enforce an universality of all persons to be meant by the word World so let it be without controll but if not if there be no enforcement of any such interpretation from the places themselves as indeed there is not but the contrary that being spoken in them concerning the world viz. their being loved of God reconciled to him forgiven c. that in other Texts is plainly denied to be the portion of all and every person in the world why should the world there more signifie all and every one then in Joh. 1. 10. The world knew him nâ—t which if it be meant of all without exception then no one did believe in Christ contrary to verse 12. or in Luk. 2. 1. thâ—t all the wâ—rld should be taâ—ed when none but the chief inhabitants of the Roman Empire can be understood or in Joh. 8. 26. I speak to the world those things which I have heard of him understanding the Jews to whom he spake who then lived in the world and not every one to whom he was not sent or in Joh. 12. 19 Perceive ye not that the world is gâ—ne after him which world was nothing but a great multitude of one small Nation c. That all Nations an expression of equal extent with that of the world is in like manner to be understood is apparent Rom. 1. 5. Rev. 18. 3 23. Psa 118. 10. 1 Chro. 14. 17. Jer. 27. 7. It being evident that the words world all the world the whole world where taken adjunctively for men in the world usually and almost always denote only some or many men in the world distinguished into good or bad believers or unbelievers elect or reprobate by what is immediately in the several places affirmed of them I see no reason in the world why they should be wrested to any other meaning or sense in the places that are in controversie between us and our opponents Now as we have said of the word World so we may of the word All wherein much strength is placed and many causeless boastings are raised from it That it is no where affirmed in the Scripture that Christ dyed for all men or gave himself a ransom for all men much less for all and every man we have before declared That he gave himself a ransom for all is expresly affirmed 2 Tim. 2. 6. But now who this all should be whether all believers or all the elect or some of all sorts or all of every sort is in debate Our adversaries affiâ—m the last and the main reason they bring to assert their interpretation is from the importance of the word it self for that the circumstances of the place the analogy of Faith and other helps for Exposition do nâ—t at all favour their Gloss we shall shew when we come to the particular places urged For the present let us look upon the word in its usual accâ—ptation in the Scripture and search whether it always necessarily requires such an interpretation That the word Alâ— bâ—ing spoken of among all sorts of men speaking writing any way expressing themselves but especially in holy Writ is to be taken either collectively for all â—n general without exception or distributively for some of all sorts excluding none is more apparent then that it can require any Illustration That it is sometimes taken in the first sense for all collectively is granted and I need not prove it they whom we oppose affirming that this is the onely sense of the word though I dare boldly say it is not one in ten times so to be understood in the usage of it through the whole Bâ—ok of God But that it is commonly and indeed properly used in the latter sense for some of all sorts concerning whatsoever it is affirmed a few instances for many that might be urged will make it clear Thus then ye have it Joh. 12. 32. And I if I be lifted up from the Earth will draw all unto me that we translate it all men as in other places for though I know the sense may be the same yet the word men being not in the original but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot approve But who I pray are these all are they all and every one Then are all and every one drawn to Christ made Believers and truly converted and shall be certainly saved for those that come unto him by his and his Fathers drawing he will in no wise cast out Joh. 6. 37. All then can here be no other then many some of all sorts no sort excluded according as the word is interpreted Rev. 5. 9. Thou hast redeemed us out of every kindred Tongue and People and Nation These are the all he draws to him which exposition of this phrase is with me of more value and esteem then a thousand glosses of the Children of men So also Luke 11. 42. where our Translators have made the word to signifie immediately and properly for Translators are to keep close to the proper and native signification of every word what we assert to be the right interpretation of it for they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every Herb all manner of Herbs taking the word as it must be distributively for Herbs of all sorts and not for every individual Herb which the Pharisees did not could not Tyth In the very same sense is the word used again Luke 18. 11. I give Tyth of all that I have where it cannot signifie every individual thing as is apparent Most evident also is this restrained signification of the word Act. 2. 17. I will pour out of my spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all flesh which whether it comprizeth every man or no let every man judge and not rather men of several and sundry sorts The same course of interpretation as formerly is followed by our Translators Act. 10. 12. rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally all Beasts or four-footed Creatures all manner of Beasts or Beasts of sundry several sâ—rts In the same sense also must it be understood Rom. 14. 2. One believeth that he may eat all things i. e. what he pleaseth of things to be eaten of see moreover 1 Cor. 1. 5. yea in that very Chapter confessedly the word is to be expounded according to the sense we give viz. v. 8. I will therefore that men pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it cannot signifie every individual place in Heaven Earth and Hell is of all confessed and needs no proof I shall conclude all concerning these general expressions that are used in the Scripture about this business in these observations First The word All is certainly and unquestionably sometimes restrained to all of some sorts although the qualification be not expressed which is the bond of the limitation so for all believers in 1 Cor. 15. 22. Eph. 4. 10. Rom. 5. 18. The free gift came upon all men to the Justification of Life which all men that are so actually justified are no
Book I answer I have in the following page given thee a specimen of Mr. Colliers strange Heterodoxies collected out of his Book for the most part in his own terms which with very many more contained therein are detected and refuted in this And give me leave to express my desires in the words of that holy man of old concerning what I have written Domine Deus unus Deus Trinitas quaecunque dixi in his libris de tuo agnoscant tui si qua de meo tu ignosce tui Amen! August Let God alone have the glory of any thing serviceable to the interest of his truth in this Treatise and interpret well my poor Essay towards the clearing thereof much weakness therein I am sensible of and know right well that one of deeper Judgement and greater abilities endued with a more plentiful anointing of the good spirit would have said much more in less room then I have done But seeing no other was engaged in this service my mite is humbly offered and that my weakness may be pardoned and my poor endeavours succeeded to some advantage if it be but of the weakest of Christs sheep and the reflecting of some glory to his holy Name is the earnest prayer of The unworthiest of his Servants N. C. Amongst the many gross Errours published by Mr. Collier in his Additional Word and refuted in this Treatise are these following 1. THat Christ is the Son of God only as considered in both natures Addit Word Ch. 1. p. 2. 2. As he was the Prince of Life the Lord of Glory was he killed and crucified and that was not in the humane nature only ch 1. p. 4. 3. As God-man he was a Creature ch 1. p. 9. 4. This Creature God-man made all things ch 1. p. 10. 5. The word God-man was made flesh ch 1. p. 11. 6. There are Increated Heavens for the Eternal God must have some Eternal habitation ch 1. p. 12. 7. Christ died for the Universe the Heavens and Earth and all things therein ch 2. p. 13. 8. The Gospel ought to be preached to the whole Creation even to that part of it that is not capable of hearing or understanding it ch 2. p. 16. 9. The Foolish Virgins shall obtain some great priviledge in the day of Christ ch 3. p. 23. 10. Those that never heard the Gospel cannot be under the Judgement of Damnation ch 4. p. 26. 11. The sinful defilement of our nature is not the sin but the affliction of man ch 4. p. 27. 12. It s possible for men in respect of power to believe the Gospel if God do not work at all upon them by his spirit ch 5. p. 31 32. 13. Regenerate Persons or True Believers may finally fall away from God and Perish ch 5. p. 36 c. 14. None shall be Eternally damned but those that sin against the holy Spirit ch 7. p. 47. 15. The Gospel hath been preached to men after they were dead ch 7 p. 48. 16. Men may repent so as to obtain deliverance from their torment after death and the last Judgement ch 7. p. c. 8. 17. Sluggish Christians and Formalists may find some mercy in the day of Judgement p. 51. 18. Perhaps the torment of some sinners may not exceed a 100 years p. 52. 19. The Sodomites have already received their Judgement and are still suffering thereof and the day of the general Judgement is like to be their day of ease p. 53. 20. The infinite Sacrifice of Christ remains the same to have its influence for the obtaining of Grace after the Judgement as before p. 54. CHAP. I. Concerning God The distinct Subsistencies in the Divine Nature And more especially the Person of the Son MR. Collier intimates in the beginning of his first Chapter That he had been from some private hand admonished of certain errors by him before published in his Body of Divinity which in this Chapter he endeavours to vindicate and makes this the occasion of the putting forth the whole of what we find in his Additional Word But verily this course is in no wise like to give satisfaction to them who before were justly offended For a man when he is blamed for swerving from the form of sound words and that Doctrine that is according to Godliness in some instances to repeat his errors with new Confidence instead of a retractation of them and then to add many more and more dangerous against the analogy of Faith yea the express words of Scripture and common sentiments of all that deserve the name of Christians is not the way to reconcile himself to the truth or to any true lovers thereof And that Mr. Collier hath thus done will be manifested in our progress We are plentifully instructed from the Scripture That there is but one only living and true God who is a most pure Spirit Eternal and Immutable Incomprehensible and infinitely perfect in his Being and all the properties thereof c. This also Mr. Collier professeth to own yet he hath in the close of this first Chapter of his Additional Word dropt an expression or two that seem to hold no very full harmony therewith He saith p. 12. As to the Omnipresence of God the Father I say what the Scripture saith which directeth us to the Father as in Heaven and that by his Spirit he is present in all places Omnipresence is an Essential property of God grounded on his Infiniteness it is as necessary to him to be Omnipâ—â—ent as to be God It is all one therefore whether we speak of the Omnipresence of the Father or of the Son or of the holy Spirit these three being that One incomprehensible and infinite Jehovah to whom all fear and worship is due And to deny it of any of them is to deny their Divinity And whereas Mr. Collier tells us That he saith what the Scripture saith c. That is not enough unless he make it manifest also That he saith it according to the true sense and intendment of the Spirit of God in those Scriptures he refers unto I am unwilling to entertain jealousies of any man but yet I must say That those Socinians who have most opposed the truth concerning the immensity of God have yet said as much as Mr. Collier here presents us with and to clear himself from suspicion in this matter when questioned about it more might justly have been expected from him The Scriptures indeed speak of God as in Heaven but that is as many other expressions in them â—re in a way of condescension to our capacity And we must always remember that those things that are spoken of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men must be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a sense becoming God else we must immediately close with the gross and absurd Heresie of the Authropomorphites Seeing then that we conceive of no place so glorious as Heaven that is represented to us as the dwelling place or
〈◊〉 〈◊〉 2 Tim. 1. 9. because his gracious purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 6. because he separates or singles out some to mercy in a way of choice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 2. because he knows them as his own in a way of singular love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 29 30. because he infallibly predestinates them to Grace and Glory and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 5. because all is out of the pure self-motion of his own good will This Election of God then is Gâ—d â—illing or decreeing to glorifie his Grace in the Salvation of a certain number of the posterity of fallen Man through sanctification of the Spirit and belief of the truth And other Election unto Eternal Life the Scripture knoweth not So then what Mr. Collier discourseth p. 19. concerning a General Election in the Gospel hath no foundation but in the ambiguity of the â—erm which I have removed And indeed in the New Testament there is no countenance given to the using of the term in that sâ—nse as he doth when whole Churches are said to be Elect it is rather because in the judgement of Charity each Member in a Gospel Church is so to be esteemed then for the reason which he supposeth That which he drops in that Section concerning â—â—lling from Grace shall be examined afterwards He proceeds p. 20. To discourse of Special Election which he makâ—â— twofold The first is of those who are chosen in Christ before the foundation of the world unto the obtaining of Grace and Glory A brief account of which I have already given The reason he gives for this is That the undertaking of Christ might be assured not to be in vain on the most special account c. He acknowledgeth then That if there had not been a certain number given to Christ by the Father who by effectual Grace should be brought to believe in him his undertaking might have been in vain But this must not be very true But then if the whole of his undertaking must not be left at uncertainty why should any part of it be so How Mr. C. will reconcile this with his other notions I know not He goes on The second sort of special Election in the Gospel is of All that do believe and obey the Gospel in truth persevering therein to the end Afterwards he accounts these distinct from the special Elect but for the present he makes this one branch of special Election I shall allow him to alter his terms as he pleaseth if he find them unfit and consider his present notion which is built upon this supposition That many may and shall believe and obey the Gospel and persevere therein to the end that receive no special Grace from God in the pursuit of his Electing Love to enable them thereunto or preserve them therein which notion shall be examined in its proper place And these are Elected on the foresight of their Faith and Obedience and perseverance therein And here we might reasonably expect that Tho. C. in his Add. word should have confuted the arguments urged against such an Election by Th. C. in his B. of D. p. 444 445 446. But this he silently passeth over and this sudden change is the more to be taken notice of because he tells us in his Preface to that Book That they are not the notions of sudden conception but the fruit and birth of many years travel that he there presents us with and that he would have all his Doctrine to be compared with that Book and either reconciled therewith or rejected I know some will be ready to say Inconstans levitas levis inconstantia vulgi Nunc vult nunc non vult nunc neque vult neq non vult But I shall rather mind that seasonable exhortation of the Apostle Eph. 4. 14. Heb. 1â— 9. and so address my self to consider what proof of this notion he offers to us Election saith he under this consideration is declared in these and the like Scriptures Joh. 6. 40. 3. 16. 8. 31. Rom. 2. 7. Heb. 5. 9. Col. 1. 21 23. Rev. 22. 14. All these Scriptures hold forth no more but the inseparable connexion as of the means with the end of Faith and Obedience persevered in with Eternal Life and Salvation not a tittle of the Election of any on the foresight of these He that holdeth out to the end shall be saved which all the Elect shall do being kept by the power of God through Faith unto Salvation but this Grace as well as future Glory floweth to them from the eternal spring of Electing Love Yea Mr. C. himself can tell us at another time That Faith is no where stated in the Scriptures as the condition of Election neither in reason can it be so if we consider what persons are Elected to and that is to believe and obey the Gospel to be holy here and happy hereafter 1 Pet. 1 2. Bod. of Divin p. 445. And if Mr. C. will consult those that have written on this controversie he may find other arguments urged against this errour also but perhaps his own may have the greatest influence on him I shall therefore leave that with him and attend him in his farther offer of proof of the contrary opinion now Thus he proceeds p. 21. We may not so understand particular and special Election as to derogate from the universal Grace and love of God to all men nor from the truth of the Law of Grace which calleth upon all and encourageth all and promiseth life to all that do believe and obey the Gospel c. What Mr. Collier means by the universal Grace and love of God to all men he doth not here explain But by the tenour of his discourse in other places in his Book his sense appears to be That God intended the Redemption and Salvation of all men in the death of his Son and hath recovered them all out of their fallen state and put them into a capacity of obtaining Heaven without his special Grace And it is true that the Doctrine of Election as revealed in the Scriptures doth overthrow this fiction but must it therefore be rejected because it will not comport with his errors And whereas he supposeth that the Decree of God concerning the salvation of the Elect opposeth his revealed will and gracious invitations unto sinners in the Gospel this must be imputed to his ignorance of these things He tells us not wherein he supposeth the opposition doth lye And whatever he thinks their harmony is sweet and full There is a sufficiency in Christ to save the whole world if they did believe on him and there is a sure promise of salvation to every believer And it is the will of God that salvation by Christ should be tendered unto all where the Gospel comes on the terms mentioned therein But the wickedness of mans heart and his natural enmity to God being such as would render
which terms every one sensible of his condition by nature finds himself presently and equally with others concerned Now that God hath purposed to make this call effectual unto some and these upon believing through the Doctrine of Elect on have a prospect into the heart of God towards them and his Everlasting purpose of Grace concerning them and find their spiritual and glorious joy increased by a knowledge that their names are written in Heaven being rightly weighed may on divers accounâ—s incourage but on no account can discourage the Faith of any We come now to his last Section in this Chapter which is worse then all that goes before yet here he gives us but a taste of what he intends more largely to pursue afterwards Thus he writes p. 23. The Scripture seems to import that many yea very many compared with the first elect and espoused relation shall obtain some great priviledge though below that of Election and espoused relation to Jesus Christ That which he was to prove is That besides those that are chosen to the obtaining of Grace and Glory there are others chosen to be heirs of Glory on foresight of their faith c. so that they obtain Election thereby To make this good he tells us of very many that shall obtain some great priviledge though below that of Election Such impertinencies are his writings full of But we will take his meaning to be That they he now speaks of shall obtain the second Election but not the first which is a great priviledge but below that of espoused relation to Christ But then is he at variance with himself again for thus he writes a little before p. 16. Whoever among the sons and daughters of men do sincerely believe and obey the Gospel shall have the special relation to God and Christ therein and the special benefit and salvation thereof And this he supposeth many do besides the special elect And in this very Chapter he tells us That faith and obedience with perseverance therein renders persons the objects of this Election and certainly the Scriptures know no other espoused relation to Christ but what we have by Faith neither are there greater promises in the Book of God then those that are made to persons persevering in faith and obedience They shall inherit all things Rev. 21. 7. But Mr. C. supposeth that these believe and persevere with less help from God then the special Elect have Be it so there is no reason that this should lessen their Glory why therefore Mr. Collier sets these beneath the special Elect I know not But indeed these are Saints of his own making and therefore he may preferr or postpone them as he pleaseth The Scripture speaks of no true Believers but the Elect that are enabled to believe by special Grace He proceeds to his proof Else saith he what means thâ—t Psa 45. 14. The Virgins her companions that follow her shall be brought unto thee i. e. to Christ where the only one spouse is distinct from the Virgins her companions Mr. C. it seems is confident this can have no other meaning but what favours his notion But here it were easie for me to fill up divers sheets in transcribing the Commentaries of many learned men on this Text of which not one gives countenance to his opinion but that suits not with my present design Briefly therefore I reply In this Psalm and in Solomons Song from whence he takes his next testimony the Holy Ghost doth set forth things spiritual and heavenly by Types and Metaphors taken from things tâ—rrene and usages among men which necessarily fall short of the compleat expression of the Glory of the things of Gods Kingdom and therefore as there is somewhat of similitude so is there also of dissimilitude betwixt the things compared and the parallel must not be run farther then the scope of the Texts themselves and warranty of other plain Scriptures will allow Hence it is also that divers Metaphors are used to express the same thing of which some do adumbrate â—t under this râ—spâ—ct and some under that Now in this Scripture the manifest design of the Psalmist is to set forth the Majesty and Grace of Christs Kingdom as he is the head and husband of his people together with the glorious priviledges of the Church his Spouse in her marriage relation to him And therefore in his description of the Church in that state and honour unto which Christ hath advanced her she is compared to a Queen richly adorned and attended as with her Ladies of Honour by the Virgins her companions because so it useth to be with Queens when brought in state unto their Lord and Husband And if we strain the Metaphor or Type no farther we have a good sense of the words and that which suits the design of the Text. Although I am inclined to think that the same Church and Spouse of Christ is in various respects shadowed by either term both of Queen and of the Virgins her companions As she is represented by the Queen respect is had to the then flourishing state of the Jewish Church as by the Virgins her companions that should also be brought to Christ the bringing in of the Gentiles and their gathering into divers particular Congregations is respected which in the fulness of time should be though then they were as a little Sister that had no breasts More might be added buâ— this sufficeth to shâ—w that he hath failed of his purpose in the citation of this Text. He proceeds And that Song 9. 6. he means the 6. 8 9. where are multitudes besides the â—spoâ—sed relation of Queens but â—ertainlâ— if they be Queens indeed they are espoused to him whose Queens they are Concubines and Virgins blessing and praising the holy and happy estate of the undefiled Spouse called ch 5. 8. the daughters of Jerusalem so that there may be many friends and followers that may come short of the espoused relation and yet have a part at that day As to Cant. 6. 8 9. Here seems to be two things of a different nature one referring to the ways of the Kings of the Earth and another referring to Jesus Christ the Kings of the Earth use to have many Queens and Concubines many single persons for their pleasure and recreation and Solomon himself was greatly presumptuous in this kind But speaking of Christs disposition he is not like the world but saith â—y Love my Dove is but one and she is the only one of her Mother and the choice one of her that hear her as there is but one Christ so in matter of Salvation there is but one Church And therefore I see not at present any just exception against the account that Mr. Ainsworth gives of it in his annotations which is to this purpose There are sixty or be their sixty Queens i e. Though there were sixty c. yet one is my Doâ—e or there is but one my Dove so this one only is opposed
If we may suppose the Ministry to go without the spirit working therein then we may suppose a pâ—ssibility in respect of power else men could not be condemned for not believing c. The absurd folly of his supposition That by our sin we out God short of right to command our Obedience to his holy will as well as loose our power to obey hath been already detected By this and what followeth you may see what I said before that this man doth not stick at the grossest Pelagianisme but supposeth man in his fallen state by his corrupt mind and natural capacity without any work of Gods spirit upon him to be capable of discâ—rning believing and yielding acceptable Obedience to the revelations of God contained in the Scriptures of truth Howbeit we have heard the Scripture teacheth other Doctrine And the Apostle Paul was so far from this proud conceit of himself that he confesseth the quite contrary viz. 2 Cor. 3. 5. That we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God i. e. It is of God in a way of Grace who works all our works in us But against the saying of the Apostle he excepts p. 43. It s true as of our selves only we are not distinct from Christ and Gospel Grace we are not but by the helps afforded there is power both to will and to do the will of God in the Gospel It seems by these words of Tho. Collier That he is conscious to himself that this Text doth overthrow his notion of the sufficiency of men without any help of the spirit of God to do any thing that is truly and spiritually Good especially those that are utter strangers to Christ and Gospel-Grace for he now owns that distinct from Christ and Gospel-Grace we have no such sufficiency But he doth not use to trouble himself to keep an harmony in his Book betwixt pages so far distant as is 31. from p. 43. and therefore it is no marvel to find him here unsaying what before he said and instead of that to content himself for the present with asserting That there is a sufficient help afforded to all c. But brings forth no proof of that neither but besides what hath been already proved against him I shall farther examine this notion before I come to the end of this Chapter and at present manifest that it is overthrown by this Text The Apostle doth in these words not with a feigned modesty but from his heart confess he is beholding to the Grace of God for every good thing wrought in him or by him And therefore he instanceth in that which scarce amounts to any good work even a thought when he affirmeth our sufficiency to be of God and denyeth that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient or meet for it any way capable of our selves to exert or frame a good thought in our own Breasts and this he denies of himself when converted and refers all the praise of the exercise of Grace in his Soul to the spirit of God even then now it is less to think then to will and less to will then to perform And if our ability for the former be denied it must be so much more for the latter And if it be denied of a converted man much more of one unconverted It is repugnant to reason and Scripture evidence to think that the blessed Apostle a person in all respects qualified with natural endowments and education yea in an eminent manner assisted by the Spirit of God should say that he had no sufficiency of his own for any thing that was truly good and in the mean while to suppose that any unconverted person hath power of himself to be so good in thought will and deed as to get to Heaven by the meer improvement of his natural capacity without any assistance of Divine Grace In p. 32. he farther opens his mind about conversion and tells us If God did not work at all by his spirit but only give the Gospel which hath in its self a natural tendency to draw sinners to Christ if according to their capacities they believe and obey it they should undoubtedly be saved There are two things supposed in these words the one true the other utterly untrue a common artifice of Deceivers to make their notions pass the more readily with the weak that cannot discover their imposture herein 1. He supposeth that whosoever believeth and obeyeth the Gospel by any means is under the promise of salvation which is a great truth thâ—se two viz. Faith and Salvation being inseparably connected in the Scripture 2. He takes it for granted as before That a man in his natural Estate without any the least assistance from the spirit of God hath a sufficient ability and is in a capacity to beâ—ieve and obey the Gospel And so all that he allows to the spirit oâ— God is but to render the work of conversion the more facile and easie for thus he writes again p. 33. That after believing and obeying the Gospel God usually gives a greater measure of his spirit so that after believing Christians are or might be in a better capacity to live to God then before They were therefore in a capacity to live to God before believing and again p. 34. As the Apâ—stle speaks in the matter of prayer Rom. 8. 26. He helpeth our infirmities so its true in all cases the work of the Spirit is to help our infirmities for it s we that dâ— believe and obey the Gospel and not the Spirit The result or necessary consequence of these words of his is That persons may believe and never be beholding to the Spirit they can convert themselves without him But if he do ex abundanti afford his help it is not to convert the Soul by his own power and grace but only to facilitate the work by exciting a principle that he finds in the Soul and which was there before any special working of his in and upon it But if we consult the holy Scriptures we shall find that in them conversion is spoken of in a Dialect far differing from Mr. Colliers For instance Jam. 1. 18. Of his own will hath he begotten us c. Now this new birth or being begotten of God doth bespeak plainly the infusing of that gracious principle into the Soul that was not there before and this is done by the Spirit of God in the exercise of Soveraign Grace As the wind bloweth where it listeth so of his own will hath he begotten us Of the same import is that phrase of taking the heart of stone out of the flesh and giving an heart of flâ—sh a new heart so often mentioned in the Covenant of Grace and can signifie no less then the effectual removing and curing of that wicked disposition of Soul and stubbornness of heart by which a person is kept in rebellion against God by communicating to them a divine nature as
they should have continued with us 1 Joh. 2. 19 But the Scripture no where saith as Mr. Collier supposeth that these are in a saved condition and Heirs of Glory before their rottenness at heart is discovered or that any sincere sound Believer ever did or ever shall return from life to death from a state of redemption by Christ and reconciliation unto God into a state of bondage and enmity against God from a state of Justification before God into a state of condemnation and wrath The Scripture also fully declares that there are some who are the called according to Gods purpose a remnant according to the Election of grace that obtain like precious Faith through the effectual and saving operation of the holy Ghost who dwells in them and by whose indwelling they are made lively members of Christs mystical Body espoused to him and one spâ—rit with him but that any other then the Elect of God predestinate to be conformed to the Image of his Son called by his grace to the Obedience of Faith are or ever were in a state of salvation The Scripture no where teacheth but the contrary Those that are not Vessels of mercy are Vessels of wrath And that fiction of his p. 33. That the spirit worketh in all Gospel believers as he calls them alike which are the Elect in the threefold sense minded by him which might all obtain were they sincere and constant to the end is in this 35th page in part refuted by himself whilst he tells us That the work of the spirit on the special Elect is certain and infallibly brings them to Glory but on others some do wholly resist it others though for a time they savingly comply with it yet at last undo all again and dostroy it Certainly then here is a peculiar work of the spirit to be allowed in and upon the special Elect which in Scripture phrase are the only Elect unto Salvation Yet he supposeth that others are savingly wrought upon besides them and some of these persevâ—re others fall away and that many more are convinced and all have a sufficient work so as they might obtain the end even those who notwithstanding never believe nor are converted to God And probably the thing he drives at in this Question is whether God doth more for and the Spirit worketh more powerfully in one of these then the other And first he pretends that this is a great secret and God onely knows it but according to his principles it is easily resolved in the Negative For although as the Arminians say God draws some modo congruo and others modo non congruo So that some have external and circumstantial advantages beyond others yet there is no specifical difference in the drawing it self both the one and the other is only by way of moral swasion not physical operation objective and external not subjective and internal and the turning cast still lies on the will of Man not the efficacy of Grace And I marvel that he should pretend so much modesty in this point who but a little before hath asserted that which all sober Arminians protest against viz. The sufficiency or ability of man to believe without any help from the holy Ghost We have now met with Mr. Colliers assertion That there is a sufficient work of the Spirit upon all so that they might obtain the end repeated ad nauseam usque It may not be amiss therefore to look into it a little more strictly I say then 1. Upon whomsoever the Spirit works in any degree it is more then they deserve it is of grace and not of debt he is no way obliged to do so much for them and even the common workings of the Spirit have in their own nature a tendency towards a farther good in the conversion of the Soul were they not opposed and stifled by the enmity that is in mans heart unto God But 2. To pass over many other things that might be urged If the work of the Spirit upon all men be sufficient to bring them to Heaven how cometh it to pass that all men are not saved It will be answered Because many refuse to comply with and resist his working upon and striving with them Be it so I ask again From whence ariseth his opposition to the Spirit of God and his work in the Souls of men Certainly from that corruption of nature and aversion of will from God wherein all men are immerst by the faâ—l But then the Question returns on the other hand How comes it to pass that all men do not pâ—rish in their obstinacy The true answer is Because God prevents a râ—mnant with distinguiâ—hing mercy and quickens them whom he found dead in trespasses and sins by his grace they are saved and takes the heart of stone cut of their flesh and gives them an heart of flesh thus making them a willing people in the day of his power and considering mau in that fallen condition wherein he is there is no other work of the Spirit sufficient to bring a lost sinner to grace and glory but that by which his natural enmity to God is cured and so the opposition of his Soul to the work of the holy Ghost overcome even that work by which the heart is circumcised and made willing and obedient that before was not so And this Mr. C. seems to own as the priviledge of the special Elect and without this none ever was or will be converted In p. 35. Mr. C. proposeth a Question about the fore-knowledge of God which he supposeth to be really distinct from his Decree and though he be very unmeet to dispute such a Question yet he resolves to give the poor Calvinists another lash before he finish his answer to it Both Question and Answer are too confused for us to get any good by a particular examination of them and therefore instead thereof I will only give a brief account of what I understand in this matter and so obviate his design The Divine knowledge is variously distinguished according to its respecting different objects I shall at present consâ—der it only as it is conversant about things meerly possible or things future Things only possible are indifferent considered as such unto being or not being and are such as in their own nature imply no contradiction unto being even all things that all within the unlimited compass of Divine Omnipotence God knoweth all things that himself can do though an infinite number of these never are done Things future are all those things and only those which do in time come to pass Now whatsoever hatâ— doth or shall come to pass in time was future from Eternity i. e. It was true from Eternity that such things would be and as things that would be were they known unto God before time Seeing then some things were to be and many things possible never shall be it appears that some things were from Eternity passed from the condition of things meerly possible in
us without taking that heed That all are warned and that very frequently in the Scriptures to take heed of falling is granted and that these warnings are sanctified and made effectual by God for the preservation of his own Elect from final Apostacy is pleaded But Mr. Colliers inference from hence is very impertinent and argues that he understands not their Opinion that he hath undertaken to confute He saith That in respect of us there is a possibility of falling if we do not take heed Very true It is not only possible but certain that those which do not walk humbly and heedfully with God nor make any conscience of so doing may fall away from their profession But God according to his promise will keep his own from such a course as would ruine them And this is all which with the Scripture we say That God hath promised by his effectual Grace to preserve all his chosen ones all that truly believe in a way of holyness and diligence unto Eternal Life And therefore that is quite besides the business that Mr. C. writes p. 35. That nothing shall be able to make a breach or separation unless we do it our selves by sin whereas God hath promised to prevent our making this breach when he saith I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my Judgements and do them Ezek. 36. 27. The truth is if Mr. C. will abide by his opinion he must either assert That God never loved any person one or other or that he is like us changeable in his love on outward external reasons He goes on p. 36. 2. They have all he intends all in the visible Kingdom of Christ the same faith and love for kind there is but one faith which hath the same object and is influenced by the same spirit which produceth the same effect i. e. a good Conscience even in such as fall from it And in the beginning of p. 37. he adds So that according to the Law of Grace all that do believe and obey the Gospel stand related to God therein and nothing makes the difference but sincerity and perseverance shall be crowned and Hypocrites and Back sliders must fall short and meet with condemnation It is well done of Mr. C. to join Sincerity and Perseverance together and so also Hypocrisie and Back-sliding for the latter is a certain discovery of the former If ye continue in my words saith Christ then are ye my Disciples indeed And so ê contra But then see what confusion he hath again cast himself into He affirmeth there is in all the same faith and love for kind and nothing to make a difference between them the same effect produced by the same spirit c. and yet some are sincere others Hypocrites It is strange that Mr C. can find out no specifical difference betwixt the lively faith of a sincere believer and the dead faith of a painted Impostor the most holy and precious Faith of Gods Elect which purifieth the heart and the temporary feigned Faith of Simon Magus notwithstanding which he was in the gall of bitterness and the bond of Iniquity The Text which he insinuates a perversion of is 1 Tim. 1. 19. Holding faith and a good Conscience which some having put away concerning Faith have made shipwrack By Faith here as in some other places we are to understand the Doctrine of Faith the truth of the Gospel which we are exhorted to cleave to and hold fast and that we may do so we must keep a good conscience also i. e. walk in holiness for where that is not attended men are not like to abide sound in the Faith in an hour of temptation The mystery of Faith must be held in a pure conscience which some having put away that is rejected and lived in the neglect of concerning Faith have made shipwrack that is have lost and relinquished that truth which once they professed of such he gives an instance in the following Verse But this notwithstanding The foundation of the Lord standeth sure having this seal The Lord knoweth who are his c. 2 Tim. 2. 18 19. Here then is no such thing supposed as Mr. C. intimates That those who once had true faith and a good conscience did finally fall from it He saith farther 3. The Scripture suppâ—seth that persons may have the same Gospel-spirit in all its operations and yet may pâ—ssibly finally faâ—l from God Heb. 6. 4 5 6. If it were allowed Mr. C. that true believers were spoken of in this Text he could not prove from hence that any such shall finally fall away The discourse being conditional and it remaining a truth That if a person whoever he be or persons do depart and fall away from God they must unavoidably perish though none of the persons spoken of should do so such expressions holding forth the inseparable connection of Apostacy with damnation And men may without any disparagement to their wisdom or reason earnestly exhort others to avoid falling away from God though they are fully perswaded that those whom they so exhort by the help of those exhortations and other considerations shall abide with God to the end But indeed it appears upon a serious view of the context that the persons here spoken of are such as have only past under some common work of the spiriâ— and that such may fall away is not denied by any And Mr. C. doth without ground assert that they havâ— been the subjects of the same grâ—cious work as is effected by the spirit of God upon true believers For 1. Here is nothing ascribed to the persons spoken oâ— that is in Scripture found to be the distinguishing character of true Believers which are commonly said to be the called See Dr. Owen of Pers p. 427. according to the purpose of God quickeneâ— born again jusâ—ified united to Christ adopted c. 2. The persons â—ntâ—nded are verse 8. compared to the ground on which the rain falls and â—eareth Thorns and Briars True believers whilst they are so are 〈◊〉 such as bring forth nothing but Thorns and Briars faith it selâ— being an herb meet for him by whom they are dressed 3. T 〈…〉 gs that accompany Salvation are better things then any that were to b 〈…〉 in thâ— pâ—rsons mentioned v. 9. and true Believers are in this disâ—â—urse of the Apostle opposed to the persons lying under a possibâ—lity of Apostacy and are distinguished from them upon the accâ—â—nt of their works and labour of love shewed to the name of God v. 10. their preservation from the righteousness and faithfulness of God in his promises v. 11. and of the immutability of the counsels of God and his oath for the preservation of them v. 13. 1â— 18. All which doth evince that they are not the Children of God by Faith in Christ of whom the Apostle speaks in the place referr'd to In p. 37. He moves a question about the absolute
Eph. 2. 8 9 10. 3. The meritorious cause of our Justification is the Obedience of Christ both passive and active and our actual Voet. Select Disput pars 5. p. 281. Justification is the effect or consequent of the imputation thereof unto us Justification in the formal reason thereof doth speak two things 1. A discharge from condemnation or the remission of sins which was purchased by the death and blood-shedding of Christ Gal. 3. 13. Eph. 1. 7. The benefit of which purchase râ—dounds to us because of Gods reckoning upon our account or imputing to us what our surety suffered in our stead Isa 53. 6. 11. 2. The adjudging of us to be Heirs of and so inrighting us in Life and Glory for the sake of Christs active Obedience imputed to us in like manner Rom. 3. 22. ch 4. 4 5. 5. 19. Gal. 2. 15. ch 3. 11 12. 4. True and lively Faith whereby we receive Christ and his benefits freely given of God to us and rest on him and his Righteousness is the instrument of our Justification Joh. 1. 12. Rom. 5. 17. So that Faith alone justifieth though justifying Faith is never alone but worketh by love and that Righteousness for the sake of which we are justified before God was wrought out and fulfilled only by Christ who was made sin for us although he knew no sin that we might be made the Righteousness of God in him And therefore in the business of Justification Faith is opposed to all good works as exclusive of them from any influence into the obtaining of our pardon and acceptance with God Rom. 3. 20 21 22. v. 28. chap. 4. 4 5. Gal. 2. 16. ch 3. 11 12. The first mention of this Article that I meet with in Mr. Colliers Book is ch 1. p. 12. where after some boasting of his clear stating the matter in his Body of Divinity he thus writes If any persons dare to maintain that any are justified before God without Faith and Holiness as the terms thereof though not the deserving cause I must leave them to their own understanding without all Scripture grounds for my own part I fully on good grounds believe the contrary Notwithstanding Mr. Colliers swelling words of vanity and contempt of the understanding of others I must tell him even these words are not so clear and scriptural but that they give just occation to suspect his own understanding to be dark and his judgement to be unsound For although true and justifying Faith is pregnant with good works and whosoever is justified is sanctified also and that Faith considered as a Grace inherent in us belongs to our sanctification yet doth not the Scripture any where allow good works the same influence into our Justification as it doth unto Faith which is a clear evidence that it is not the act of believing â—â—r any other holy duty for which we are justified but that in this business Faith is to be considere as relative to Christ and that it is the object of Faith apprehended thereby on the account of which its said to justifie And this Mr. Collier cannot but own if he understands what is asserted by himself in his Bodâ— of Div. concerning the imputation of Christs Righteousness unto us in order to our Justification before God For if we are justified freely by Grace and are presented without spot before God in an imputed Righteousness then can our good works have no interest in the reason of our acceptance with him And indeed if this were not so we could not be justified at all forasmuch as the Lord is of purer eye then to behold iniquity and our sanctification is imperfect so that if all our Righteousnesses so far forth as ours be examined in strictness of justice they will be found but filthy raggs a Covering too narrow and a Bed too short Yea if those that plead mosâ— for the interest of good works in our Justification would seriously consider what themselves dare abide by before the tremendous tribunal of the great Judge they must all fly to Bellarmines tutissimum est and put an end to this controversie by acknowledging that they dare not venture into Gods sight nor pass out of the World to his Judgement-seat in their own Righteousness But indeed there is another principle laid down once and again by Mr. C. in those Chapters of his Book already examined which if true renders all discourses of deliverance from wrath to come by Christ needless and without ground It is this That the penalty of the breach of the first Covenant was only temporal death and Eternal damnation is inflicted on men only for sinning against the Gospel the Law of Faith Now if this were true Besides that in some respects it renders the condition of those that never heard of Christ more eligible then those who live under the sound of the Gospel 1. If there be no Law threatning Eternal death Ferg Differ of Moral Virtue Grace p. 107. but the Law of Faith then there is no such thing as forgiveness and remission of sin in the World For the Gospel denounceth damnation only against final impenitency and unbelief and as these are not pardoned nor pardonable so on the other hand if there be no Law threatning Eternal death besides the Gospel then is there no other sin we need forgiveness of 2. If this be true Then Christ never dyed to free any from wrath to come which yet is plentifully asserted in the Scriptures wherein we read also that his death was for the Redemption of the transgressions that were under the first Covenant Heb. 9. 15. For it is non-sense to say that he hath freed us from the curse of the Gospel yea it is a repugnancy unless you will introduce another Gospel to relieve against the terms of this nor will that serve the turn unless you likewise find another Mediator to out-merit this Thus Mr. Ferguson in answer to one of Mr. Colliers mind So then if Mr. C. will abide by this notion and the just consequences thereof his sense of our Justification must either be contradictory to himself or else very corrupt and unsound Another passage that hath a bad aspect this way you meet with Addit Word p. 50. where he gives this reason why his supposed deliverance of the damned will not extend to any degree of Glory but only a deliverance from pain and misery For they are under no promise of reward of Good works because they had none That God will graciously reward the good works of Believers is granted so that besides that joy and glory that all Saints have an immediate right to by virtue of their interest in Christ every one shall receive a superadded Crown according as his work shall be which layeth a foundation for our believing the enjoyment of different degrees of Glory among the blessed in another world But to suppose as Mr. C. here doth That the admission of persons into the Kingdom of
5. which if admitted gives this interpretation of the place That although by Christ believers are justified from all things from which they could not be justified by the Law of Moses yet in the Gospel is there no remedy provided for them that sin against the holy spirit but that transgression remains unpardonable both under the Law and under the Gospel Nay moreover if we allow Mr. C. that forgiveness in the world to come is in these words inâ—imated yet neither will this relieve him for the Apostle speaks of the blotting out of the sins of Believers at the coming of Christ and it is certain that then the sentence by which they are now absolved will be published before men and Angels and they possessed of the utmost advantages accruing to them by their pardon so then declaratively they are forgiven in another world But none have or can have an interest in this forgiveness but those that have repented and been converted in this world Act. 3. 19 20 Indeed if we allow Mr. C. this notion That sinners shall be forgiven after they are damned we must grant him more then what he yet openly pleads for viz. That they shall not only be delivered from the positive part of their punishment but the negative also For he whose sins are forgiven is a blessed man and certainly interested in the favour of God But it is in vain to expect that notions so opposite to truth as Mr. Colliers are should be brought to any consistency In p. 48. Mr. Collier forms and answers this Objection This Scripture only supposeth that on repentance all such sins may be forgiven not that they shall be forgiven without repentance In his answer hereunto he grants That we may not suppose the forgiveness of sin first or last to be without repentance It seems then that the forgiveness in another work which Mr. Collier dreams of is attainable on the same terms on which it is offered in this and no other which is not only repentance but also faith in the Lord Jesus So that according to his principles after the Judgement is past sinners are still upon the same terms with God as they are now in the day of his patience Then which supposition nothing can be more false and repugnanâ— to the Scripture Now is the accepted time now is the day of Salvation And if poor sinners do not seek the Lord while he may be found and call upon him while he is near Isa 55. 6. it will be too late in another world for then although they call upon him he will not answer they may seek him early but cannot find him See Prov. 1. 24-31 When death hath once turned us off the stage of this world our day is past and the night is come wherein no man can work Joh. 9. 4. Eccl. 9. 10. There will be no more repentance unto life then or possibility of changing our state but every man must Eternally reap the fruit of what he hath sown in this life And as there is no promise for the damned to hope in or Gospel to be preached to them so neither shall they have any more a call to repentance or tender of mercy for ever He adds And that there may be forgiveness and acceptance after death seems farther to appear else what means 1 Pet. 3. 19 20. with chap. 4. 6. In chap. 3. 19 20. it s said By which also he went and preached to the spirits in prison which sometimes were disobedient c. Thus far Mr. C. repeats the words but omits the rest which are when once the long-suffering of God waited in the days of Noah while the Ark was a preparing wherein few that is eight Souls were saved by Water Mr. C. is here quite started from the thing in Question viz. Whether the damned may be released from their torment after the day of Judgement and instead of proving that talks of forgiveness after death before that day come which is short of the task undertaken by him though as contrary to the whole tenour of Scripture The meaning of the words wrested by him so far as concerns the business in hand is That Christ by his spirit in Noah for thereby were the Prophets of old acted 1 Pet. 1. 11. who was a preacher of Righteousness 2 Pet. 2. 5. went and preached to the old world whose spirits for their disobedience were now in prison reserved to the Judgement of the great day But against this two things are objected by Mr. C. 1. It is said he went i. e. Christ not his spirit only by Noah The Text saith indeed He went but fully explains also the manner how he went viz. by his spirit as God is frequently said to speak to those unto whom he sent his Prophets so is Christ here said to preach to the old world by his spirit in Noah 2. He does not say he went by Noah to the people of the old world but he went and preached to the spirits not persons in prison Noahs preaching was to persons living this to the spirits in prison The former part of this Objection is answered already and the scope of the Text doth inforce the sense I have given of it and whereas Mr. C. saith this preaching was to the spirits not persons in prison c. it is a meer quibble for the Apostle speaks of them according to their present condition when he wrote this He doth not say they were spirits in prison when preached to but that the spirits of thâ—se persons were now in prison unto whom Noah preached while they lived in the world And therefore that suggestion of Mr. Colliers is utterly groundless That it s greatly doubtful whether this be it which is here intended But however if it were only doubtful to him it leaveâ— him inexcusable in his bold adventure to pervert it as he doth Certainly if the time of the preparation of the Ark was tâ—e time of Gods long-suffering towards them unto whom Noah preached by the spirit of Christ there was no pardon to be expected for them or offered to them after that time Neither can any reason be given why this should be restrained to those that were disobedient in the days of Noah if ever the pardon of sinners after death had come into the Apostles mind for we may not suppose that these were priviledged above all others that dyed in their sins And although Mr. C. saith a little after That this doth â—ot justifie the descending of Christs Soul into Hell as some hold yet it must necessarily infâ—r That Christ in person descended into Hell which is as absurd if not more 3. And especially compare this with ch 4. 6. which seems to be the same with this For for this cause also was the Gospel preached to them that are dead that they might be judged according to men in the flesh but live according to God in the spirit Where the Apostle states these things 1. That the Gospel was preached to
shall have a large share in them when the desired day of their calling and returning to God is come but their claim of right in new covenant blessings must now be on the account of their Faith in Christ not their natural descent from Abraham Let us now look into the Text and first we find that when the Prophet enters upon this comparison of Jerusalem with Samaria and Sodom v. 44. he saith Every one that useth Proverbs shall use this Proverb against thee c. which doth plainly lead us to a metaphorical sense of divers terms used in this proverbial or parabolical discourse Yea he saith v. 45. to the Jews your Mother was an Hittite and your Father an Amorite which certainly is not to be taken in a strict literal sense but is rather intended to note their corrupt manners then their natural descent And so although in the name Sodom there is an allusion to literal Sodom and the punishment thereof yet may we rather understand the Moabites and Ammonites to be intended who were like to Sodom and Gomorrah in their sinfulness and in their punishment See Zeph. 2 9. And there seems to be some farther occasion of this allusion not only in the situation of these Countries near to the Land where Sodom stood but more in that they sprang from Lot who was once an Inhabitant among the Sodomites whose evil manners his posterity did now conform to And indeed we find this in Scripture to be a common brand of Great sinners See Job 36. 14. Isa 1. 10. Rev. 7. 8. Now many of these two Nations did return to their Country as divers of the ten Tribes did also when Judah returned but especially are these promises made good in Gospel times in the gathering of Jews and Gentiles into one Church under one head Christ Jesus And these things duly weighed lead to such an interpretation of this prophecy as is according to the analogy of Faith and fully agreeing with other Texts both which are crossed and contradicted together with the whole scope of the Text under consideration by the sense that Mr. C. would force upon it For 1. It is evident that the promises here made must have their accomplishment in this world which is the only time and place for godly repentance and entring into Covenant with God by Faith in Christ 2. The Scripture and Reason doth cut off all hope of the returning so much as of any remnant of literal Sodom see Isa 1. 9. and saith expresly that the Sodomites do suffer the vengeance of eternal fire Jud. 7. which passage Mr. Collier mentions a little after I suppose to prevent others objecting it against him for certainly he cannot be so ignorant as to think that it strengthens his sense no doubt those that suffer the vengeance of Eternal fire are cut off from all hope of deliverance 3. The Grace promised in v. 62 63. is not a deliverance from torment only but a full and free pardon and taking of the persons pardoned into Covenant with God which includes their enjoyment of him as their portion which by Mr. Colliers own grant is no ways applicable to the damned in Hell And it is evident that the tollerableness allowed unto Sodom in the day of Judgement Mat. 18. 15. which he pleads is only comparative they shall be tormented less then those that have rejected the Gospel And the reasoning of our Saviour in that and like Texts is to this purpose That the condemnation of the Sodomites will be great is easily granted by you because they were great sinners and you are promising to your selves a far better portion then theirs is like to be in the day of Judgement but do not deceive your selves for your sin in rejecting the Gospel is greater then any they were guilty of and your punishment if you go on to neglect so great salvation will be heavier then theirs It shall be more tolerable for them in the day of Judgement then for you And there is no force of reason or terrour to the persons threatned suitable to what is intended if according to Mr. Colliers notion p. 53. The day of general Judgement should be the day of Sodoms ease That they should not be then condemned but released from their punishment and escape the Judgement that the rest of the wicked world fall under If this assertion of his be not bold and antiscriptural I know not what deserves to be so accounted Mr. Collier proceeds to argue Why may we not suppose that God may in time be pacified towards sinners after they have born their sin and judgement as formerly he hath declared himself to be or will be in time to come Ez. 16. 58. Seeing God hath been or will be pacified in Judgement why should we suppose him to be unreconcileable and never to be pacified in this last and great Judgement Is there indeed no difference betwixt the state of men in time and in Eternity why then can Mr. C. see no reason against sinners expectation of the same mercy hereafter as now some do partake of in the pardon of their sins and salvation by Christ Men are now under a mixt dispensation of justice and mercy and the time of life in this world is the only time of Gods patience 2 Pet. 3. 9. and while this time doth last he doth as well design the reclaiming of sinners by temporal Judgements as the vindicating of his own holiness and therefore when this is accomplished he may be here and oft-times is pacified towards sinners But in the world to come this mixt dispensation ceaseth and the Vessels of mercy shall enjoy the fruit of mercy perfectly and only and the vessels of wrath the extremity of justice all that is then designed towards them being the making known of wrath and glorifying justice upon them Rom. 9. 22 23. They must drink the Wine of Gods wrath without mixture Rev. 14. 10. And therefore no hope for them after this last and great Judgement He proceeds The Scripture saith expresly That God is the Saviour of all men but especially of those that believe and it is not present outward salvation that the Apostle is there speaking of c. The Text referred to is 1 Tim. 4. 10. where the Apostle is giving an account of his diligence and constancy in the work of the Ministry notwithstanding the persecutions that did or might attend him on that account as also the encouragement he had thereto because he trusted in the living God who is the Saviour of all men especially of those that believe which can intend no other then the conserving providence of God which is over all and especially his own people So the 70 render Psal 36. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt save or preserve Men and Beasts O Lord. It is evident the Apostle encourageth himself in that salvation that is presently enjoyed in this world who is the Saviour c. and if Mr. Colliers corrupt sense of this Text