired into us by the Spirit of God whereby we yield A FIRM AND SETLED ASSENT unto the Word of the Lord by means of his Authority i Quamobrem credere prout ad rem nostram facit est afflatu Spiritus Sancti verbo divino assensum firmum praebere idque ipsius Dei Authoritate Idem in 1 â—or 13. 2. Paulo post Jam colligamus Fidem esse donum sive facultatem nobis divino Spiritu afflatam quâ verbum Domini ejus Authoritate firmuÌ„ constantemque praebemus assensum Once more In this Dispute of justifying Faith by Faith we understand that FIRM ASSENT which is of so great strength and efficacy that it dâ—â—weth along with it the effect of Affiance Hope and Charity together with all good works as the infirmity of this present life will bear k Omnibus igitur significationibus his abjectis in hac disceptatione FideÌ„ intelligimus firmum illum assensum qui
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
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 actions necessitated 319. Natural Causes why
desire and endevour in the Parent for the comfort and well being of it By vertue of this Promise it is that as the Apostle inform us Parents stand bound to provide and lay up for their Children b 2 Cor. 12. 14. And Parents who do carefully perform such ingagements as these unto their Children may well and properly be called Faithfull Parents So the Relation of a Mother promiseth unto the Infant born of her and that with much asseveration and naturall solemnity of protest all care and tendernesse for the well being of it In respect of this solemn promise it is that God himself demandeth Can a Woman forget her sucking Child that shee should not have compassion on the Sonne of her Womb c Esa 49. 15. implying that such Women are very unnaturall and unfaithfull that can Yea God himself speaking thus of the Ostrich shee is hardened against her young ones as if they were not hers Job 39. 16. cleerly implies that this Creature only excepted there is an universall tendernesse and care in all others towards their young ones In like manner every Creature hath a very great and rich assurance from that very relation wherein it stands unto God as a Creator that upon a regular deportment of it self towards him and such as any wayes becomes a Creature towards the Creator or Maker of it it shall receive protection preservation and every good thing from him Yea the Scripture plainly implieth that there must be a very great breach on the Creatures part in point of degeneration and unworthinesse before God lookes upon himself as discharged from that care for the preservation and well being of it which he promised as it were unto it in his being the Author of Being unto it Consider that passage in the Prophet Esay For it is a People of no understanding therefore he that MADE them will not have mercy on them and HE THAT FORMED THEM will shew THEM NO FAVOVR a Esa 27. 11. Doth not this cleerly imply that had not this People been very enormously and intolerably corrupted and degenerated as it were into the spirit and actions of bruite beasts suffering the glory of the Work of God in their Creation utterly to sink within them had they but quitted themselves like a People of any competent reason or understanding the relation of a Creator in God towards them would have wrought so effectually in him on their behalf that he would have shewed them mercy and favour in delivering them The Creature must depart and go astray very far from the Creator and grow in a manner quite out of kinde before the Creator will or can cease to know love and respect it as his Creature Hence it is that we finde God himself so frequently mentioning and insisting upon his Relation of a Creator unto his People when he seekes to satisfie and comfort them as touching his love towards them and care over them Thus saith the Lord that MADE thee and that FORMED thee from the womb which will help thee Feare not O Jacob my Servant b Esa 44. 2. c. So again Hearken unto me O house of Jacob and all the remnant of the house of Israel which are borne by me from the belly which are carried from the womb And even to your old Age I am He and even to hoare haires will I carry you I have MADE and I will beare even I will carry and will deliver you c Esa 46. 3 4. Thus saith the Lord the Holy One of Israel and HIS MAKER d Esa 45. 11. c. Once more to passe by many other places of like import But now O Lord thou art our Father we are the Clay and thou our Potter and we are all the work of thy Hand e Esa 64. 8. As in the former passages God strengthened the Faith of this People by remembring them that he was their Creator and Maker and consequently bare the affection and love of a Creator towards them So in this last they themselves declare how effectually that consideration viz. of the Relation of a Creator in God towards them had wrought upon them to the strengthening of their Faith in his Love towards them and care over them and accordingly plead the same in their requests to him Nor is it prejudiciall in the least to that demonstration which we intend §. 40. to make from the said passages with their fellowes viz. of the love and care of God as a Creator to all the Works of his Hands to pretend that in these places and the like God speaks only to his Church and his Elect ones For 1. The Relation of a Creator in God is uniform one and the same towards the Elect Believers and towards Reprobates or Unbelievers the one being the workmanship of his hands as well as the other and therefore as promising to the one as to the other if they understood or considered the voyce of this promise 2. If God notwithstanding the Relation of a Creator in him were likely to have reprobated his Creatures from eternity especially had this people believed that he had de facto so reprobated millions of them it had been a very slender support and incouragement to their Faith that he should remember them of his relation unto them as their Creator For might not they upon such a supposition as this have replied unto him Lord why dost thou so much inculcate into us the consideration of thy Being our Maker and Creator as if there were any thing in this to comfort us or to relieve our Faith concerning thy love to us or care for us Do we not know that thou art a Creator to many thousand thousands in the World whom notwithstanding thou hatest and casted'st out of thy Love without any cause given on their parts from eternity Therefore what assurance of grace and favour with thee can we receive upon any such account as this that thou art our Maker and Creator So that evident it is that God himself doth acknowledge a gracious tie and ingagement upon him as a Creator to love respect and take care for his Creatures untill they voluntarily renounce and disclaime their relation unto him as his Creatures by walking rebelliously against him or suffering the God of this World to deface the glory of his workmanship in them And whereas he compareth himself in tendernesse and care over his Creature unto an Hen which gathereth her Chickens under her wings they who make him like unto the Ostrich which leaveth her Eggs in the Earth and forgetteth that the foote may crush them or that the wilde Beasts may break them and is hardened against her young Iob 39. 14 15. ones as if they were not hers which astorgy God himself imputeth to want of wisdome and understanding in her have the greater sin representing him altogether unlike unto himself Other Scriptures there are exceeding many which testifie aloud the grace §. 41. and love and
of their Crucifying him should be Forgiven them i. e. should not be imputed unto them by way of bar to their Repentance either by any suddaine or speedy destruction or by a delivering them up to such a spirit of obstinacy or obduration under which Men seldome or never repent which was also the sence of Stephens prayer for those who stoned him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay not this sin to their charge c Acts 7. 60. So from Christs Prayer for all those that should believe in him that they might all be one as the Father and He were one and as the Father was in Him and He in the Father d Joh. 17. 21 22. it cannot be concluded that therefore there should never fall out any difference in judgement any dis-union in affection between the Saints because there is neither between him and the Father the intent of this Prayer being only this that God would vouchsafe gracious and plentifull means unto them as well for the uniting of them in judgement as affection not that he would necessitate or compell them into either of these unions either by such means or without So againe when he Prayeth to the Father to keepe his Disciples from evill a Joh. 17. 15. it cannot be gathered that therefore they never sinned or never did that which was evill or if it be to be understood of the evill of suffering as some conceive that they never suffered Therefore 2. To the Scripture cited for proof of the said Proposition And I knew §. 29. that thou hearest me alwayes b Ioh. 11. 42. I answer that the cleer sence of these words is that Christ knew and doubted not but that God the Father perfectly knowing the secret of his heart and soul in every Prayer that he made unto him had formerly and would still accordingly answer him and gratifie him in every thing according to the true intention of his Prayer He knew that what he prayed for absoutely God the Father would absolutely grant and doe and what he prayed for with or under a reserve exception or condition that he would grant and doe where and as far as such a reserve exception or condition did not take place and interpose Whensoever he prayed for the Fathers concurrence with him to work Miracles for the confirmation of his Doctrine he prayed absolutely and consequently was heard absolutely the matter and letter of his Prayer was never denied unto him in such cases but when he prayed that the Cup which he afterwards drank might passe by him without his drinking it though he prayed thrice and that very earnestly as the Text saith yet because he prayed this Prayer with a Reservation desiring what he prayed for only conditionally and with submission to his Fathers Will and the great exigency of Mankinde these standing in opposition to what he prayed for it was not granted unto him Now certaine it is that Christ never prayed for the absolute Perseverance of Believers in their Faith yea it is no wayes likely that he would have prayed for it as he did I mean with so much seriousnesse and affectionatenesse of spirit if God had absolutely Decreed the giving of it unto them whether he had prayed for it or no. Therefore 3. And lastly concerning His praying for Peter that his Faith might not faile which is all the strength of the minor proposition I answer 1. That from hence it apparantly followeth that therefore Peters Faith §. 30. was in danger of failing or might have failed had not Christ interceded for him and consequently that God had not absolutely decreed the Perseverance or non-failing of Peters Faith or of the Faith of any other Man Otherwise what efficacy can we ascribe to the Prayer of Christ for Peters Faith Or how can it be known upon what account Peters Faith was preserved whether that of Christs Prayer or that of Gods Decree for the non failing of it 2. Neither can it be proved that Christ Prayed that Peters Faith might never faile totally but only if so much that it might not faile upon that particular and sore rentation which He knew would soone after come upon Him It is evident from the Context that this was all if not more then all that Christ Prayed for on the behalf of Peters Faith And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy Faith faile not and when thou art converted strengthen thy Brethren c Luk. 22. 31 32. Now then to infer from Christs Prayer that Peters Faith might not faile by or under a particular temptation that therefore it could or should never faile is a straine of no better Logique then it would be to conclude that those who were with Paul in the ship never died because God made a Promise unto Paul that He would give their lives unto Him a Act. 27. 24. as for that Voyage 3. If it be by the vertue and efficacy of Christs Prayer for Peters Faith that the Faith of true Believers can never faile then was the Faith of all true Believers before this Prayer made by Christ obnoxious unto a failing If this then neither was there nor is there any peremptory Decree of God concerning the non failing of the Faith of Believers If so then is there a possibility that their Faith may faile For whatsoever is possible in respect of the nature of the thing and of second causes sufficient to produce it may very possibly come to passe where no Decree of God to the contrary obstructeth the possibility Now our adversaries themselves acknowledge that the Faith of true Believers is in it self faileable and in respect of severall causes destructive to it might perish 4. Nor is it so cleer from the tenor of Christs Prayer intimated by him §. 31. that He prayed against the totall failing of Peters Faith under the said temptation much lesse against the finall failing of it afterwards but most likely it is that what He Prayed for was only this that Peters yeelding to the tentation or his being overcome by it might not extinguish his Faith upon any such terms but that he might and should eft-soones recover it by Repentance If this were that which Christ Prayed for on His behalf then might His Faith faile totally under the temptation as Ambrose amongst the Fathers conceiveth that it did notwithstanding Christs Prayer though not finally And that Peters Faith did indeed faile totally by the force of the temptation seemes very probable at least from those words of Christ to Him when thou art CONVERTED strengthen c. Men are not said to be CONVERTED a gradu ad gradum sed a specie ad speciem i. e. from a lesser degree of Faith to a greater but from unbelief unto Faith And besides that Peter upon His deniall of Christ was untill His Repentance in the state and condition of those
who shall be denied by Christ at the great day which could not be under any degree of true Faith remaining in Him is evident from that generall and expresse intermination of Christ Mat. 10. 33. Whosoever shall deny Me before Men Him will I also deny before My Father which is in Heaven 5. And lastly whatsoever the intent or subject matter of Christs Prayer for Peter was evident it is that as His temptation with an eye whereunto this Prayer was made for Him by Christ was singular and particular so was Christs Prayer also for Him And a Man may as well from Peters temptation argue that all true Believers shall be tempted after the same manner and to the same degree as from Christs Prayer for Peter that His Faith might not faile conclude that the Faith of no true Believer shall faile So likewise from Christs looking back upon Peter to provoke Him the more effectually to Repentance as good an argument as that now under Contest may be framed to prove that Christ will visibly look upon all true Believers when they sin to provoke them to Repentance It is in the case of Christs Prayer as it is of His Precepts When He commands any thing upon a particular occasion or ground the obliging force of the command is to be extended no further then where the same or like occasion and ground take place And intimation hath been given formerly that the Apostles in respect of that great and extraordinary service of carrying the Name of Jesus Christ up and down the World so full of enmity and opposition to it had many prerogative favours vouchsafed unto them by Christ wherein the generality of Believers having no such ingagement lying upon them have no ground or reason to expect an equality or share with them Therefore there is nothing of any value in Christs Praying for Peters Faith to support the falling cause of the common Doctrine of Perseverance A fifth Argument advanced in defence of the same Doctrine is drawn from §. 32. the Intercession of Christ at the Right Hand of God for His Saints Who is He that condemneth it is Christ that died yea rather that is risen againe who is even at the Right Hand of God who also maketh intercession for us Who shall separate us from the love of Christ a Rom 8. 34 35. c. So againe Christ is entered into Heaven it self to appeare in the presence of God for us b Heb. 9. 24. and since he ever liveth to make intercession for them c Heb. 7. 25. From hence it is thus argued If those for whom Christ intercedes at the Right Hand of God may fall away from their Faith so as to perish notwithstanding then is the intercession of Christ ineffectuall and insufficient to preserve them But the Intercession of Christ is not ineffectuall c. Ergo. To this I answer 1. It is no where affirmed that Christ intercedes for the Perseverance of the Saints in their Faith or that they who once believe should never cease believing how sinfull and wicked soever they shall prove afterwards But Christ intercedes for His Saints viz. as such and as continuing such that no accusations from any hand whatsoever may be heard against them that no afflictions or sufferings which they meet with in the World may cause any alienation or abatement in the Love of God towards them but that God will preserve and protect them under them c. and consequently that they may be maintained at an excellent rate of consolation in every estate and condition and against all interposures of any Creature whatsoever to the contrary This to be the tenor and effect of Christs Intercession for His Saints is evident from the first of the three passages cited And for that demand who shall separate us from the love of Christ it is not meant of separating us from that love wherewith we love Christ but from that love wherewith Christ loveth us viz. as we are Saints and abide in His love by keeping His Commandements d Ioh. 15. 10. Neither is it to be so conceived as if sin wickednesse loosenesse prophanenesse c. could not un-Saint Men and hereby seperate them from the love wherewith Christ sometimes loved them for that iniquity will separate between Men and their God is evident from Esa 59. 2. but the cleer meaning is that nothing no Creature whatsoever person or thing can make Christ an enemy unto those who shall in Faith and Love cleave fast unto Him 2. Were it granted that part of Christs Intercession for his Saints is that their Faith may never faile yet the meaning hereof would not necessarily nor indeed with any competent probability be this that no sin or wickednesse whatsoever that shall or can be perpetrated by them might cause them to make shipwrack of their Faith but rather that God would graciously vouchsafe such means and such a presence of His Spirit unto them whereby they may be richly inabled to keepe themselves in Faith and a good Conscience unto the end If Christ should simply and absolutely intercede that no sin or wickednesse whatsoever may destroy the Faith of any true Believer and consequently deprive Him of Salvation should He not hereby become that which the Apostle rejects with indignation as altogether unworthy of Him I mean a Minister of sin Is therefore Christ the Minister of sin God forbid a Gal. 2. 17. Or whereby or wherein can it lightly be imagined that Christ should become a Minister of sin rather then by interceding with His Father that such and such Men how vile and abominable soever they shall become may yet be precious in His sight and receive a Crown of Righteousnesse from His Hand Or doth not such an intercession as some Men put upon Him as viz. they who make Him to intercede simply and absolutely for the Perseverance of Believers in their Faith amount to an Intercession of every whit as vile and unworthy an import as this If it be said that the Men I speak of doe not make Christ an Intercessor §. 33. for the non-failing of the Faith of His Saints upon such terms as I pretend as viz. that their Faith may not faile how wicked or abominable soever they shall be but thus that God will preserve them from such wicked and abominable wayes and practises which should they fall into them would be the ruine of their faith and that he would effectually direct and perswade them into the use of such means which thorough His grace and blessing on them shall preserve them at least from a totall and finall declining To this I Answer 1. If this be asserted for the tenor of Christs intercession for His Saints that God will Preserve them from such sins which would be the bane and ruine of their Faith should they fall into them the assertors render the intercession of Christ every whit as invalid and ineffectuall as they pretend such Men
that we shall also live with Him Knowing that Christ being raised againe from the dead dieth no more death hath no more dominion over Him For in that He died He died unto sin once but in that He liveth He liveth unto God Likewise reckon yee also your selves to be dead indeed unto sin c. The intent of the Apostle in these passages is nothing lesse then to teach or insinuate a non-possibility of their returning or living againe unto sin who at present are dead unto it such a supposall as this is diametrally inconsistent with the emphaticall energy of His exhortation Verse 12. Let not sin therefore reigne in your mortall bodies as likewise with many other pregnant Scriptures which shall be consulted with in due time but to set forth the spirituall condition of the Children of God partly in respect of what it is partly in respect of what it should or ought to be by a metaphor or similitude borrowed from what happened unto Christ corporally or literally after this manner As Christ died once corporally for the abolishing or taking away of the sins of Men but now liveth and acteth for the advancement of the Glory of God and is not obnoxious unto any more dyings in that kinde in like manner they who are his or desire or professe themselves to be His ought to be conformable to Him in these things in a spirituall way as viz. by dying unto sin i. e. by endvouring to destroy and work out all sinfull dispositions from within them and by ceasing from all Sinfull actions and wayes and againe by living unto God i. e. Righteously Holily and so that God may be glorified in the World by the excellency of their conversations and by persevering and continuing in this course of living unto God without relapsing into that death in sin which is opposite hereunto even as Christ liveth unto God so as never to cease thus living unto Him Therefore all that can be inferr'd from this contexture of Scripture is the duty of Perseverance in Faith and Holinesse or necessity of it in respect of the great obligation to it that lieth upon the Saints and that professe interest in Christ and expect Salvation by Him not any absolute not any such necessity of it which is unavoideable or undeclineable by the Saints For to what purpose should they be so solemnly so seriously cautioned against that whereby they were not in any possibility of suffering inconvenience If it were impossible that sin should reigne in their mortall bodies after they were once dead to it needlesse and vaine had that exhortation been Let not sin reigne in your mortall bodies The common maxime among Divines and interpreters of Scriptures is that Similitudes or Metaphors doe not run on all foure meaning that they are not to be extended or applied to the spirituall thing intended to be illustrated by them in all the properties or relations which are found in those things from which they are taken but in respect of that only which suits naturally with the scope of the place where they are used From the consideration of Christs death once suffered by him without being liable to die the second time and so of His living unto God without danger of ever having this life extinguished or taken from Him cannot be proved either that Men who are once dead unto sin can no more live to it or that Men once alive unto God cannot possibly suffer any interruption or losse of this life Because these particulars are not mentioned or insisted upon by the Apostle to prove the absolute but only an Hypotheticall or conditionall necessity of the Saints conforming themselves spiritually unto them or unto Christ Himself in respect of them viz. if they meane to answer the tenor and import of their holy Profession or to obtaine Life and Salvation herein in the end Nor doe these words 1 Joh. 5. 4. For whatsoever is borne of God overcometh §. 53. the World and this is the victory i. e. the means of the victory or that victorious thing that overcometh the World even our Faith imply any absolute necessity that he that is borne of God or that truly believeth viz. at the present and in this respect is victorious over the World must alwayes retaine the strength and vigor of His new Birth or true Faith and so be victorious alwayes and to the end All that can be reasonably and according to the usuall import of such Scripture expressions concluded from this place is 1. That all the true-borne Sons and Daughters of God by means of that Spirit of Faith which works in them in this estate of Regeneration are for the present above the temptations and allurements of the World wherewith others are overcome and hereby remaine in imminent danger of perishing 2. That they are likewise in such a posture or condition by means of their Faith that if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Pauls word is quit themselves like Men and act their Faith or with their Faith according to the vertue vigor and usefulnesse of it they may make good the ground or standing which they have gained and maintaine their present victory or conquest over the World unto the end But here is not the least or lightest intimation given but that those who are at present victorious over the World by the aid and working of their Faith may through carelesnesse security and inconsideratenesse suffer the World to recover her former advantage and so far to insinuate with them as to cause them to let fall the Shield of Faith out of their hand before they be aware of it See more to this point Sect. 9. of this Chapter Nor is there any whit more reliefe for the cause now in distresse in that §. 54. other place Ver. 18. of this Chapter We know that whosoever is borne of God sinneth not but he that is begotten of God keepeth Himself and that wicked one toucheth Him not For that which is here asserted and held forth by the Holy Ghost is only this that the naturall genius or property of a true-borne In Scriptura saepe ea facta vel futura dicuntur quae fieri â—ecâ—t aut debent sive quâ— ut fiant honestas rerum natura postulat vel quibus ut sâ—ant justa gravisque causa datur Cornel. Lap. in Zachar. 13. 12. Child of God as such and whilest such is to refraine from wayes or customary practises of sin and to set a guard as it were of holy and potent considerations and resolutions about his Heart that the Devill may have no entrance or accesse thither by the mediation of any temptation whatsoever Not that such vigilancy and care as this are always perform'd and taken by Him the contrary hereunto is too much experimented but that there is a certaine propensnesse in that Divine nature wherein He partakes by being borne of God that inclines Him hereunto Men are often in Scripture Dialect
own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B◠not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet 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 when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.
in case he had not continued to keep it under he might be a Reprobate Nay as in case Christ had not died there had not been a Possibility onely but even a certainty of their perishing who now by believing on him are saved in like manner in case Paul had deserted his exercise of keeping under his Body there had been more then a possibility and no whit lesse then a certainty of his proving a Reprobate though now by means of his persevering therein unto the end as we have cause in abundance to judge concerning him he be saved So that the Argument recoyles as we see upon the Author himself and the cause which he seekes to maintaine by it Our English Annotators upon the place are very tender of admitting any §. 17. such sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should imply any uncertainty in the Apostle of his Election or of obtaining the prize But the truth is that that sence of the Word for which we have contested doth no wayes imply the former nor yet if by uncertainty be meant any thing grievous or discourageing to the Apostle the latter For 1. He might notwithstanding a possibility of becoming a Reprobate afterwards know certainly that for the present He was elected in as much as know He might with the greatest certainty and doubtlesse did that He did believe And that all those who truly believe are elected our Adversaries themselves will not deny 2. Notwithstanding such a possibility as we suppose of his becoming a Reprobate He might have as much certainty of obtaining the prize as He desired or was any wayes meet or reasonable for him either to desire or enjoy This certainty He might have and questionlesse had upon his continuance in well doing and for any Man to be certaine of obtaining the prize though He should apostatize and decline into wayes of wickednesse is not a certainty either meet for God to give or for any Man to receive Somewhat more was said upon this account in the nineth Chapter The next passage we shall insist upon to evince the possibility of a finall §. 18. defection in the Saints openeth it self in these words For it is unpossible for those who were once enlightened and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them againe unto Repentance seeing they Crucifie to themselves the Son of God afresh and put Him to an open shame For the Earth which drinketh in the raine that cometh oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth Thornes and Briers is rejected and is nigh unto cursing whose end is to be burned a Heb. 6. 4 5 6 7 c. Answerable hereunto is another in the same Epistle For if we sin willfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certaine fearful looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose yee shall he be thought worthy who hath troden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace b Heb. 10. 26 27 c. Evident it is that in these two passages the Holy Ghost after a most serious manner and with a very pathetique and moving straine of speech and discourse scarce the like to be found in all the Scriptures admonisheth those who are at present true Believers to take heed of relapsing into the wayes of their former ignorance and impiety This Caveat or admonition he vehemently presseth by an argument of this import that in case they shall thus relapse there will be very little or no hope at all of their recovery or returne to the estate of Faith and Grace wherein they now stand Before the faces of such sayings and passages as these rightly understood and duly considered there is no standing for that Doctrine which denies a possibility either of a totall or finall defection in the Saints But this light also is darkened in the Heavens thereof by the interposition of the vailes of these two exceptions 1. That the Apostle in the said passages affirms nothing positively concerning the falling away of those he speaks of but only conditionally and upon supposition 2. That he doth not speak of true and sound Believers but of Hypocrites and such who had Faith onely in shew not in substance The former of these exceptions hath been already non-suited and that by some of the ablest Patrons themselves of the cause of Perseverance c Cap. 11. Sect. 9. where we were taught from a pen of that learning That such conditional sayings upon which Admonitions Promises or Threatenings are built do at least suppose something in possibility however by vertue of their Tenor and Form they suppose nothing in being But 2. As to the Places in Hand there is not any Hypothetical sign or conditional Particle to be found in either of them as they come from the Holy Ghost and are carried in the Original Those two iffs appearing in the English Translation the one in the former Place the other in the latter shew it may be the Translators inclination to the cause but not their faithfulness in their engagement an infirmity whereunto they were very subject as we shall have occasion to take notice of the second time ere long in another instance of like partiality But the Tenor of both the Passages in hand is so ordered by the Apostle that He plainly declares how great and fearful the danger is or will be when Beleevers do or shall fall away not if or in case they shall fall away To the latter exception which pretends to finde onely Hypocrites and §. 19. not true Beleevers staged in both Passages we likewise answer that it glosseth no whit better then the former if not much worse considering that the Persons presented in the said Passages are described by such characters and signal excellencies which the Scriptures are wont to appropriate unto Saints and true Beleevers and that when they intend to shew them in the best and greatest of their glory What we say herein will I suppose be made above all gainsaying by instancing Particulars 1. The Persons spoken of are in the former of the Passages said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. enlightened meaning with the knowledg of God and of Jesus Christ in the Gospel How frequently is this Grace of illumination or enlightening attributed unto the Saints or true Beleevers The Apostle having said that the god of this world had blinded the eyes of those who beleeve nor lest the light
Creatures of a better kinde All the lineaments of the Persons presented in these Tables before the mention of their falling away become the best and fairest faces of the Saints as hath been proved and are not to be found in any other Yea the greatest and most intelligent Believer under Heaven hath no reason but to desire part and fellowship with the Hypocrites here described in all those Characters and Properties which are attributed unto them before their falling away or sinning wilfully 2. True Believers are in an estate of honour and are lifted up on high towards the Heavens in which respect they have from whence to fall But Hypocrites are as neere Hell already as lightly they can be till they be actually fallen into it From whence then are they capable of falling Men of estates may faile and break but beggers are in no such danger If Hypocrites fall away it must be from their Hypocrisie but this is rather a rising then a Fall A Begger cannot be said to break but onely when he gets an estate When he doth this the begger is broke 3. It is no punishment at all to Hypocrites to be under no Possibility of being renewed againe by Repentance Nay in case they should Fall away it would be a benefit and blessing unto them to be under an impossibility of being renewed againe For if this were their case it would be unpossible for them to be ever Hypocrites again and doubtlesse it is no great judgement upon any Man to be made uncapable of such a preferment 4. And lastly it stands off forty foot at least from all probability that the Apostle writing onely unto those whom he judged true and sound Believers as appears from severall places in the Epistle as Cap. 3. 14. 6. 9. c. should in the most serious emphaticall and weighty passages hereof admonish them of such evills or dangers which only concern'd other Men and wherunto themselves were not at all obnoxious yea and whereunto if they had been obnoxious all the Cautions Admonitions Warnings Threatnings in the World would not according to their Principles with whom we have now to doe have relieved or delivered them To say that such admonitions are a means to preserve those from apostasie who are by other means as suppose the absolute Decree of God or the interposall of his irresistible Power for their Perseverance or the like are in no possibility of apostatizing is to say that washing is a means to make Snow white or the rearing up of a Pillar in the Aire a means to keepe the Heavens from falling But more of this in the Chapter following Thus then we cleerly see by the unpartiall discussion of the two Scriptures §. 29. lately insisted upon that there is a possibility that true Believers yea the greatest in this rank or order of Men may fall away and that to an impossibility of a returne to their former standing by Repentance Whither the Apostle speakes of a distriâ—â— and absolute impossibility in this place or of such an impossibility only which our Saviour expoundeth by a difficulty a Mat. 19. 23. 26. doth no wayes alter the state of that conclusion â—hich we have wrought from it Pâ—reâ—s from Nazianzen mentioneth six severall significations of the word impossible and preferreth two of them with equall approbation to the Apostle service in this place Neither of them imports that rigid or district impossibility we speak of but the one such an impossibility which is caused through want of strength in Him that should performe a thing the other such whâ—â—h exceedeth the course of nature and efficiency of second causes So that he supposeth a liberty or Power remaining in God to renew againe by Repentance the Persons here spoken of after their falling away notwithstanding that impossibility whicâ— is here asserted of their recovery Whicâ—â—nterpretation of his I willingly subscribe unto and could plead the cause of such a subscription if it were pertinent to the proâ—â—sse of the businesse in hand That which is commonly alledged in opposition to what hath been argued §. 30. concerning the two last Scriptures is of little consideration excepting onely those Scriptures and Arguments by which the Doctrine of Persevevance in the generall is wont to be maintained both which we have answered at large in the two next preceding Chapters To say with Pareus that the Apostasie and event prove the persons spoken of to have been Hypocrites b Hypocritas fuisse apostasiâ— eventus declarat is to cause a Mans opinion to rise up early to praise it self His refuge of an Hypotheticall forme in the words is but a sanctuary built in the Aire as we shewed formerly There is nothing Hypotheticall in either of the passages if there were his greatest friends and abettors have polluted that Sanctuary and made it uncleane for his use as hath once and againe been declared And with how little truth he or any Man can affirme that all things here attributed to the Apostates spoken of illumination gifts of Tongues and Miracles the tasting of the good Word of God and Faith c. amount to nothing more then to what Hypocrites may have a Apostolus autem non dicit categorice semel illuminatos prolabi sed Hypotheticè si prolabantur Ab Hypotheticâ autem non valet consequentia nisi conditione positâ hath been our chiefe designe in the traverse of the places to shew and prove The next Scripture testimony we shall produce and briefly urge in the §. 31. cause now under maintenance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith but if any Man draw back my Soul shall have no pleasure in him b Heb. 10. 38. Our English Translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any Man for the just Man For whereas they â—ranslate but if any Man draw back the originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and if or but if Hâ— i. e. the just Man who should live by his Faith viz. if he continues in it shall draw back Beza Himself likewise before them had stained the honour of his faithfulnesse with the same blot in his Translation But the minde of the Holy Ghost in the words is plaine and without Parable viz. that if the just Man who lives i. e. who at present injoyes the favour of God and thereby is supported in all his trialls and should live alwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloath as the word properly signifieth see Acts 20. 27. from his believing my Soul shall have no pleasure in him i. e. according to the import of the Hebraisme my Soul shall hate or abhor him to the Death as it is Apud Hebrâ—os adverbia negandi contrarium ejuâ— cui adhibentur significant Med.
cut the sinews of the credit and Authority of the Scriptures which still number Idolaters and workers of Iniquity amongst those who shall have no inheritance in the Kingdom of God But of these things enough formerly Yet let us hear what the Patrons of the Common Doctrine of Perseverance have to plead for the life of Solomons Faith even whilest he walked in those ways of death whereof we heard so lately Solomon say they could not fall away totally from his Faith nor from §. 7. the saving Love of God because God had promised unto David his Father that he would be a Father unto Him his Son Solomon and that he should be a Son unto Him and that His Mercy should not depart from Him as He took it from Saul a 2 Sam. 7. 14 15. I answer 1. Evident it is that the Mercy or kindness of God here mentioned was vouchsafed by him as well unto Saul as unto Solomon For his Promise is that he would not take away his mercy or kindness as some translate from the latter as he took it i. e. the same mercy from thâ— former Saul If then the Mercy here spoken of was the saving Mercy of God out of which he purposeth to give Eternal Life then Saul was Elect and a childe of God and yet fell totally and finally away and had this Grace or Mercy of Election taken from Him If it be a mercy or kindness of any other kinde the infisting upon it is altogether irrelative to the business in hand 2. When God faith that His Mercy should not depart from Solomon the meaning clearly is that God would not translate the Kingdom into another Family or Line as he had transferred it from Saul and his house but would continue it in Davids Line by Solomon The words immediately following make the face of this interpretation to shine And thine HOVSE and thy Kingdom shall be established for ever before thee thy Throne shall be established for ever b Verse 16 3. And lastly it appears from words spoken by David unto his Son Solomon a little before his death that he understood the mercy or kindness promised unto Solomon not of the saving Mercy of God which according to the sence of our Opposers is unremovable where ever it be once pitched but of such a Mercy as hath been declared And thou Solomon my Son know thou the God of thy Father and serve Him with a perfect Heart and with a willing minde For the Lord searcheth all Hearts and understandeth all the imaginations of the thoughts if thou seek Him He will be found of thee but if thou forsake Him HE WILL CAST THEE OFF FOR EVER c 1 Chro. 28. 9 Therefore David himself did not apprehend any such Mercy to be entailed or setled upon his Son Solomon by God in the Promise mentioned as our Adversaries imagine Nor is that which was thought upon by a great man in the Synod of Dort §. 8. of any whit more value to prove the standing of Solomonâ— Faith whilest himself fell so foully as we have heard It is the testimony which Solomon himself gives concerning himself in these words Also my wisdom remained with me d Eccles 2 9 From hence this Author judged it a legitimate inference that Solomon remained sound in his Faith whilest he halted right down yea and fell desperately as we have heard before God But as the Proverb is Similes habent labra lactucas like lips like lattuces such as this mans Cause is such is his Argument or Plea for it For what is there in the words cited any ways to justifie Solomons Faith whilest himself fell into that fearful Condemnation which hath oft been declared It is true Wisdom sometimes in Scripture signifies the true sound and saving Knowledg of God sometimes a Religious frame of heart inclining a man to a consciencious observation of all the Laws and Precepts of God But unless it could be proved that it always is found in one of these two significations and never in any other which is a task that would prove a reproach to any mans parts and learning that should undertake it it is no ways reasonable to put either of these upon it in the place in hand For there is nothing more clear then that Solomon speaketh here of that wisdom which as he faith in the former Chapter Vers 13. he gave his heart to know and which confisteth in the observation experience and knowledg of the things that are done under Heaven in which also â—he affirmeth that there is much grief and vexation of spirit c. Vers 17 18. which when he had attained he declares Chap. 2. that he fell to the practique part of it and gave himself to the procurement and enjoyment of the pleasures and all the contentments that the world is able to afford unto men and which men generally seek after according to the best of their understandings and opportunities otherwise And having particularized several of his principal enjoyments in this kinde Vers 3 4 5 6 c. he concludes from the said Inventory or Survey Vers 9. thus So I was great and increased more then all that were before me in Jerusalem adding also my wisdom remained with me in the Original stood by me or to me meaning that he was very circumspect and careful not to destroy maim or prejudice that Principle of Wisdom which he had travelled so long for and by which he had raised himself to a far greater estate in honors riches pleasures and contentments in the World then any other man careful I say he professeth himself to have been not to endamage or prejudice this his wisdom by those abundant pleasures and delights whereof he stood possess'd and which he freely enjoyed as many are apt to do upon such occasions and by such means Afterwards though he prefers that wisdom which he had spoken oâ— hitherto above folly i. e. above a bruitish and sottish ignorance of such things which concern a mans interest of Peace and Comfort in the World Cap. 2. 13. yet he acknowledgeth a Vanity in this also in as much as after a short and inconsiderable space of time the case and conditiof such a fool will be every whit as good as of a wise man Then I said in my heart as it happeneth to the fool so it happeneth even to me and why was I then moâ—e wise Then I said in my heart that this also is vanity and how dyeth the wise man as the fool c. So that by the wisdom which Solomon saith remained with him in the fullest enjoyment of the delights and contentments of the world is clearly meant not a sacred but a politique or civil wisdom which first he gave his heart to seek and afterwards having obtained it improved to the rendering of his condition in the world every ways as desirable as the materials of the world under the best improvement would make it And besides evident it
to the Promise and Encouragement given unto it by Himself in that behalf and therefore so as that it shall not cannot be denyed of what it demandeth of Him in this kinde But that a pure which onely is the good Conscience still springeth from a found Faith in Jesus Christ and is found in conjunction with it these places 1 Tim. 3. 9. Heb. 9. 14. â—0 22. compared together and added to the former are sufficient to perswade And concerning the place in hand some of our best and most Orthodox Expositors understand the good Conscience mentioned to be none other Musculus upon the words Which good Conscience some having put away concerning Faith c. commenteth thus Here he speaketh the same which before he had expressed thus Now the end of the Commandment or charge which I give thee is Charity out of a pure heart and a good Conscience and Faith unfeigned from which some going astray have turned aside to vain-jangling e Idem dicit quòd suprà ad hunc modum expressit Finis verò denunciationis hujus est Charitas ex puro corde et conscientiâ bonâ fide non simulatâ à quibus quòd aberrârunt quidam deflexerunt ad vaniloquium c. c. His words immediately following to which I refer the Reader are every whit as plain and pregnant to the same point shewing that by a good conscience he doth not understand a conscience only Morally good and such as may be found in meer natural men ignorant of Christ and the Gospel but a Conscience Spiritually or Christiâ—nly good Nor is Bullinger his Compeer of any other minde The safest ship saith he upon the place in this vast sea of a world of Errors and Wickednesses is Canonical or Scriptural Truth pure Faith and sincere Charity f Tutissima enim navis in vasto hoc mundi errorum scelerum pelago est veritas canonica fides pura charitas siâ—câ—ra c. In which words he explains the Apostles good Conscience by sincereness of Love or Charity Nor could Calvin himself finish what he had to say upon the place until he had given testimony to the same Truth The Metaphor saith he taken from shipwrack answereth most aptly For it implies that the course of our navigation in the world must be steered by a good Conscience that so our Faith may come safe into the Haven otherwise we shall be in danger of shipwrack g Metaphora à naufragio sumpta aptissimè quadrat Nam innuit ut salva fides ad portum usque perveniat navigationis nostrae oursum bonâ conscientiâ regendum esse aliaâ— naufragii esse periculum hoc est ne fides malâ conscientiâ tanquam gurgite in mari procelloso mergatur c. Doubtless he doth not mean that the course of our navigation through the world that so our Faith may come safe into the Harbor should be steered or guided by a meer Moral Conscience how good soever in this kinde or by such a Conscience as Cato Socrates or Seneca had or might have had such a Conscience as this is no fit steers-man or guide to such a Faith with which or by which they must make the Port of Heaven whoever arrive there Therefore certainly He conceiveth that it is such a good Conscience the putting away of which the Apostle renders as the ground reason or cause why some make shipwrack of Faith the goodness whereof ariseth from such a Faith which accompanyeth Salvation and which being carefully preserved and kept preserveth and keepeth that Faith from whence it sprang from corruption or declining Concerning the two places which are commonly insisted upon to prove §. 10. that a good Conscience in Scripture doth not always signifie a Conscience Christianly Spiritually or Savingly good but sometimes Morally good onely i. e. which is not defiled or disturbed in the peace of it with sins against knowledg which goodness of Conscience is sometimes found in meer Civil or Natural men though destitute of Evangelical illumination the truth is that neither the one nor the other of them proveth any such thing In the former of these places the Apostle Paul speaketh thus Men and Brethren I have lived in all good Conscience before God until this day a Acts 23. 1 In the latter thus I thank God whom I serve from my forefathers with pure Conscience b 2 Tim. 1. 3 c. For neither of these places do necessarily nor so much as probably relate to the time of Pauls Pharisaism as if his meaning were that all that time he had kept a good Conscience towards God for how could He then with truth or singleness of heart have made this Confession Of sinners I am the chief c 1 Tim. 1. 15 but to the time of his Apostleship or Profession of Christianity as appears clearly from the former place upon this account Paul was accused by the Jews as an Apostate from the Religion of his Forefathers and the true Worship of God as they supposed and that He was fallen from Judaism to the Sect of Christians yea and was become a Ringleader of them This they conceived to have been an high misdemeanor in Him and accused Him as a very wicked and ungodly Person for so doing To this Accusation and Crime objected the Apostle answers to this effect Men and Brethren whereas I have forsaken the Religion and Worship of the Jews and have embraced and do yet embrace the Christian Religion in stead of it I have done nothing I do nothing herein but upon very justifiable grounds and with a good Conscience in as much as I have obeyed God in so doing of which I am ready to give you a perfect Account if you please to hear me This to be the true purport and drift of the Apostles words the sequel of the Context makes yet more apparant For upon the hearing of the words in debate uttered by Him Ananias the High Priest was sorely offended and commanded the standers by to smite Him on the mouth for so speaking Now it is no ways reasonable to conceive that He would have taken it so heinously that Paul should say that He had always lived in all good Conscience before God whilest he professed Judaism and before He became a Christian Such a saying as this would rather have gratified and pleased then offended Him But that He should say that He lived with all good Conscience in the Profession of Christianity this was a sword that passed through Ananias Soul For the other place where the Apostle saith that He served God from His §. 11. Forefathers with a pure Conscience His meaning onely is that he serves none other God but Him whom His Forefathers Abraham Isaac and Jacob worshiped and that Him he served with a pure Conscience as they also did To qualifie the Jews who took great offence at Him for changing His Religion and withall to make this Practice of His
Fidem spem dilectioneÌ„ dâ—dit non dat PerseverantiaÌ„ cum Filiis alienis scelera tanta dimittat atque impertitâ gratiâ suâ faciat Filios suos Aâ—g de Corrept Grat. cap. 8. A little after For of such we dispute who want Perseverance in goodness and go out of the world by death with the GOODNESS OF THEIR WILLS FALLEN FROM GOOD TO EVIL Let thâ—se men answer if they can why God did not take away such men from the dangers of life whilest they yet LIVED FAITHFVLLY AND RELIGIOVSLY that so Sin and WICKEDNES might not have CHANGED THEIR MINDS or understandings b Paulò post De his enim disserimus qui Perseveâ—antiaÌ„ bonitatis non habent sed ex boâ—â—iâ— mâ—luÌ„ deficâ—â—te bonâ voluntate mortuntur RespoÌ„deant si possuÌ„t cur illos Deus cum fideliter pie viverent non tunc de vitae hujus periculâ— rapuit ne malitia mutaret intellectuÌ„ illoruÌ„ c. That God doth not give Perseverance in such a sence as this Father meaneth viz. actual Perseverance and such which is accompanyed with Salvation unto some His Children whom He hath regenerated in Christ c. I readily and fully consent but that He doth not give Perseverance unto some as much as He giveth unto any others of them whose deportment is but the same I cannot beleeve without beleeving Him to be a respecter or accepter of Persons which I must at no hand beleeve Therefore to me it is no more scarce so much a wonder why God should give Perseverance unto some of his children and not unto others then it is why He should save those that beleeve and not others However from both the Testimonies cited it is as evident as words could well make it that the Authors sence was that truly regenerate men and Beleevers may very possibly fall away both totally and finally Elsewhere He expresseth the same sence thus But if He that is now REGENERATE and JVSTIFIED voluntarily relapseth into an evil course of life surely He cannot say I have not received it because He hath now LOST THE GRACE OF GOD RECEIVED in or by His Will being free unto evil c Si auteÌ„ jam regeneratus justificatus in malaÌ„ vitaÌ„ suâ voluÌ„tate relabitur certè iste noÌ„ potest dicere non accepi quia acceptaÌ„ gratiaÌ„ Dei suo in maluÌ„ libero amisit arbitrio Aug. de Corr. Grat. c. 6. A little after Nor let it trouble us THAT GOD DOTH NOT GIVE THIS PERSEVERANCE UNTO SOME OF HIS CHILDREN For these whilest they live religiously are called the sons of God but in as much as they will live wickedly afterward and dye in this wickedness the Foreknowledg of God calleth them not the sons of God d Nec nos moveat quòd Filiis suis quibusdaÌ„ Deus noÌ„ dat istaÌ„ perseveraÌ„tiaÌ„ Nam isti cuÌ„ piè vivunt dicuntur Filij Dei sed quoniaÌ„ victuri sunt impié in eâdem impâ—etate morituri non eos dicit Filios Dei praescientia Dei So again speaking of those who as John saith went out from them but were not of them They were in a good way but because they continued not herein i. e. persevered not unto the end they were not saith John of us when they were with us that is they were not in the number of Children whilest THEY WERE IN THE FAITH OF CHILDREN because they who are truly and indeed Children are Foreknown and Predestinated e Erant itaque in bono sed quia in eo non permaÌ„â—erunt i. e. non usque in fineÌ„ perseveraruÌ„t non erant inquit ex nobis quaÌ„do erant nobiscuÌ„ hoc est non erant ex numero FilioruÌ„ quaÌ„do erant in Fide FilioruÌ„ quoniaÌ„ qui verè Filij sunt praesciti praedestinati sunt c. c. From this Passage it is evident that however Augustin might seem to hold a Personal Election of some somewhat after the same manner wherein it is commonly held and taught amongst us at this day though elsewhere He seems as much to contradict it as we shall God willing shew in due time yet He did not judg Faith to be a fruit of such Election nor Elect and true Beleevers to be voces convertibiles but that there were many such Beleevers who did not appertain to the number of such Elect ones and consequently who might and should fall away finally Again not long after For this cause the Apostle when He had said We know that all things work together for good to those that love God knowing that some LOVE GOD WHO DO NOT PERSEVERE in this good presently adds To those who are called according to His Purpose a Propter hoc Apostolus cuÌ„â—xisset Scimus quoniaÌ„ diligeÌ„tibus DeuÌ„ omnia cooperaÌ„tur in bonum sciens noÌ„nulloâ— diligere Dâ—uÌ„ in eo bono usque in finem noÌ„ permanere mâ—x addidit His qui secunduÌ„ propâ—siâ—uÌ„ vocati sunt From these three last Passages compared together it clearly appears in what sence such other Passages in this Author wherein He asserts the certain Perseverance of the Saints or Children of God which Mr Prynn b Perpetuity of a regenerate mans estate p. 243 244. with others cite from him to perswade men that he was of their Judgment in the Point of Perseverance are to be understood viz. as importing not the Perseverance much less the certainty of the Perseverance of all that are true Saints or true Beleevers such a sence as this would make him the greatest Self contradictionist in the world but onely of all those whom in the said Passages now cited he calls verè filii Sons indeed or truly Sons and so truly Saints i. e. by his own Interpretation such as are elected or predestinated by God to be conformable to the image of His Son And besides that by that Perseverance whereunto this Author entitles even such Elect Children as these he doth not mean any such continuance of the Grace or Faith once or at any time received by them which admitteth not of a total in erruption or intercision by the way but onely a residence or presence hereof in them at the time of their death might be abundantly proved from several Explications which He makes of his minde in this behalf c Horum ElectoruÌ„ fides qua per dilectioneÌ„ operatur profectò aut omninò non deficit aut si qui sunt quorum deficit reparatur antequaÌ„ ista vita finiatur et deletâ quae intercurrerat iniquitate usque in finem Perseverantia deputatur Aug. de Cor. Grat. c. 7. vid de Bono Persev c. 13 noÌ„ longè ab initio if I judged it either of any great concernment to the cause or satisfaction unto the Reader So that his Judgment clearly was that even those who he supposed could not fall away finally might yet fall away totally But concerning his Judgment touching such an
of such things which are simply and absolutely necessary to the effecting of any such end which He desireth especially when His desire in this kinde is raised and built upon foundations of Righteousness and sound Wisdom which is not questionable in or about any the desires of God Now then if God intends He must needs also desire the increase of guilt and punishment upon wicked men or the generality of men if He desires this He hath no cause to be offended with these men for their unthankfulness or for any such abuse of His Mercies or good things conferred upon them without which it was unpossible for Him to attain His desired end viz. an increase of guilt and condemnation upon them as was asserted The Reason is because according to our late asserted principle no man hath cause to be offended with another for doing that which is directly and absolutely necessary for the bringing to pass of any such end which is maturely and according to sound Principles of Wisdom and Righteousness projected and desired by Him Nor is there the least question to be made but that if God intends and consequently desires the increase of guilt and condemnation upon the generality of men both His Intentions and Desires in this kinde are most regular in respect of all regularity that either Wisdom or Righteousness can give unto them Not will it much if any thing at all here help to say that though God §. 6. doth not intend the Salvation of the generality of men in giving unto them the good things of this life to enjoy so abundantly as for the most part he doth but the increase of their guilt condemnation yet in as much as no particular man knoweth but that God may intend His spiritual good and Salvation in such Dispensations all aâ—e bound to conceive this Hope of themselves and consequently every man standâ— bound to be thankful unto God for what He receiveth from Him in this kinde and to seek more after Him And if any man shall be found neglective of what is His duty herein or shall turn the Gâ—ace of God towards Him even in these outward things into wantonness and not into thankfulness He deserveâ— to be punished so much the more severely for it For to this I answer No man stands bound to beleeve that or to conceive Hope of that which He hath no sufficient ground of belâ—eving or why He should beleeve it much less to beleeve that which He hath much more Reason to question or doubt of then to beleeve Solomon informeth us that it is the property of a fool to beleeve every thing or every word a Prov. 14. 15. viz. as well that which He hath no ground or reason to beleeve as that which He hath And it is commonly said and taught amongst us that in matters of Religion and of Salvation nothing ought to be beleeved by any man but what He hath a sufficient ground in or from the Word of God to beleeve If so if no man ought to beleeve in matters appertaining to Salvation but what He hath a ground or warrant in the Word of God to beleeve much less ought He to beleeve any such thing the truth whereof the Word of God administers much more ground to doubt question and suspect then to beleeve So that if this be a Truth revealed in the Woâ—d of God That God doth not intend the spiritual good of the generality or of far the greatest part of men in their outward mercies and good things but the contrary certain it is that every particular man at least that hath no sufficient proof of His Regeneration hath ten twenty if not an hundred times more reason to doubt and question whether His spiritual good be intended by God or no in the things we speak of then to beleeve that it is intended As in the business of a lottery where there are fourty it may be an hundred blanks for one prize no man hath so much reason or ground to hope that He shall draw a prize in case He should adventure his money this way as that He shall draw a blank And upon this account lotteries have still been accounted little better then cheats or unworthy devices contrived gin wise to catch the money of simple and inconsiderate people men of understanding easily discerning the fraud and so keeping their foot out of the snare And whether that Doctrine which teacheth that God intendeth onely the Salvation of a few but the condemnation of many and yet commandeth all to beleeve that they may be saved doth not make the glorious Gospel of God like unto one of such lotteries I leave to all understanding and unprejudiced men to consider In the mean time evident it is that this Opinion that Christ dyed not for all men but for some few onely is as it were calculated and the face of it bent and set to make the distance between Heaven and Earth between God and His creature Man greater and wider then yet it is to multiply jealousies and hard thoughts in the hearts and mindes of men and women concerning God where they are more then apt enough to engender and multiply without the irritation of such a Doctrine Yea whereas God hath put Himself into His Christ God was in Christ saith the Apostle as we heard formerly a Cap. 5. sect 28. reconciling the World unto Himself that by the means of Him and by the Tender and Promise of Forgiveness of sins unto men through Him upon the gracious terms of beleeving He might prevail with the World to love Him to think well and honorably of Him this Doctrine seeks to put Him out of His Christ again at least in reference to any such glorious design as that of reconciling the World unto Him yea and saith in effect unto the World it self Beleeve Him not though He speaketh never so graciously unto you when He promiseth you Life and Salvation upon the fairest and freest terms He hath War in His Heart against you and intendeth to destroy you If it be yet objected that upon the same ground no particular Person §. 7. should have any sufficient ground or Reason to beleeve that He is one of those that shall be saved in as much as the number of those that shall be saved is affirmed to be but small I answer True it is no man is bound to beleeve simply and absolutely that He is one of those that shall be saved but conditionally onely viz. in case He shall beleeve and persevere beleeving unto the end All that a man is bound to beleeve in this kinde positively is that He is one of those that may be saved and the Doctrine asserted by us viz. that Christ dyed for all men without exception administreth a fair ground and full footing for such a Faith as this unto every man Whereas the Doctrine opposite hereunto which affirmeth that Christ dyed for the Elect onely leaveth no foundation or ground
accordingly once and again already or that this Covenant is not made upon the same terms and conditions with all those interessed or included in it which is a conceit of no whit better an accord either with Reason or Truth Secondly If all Men have not a sufficiency of Means granted unto them §. 28. by God then God dealeth with the generality or far greatest part of Men more rigorously and with less mercy and this under the Covenant of Grace then He doth with the Devils themselves The Reason is plain because in case Men have not a sufficiency of Means whereby to be saved they have onely Means given them whereby to increase their Condemnation yea such means and so and upon such terms given them that they cannot but use them to their greater and more heavy Condemnation then that whereunto they should or could have been liable had no such Covenant of Grace been made with them or tendered unto them For if they be not enabled by God to Repent and to beleeve the Gospel they must needs be subjected to an absolute necessity of despising or neglecting it there being no medium between accepting the great Salvation brought unto them therein which is done by Faith and the neglecting of it which is always accompanied with Unbelief Now a neglect of the Gospel and of the great Salvation tendred therein by God unto men is the first-born of Provocations in the sight of God and maketh men sevenfold more the Children of Wrath and of Death then otherwise they would have been How shall we escape saith the Apostle if we NEGLECT so great a Salvation z Heb. 2. 3 c. implying that this sin is unquestionably more exasperating incensing enraging the Almighty against His Creature Man then any other sin or sins whatsoever Yea if a man by means of the Gospel and the Grace offered unto him therein be not brought to Repentance and to a forsaking of ways and practices of sin the sins themselves which he shall commit under the Gospel will turn to a far deeper and more dreadful account in condemnation unto him then the like sins without the Gospel would have done So that it is clear on every side that in case men be not enabled by God to Repent and beleeve the Gospel the exhibition and tender of the Gospel unto them must needs be an heaping of coals of fire upon their heads by God a project and design â—o render them two-fold or rather an hundred-fold more the Children of Hell Misery and Torment then otherwise they had been Whereas most certain it is that God hath designed nothing acted nothing in one kinde or other to increase the Punishment or Condemnation of the Devils especially in any way of an unavoydable Necessity above the demerit of their first sin Thirdly If God doth not vouchsafe sufficient means unto all Men whereby §. 29. to repent beleeve and so to be saved then will He condemn and destroy or at least increase the Condemnation and Destruction of far the greatest part of Men for that which is no sin I mean Impenitency and Unbelief For 1. I suppose that it is no sin at all in the Creature not to perform or do any such act which is proper onely for God Himself to do or which requires the lighting down of His Omnipotent Arm to effect it 2. I suppose that which hath been both lately and formerly proved that God doth and will condemn and destroy men for Impenitency and Unbelief So then if to Repent and to Beleeve be such acts or works in the Soul which cannot be produced raised or performed by men by means of that strength or those abilities which are vouchsafed unto them but absolutely require the Omnipotent Power of God to effect them it is no ways more sinful in the Creature not to exert or perform them then it is not to be God and consequently if God should punish men for the non-performance of them He should punish them for that which in such a case and upon such a supposition would be no sin Yea if God should punish men for not endevoring or not doing that which is in their power to do in order to Repenting and Beleeving He should punish them for not attempting to make themselves equal in Power unto God Fourthly If God hath not vouchsafed a sufficiency of Power to beleeve §. 30. unto those who notwithstanding do not beleeve then did our Saviour without any ground or cause in the least wonder at the Unbelief of many in the Gospel yea and at the Faith of others And He could there do no mighty work save that He layd His Hands upon a few sick folk and healed them And He MARVFLLED BECAVSE OF THEIR UNBELIEF a Mark 6. 6 On the other hand When Jesus heard it i. e. the Answer of the Centurion He MARVELLED and said unto them that followed Verily I say unto you I have not found so GREAT FAITH no not in Israel b Mat. 8. 10 First there is not the least cause or occasion why any man should marvel that Creatures or second Causes should not act above their sphere yea though there be the greatest conjunction of such means which are proper and helpful unto them in order to such actings which lie within their sphere As for example though the year be never so seasonable and fruitful yet there is not the least occasion to marvel or think it strange that the Thorn should not bring forth grapes or the Thistle figs. So in case there be twenty great lights shining in a room it is no matter of wonder at all that a blinde man seeth nothing at all that is before him In like manner in case it be supposed that men are utterly destitute of a Power of Beleeving there is not the least ayr or colour of an occasion why any man should think it strange that they should not beleeve what helps or advantages soever for oâ— towards beleeving they have otherwise So again when causes or means which are known â—o act necessarily uniformly and constantly in their way do move and act accordingly there is not the least occasion given why any man should marvel or wonder at it When the Sun shineth or fire burneth when birds fly or fishes swim no man is tempted or provoked to the least degree of admiration Nor is there any whit more reason or cause of marvel that any Person at any time should beleeve though under the greatest disadvantages for beleeving in case it be supposed and known that that Cause which worketh or produceth Faith in Men as viz. the Power of God by which Faith is always produced in Men when they do beleeve should always work or act necessitatingly or irresistibly in the production of it Possibly the Grace of God by which men under signal disadvantages are according to our Adversaries Principles necessitated to beleeve may be just matter of admiration unto men but the vouchsafement of such grace
in these Dispensations of his towards them to do them any good in a saving way he must needs be conceived to intend their ruine and destruction at least the increase of their ruine and destruction by them it being no ways reasonable to conceive but that he hath higher and more considerable ends propounded to himself in his Providential Administrations about men in reference unto men then about beasts in relation unto them though it is true he hath the same general and ultimate End his Glory in all his Works and Administrations one or other But if the generality or far greatest part of men are bound to beleeve and bound they are to beleeve it if it be a revealed Truth that God in giving them health and peace and prosperity in the world intends nothing but evil to them a fuller cup of the wrath and vengeance which is to come how can the bountifulness and long-sufferance of God be said to lead men to Repentance which yet is the Apostles Doctrine Rom. 2. 4. Neither the goodness nor patience of God towards evil men can be said to lead them to Repentance but by the mediation or supposal of these three Principles 1. That these Dispensations of God I mean of goodness and patience towards such men are proper and sufficient I mean by the help of that operation of the Spirit of God which always accompanieth them to bring men to Repentance And 2. That Gods intent is that they should bring them actually to Repentance or at least that he hath no intention otherwise or to the contrary 3. And lastly That he truly and really intends their Salvation upon their Repentance Wicked men can at no hand of reason no nor yet of common sence be said to be led to Repentance by the goodness or long-sufferance of God towards them unless 1. It be supposed that there is a genuine natural or proper Rhetorique or moving tendency in them to perswade and encourage such men to Repent nothing can be said to lead a man to such or such an action or course but that which is proper to invite or perswade him unto either Nor unless it be supposed 2. That God hath an intent that such men should be actually perswaded and made willing to repent by such Dispensations at least that he should have no intentions to the contrary For how can any man be actually perswaded or made willing by any means motive or encouragement whatsoever to attempt or do any such thing which he hath cause to judg or beleeve that Gods intentions stand against his doing or performance There is no motive or encouragement against the determinate Counsel of God made known Nor 3. and lastly Can the said Dispensations of goodness or patience in God be said to lead any man to Repentance unless it be yet further supposed that his real intent and purpose is to save him upon his Repentance or in case he shall Repent or at least that they may be such For what encouragement can any man have to repent in case he hath sufficient ground to judg that God hath absolutely rejected him and will not save him no not upon his Repentance Therefore certainly God hath no intentions of evil or of condemnation or of encrease of condemnation against the generality of men no nor yet against the worst or wickedest of men in those gracious vouchsafements of life health liberty peace food rayment and other the like temporal mercies and accommodations unto them Again How can men look upon themselves as any ways debtors or obliged §. 5. unto God in thankfulness for good things administred unto them with hard intentions or with a purpose not to bless them but to make their condemnation so much the greater and more heavy upon them If birds and fishes had understanding and should know for what end or with what intentions men lay scraps and baits though made of such things as they love and stand in need of in their way would they thank them for it or should they have any reason so to do Or had Amasa any cause to think the better of Joab for taking Him by the Beard with His right Hand to kiss Him a 2 Sam. 20. 9 Or our Saviour to think the better of Judas for the kiss wherewith He greeted Him b Matth. 26. 49 Besides it being the duty of the Saints to imitate or resemble their Heavenly Father not onely in His outward Expressions but much more in His Intentions and frame of spirit towards men when He doth good unto them causing His Sun to arise and His Rain to fall upon them in case His Intentions towards them in such applications of Himself unto them were bent not upon their Salvation but Destruction would it not follow that when they should perform those Christian services unto them injoyned by our Saviour Himself But I say unto you love your enemies bless them that curse you pray for them that despitefully use you a Mat. 5. 44. c. they were bound to do all these in order unto and with an intent to procure their greater and deeper condemnation and not with any intent to gain them in to the Gospel And if wicked men enemies to the Saints should know or have reasonable ground to judg that when they express themselves outwardly in terms of love and good-will towards them they mean them ruine or increase of Punishment and Torment hereby had they not cause to judg them the vilest Hypocrites and Dissemblers under Heaven Nor do they represent the glorious God Himself any whit better unto the World who affirm and teach that in and under His most pathetical and moving invitations encouragements and promissory offers of Grace Mercy Salvation unto the generality of men whereof the Scriptures are full He intends not the Donation or gift of Grace Mercy or Salvation unto them upon any condition or terms whatsoever but Wrath and Judgment and an opportunity to render them seven-fold more the children of death and condemnation then otherwise they would or could have been Lastly If God intends the increase of guilt and punishment unto wicked men or the generality of men in the comforts and good things of this world providentially disposed and dispensed unto them He must needs desire the bringing or coming of these accordingly upon them No man intends any thing in order to the accomplishment of such or such an end but this end is desired by Him Again certain it is that the increase of guilt and punishment cannot come upon men by means or by occasion of the good things given by God unto them but onely by the intervening of their unthankfulness and abuse of these good things in one kinde or other Further as there is no man but wisheth and desireth the coming to pass of such things which are simply and absolutely necessary for the bringing to pass such things as He desireth so hath no man cause to be offended with any man for the doing