Apoc. p. 172. also expounded in the words immiediately following But we are not of those who draw back to perdition but c. From hence then evident it is that such a Man who is a just or righteous Man and under Promise of living for ever by his Faith and therefore also a true and sound Believer may draw back or be withdrawn to the contracting of the hatred of God and to destruction in the end The forlorne hope of evading because the sentence is Hypotheticall or conditionall not positive hath been routed over and over yea and is abandoned by some of the great masters themselves of that cause unto the defence whereof it pretendeth And however in this place it would be most preposterous For if it should be supposed that the just Man who is in a way and under a Promise of living by his Faith were in no danger or possibility of drawing back and that to the losse of the favour of God and ruine of His Soul God must be conceived to speak here at no better rate of wisdome or understanding then thus The just shall live by his Faith but if he shall doe that which is simply and utterly impossible for him to doe my Soule shall have no pleasure in him What savor of wisdome yea or of common sence is there in admonishing or cautioning Men against such evills which there is no possibility for them to fall into yea and this known unto themselves Therefore this testimony for confirmation of the Doctrine we maintaine is like a King upon his Throne against whom there is no rising up The same Doctrine is cleerly taught and asserted by our Saviour Himself §. 32. in the Parable of the Sower But He saith He that received the seed into stony places the same is He that heareth the Word and anon with joy receiveth it Yet hath he not root in Himself but dureth for a while for when Tribulation or Persecution ariseth because of the Word by and by He is offended a Mat. 13. 20 21. The words are part of the Explication or Application of the said Parable wherein our Saviour plainly declareth that the Persons typified by the severall grounds specified therein were severall kinds of hearers of the Gospell some whereof should or would heare upon such terms that their hearing would turne to the blessed account of saving their Soules these saith he were signified by the good ground spoken of in the Parable Others of them would heare without reaping any such benefit thereby and this partly by not setting their minds at all upon what they should heare who were resembled to the high way partly by a neglect to ground and establish themselves throughly in the truth and goodnesse of the Gospell after their hearing and imbracing of it these saith he were shadowed by the stony ground partly also by suffering the cares and lusts of the World to overgrow â—â—e sproutings or puttings forth of the Gospell in their Hearts and Souls by means whereof they came after 〈…〉 to wither and die quite away and these saith He were pointed at by the Thorny ground Now those signified by the stony ground He expresly calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Persons who continue for a time or a season i. e. as Luke explaineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who BELIEVE for a season b Luk 8. 13. So that those who onely for a time Believe and afterward make defection from Christ and from the Gospell are neverthelesse numbred and ranked by him amongst Believers The words in Luke are very particular They on the Rock are they which when they heare receive the word with joy and these have no root which for a while believe and in time of temptation fall away From whence it appeares that the hearers here described are not compared to the Rock or Stony ground for the hardnesse of their hearts in as much as they are said to receive the word with joy which argues an ingenuity and teachablenesse of spirit in them and is elsewhere viz. Acts 2. 41. taken knowledge of by the holy Ghost as an Index or Signe of a true Believer but for such a Property Disposition or Temper as this viz. not to give or afford the word so received a radication in their hearts and souls so intimous serious and solid which should be sufficient to maintaine their belief of it and good affections to it against all such occurrences in the World which may oppose or attempt either the one or the other For this is the nature or condition of a Stony or Rocky soyle which hath but a thin coate or covering of Mould or Earth upon it viz. to exhibit a speedy and sudden Spring or Blade from the seed that is sown in it but not to afford this Blade or seed any such rooting which is sufficient to preserve it from scortching when the Sun beats violently and for any considerable space of time together with his fiery Beames upon it But as the Blade which springs from one and the same kinde of seed as suppose from Wheat or any other graine though sown in different yea or contrary soyles is yet of the same Species or kinde the nature of the soyle not changing the specificall nature of the seed that is sown in it and God giving to every seed it s own body of what temper soever the ground is where it is sown in like manner that Faith which springs from the same seed of the Gospell must needs be of one and the same nature and kinde though this seed be sown in Hearts of never so differing a constitution and frame the temper of the Heart be it what it will be not being able specifically to alter either the Gospell or the naturall fruit issuing from it And as a blade or eare of Wheat though it be blasted before the Harvest is not hereby proved not to have been a true blade or eare of wheat before it was blasted in like manner the withering or decay of any Mans faith by what means or occasion soever before his death doth not prove it to have been a false counterfeit or Hypocriticall faith or a faith of any other kinde then that which is true reall and permanent unto the end Therefore the possibility of a finall defection in those who for a time truly believe believe with the same kinde of Faith whereby others persevering in it to the end are saved is cleerly asserted by the Lord Christ Himself in the said Parable yea there is not onely a possibility in this kinde asserted by Him but a futurity also of many instances wherein this possibility would be acted upon the great stage of the World Against the interpretation given and the inference drawn from the words §. 33. lately opened it is commonly objected that our Saviour in the second ground and so in the third doth not set forth the condition of true Believers or speak of true justifying Faith but of temporary
dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 98 99 100 c. 5. 19. To wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them Pag. 87 88 c. 7. 1. Having therefore these Promises let us cleanse our selves c. 334 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 17 548 10. 15 16. Not boasting of things without our measure and not to boast in another mans line 331 12. 14. but Parents for the children 70 13. 14. and the communion of the Holy Ghost be with you all 286 Gal. 1. 6. I marvel that ye are so soon removed from him that calleth you unto another Gospel c. 362 363 2. 21. For if righteousness come by the Law then Christ is dead in vain 459 3. 16. Now to Abraham and his seed were the Promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ 458 4. 11. I am afraid of you lest I have bestowed upon you labor in vain 363 6. 1. Brethren if any man be overtaken in a fault c. 323 Ephes 1. 4. According as he hath chosen us in him before the foundations of the world that we should be holy c. 62 63 461 1. 6. To the praise of the glory of his Grace wherein he hath made us accepted in the Beloved 462 1. 10. That in the Dispensation of the fulness of times he might gather together in one all things in Christ both which are in Heaven c. 436 1. 11. who worketh all things after the counsel of his owâ— will 67 429 430 482 1. 13 14. In whom also after ye beleeved ye were sealed with the spirir of promise which is the earnest of our inheritance c. 255 256 1. 22. And hath put all things under his feet and gave him to be the Head over all things to the Church 436 438 c. 2. 3. and were by nature children of wrath 518 4. 30. whereby ye are sealed to the day of Redemption 256 5. 5. For this ye know that no whoremonger nor covetous man who is an Idolater hath any inheritance in the Kingdom of Christ c. 272 5. 18. but be ye filled with the Spirit 325 5. 23. and he is the Saviour of the body 252 253 Philip. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 241 242 1. 7. Even as it is meet for me to think this of you all because I have you in my heart c. Ibid. 2. 12 13. work out your own Salvation with fear and trembling For it is God that worketh in you both to will c. 176 Colos 1. 20. And having made peace through the blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven 436 437 c. 1. 21. And you that were sometimes alienated c. 439 1. 23. If ye continue in the Faith grounded and setled c. 237 2. 8 20. the rudiments of the world 522 523 1 Thess 5. 23. And the very God of peace sanctifie you wholly and I pray God that your whole spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 238 239 2 Thess 3. 3. But the Lord is faithful who shall stablish you and keep you from evil 235 1 Tim. 1. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare c. 357 1. 19. which some having put away concerning Faith have made shipwrack 353 354 c. 2. 4. Who will have all men to be saved and c. 103 104 284 2. 6. Who gave himself a ransom for all men 97 98 5. 15. For some are turned back already after Satan 365 6. 3. and to the Doctrine which is according to godliness 333 6. 13 14. I give thee charge in the sight of God that tho ukeep this Commandment without spot unrebukable unâ—il the appearance of our Lord Jesus Christ 239 2. Tim. 1. 3. whom I serve from my forefathers with pure conscience 355 356 1. 12. I am perswaded that he is able to keep that which I have committed unto him against that day 254 2. 13. If we beleeve not yet he abideth faithful he cannot deny himself 359 2. 18. and overthrow the faith of some 358 2. 19. Nevertheless the foundation of God standeth sure and hath t is seal The Lord knoweth who are his c. 359 360 c. 4. 2. preach the Word be instant in season out of season 440 Tit. 1. 1. according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness 243 244 269 283 c. 1. 4. To Titus mine own Son after the common Faith 489 2. 11. For the Grace of God that bringeth Salvation hath appeared unto all men 406 407 2. 14. Who gave himself for us that he might redeem us from all iniquity c. 250 3. 4. But after that the kindness and love of God our Saviour towards man appeared c. 408 409 c. Hebr. 1. 3. upholding all things by the Word of his power 3 2. 3. How shall we escape if we neglect so great a Salvation 480 492 499 2. 9. that he by the Grace of God should taste Death for every man 102 103 2. 16. For verily he took not on him the nature of Angels 484 3. 6. whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 260 261 6. 4 5 6. For it is unpossible for those who were once enlightened if they fall away to be renewed again c. 282 283 c. 329 7. 25. seeing he ever liveth to make intercession for them 248 9. 24. now to appear in the presence of God for us 248 249 c. 9. 27. As it is appointed unto men once to dye 9 10. 26. For if we sin wilfully after that we have received the knowledg of the Truth there remaineth no more sacrifice for sin 416 417 c. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath counted the blood of the Covenant wherewith he was sanctified an unholy thing c. 148 149 c. 282 283 c. 10. 38. Now the just shall live by Faith but if any man draw back my Soul shall have no pleasure in him 290 11. 6. for he that cometh unto God must beleeve that he is and that he is a Rewarder of those who diligently seek him 507 11. 7. By Faith Noah being warned of God of things not seen as
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
Adam even so by the Righteousness of one Christ Grace is come unto ALL MEN giving UNTO THEM both JVSTIFICATION in stead of Sin AND LIFE in stead of Death t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Rom. 5. 18. In another place he saith that the Apostle shewed how that all Men were indeed condemned from or by Adam but were saved from or by Christ u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem ibid. in vers 20. Oecumenius somewhat above an hundred years after him savored the same §. 12. Doctrine as Truth Judgment saith he i. e. Condemnation came from or by one Adam upon all Men but the free gift and donation of God prevailed so far that it even abolished or blotted out the sin of Adam and not this sin alone but all others likewise which men sinned after that sin yea and did not this onely but also brought them into an estate of Justification that is unto Righteousness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad Rom. c. 7. Anselm not long after the last mentioned Author appeared in defence of the same Doctrine He alone saith he speaking of Christ as by dying payd or discharged so did he blot out cancel and make voyd that Hand-writing which in a kinde of Hereditary way passed along from our Protoplast Adam through ALL GENERATIONS y Solus Chirographum quod ex Protoplasto per omnes generationes haereditario jure veniebat vt moriendo solvit sic moriendo delevit Anselm in 1. ad Cor. c. 15. Elsewhere he exhibiteth God inviting all Men to come unto Him and declaring that NO PERSON whatsoever NEEDS FEAR A REPVLSE since he desireth not the death of a sinner but that he should live z Venite ergo OMNES NVLLVS TIME AT REPELLI quia nolo Mortem peccatoris sed vt convertatur vivat Idem in Medit. de Passione Christi In another place he saith that Christ is become a means of safety and this not of any inferior kinde but of that which is eternal and this not to a few but TO ALL a Christus factus est causa salutis non cujuslibet sed aeternae nec paucis sed omnibus hoc tamen conditione vt â—b temperent ei Idem ad Heb. 5. And again that God the Mediator which God hath placed between Himself and Men underwent Death for all Men that he might redeem all Men from Death b Mediator Deus quem Deus inter se homines posuit Mortem pro omnibus sustinuit vt omnes à Morte redimeret Idem 1. ad Tim. c. 2. Bernard somewhat after the year 1100 followed the tract of the same Doctrine In one place he saith that Christ wept for the Sins of the SONS OF ADAM and afterwards shed His Blood for them c Christus FILIORVM ADAE pecâ—ata deplorat câ—rté pro quibus nunc lachrymas fundit posteà fundet Sanguinem In another having repeated the words of the Apostle If one dyed for all then were all dead he glosseth thus That namely the satisfaction of one might be IMPVTED UNTO ALL as this one bare the sins OF ALL d Nam si unus inquit pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio unius omnibus imputetur sicut omnium peccata unus ille portavit c. Idem Epist 90. pòst medium Once more And this is the Profession of a Christians Faith that he which liveth should not now live unto himself but unto him who dyed FOR ALL. Nor let any man say unto me I will live unto him but not unto thee since he did not onely live unto all Men but even dyed FOR ALL MEN also e Et haec professio Fidei Christianae vt qui vivit jam non sibi vivat sed ei qui pro omnibus mortuus est Nec mihi dicat quis Ei vivam sed tibi non quando quidem ille non solum pro omnibus vixit sed pro omnibus mortuus est Idem Serm. in verba Psal 23. Quis ascendit c. Nor hath the Doctrine asserted by us been thus fully and clearly attested onely by that successive generation of orthodox and learned Antiquity which we have heard speaking as it were with one mouth the same things with us therein in their particular and respective Writings but hath received credit and countenance also from All Councils and Synods of any ancient date as far as my Reading and Memory are able to inform me which have had occasion to take cognizance thereof or of that which is contrary to it The first General Council after the Apostles days was that assembled at §. 13. Nice about the year 325 by the Authority of Constantine the Great in the twentieth year of his reign a Council that hath always been of soveraign esteem in all Christian Churches This Council in that Symbol of Faith or Creed composed by the Members of it make this Profession or Confession of their Faith in the Point we speak of We beleeve that the Lord Jesus Christ the Son of God for US MEN not for us Elect or for us Beleevers Saints or the like but for US MEN and for our Salvation descended and was incarnate and made Man suffered and rose again f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Symb. Nicen. vid. Athanas in Epist ad Iovianum de Fide c. Evident it is that the Council drew up this form or Confession of Faith for the use of the generality of those who professed or should afterwards profess Christianity with an intent and desire that every Christian respectively should make the same Profession with them Now then if their meaning in the said Symbol were that Christ was incarnate made Man suffered c. onely for such Persons who were Elect as some call Election such I mean who should be actually saved and not for the generality of Men one of the two must necessarily be supposed Either 1. That they judged all Professors of Christianity to be Elect in this sence and consequently such as should be saved Or else 2. That they intended that men should make Profession of their Faith at peradventure and profess that they beleeved that which they knew not whether it was true or no and so could have no sufficient ground to beleeve it Yea and that many should make such a Profession wherein the event would certainly prove them to have lyed both unto God and Men when they made it For certain it is and demonstrable from the Scriptures that all that profess Christianity in the World will not at last be saved When therefore any of these shall profess and say I beleeve that Christ the Son of God was made Man and suffered for me in case He did not suffer for him which say our Adversaries the event of his Non-salvation will evince in that profession of his he must needs be found to have been a lyar
Production and first bringing into Being yet conceiving it not to be of any difficult or remote speculation nor finding it so much as controverted or questioned by any considering man especially of latter times we shall in these respects content our selves with a brief and light enquiry upon it The Holy Ghost indeed judged the Assertion of this Truth and that by one §. 3. of his Greatest Instruments worthy of him yet not so much I suppose to commend it simply as a Truth or to secure the judgements and consciences of men of the Veracity of it as to inforce the practicall consequences thereof upon them upon which ground doubtlesse it is that we finde so many common and ordinary Truths not only delivered but some of them oft repeated and inculcated in the Scriptures Principles and Assertions that are very obvious and low for matter of Truth and apprehension may be transcendently weighty and High in those things whether relating unto practice or opinion which are infolded and contained in them and deducible from them Mary was but a Carpenters wife yet did she bring forth the Great Messiah and Saviour of the world But this only occasionally The Truth held forth in the Thesis is the clear Doctrine of the Apostle Paul and that preached at Athens amongst Philosophers for learning and knowledge the Princes of the world For in him saith he speaking of God we live and move and are or subsist b Acts 17. 28. as the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him i. e. through him or by means of him as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifieth We are not said to live move and have our beings in God in a way of permission only as viz. because he refrains the exercise of that power in him by which he is as able to take away all our beings as he was at first to give them or because he forbears to annihilate us in such a sence as this we might as well be said to live in every man who having power and opportunity to kill us yet suffereth us in the possession of our lives but we are said to receive or have these accommodations in or through God in a positive way viz. by means of a glorious supporting influence which issuing from his power by the mediaâ—ion of his goodnesse or will is to the great Body of the Creation and to the respective parts and members hereof as the Soul is to the naturall Body of a man with the members thereof which remaining in union with it preserveth it from dissolution and putrifaction or as the presence of the Sun is to the light in the ayr which retains its Being whilst the Sun shines upon it but vanisheth presently and becomes that which is not as soon as the fountain of light withdraweth his shining The Holy Ghost himselfe expresseth the dependance of creatures upon God in a borrowed resemblance of very near affinity with this Thou hidest thy face saith David unto God they i. e. the creatures are troubled thou takest away their breath they dye and returne to their dust c Psal 104 29 That Great Act of God in it selfe so wonderfull and inexpressibly glorious the Sustentation and upholding of the Universe with all the parts thereof in Being is ascribed only to the setting or turning of his face towards it to shew I conceive that it is an act of speciall dignation and favour in him to preserve it and yet withall an act of easie performance and which costs him not the least labour or toyle A gracious look from him will do it effectually as the contrary is enough to affright all things out of their Beings and which is equivalent hereunto and in some cases more out of all that is desireable in their Beings The Lord Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Heb. 1. 3. i. e. to sustain or bear up all things by §. 4. the word of his power which implies 1. An utter impotency and weaknesse in the creature to stand alone or to keep it selfe by its own strength from a recidivation or relapse into its first vanity or nothing For that which is able to preserve it self from falling needs no support or bearing up by another 2. That Christ feels no weight or burden of the Universe whilst he supporteth it The speaking of a word especially within himselfe and in his mind only engageth no mans strength nor putteth him to the least pain This great Act of bearing up the Universe is therefore I conceive appropriated unto Christ though common to the other persons with him because in his Mediatory Humiliation he laid a foundation of Equity and Reason why God notwithstanding that great provocation given by the sin of man to dissolve it should yet consent to the standing and supportation of it Such executions which depend upon his Mediation and for which there had been no place otherwise are elsewhere in Scripture peculiarly asserted to him in respect thereof See John 5. 27. Though in respect of the Divine Nature Power and Will being one and the same in all the three Persons there is a necessity of their joynt concurrence in all actings ad extra as the Schoolmen call them yet such of these actings for which way hath been made by any personall atchievement or transaction of any of the Three may with a good savour of Reason be in a more speciall and remarkable manner attributed to that person who hath more peculiarly interposed for the procurement of them When the Apostle affirmeth that we live and move in God in the sence §. 5. declared as well as have our essence or being in him his meaning seems to be that it is through God and his voluntary closing with us that we have and do enjoy all manner of accommodations of Being as well the greater and lesser as Essence or Being it self To live oft-times in Scripture signifies the enjoyment of an happy and contentfull condition which signification is no ways inconvenient for this place Or if the Apostle be conceived to speak of the life naturall which is not improbable he must be supposed to include all those noble and desireable faculties and endowments as of Reason Memory Judgement Understanding Speech c. which are appropriate to the life of man So that when he saith We live in God his meaning is not only or simply that that spring or fountain of vitall actions or motions in men which in a district sence is termed life is possess'd enjoyed and held by means of a gracious and loving comportment of God with them for such a purpose but that all that honourable retinue likewise of those excellent powers and faculties named which attend upon the Principle of life in man is maintained in being by the same compliance also Whereas he adds That in him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we move or are moved as the §. 6. word
lieth in the Physician He came to save or heal the sick He slayeth Himself who will not observe the Precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but that He should save the World b Ergo quantum in medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Qâ—are Salvator dictus est Mundi nisi ut salvet Mundum c. Aug. in JohaÌ„ tractat 12. Doubtlesse he that speaketh these things had not yet dream'd of any other signification of the World in the Scripture in hand but only that which we have asserted nor did he imagine that Christ was given or sent into the World upon any other terms then those which equally and indifferently respected the healing of all that were sick or the saving of all that were lost otherwise why should he insert this Provisionall Clause as much as in the Physician lieth meaning Christ This plainly importeth that he came to heale such sick ones who notwithstanding slew themselves by neglecting His Precepts yea and that he could do no more then he did in or by his Death to save those from perishing who do perish and consequently that he died as much for these as for those who are saved Nor doubtlesse had the other I mean Chrysostome any other Notion of §. 27. the World in the said Scripture then the former For describing those whom God is here said to have loved he gives no other description of them then which agreeth as well to the Reprobate as Elect affirming them to be such who come from the Earth and Ashes who are full of an infinite number of sinnes who injured or offended Him without ceasing very wicked or deserving no Pardon And afterwards but we neglect or despise Him being naked and a stranger who died for us And who then shall deliver us from the punishment or judgement which is to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Homil. 27. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Cleerly implying that those for whom Christ died may notwithstanding suffer and undergoe the wrath or punishment which is to come It were easie to levy many more quotations both from the Authors already mentioned and from many others as well ancient as Moderne of a full and cleer concurrence with the interpretation given But I take no pleasure in quotations from Men nor doe I know any great use of them unlesse it be to heale the offence which truth is alwayes apt to give to prepossessed and prejudicate minds The use which more commonly is made of them is a grand abuse being nothing else but the interposing or thrusting of the credits and authorities of Men between the judgements of Men and the truth that so the one should not easily come at the other However we have I trust made it fully evident by many demonstrations in full conjunction with the judgements of learned Men that the Scripture in hand casteth the light of that love of God out of which he gave his only begotten Sonne to Death with an equall brightnesse upon all Mankinde and consequently that this Death of his faceth the whole Posterity of Adam with the same sweetnesse and graciousnesse of aspect The Scripture last opened speaking so plainely and fully as we have §. 28. heard the point in hand might well be accepted as a sufficient security that all its fellowes mentioned with it as in effect they speak so likewise they intend and meane the same thing Yet because prejudice is froward and hard of satisfaction let us unpartially examine one or two more of the company we shall finde Universall Attonement as well at the bottome as at the top as well in the heart as in the face of them The former of the two shall be that of the Apostle Paul To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of Reconciliation a 2 Cor. 5. 19. That by the World which God is here said to have been in Christ Reconciling unto Himself cannot be meant the Elect only but the universality of Men is cleer upon this account First it is not here said that God in Christ did actually or in facto esse Reconcile the World unto Himself but that he was Reconciling the World c. i. e. God was and is and ever will be for the unchangeable Perpetuation of the Acts of God are usually expressed in the Scriptures by Verbs signifying the time past for the reason specified in the last Chapter in i. e. by or through Christ following and prosecuting his great and Gracious designe of Reconciling the World unto Himself Participles of the present tense active import the currency or carrying on not the consummation or ending of an action or endevour Secondly by the Reconciling the World unto Himself in or through Christ which is here ascribed unto God must of necessity be meant either such an act or endeavour in him by which he gaines or rather seeks and attempts to gaine the love and friendship of the World which was and is full of hatred and enmity against him or else such an act by which he went about to Reconcile Himself i. e. to render and make Himself Propitious and Benevolous unto the World Now take either of these Sences it is unpossible that by the word World should be signified only the Elect or indeed any thing but the generality of Men. If we take the Act of God here termed the Reconciling the World unto Himself §. 29. in the former sence which doubtlesse is the true sence of it as cleerly appears from the next Verse and subsequent Clause in this by the World cannot be meant only the Elect because God doth not by Christ or in Christ held forth and Preached in the Ministry of the Gospell seeke to bring over these only unto him in love or to make only these his friends neither doth he send the word of Reconciliation as the Apostle calleth it i. e. the gracious message of the Gospell by which this Reconciliation is to be actually made only unto them but Promiscuously to the generality or universality of Men without exception of any Gâ—e and Preach the Gospell to every Creature under Heaven b Mar. 16. 15. And therefore Paul did but keep to his Commission when as he saith he Preached Christ warning EVERY Man and teaching EVERY Man in all wisdome that he might present EVERY Man perfect in Christ Jesus a Colos 1. 28. And 2. Evident it is that in the Ministry and Preaching of this word God doth as well and as much and after the same manner perswade the obstinate and many of those who never come to believe as he doth those who are overcome and Perswaded hereunto It is said concerning the ancient Jewes that the Lord
God of their Fathers sent to them by his messengers rising up betimes and sending because he had compassion on his People and on his dwelling place And yet it followes But they mocked the Messengers of God and despised his words and mis-used his Prophets untill the wrath of the Lord arose against his People till there was no remedy b 2 Chro. 36. 15 16. So that God is every whit as serious as urgent and pressing in the Ministry of his Word and Gospell upon those who remaine obdurate and impenitent to the last as he is upon those who in time come to repent and to believe on him And Paul Acts 17. Preached the same Sermon used the same addressement and application of the word to those who mocked which he did to those who believed c Acts 17. 32. 34. Evident therefore it is that God as well seekes and attempts the Reconciling of such unto Himself by Christ who in fine Perish as well as he doth those who are saved And that he doth vouchsafe as well the same inward as outward means at least remotely unto both shall be Proved in due place Again 2. If we shall take the latter sence of the Phrase wherein God is §. 30. said to be Reconciling the world unto Himself and understand hereby such an act whereby He renders or seekes to render Himself Loving Gracious and Propitious unto the World neither yet can the word VVorld signifie any thing but the generality or universality of Men or howsoever not the Elect in Particular The reason is because God cannot in any tolerable sence or construction of words be said to reconcile Himself unto those with whom is not angry or offended or to render Himself Loving and Propitious unto those to whom his love is so great already that by reason of it he Peremptorily resolves to give unto them absolutely the greatest and most desireable of all good things even no lesse then eternall life it selfe which includes in it the richest and fullest injoyment of God Himself whereof the Creature is capable Now we know this is the Posture or Relation wherein the Elect stand before and unto God at least as is generally held and maintained by those that are contrary minded in the present Controversie viz. as Persons with whom God is so far from being angry or displeased that He is pleased by absolute Purpose or Decree to confer eternall life upon them Therefore certainly God cannot be said by any Act whatsoever to Reconcile Himself or render Himself Propitious unto these But now by the VVorld understand the great bulk or body of Men in the World with whom God is and may truly and properly enough be said to be displeased for their sins so he may be said to Reconcile Himself unto them at least if by a Reconcileing we meane such an act by which He takes a course or useth meanes to bring Himself into a complacency or love of friendship with them as when a Father useth meanes to recover his son of the Phrensie or Plague It is true a Father loves his son with a benevolous affection or with a love of pity as we commonly call it even whilest he is under a Phrensie and hath the Plague upon him but he takes no pleasure in his company doth not delight to converse with him as with a friend bestowes nothing upon him at the present but only in order to his recovery and in case by all that he doth for him in this kinde he cannot recover him he never proceeds to settle his inheritance upon him But when and whilest he doth that which is proper to recover him out of such distempers he may be said in this sence to do an act whereby to Reconcile Himself to his Son viz. to make way for Himself to take pleasure in his company and to converse with him and to deale furthe◠by him as a Friend In like manner it is as true that God cannot properly or according to the usuall sence or signification of the word be said to doe any act whereby to Reconcile Himself to the World in generall much lesse to his Elect in Particular because he alwayes bares a benevolous affection to it as appeares Joh. 3. 16. the Scripture lately opened So again Tit. 3. 4. and elsewhere he was never so far angry or offended with it but that he seriously and affectionately sought the good of it yet in such a sence or consideration wherein notwithstanding his affection of benevolence or commiseration towards it he is said to be angry with Men for their sins and to hate them for their wickednesse and to resolve to destroy them everlastingly if they repent not he may be said to doe such an act whereby to reconcile Himself unto it as viz. when he doth that by which he is like to take Men off from their sins and to bring them to Repentance and consequently to cause his own anger and hatred towards them for their sins to cease But however this is not the Primary or direct sence of the Phrase in the Scripture in hand as was formerly intimated but only that which followes upon it For God by seeking to Reconcile the World unto Himself in the former sence takes a course likewise to Reconcile Himself unto it in the latter But take either the one interpretation or the other there is no Colour or Pretence by the VVorld to understand the Elect only If it be objected and said yea but God is here said to be in Christ Reconciling §. 31. the World unto Himself not imputing their Trespasses unto them Doth not this imply that God Reconciles none unto Himself but those only to whom he doth not impute their Trespasses or sins Now it is certaine that God doth impute their sins unto all Men his Elect only excepted Therefore he Reconciles none unto Himselfe in Christ but these only To this I answer 1. By concession It is true God doth actually and in the event Reconcile none unto Himself by Christ i. e. He brings no Man to Faith and Repentance but withall he forgives him his sins or which is the same he imputes not his Trespasses unto him But 2. By way of exception I answer further that it was no part of the Apostles intent in this place to speak of any spirituall or inward Act of God by which Particular Men are actually and de facto converted or Reconciled unto Him and consequently obtaine forgivenesse or a non-imputation of their sinnes but only concerning that great and gracious dispensation or act of Grace together with his Counsell or Project therein in which or whereby He did as it were posture Himself and take a standing with the best advantage to save the World For this end and purpose I meane for the saving of the World or of Men upon such terms as he was willing and as only became Him to save them it was necessary 1. That He should Reconcile them unto Himself It was
and deportments which according to the revealed Will of God render him utterly uncapable thereof According to the latter of these wills as he peremptorily willeth the Salvation of all those who are faithfull unto Death so doth he as peremptorily will the condemnation of all those who shall not be found in the Faith of Jesâ—s Christ at their end These latter through their own deplorable and voluntary carelessenesse and negligence proving to be in number far the greater part of men God upon this supposition and in a consequentiall way may be said to will the condemnation of the greatest part of Men and the Salvation only of a few comparatively But of these things more hereafter In the meane time evident it is from the Scriptures argued that Christ d 〈…〉 §. 17. intentionally for All men without exception considered as men anâ— that there was nothing more procured nor intended to be procured thereby for one man then another personally considered or simply as men Only this was intended in this Death of Christ in the generall that whosoever whether few or whether many should with a true and persevering Faith believe in Him should actually partake of the benefit and blessing of this his Death in the great reward of Salvation and on the other hand that whosoever whether few or whether many should not believe in him with such a Faith should upon this account be excluded from all Participation in the great blessing of Salvation purchased by his Death notwithstanding the purchase was as much made and intended to be made for them as for those who come actually to inherit even as the marriage-feast in the Parable was as much provided prepared and intended for those who upon their invitation came not as it was for those who came and actually partooke of it unlesse we shall say that the King who made this Feast intended it not for those whom notwithstanding he solemnly invited to it and with whom he was highly displeased for their refusall to come being invited a Mat 22. 3 4 c. And that the Death of Christ and the gracious intentions of God therein did and doe equally and uniformly respect All men is abundantly manifest from that Declaration made by the Lord Christ Himself on this behalf formerly opened So God loved the World that he gaâ—e his only begotten Sonne that whosoever believeth in Him should not perish but have everlasting life b Joh. 3. 16. Those words that whosoever believeth on Him should not perish c. evidently import un-differenced and impartiall intentions on Gods Part towards men in the gift of His Son The last Scripture of the Division yet in hand was this Therefore as by §. 18. the offence of one the judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon ALL MEN unto the justification of Life Rom. 5. 18. Evident it is that the Apostle in this Passage compareth the extent of the condemnation which came by the sin of Adam with the extent of the Grace of justification which came by Christ in respect of the numbers of Persons unto whom they extended respectively and finds them in this point commensurable the one unto the other The Persons upon whom the gift of justification cometh by Christ are made equall in number unto those upon whom the judgement of condemnation came by Adam For as the offence of Adam is here said to have come upon ALL MEN unto condemnation so also is the gift of justification of Life i. e. of such a justification upon which and by means whereof men are saved which comes by Jesâ—â— Christ said to come UPON ALL MEN likewise Now to say that ALL MEN in the former clause is to be taken properly and signifies ALL MEN indeed without exception of any which all Expositors grant without exception of any but in the latter unproperly and with limitation yea with such a limitation which comparatively and a few only excepted excludes ALL MEN there being not the least ground or reason in the Context to vary the signification of the words or to make them to signifie more in the one clause and fewer in the other is to exercise an arbitrary dominion over the expressions of the Holy Ghost and to invent and set up significations and senseâ— of words at pleasure Nor doth it at all ease the matter to say or prove that in other places of §. 19. Scripture this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men signifies not all without exception but only a great number or all of one particular sort or kinde of Persons because 1. If it can be proved that in other places of Scripture it so signifies I meane not All without exception but only some greater number or numbers of men it seemes then there is a reason why it should or must so signifie in these places otherwise it could not be proved that there it so signifies a See more of thiâ— Sect. 3. 4. of this Cap. as also cap. 5. sect 35. 36. But here is no reason at all to be given why it should be taken out of the proper and native signification or signifie any lesser number then All Men simply Now to refuse the proper signification of aword where there is no other reason why it should be refused but only because it is to be refused where there is a reason and so a necessity to refuse it is as if one should perswade a man that is an hungry to forbeare Meat whilest he may have it because he must forbeare it when he cannot get it When the Context or Subject matter doth require a by lesse proper or limited signification of a word or Phrase this signification is put upon them by God But when there is no occasion or necessity either in respect of the one or of the other why such a signification should be put upon them now if it be done the doing of it is arbitrary and from the lawlesse presumption of men How much more when men shall do it not only without any sufficient ground or reason but against reason which is the case of those who by All men in the latter clause of the verse in hand will needs understand only some men and these but very few comparatively For 2. Though one and the same word or Phrase is sometimes to be taken §. 20. in a different signification in one and the same Period or sentence as elswhere is observed yet this is no where to be done but where there is a manifest and pregnant reason for the doing of it as in these and the like places Let the DEAD bury their DEAD Mat. 8. 22. So again Whosoever drinketh of this WATER shall thirst againe but whosoever shall drinke of the WATER that I shall give him shall never thirst more Joh. 4. 13 14. There is a plain reason why by the dead in the end of the former of these places
I meane with the Blood of Christ nor that this their tasting of the Word of Life was the formall or precise consideration under which Christ bought them though the Particle as frequently imports this consideration As well the one as the other of these sences are the abhorrings of common sence it selfe and besides they are at enmity with the Principles of the Author relating to the businesse in hand Nor am I conscious of any thing at all intended in the Clause unlesse haply this may be it viz. that in as much as they tasted of the Word of Life it is an argument that they were bought with Christs Blood i. e. that they were Partakers in the Fruit and Benefit of Christs Death or that the intentions of God in the Death of Christ extended thus far or in this consideration unto them But can it enter into any reasonable Mans thoughts to imagine that if this had been all which the Holy Ghost intended to say viz. That God intended by the vertue or meanes of Christs Death to cause these Men to taste of the Word of Life especially with exclusion of all intentions in Him to save them that He would have expressed it by saying that Christ bought them Suppose a Man should buy or procure such a quantity of Meat and Drink for a poor captive as were sufficient to nourish him well and with good satisfaction two or three dayes but should intend no such thing as to purchase his Liberty or Redemption from captivity will any Man call this a buying or Redeeming of the Person of this Man It is a very strange thing to observe with what importune bold and broad fac'd absurdities error sometimes though in company and conjunction with modesty and sobernesse of judgement will attempt an escape out of an exigency or straite But further to the Point in hand evident it is as hath been already observed that the Apostle in these words who bought them intends an emphaticall aggravation of the sin of such Teachers who should deny their Lord. Now if there were nothing more intended in the said words but only this that their Lord procured this for them that they should taste of the Word of Life but intended nothing further or better then this to them this would be so far from aggravating the sin mentioned that it would rather ease and qualifie it For if there was nothing purchased for them by the Lord Christ but only this tasting of the Word of Life unpossible it was for them to have obtained any thing more weake and sinfull Man being in no capacity of obtaining more good in any kinde then what a way hath been opened for him in and by the Death of Christ to compasse Now for a Man to taste only of the Word of Life and to be in no capacity of making any further progresse in the way of Salvation nay to be in no capacity of doing that by which he might be actually saved no whit bettereth or sweeteneth any Mans condition but makes it much worse and much more grievous then otherwise it would have been Better it had been saith our Apostle afterwards in the same Chapter for them not to have known the way of righteousnesse i. e. to taste of the Word of Life then after they have known it to turne from the holy Commandement delivered unto them which yet they must of necessity doe if they were in no capacity under no possibility of going forward or of being saved Now for a servant to deny or disclaime his Lord in case he never intended to make his condition any whit better but in many respects worse is a far lesser and lighter sin if any at all then it would be to deny Him upon a supposition that he had never done any thing at all in relation to Him neither good nor bad Therefore this Author is inextricably intangled with his exposition of the place in hand and makes no earnings of it at all He gives no tolerable account how those Teachers who brought swift destruction upon themselves should be bought by Christ inchoately only and in a sort and not simply and absolutely after the same manner and upon the same termes that all other Men yea the Elect themselves are bought by Him Our English Annotators taking no notice of the former Exposition of the §. 33. place as being it seemes to them inconsiderable give us in stead thereof our choyce of two others but both of them calculated likewise to serve the turne not the truth The Lord that bought them i. e. say they that gave a price sufficient for them Or by whom they professed that they were Redeemed and therefore they should not have denied Him But for the former we have once again razed to the ground the polluted Sanctuary of that Distinction which asserteth Christs Dying sufficiently for Men and yet denieth His Dying intentionally for them a Cap 5. Sect. 39 40. c. Again Cap. 7. Sect. 5. Besides here to interpret that Christ Died sufficiently for the persons spoken of without supposing that He died intentionally also for them is cleerly to overthrow the Apostles intention in the words and to turne his aggravation of the sin he speaks of rather into an extenuation then otherwise For he that shall pay that for the ease and benefit only of another which was sufficient to have pleasured and eased me also as well as him and yet shall neglect me in such a payment and leave me in misery when as he might without the least trouble or charge to himself above what he underwent upon another account have relieved me hath no cause to expect service or thanks from me for such a payment but I am the more excuseable if I neglect him or refuse to own him as a friend because he neglected me in my greatest extremity and that when he had such a faire opportunity of a miserable to have made me an happy Man and might have done it without the least inconvenience to himself more then what he voluntarily put himself upon for the sake of others to whom he was no whit more beholding or ingaged then unto me It is a palpably-importune and sencelesse conceit to think that men are engaged in any bands of thankfulnesse or service unto Christ for dying sufficiently for them unlesse He died intentionally also The latter Exposition of the last named Author◠〈◊〉 that the Lord Chris◠§. 34. is said to have bought these false Teachers beca 〈…〉 they professed themselves to have been bought by him But 1. why doe they â—ot put such a glosse as this upon other places where there is every whit as much reason to do it as here As when Paul saith For God hath not appointed us unto wrath but to obtaine Salvation a 1 Thess 5 9 c. why do they not interpret here For God hath not appointed us c. i. e. WE PROFESSE that God hath not appointed us c. So when the
same Apostle saith that God hath purchased the Church with his own blood b Acts 20. 28 why do they not gloss here God hath purchased the Church with c. i. e. the Church PROFESSETH her self thus purchased c. Partiality in Interpretation of Scripture is every whit as bad and Unchristian as in civill Judicatures Secondly the great sin by which these false Teachers are said to bring §. 35. swift damnation upon themselves is said to be their denying the Lord that bought them If then they denied this Lord that bought them how can these Expositors say that they professed themselves bought by Him If it be replied they might formerly professe themselves bought by Him though afterwards they denied Him and the Apostle may charge them with sin in their present deniall of him upon the account of their former profession I answer that if formerly they professed themselves bought by him but were not indeed so bought and afterwards coming to understand or apprehend the truth viz. that they were not so bought they are not at all to be blamed for denying themselves to have been bought by him or for denying that he bought them To deny that to be so which is not so especially when a Man verily believes and apprehends it not to be is no Mans sin Or if it be further pleaded in favour of the said glosse that these false Teachers might at the same time when they professed themselves bought by Chris◠deny him viz. in a consequentiall way as either by teaching such hereticall Doctrines which overthrew his God-head Man-hood c. or else by an impious conversation I answer 1. That if they professed themselves bought by him they could not lightly teach or hold forth any Doctrine wherein they should deny either his God-head Man-hood Satisfaction or any other thing relating to him without which he could not in a rationall way have made such a purchase of them Or 2. If they did teach any such Doctrine it must be supposed that they did it unwittingly and because they apprehended nothing in it of any inconsistency with their profession of being bought by Christ For it is not to be thought that Men will willingly and knowingly teach contradictions or teach any opinion which they apprehend contradictory to what they daily professe to believe Now for a Man unwittingly and contrary to his intention and desire to teach such a Doctrine which consequently involves or leads unto an opinion that is dangerous and damnable is nothing but what is incident to the best and most approved Teachers as I could readily demonstrate by many instances and therefore not like to be a sin of such high provocation as to bring swift damnation upon them But 3. and lastly that the Apostle doth not speake of any such deniall of the Lord Christ by these false Teachers which is by workes or by wickednesse of life and conversation but of Doctrine is evident enough by the expresse tenor and carriage of the words themselves But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in damnable Heresies even denying c. which cleerly sheweth that the deniall of the Lord here charged upon false Teachers stood not in works but in words in false Hereticall and damnable Teachings Therefore they are not they cannot be here said to have been bought by Christ because they professed themselves to have been redeemed by him Some to evade that mortall stroke which the Scripture in hand reacheth §. 36. to that opinion which denieth a possibility of perishing in those who are truly bought and Redeemed by Christ not being satisfied with any of the former come-offs have devised this The Lord say they is said to have bought these false Teachers not because he really indeed and in truth bought them but because in the opinion and judgement of Men he had bought them they were looked upon as persons Redeemed and bought by Him And to credit this Interpretation they alledge severall Texts where things or persons are said to be so or so such or such not because they were really that which they are said to be but only because they were this in appearance or according to the common estimate of Men. As Mat. 9. 13. Joh. 9. 39. Mat. 13. 12. com 〈…〉 ed with Luk. 8. 18. But this colour is as faint as any of the former and as easily washed off And 1. It is very questionable whether in any of these places either things or persons receive any denomination meerly from appearance or opinion of Men. Many things might be argued and that with much probability in oppositum But concerning the first of the places most certaine it is that there is no such notion to be found there For that by the righteous whom Christ saith that he came not to call to Repentance should be meant righteous only in shew or in the opinion of Men whether themselves or others and not righteous truly and properly so called contradicts the manifest and declared intentions of Christs comming into the World which are frequently avouched and found to be the calling of sinners of all sorts kinds and degrees unto Repentance and therefore of Hypocrites also as well as others and of persons conceited in the highest of their own Righteousnesse See Mat. 3. 7 8. c. 1 Tim. 1. 12 13 14 15. compared with Philip. 3. 6 7 c. to omit many other places of like import Besides the occasion and tendency of our Saviours Words are of pregnant eviction that by righteous he meanes persons truly such and not in conceit or opinion only He was charged as with matter of undue deportment in eating with Publicans and Sinners For his justification he pleads that the whole have no need of a Physician but the sick meaning that as the calling of the Physician is no wayes necessary in respect of those that are strong healthfull and sound but only of the sick so neither had His comming into the World been of any such necessity as now it was but for sinners and that had Men been righteous and spiritually sound there had been no need of His comming unto them And therefore as a Physician is not to be blamed for conversing with the sick in as much as the nature and end of his calling requires his presence with them and not with those that are sound so neither was he to be blamed for being in the company of sinners seeing the great end and intent of his calling to the Office of a Saviour was not to save or to be helpfull unto such as were righteous who upon such an account stood in no need of him but to administer comfort and help unto sinners who without help from him must needs perish Now certaine it is that the righteous whom Christ compares unto the whole who in that respect need no Physician are not men righteous in shew or in opinion only for these
Valdè indignum est sanguinē Christi qui Sanctificationis nostrae materia est profanare Hoc verò faciun◠qui desciscunt à fide Sed modum confirmationis notat quùm dicit nos Sanctificatos quia nihil prodesset fusus sanguis nisi nos per Spiritum Sanctum eo irrigaremur Vnde expiatio Sanctitas with much more to like Purpose in this Commentary Whereby evident it is that this Author by the Sanctification mentioned in the Text understands no other then that which was in himselfe and which is wrought by the Spirit of God in the Saints by Watering or Sprinkling them with the Blood of Christ. By which he was Sanctified i. e. say our English Divines in their Annotations upon the Place by which their sinnes were pardoned in regard of that meritorious sufficient satisfaction purchased by it sending us backe to their Note on Vers 10. of this Chapter where they interpret the word Sanctified as signifying our being freed from the guilt of our sinne and consecrated to Gods Service So that there is little question but that these also understand the Place to speak of a true Sanctification indeed and which either is or flows from justification it self And long before them both Chrysostome interpreted the Place as speaking of such a Sanctification which appertaines to a Son or Child of God God saith he hath made thee a Son and wilt thou be willing to be made a Servant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last of the Scriptures Produced to Prove that Christ Died even §. 54. for those also who Perish as well as others was Mat. 18. 32. 34. The tenor and carriage of this is of like consideration with the three last opened excepting only that whereas those speak of Sanctification this speaks of Justification The passages now to be insisted upon lie in the Body of a Parable which is somewhat large the Reader may please to peruse the whole in the Evangelist The Particulars in it for our Purpose are contained in these words Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me Shouldest not thou also have had compassion on thy fellow-servant even as I had pity on thee And His Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall my Heavenly Father doe also unto you if yee from your Hearts forgive not every one His Brother their Trespasses In these words we heare of a Servant to whim his Lord and Master had freely forgiven all that debt which he owed unto Him which as we finde in the former part of the Parable was a vast sum of ten thousand Talents fit to typifie or represent that great debt of eternall sufferings which every Man owes for Sinnes and Trespasses unto God And yet we hear also that this same Servant by provoking this gracious Lord and Master of His by unmercifulnesse and cruelty to one of his fellow-servants forfeited his former Grace and Mercy which he had received from Him in the forgivenesse of his great debt and that this forfeiture was taken by His Lord and he delivered by Him to the Tormentors or Prison-keepers untill He should pay the whole debt i. e. for ever in as much as He had not nor was ever able to procure wherewith to make such a payment What was intended and signified by all this is cleerly expressed by our Saviour in those last words which containe the application and are the close of the Parable So likewise shall my Heavenly Father c. From which words the cleer and direct scope and intent of the Parable sheweth it self to be this viz. to give the World to know and understand that if Men who have obtained forgivenesse of sins by the meanes and Grace of Jesus Christ shall so far sin against the excellency and richnesse of this Grace as to deale cruelly and unmercifully by Men this act of Grace towards them shall be cancelled and revoked and the debt of their sins shall returne and recoyle againe upon them Yea he plainly tells his Disciples themselves for this Parable was in speciall manner directed unto them as appears from the beginning of the Chapter that they themselves must not looke to be exempted from this Law of the righteousnesse and equity of God So likewise shall my Heavenly Father doe also unto you or even unto you notwithstanding any Priviledge you may seeme to have above other Men by being My Disciples he will neither deale better nor worse with you but just as this Lord did by that wretched and most unthankfull Servant of his if you Provoke him after the same manner i. e. if yee from your Hearts forgive not every one His Brother their Trespasses That great Grace of forgivenesse of sins under which you now stand will be reversed and called in again by him that hath given it you if you shall so far tread and trample the glory of it under your feet as not in consideration and acknowledgement of the greatnesse of it to be open and free-hearted in forgiving one another such Injuries and Trespasses as are done to you This is the righteous and royall way of that God with the World who as Peter saith without respect of Persons judgeth according to every Mans work I shall not need I suppose to caution that which hath been delivered §. 55. upon this account with any such Item or Explication as this that it was far from our Saviours intent to threaten either his Apostles or any other Man that they should incur the sore judgement mentioned the losse of the forgivenesse of sins or be cast into the Prison of hell by every passionate or sudden heat conceived against a Man upon a Provocation or Offence given If this were so the whole World of Saints in a manner might cry out as the Apostles upon occasion of another Doctrine taught by Christ sometimes did Who then can be saved But his meaning clearly was and is that if they should harbour or nourish thoughts or desires of revenge against any Man that should at any time offend or injure them and remaine implacable not admitting of a clear and cordiall reconciliation with him and should live and die in this hatefull and revengefull Posture that then God would deale no better with them then the Lord in the Parable did by that Servant to whom he had forgiven a great debt upon his unmercifull dealing by his fellow servant when He delivered Him to the Tormentors to be cast into Prison untill He should pay the whole debt Nor doth any thing that hath been asserted concerning the returne of the §. 56. debt of sin upon any Man after forgivenesse upon occasion of cruell unmercifull and revengefull dealings by their Brethren beare at all upon that of the Apostle the gifts and calling of God are without Repentance a Rom. 11.
have spent my Strength for nought and in vaine yet surely my judgement is with the Lord and my worke with my God And immediately before the said words thus And now saith the Lord that formed me from the Womb to be his servant TO BRING JACOB AGAIN TO HIM Though Israel be not gathered yet c. Cleerly implying that though Gods Intent and Counsell was to forme Christ from the Womb for this end and purpose viz. to bring Jacob againe to him and so to save and make Him blessed yet would it be no disparagement unto Christ nor any miscarriage or defeature of the Counsell of God herein though Iacob should not upon this account be brought againe to him or be made blessed by Christ The reason is because when it is said that God formed Christ from the Womb to bring Iacob againe to him the meaning is not that He formed Him with any such intent out of any such end or designe to bring Iacob again to Him by head and shoulders as we use to say or by a strong and irresistible hand but to bring Jacob againe c. i. e. that he might be represented and Preached unto Jacob as such a Person who had attoned their sins made their Peace with God by His Blood and had purchased grace and favour and every good thing for them at his hand in case they would repent and turne againe to him and further that he might by his Spirit especially in the Ministry of his Prophets administer unto them inward strength and frequent excitements abundantly sufficient to have brought them to a due consideration and imbracement of these great things of their Peace In this sence and in no other Christ was formed by God from the Womb to bring Iacob againe to him and thus it appears also how and in what respect God was not disappointed of his end purpose or intention in his forming of Christ nor Christ Himself any wayes disparaged notwithstanding Iacob was not actually converted or brought againe to him The Apostle Paul likewise upon the same consideration saith of Himself and other the Apostles and faithfull Ministers of the Gospell thus For we are unto God a sweet Savour of Christ in them that are saved and in them that perish a 2 Cor. 2. 15 Whereby it appeares that howsoever Gods reall Intent and Designe in sending Christ into the World was according to the frequent testimony of Scripture the Salvation and not the perishing or condemnation of Men yet he was no more defeated or disappointed of his designe herein by the perishing then by the Salvation of Men. Otherwise Christ in the faithfull Ministry of the Gospell would not be a sweet Savour i. e. matter of high contentment and satisfaction unto him as well in those who perish through unbelief as in those who are saved by believing For who can be pleased or much satisfied with or under disappointments Therefore Gods Intent of saving the World by Iesus Christ is not so to be conceived or understood as if he intended to save Men by him upon any terms or under any consideration whatsoever or without all Proviso's Limitations or Exceptions but thus he intended to save the World by him i. e. to put the World into a capacity of Salvation and to afford unto the Sons and Daughters of Men means and opportunities in abundance whereby to repent and believe and consequently to be saved So that whensoever Christ is faithfully and effectually Preached unto Men in order to their Salvation God obtaines his end and intent concerning their Salvation whether they come to be saved or no i. e. whether they repent and believe or remaine impenitent in unbelief 2. For the Phrase or manner of expression that he might be the first borne §. 50. amongst many Brethren I desire to give notice once for all for there may be frequent use of the observation in these controversies that it is frequent in Scripture to expresse a thing after the manner of an event or consequent that will or shall come to passe or follow upon such or such an occasion or means somewayes likely to produce it which yet frequently comes not to passe but only is intended or desired nay the contrary whereof many times follows and comes to passe in stead thereof According to this Dialect of Speech Moses expresseth himself unto the People thus and the Man that will doe presumptuously and not hearken unto the Priest or unto the Iudge even that Man shall die and thou shalt put away the evill from Israel and all or that all the People shall heare or may hear and feare and doe no more presumptuously b Deut. 17. 12 13. This hearing fearing and restraining of the People from doing presumptuously are mentioned if we respect the precise forme of the words as if they were such events which would alwayes follow and come to passe upon the occasion or means specified viz. the inflicting of death upon the Delinquent spoken of Yet Moses his intent was not to affirme this which had been an untruth to affirme such events as these many times failing if at any time obtained but to shew what God His intent was in commanding such severe executions to be done in such cases or rather perhaps to shew what fruits might reasonably be expected from such just severity So again in the same Chapter speaking of the King whom they should set over them and the Book of the Law And it shall be with him and he shall reade therein all the dayes of his life that he may learne to feare the Lord His God to keep all the words of this Law and these Statutes to doe them a Deut. 17. 19. These words that he may learne c. doe not import the event or effect that would certainly follow upon the duty or course prescribed but either what Gods Intentions were in Prescribing such a course or what such a course was proper and likely to effect Many other places there are of like character and import amongst which that in Present debate is to be numbred God Predestinate these and these or rather such and such to be conformed to the Image of His Son that He might be the first borne c. These words that He might be the first borne c. doe not necessarily import any event or effect which should certainly come to passe or be produced by that Act of Gods Predestination but only such an event as was intended by God in such a sence as intentions are appropriable unto him in that Act of His or which would probably follow thereupon It may yet further be demanded by way of Objection against any Explication §. 51. whatsoever of the Passage in hand which makes the golden chaine of Divine acts therein dissolveable in any link or part of it in what case or cases soever If either they who are Predestinated may not be called or they that are called may not be justified or they that
unto true Beleevers but unto the body and generality of that People or Nation which we mentioned The particulars are these For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee a Isai 54. 10 So again As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever b Isai 59. 21 And again And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgment and in loving kindness and in mercy I will even betroth thee unto me in faithfulness c Hos 2. 20 21 c. For the first of these Places evident it is that there is nothing asserted §. 3. or promised by God therein but onely his faithfulness in his Promises and the sure and certain performance of his Covenant But that the tenor or substance of this Covenant should be that they who once truly beleeve should be by him infallibly and by a strong hand against all interposals of sin wickedness backsliding rebellion whatsoever preserved i◠such a Faith is not so much as by any word syllable iota or tittle here intimated Yea that it is contrary to the nature of a Covenant to impose Articles and Conditions upon one Party onely and to leave the other free was lately shewed a Cap. 10. Sect. 54. And particularly that God required terms of those with whom he made or was about to make the Covenant here spoken of is evident from Vers 3. of the following Chapter Incline your ear and come unto me hear and your Soul shall live and I will make an everlasting Covenant with you even the sure mercies of David The plain meaning whereof clearly is that upon condition of their obedience and faithfulness unto him he would engage himself to be a God and glorious Benefactor unto them for ever and that the breach should never be on his side Concerning the second Place As for me this is my Covenant with them c. §. 4. 1. It may as well be conceived to hold forth a charge or injunction of obedience unto the People as a Promise from God of any thing And Mr Calvin himself upon the Place acknowledgeth that some translate the words in the Imperative Mood Let not my words depart and granteth withall that the Future tense will bear an Imperative construction According to this sence the meaning of those words this is my Covenant with them is this That Covenant of Perpetual Grace and Mercy which I make with them requireth this of them in order to the performance of it on my Part that they quench not my Spirit which I shall put into them nor forsake my Word that I shall teach them Or 2. If we look upon the Passage as Promissory there is little reason to judg it as promising the gift or Grace of Perseverance unto true Beleevers whatever their deportment shall be For as for Conditional Promises unto Beleevers of Perseverance in Faith unto the end as viz. upon their Christian and good behavior diligence c. I question not but that the Scripture abounds with them And that the Promise contained in this Verse if there be any such thing in it be it a Promise of Perseverance in Faith or of whatever besides is none other I mean then Conditional cannot reasonably be gain-say'd or the contrary proved Nay 3. Those words in the beginning of the Verse As for me which Junius translates De me autem i. e. but as much as concerns me seem to import the Promise ensuing to be Conditional and that God is ready willing and resolved for his Part to deal worthily and bountifully with them even according to all that which followeth always provided that they the other Party keep Covenant with him and do what he requires of them But 4. Be it granted that the words in debate are Promissive and that whether §. 5. with Condition or without Condition yet nothing can be more clear then this that they are or were directed and spoken not as was said concerning the former Passage to Saints or true Beleevers onely but to the whole Posterity of Jacob or Nation of the Jews The Apostle Paul questionless understood them thus directed and meant as appears Rom. 11. 26. where he applies the Promise contained in the words immediately preceding with a little expository variation of them after the New-Testament manner to this whole Nation And so saith he all Israel shall be saved as it is written there shall come out of Zion a Deliverer and shall turn away ungodliness from Jacob. For this is my Covenant unto them when I shall take away their sins Meaning that when the time cometh that upon the Repentance of this Nation he shall pardon that great and grievous Apostacy and Rebellion under the guilt whereof they have layn for many generations he will give Salvation unto them all i. e. freedom from all their present miseries and calamities by the Hand of a great Redeemer or Deliverer who shall come out of Sion i. e. whose descent shall be of themselves or who shall come out of Sion i. e. out of Heaven typified by Mount Sion and which may be called Sion mystical and he shall turn away ungodliness from Jacob Ungodliness i. e. in that dialect so frequent in Scripture wherein sin is put for the punishment of sin as Righteousness also for the reward of Righteousness the punishment of that signal Ungodliness from the house of Jacob the Jews for which they have suffered the Heavy Displeasure of God so long Or thus He shall turn away ungodliness from Jacob i. e. partly by means of that wonderful Deliverance which he shall bring unto them partly by other gracious Administrations of his towards and amongst them he shall preserve them or turn them away for to turn away ungodliness from Jacob is I suppose by an Hypallage put for turning away Jacob from ungodliness from the Ungodliness of that unthankfulness and backsliding whereunto they and their Forefathers have been so extreamly subject from the beginning Now then the Verse and words immediately preceding being Promissory and that to the whole Nation it is no ways like but that the Verse and words following being Promissory also and every ways as appropriable and appliable to the whole Nation as they should be every whit as comprehensive or extensive in respect of their object as they Nor are there wanting amongst our best Reformed Expositors who thus understand them let Musculus be consulted upon the place 5. Whether the said Promise be conceived to respect either the whole Nation §. 6.
a Temptation from it Another place insisted upon upon the last mentioned account presenteth §. 20. it self in these words And the very God of Peace sanctifie you wholly and I pray God that your whole Spirit and Soule and Body be preserved blamelesse unto the comming of our Lord Jesus Christ * 1 Thess 5. 23 I answer 1. These words suppose no Promise much lesse any absolute Promise made by God to preserve their Spirit Soule or Body blamelesse but only containe a Prayer or holy desire conceived by the Apostle for such a gracious vouchsafement from God unto them Which rather proveth that such a preservation might possibly have been withheld or denyed by God unto them then the contrary For those things are more likely to be sought by Prayer which may possibly not be granted or obtained otherwise then such which might with the greatest confidence be expected upon another account and without such Prayer And besides what Efficacy or Prevalency with God can be ascribed unto such a Prayer which seeketh such things at His hand to the exhibition whereof He stands absolutely ingaged by Promise Purpose or the like and which should have been exhibited and given by Him whether such Prayer had been made unto Him or no 2. The same thing in effect which the Apostle here prayeth that God would do for the Thessalonians in other places he exhorteth men themselves to do which plainly sheweth that the intent and purport of the Apostles Prayer in this place was not that he would by a peremptory and irresistible hand preserve them blameless c. which is His manner of acting in the Performance of all His absolute Promises but that he would afford unto them such gracious excitements quickenings and enlargements of Heart and spirit by His Spirit whereby they might be effectually provoked and engaged to put forth themselves to do what was requisite on their parts for and towards such an actual preserving of themselves which notwithstanding he clearly supposeth in the Passages immediately subjoyned that they very possibly might not do even under such excitements and enlargements I give thee charge saith this Apostle to Timothy in the sight of God who quickeneth all things and before Jesus Christ That thou keep this Commandment without spot unrebukeable until the appearing of our Lord Jesus Christ b 1 Tim 6. 13 14 So also Peter to his Proselytes Wherefore beloved seeing that ye look for such things BE DILIGENT that ye may be found of him in peace without spot and blameless c 2 Pet. 3. 14 wherein that very possibly they might miscarry appears yet further from these words not long after Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own steâ—fastness a 2 Pet. 3. 17 3. If it shall be supposed that the Apostle in the Passage in hand any ways supposeth a certainty or necessity in respect of any absolute Promise or Decree that God would actually â—nd with success preserve them blameless c. he should clearly destroy or at least much shake and weaken what he had built up in all his preceding Exhortations and Admonitions the joynt tendency of them all being this to preserve them blameless unto the coming of our Lord Jesus Christ For to inform or insinuate unto such men whom we have most seriously admonished and exhorted to be studious and careful of doing such and such things that so they may be blameless unto the coming of Christ that they shall certainly and without any possibility of miscarrying be preserved by God blameless hereunto is nothing else being truly interpreted but to tempt them to neglect all our Admonitions and Exhortations in that behalf 4. Nor do the words following Faithful is he that calleth you who also §. 22. will do it b 1 Thes 5. 24 imply any such thing but onely this that God was and would be careful and tender over them in preserving them blameless c. so far as His Interest lieth or is any ways meet for Him to interpose act or assist in or towards such their preservation This sence we have formerly asserted unto like passages and expressions in this Chapter c Sect. 17 18 19 c. See also Cap. 10 Sect. 20. To heal the offence of such explications or limitations as these as far as His Interest lieth as far as is proper or appertaineth unto him to do with the like when the doing or performance of such things is attributed unto God wherein men also are to joyn and act with Him I shall here add 1. That such explications or limitations as these in the said cases and others of like consideration are frequently used both by the Ancient Fathers and by our late Divines also even such as are supposed our greatest Adversaries in the present Controversies Therefore saith Austin speaking of Christs coming to save the world AS MVCH AS LIETH IN THE PHYSICIAN he came to save or heal the sick He slayeth himself who will not observe the Precepts of the Physician d Ergo quantum in Medico est sanare venit aegrotum Ipsese interimit qui praecepta Medici observare non vult Aug. in Johan Tract 12. So Chrysostom For what saith he if all men do not beleeve yet HE HATH DONE HIS PART or fully performed that which was proper for him to do a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Heb. Serm. 4. And elsewhere For although Christ was not like to win or gain all men yet did he dye for all men So FVLFILLING THAT WHICH WAS PROPER FOR HIM or which appertained to Him b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Rom. Serm. 26. Yea AS MVCH AS IN THEM LIETH saith Calvin speaking of wicked Apostates they profane and abrogate the inviolable Covenant of God ratified by the blood of Christ c Imò quantum in se est inviolabile Dei foedus ac sancitum Christi sanguine profanant abrogant Calv. in 2 Pet. 2. 20. Piscator also in a like case useth the same explication Thy weak Brother shall perish viz. saith he AS TO THEE or as much as in thee lieth d Peribit nempe per te quidem seu quantum per te stat Piscat in 1 Cor. 8. 11. Our English Divines make use of the same explicatory expression in their Annotations upon the same place 2. Upon the same account I add this further that there is very good reason §. 23. for such Attributions as we now speak of whether unto God or men or any other efficient cause I mean why such effects should be ascribed unto them towards the production whereof they contribute any considerable degree of efficiency whether the said effects be ever actually produced or no viz. because they do as much and altogether the same in such a case of a non-production of the effect as they should do in a case of
upon and renounce those wayes that Profession wherein God hath come home to Him and answered the joy of his heart abundantly then it would be in cause He had only heard of great matters and had His head fill'd but had had really found and felt nothing with His heâ—rt and Soul truly excellent and glorious Therefore to understand the Phrase of tasting the Heavenly gift in any diminutive or extenuating sence is to breake the heart as it were to dissipates the strength and Power of the Apostles arguing in this place And besides the very word it self to taste ordinarily in Scripture imports a reall communion with or Participation and injoyment if the thing be good of that which is said to be tasted Oh TAST and see saith David that the Lord is good a Psal 34. 8. His Intent doubtlesse was not to invite Men to a slight or superficiall taste of the goodnesse of God but to a reall cordiall and through experiment and satisfactory injoyment of it So when He that made the great invitation in the Parable expressed Himself thus to His servants For I say unto you that none of those that were bidden shall TAST of my Supper b Luk. 14. 24. His meaning clearly was that they should not partake of the sweetnesse and benefit thereof with those who should accept of his invitation and come unto it In like manner when Peter speaketh thus to his Christian Jews If so be that yee have TASTED that the Lord is gracious c 1 Pet. 2. 3. his meaning questionlesse is not to presse his exhortation directed unto them in the former Verse upon a consideration of any light or vanishing taste such as hypocrites and false-hearted Christians might have of the graciousnesse of the Lord but of such a taste wherâ—â—n they had had a reall inward and sensible experiment thereof See other instances of the like import of the word Acts 10. 10. Mat. 16. 28. Mar. 9. 1. Heb. 2. 9. c. Sometimes I acknowledge the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to taste signifies only a slender Perception of the quality or taste of a thing but this is only or chiefly when the relish or taste of a thing is desired to be known as Joh. 2. 9. Mat. 27. 34. which cannot be affirmed in the Scripture in hand And besides according to the sence of our adversaries in the present debate if the taste of the Heavenly gift we speak of should imply no more but only a faint or weake perception of the sweetnesse and glorious excellency of it yet even this may be sufficient to evince truth of Grace and Faith in Men. For their Opinion is that a Man may be a true Believer with a graine of Mustard seed only i. e. with a very slender relish and taste of spirituall things yea their sence is that in some cases of desertion and under the guilt of some enormous courses they may have little or no taste of them at all Therefore we may safely conclude that the Persons whose estates and conditions are exibited unto us by the Holy Ghost in the Scriptures in hand are true Saints true Believers 5. This conclusion may be rendered yet more authentique and full of §. 23. light unto us by considering further that the said Persons are here represented as having sometimes worn this Crown of Saint-ship upon their heads they were made partakers of the Holy Ghost To be made partakes of the Holy Ghost signifies no lesse then to be made partaker of His regenerating vertue or power as to be made partaker of Christ signifies a saving Communion with Him by Faith Heb. 3. 1. and so Communion or Partnership with God 1 Joh. 1. 2. 6. imports an estate of Salvation at least it usually signifies more viz. some additionall and richer communion with Him by way of obsignation or earnest i. e. such a communion with Him by which true Believers become mightily strengthened in their inner Man and fill'd with confidence of receiving the great inheritance of Heaven in due time Upon this account the Apostle Prayes on the behalf of the Corinthans whom he supposeth all along to have been true Believers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Holy Ghost might be with them a 2 Cor. 13. 13 meaning some richer and greater presence of his then yet they had found with them And if we minde the course of the Scriptures they will informe us that the Holy Ghost was not wont to be given unto Men and consequently they could not be partakers of Him but upon and after their believing See to this purpose Joh. 7. 39. Acts 19. 2. Eph. 1. 13. Acts 2. 38. Acts 8. 15. 17. Acts 10. 47. Acts 11. 17. Acts 15. 8. 2 Cor. 1. 22. Acts 5. 32. c. Therefore certainly those are said to be made partakers of the Holy Ghost are at least true Believers If it be objected but many had the gift of Miracles and in this respect §. 24. may be said to have been made partakers of the Holy Ghost who yet never were true Believers as appeares from those words of Christ unto some of them I never knew you depart from me yee that work iniquity b Mat. 7. 23. To this I answer It is very true some who made Profession of the Faith of Christ and yet wrought iniquity all the while they made this Profession had the gift of Miracles for the confirmation of that Faith which they professed But such Persons as these are no where in Scripture said to have been made partakers of the Holy Ghost or to have had communion or fellowship with Him Even all the while that they wrought Miracles in the Name of Christ they had communion or fellowship with Satan and were partakers of His Spirit Communion with or partaking of the Holy Ghost is as hath been shewed in Scripture Dealect appropriated onely to true Believers And whereas Christ will say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never knew you i. e. approved you or liked your wayes the computation of the time of His dislike of them is here intimated to begin when they began to worke iniquity and more particularly when they entered upon the Profession of his Namâ— without ceasing from their works of iniquity So that the meaning of the clause I never knew you is only this from first to last of your Profession of my Name even when others honoured and highly esteemed you for those excellent gifts which were given you and for your exercise of them to the benefit of many I never looked upon you as any true Disciples or Friends of mine seeing and beholding your evill wayes and works 6. The Persoâ—s yet sought after whâ—ther Hypocrites or true Belivers are §. 25. further said to have tasted the good Word of God i. e. according to the import of the word tasting lately opened to have had a lively and satisfactory impression upon their hearts and consciences of the
absolutely the certainty of Gods love to him that is godly as it promiseth conditionally the certainty of this love to him that is prophane viz. in case and upon condition that he hath been once godly 2. Neither is certainty of reward in every sence or kinde more encouraging unto action then uncertainty in some kinde To promise withall possible assureance the same reward or prize to him that shall not run in the race which is promised upon these terms to him that shall run is not more incouraging unto Men thus to run then to promise it conditionally viz. upon their running which is a promising of it with uncertainty in this respect viz. because it is uncertaine whether Men will run in the said race or no and consequently whether they shall receive the said prize or no upon such a promise Certainty of reward is then and in such cases more incouraging unto action then uncertainty when the certainty of obtaining or receiving it is suspended upon the action noâ— when it is assured unto Men whether they act or no. 3. And lastly though an assureance of the unchangeablenesse of the love of God towards him that is godly upon any and against any terms whatsoever suppose such an assureance could be effectually and upon good grounds given unto Men be or would be a more effâ—ctuall and prevailing motive unto godlinesse i. e. to an entrance into godlinesse then an uncertainty whether this love of God would be continued to such a Man unto the See before Sect. 17 of this Chapter end or no yet would it not be any thing comparably so effâ—ctuall or prevailing upon Men that are godly to persevere in godliness as such an uncertainty which hath been asserted Nay the truth is that such an assureance effectually given to him that is godly without any condition of his remaining godly is no incouragement at all unto him to persevere in godlinesse but rather to turne aside unto prophainness The reason is plaine No reward which is promised unto Men simply and absolutely is incouraging to any action or ingagement whatsoever It is true a simple and absolute promise of a reward may be and commonly is oblieging unto action by way of duty or thankfulness unto him who maketh the promise but is never so oblieging unto action simply as such a promise which assureth the reward onely upon the performance of the action Hence it is that the Apostle incouraging and perswading Men unto holiness holds forth not absolute but conditionall promises unto them in order hereunto The tenor of the promises we meane is this wherefore come out from among them and be yee separate saith the Lord and touch not the unclean thing and I will receive you And will be a Father unto you and yee shall be my Sons and Daughters saith the Lord Almighty a â— Cor. 6. 17 18. meaning that upon condition you will come out c. and touch no uncleane thing I will receive you and be a Father unto you c. Upon the account of these promises he immediately subjoyns Having therefore THESE promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God b â— Cor. 7. 1. q. d. Such Promises at these viz. which hold forth such great and blessed Rewards and withall require and injoyn Holiness by way of condition for the receiving and enjoyment of them are of the most soveraign efficacy and import that can be imagined to perswade you unto Holiness Nor can any instance I beleeve be given from the Scriptures where the Holy Ghost presseth or perswadeth unto action or ways of Righteousness by any other kinde of Promise then that which is either in form or in matter i. e. in sence and meaning conditional Besides whether any such assureance of the unchangeableness of the Love of God towards Him that is godly as the Objection speaks of can be effectually and upon sufficient grounds given unto men is very questionable yea I conceive there is more Reason to judg otherwise then so Yea that which is yet more I verily beleeve that in case any such assureance of the unchangeableness of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent and considering man to question their Authority and whether they were from God or no. For that a God infinitely righteous and holy should irreversibly assure the immortal and undefiled inheritance of His Grace and Favor unto any Creature whatsoever so that though this Creature should prove never so abominable in His sight never so outragiously and desperately wicked and profane He should not be at liberty to withhold this inheritance from Him is a saying doubtless too hard for any man who rightly understands and considers the Nature of God to hear For what can it be conceived that he should promise more to such a Person who should remain loyal in his affections and constant in his obedience unto him without turning aside either to the right hand or to the left all his days And where now would be the God of Judgment Ye have wearied the Lord with your words saith Malachi in Gods Name unto the People Yet ye say wherein have we wearied Him When ye say every one that doth evil is good in the sight of the Lord and He delighteth in them and where is the God of Judgment a Mal. 2. 17. Clearly implying 1. That to say that God delighteth in them that do evil is highly displeasing and dishonorable to him amounting to no less being interpreted then a denyal of his being a God of Judgment i. e. of his Wisdom and Righteousness or that he puts any difference in his affections between the best and worst of men 2. That notwithstanding the great offensiveness unto God of such a saying yet they that utter it are backward to consider any such unworthiness in it It is possible that yet some will further object against the Argument in §. 34. hand unless the Saints be assured of the Perpetuity of their standing in the Grace and Favor of God they must needs be under fears of falling away and so of perishing and fear we know is of a discouraging and enfeebling nature an enemy unto such actions which men of confidence and courage are apt and ready to undertake I answer 1. That the strength of this Objection hath been already troden down and that more then once See Sect. 15. 16. of this Chapter and more upon the same account Cap. 9. I here add 2. That the Saints notwithstanding the possibility of their final falling away have or may have such an assureance of the Perpetuity of their standing in the Grace and Favor of God which may exclude all fear at least that is of a discouraging or enfeebling nature The Apostle as we have formerly shewed b Sect. 16. of this Chapt. lived at a
true and unfeigned Calvin also recovered Himself before the end of his Commentary on the Scripture in hand and asserteth the same interpretation His words upon this account to save transcription are to be seen towards the end of the 9. Sect. of this Chapter J. Deodat in his pious Annotations upon the Bible interpreteth the word Faith in the Passage in hand as his words are Englished thus Faith viz. sufficient Knowledg full Assurance and SINCERE Profession of the Truth of the Gospel So that there is not onely ground upon ground reason upon reason to demonstrate that by Faith in the Scripture under consideration must needs be meant a true solid and sincere Faith and not the bare Doctrine of Faith onely but Author upon Author also and Expositor upon Expositor and these Orthodox to avouch the same Interpretation Therefore the first of the two Particulars mentioned is unquestionable viz. that that Faith whereof the Apostle saith some made shipwrack was a true justifying Faith and such wherein had they persevered unto the end would have been accompanyed with Salvation The latter we shall not need to insist upon it being generally granted by our Adversaries that by making shipwrack of the Faith here spoken of what Faith soever it be is meant the utter absolute and total loss of it All Expositors without exception that I have seen are unanimous in this The line of the same interpretation is to be stretched over the other Scripture §. 13. also mentioned as parallel with the former wherein Hymeneus and Philetus are said to have overthrown the Faith of some by teaching that the 2 Tim. 2 18. Resurrection was past already That by overthrowing is meant an utter and total subversion or destruction of the Faith mentioned is every mans sence upon the place So that the Proof hereof would be but an impertinency That the Faith here said to have been overthrown by the Doctrine mentioned was a true justifying Faith appears clearly from the Context In the Verse next before the Apostle had said And their word will eat or fret as doth a canker of whom is Hymeneus and Philetus Now it is the nature and property of this ulcerous disease not to prey feed upon or consume onely the corrupt humors or putrified members of the body which would tend rather to its preservation then destruction but those especially that are most vital and sound yea and this to the extinguishing life it self Calvin upon the place affirms this as the judgment of all Physicians All Physicians saith He affirm this to be the nature of a cancer or gangrene that without very present help against it it spreads to the parts adjoyning and eats into the bones themselves and gives not over its prevailing progress until the man dyeth For in as much as upon a gangrene a mortification or syderation presently followeth which very suddenly with their contagion infect the other parts to the universal destruction of the body Paul elegantly compareth adulterate or erroneous Doctrines to such a pernicious contagion For if you shall once give way unto them they will proceed and prevail to the destruction of the whole Church a Sed omnes medici talem ejus naturam esse affirmant ut nisi quà m ocyssime succurras ad contiguus partes serpat adeóque in ossa penetret nec grassandi finem faciat nisi homine extincto Quùm enim gangraenam protinus sequatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel syderatio quae mox suo contagio inficit reliqua Membra usque ad universalem corporis interitum eleganter cum tam exitiali contagione Paulus adulterinas Doctrinas comparat Nam si aditum illis semel dederis pervadunt usque ad totius Ecclesiae interitum If erroneous Doctrines may possibly prevail to the destruction of the whole Church doubtless they may as possibly yea much more possibly destroy the Faith of some true Beleevers considering that the whole Church is not made up of Hypocrites or Formal Professors onely but hath many sound and sincere Beleevers in it Therefore Calvin in the interpretation asserted is either with us or against himself His Successor also though after some descents Mr J. Deodati in His said Annotations commenteth the words and their word will eat c. thus Being once admitted into the Soul it will penetrate to the total extinguishing of the SPIRITVAL LIFE thereof Therefore He likewise by the Faith said to be overthrown by Hymeneus and Philetus their Doctrine clearly understandeth such a Faith by which men live spiritually In the Verse immediately following the Apostle subjoyneth by way of §. 14. antithesis Nevertheless the foundation of God standeth sure having this Seal 2 Tim. 2. 19 The Lord knoweth them that are His and Let every one that nameth the Name of Christ depart from iniquity The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the stable or sure foundation of God standeth or hath stood c. In these words the Apostle preventeth a scruple or Objection which might possibly arise in the mindes of some upon occasion of what He had said concerning Hymeneus and Philetus their forsaking of the Truth and the overthrow of the Faith of some others by means of their Error The Scruple or Objection is this If such men of note professing the Christian Religion as Hymeneus and Philetus were grew out of liking of that Faith which sometimes they professed and forsook it and besides prevailed with some others also to relinquish their Faith are not we in danger of falling away likewise and so of losing all that we have either done or suffered hitherto in a Christian Profession To this Objection or Scruple the Apostle in the words now in Hand answereth to this effect That notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospel and Truth of God therein stands and always hath stood firm stedfast and inviolable which Gospel hath the matter and substance of this saying in it as a Seal for the establishment and security of those that are upright in the sight of God viz. that God knoweth i. e. takes special notice of approveth and delighteth in those that are His i. e. who truly beleeve in Him love and serve Him yea and further hath this Item or Heavenly Admonition in it tending to the same end the firm establishing of those that are Gods in the way of their Faith Let every one that calleth upon the Name of Christ i. e. makes Profession of His Name depart from iniquity So that in this Answer to the Scruple or Demand mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith of the Gospel is partly because they do not seriously consider what gracious and worthy respects God beareth to those that are His i. e. who cleave to Him in Faith and Love partly also because they degenerate into loose and
Cap. 12 Sect. 29. are wont to term things unpossible or such which cannot be Lest any man should be jealous either of the sufficiency of the Author from §. 6. whom we have taken the survey of the Judgment of Antiquity in the Question in hand to make a true and perfect account of such a business or of his sincerity in giving it in let Antiquity her self speak and plead her own cause with her own lips And first we shall give you a brief taste of the sence of some of the best Authors who lived and wrote before Pelagius was heard a Sed quoniam omnes ejusdeÌ„ sunt naturae et poteÌ„tes retinere operari bonum potentes rursum amittere id non facere justè apud homines sensatos quaentò magis apud Deum alij quidem laudantur dignum percipiunt testimonium Electionis bonae Perseverantis alij verò accusantur dignum percipiunt damnum eò quod justum bonum reprobaverunt Iren. adversus Haeres lib. 4. cap. 74. circà initium of in the world and then of such who lived with him and after him But because saith Ireneus who lived about the 172 year after Christ all men are of the same nature or kind having power as well to hold or keep as to work or do that which is good and power again TO LOSE IT and NOT TO DO IT some are justly even with understanding men how much more with God commended and receive a worthy Testimony of a good Election or choyce and of a continuance therein others again are accused or condemned and receive a just retribution in damage because they REIECTED or put away from them that which is just and good a This Author clearly supposeth that all men have power by nature he means as is easily collected from other places in his writings by nature as it is generally recruited or relieved and strengthened by the Grace of God in Christ both to retain and work that which is good perseveringly and again to throw it off and recede from it yea so as finally to perish in such their declinings Tertullian who wrote about the year 195. declareth his judgment in the point to this effect What ever it be that my mean abilities have attempted in reference to an entering upon and holding out in a course of Repentance doth indeed concern all those that have addicted themselves unto the Lord as persons who all seek after safety or Salvation by pleasing God but it concerns those more neerly who are yet Novices and beginning very diligently to water their ears with the Words of God like young Whelps whose sight is not yet perfectly come to them move up and down at uncertainty and profess or learn indeed to renounce their old ways and take up repentance but neglect to inclose it a Quicquid ergo mediocritas nostra ad penitentiam semel capessendam perpetuò continendam suggerere onata est omnes quidem deditos Domino spectat ut omnis omnes salutis in promerendo Deo petitores sed praecipuè novitiis istis imminet qui cum maximè incipâ—un divinis sermonibus aures rigare quique catuli infantiae ad huc recentis nec perfectis luminibus incerta reptant et dicunt discunt pristinis quidem renunciare poenitentiam assumunt sed includere cam negligunt Tertul. De Poen cap. 6. i. e. to guard or fence it with such resolution and care that it may not be laid waste by the return and breaking in of the lusts of their former ignorance upon them Not long after thus Some are of opinion as if God must of necessity give that which he hath promised even to those that are unworthy and thus make his bounty a servitude or bondage unto him But if he gratifieth us with or by the symbol of death meaning if he confers upon us forgiveness of sins in or upon our being Baptized wherein wâ— typically dye with Christ out of necessity he doth it against his Will And who will suffer that to continue or remain firm which he giveth unwillingly For DO NOT MANY afterward FALL AVVAY Is NOT THIS GIFT TAKEN AVVAY FROM MANY b Quidam autem sic opinantur quasi Deus necesse habeat praestaere etiam indignis quod spospondit liberalitatem ejus faciunt servitutem Quod si necessitate nobis symbolum mortis indulget ergo in vitus facit Quis enim permittit permansurum id quod tribuerit invitus Non enim multi posteà excidunt Nonne à multis donum illud aufertur c. Ibid. He clearly speaks of the Gift of Justification or remission of sins which the ancient Fathers more generally held and taught was conferred in Baptism at least where there was any meetness in the person baptized But whether this be Orthodox or no evident it is from the words recited that Tertullians judgment was that many may yea and do fall away and suffer the deprivation and loss of the Grace of Justification according to what we reasoned at large Chap. 8. Sect. 54 55 c. and consequently of Regeneration also Gregory Nazianzen famous in the Christian Church about the year 375 §. 7. expresseth the received Doctrine in His times concerning the subject in debate in such Passages as these Take heed thou keepest thy cleanness lest otherwise thou beest sick again of thy flux of blood and shalt not be able to take hold on Christ so as to steal or secretly obtain a cure from Him A little after Take heed lest by committing sin thou liest again in thy bed I mean in the evil and pestilential ease or quiet of a body broken and dissolved with pleasures But go thy ways as thou art and remember this saying Behold thou art made whole now sin no more lest a worse thing befall thee in case thou shalt be found wicked after such a benefit received Thou hast heard this Great voyce Lazarus come forth whilest yet thou layst in the grave for what is more vocal or audible then the Word and art come forth after thou hadst been dead not four days onely but many more returning unto life with Him that lay three days in the grave and having thy grave-clothes or death-bands loosed Take heed last thou dyest again and be gathered unto those who dwell in the graves and beest the second time bound with the cords of thy sins For it is uncertain whether thou shalt be raised up again unto life or no. And yet again some few Passages interjected Onely be careful and look to this that having with the purity of thy heart and ways kindled a fire of envy in the Devils brest against thee thou makest not thy self miserable again by sinning c Fac purgationem serves ne alioqui sanguinis defluvio rursùs labores Christumque jam surripiendae salutis causâ prehendere nequeas Cave ne amisso peccato rursus in grabbato jaceas hoc est in
gulf or bottom of all wickedness f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were easie to weary the Reader if it be not done already with citations from this most renowned Writer wherein He declares with an high hand for that Doctrine which teacheth a Possibility of the Saints declining and that unto death both first and second yea and that upon such terms that no man that shall unpartially consider the manner how He expresseth Himself in Passages of this nature but will conceive that this was the general Doctrine of the Christian Churches and of the soundest Teachers in those days Origen who lived long before Chrysostom viz. a little after the year 200 §. 10. plainly enough delivers the said Doctrine But if saith He a satiety or wearisomness overtaketh any of those who have stood in an eminent and perfect degree of Christianity I do not conceive that such an one becomes a bankrupt in Grace or falls to nothing on the sudden but that He must needs waste or consume by little and little and by steps and degrees So that it may sometimes come to pass that if some short relapse or fall happeneth and He speedily repenteth and cometh again to Himself that He doth not utterly ruine Himself but recovereth His foot and returns to His former state and may repair that which through negligence is fallen down g Si aeuteÌ„ aliquando satietas cepit aliquem ex bis qui in summo perfectoque constiterint gradu non arbitror quòd ad subitum quis evacuetur ac decidat sed paulatim per partes â—um defluere necesse est ita ut fieri possit interdum ut si brevis aliquis lapsus acciderit citò recipi 〈…〉 at atque in se revertatur non penitùs ruere sed revocare pedem redire ad statuum suum rursum statuere passit id quod per negligentiam fuerat lapsum Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. cap. 3. in fine He that speaketh such things as these clearly supposeth that Christians and Saints of the best and highest standing may very possibly so fall as to ruine themselves utterly Yea the Passage importeth that when such do begin to decline or fall it is somewhat a rare case if ever they do recover or rise again It is onely the Possibility not Probability of this that is here asserted That Ambrose who was Contemporary with Augustin though somewhat his Senior in years was of the same Judgment with the forementioned Authors in the Doctrine of Perseverance may be sufficiently gathered from that Interpretation of His formerly cited from Musculus of those words of Paul Shall I take the Members of Christ and make them the Members of an Harloâ— The Reader may please to satisfie Himself herein onely by looking back to Cap. 13. Sect. 28. of this present Discourse This Father elsewhere saith God therefore foreknowing that they would be persons evilly disposed or of bad wills did not account them in the number of good men although our Saviour saith to those seventy two Disciples whom He chose in the second rank who afterwards went back from Him Your Names are written in Heaven But this was for their Righteousness sake for it is meet that every man should have as He deserveth For because they were good they were chosen to the Ministry and their Names were written in Heaven for their Righteousness sake as I said but according to the Prescience of God they were in the number of evil men There is no acceptation of Persons in the Prescience of God for Prescience is that wherein it is definitively known unto Him of what kinde every mans Will wherein He will persevere will be by or for which He will either be damned or crowned To conclude they who God knows will persevere in good are oft-times before evil and they whom He knows will continue evil unto their end are sometimes good before So that there is no cause for any man to complain in as much as God is no Accepter of Persons For both Saul and Judas Iscariot were at first or before good the Scripture saying of Saul that He was a good man and that there was not a better amongst the sons of Israel so the vulgar Latine readeth 1 Sam. 9. 2. And the Apostle Peter saith of Iscariot He obtained fellowship in this Ministration with signs and wonders a Praescius itaque Deus malae illos voluntatis futuros non illos habuit in numero bonorum quamvis dicat Salvator illis septuaginta duobus Discipulis quos elegerat secundae classe qui ab illo posteà recesserunt Nominae vestra scriptae sunt in coelo Sed hoc propter justiciaÌ„ quia hoc est justum vt unicuâ—que pro merito respondeatur Quia enim boni erant electi erant ad Ministerium erant scripta nomina illorum in coelo propter Justiciam sicut dixi secundum Praescientiam verò erant in numero Malorum Non est Personarum acceptio in Praescientiâ Dei Praescientia enim est quâ definitum habet qualis uniuscujusque voluntas erit in quâ mansurus est per quam aut damnetur aut coronetur Denique quos scit in bono mansuros frequentèr antè sunt Mali quos Malâ—s scit permansuros aliquoties prius sunt boni Vnde cessat querela quia Deus acceptor Personarum non est Nam Saul Judas Scarioth ante fuerunt boni dicente Scâ—ipturâ de Saul Erat vir bonus non erat illo melior in filiis Israel Et de Scarioth dicit Petrus Apostolus Qui sortitus est sortem Ministerij hujus in signis prodigiis faciendis c. Ambr. in Rom. 9 13. In another place He saith Sometimes they are at first good who afterwards become and continue evil in which respect they are both said to be written in the Book of Life and again to be blotted out of it b Aliquoties prius sunt boni qui futuri sunt permansuri Mali propter quod etiam dicuntur scribi in libro vitae deleri Therefore neither was this Father any Patron of the Doctrine of Perseverance as it is Patronized by many at this day Cyprian who lived about the year 250 writing upon the Lords Prayer §. 11. hath words to this effect And the servant who having His whole debt forgiven Him by His Lord would not forgive His Fellow servant is cast into prison Because He would not shew Favor to His Fellow servant He LOST THAT FAVOR which His Lord had shewed unto Him b Et qui servo servus post dimissuÌ„ sibi à domino omne debitum conservo suo noluit ipse dimittere in carcerem relegatur Quia indulgere conservo suo noluit quod sibi à domino indultum fuit amisit Cypr. de Orat. Domin c. 17. By the Favor which this Servant lost after it had been vouchsafed unto Him by His Lord He clearly means the
Election of Men as hath been mentioned as held by him which was the occasion or ground of his Opinion that such could not fall away finally or to perdition we shall have opportunity in the latter part of this Discourse to enquire God sparing life health and liberty for the composure of it In the mean time we have yet a further account of the Judgment of this Father touching the possibility of the total and final defection of many true Beleevers in the Citation following Many are called and yet are not of those of whom it is said that few are chosen Yet who can deny them to be elect or chosen when as THEY BELEEVE and are baptized AND LIVE ACCORDING UNTO GOD They are plainly termed Elect by those who are ignorant what they will prove afterwards but not by Him who knoweth that they have not Perseverance which bringeth the Elect to Life eternal and that they so stand that He foreknoweth they will fall In this case if the question be put to me why God doth not give Perseverance unto those to whom he hath given the Grace of Love by which they live Christianly I must answer that I am ignorant d Multi vocati non in eis de quibus dictuÌ„ est Pauci verò electi Et tameÌ„ quis negeâ— eos Electos cuÌ„ credunt baptizaÌ„tur secundum Deum vivunt Plané dicuntur Electi à nescieÌ„tibus quid futuri sint non ab illo qui eos novit non habere PerseverantiaÌ„ quae ad beatam vitam perducit Electos scitque illos ita stare vt praesciat esse casuros Hic si à me quaeratur cur eis Deus PerseverantiaÌ„ noÌ„ dederit quia eaÌ„ quâ Christianè viverent dilectioneÌ„ dedit me ignorare respoÌ„deo Aug. de Corr. Grat. c. 7. 8. If all this be not sufficient to satisfie the Reader that this great and learned Defender of the Christian Faith whose sence in the Point in hand we are now enquiring after was of the same Judgment with us herein let him feed further upon what yet remaineth Having asserted a beneficial necessity even to the Elect or Predestinate ones themselves to be kept in ignorance by God of their Predestination or Election in this life He subjoyns words of this import So then for the beneficialness of this secret it is to be beleeved that some of the Children of Perdition who receive not the gift of Persevering unto the end yet begin to live in such a FAITH WHICH WORKETH BY LOVE yea and live for a time faithfully and justly and afterwards fall away nor are they taken away by death before this happeneth to them a Propter utilitatem ergo hujus secreti credendum est quosdam dâ— Filiis Perditionis non accepto dono Perseverandi usque in Finem in Fide quae per Dilectionem operatur incipere vivere aliquamdiù fideliter ac justé vivere postea cadere neque de hâc vitâ priusquam hoc eis contingat auferri Ibidem Cap. 13. Doubtless there is no Faith at all either justifying or saying but that which worketh by Love and yet we clearly see that Augustin's Opinion was that the Children of Perdition i. e. such who perish eternally are very capable of such a Faith and consequently may yea and sometimes do fall away both totally and finally from it The same Father in another Tract discovereth his sence in the point queried in these words That of two both being GODLY Perseverance unto the end should be given unto the one and NOT GIVEN UNTO THE OTHER belongs to the unsearchable Judgments of God b Ex duobus autem piis cur huic donetur Perseverantia usque in FineÌ„ illi autem noÌ„ donetur inscrutabilia sunt Judicia Dei Aug. de Bono Persev c. 8. That in this sentence He speaks of persons truly godly and not seemingly onely besides the exigency of the Passage it self to make the sence of it regular as well that which goeth a little before as what followeth after maketh manifest The words a little before are these For of Him they receive this power viz. of being made the sons of God who giveth pious cogitations to the heart of man by which He cometh to have Faith which worketh by Love c Ab eo quippâ— accipiunt eam qui dat cordi humano cogitationes pias per quas habeat FideÌ„ quae operetur per dilectionem The words a little after these To conclude Were they not both called and BOTH FOLLOVVED HIM THAT CALLED THEM Were they not BOTH of Sinners made righteous or JVSTIFYED and both RENEVVED BY the Laver of REGENERATION d Nonne postremò utrique vocati fuerant vocantâ—m seâ— cuti utrique ex impiis justificati per Lavacrum Regenerationis utrique renovati Afterwards in the same Treatise He cites with approbation the Judgment of an Orthodox man of good repute in his days to whom also He gives the testimony of learning and much acuteness concerning the Reason which moved Christ not to work those mighty works among the men of Tyre and Sidon which He wrought in Capernaum although He knew that they would have beleeved and repented upon the sight of them The Lord Christ saith this Author as the Father records His gloss foresaw that the men of Tyre and Sidon would afterwards have apostatized from their Faith in case they had been brought over to beleeve by such Miracles wrought amongst them in which respect it was out of mercy that He forbare the working of them there because they had been liable to a much greater punishment in case they should have turned their backs upon the Faith which they had once received then if they had never received it e Quidam Disputator catholicus non ignobilis hunc Evangelij locum sic exposuit vt diceret praescisse Dominum Tyrios Sidonios à Fide fuisse posteà recessuros cum factis apud se Miraculis credidissent misericordiâ potiùs non eum illic ista fecisse quoniam graviori poenae obnoxii fierent si Fidem quam tenuerant reliquissent quà m si eam nullo tempore tenuissent Ibid. c. 10. In process of the same Discourse He hath words to this effect That of Regenerate men some dye persevering unto the end others are detained in life until they fall away who certainly had not fallen away in case they had dyed before they so fell and again that some who thus fall pass not out of this life until they return or rise again who certainly should have perished had they dyed before their return a Ipsos quóque regeneratos alios perseverantes usque in FineÌ„ hînc abire alios quibusque decidant hic teneri qui utique non decidissent si antequam laberentur hînc issent rursus quosdaÌ„ lapsos quousque redeant non exire de hâc vitâ qui utique perireÌ„t si antequam redirent exirent Ibid. cap.
their Adversaries and the other the punishment shame and reproach of persons so deeply and desperately erroneous for their non-agreement with theirs This Synod of Dort expresly granteth that not onely they who are under §. 25. a possibility of falling away both totally and finally but who de facto will thus fall away for their Non-Electi signifie such men as these may be supernaturally enlightened by vertue whereof they may understand that those things which are reported or layd down in the Word of God are true and do give an UNFEIGNED ASSENT unto them b Quibusdam Non-Electis conceditur quaedam illumi natio supernaturalis cujus virtute intelligant ea quae in Verbo Dei annuÌ„ciaÌ„tur esse vera iisdemque assensum praebent minime simulatum Act. Synod Dordrect part 2. pag. 188. And again That such as these are enlightened with the supernatural knowledg of the Truth of the Gospel which enlightening proceeding from the Holy Ghost begets true knowledg in their mindes from whence as oft as is needful they may act or work conformably to it c Hi omnes illuminati sunt cognitione supernaturali veritatis Evangelij quae illuminatio à Spiritu Sancto profecta veraÌ„ noticiaÌ„ in horuÌ„ mentibus genuiâ— ex quâ actus eliciebant quoties opus erant eidem conformes Ibid. And yet further That the seed which fell upon the stony ground signifies or points out such Hearers who for a time beleeve i. e. who assent unto the things revealed by God and more especially to the Covenant of the Gospel And that their assent in this kinde was no ways counterfeit or feigned appears from hence that they received the Word with joy d Semen quod cecidit super petrosam eos denotat auditores qui ad tempus credunt i. e. qui divinitus revelatis assentiuntur imprimis pacto Evangelico Assensum autem hunc minimé simulatum fuisse inde constat quòd sermoneÌ„ cum guadio exciperent Ibid. p. 189. By the express Tenor of all this discourse most evident it is that this Synod granteth a possibility of falling away both totally and finally in those at least in many of them who by means of a supernatural illumination and this wrought by the Holy Ghost come truly and unfeignedly to beleeve the Gospel yea and to live and to walk conformably unto it So then if it be made to appear by clear evidence of Scripture that such as these viz. who truly and unfeignedly beleeve the Gospel live conformably to it c. are true and sound Beleevers in an estate of justification acceptation with God c. it undenyably follows that this Synod which with the weight of their sentence ground to powder their Brethren termed Remonstrants for their Opinions as being of most dangerous and desperate consequence especially this concerning the possibility of a non-perseverance in true Beleevers were in the very same condemnation themselves held and asserted the same Errors if yet Errors they were with them I speak now only concerning their dogmatizing with them in the Point of Perseverance the fifth and last Head of the Controversies between them But the truth is and an intelligent Reader may readily finde it that in other Points also wherein they sentenced the persons mentioned as men so extreamly and dangerously erroneous as in the question about the extent of Christs Death the extent of saving Grace c. they deliver and maintain the same things with the persons sentenced by them if not formally in plainness and expressness of terms though sometimes they want very little even of this yet arguitively in grounds and principles manifestly bearing and issuing forth the same conclusions as we shall have occasion to shew God willing in the progress of our present Discourse Or though it could not be proved from the Scriptures that the persons subjected to a possibility of a total and final Apostacy by the Synod are true and real Beleevers yet if they were or be such in the sence and judgment of the Remonstrants which is apparant enough that they were and are the Synod had no cause to fall foul upon them as erroneously dissenting from them in the Point of Perseverance but onely as dissenters or erroneous in judging or discerning the difference between sound and unsound Beleevers or between Persons justified and not justified But this onely by the way But that the persons liabled by the Synod to a defection from Faith both §. 26. total and final as viz. such who being supernaturally enlightened have the true knowledg of God unfeignedly beleeve the Gospel act conformably have their affections in part changed their lives in part reformed their persons in part renewed a In iisdem ex hac cognitione side oritur affectuumquaedam mutatio morum ali qualis emendatio Vers 6. innuitur â—osdem aliquo modo fuisse renovatos c. Ibid. c. are by the Scriptures adjudged for true and sound Beleevers for persons truly justified c. is so apparant that to me there seems no place left for doubting unless haply prejudice or anticipation of Judgment makes room for any man in this kinde Yea the Scripture makes not onely the collection or joynt concurrence of the particulars specified a distinguishing character of true and sound Beleevers from those who are not such but some of them even singly and apart from others As 1. A true and unfeigned Belief of or Assent unto the things revealed by God in the Gospel But these things are written that ye might beleeve that Jesus is the Christ the Son of God and that beleeving ye might have life through His Name b Joh. 20. 31. First there is nothing more evident then that the Word of God doth report and declare That Jesus is the Christ the Son of God 2. It is here plainly asserted that to believe this at least with a true and unfeigned Faith or Belief is available unto Life or Salvation Otherwise we must say that that Faith for the effecting and working whereof in the hearts of men the Gospel was written is unavailable to save them Which to affirm what is it but to bring an evil and hard Report upon the gracious Counsel and Intendment of God in causing the Gospel to be written But the same truth is most manifestly asserted in very many places besides Who is he that overcometh the world but he that believeth that Jesus is the Son of God c 1 Joh. 5. 5. To overcome the world is an unquestionable character of a person justified and in favour with God And whosoever saith John believeth that Jesus is the Son of God partakes in this glory is victorious over the world So again the Lord Christ having a little before his Ascention commissioned his Apostles thus Go ye into all the world and preach the Gospel unto every creature He immediately subjoyneth He that believeth and is Baptized shall be saved but he that believeth not shall be
before Calvin Chrysostom had declared for the substance of the Interpretation given That which the Apostle saith saith he upon the place is some such thing as this Thou hast been cleansed thou hast been discharged from matter of crime or accusation against thee thou hast been made a Son if now thou shalt return to thy former vomit dis-inheritance fire and all such like terrible things abide thee for there is not a second Sacrifice for thee b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall upon the account of this Chapter produce only one brief passage §. 10. of Scripture more wherein the Gracious Intentions of God towards all men in point of Salvation by the Death of Christ are like Solomons King upon his Throne against whom there is no rising up The intire Verse wherein the words we mind are extâ—nt runneth thus The Lord is not slack concerning his Promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance c 2 Pet. 3. 9. Evident it is and Expositors generally consent that the Apostle in these words propounds a further Reason or consideration to satisfie those that being weak were apt to stumble and take offence that the Lord Christ delayed his coming to judg the World and to deliver his Saints so long No man saith the Apostle in effect upon this account hath any reason to be offended or take it amiss at the hand of Christ that he makes no more haste in coming to judg the World seeing that his delay in this kind proceeds not at all from any neglect or backwardness in him to perform his Promise in that behalf though some men count all delay which is contrary to their minds and desires to be no better then neglect or slackness unto action but from his great patience and long-sufferance towards men His will and desire being that no person whatsoever of mankind either in present being in the world or that shall be born hereafter should perish everlastingly but that every man of them should come to Repentance whereunto his patience and long-sufferance inviteth yea and leadeth them d Rom. 2. 4. and by which many are actually led and brought unto it that so they may be saved From the passage thus understood I argue thus If Christ be not willing that any man should perish but that all should come to Repentance then questionless he intendeth the Salvation of all and consequently dyed intentionally for all for unless he intended to dye for them yea and did dye for them it is not possible that he should either will or intend their Salvation in as much as no man can will or intend that which he knows to be unpossible But certain it is that Christ is not willing that any man should perish but that all should come to Repentance the Holy Ghost in the Scripture in hand expresly affirming it Ergo. Against the sence and Interpretation of the words given and so to the invaliditating §. 11. of the Argument built thereon it is pretended by some that the Apostle doth not here assert an unwillingness in Christ that any person whatsoever of mankind should perish but only that any person of the Elect should perish To give colour to this Exposition they circumscribe the particle or pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us with the limit or line of their Election so carrying the sence thus The Lord is not slack c. but is long-suffering to us-ward viz. who are his Elect and consequently to all others that are partakers of the same Election with us not willing that any viz. of these the Elect of his Father should perish but that all these should come to Repentance not any others This sence of the place is commended by Estius a Popish Expositor but we shall find Calvin leaning with the Truth another way So then Peter saith Estius upon the place saith that the Lord dealeth patiently i. e. delayeth his promised Coming and Judgment for the Elects sake that they might not perish but being converted to Repentance be saved a Sic ergo Petrus dicit Dominum patienter agâ—â—e i. e. adventum promissum judicium suum differre propter Electos ut ne per 〈…〉 â—ed ad poenitentiam conversi salventur c. Estius in 2 Pet. 3. 9. This Exposition he labors in the very fire to make to stand but as one said in another case oportet aliquid intus esse an Exposition that hath not truth in it cannot be made to stand 1. I would demand of this Expositor and of those who sence with him in the Interpretation specified why or by what authority they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards us the Elect rather then towards us Beleevers For if they will needs have the persons here spoken unto to be considered by the Apostle not in their Natures or general capacities viz. as they were men but in some particular or special capacity wherein other men or all men did not partake with them the capacity of Saintship or of Faith was as neer at hand as that of Election For that the persons we speak of were Saints and Beleevers is far less questionable then that they were Elect in their sence of the word Election who thus interpret It is true what Estius alledgeth to credit his Exposition that this Epistle was written to the same persons with the former who are stiled Elect 1 Pet. 1. 2. But 1. Whether his Elect and the Apostles Elect be the same is very questionable unless haply the Apostle puts it out of question that they are not the same by setting forth his Elect in the place cited by such a description which will not agree with Estius his Elect Estius with the Generality of Divines amongst us by his Elect understands as well those that shall repent and beleeve hereafter though they be at present sons of Belial and to every good work Reprobate as the Apostle speaketh as those who actually do beleeve whereas Peter in the place now mentioned estimateth his ELECT by the Sanctification i. e. the actual Sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ according to the fore-knowledg or pre-approbation of God i. e. as God approved and judged it meet and consequently decreed from eternity to regulate his Election of men in time But this only by the way for as to this Scripture with others which treat of Election we shall God favouring speak more fully in due time 2. Though the Epistle was as this Author alledgeth written to the same persons with the former who in the beginning of the said former Epistle are termed Elect yet are these persons in this very Epistle and much neerer to the place in hand described or considered in their capacity of Beleeving Simon Peter an Apostle of Jesus Christ to them that have obtained like precious FAITH with us b 2 Pet. 1. 1.
c. So that in this respect there is much more reason why in the place in question he should speak unto them or consider them as Beleevers with Himself then as Elect with Himself in such a notion of Election wherein Elect are distinguished from Beleevers as was lately declared But now to make the Apostle to say that God is patient towards us BELEEVERS not willing that any of us who BELEEVE should perish but that all WE should come to Repentance is to make him speak beneath the line of common sence For 1. the Patience of God towards Beleevers who are in a present capacity of Salvation and according to the Principles of our Adversaries out of all Possibility of perishing is no means of their non-perishing neither need He be patient towards them in reference to any such end 2. Neither have these need to come to Repentance in order to their non-perishing unless we shall suppose them in a Possibility of a total loss of that Faith that is in them yea and that they will defacto totally lose it 2. That the Apostle doth not in the place in hand speak of the Christians to whom He writes as they were Elect in the common sence of the word appears from hence viz. because in case there were any Elect in this sence the Patience of God towards them would be no argument or sign of His non-willing their perishing or of His willing that they should come to Repentance because He shews the same or greater Patience towards such Persons who are not Elect in that sence and who never come to Beleeve or Repent 3. The Lord is not here said to be not willing that any of the Elect should perish or but that all these should come to Repentance but simply and indefinitely that any should perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universally but that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come to Repentance Now these indefinite Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise these universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do frequently in Scripture we shall not need to cite places being so numerous and obvious signifie men simply and absolutely considered the former partitively distributively and sometimes interrogatively the latter universally but no instance I presume can be found where either the one or the other signifie men in any special capacity or under any particular consideration unless haply it be where such capacity or consideration is either in the same period or else in the same contexture of speech and neer at hand particularly mentioned and expressed Now concerning the place in debate certain it is that the capacity or consideration of Election is not onely not at all mentioned or specified in the same period nor yet in the same Passage or Contexture of Scripture or any where neer at hand but not so much as in all the Epistle from first to last Therefore doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all do not here signifie any of the Elect and all the Elect but any men and all men 4. Neither can God in any tolerable construction or propriety of speech or sence be said to be patient or long-suffering towards those whom He loves with the greatest love that is and this unchangeable for such is the love of Election supposed by those against whom we argue to be especially if it be supposed withall which these men suppose likewise that though they be wicked yet they cannot Repent cannot cease to be wicked until God comes with a strong and irresistible Hand to cause them to Repent For when we ardently and affectionately love a Person one or more we cannot reasonably be said to be patient towards them though we do not punish them for such miscarriages or actions wherein they are prejudicial unto us in case we know it to have been impossible for them to forbear such actions unless we our selves had effectually restrained them from them It would not argue any patience in a Parent towards His young Infant which He tenderly loves to forbear correcting it in case it should let fall and break a Venice glass or some like brittle commodity which were put into the hand of it Patience we know is a Grace or Vertue whereby a man is enabled and disposed to moderate the Natural Passion of Anger and to prevent the exorbitant and undue motions of it So that Patience hath no place or opportunity to express it self but onely in such cases wherein this Passion is apt to be stir'd and provoked Now the Passion we speak of Anger is not apt to be raised or provoked but onely by such actions wherein or whereby we apprehend either our selves or some neerly relating to us to be neglected or despised according to the Philosophers discourse and description of it wherein He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect or contempt of a Person or of some related to Him as always the cause of it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. cap. 2. which description if need were we might shew to be very agreeable to what the Scriptures themselves deliver concerning the same Passion So then in case there be no ground or reason upon which God can judg himself or any of his neglected or despised by the impenitency of his Elect in their sinful ways whilest they continue in them He cannot be said to be patient or long-suffering towards them though he forbears to punish them with death for it Now when that onely is done by a man which he is either in one kinde or other necessitated to do and cannot possibly refrain the doing it no Person whatsoever what damage soever he may receive by what is done upon such terms hath any sufficient ground to judg himself or any of his neglected or despised in such an action nor consequently to be provoked unto anger by it 5. Neither can the Elect in such a sence as many call Elect truly or reasonably account the long-suffering of the Lord Salvation unto them which yet the Persons here spoken of and to are in the sequel of this Chapter injoyned to do And account that the long-suffering of the Lord is Salvation Vers 15. For they that have Salvation infallibly and infrustrably against and above Death Life Angels Principalities Powers things present things to come height depth every creature whatsoever ascertained assigned or designed by the irrevocable Decree of God unto them stand in no need of any respite or reprievement from death through the long-sufferance of God in order to the obtainment of Salvation Because in case they should dye either the first moment that they are born into the world or after never so much sin committed yet the Decree of God concerning their Salvation being peremptory absolute and irresistible must needs take place and produce their Salvation against all obstructions and impediments whatsoever Therefore as a man hath no reason to set any such high prize upon a Receipt prescribed unto him
in order to or with any tendency towards the condemnation or destruction of men but consequently to and after such gracious actings of his which were of a saving tendency and import unto them these being resisted or rejected by them This Distinction of the Intention or will of God into Antecedent and Consequent as it hath been now opened is founded upon clearness and expressness of Scripture in sundry places O Jerusalem Jerusalem thou that killest the Prophets c. how often would I have gathered thy children together even as an Hen gathereth Her Chickens under Her wings and ye would not Behold your House is left unto you desolate For I say unto you ye shall not see me henceforth till ye shall say Blessed is He that cometh in the Name of the Lord p Mat. 23 37 38 c. The Lord Christ by His Prophets Word Spirit Providences and Administrations of sundry kindes first endevored and sought with much tenderness and greatness of compassion to put the Jews into an estate and condition of peace and safety as well temporal as spiritual viz. by attempting to bring them to Repentance and to an holy and humble walking with their God So that His Intention Will or Desire of their Peace and Safety were antecedent i. e. antecedently expressed or put in execution to His Intention or Will concerning their destruction which were not expressed or executed but upon and after those gracious applications of God unto them in order to their Peace and their rejection and contempt of them in those words and ye would not in which respect these may properly be termed Consequent The Scriptures abound with Passages of this kinde I mean which mention the gracious addressments of God unto men for their wealth and safety as exhibited unto them in the first place and his penal inflictions upon them afterwards and not till their abuse or neglect of the said addressments of Grace See upon this account Revel 2. 21 22. 2 Chro. 36. 15 16 17. Isai 5. 2 4 5. Ezek. 16. 6 7 8 c. compared with Vers 35 36 c. not to mention other places of like consideration without number all which are clear and pregnant for the justification of the said Distinction of the Will of God into Antecedent and Consequent according to the premised Explication The Antecedent Will or Intention of God is frequently in Authors and with good propriety termed His Primary or Principal Intention or Will the other His Secondary or less Principal That Antecedent Intention of His we speak of is in respect of the subject matter of it or things intended the exhibition of sufficient means for Salvation absolute and unsuspended upon the actings and movings of the Creature my meaning is that a sufficiency of Grace and Means for the obtaining Salvation is always and without any respect or consideration had either of the merit or demerit worthiness or unworthiness of men vouchsafed unto them all by God That which I call His Consequent Will or Intention in this kinde is in respect of the subject matter thereof or the things intended as viz. the collation of actual Salvation and so the infliction of actual Condemnation or of spiritual Judgments in order hereunto suspended upon the behavior of men so that for example this Intention or Will of His notwithstanding Salvation is never conferred upon any man but upon his beleeving and continuance in beleeving unto the end nor should be conferred upon any man in case no man should be found so to beleeve Nor is Condemnation or Destruction or any thing tending hereunto inflicted upon any man but upon his neglect or abuse of the means of Salvation exhibited unto him nor should they ever be inflicted upon any man in case no man were found neglective or abusive of the Grace of God in the Means of Salvation vouchsafed unto them So that the Consequent Intention or Will of God is of like Nature and consideration with the Politique Laws of men which either assign rewards to those that shall deserve well of the State where they live in such or such a way or decree the infliction of Punishment upon Malefactors in several kindes For as neither of these Laws suppose any absolute or posiâ—ive necessity that there will be any either so deserving as to have right of claim to the rewards promised or so wicked as to incur the Punishments ordained by the said Laws so neither do the Consequent Intentions of God suppose a determinate necessity either that there will be any who shall have right to the great Reward of Salvation intended by Him hereby unto those that shall beleeve perseveringly or any that will incur Damnation by final Impenitency and Unbelief although it is true the Scriptures otherwise suppose and declare 1. That there will be some saved by beleeving uâ—to the end 2. That there will be many condemned for their final Impenitency and Unbelief 3. And lastly That all Persons of Mankinde without exception will either beleeve unto Salvation or remain impenitent to Condemnation But as the said Politique Laws of Men are not therefore useless or impolitique because they suppose no absolute necessity either that there will be men found to deserve the Rewards proposed in the one or to incur the Penalties imposed by the other in aâ— much as the former serve to excite and strengthen men to do worthily and it 's very probable that some will accordingly be provoked to do worthily by the Rewards promised therein and the latter are useful and proper to prevent the Being of such Persons in the State who are wont to practise such Misdemeanors as are therein threatened In like manner though that Consequent Will or Intention of God we speak of supposeth no necessity either that some will beleeve to Salvation or that any will remain unbeleeving and impenitent to Condemnation yet is it through the manifestation of it unto men of singular benefit and blessing unto the World because in the former part of it by means of the great recompence of Reward Salvation promised therein it is of marvelous efficacy and force to quicken men to beleeve yea and to continue beleeving unto the end in the latter part of it by means of the dreadful Punishment threatened therein it is of like efficacy to awaken men out of the deep sleep of impenitency and Unbelief Nor do we all this while in discoursing the Antecedent and Consequent §. 10. Intention or Will of God suppose that there are two Wills or Intentions in God properly so called no nor yet so much as one much less that there are two contrary Wills in him the one unto the other but Intention and Will are as hath been already said ascribed unto God in respect of His Administrations or Efficiencies which have some kinde of likeness with those actings which proceed from men when they intend or will any thing by vertue of such their Intendments So that to say that God willeth or
perish b 2 Cor. 2. 15 How was the Apostle or how are the faithful Ministers of the Gospel the sweet savor of Christ unto God in those who perish viz. as the effectual tender of Christ unto Men in the Name of God for their Salvation rendereth them utterly inexcusable and every ways and most justly liable to the Judgment of God if they accept Him not by beleeving on Him So elsewhere He asserts disobedience to the Gospel as the great Article of Indictment against those that shall be destroyed by Jesus Christ when He shall be revealed from Heaven with His mighty Angels in flaming fire c 2 Thes 1. 7 8 c. And most frequently the sentence of Condemnation is bent against the sin of non beleeving and neglect of the Gospel Mark 16. 16. Heb. 2. 2 3. Joh. 8. 24 c. So that there is no colour but that which is very washy for any power of Beleeving received in Adam by the generality of Men and yet less colour is there for such a conceit as this that God should bring the vengeance of eternal fire upon their heads for not beleeving with that Power which they received in Adam for other power to beleeve besides this our Adversaries allow them none Questionless the Holy Ghost who is so sollicitous from place to place to vindicate the Righteousness and Equity of Gods Proceedings in the Condemnation of wicked and unbeleeving men would have insisted more or less upon that ground which our Adversaries make the prora and puppis the first and last of His vindication in this kind I mean their investitute in Adam with power to beleeve had there 1. been any such investiture and 2. had the consideration thereof been of any value for such a purpose Seventhly If all Men have power to beleeve 1. That God is 2. That §. 34. He is a Rewarder of those that feek Him then have they power to beleeve justifyingly or to acceptation with God But all Men have this power Ergo. The Consequence in the Major Proposition the Apostle makes unquestionable where He saith He that cometh unto God must beleeve that He is and that He is a Rewarder of those that seek Him a Hebr. 11. 6 By coming unto God it is clear by the whole carriage of the Context round about that he meaneth a coming unto Him with acceptation and so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to please Him And Calvin himself all along his Commentaries upon the place taketh it for granted that the Apostle speaketh of such a Faith or Beleeving quae gratiam apud Deum conciliet which procureth grace and favor with God The Minor Proposition is the sence of learned men generally especially of such who have acquainted themselves with the Writings of Philosophers and other studious and learned men amongst the Heathen In these Writings they finde many sayings wherein the Authors do not onely avouch the certainty and unquestionableness of the Being of God but that very property also the Belief whereof the Apostle here principally requireth to give a man access with acceptation unto God viz. His being a Rewarder of those who seek Him And besides the Apostle himself expresly affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that which is knowable of God or as Calvin interprets it Quod de Deo cognosci operae-pretium est i. e. that which is worth a while to be known of God b Calv. Instit l. 1. c. 5. sect 1 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest in them or to them yea and further that God Himself made it thus manifest c Rom. 1. 19 A little after He chargeth them thus that when they knew God they glorified Him not as God neither were thankful but became vain in their imaginations d Rom. 1. 21 c. assigning this for the ground and cause of that most severe and dreadful proceeding of God in Judgment against them in delivering them up to a reprobate minde to vile affections to uncleanness c. Now questionless 1. This glorifying of God as God imports amongst other things a beleeving trusting depending on Him as a Rewarder of those who seek Him For they who do not thus beleeve or depend upon Him cannot be said whatsoever they shall measure unto Him besides to glorifie Him as God 2. As certain it is that had they not had a sufficiency of power thus to have glorified Him I mean as God and as a Rewarder of those who seek Him the neglect or non-performance of it would have been no provocation in the sight of God so signally exasperating or provoking as to have kindled a fire of such high indignation in His Brest against them which should burn so neer to the bottom of Hell as that specified The servant saith our Saviour that knew not his Lords Will and did commit things worthy of stripes shall be beaten with few stripes e Luke 12. 48 Yea doubtless had not this servant been in a capacity of knowing his Lords will in case he had been duly inquisitive after it he had not been beaten with any stripes at all though he had committed such things which had been worthy stripes in other men This is evident from that great Principle of Equity attested by our Saviour in the words immediately following For unto whom soever much is given of him shall be much required of him i. e. of him onely and consequently not of others to whom little hath been given And if we shall go along with the said Principle whither it will directly lead us we shall be brought by it to this Conclusion that unto whom soever nothing is given of him nothing will be required as in the Parable of the Talents we hear of no servant called to account but onely such who had received Talents one or more Therefore without controversie the Heathen generally had and have power means and opportunities sufficient to come to the knowledg of this gracious Property in God that He is a Rewarder of those who seek Him and consequently of coming to Him with acceptation And let me add this by the way That He that hath a sufficiency of power and means to come to the Knowledg or Belief 1. That God is 2. That He is a Rewarder of those who seek Him is not by this sufficiency simply necessitated either to beleeve the one or the other It is with the generality of men in this respect as it is with God himself as well the one as the other have power to do many things which yet they do not and therefore are not by a power of acting necessitated unto action Yea it is a Principle owned by our Adversaries themselves that men generally have power to do more then they do and it is an unquestionable rule in the art of Reason that à negatione actûs ad negationem potentiae non valet argumentum So that in case it should or could be proved which I beleeve â—ever yet was nor
ever will be proved that no Heathen wanting the letter of the Gospel and the Oral Ministry of it ever yet beleeved on God to Justification or was accepted with Him yet would it be no sufficient proof that therefore they had â—o power thus to beleeve on Him or to do that upon the doing whereof they should have been accepted with Him But that the Heathen had and have power vouchsafed unto them by God whereby to repent and to beleeve if their Will were answerable to their Power in this kinde might be yet further evidenced by a far greater Vote from the Scriptures but that in levying this here we should anticipate a considerable part of our Intentions relating to the second part of this Work And besides three of the most considerable Passages a Rom. 10. 18 Acts 14. 16 17 Rom. 2. 4 pregnant with the Truth we now contend for have I remember been largely opened and argued by us upon the same account elsewhere b Divine Author of the Scriptures asserted p. 183 184 185 c. I shall at the present conclude the Point in hand with a parcel of Discourse from the Writings of Mr Calvin who in an Epistle shewing how Christ is the end of the Law prefixed before the French New Testament discourseth to this effect After that Adam was left in such confusion he was fruitful in his cursed seed to bring forth a generation like unto him that is to say Adam apres avoir esté deietté en telle confusion il a esté second en sa maudite semence pour enger dier generation semblable a luy cest a dire vicieuse perverse corrompue vuide despourveue de tout bien riche abondante en mal Toutesfois le Seigneur de misericorde qui n'aâ—me pas seulement mais luy mesme est amour charité voulant encores par sa bonté infinie aimer ce qui n'est digne d'aimer n'a pas du tout dissipé perdu abysmé les hommes comme leur iniquité le requeroit mais les a soustenus supportés en douceur patience leur donnant terme loisir de se retourner a lui se r'adresser a l'obeissance de laquelle ils s'estoyent destournés Et combien que dissimulast se teust comme s'il se'ust voulu cacher d'eux les laissant aller apres les desirs souhaits de leur concupiscence sans loix sans regime sans correction queleonque de sa Parole neantmoins il leur a baillé assez d'advertissements qui les devoyent inciter a le cercher taster trouuer pour le cognoistre honnorer comme il appartenoit Car il a eslevé par tour en tous lieux en toutes choses ses enseignes armoiries voire sous blasons de si claire intelligence que ni avoit celui qui peust pretendre ignorance de ne cognoistre vn si souverain Seigneur qui avoit si amplement exalté sa magnificence Ce'st quand en toutes les parties du monde au ciel â—â— en la terre il a eserit quasi engravé la gloire de sa puissance bonté sapience eternité Sainct Paul donc a dic bien vray Que le Seigneur ne s'estoit iamais laissé sans tesmoignage mesme envers ceux ausquels il n'a envoyé aucune cognoissance de la Parole Veu que toutes les creatures depuis le firmament iusqu'au centre de la terre pouvoyent estre tesmoigns messagers de sa gloire a tous hommes pour les attirer a le cercher apres l'avoir trouué lui faire recueil hommage selon la dignité dun Seigneur si bon si puissant si sage eternel mesmes aidoyent chacune en son endrâ—it a ceste queste Car les oiselets chantans chantoyent Dieu les bestes le reclamoyent les eslemens le redoutoyent les montagnes le raisonnoyent les fleuues fontaines lui â—ettoyent ceilladâ—s les herbes sleurs luy riovent Combien que veritablement il ne feust pas mestier de le cercher fort loin Veu que chacun le pouvoâ—t trouuer en soi mesme entant que nous sommâ—s tous substantes conserves de sa vertu habâ—tante en nous Cependant encore pour plus amplement manifester sa bonte clemence infinie entre les hommes il na pas este content de les instruite tous par tels enseignements qua'vons declaire mais il a specialement fait entendre sa voix a vn certain Peuple c. vicious perverse corrupted voyd and destitute of all good rich and abounding in evil Nevertheless the Lord of his Mercy who doth not onely love but is Himself Love and Charity being yet willing by his infinite goodness to love that which is not worthy of love hath not altogether dissipated lost and overwhelmed men as their sin did require but hath sustained and supported them in sweetness and patience giving them time and leasure to return unto Him and set themselves to that Obedience from which they had strayed And though He did dissemble and was silent as if He would hide himself from them suffering them to go after the desires and wishes of their lust without Laws without Government without any correction by his Word yet he hath given them warnings enough which might have incited them to seek taste and finde him for to know and honor him as it behoved them For he hath lifted up every where and in all places and things his Ensigns and Arms yea so clearly and intelligibly imblazoned that there was no one could pretend ignorance of the Knowledg of so soveraign a Lord who had in so ample a manner exalted his magnificence viz. That in all parts of the World in Heaven and in Earth he hath written and even engraven the Glory of his Might Goodness Wisdom and Eternity Saint Paul therefore saith very true That the Lord never left himself without witness even towards them unto whom he hath not sent any knowledg of his Word For as much as all the Creatures from the Firmament to the center of the Earth might be witnesses and messengers of his glory unto all Men to draw them to seek him and after having found him to welcom him and do him homage according to the dignity of a Lord so good so powerful so wise and eternal And also did help each one in its place to this quest For the Birds singing sung God Beasts cryed aloud unto him the Elements stood in fear of him Mountains reasoned with him Rivers and Fountains cast their eyes upon him Herbs and Flowers smiled on him Although that indeed there was no necessity to seek him very far by reason that each one might finde him in his own self being that we are all kept up and preserved by his vertue dwelling in us In the mean while for to manifest more
it to consist onely in the dissolution of the Body by Death as if the Punishment of Hell fire came in upon the account of the Gospel in case it should be rejected which is the Judgment of some amongst us I shall not dispute nor undertake to determine but pass on to hear the sence of other learned orthodox and pious Fathers much about the same time with the former Cyril of Jerusalem much about the same times delivereth His Sence about the Redemption of Christ thus The Crown of the Cross is this it led by a light those that were blinde through ignorance it set at liberty those that were detained under sin and REDEEMED THE WHOLE WORLD OF MEN. And wonder not that the WHOLE WORLD should be redeemed since He was not a bare man but the onely begotten Son of God that dyed for it t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hierosolym Catech. 13. And again Knowest thou why or for what end the Kinde Lord did not decline Death It was that the whole World might not be destroyed through sin u Scisnè quamobrem non fugit mortem benignus Dominus Vt ne totus peccatis perderetur Mundus Ibid. i. e. as appears from the former sentence and the scope of the place that the whole World might be saved by Him In another place the same Author saith Heaven and Earth are full of His Glory the ends of the World are full of His Goodness full of His Praise the WHOLE NATVRE OF MAN is full of His Condescention c. A little after speaking of Christ He saith He that is the Offerer is the same that is offered up FOR THE WORLD And not long after Let Adam rejoyce saying unto Christ by Simeon Lord now lâ—ttest thou thy servant depart in peace according to thy Word Now dest thou dismiss or loose me from eternal bands now dost thou deliver me from corruption now dischargest thou my sorrow x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Hierosolym De Propheta Simeone c. Paulò post de Christo loquens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Et posteà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evident it is that in this last Testimony He bringeth in Adam speaking not onely nor so much in His own Name personally considered but in the Name of His whole Posterity also Eusebius another Author of note about these times attesteth the same Doctrine by affirming that the Saints of old by the Teachings of the Divine Spirit came to learn long before that there was a certain Venerable and Great Sacrifice that should be highly accepted with God which should in time come unto Men and which would be the EXPIATION OF THE WHOLE WORLD And a little after This was the Christ of God concerning whom it was said of old that He should come unto men and should be slain after the manner of a beast or sheep FOR ALL MANKIND And again not long after According to the Testimonies of the Prophets there was found that Great and greatly to be esteemed Price for the redeeming both Jews and Grecians I mean that Expiation or Attonement FOR THE WHOLE WORLD that Sacrifice for the Souls OF ALL MEN that Offering for EVERY SPOT AND FOR EVERY SIN that Lamb of God y Qui venerabilem quandam Deoque acceptaÌ„ mâ—gnam hostiam venturam olim ad homines Divino indicante Spiritu tantò anté didicerant quae totius Mundi expiatio existeret c. Euseb De Demonstrat Evangel lib. 1. c. 10. Et mâ—x Hic autem fuit Christus Dei is de quo antiquitus à primis usque temporibus dictum est quòd ad homines esset venturus atque instar pecudis pro toto genere humano interficiendus Et mox Quando secundum Testimonia Prophetarum inventum est magnum magnique estimandum pro redimendis Judaeis pariter Graecis pretium illud videlicet pro toto Mundo Piaculum illud pro anima cunctorum hominum Sacrificium illa pro omni maculâ peccato purissima hostia ille vtique Agnus Dei c. c. Elsewhere He saith speaking of Christ that He took care for the Salvation OF ALL MEN THAT HAD BEEN BORN FROM THE BEGINNING OF THE WORLD and to destroy Him by His Death who had the Power of Death the Devil z Quandoquidem omnium quicunque à condito aevo fuissent salutem ipse curabat nec non vt suâ Morte deleret eum qui imperium Mortis habebat c. Euseb De Demonstrat Evang. l. 4. c. 12. This Author abounds with Sayings of like import Arnâ—bius another Christian Writer about the same times of good account bringeth in the Heathen arguing and demanding of Christians thus If the Saviour of Mankinde be come as you Christians affirm why doth He not by the same bounty deliver all Men He doth not deliver all alike who calleth all alike He doth not keep back or reject any person from His soveraign Grace or indulgence who affords the same power unto high lâ—w servants women children of coming unto Him To this this Author answereth The Fountain of Life is open FOR ALL MEN nor is any man denyed the right or power of drinking nor driven away from it If your pride or disdain be such that you reject the benefit of the Gift offered nay if your wisdom be so great as to call those things which are offered by Christ pastime and toys how doth He offend who inviteth you notwithstanding who hath onely this to do viz. to expose the fruit or blessing of his bounty to the arbitrement or free choyce of that right or power of chusing which is givâ—â— you a Si generis humani inquitis conservator advenit Cur omninò non omnes aequali munificentia liberat Non aequaliter liberat qui aequaliter omnes vocat haud ab indulgentiâ Principali quenquam repellit aut respuit qui sublimibus infimis servis faeminis pueris uniformiter potestatem veniendi ad sâ— facit Patet inquit omnibus Fo rs vitae neque ab jure potandi quisquam prohibetur aut pellitur Si tibi fastidium tantum est vt oblati respuâ—s beneficium Muneris quin imò si sapientiâ tantum praevales vt ea quae offâ—râ—ntur à Christo ludum atqueâ—nâ—ptiaâ— nomines quid invitans peccat cujus solae sunt hae partes vt sub tui juris arbitrio fructum suae benignitatis exponat Arnob. lib. 2. contra gentes Didâ—mus another Author of note in this Century and who was Jeroms §. 4. Tutor in his third Book concerning the Hoâ—y Ghost writeth to this purpose Wherefore the Father even for their Salvation â—â—t sparing His own Son delivered Him up unto Death that by the Death of His Son He being destroyed who had the Power of Death that is the Devil He might REDEEM ALL THOSE that were held in the bands of captivity by Him Not long after speaking of the Jews They saith He rising
Wrath conceived against it in Heaven a Venit ergo Christus Dominus in MunduÌ„ à patre missus Et cur missus Vt damna Naturae resarciret VideÌ„s siquideÌ„ Dominus miseraÌ„ perditaÌ„ infirmitatis nostrae conditionem innatâ fragilitate ad vitia procliveÌ„ sic dilexit MunduÌ„ vt FiliuÌ„ suuÌ„ unigenituÌ„ ultrò imperaret qui fragilitati succurreret Mortem in Salutem verteret in coelo iram pacificaret c. Foxus in Apoc. c. 14. p. 538. c. The condition of the Elect or of Beleevers was not miserable or lost or how ever not the condition of these onely Therefore this Author in saying that the Lord so loved the World that He voluntarily bestowed c. could not by the World mean such only Elect or Beleevers but the generality of Mankinde the condition of all which was equally lost and miserable and who are frequently signified and expressed by the word World Lavater preaching with his Pen upon the Prophet Ezekiel teacheh the §. 25. Doctrine asserted by us in words to this effect Some say I could willingly dye but that the greatness of my sins maketh me afraid of Death The Mindes or Consciences of these men are to be raised with this Consolation that we know that God hath layd our sins upon Christ so that He hath made satisfaction upon the Cross for us all b Nonnulli dicant equidem optareÌ„ mori sed magnitudo peccatorum meorum facit vt Mortem refugiam Erigendi sunt animi hâc consolatione quòd scimus Deum peccata nostrae Christo imposuisse vt pro nobis omnibus in cruce satisfaceret Lavater in Ezek. Homil. 18. To a Person troubled or dismayed with the fear of Death through the greatness of his sins it is a very faint Consolation to understand or consider that God hath layd the sins of some few men upon Christ or that He hath made satisfaction for the Elect or for those that beleeve one main ground of his trouble or fear being whether he be of the number either of the one or the other Therefore doubtless the Authors Sence in the Passage was that Christ hath made satisfaction upon the Cross for all Men without exception Chamier as solemnly engaged an Adversary against the Opinion of General Redemption as any yet so far be friendeth the Truth at unawares as to say that the Righteousness of Christ is common for the saving of ALL MEN unto Eternal Life c Eadem ratio est Iusticiae Christi quae communis est omnibus servandis in vitam aeternam Chamier Panstrat t. 3. lib. 21. cap. 21. Sect. 3. pag. 914. Mr Perkins is known to have been very deeply also baptized into the same spirit of opposition to us in the present Controversie yet I finde these words cited from him for I have not I confess as yet found them in the Tract it self out of which they are cited Every person in the Church by vertue of this Command of God Beleeve the Gospel is bound to beleeve that He is redeemed by Christ as well Reprobates as Elect though in a different consideration d Quisque in Ecclesia mundatâ— Dei Crede Evangelio tenetur creaerâ— se redemptum esse per Christum etiam Reprobos perinde atque Electos sed alia atque alia ratione Electus tenetur credere c. c. These words I so much the rather beleeve are to be found in this Author though as I now said I have not yet met with them here because I finde the same words in effect and not much differing in form in other Writers Partakers of the same Apprehensions with Him in the subject matter in hand For Zanchius expresseth himself to the same Point thus As EVERY ONE is commanded by God to beleeve and this with a proper and singular Faith that Christ dyed for Him and that His sins are expiated by the Death and Blood of Christ that His sins are pardoned for Christs sake that He is justified in or by Christ so He is bound also to be fully perswaded in himself that He was long before as viz. before the Foundation of the World chosen in Christ and predestinated to the participation of these benefits e Ergo vt quisque jubetur credere idque propriâ singulari fide ChristuÌ„ pro se mortuum esse sua peccata Christi Morte ac sanguine expiata fuisse se Patri per ChristuÌ„ reconciliatuÌ„ esse sibi peccata propter ChristuÌ„ esse condonata se in Christo justificatuÌ„ c. ita etiam peculiari fide tenetur persuasuÌ„ habere se ad horuÌ„ beneficioruÌ„ participationeÌ„ longè antè hoc est ante Mundi constitutionem fuisse in Christo electuÌ„ ac praedestinatuÌ„ c. Zanch. de Natarâ Dei lib. 5. cap. 2. qu. 1. thesi 1. c. Such sayings as these from men who professedly stand declared in their Judgments for such a Personal and Particular Redemption which excludeth the far greatest number of men from part or fellowship in it are unto me though no hard Interpreter either of mens words or actions of an Interpretation of no good accord with the Honor of their Authors Bullinger in his Writings frequently riseth up in confirmation of what his fellows somtimes affirm in the behalf of the Doctrine of our present Contest Amongst other Passages of this Interest I read words to this purpose It remains then as undubitable Truth that the Lord Christ is a full Propitiation Satisfaction Offering and Sacrifice for the Sins for the Punishment I say and for the fault or delinquency OF THE WHOLE WORLD f Itaque relinquitur jaÌ„ indubitatum ChristuÌ„ DominuÌ„ plenariaÌ„ esse PropitiationeÌ„ SatisfactioneÌ„ Hâ—stiaÌ„que victimaÌ„ pro pâ—ccatis pro poenâ inquaÌ„ pro culpâ totius Mundi c. Bullinger De Justifie Fidei Ser. 6. J. Jacobus Grynaeus numbereth him amongst his Orthodoxographers i. e. his orthodox and sound Writers who reasoned thus against the Pelagian Heretiques who denyed that Christ dyed for all Men If it were so how could the Apostle say that as in Adam all dye so in Christ ALL shall be made alive yea and saith withall that the Catholique Church utterly detests that Opinion which denyeth that Christ assumed the Nature of Man for all Men and that He dyed for all Men g DominuÌ„ nostruÌ„ Iesum ChristuÌ„ aiuÌ„t humanaÌ„ carnem non pro omnium salute sumpsisse nec pro omnibus mortuuÌ„ esse Hoc omnimodis catholica detestatur Ecclesia Nam si ita esset quomodo Apostolus diceret Sicut in Adam omnes moriuntur ita in Christo omnes vivificabuntur Orthodoxographia part 2. p. 1503. Dr Jo Davenant an eminent Member of the Synod of Dort in stead of an Answer to this Argument of his Adversaries against Justification by the imputed Righteousness of Christ If the Righteousness of Christ which is the general Price of the Redemption of all Men be imputed to us
1 Chro. 28. 9. And thou Solomon my Son know the Lord God of thy Fathers if thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever 351 2 Chr. 36. 15 16. And the Lord God of their Fathers sent to them by his messengers rising up betimes and sending because he had compassion on his people and on his dwelling place Bâ—t they mocked the messengers of God and despised until the Wrath of the Lord arose against his people till there was no remedy 88 426 Job 2. 4. Skin for skin yea all that a man hath will he give for his life 443 10. 8 9. Thy hands have made me and fashioned me together round about yet thou dost destroy me Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again 72 14. 1. Man that is born of a woman is of few days 9 14. 5. Seeing his days are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot pass 10 15. 32 33. His branch shall be green He shall shake off his unripe grape as the vine and c. 8 22. 15 16. Hast thou marked the old way which wicked men have trodden who were cut down out of time whose foundation was overflown with a flood Page 8 31. 13 14 15. If I did despise the cause of my man-servant or of my maid-servant when they contended with me what then shall I do when God riseth up and when he visiteth what shall I answer Did not he that made me in the womb make him and did not one fashion us in the womb 72 73 33. 13. Why dost thou strive against him for he giveth not an account of any of his matters 349 34. 19. How much less to him that accepteth not the persons of Princes nor regardeth the rich more then the poor For they are all the work of his hand 73 Psal 1. 3. He shall be like a tree planted his leafe shall not wither c. 257 22. 26. They that seek the Lord shall praise him 452 34 8. O taste and see that the Lord is good 285 51. 6. thou desirest Truth in the inward parts 742 55. 23. bloody and deceitful men shall not live out half their days c. 8 91. 7. A thousand shall fall at thy side and ten thousand at thy right hand but it shall not come nigh thee 11 104. 19. Thou hidest thy face they are troubled thou takest away their breath they dye and return to their dust 3 115. 3. He hath done whatsoever he pleased 50 138. 2. For thou hast magnified thy Word above all thy Name 482 Prov. 14. 15. The simple beleeveth every word c. 412 497 17. 18. A man voyd of understanding striketh hands and becometh surety c. 264 18. 23. The poor useth entreaties but the rich answereth roughly Ibid. 19. 2. that the Soul be without knowledg it is not good and he that hasteth with his feet sinneth 496 23. 5. Wilt thou set thine eyes upon that which is not for certainly c. 446 Eccles 2. 9. also my wisdom remained with me 351 3. 3. There is a time to kill and a time to heal a time c. 429 Isai 5. 4. What could have been done more to my Vineyard that I have not done in it Wherefore when c. 429 473 7. 8. Within threescore and five years shall Ephraim be broken that it be not a people 8 27. 11. for it is a people of no understanding therefore he that made them will not have mercy on them and he that formed them c. 71 29. 14. For the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid 5 38. 5. behold I will add unto thy days fifteen years 9 49. 5. though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength 215 54. 10. For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed c. 226 227 59. 2. But your iniquities have separated between you and your God 248 59. 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed c. 226 227 c. Jer. 7. 16. Therefore pray not thou for this people neither lift up a cry neither make intercession to me for I will not hear thee 490 32. 39 40. And I will give them one heart and one way that they may fear me for ever And I will make an everlasting covenant with them to do them good but I will my fear into their hearts that they shall not depart from me c. 219 220 c. Ezek. 11. 17 18 19 c. Therefore say thus saith the Lord God I will even gather you from the people And they shall come thither and take away all the detestable things thereof And I will give them one heart and I will put a new Spirit within you But as for them whose heart walketh after the heart of their detestable things and their abominations c. 220 221 c. 16. 55. When thy Sisters Sodom and her daughters shall return to their former estate and Samaria and her daughters then thou and thy daughters shall return to your former estate 442 18. 5 6 9. But if a man be just and do that which is lawful and right and hath not eaten upon the mountains he is just he shall surely live saith the Lord God 514 18. 24 25. But when the righteous turneth away from his righteousness and committeth iniquity shall he live yet ye say the way of the Lord is not equal Hear now O house of Israel is not my way equal are not your ways unequal 269 270 c. 514 24. 14. because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more c. 187 188 33. 12 13. c. the righteousness of the righteous shall not deliver him in the day of his transgression as for the wickedness of the wicked he shall not fall thereby in the day that he turneth from his wickedness c. Again when I shall say to the wicked tho ushalt surely dye if he turn from his sin and do that which is lawful and right none of the sins that he hath committed shall be mentioned unto him c. 514 Hos 2. 19. 20. And I will betroth thee unto me for ever yea I will betroth thee in righteousness and in judgment and in loving kindness and in mercies I will even betroth thee unto me in faithfulness c. 229 230 Mal. 2. 17. Ye have wearyed the Lord with your words yet ye say wherein