Saviour in that Parable is that some are affected with the Word and after a sort believe and yet never have the Root of the Matter a New Heart To explain this further John 2.23 24. It is said many believed on him when they saw the Miracles but Jesus would not commit himself to them for he knew all Men he knew what is in Man the meaning is that though they believed after a sort yet he would not commit himself to them and trust them as true Disciples and true Friends to him for he knew all Men he knew they were not sound Believers he knew they had not that precious Faith of Gods Elect. And so it 's said of Simon Magus Acts 8.13 That he believed and was Baptized and yet Peter tells him That his Heart was not right in the sight of God but was in the gall of bitterness and in the bonds of Iniquity Men may be enlightened and convinced and after a sort be Believers and yet never be truly humbled for Sin as Sin never be taken off from all Confidence in their own Righteousness never rely upon Christ alone for Justification never have that Faith that worketh by Love Gal. 5.6 Those that fall away have but an Historical Notional Faith such as the Apostle James calls Faith without Works a dead Faith Saving Justifying Faith differs not only in degree but in its Kind and Nature from this Faith that they have that falls away 1 Jo. 2.19 They went out from us but they were not of us for if they had been of us no doubt they would have continued with us but they went out from us that they might be made manifest they were not all of us that is that those who were Professors and Believers after a sort they went out from us they fell away because they were not of us they were not of the Elect and Ransomed People they were not partakers of like precious Justifying Faith with us for if they had been so no doubt the Apostle puts a no doubt upon it they would have continued with us and never have fallen to Judaism or Heathenism again but they went out from us fell off from their Profession and common enlightning that they might be made manifest that they were not all of us but he tells them that had true Justifying Faith they have an anointing from the Holy one v. 21. and v. 27. the anointing which ye have received abideth in you v. 27. Every one the least as well as the strongest that have justifying Faith they have The Spirit of God dwelling in them they have another manner of work of the Spirit upon them than any that fall away they are new Creatures they are partakers of the Divine Nature and this Anointing with the Spirit of Grace and with the Graces of the Spirit abideth in them against all opposition from the remainders of Corruption against all opposition from Men or Devils The Lord to humble them and to shew them that it is of his meer Grace in Christ that they are saved may leave them in part to themselves at times and they may be as a Tree cut down but yet there is the Root of the Matter the Root of Grace always in them and through the scent of the Water of Life thro' new Influences Supplies and quickenings of the Spirit they shall put forth Buds and Blossoms of Grace again God hath promised to every true Believer that he will never leave him nor forsake him Heb. 13.5 i. e. he will never leave him nor forsake him totally or finally and 't is God's not leaving or forsaking them that keeps them from not leaving or forsaking of him Let it be well observed that we all by our fall in Adam have forsaken God the Fountain of Living Waters we have left God and God hath left us as to any help by a Covenant of Works that Covenant was Mutable and Conditional God would not leave and forsake Man upon condition that Man did not leave and forsake him as to exact and perfect Obedience but Adam and all of us in him did presently leave and forsake God Rom. 5.12 and so God hath left and forsaken all Adam's Posterity as to Blessing them upon the terms of the Covenant of Works But Blessed be God for a Covenant of Grace and Jesus the Mediator whom ever the Lord takes internally into this Covenant he will never leave them nor forsake them and hath himself undertkaen to keep them that they shall never totally and finally leave nor forsake him Jer. 32.40 Hos 14.4 5. Isai 54.9.10 Isai 55.3 2. The Assembly say in their Confession of Faith That the purest Churches under Heaven are subject to Mixture and Error and have been so degenerated as to become no Churches of Christ but Synagogues of Satan Upon which this Author saith surely the purest Churches are True Believers and if these purest Churches may become Synagogues of Satan it is too much to prove the point I answer That the Point in hand is whether one whom the Lord hath endued with a lively Justifying Faith shall not be actually and infallibly kept by the Grace and Power of God unto Salvation Now this Position of the Assembly doth consist very well with that point of Doctrine which they maintained about the perseverance of the Saints The Assembly of Divines are not speaking of the Invisible Mystical Church who are inseparably united to Christ but of particular Churches and Congregations of those that are Professors of the Gospel and they say rightly 1. That the purest of these Churches of Professors are subject to mixture i. e. that there may be in the purest Churches unsound Professors that never had a Saving Work of Grace wrought in their Hearts 2. That the purest Churches are subject to Error as to lesser Errors the purest Churches in the World may be guilty before God Christ may not only have a few things but many things against the best Churches either for Errors in Doctrine or Worship or failings in Conversation in Ministers and People who can understand his Errors all his Errors the purest Churches had need to be very Humble and not boast of their Purity but pray continually that God would pardon and reform what he sees amiss in them 3. The purest Church may so degenerate as to be no Church of Christ but the Synagogue of Satan All that the Assembly of Divines here say is very true and no contradiction at all to themselves in their maintaining the certain perseverance of particular Saints for tho' the purest Church may so degenerate in time as to be no true Church of Christ but the Synagogue of Satan yet if there be any True Believers in a Church they are kept notwithstanding the Apostacy of the Church whereof they were Members tho' the Church doth so degenerate as to lose their Church state yet if there were any one sound Christian in that Church he shall hold his spiritual Estate and Vnion with
effectually for all those for whom he dyed that he will certainly and infallibly bring them to Grace and Glory have no cause to be ashamed of their Doctrine Those that maintain that no man can come to Christ except the Father draw him and that with such a drawing as that they shall freely and yet most certainly and infallibly come to Christ and be eternally saved have truth on their side And all the Sophistry Cavils and Evasions of Arminians are as nothing to overthrow this Doctrine Whosoever shall observe the Book that I answer will find that this Author doth scarce attempt to argue and prove any thing except it be in a very few places but only raises outcries against others Therefore what I have written is only occasioned by this Author to clear up these points rather than to answer any Arguments he hath produced for his opinions but that little Argument he hath used I have taken into consideration If any Reader thinks that I have now and then used too much sharpness against this Author he may be pleased to take notice that those that know me can testifie that I have a greater Latitude as to any rigid judging of men as to their Eternal Estates because they hold many erroneous opinions than some others have Those that are truly built upon Christ upon his Merits and Righteousness as their Foundation though they may in their Superstructure have much Hay and Stubble yet God will graciously pardon them in Christ But when this Author tramples not only upon the Assembly of Divines but upon Calvin Zuinglius Beza and many other Divines of the Reformed Churches and extolls Michael Servetus one of the greatest Blasphemers of the Sacred Trinity that ever was in the World It may be some Readers will think I have not been sharp enough against such a confident Boysterous person There is printed with this Authours a Book of Mr. Haggars I never heard of the person or of his Book before though it seems it hath been printed five times It may be it hath been answered or none have thought it worth the answering The Book is almost nothing but Errours and Mistakes I do not remember that ever I read a Book more confused or where the Author sheweth himself more ignorant of the true meaning of the Scriptures he makes use of except it were in some Books of the Quakers The Apostle Paul saith Ephes 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in heavenly places in Christ according as he hath chosen us in him before the Foundation of the World was laid The Apostle there sheweth 1. That there are Spiritual Blessings bestowed upon some These Spiritual Blessings are effectual Calling Justification Adoption Perseverance in Grace and the Heavenly inheritance 2. He shews that all these Spiritual Blessings are conferred upon us through the Lord Jesus Christ the Mediator as the Meritorious cause God purposed to do all for the Heirs of Salvation in and through him 3. He shews the Eternal Designation of the persons that shall in due time partake of these Spiritual Blessings he saith they were chosen in Christ before the foundation of the World 4. He shews that they were not chosen upon any foresight of their Holiness by improving those common helps they had equal with others but that God chose them that they might be Holy that is he would in due time give them Faith and Holiness And this is yet more evident from v. 5. having predestinated that is fore-ordained us to the Adoption of Children by Jesus Christ according to the good pleasure of his Will So that it is most manifest that those whom God chose he chose them so as that he would himself make them holy and that the moving cause was not any worthiness or towardliness in them which God foresaw But the Apostle saith it was the good pleasure of Gods will his especial undeserved free Love and good will to their persons that was the moving cause of their Election Now let the Reader observe what this Author saith to this Scripture Though God calleth men elect from the Foundation of the World yet they are not elect until the very day of their Conversion and turning from Sin to God for God calleth things that are not as if they were From whence it is evident they were not elected though so called page 2. What a strange passage is this As much as to say though the Scripture saith it was so yet it was not so well but saith this Author it is said of Abraham Rom. 4.17 As it is written I have made thee a Father of many Nations before him whom he believed even God who quickens the dead and calleth things that are not as if they were Now saith this Author Abraham was not yet a Father of many Nations but it was so before God who calleth things that are not as if they were For the understanding of this Scripture 1. Observe that though it was but at that time spoken of and declared to Abraham Gen. 17.4 5. that he should be a Father of many Nations yet God hath made and appointed him so to be from Eternity Tho' Gods Decrees and Intentions what he will do are manifested to men in time yet they are all from Eternity 2. Observe that when God did declare to Abraham his Eternal Counsel that he should be a Father of many Nations Abrahams Body was dead as to Masculine Vigour But the Apostle shews that nothing can hinder Gods Purposes and Decrees for God quickneth the Dead dead Souls and dead Bodies when he pleases and calleth things that are not as if they were that is calleth for what he pleaseth and it is done As in the Creation God did but say Let there be Light and there was Light The Apostle is shewing Gods Omnipotency That God having appointed Abraham to be a Father of many Nations nothing can hinder his eternal purpose for saith the Apostle he quickens the dead and calleth things that are not as if they were Ut majorem ejus rei facilitatem in deo declaret to shew the great facility of this Work to God to whom it is as easy to make any thing to be as it is for us to call for a thing and easier too as one Expositor notes well upon the place So that this Author quite mistakes the meaning of the place for God did not tell Abraham that he was a Father of many Nations when he was not But God told him that he had made him that is appointed him so to be which should be performed in the appointed Time and Season by his Omnipotency against all natural impossibilities because he is the Almighty God that quickneth the dead and calleth things that are not as if they were When he calleth for any thing to be done to be effected according to his purpose it exists the same moment The Context in Rom. 4. with other
Righteousness and an bundred years space to Repent in I Answer if they had had a thousand thousand Preachers of Righteousness as good as Noah was and better and had not only a hundred years space to repent in but had had never so many thousand of years this was not enough to Convert one of them without Gods special Grace working a new Heart in them and as to Noah himself he was as bad by nature as the rest But Noah found Grace in the sight of the Lord Gen. 6.8 not only to preserve him and his Family when the Floud came but Noah found Grace in the sight of the Lord to make him a real Saint and to be Righteous before God in that Generation If the rest had found Grace in the sight of the Lord they had been turned to God too 4. You add that you are sure if they had Repented God would not have desiroyed them for he hath taught us so to judge of his threatnings to a sinful Nation I Answer that Repentance is twofold 1. There is such a Repentance as Ahab had A change of mens Thoughts and Conversations meerly out of slavish fear of outward Judgments here or of Hell hereafter and upon such Repentance God may please God doth please sometimes to defer outward Judgments and to bestow outward Mercies and when it is so God purposed to give such Repentance in order to that end for we must by no means admit that there can be any new immanent Acts in God any new purposes and intentions in him with whom there is no variableness There is no mutability in the Divine Majesty from Eternity to Eternity 2. There is saving Repentance or Repentance to Salvation such as Gods Children have given them when God takes away the Heart of Stone and gives them an Heart of Flesh that is Sorrow for Sin accompanied with Faith and Reliance on Gods free Mercy in Christ for pardon of Sin and desire and endeavour to walk so as to please God to be sure such shall never perish in the World to come though they suffer in common Calamities here in this World There is a Connexion between true Repentance and Salvation not for any Merit in our Repentance But so hath the Lord in infinite Wisdom ordained from Eternity and hath in time manifested it in his word that those that he is pleased to bestow glory upon hereafter he bestows upon him them the beginnings of of grace here both were intended eternally to their particular persons and from his meer good pleasure and the exceeding Riches of his Grace Those that God had a purpose of grace to from Eternity them he calls in time according to his purpose Rom. 8.28 Whom he hath predestinated them he hath also called v. 30. 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our Works but according to his own purpose and grace which was given us in Christ Jesus before the World began Others besides the elect are called by the Preaching of the Word yea and may have inlightning and Convictions of the Spirit and God hath Wise and Holy ends in it To Restrain some of them from being Persecutors of the Church and to restrain them from gross Idolatry and such like Sins whereby they are less punished in Hell 2. That his elect may adore for ever his Free Special and Discriminating Grace that they should be savingly Converted when some that lived under the same outward means of Grace and some of them had great Convictions and Enlightning too and exceeded many of them it may be in notional knowledge and such common gifts of the Spirit And yet they are savingly turned to God when others are never so changed Many other Holy ends might be mentioned why God affordeth the Preaching of the Word to many upon whom he never purposed and intended to bestow special and saving Grace But to the Elect God gives special Grace and this the Apostle saith is not according to their works that is not for any worthiness or towardliness in them above others but according to his own Purpose and Grace which was given them in Christ Jesus before the World began That is was promised them to Christ in the Covenant of Redemption between the Father and the Son from Eternity For which purpose and Grace they shall be enabled to praise God to Eternity 2. Then you come to the Jews and say to the Doctor is it possible you should call in question Gods Seriousness to the Jews Did not God say to them Psal 81.13 O that they had hearkned unto me and that Israel had walked in my ways With v. 8. and 10. I answer as to God's Seriousness and being Serious I told you before I do not like that such words should be used when we speak of the most high God but that which the Doctor put you to prove is that God purposed or intended to Convert those Jews that in the Conclusion were not Converted As for these words O that they had hearkened unto me and that Israel had walked in my ways 1. Some observe that the words that we translate O that might be rendered O if so they are rendred by the Septuagint and the Targum and so they only shew the issue of their Obedience if they had obeyed the Law of the Lord. 2. This is spoken of Israel only what is that to all mankind The Jews had some peculiar Promises as to being preserved in the Land of Canaan and to give them plenty of outward things if they continued to worship the True-God and observe his Ordinances tho' but in an outward way tho without Spirituality and Sincerity God had said to them Vers 9. There shall be no strange God in thee neither shalt thou worship any strange God But they fell to Idolatry and so forfeited God's protection to them in the Land of Canaan and so the Lord shews that if they had hearkened unto him to have no strange Gods and to walk in his ways tho' as I said but formally and outwardly God would soon have subdued their Enemies Vers 14. and the Lord saith he would have fed them with the finest of the Wheat and with Honey out of the Rock would he have satisfied them Vers 16. So that this place speaks of Temporal Blessings only Nothing of God's Intention and Pleasure to give Eternal Salvation to all that People and so is nothing to the purpose See what is said of the generality of that People of the Jews Deut. 29.2 3 4. God hath not given you a Heart to perceive and Eyes to see and Ears to hear unto this day No doubt God gave to Moses and his Elect amongst them a new Heart but as to the generality of the People God did not give them Hearts to perceive Eyes to see and Ears to hear which he doth infallibly give to them to whom he purposed and intended to do it for them No Text of Scripture must be understood so
have no power to do good works pleasing and acceptable unto God without the Grace of God preventing us that we may have a good Will and working with us when we have that good Will Article 32. None can come to Christ unless it be given to him and unless the Father draw him and all Men are not so drawn by the Father that they may come unto the Son neither is there such a sufficient measure of Grace vouchsafed unto every Man whereby he is enabled to come unto everlasting Life Article 33. All Gods Elect are in their time inseparably united unto Christ by the effectual and vital influence of the Holy Ghost derived from him as from the Head unto every true Member of his Mystical Body and being thus made one with Christ they are truly regenerated and made partakers of him and all his benefits Article 38. A True Lively Justifying Faith and the Sanctifying Spirit of God is not extinguished nor vanisheth away in the Regenerate either finally or totally I have cited these Articles to shew this Author and others of his mind that there is no cause for any to fly out against the Assembly of Divines or any Presbyterians for what they hold about Election and Reprobation and such points as if it had been some new Doctrine that they had broached but every one may now see that next to the Scriptures they learnt this Doctrine of the Episcopal Divines that were before them 2. Let us consider the Doctrine it self 1. Concerning the Doctrine of Election let us see what this Author saith page 27. 1. That God did choose in Christ unto Salvation all that part of the fallen race of Mankind that dye in their Innocency or accept of his Mercy and Grace according to the means he gives them and this Decree proceeds from his own goodness and is not built upon any goodness in the Creature 1. He saith that God did choose in Christ to Salvation all that part of the fallen Race of Adam that dye in their Innocency 1. I Answer 1. This Author quotes not one Scripture for this strange Assertion 2. I wonder who they are of the fallen Race of Mankind that can dye in their Innocency I suppose he means young Infants those that dye in their Infancy But though those be called Innocent comparatively yet besides the guilt of Adams Sin which is upon every one of his Posterity by Nature as a consequent of it all have lost the Image of God in Holiness and Righteousness and have contracted by Adams fall such an Universal Depravedness that they have the Root the Spawn and Seed of all Sin in them Psal 51.5 Behold I was shapen in Iniquity and in Sin did my Mother conceive me This Corruption of Nature is inherent in every one that comes by Adam in a way of ordinary Generation So that not one is born without it It comes by propagation from Adam and if a Child dye the first day it is born into the World it doth not dye in Innocency but if it be saved it is washed and made white in the Blood of the Lamb and hath the habit and principle of Grace infused into it though without outward means God that formeth the Spirit the Rational Soul that the Infant hath can form Grace in the Soul of the Child as he pleases can Sanctifie it in the Womb or as soon as it is born if he be graciously pleased so to do But how doth the Infant dye in Innocency Alas there is an Universal depravedness in the Soul of an Infant which if it live to be capable to express it will discover it self A young Cub of a Fox or Wolf doth not presently discover its ravenous Nature but it is inherent in it bred with it and Men kill those young Cubs though they never yet did any mischief because it is their Nature to be Ravenous and Mischievous An Infant hath the same reasonable Soul that it hath if it live to be a Man though it doth not express it self as it doth when it lives to Age. So an Infant hath the Seed of all Sin a corrupt Nature though it doth not Act as it doth when Age comes on and I say that God may for the Guilt of Adams Sin and because there is such Enmity Rebellion and Wickedness in Mans Nature against him he may if he please glorifie his Justice upon them though they dye in their Infancy they are far from dying in Innocency I do not think God would have destroyed the old World and called them the World of the Ungodly amongst whom no doubt there were many Infants and destroyed Sodom and Gomorrah and made them suffer the Vengeance of Eternal Fire amongst whom no doubt there were many Infants if every Infant were Innocent I will not meddle to determine the Eternal Estate of those that dye in Infancy to be sure you go too far to assert what you do you are not the Soveraign Lord and Judge of all 3. You say that God did choose those that accept of his Grace and Mercy according to the means he gives them 1. I hope you mean his Grace and Mercy in Christ that they know him and believe in him for else there is no Salvation If the Gospel be hid if Christ as Mediator be not some ways made known to Men they are lost for ever 2 Cor. 4.3 He that believeth on the Son hath Life and he that believeth not on the Son hath not Life But you seem to hold that 't is not of necessity to Salvation to know Christ and him Crucified as Mediator but to have some general Notions of Universal Grace and Mercy in the Divine Essence which Men do own and accept of and truly you say that few knew the Mediator by the Name of Jesus Christ till he was born of the Virgin page 21. That is nothing to the purpose all that were saved knew the Mediator as the Seed of the Woman that was to break the Serpents Head Gen. 3.15 As he that was to offer himself a Sacrifice for Sin and therefore God taught them to offer Sacrifices presently after the fall by which they looked to Christ that was to come Jacob called him Shiloah the Saviour the Peace-maker that was to come Job called him his Redeemer All that ever were saved before Christ came were saved not by meer believing that God was Mercifull and Gracious But that he would send his Son to dye to be a Sacrifice for Sin And they embraced the promise of Christ the only Mediator and Sacrifice for Sin that was to come And all that are saved since our Saviours coming do in some measure know and believe in Jesus Christ that dyed without the Gate of Jerusalem You will leave us a strange Creed if you leave out the promised Messiah and that it is not necessary to believe in him to everlasting Lise Ay but you say the Turks themselves begin almost every Chapter in their Alcoran with these words In
But this lie at the bottom of Arminianism that there is Merit the Popish Merit of Condignity or hâ—w ever of congruity in our Holiness and good Works and upon Discourse with a Minister â— great Note in the Arminian way I found him to be as unsound in the Doctrine of Justification as any Popish writer I had ever met with 3. Arminians make Conversion an easy â—ork a small matter t is true t is easie to Godâ— work in any easier than for us to speak a woâ—â— but in it self it is a great work and impossâ—â—le for any to believe and Repent except Goâ— give them a new Heart and infuse this habit and principle of Grace into them Indeed they say that the Lord doth require easie Terms upon which Men may have Eternal Life but they don't know what they say for us that are universally blinded and corrupted by the fall of Adam for us to go out if our selves to Christ for us to mourn for Sin is it's an offence to God for us to desire and endeavour after Vniversal Holiness is ten thousand times harder work than for Adam to have coninued obedient to the Law for which he had a Cncreated Principle a Habit of Holiness infused â—nto him by Creation only it was mutable and left to the Managing of his own free Will 1. Bâ—t let it be observed that the way of Salvatiâ—n by Christ seems to be Foolishness to a Naturaâ— Man that we should look to be saved bâ— one that dyed himself Paul saith this is to them that Perish Foolishness it is a great work of God upon our understandings to enlighteâ— us and convince us that this way of Salvaon is the only way and that it is a glorious â—ay that the manifold Wisdom of God the exeeding Riches of his Grace and his Revenging Justice against Sin will shine to Eterny in this way of saving Sinners by a Crucied Christ 2. â—et it be observed that when a Sinner is covinced and humbled indeed and sees what Majesty he hath offended by his Sins it is no easie thing to set his hope in Christ whoâ— he never saw but that the Holy Ghost doth ecretly and inwardly reveal him to the Soul as the only and all-sufficient Mediator and unites the Heart to him to trust and rely upon him for Salvation 3. It is no easie thing for one that hath such a corrupt Nature and hath delighted in Sin to be willing that Christ should Reign over him to desire that Christ would put down all the Rule and Authority of Sin that he might be for Christ and not for another When Christ saith his Yoak is easy and when the Apostle saith his Commandments are not grievous the meaning is not that Christs Yoak is easy to the Flesh and corrupt Nature but easy and sweet when God gives a principle of grace a new Heart and Spirit so far as we are renewed and are led by the Spirit so far Christs Yoak is easie and his ways pleasant to our Souls The truth is many take up opinions and wrangle and dispute but 't is to be feared that few have experience of a Saving work of Conversion upon their Souls they do not seem to have a Spiritual Savour in their Discourses but of these things God will Judge CHAP. VIII Concerning the Saints Perseverance as being kept by the power of God through Faith unto Salvation THis Author hath something about this point page 19. He saith some may depart from the Faith giving heed to seducing Spirits I answer none ever doubted but Men may fall from the Doctrine of Faith from the profession of Faith and from an Historical Notional Faith from common Grace from common Enlightning But the Doctrine maintained by the Assembly of Divines and as I have shewed by the Lambeth Articles and by the Articles of Ireland is that none that are truly regenerated that have saving justifying Faith shall be so left to themselves as to fall totally and finally but shall be preserved unto the Heavenly Kingdom Believers may be left to themselves at times as David Hezekiah Peter and others that they may fall foully to the Dishonour of God and to the wounding of their own Souls but God will graciously recover them again Grace is in a swoun in them but not dead The Doctrine of the Saints perseverance is grounded 1. Vpon the free and Eternal Vnchangeable love of God to the Elect. 2. Vpon the perfect and eternal Redemption Christ hath wrought for them and his praying as Mediator that they may be kept and that their Faith fail not 3. The Inhabitation of the Spirit who abideth in them for ever 4. The promises of God to them that they shall not depart from him the Nature of the Covenant of Grace which they are brought under is that God will guide them by his Counsels and afterwards bring them to his glory But I shall not enlarge upon these things but let us attend upon what this Author saith upon this point Truly though the Assembly of Divines had positively declared for the Doctrine of the Saints Perseverance yet according to the faculty of the Man to catch at something he saith nor need any Man say more concerning falling away than they do for as they deny not but there are Temporary Believers and truly such are all that fall away so they plainly tell us that the purest Churches in Heaven are subject to mixture and Error and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Now saith he surely the purest Churches under Heaven are true Believers and if these may become Synagogues of Satan it is too much to prove the point Truly either this Author is more Ignorant than I took him to be before I saw his Book or else which is far worse hath not an honest Mind but is resolved to wrest Mens words contrary to what he knows they intended as we shall see 1. He saith the Assembly deny not but there are Temporary Believers I answer what Ignorance or worse is this When Divines speak of Temporaries or Temporary Believers they call them so to Distinguish them from true Believers those that have a true lively justifying Faith I suppose the phrase was taken up from the Parable of the four sorts of grounds Luke 18.13 Our Saviour there compares some Hearers of the Word to the High-way-side that the Word doth not affect them at all a second sort to the Stony Ground that hear the Word with Joy but they have no Root of grace in them Ay and if such do abide to their Lives end with no other but such a kind of Faith as they have they could not be saved but they often especially if Persecution come lose that Historical Notional Faith and common enlightning they had the Hearts of these were never made good ground they were never ploughed up and sown with the Seed of special Grace to bring forth Fruit unto God The Scope of our
everlasting life And to exhort them to pray to God to give them true Faith and Repentance to shew them that they have not a good thought or desire but what God works in them that it is not enough for Conversion to have Commands Promises and Threatnings set before them tho' God makes use of these but to tell them as our Saviour did that none can come to Christ but those whom the Father draws None but those to whom it is given of the Father and that Sighs and good Moods and Resolutions in their own Strength are far short of true Conversion and that they pray and wait in the use of God's Ordinances that the Lord of the exceeding riches of his Grace would give them a new Heart and Spirit that they may find that God hath put his fear in their Hearts that thro' his Grace they may find not only some sudden flashes and sudden resolutions to turn to God but a penitent frame of Heart for sin a prizing of Christ adoring of God's free Grace in him and desire and endeavour to walk with God But to entertain people with Discourses of By-opinions and Controversies and to talk of Universal Redemption is but to do people hurt instead of good yea upon preaching of Universal Redemption Experience hath shewn that people generally are more Carnal and Prophane in their lives Now to explain Ezekiel 18.32 I have no pleasure in the death of him that dieth and Ezekiel 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil ways for why will ye dye O House of Israel 1. This is spoken to the House of Israel not of all mankind They were the Children of Abraham his Friend they were under the external Dispensation of the Covenant of Grace what is this to all mankind The Gentiles they were aliens to the Commonwealth of Israel and strangers from the Covenant of Promise having no Hope and without God in the World Eph. 2.12 2. God hath no pleasure in the death of the wicked as it is the pain and misery of the Creature so God hath no pleasure in the torments of the Devils and damned in Hell yet it is his holy pleasure to punish them there to Eternity for the glorifying of his Justice And when God Commands the people of Israel saying Turn ye turn ye why will you dye he shews them that Obedience is acceptable to him but not that ever he purposed and intended to give all their Hearts a saving turn which he could have done if it had pleased him 3. Compare Scripture with Scripture God saith Ezekiel 5.11 Neither shall mine Eye spare neither will I have any pity v. 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted Minuit vindicta dolorem Isai 1.24 Ah I will ease me of mine Adversaries and avenge me of mine Enemies in the Hebrew it is I will comfort my self in shewing my Wrath and Justice upon them Proverbs 1.25.26 but ye have set at nought all my Counsels and would have none of my Reproofs I also will laugh at your Calamity and mock when you Fear cometh All these texts of Scripture those in Ezekiel 18.32.33.11 and those in Isaiah 1.24 Ezekiel 5.11 13. Proverbs 1.25 26. must be understood with great Caution and Sobriety God doth often speak after the manner of men to our shallow Capacities but we must understand all Scripture so as to know that there are no Passions in God's immutable Essence nor any change in his Purposes for ever So much in answer to this Author's Letter to Doctor Collings But he is up with the Doctor again Pag. 17. concerning Voluntas signi and Voluntas beneplaciti but surely he doth not rightly english voluntas beneplaciti or else his Printer hath not done right for he calls it his acceptable Will That which Divines mean by voluntas beneplaciti is what God himself hath decreed shall infallibly come to pass But as this Author speaks this distinction of Divines would be no distinction at all for to be sure what God commands is acceptable to him but the meaning of Divines by voluntas beneplaciti is not what is acceptable to God from Man as his duty but what God himself pleases to do or suffers to be done for his Glory This distinction of Divines being well understood is a great help to the understanding of many places of Scripture God gives out Precepts and Commands to men for several wise and holy Ends. 1. To shew his Lordship and Authority that he hath an absolute dominion over them to command what he pleases 2. To shew what is good and acceptable to him to shew what is their Duty 3. To shew them their inability weakness and insufficiency that man may see what cause he hath to be humbled and lye low before God for man of himself can do nothing of what God commandeth from a right Principle and to a right End but what God pleases to work in us and do for us that is another thing indeed as to his Elect what he commands them as their Duty he purposes and promiseth to do for them of his meer Grace and good pleasure Tho' man by his fall hath lost his power to obey yet surely God hath not lost his power to command God gives some Grace to obey to others he doth not give Grace Who shall dispose of his Grace but himself Further to illustrate this distinction of Divines concerning God's Will of Precept what he commands men to do and his Will of Purpose what he will certainly and infallibly do himself Let it be observed that God's Will as to some Precepts and Commands to men do vary and alter as it pleaseth him As for example several ritual Commands about the Worship of God which he required in his Worship under the Old Testament are altered under the New Testament But take God's Will for his Purposes and Intentions what he will do and he is of one mind unchangeable from Eternity to Eternity Yea to make this Distinction far more evident God doth sometimes give out a Command to Man to do a thing and yet may absolutely purpose and intend to hinder a Man from doing of it as in the case of God's Command to Abraham to offer his Son Isaac Gen. 22.2 And he said take now thy Son thine only Son Isaac and get thee to the Land of Moriah and offer him there upon one of the Mountains that I will tell thee of Abraham prepared all things to obey this Command of God and v. 10 11 12. and after he had bound his Son stretched out his Hand and took the Knife to slay his Son the Lord called unto him and said Lay not thy Hand upon thy Son neither do thou any thing unto him Here we see that God gave out a Command to do
enquire in what Sense we are to understand Christ's dying that we may know what we dispute about Let us consider 1. Who it was that dyed for Sinners and this may give light into this Controversie tho' it was only the Humane Nature of Christ that dyed or was capable of dying yet the Person was God the fellow of the Lord of Hosts therefore God is said to purchase the Church with his own Blood Act. 20. 28. If Christ indeed had not been God by nature then People might have had such low undervaluing thoughts of his Death as that he might dye in vain as to some yea as to all he dyed for But we that do believe he was God-man cannot believe but that he will infallibly save all that he dyed for Indeed if we did not believe the Doctrine of the Trinity and that Christ is the second Person of the for ever blessed and glorious Trinity and that he is the Son of God by Ineffable Eternal Generation very God as the Father is and that he took upon him Human Nature that he might suffer the Punishment of our Sins and redeem and save us we would never contend about his Death who he dyed for because if he had not been the Brightness of the Father's Glory and the express Image of his Person he could never by himself have purged away our Sins by the Sacrifice of himself It is to be feared that some Arminians are Socinians too Antitrinitarians as Michael Servetus was of whom I shall speak afterwards if God permit And indeed Arminianism prepares the way to Socinianism if God does not graciously stop Men in the way of Errour So that this I lay down as a Basis and Foundation for an Enquiry who Christ dyed for that all would consider the Eminency yea the Infiniteness of the Person that dyed for us It was he that was in the form of God and thought it not robbery to be equal with God tho' he took upon him the form of a Servant and was found in fashion as a Man and was obedient to Death even the Death of the Cross to redeem his Church This was the greatest wonder that ever was done in this World It is the astonishment of Angels and Men to Eternity and can any imagin that God was manifest in the Flesh and dyed in vain for any for whose sake he bare the Punishment of their Sins and went through unutterable pain and suffering for their Redemption 2. Let us consider what is the sense and meaning of Christ's dying for us It is that Christ dyed in our stead as our Surety and as a proper Sacrifice for our Sins Christ dyed not only for our good as the Socinians speak but in our stead as well as for our good Our Iniquities were laid upon him Isai 53.6 He bare our Sins in his own Body upon the Tree 1 Pet. 2.23 He suffered for Sins the Just for the Vnjust 1 Pet. 3.18 for all the Sins whatsoever of them for whom he dyed Rom. 4. ult Who was delivered for our Offences and was raised again for our Justification Those for whom Christ dyed he made an absolute perfect satisfaction for all their 〈◊〉 yea purchased Converting and Keeping Grace for them here and Glory hereafter He did not do the work of Mediator and Saviour by halves He obtained Eternal Redemption for those for whom he dyed Heb. 9.12 he gave himself for those for whom he dyed to Merit and Purchase for them Faith Repentance Grace and Glory to be infallibly bestowed upon them in the Lords appointed time and season 1 Pet. 1.18 19. Titus 3.13 14. as I shall endeavour to shew in a Chapter by it self But as for this Author and those of his way though they make a great noise about Christs dying for all Adams Posterity Yet they do really deny that Christ dyed for any Man or Woman in the World in a true Scripture Sense that is that Christ so dyed for any as to make Satisfaction for all their Sins and to purchase saving Grace here and Glory hereafter to be infallibly bestowed upon their particular persons For they say that notwithstanding Christs Death there might not one Man or Woman in the World have been saved The truth is though some may mean well and think they exalt Christ by the Doctrine of Universal Redemption Yet they do debase and dishonour Christ and bring all at last to Mans Meriting his own Salvation 1. I say that Arminians do Debase Disgrace and Dishonour Christ and that Glorious and for ever to be adored Redemption by him They talk indeed of Universal Redemption by Christ but indeed it is an Vniversal nothing in comparison of that True Perfect and Eternal Redemption that our Lord Jesus Christ hath wrought for those for whom he dyed which shall infallibly bring them to Grace here and Glory hereafter as shall God willing be manifested afterwards 2. I say that Arminians whether they do really intend it or no bring all at last to Man Meriting his own Salvation For if God the Father did no more in Electing a particular person to Grace and Glory and the Son of God in Redemption and the Holy Ghost in infusing a new Heart for those that are Saved than for those that perish for ever Then those that are Saved it is by their own Merits Worthiness Towardliness and Goodness above others and so they are not Saved by meer Grace not by any Special Discriminating Grace from the Father Son and Holy Ghost to them and so whereas God hath ordered it so that no Flesh should glory and boast in his presence These lay a Foundation for pride and self-conceit and make poor provision for admiring free special Discriminating Grace here and to Eternity in Heaven Yea one of the Arminians in answer to that question who maketh thee to differ would not mince the matter as some others do But boldly and roundly answered to the Apostles question I make my self to differ These things being premised I shall now close with you upon the Scriptures you bring and shall make it manifest if the Lord put in by his Spirit to give Light they do not hold forth that Christ dyed for all Adams Posterity 1. The first you name is Hebrews 29. We see Jesus made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast death for every Man This Scripture this Author cites in the first place and Mr. J. C. in his Book called Redemption redeemed counts this Text the fullest of all other places for Universal Redemption but indeed 't is a notable Text against it and may give us much light how to understand the word all and every Man and the World in other places of Scripture 1. The Apostle shews what was the cause of Gods giving his Son to tast Death for us it was the grace of God the for ever to be Adored grace of God the exceeding
Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
often signify Freeing making Free so that these false Teachers might be said by the power of common Enlightning to be made free from many gross Errors and gross Sins for a time and yet afterwards were entangled in vile Doctrines and Practices and returned with the Dog to the Vomit This Exposition will stand very well 2. But if their being bought should be understood of their being bought by Christ then the meaning is only this That these Apostates once thought that Christ had bought them as well as others and the Brethren in the Judgment of Charity thought them to be such too as Christ had redeemed But if Christ had indeed bought them by the inestimable and infinite price of his Blood who is God as well as Man he would either have kept them out of those vile Heresies and Practices they fell into or would after their fall have renewed them again to Repentance for Christ God-man is able to get and keep what he hath bought with his precious Blood and will certainly and infallibly do it 13. Then for Rom. 2.16 In the day when God shall judge the Secrets of Men by Jesus Christ according to my Gospel The Scope of the Apostle in that place is to shew the different degrees of Light and Knowledge the Jews and Gentiles had and that they should be judged accordingly The generality of the Gentiles had only the dim light of Nature which yet did reveal some things unto them as that there was a God that Parents were to be honoured and that they ought to be kind and just one to another and the like But the Jews had the written Law which declared more of the Will of God to them Now the Apostle sheweth v. 12. That as many as have sinned without Law that is that never had the written Law they shall perish without Law that is they shall not be judged and condemned for breaking the written Law that was given by God to Moses but they shall be judged and condemned for sinning against the Light of Nature But whereas it might be objected How could they be guilty of Sin who never had the Written Law the Apostle answers v. 14. That the Gentiles which have not the Written Law do by nature the things contained in the Law These saith he having not the Law are a Law unto themselves that is in some few things they have the Light of Nature to be a Law and Light to them This the Apostle sets forth yet further v. 15. which shews the work of the Law written in their Hearts that is that tho' they had not that Supernatural Writing of God's Law promised to the Elect in the Covenant of Grace yet they have a Natural Writing of the Law in their Hearts in some few Particulars as was said before and the Apostle gives this Demonstration of it that these Gentiles have some knowledge of Good and Evil because their Consciences sometimes accuse them and bear witness against them and sometimes their Consciences excuse them as to some Acts but the Apostle shews that their Consciences will more fully accuse them in the Day of Judgment so that they shall have nothing to say why they should not have the Sentence of Condemnation pass against them Then the Apostle shews that God will judge the World by Jesus Christ at the last Day according to my Gospel that is according to the Doctrine that I Preach This Doctrine Paul preached upon all occasions that God would judge the World by that Man Christ whom he had ordained This short Paraphrase may give light into this Context I wonder that any should bring this place for Universal Redemption 14. Another place he brings Coloss 1.23 If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every Creature which is under Heaven The scope of the Apostle is to shew that according as Christ had commanded the Apostles had preached the Gospel all over to every Man and Woman to whom God gave them Opportunity but the Gospel had not been generally preached before to all Nations nor hath it been so generally preached since the Apostles time But in opposition to Judea the Gospel was preached all over it was not confined to Judea Not that the Apostles or any other did at that extraordinary time preach the Gospel to every individual person then in the World but to a great number then in all Nations then known Surely there were not then Preachers enough to go to every Town but the time being come to call the Elect amongst the Gentiles the Lord ordered so much Preaching every where as should be sufficient to bring those to believe who were ordained unto Life Christ being preached to a Nation or a Town is no proof that Christ died for all that Nation or Town but when the Lord orders by his Providence that the Preaching of the Gospel is sent to a place it is a sign that there are some Elect and ransomed People there whom the Lord will call out of Darkness into his marvellous Light 15. I should have named one Text before that this Author sets down and that is John 3.17 18. God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God For the understanding of this Scripture we must observe that our Saviour speaks these words to the Jews and they had an Opinion that the Messiah was to come only for them They looked for the Messiah to come as some great Monarch to tread down all the other Nations of the World and to set up the Jews in a glorious Estate as to outward Dominion The generality of the Jews were so blinded that they did not look for the Messiah as a Spiritual Saviour but as one that should destroy the Nations of the World by outward force therefore our Saviour tells them that he was not sent now at his first coming to destroy judge and condemn any but he was sent to save the Elect not only amongst the Jews but amongst the Gentiles throughout the whole World and that whosoever believeth on him whether he be a Jew by nature or a sinner of the Gentiles is not condemned but he that believeth not for the present nor hereafter is condemned already viz. by the Sentence of the Law Gal. 3.10 under which Sentence of Condemnation he must abide because he hath not believed on the Son of God which is the only way and means to deliver any from the Sentence of Condemnation which the Law hath passed upon them 16. Micah 6.8 He hath shewed thee O Man what is good c. God sheweth to all Men by the light of Nature something of what is Morally good something of what God
Thess 1.9 Then this Author goes on Sir shew me if you can where the Scripture saith that Christ died but for some only not for all I answer this is but strife of words Christ did not die only for some of the Elect but for all the Elect but he died not for all Adam's Posterity as hath been sufficiently demonstrated He goes on and saith to this person Seeing you think that Christ died but for some shew me sufficient testimony from the Scripture that he died for your self I pray what Call hath this Author to put this Person upon declaring to him sufficient Testimony that Christ died for him and what is this to the purpose if this person had not yet attained what Paul saith Gal. 2.20 He loved me and gave himself for me But I hope this Person hath a comfortable assurance that Christ died for him Christ died for all Believers and if he finds upon Self-examination that he is in the Faith and Christ lives in him he may conclude that Christ died for him But why he should give this Author sufficient Testimony of his Faith I know not It may be some will say this is but a hectoring boysterous way of dealing The Author concludes his Letter saying to this Person Name one in this great City for whom Christ died not What is this to the purpose to prove Universal Redemption Tho' Christ did not die for all Adam's Posterity and tho' there be in this City many ignorant and prophane People yet it would be presumption to say of any particular person in this City yea in the whole World that Christ did not die for that Person except one knew that the Person had committed the sin against the Holy Ghost which is a sin which few are guilty of and for such we are not to pray for them 1 John 5.16 but for any other particular person tho' for the present he be never so ignorant of God and abound in Transgressions who can say but that this person may be one of those that God hath ordained to Eternal Life and that Christ hath died for and therefore we are to exhort them to Repentance and pray for them and if it be so that they be such as God hath chosen to Salvation and that Christ hath dyed for them the Lord will at one time or other before they dye turn them from Darkness unto Light Deliver them from the Power of Darkness and Translate them into the Kingdom of his dear Son CHAP. III. Ten Arguments from the Scripture to prove that those that Christ dyed for shall all of them be called justified and glorified in Heaven I have said enough already I hope to clear those Scriptures that this Author brings for Universal Redemption Now through the Lords Assistance I shall shew that though Arminians make such a poor low common thing of the precious Blood of Jesus Christ who was God as well as Man That they say that Men may be Damn'd in Hell for ever notwithstanding Christ dyed for them I shall prove the contrary by many Scriptures 1. John 10.15 16. I lay down my Life for the Sheep and other Sheep I have which are not of this Fold Them also I must bring and they shall hear my Voice and there shall be one Fold and one Shepherd 1. Observe that there are some that are called Christs Sheep before their Conversion given to Christ that he should be the Shepherd and Bishop of their Souls in the appointed time to bring them to Grace and Glory 2. These Sheep are the Elect both of Jews and Gentiles some are of the Fold of the Jews some of the Fold of the Gentiles 3. That Christ laid down his Life for these Sheep 4. That Christ hath undertaken to bring in and Convert those Sheep that he laid down his Life for that not one of them be missing and Perish Therefore Christ puts a must upon it I must bring as if he had said because of my engaging to the Father in the Covenant of Redemption to bring them to Grace and Glory as also because of my own free and everlasting love to them I must bring them home Ay but some might say True Christ may use some means outward and inward to bring in these Sheep that he dyed for but peradventure they will stop the Ear and their wills be rebellious Ay but saith Christ they shall hear my Voice that is they shall certainly and infallibly be Converted 2. Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 1. Observe that those that Christ dyed for he Reconciled them to God made Satisfaction and Reconciliation for all their Sins Christ dying was no small matter It was not a thing of small Power and Vertue it was not to make God meerly Reconcileable but it was a perfect and eternal Reconciliation Though the benefit of his Reconciliation is given out in a certain order and manifested by degrees as seemed good to the Counsel of Gods Will yet Christ did all by way of Merit and satisfaction for sin when he dyed upon the Cross 2. Observe that such a Reconciliation being made by the Death of Christ the Apostle saith how much more shall we be saved by his Life That is by his Resurrection and Ascension and Intercession for them for whom he dyed Those for whom Christ dyed for them he rose again Rom. 4. and last v. Who was delivered for our offences and was raised again for our Justification Christ as the Head and Surety for those for whom he dyed was discharged of the debt of their sins by his Resurrection So that as he dyeth no more death hath no more Dominion over him So all that he dyed and rose again for shall be brought into such a state by Vertue of his Death and Resurrection that death shall not have Dominion over them Christ also ascended into Heaven as a publick person and Representative of those for whom he dyed For all them whose high priest he was Heb. 6.20 Whither the forerunner is for us entred even Jesus made a high Priest for ever after the order of Melchisedec for them he ever liveth to make Intercession until they be all brought to Glory he presents his Merits his Blood his Satisfaction in the Holy of Holies for them So that unless Men will say that Christ did not rise again and ascend into Heaven and doth not ever live to make intercession it must needs be that all that he dyed for shall be eternally saved For saith the Apostle if we were Reconciled to God by the Death of his Son how much more being Reconciled shall we be saved by his Life If there were such Merit in his Death as to Reconcile us to God Then Christ rising again ascending into Heaven and ever living to make Intercession for those for whom he dyed they shall all be certainly and infallibly
the Elect notwithstanding they are not justified till the Holy Spirit doth in due time actually apply Christ to them I answer that when the Assembly of Divines say that God did from all Eternity Decree to justifie the Elect yet they are not justified till the Holy Spirit doth actually apply Christ You seem to have quite forgotten what you were treating of and so instead of casting a slur upon the Assembly of Divines you cast a great slur upon your self as if you did not at all understand what you write of for observe you are writing of Election and you bring a passage of the Assembly about Justification you would prove if you could that none are actually Elected until they believe and say that the Assembly are forced to allow that none are actually justified till they do believe Surely that grave Assembly of Divines was never so abused as by you they knew well enough what they said I would you had the thousandth part of the Knowledge they had The Assembly say well that God decreed to justifie the Elect from Eternity and so he decreed to Sanctifie them from Eternity but they are neither actually Justified nor Sanctified until the Holy Spirit do call them Election is one thing Justification is another Election is an Immanent Act of God and from Eternity Justification is a transient Act of God towards the Elect in time Ay but this Author will make this matter evident to every considerate Reader viz. that none are actually Elected until they be Converted Saith he All that are actually elected have an Inheritance in the Kingdom of God and none can lay any thing to their charge 1 Pet. 1.2 3 4. Rom. 8.33 But no unbelieving Drunkard Whoremonger hath any Inheritance in the Kingdom of Christ and of God Eph. 5.5 And these Impieties may be laid to their charge therefore no unbelieving Drunkard Whoremonger or Idolater is actually Elected 1. To explain this 1. There is an Eternal Predestinating some Persons to the Heavenly Inheritance by the meer good pleasure of God's Will Ephes 1.11 In whom also we have obtained an Inheritance being predestinated according to the purpose of him who worketh all things according to the Counsel of his own Will Here the Apostle shews that whether they be Jews who first trusted in Christ or Gentiles who were brought to trust in Christ after the Jews v. 12 13. yet whatsoever they are Jews or Gentiles that truly trust in Christ they have obtained a right to the Heavenly Inheritance Then he shews how they come to be partakers of this Grace to have Christ given for them and given to them and this he shews in these words Being predestinated according to the purpose of him who worketh all things according to the Counsel of his own Will He would have them know that all that God doth for them in time is because he had predestinated them and chosen them from Eternity to Grace and Glory So let that be well observed that all that God hath predestinated to Life have the Heavenly Inheritance allotted and appointed to them it is theirs by Predestination by Election 2. There is a Title to the Heavenly Inheritance by the purchase of Christ the Mediator 3. There is an actual right to the Heavenly Inheritance by Regeneration and Adoption These three things considered the Answer to this Author is That all that are saved had a Title to the Heavenly Inheritance from Eternity by Election by the Gracious Decree of God the Kingdom of God was prepared for them to Eternity Matth. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World As if our Saviour had said You that are saved look to the first cause of it you were Blessed of my Father he elected you from Eternity he gave me to die for you he called you in due season and made you a peculiar People zealous of good Works and thus you come to inherit the Kingdom Again The Elect before Conversion have Right in Christ their Head to the heavenly Inheritance before they be called because Christ hath purchased it for them Yea Eternal Life was promised to Christ for them as their Head in the Covenant of Redemption before the World began Tit. 1.12 But when the Apostle saith that no wicked Man hath any Inheritance in the Kingdom of God Ephes 5.5 the meaning is only that though God may have purposed in his Eternal Counsel to give the Heavenly Inheritance to a Man that for the present is ungodly and Christ the Mediator may have purchased the Heavenly Inheritance yet this is a secret thing known only to God himself But for what appears yet to the unregenerate Man himself or to others he hath no Part nor Lot in that Heavenly Inheritance As for those Words Rom. 8.33 Who shall lay any thing to the charge of God's Elect The Apostle had said Ver. 30. Whom he predestinated them he also called and whom he called them he also justified and whom he justified them he also glorified The Apostle seems in this place to answer to two Objections that some might make 1. That it is long before some that are predestinated are called and if they be not called they cannot be justified and so if they should die before they are called What will become of them The Apostle shews that though God hath not yet called them he will call them and though there might be a Charge of innumerable Sins against an elect Person before he be converted yet Who shall lay them to the Charge of God's Elect to damn them in Hell They are Elect and God's Election stops any Arrest of an Elect Person so as that he cannot be thrown into Hell The Elect have a Reprieve in order to their Pardon in God's Time 2. It might be objected That whereas the Apostle had said Ver. 30. Whom he hath called them he also justified Have not the Elect after they are called if they live any long time after their Conversion committed many Sins that might be laid to their Charge They did not sin only before they were called but sin much after they are called How then are they justified The Apostle answers Who shall lay any thing to the charge of God's Elect with effect so as to bring them to Damnation in Hell Though every Sin they commit doth deserve Eternal Damnation yet 't is God with whom they have to do and seeing he will not take Vengeance but glorifie his Free Grace in Christ to them who hath to do with it God that may do it he justifies them Yea the Apostle goes on and shews v. 34. that the Elect are secured from Eternal Damnation in Hell not only by Election but by Redemption That though they have deserved it as well as others yet saith the Apostle who shall condemn that is the Elect eventually and eternally Indeed they are condemned by the Law till they be in Christ But who shall condemn them
her Child and she sees this simple Child running into a fire that would burn it to Death and the Mother could prevent it and pull the Child back but she suffers it to go on and Perish who will say that such a Mother had such a true and tender Love to the Child So said this Preacher If God have such great and tender Love to all Adams Posterity and sees them through their folly inadvertency and corruption of their Hearts running into Hell-fire and he could stop them and save them and doth not where is his Love and Desire to save them Though I cannot remember the very words yet it was to this purpose that he brought in an Objection he urged it very strongly I think over-ruled by God to confute himself I wondred how he would answer the Objection his Answer was this what saith he if I say God cannot that is that God could not Convert them and so left it To such Absurdities and Blasphemies doth Arminianism lead 2. Others of them say that God indeed can change the Rebellious Will of Man but they alledge two things 1. They say it is Dishonourable to God to go any further for the Conversion of a Sinner than to set before him Arguments Threatnings and Promises and urge these Arguments by inward Convictions but they say it is not for the Honour of God to put forth such irresistible power as shall infallibly change and turn the Heart to God I answer that God hath promised to some absolutely promised to the Elect that which Divines call the first Grace Jer. 31. Heb. 8. I will put my fear in their Hearts I will write my Law in their Hearts Ezek. 36.26 27. A new Heart also will I give you a new Spirit I will put within you and I will take away the Heart of Stone that is take away the stubbornness and rebellion of your Wills and Affections and I will give you a Heart of Flesh that is I will give you a penitent soft plyable Will towards me and my Precepts this God of his infinite Grace hath promised to his Elect without which not one Man or Woman in the World had ever been Converted and Saved and dare any say that 't is Dishonourable to God to shew this Grace and Favour Is it come to this that where God hath a gracious Respect to a person that though the person be ignorant foolish and desperate that it should be Dishonourable to the Physician of Heaven to cure the Man of his Spiritual Phrensy and bring him to a right mind Surely this is so far from being Dishonourable to God that the Elect and Ransomed People shall Adore him and praise him for ever for this great free and undeserved Grace to them 2. They say it is Dishonourable to the Will of Man yea impossible for the Will of Man to be forced therefore they say that all that God doth towards the Conversion of any is by Moral swasion and urging Arguments to this great Queen the Will of Man but she her self must not be touched I answer if God did not touch yea by an Omnipotent sweetness change and turn the Will of Man to himself there had never been any one Converted in this World God works upon the Will in Conversion to make it of unwilling willing and to make it as willing to turn to God as ever it was unwilling before God touched and changed the Will Indeed this Author saith you present Christ not serious because he will not save Men whether they will or no page 22. I say this is a very ignorant Speech and shews the Author to be little acquainted with the Scripture or the corruption of his own Heart for though Men when they hear of Hell and Damnation would be saved from Misery yet there is not any one that would be saved in the way that God hath appointed until God by his immediate Hand do secretly touch and change his Will i. e. that though all would be saved from Hell under the Notion of a State of Misery yet till God give special grace a new Heart put a new bent upon the Will and Affections there is no Man would be saved in Gods way in the Gospel way that is 1. To be made so poor in Spirit as to be taken off from all standing upon Terms with God but acknowledge his Soveraignty and his Righteousness that he might take Vengeance upon us for ever 2. To acknowledge that we have not the least Worthiness and Righteousness but to creep under the Robe of Christs Righteousness 3. To be willing to part with Sins that are as dear to corrupt Nature as Right Hands and Right Eyes to be willing to take up the Cross and follow Christ to be willing to walk in all the Commandments and Ordinances of the Lord so far as he shall please to make known his mind to us Ay it were well if in stead of this blustering about these things that all of us did examine whether we our selves have been so graciously wrought upon by the Spirit of God as that we are willing to be saved in Gods way in the Gospel way Alass Men are of this Opinion and the other and like the Pharisees are industrious to make Proselytes to their Opinions and yet know nothing of the new Birth of the work of Grace upon their own Souls Therefore let us all be much in self Examination and proving what work of Faith in Christ what work of Repentance for Sin what love to God and to his people and ways is begun in us by the Holy Spirit that so we may not think our selves something when we are nothing deceiving our own Hearts 2. Arminians turn the Covenant of Grace into a Covenant of works they quite mistake the reason why God doth work Faith and Sanctification in those whom he bringeth to Eternal Life it is not to be the Righteousness in which they are to stand Righteous before God for their Justification at Gods Bar for we are justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a propitiation through Faith in his Blood Rom. 3.24 25. So that the Righteousness by which we stand Righteous at Gods Bar is a Righteousness imputed to us neither Faith as in act or work nor our Sanctification and good works are our Righteousness in the Covenant of Grace as Obedience to the Law was to be our Righteousness to justifie under the Covenant of works but Faith is wrought â—n those that are saved as a passive instrument whereby they receive and embrace Christ 〈◊〉 o be the Lord their Righteousness and so are tâ—ught to know and adore the way whereby they are saved and Sanctification is wrought is to se that are saved that they may have the first fruits of Holiness here that they may in some measure walk with God and glorifie God heâ—e and be preparing for perfect Holiness and â—ommunion with God in Heaven
Goodness and Mercy shall follow me all the days of my life and I shall dwell in the House of the Lord for ever Psal 23.6 and Psal 73.26 Thou shalt guide me with thy Counsel and afterwards bring me to Glory Was it Vanity in the Apostle Paul to say Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge will give unto me and not to me only but to all them that love his appearing 2 Tim. 4.8 I suppose this Author may be of the Judgment of Bellarmine and other Papists that none can have Assurance in this Life of their Eternal Salvation except it be by extraordinary Revelation Then as to what he saith That it is a Vanity to tell any other particular Person that it is impossible for him to fall I answer that if he intends falling totally and finally I suppose it is not ordinary to say to any particular person it is impossible for you to fall away and if one do say so to any particular person it is upon a Supposition that the Person is savingly united to Christ as if a particular Person under desertion saith I once had Hope through Grace but now God will be gracious no more I shall one day fall by the hand of Sin and Satan one may assure him that if e're God hath begun the good Work of Special Saving Grace he will perform it to the Day of Jesus Christ Faithful is he that calleth you who also will do it 1 Thess 5.24 Ay but saith this Author It is far better for the best to take heed lest they fall I answer It is very well consistent with the Doctrine of the Saints Perseverance to take heed lest they fall and to work out their Salvation with an Holy Fear and Trembling looking diligently lest they fail of the Grace of God 1. They that have the fullest assurance of Salvation are to take heed lest they fall into Sin because Sin is Sin in a Believer as well as in another Man yea in some sence it is more heinous in a Believer than in another Man and tho' there be no Condemnation to those that are in Christ so that God will not cast his Children into Hell for their Sins yet he may sorely chastize them upon Earth both by Inward Terrors of Conscience and outward Afflictions 2. Such Cautions as take heed lest you fall and the like are one means by which God keeps his People from falling God's infallibly keeping his People doth not take them off from their Duty of Watching and Praying but encourageth them to their Duty But still if the Lord did not hold every Believer with a strong hand notwithstanding all their care and taking heed they would fall yea and fall as low as Hell For what the Author adds That good Laws were not made against Traytors and Felons to make Men Traytors and Felons but to keep Men from being Traytors and Feions I answer God's Laws and Precepts were not made to make Men wicked but to restrain Men from Sin and that they do so far as God is pleased to give Men either Common and Restraining Grace or Special and Sanctifying Grace But the aim of this Author is to make his ignorant and unwary Reader think that there are no other Decrees of God but Laws and Precepts set forth to Men as their Duty which is a gross mistake and is such a Vail upon this Author that till it be taken away he will never understand these things God's Eternal Decrees and Purposes are his Intentions what he himself will do for the manifestation of his own Glory God's Laws and Precepts are his Commandments to us as our Sovereign Lord but of these things I spake before in my Vindication of Dr. Collings Before I end this Chapter I would make this Observation which may be of use to his own Soul if the Lord please to put in by his own Spirit however it may be of use to others and it is this that this Author though he talks of a general Love of God to all Adam's Posterity and of God's setting forth good Laws yet he seems to have had such a dark Education that he is not acquainted with the free Covenant of Grace and the free Promises of Grace that are made to some Persons Some Scriptures declare what God requires of us in Precepts and Commands and in other Scriptures he doth freely and absolutely promise to some to all the Elect to all the Spiritual Israel that he will do it for them of his Free Grace in Christ And indeed if the Lord had not freely and absolutely promised to do these things for some there had not there could not have been any of Adam's Posterity saved The first Promise of Grace Gen. 3.15 that the Seed of the Woman shall bruise the Serpent's Head doth virtually contain all other Promises set forth afterward This Seed of the Woman is our Lord Jesus Christ who being God by Nature was to take upon him Humane Nature of a Woman It was declared that he should bruise the Serpent's Head give him a mortal Wound for all whose Surety and Mediator he was that he should destroy the Works of the Devil that he should certainly and infallibly bring all the Elect to Glory notwithstanding all that the Devil had done to bring Adam and all his Posterity under the Curse of the Law The Words hold forth no less than a full perfect and eternal Rescue in due time from the Devil and Sin that all whose Surety and Mediator Christ was shall certainly be Partakers of In one Text Deut. 10.16 it is said Circumcise the Fore-skin of your Heart In another Deut. 30.6 it is promised to the Elect The Lord thy God will circumcise thine Heart It is commanded in Ezek. 18.31 Cast away from you all your Transgressions and make you a new Heart And it is promised to the Elect that God will do this for them in Ezek. 36.26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the Heart of Stone and give you an Heart of Flesh Let it be considered how absolutely God undertakes for his Elect in the Covenant of Grace I will and I will So Jer. 31.33 I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Ver. 34 They shall all know me There are Promises unto Grace and Promises to give Grace to work Grace infallibly in the Elect And if we do not partake of those exceeding great and precious Promises that the Lord will work Grace in our Hearts against all Opposition we cannot be saved Joh. 6.37 All that the Father giveth me shall come to me Psal 110.3 Thy People shall be willing in the Day of thy Power Joh. 10.16 Other Sheep I have which are not of this Fold Them also I must bring and they shall hear my