that know God or have means and opportunities of knowing him not to glorifie him like himself and as God is a sin of a very high provocation and which directly and with a swift course tends to an utter dissolution of all communion and friendly converse between God and men 2. That for men of Knowledg Parts and Abilities to neglect the manifestation and making known of God in and to the World to the intent that he may be acknowledged reverenced loved delighted in by his Creature is a strain of the worst resentment with God of that unthankfulness which he interprets a non-glorifying him as God or like himself Knowing the Terror of the Lord in the way of the Premisses Brethren honored and beloved in the Lord according to the measure of the Light of the Knowledg of himself which he hath been graciously pleased to shine in my Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have in the ensuing Discourse lift up my Heart and Soul and all that is within me to the discovery and manifestation of him in the World in the truth of his Nature Attributes Counsels Decrees Ways and Dispensations and that with a single eye with clearness and simplicity of intention to dis-encumber the Mindes Judgments and Consciences of Men of such thoughts and apprehensions concerning him which are evil Mediators between Him and his Creature feeding and fomenting that distance and enmity between them which have been occasioned by sinful and unworthy deportment on the Creatures side I confess that in some Particulars managed and asserted in the Discourse I have been led I trust by the Spirit of Truth and of God out of the way more generally occupyed by those who of later times have travelled the same Regions of Enquiry with me But deeply pondering what Augustin somewhere saith that as nothing can be found out more beneficial unto the World then somewhat Nihil periculosius quaeritur nihil fructâ—osius invenitur further of God then is at present known so nothing is attempted or sought after with more danger I have steered my course in the subsequent Debates with all tenderness and circumspection arguing nothing concluding nothing but either from the Grammatical Sence or best known signification of words and phrases in the Scripture and this for the most part if not constantly in conjunction both with the scope of places the express consent and agreement of Contexts together with the Analogy of the Scriptures themselves in other places or else from the most unquestionable and universally received Principles and Maxims either in Religion or sound Reason and more particularly from such Notions concerning the Nature of God and his Attributes and Perfections which I finde generally subscribed with the Names and Pens of all that is called Orthodox amongst us and have written of such things Nor have I any where receded from the more general sence of Interpreters in the Explication of any Text or Passage of Scripture but onely where either the express signification of words or the vergency or rather indeed urgency of the Context or some repugnancy to the expressness of Scripture elsewhere or else some pregnant inconsistency with some clear Principle either of Religion or sound Reason necessitated me unto it Yea I seldom upon any of these accounts leave the common road of Interpreters but I finde that some or other one or more of the most intelligent of them have troden the same path before me And for the most part Chrysostom among the Ancient Expositors and Calvin himself among the Modern are my Companions in the paths of my greatest solitariness Concerning the main Doctrine avouched in the Discourse wherein the Redemption of Mankinde by Jesus Christ no particular person or member hereof excepted is held forth and asserted I demonstrate by many Testimonies from the best Records of Antiquity to have been the Oecumenical sence of the Christian World in her primitive and purest Times Nor am I conscious to my self I speak as in the present of God of any the least mistake either in word or meaning of any Author or Testimony cited by me throughout the whole Discourse nor yet of any omission in point of diligence or care for the prevention of all mistakes in either kinde The Discourse such as it is with all Respects of Honor and Love I present unto you not requiring any thing from you by way of countenance or approbation otherwise then upon those equitable terms on which Augustus Sueton. in vita Augusti recommended his Children unto the care and favor of the Senate Si meruerit Onely as a Friend and Lover of the Truth Name and Glory of God and Jesus Christ and of the Peace Joy and Salvation of the World with you I shal take leave to pour out my Heart and Soul in this Request unto you that either you will confirm by setting to the royal signet of your Approbation and Authority the Great Doctrine here maintained if you judg it to be a Truth or else vouchsafe to deliver me and many others from the snarâ— thereof by taking away with an hand of Light and potency of Demonstration those weapons whether Texts of Scriptures or Grounds in Reason wherein you will finde by the Discourse it self that we put our trust Your Contestation upon these terms will be of a resentment with me more precious and accepted then your Attestation in case of your comport in Judgment with me though I shall ingenuously confess and profess that for the Truths sake even in this also I shall greatly rejoyce Notwithstanding I judg it much more of the two richly conducing to the dear Interest of my Peace and Safety to be delivered from my Errors then to receive countenance and approbation from men in what I hold or teach according to the Truth If nothing which is here pleaded whether from the Scriptures or otherwise shall be able to over-rule your Judgments into an acknowledgment of Truth in the main Doctrine contended for in which case you will I trust though not with respect to my Request in that behalf yet for the Truths sake and for your own Interests sake as well in the things of this World as of that which is to come declare your selves in some worthy and satisfactory Answer to the Particulars here propounded I shall not need I presume to desire you that in your Answer you will not rise up in your might against the weaker looser or less-considerate Passages or Expressions of which kind you may very possibly meet with many more then enough but that you will rather bend the strength of your Reply against the strength of what you shall oppose at least if there be any thing herein worthy such a title You well know that a Field may be won though many Soldiers of the conquering side should fall or be wounded in the Battel and that a Tree may flourish and retain both its beauty and firmness of standing in the Earth though many of the smaller
of the glorious Gospel of Christ should shine unto them He adds soon after For God who commanded the light to shine out of darkness hath shined in our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give the light of the knowledg of the glory of God a 2 Cor. 4. 4 6 c. So that true Beleevers are here distinguished from Unbeleevers by this that they are enlightened the other having their eyes blinded by reason whereof they are without any such illumination So again where He saith to these Hebrews But call to remembrance the former days in which after ye were enlightened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye endured a great fight of afflictions b Heb. 10. 32 He clearly rermeth their Conversion it self to the Faith their illumination or enlightening Yea this illumination is so appropriate unto the Saints or sound Beleevers that our Saviour Himself stiles the generation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of light c Luk. 16 8. So the Apostle Paul admonisheth the Ephesians to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as children of the light d Eâ—hes 5. 8. meaning as Saints or true Beleevers And in the same Verse he distinguisheth their present estate in Faith from their former in unbelief thus For ye were sometimes darkness but now are ye light in the Lord. 2. In the latter of the said Passages the Persons spoken of are said to have §. 20. received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the acknowledgment of the Truth Which expression doth not signifie the bare notion or apprehension of what the Gospel teacheth and holdeth forth of which they are capable who are the most professed enemies thereof but such a consenting and subjection hereunto which worketh effectually in men to a separating of themselves from Sin and Sinners This is the constant acception and import of the Phrase in the Scriptures Always learning saith the Apostle of silly women laden with Sins and never able to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an acknowledgment of the Truth e 2 Tim. 3. 7. i. e. to a through and cordial assent to it which is wont to utter it self in a suitable Conversation So when He saith that God will have all men to be saved and to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knowledg or acknowledgment rather of the Truth by coming to the acknowledgment of the Truth f 1 Tim. 2. 4 He cannot mean any thing ineffectual or unavailable to Salvation such a sence would render the sentence senceless and exhibit it in this form God will have all men to be saved and to come to that which is not able to save them Therefore by the acknowledgment of the Truth is meant such a cordinal and through assent to it which consists in a sound and saving Faith So when He saith that the Servant of the Lord must be gentle in meekness instructing those that oppose themselves if God per adventure will give them Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for the acknowledgment of the Truth He clearly supposeth the acknowledgment of the Truth to be either the end or specifical Perfection of Repentance i. e. such a thing which demonstrates Repentance to be sound and of the saving kinde where ever it is found There is but one Place more where the Phrase is used and here also it bears as high a sence as in the testimonies already opened Paul a Servant of God and an Apostle of Jesus Christ according to the Faith of Gods Elect and the acknowledgment of the Truth which is after godliness g Tit. 1. 1. By the acknowledgment of the Truth cannot any such knowledg of it be meant in this place which should stand with unregeneracy or unbelief because then Paul should stile himself an Apostle of Jesus Christ according to the exigency or requirement of such a knowledg of the Gospel in men which is insufficient to save them A sence ridiculous and preposterous Somewhat was done by us in the preceding Chapter h Sect. 26 27 towards the unfolding of this place Yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgment in construction with other words of like import as the acknowledgment of Christ Ephes 1. 17. of the Son of God Eph. 4. 13. of God Colos 1. 10. of the mystery of God Col. 2. 2. of Him that hath called us 2 Pet. 1. 3. to omit many the like still importeth such a knowledg which accompanieth a sound and saving Faith 3. The Persons queried about are said to be sanctified with or by the §. 21. blood of the Covenant i. e. by their being sprinkled herewith to be separated from such who refuse this sprinkling as likewise from the pollutions and defilements of the world To be sanctified when applied unto Persons is not found in any other sence throughout the New Testament unless it be where Persons bear the consideration and respect of things rather then of persons and this onely in that one place 1 Cor. 7. 14. But of this signification of the word which we claim in this place instances are so frequent and obvious that we shall not need to mention any And we have formerly I remember demonstratively evinced that the Scripture in hand speaks of none other but a true and real Sanctification i Câ—â— 8. Sect. 50 51 c. and such which is appropriate unto Saints 4. They are said to taste or to have tasted of the Heavenly gift By this §. 22. Heavenly gift may be meant either 1. Christ himself who is called the gift of God Joh. 4. 10. Or 2. the Holy Ghost who is said to be given to them that beleeve Act. 11. 17 and again to them who obey God Act. 5. 32. Or 3. the gift of Righteousness or Justification for this also is called a gift Rom. 5. 15 16 17. Or 4. and lastly Salvation or Eternal Life This also is termed the gift of God Rom. 6. 23. Now all these gifts are given onely unto true Believers Whatsoever is meant by this Heavenly gift certaine it is that by tasting is not meant any light or superficial impression made upon the Hearts or Souls of Men through the sence or apprehension of it but an emphaticall inward and affectuous rellish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it opposed to a bare speculation or naked apprehension thereof The reason hereof is cleare viz. be cause the tasting of this Heavenly gift here spoken of is not mentioned by the Apostle in a way of easing or extenuating the sin of those that should fall away from Christ but by way of aggravation and exaggeration of the heynousnesse and unreasonablenesse thereof and withall more fully to declare and assert the equitablenesse of that severity in God which is here denounced against those that shall sin the great sin of apostacy here spoken of It must needs be much more unworthy and provoking in the sight of God for a Man to turne His back
making away themselves or destroying their own lives though there be no absolute Decree of God to secure them in this behalf the Naturall desire of self-preservation which God hath planted in them easily over ruling by the Power and Strength of it all motions â—or dispositions towards self-destroying which are wont to arise from such occasions in like manner the strength of that inclination or desire which is or ought to be and very possibly as hath been Proved might be in the Saints to save their Soules and consequently to preserve themselves from apostasie is sufficient without any such Decree in God as was mentioned to secure them both from all danger and from all feare of apostatizing to destruction notwithstanding all weaknesses or infirmities that they are subject unto The truth is that the infirmities and weaknesses of the Saints as such are so far from being any necessary or just ground of fear unto them that they shall fall away that the sence and acknowledgement of them are most cleer pregnant and effectuall Antidotes and Preservatives against falling away For he that is inwardly and truly sensible of his own weaknesse and inability to stand will especially being a Saint or Believer most certainly depend upon him for strength who is both able and willing to supply and furnish him upon such terms 3. And lastly upon the former accompt and for a close of this Chapter §. 36. I answer that if the Doctrine of falling away be so uncomfortable unto the Saints as the objection pretends the truth is as we have in the Premisses of this Chapter made it to appear they are not much relieved at this Point by the Received Doctrine of Perseverance For this Doctrine as hath been shewed scarce suffereth any man to believe upon any Rationall competent or sufficient grounds that he is a true Saint or Believer yea and doth little lesse then tempt him to such things which are exceeding apt and likely to fill him with feares and questionings touching the truth of his Faith And what great comfort can it then be unto him to hear or believe that true Believers cannot fall away or perish whereas the other Doctrine leaveth them a good latitude of competent ground whereon to judge themselves true Saints and true Believers nor doth it deprive them of sufficient ground on which to secure themselves both against the danger and against all feare of the danger of Apostatizing or falling away to Perdition This Doctrine therefore of the two is questionless of the more benevolous aspect and influence upon the Peace and Comforts of the Saints CHAP. X. A Continuation of the former Digression wherein the Texts of Scripture commonly alledged to prove the impossibility of Saints declining unto Death are taken into consideration and discharged from that Service BEing occasioned and after a sort necessitated for the securing of §. 1. some passages of interpretation Cap. 8. being of main concernment to the Principall cause undertaken in this Discourse to ingage home in the Question about Preseverance I should according to ordinary Method and that hitherto observed in the traverse of the maine Doctrine first have argued my Sence and Judgement in the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertively and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by answering such Objections whether from Scripture or otherwise which are wont to be levied by Men of contrary judgement in opposition thereunto But finding by experience that weaker men through too much fulnesse and aboundance in their own sence in matters of Controversie and this chiefly by meanes of some Texts of Scripture running still and working in their heads which in sound of words and surface of Letter seeme to stand by them in their Sence and Notion are under a very great disadvantage either for minding or understanding such things which are spoken unto them for their information in the Truth I thought it best for their relief in this case to invert that Method in the present Dispute and first to endeavour to take from them those weapons whether of Scripture or argument wherein they trust and afterwards present them with such other Scriptures and grounds which are Able Pregnant and Proper to build them up and establish them in the Truth We shall not tie our selves to any Rule or Prescript of Order in bringing §. 2. those Scriptures upon the theatre of our Discourse which men of differing judgement in the cause in hand are wont to plead in defence thereof themselves as far as I have observed observing none but shall produce them one by one as God shall please to bring them to mind unlesse haply two or more of them by reason of affinity or likenesse in Phrase or import may commodiously enough be handled together Most of the places compelled to serve in this warfare I finde scituate in the New Testament The first that commeth to hand is that of our Saviour unto Peter and upon this Rock will I build my Church and the gates of Hell shall not prevaile against it a Mat. 16. 18 From hence it is argued that those that are once built by Faith upon the Rock Christ or upon the truth of the Gospell are not in danger or in a possibility of being prevailed against viz. to destruction by all the Powers of darkness whatsoever I answer 1. That this promissory assertion of Christ the Gates of Hell shall not prevaile §. 3. c. doth not necessarily respect every individuall and single Person who de praesenti is a Member of his Church so as to secure him of his Salvation against all possible sins or wayes of sinning whereunto he may or can be drawn by Satan but may well be understood of the Church in generall i. e. considered as a body of men separate and distinguished from the world Now the Church in this sence may be said to stand and be secured against all the Power and Attempts of the Devill though not only some but even all the Particular Saints of which this body consists at present should be prevailed against by Satan to destruction Because the ratio formalis or essence of the Church in this sence doth not consist in the Persons of those who do at present believe and so are members of it for then it would follow that in case these should die or when they shall die Christ should have no Church at all upon the Earth in as much as nothing can be without the essence of it but in the successive Generation of those who in their respective times believe whether they be fewer or whether they be more whether they be such and such Persons or whether others As suppose there be not now one drop of that Water in the chanell of the River of Thames as it is like there is not which was in it seven years since yet is it one and the same River which it was then and so put the case there be not one Person now alive in any
relating unto those affections or impressions in men which are attributed unto God should be parallel'd in him or have something in his nature corresponding to them It is a sufficient ground or reason for the attribution if the humane affection or impression attributed unto him be Similitudo non currit quatuor Pedibus Neque illa quae important intrinsecam perfectionem sunt tribuenda Deo proprie formaliter nec debemus consuetum modum loquendi omnino cavere cum de Divinis loquimur si seclusâ—s imperfectionibus non aliter humana transferamus ad Deum Arrib Op. Concil l. 3. c. 9 in respct of any one particular appertaining to it in men parallel'd or analogized in the Nature of God the Proverbiall maxime well admonishing that similitudes are not wont to run on all foure no nor alwayes on three not yet on two they do service enough if they stand well on one To exemplifie our Caution in a particular or two Anger as it is incident unto and sometimes as it is inherent in men is obnoxious to be attended with unseemely behaviour inconsiderate and unjust actions c. Yet it doth not follow from hence that because God is said to be angry therefore there is that in his nature which renders him obnoxious in either of these kinds It is a sufficient ground of the attribution of this Passion or affection unto him that out of the perfection of his simple Essence or Nature he doth any thing upon occasion which is proper or frequent for men being angry to do as that he sharply expostulates or reproves that he smites those who provoke him with any severe stroke of judgement or the like c. So again expectation in men is alwayes attended with an apprehension that the thing expected will indeed come to passe no man expecting that which he knows certainly will never come to passe yet it doth not follow from hence that because expectation is ascribed unto God therefore he must not know but that the thing expected by him will come to passe It is a sufficient ground of ascribing expectancy unto him that out of the perfection of his simple essence or nature he sometimes deporteth himself as men under expectation are wont to do though it be but in some one particular as that he apprehendeth a probability or likelihood in respect of means motives and ingagements that the thing which he is said to expect will come to passe notwithstanding he certainly knoweth withall that what he is said in this kinde to expect will all that probability or likelihood notwithstanding never come to passe Instances hereof we have Esa 5. 2. 4. 7. Mat. 21. 37 38 39. c. Take yet one example more for the better understanding of the premised Caution Purposes and intentions where they are in the letter and in their Propriety as in men are alwayes found in conjunction with a supposall that the things purposed or intended shall or will be effected no man ever intending or purposing that which he certainly knows before hand never shall or will be effected But it doth not follow from hence that when Purposes or intentions are attributed unto God they must needs be thus attended I meane with a supposition or expectance that the things said to be purposed or intended by him shall or will come to passe Therefore that saying of Mr. Rutherford Excercit p. 224. Tenentur omnes credere Deum omnipotentem sua intentione excidere non posse i. e. All men are bound to believe that God being Omnipotent cannot faile of his intention is lesse considerate yea and defective in truth without the help of some further explication If instead of intention he had said Decree thus All men are bound to believe that God being Omnipotent cannot faile or fall short in any Decree so as not to be able to put it in execution Reason and Truth had greeted each other in such a saying But God may be said as we shall see further anon to purpose or intend things in case he affordeth means that are proper and sufficient to bring them to passe especially if he commands them to be used accordingly this being a dispensation of like consideration and nature with the deportment of men who are wont to provide a sufficiency of means at least so apprehended by them for the effecting of what they purpose or intend So that to Reason thus God intendeth not the salvation of all men because he certainly knoweth that all men will not be saved no wise man ever intending that which he certainly knows before-hand shall never be effected is to reason weakly and upon a false supposition viz. that purposes and intentions are attributed unto God in respect of all particulars or under all circumstances wherewith they are accompanied in men whereas such attributions are sufficiently salved as hath been shewed in the Analogy and Similitude of one Particular only Yet before we can conveniently come at our intended explication how §. 8. and in what respect or sence Desires Purposes Intentions and Decrees are by Scripture assignment transferred upon God necessary it is that the difference between them in point of Signification and Propriety of import together with the signification of some other terms of neer consideration with them be examined and cleerly stated For that these words Desire Purpose Intention and Decree doe not precisely signifie one and the same thing is out of question nor are they ascribed unto God in one and the same signification or respect though it is true there is a word frequently also ascribed unto him I mean the word will which in the latitude of the signification of it comprehendeth them all yea and some other too besides these For what God more properly may be said to Desire he is in a more generall terme often said to will so againe what in more propriety and strictnesse of expression he might be said and sometimes is said to Purpose Intend Decree and to command or perswade unto he is very frequently said to WILL. So that this word Will when it is attributed unto God must be differenced in point of sence and signification pro subjecta materia according to the different exigency of the context and matter in hand in such places where it is respectively used as we shall shew presently But to the foure terms mentioned First to desire according to the Precise and strict import of the word as §. 9. it is appropriable unto and found in men signifies only an act of appetency in the heart or soule of a man towards somewhat that is absent whether in respect of simple Being or of Place only and with all apprehended by the Desirer as connaturall and suteable unto him either in respect of his own Personall conveniency and accommodation only or the accommodation also of some others whom he wisheth well unto How it differs from the other three will plainly enough appeare in the Progresse Secondly to purpose
we are not to conceive that upon the multiplication or new production of Entities or Beings the acts of God are multiplied for or in their production but that whatsoever is produced by him or receives being from him as all things that have being do when or at what time soever they receive this being they receive it by vertue of that one creative act of his by which at once in the beginning as the Scripture phrase is he gave being to all things Past Present and yet to Come Nor are we to conceive that when Moses reporteth the History of the Creation thus And God said let there be light a Gen. 1. 3. and afterwards viz. after a dayes space that he said Let there be a Firmament b Gen. 1. 6. and again after the same distance of time Let the waters under the Heaven he gathered together into one place c Gen. 1. 9. c. that he spake these things at three severall distinct times or that he waited the just space of a day between speech and speech but that Moses his intent in this description or relation was to declare by what successive spaces or distances of time that one Creative Word of God which he spake at once took place and gave being to the severall and respective parts of the Universe So that for example when by way of Preface to the second dayes worke he writeth thus And God said let there be a Firmament c. His meaning only was to signifie what that one creative Word of God once and at once spoken did produce or give being unto towards the compleating of the Universe the second day after the Creation was begun not that God rested or kept silence for a dayes space and then fell to work again This truth I mean that all temporary and successive effects in the World §. 16. whether produced by the intervening and concourse of second Causes or without are produced by the impression and vigour of that one great act of God we speak of and not by any new act exercised or exerted by him in order to their severall and particular Productions is frequently insinuated in the Scriptures themselves yea and is demonstrable by ground of reason and nothing but what hath been the judgement of severall learned men and of Augustine by name The context of Moses Gen. 2. 4. tenoureth thus These are the generations of the Heavens and of the Earth when they were created IN THE DAY that the Lord made the Earth and the Heavens and every plant of the field BEFORE IT WAS IN THE EARTH and every herb of the Field BEFORE IT GREVV Here he plainly affirmeth that God created the Earth and the Heavens in the same day and every Plant of the Field BEFORE it was in the Earth c. Cleerly implying that though the Earth and the Heavens received their respective beings on two severall dayes successively yet that which God acted or did towards their Productions was done by him in one and the same day i. e. at once and again that although no Plant of the Field was actually produced before it was in the Earth for no Plant was made out of the Earth and afterwards by God put into it yet that on Gods part and in respect of what he contributed towards their actuall Production they were produced before viz. by that one Creative act we spake of Consonant to this deduction from as also to the exposition lately given unto the context of Moses is this passage of Augustine When thou hearest that all things were then made when the day was made conceive if thou beest able that six or seven fold repetition which is made or to be made without any intervalls of delayes or spaces of time or if thou beest not able so to conceive of it leave it for those to conceive who are able and go thou forward with the Scripture which forsaketh not thy infirmity but walketh a Mothers pace slowly with thee and which so speaketh that with her height shee laughs at the proud with her depth shee amazeth the considerate with her Truth shee feeds the strong or well-grown and with her affability nourisheth little ones a Et cum audis tunc facta omnia cum factus est dies illam senariam vel septenariam repetitionem sine intervallis moraâ—um spaciorumque temporalium factam si possis apprehendas si autem non possis haec relinquas conspicienda valentibus tu autem cum Scriptura non deserente infirmitatem tuam materno incessu tecum tardius ambulante proficias quae sic loquitur ut altitudine superbos irrideat profunditate attentos terreat veritate magnos pascat affabilitate parvos nutriat Aug. de Gen. ad lit l. 5. c. 3. The same Author elsewhere For God saith he made all time with all corporall Creatures together or at once which visible Creatures are signified by the Name of Heaven and Earth b Fecit enim Deus omne tempus simul cum omnibus creaturis corporalibus quae creaturae visibiles nomine coeli terrae significantur Aug. lib. 1. de Gen. contra Manich. c 3. Quod futurum est jam factum est Idem Soliq cap. 26. This to have been his positive and cleer judgement many other passages in his writings give plenary and pregnant testimony and more particularly his 105th Tractate upon John and his Books upon Genesis But to returne to the Scriptures Those words Psal 115. 3. He God hath done whatsoever he pleased in the best sence and interpretation of them and that which is closest to the letter are thus to be understood viz. that whatsoever God willeth or hath willed should at any time come to passe he hath already done viz. all that he meaneth or which is any wayes necessary for him to do towards the effecting of it In this sence also that of the Apostle Rom. 8. 30. with many other places of Scripture of like Phrase and consideration is to be understood Moreover whom he hath predestinated them also hath he called and whom he hath called them hath he also justified and whom he hath justified them hath he also glorified God is said to have already called justified glorified all those whom he did foreknow ver 29. i. e. preapprove viz. as lovers of God Vers 28. and so predestinated to be conformed to the Image of his Sonne because he hath already done whatsoever is requisite for him to doe for the procurement and effecting of them in due time By the way lest the Table of this Doctrine should prove a snare of error §. 17. or mistake unto any foure things are diligently to be minded First that that one great Act of God by which he gave Being in time unto the World and unto all things that either have been or ever shall be produced or done in it was not exercised or acted by him in time but from or in eternity The reason hereof is
from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
perish but on the contrary that whosoever of them should not believe should perish Which according to their Principles against whom we now argue is as if a man should say which soever of my sheep is no sheep but a goate shall have no pasture with his fellowes 3. They who by the World here understand the Elect must if they will §. 14. not baulk with their Principles suppose that Christ speaks at no better Rate of Wisdom or Sence in this Scripture then thus So God loved the World that He gave His only begotten Sonne that whosoever did that which was not possible for them to decline or not to do should not perish but c. Who ever being serious and in his wits required that in the nature of a condition from any Man especially in order to the obtaining of some great and important thing which he of whom it was required upon such terms was necessitated or had no Liberty or Power but to performe what Father ever promised his Son his Estate either in whole or in part upon condition that whilest he rode upon an Horse he should not go on foote or upon condition that he would do that which a force greater he was able to resist should necessitate him to do So that the whole tenor and carriage of the verse renders the interpretation of the word World hitherto encountred a meer nullity in Sence Reason and Truth 5. The Context and words immediately preceding will at no hand endure §. 15. that sence of the word World against which we have declared hitherto This little word for FOR God so loved c. being causall importeth not only a connexion of these words with what went before but such a connexion or Relation as that which intercedes between the cause and the effect So that the words in hand must be looked upon as assigning or exhibiting the Cause or Reason of that effect which was immediately before mentioned This being granted as without breach of conscience it can hardly be denied it will appear as cleer as the light of the Sun that by the word World in the place under Contest cannot be meant the Elect only The tenor of the two next foregoing Verses for together they make but one intire sentence is this And as Moses lifted up the Serpent in the Wildernesse even so must the Sonne of Man be lifted up that whosoever believeth in Him or every one believing in Him should not perish but have everlasting Life So that the effect here mentioned and expressed is the Salvation and everlasting happinesse of what Person or Persons soever of Men or of Man-kinde that shall believe in Christ The Reason or Cause hereof our Saviour discovers and asserts in the words in hand For God so loved the World that He gave c. If now by the World we shall understand only the Elect the Reason or Cause here assigned of the pre-mentioned effect will be found inadequate to it and insufficient to produce it For Gods Love to the Elect and his giving his Son for their Salvation only is no sufficient cause to procure or produce the Salvation of WHOSOEVER shall or should believe on him For certaine it is that there is Salvation in Christ for no more then for whom God intended there should be Salvation in him If there be Salvation in him for none but for the Elect only then is it not true that whosoever believes in him shall be saved For certaine it is that no Mans believing puts any Salvation into Christ for him therefore if it were not there for him before he believed yea or whether he beleeved or not neither would it be there for him though or in case he should believe 6. And lastly that by the word World in the Scripture in hand is not meant the Elect nor any thing equivalent hereunto is evident also from the Context in the Verse and words immediately following where our Saviour goeth forward in his Doctrine Thus. For God sent not His Sonne into the World to condemne the World but that the World through him might be saved a Ioh. 3. 17. This Particle for being as we lately noted Causall or Raciocinative plainly sheweth that he useth the word World or speaks of the World in this Verse where he speaks of the condemnation of it in the same sence wherein he spake of it in the former and the meanes of the Salvation of it otherwise he should not argue ad idem i. e. to the point in hand Now then to make him here to say that God sent not his Sonne into the World i. e. to take the nature or to live in the condition of the Elest to condemne the Elect but that the Elect c. is to make him speak as never man I suppose spake but not for excellency of Wisdom or gracefulnesse of expression but for weaknesse in both To say that God sent not his Sonne into the World to condemne his Elect were but to beate the Aire or to fight against a shadow I mean solemnly to deny that which no man was ever likely to imagine or affirm For â—ow or by what way of apprehension should it ever enter into any mans thoughts that God should send his Sonne into the World to condemne those whom out of his infinite love he had from eternity decreed to save with a strong Hand out-stretched Arme and Power omnipotent and invincible Or are not these the Elect in their notion of Election with whom we have now to do Therefore certainly the World in the Scripture before us doth not signifie the Elect. A second interpretation of this word asserted by some is that by the §. 16. World is meant genus humanum or Mankinde indefinitely considered i. e. if I rightly understand the minde of those who thus interpret as neither importing all nor any of the individiuums or persons contained in or under this species or kinde but only the specificall nature of Man common to them all as when the Jewes said of the Centurion that he loved their nation * Luke 7. 5. their meaning was not either that he loved all that were Jewes without exception of any nor yet that he loved any particular person of them more then another but only that he was lovingly disposed towards them as they were such a particular Nation as viz. Jewes But that this Interpretation either falls in in substance with the former and so is already condemn'd with the condemnation thereof or else with the third and last which as we shall hear presently findeth in this Scripture a Love in God towards all the individuall Persons of Man-kinde without exception of any or else that it vanisheth into nothing and hath no substance at all in it may be thus demonstrated If by Man-kinde indefinitely considered be neither meant a speciall or determinate number of the persons of Men which the former interpretation asserteth nor yet the universality or intire body of Men consisting
own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B◠not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet Therefore thou son of Man say unto the Children of thy People The righteousness of the righteous shall not deliver Him in the day of His Transgression when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.
suffer Persecution a while before â—heir Faith expired So that the Faith of those who in the Parable are called Temporaries can by no argument or allegation be â—victed of any degenerateness or unsoundnesse in kinde but onely of a deficiency in point of rooting or firme fixation in the Soul Nor doth our Saviour any wayes blame or reprove it but upon this account onely Yea in blaming it upon this account onely and reproving those who had it for being no more diligent and carefull in the use of means for confirming and establishing themselves better in it He plainely gives testimony unto it in Point of truth and soundness in as much as no Man deserveth blame for not consulting or endevouring the Perpetuation of an Hypocriticall Faith in his Soul or such which though Persevered in would yet have left Him in the hand of eternall Death These Considerations and Discussions are so full of Light Evidence and Power that were not the foot of our Adversaries held in this snare to judg of the truth and Soundness and so of the Hollowness and Unsoundness of Faith by the issue and event of it as viz. the Perseverance or non-Perseverance of it unto the end they could not lightly stand in the way of their present judgements before them And yet this Rule or Method of judging is not of any good accord with their own Principles otherwise Concerning those helps or assistances of grace say our English Divines present in the Synod of Dort which are afforded by God unto Men we are to judge of them meaning in point of sufficiency or efficaciousness by the nature of the benefit offered as attainable by them and by the most manifest Word of God NOT BY THE EVENT or abuse of them a Ex naturâ benefiâ—ij oblatâ— verbo Dei â—pertissimo iudicandum est dâ— illis Gratiae auxilijs quae hominibus suppeditantur non autem ex eventu aut abusu Synod Dordr Act. Pag. 128. The last proof from the Scriptures which we shall at present insist §. 39. upon and urge for the confirmation of the Doctrine under Protection shall be that passage which holds forth these things unto us For when they speak great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those who were CLEANE ESCAPED from those who live in error While they promise them liberty they themselves are the servants of corruption for of whom a Man is overcome of the same he is brought in bondage For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are againe intangled therein and overcome the latter end is worse with them then the beginning For it had been better for them not to have known the way of Righteousnesse then after they have known it to turne from the holy Commandement delivered unto them But it is happened unto them according to the true Proverbe the Dogg is turned to his own vomit againe and the Sow that was washed to his wallowing in the mire b Pet. â— 18 19 c. The Possibility of a totall and finall defection in true Believers lieth as large and full in these quarters as truth lightly can be lodged in words the Holy Ghost here plainely supposing that which is clearly consistent with yea and equipollent thereunto viz. that they who by the acknowledgement of Jesus Christ have cleane or truly or really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 escaped the pollutions of the World being againe intangled therewith may be overcome so as that their spirituall state and condition will be worse at the last then it was at the first or before they believed What is this being interpreted but that true Saints or Believers may possibly apostatize from their believing condition so as to perish everlastingly But here also our Adversaries attempt to hide the Truth shining in the recited §. 40. passage under that old covering or veyle which hath been rent in twaine already both in this Chapter and elsewhere Thâ—se expressions say they who were clean escaped from those who live in error who have escaped the pollutions of the World through the acknowledgement of Jesus Christ to have known the way of righteousnesse c. doe not suppose the Persons spoken of to have had true Faith nor import any thiâ—â— but what may very possibly be found in Hypocrites But with how little truth yea or semblance of truth these things are asserted hath been already exposed to open view when we traversed the Scripture in hand upon another occasion a Cap. 8. Sect. 4 5 46 c. Neverthelesse we here add 1. If the said expressions import nothing but what Hypocrites and that in sensu composito i. e. whilest Hypocrites are capable of theâ— may those be Hypocrites who are separated from Men that live in error 〈◊〉 from the pollutions of the World and that through the knowledge of Jesus C 〈…〉 and on the other hand those may be Saints and sound Believers who wallow in all manner of filthiness and defile themselves daily with the pollutions of the World This consequence according to the Principles and known Tenets of our Adversaries is legitimate and true in as much as they hold that true Believers may fall so foule and so far that the Church according to Christs institution may be constrained to testifie that they cannot bear them in their outward communion and that they shall have no part in the Kingdome of Christ except they repent b Repondemus posse quidem verè credentes eousque prolabi ut Ecclesia juxtà constitutionem Christi cogatur â—esta 〈…〉 ipsos in externâ ipsorum communione non posse tolerare neque habituros partem ullam in regnâ— Christâ— nisi convertantur Contr-Remonstr in Coll. Hag. p. 399. c. But whether this be wholesoâ—â—â—nd sound Divinity or no to teach that they who are separate from sinnâ—â— and live holily and blamelesly in this present World and this by means of the knowledge of Jesus Christ may be Hypocrites and children of perdition and they on the other hand who are companions with Theeves Murtherers Adulterers c. Saints and sound Believers I leave to Men whose judgements are not turn'd upside down with prejudice to determine 2. The Persons here spoken of are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly or really escaped from those who live in error Doubtlesse an Hypocrite cannot be said truly or really but in shew or appearance at most to have made such an escape I mean from Men who live in error considering that for matter of reality and truth remaining in Hypocrisie he lives in one of the greatest and foulest errors that is 3. An Hypocrite whose foot is already in the snare of Death cannot upon any tolerable account either of reason or common sence be said to be allured i. e. by allurements to be deceived or overcome by the pollutions of the World
no more then a Fish that is already in the net or fast upon the hook can be said to be allured or deceived by a baite held to her 4. Hypocrites are no where said neither can they with any congruity to Scripture Phrase be said to have escaped the pollutions of the World through the acknowledgement for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated of Jesus Christ the acknowledgement of the truth and so of Christ and of God constantly in the Scriptures importing a sound and saving work of conversion as we lately observed in this Chapter c Sect. 20. 5. And lastly the Persons to whom the Apostle addresseth Himself in this Epistle being looked upon by him as true Believers yea â—â— partakers of like precious Faith with Himself and the rest of the Apostles d 2 Pet. 1. â— â—â— cannot reasonably be imagined that in so short an Epistle He should hang so â—ong as the whole second Chapter amounteth unto upon a subject or discourse which little or nothing concerned them to whom He Writes nor much indeed any other Man if the Principles and Tenents of our Adversaries would stand If true Believers be uncapable of any such backsliding which should make their latter end worse then their beginning to what purpose should the Apostle make a large Discourse unto them concerning such Men who had miscarried by such backslidings Or would there be upon such a supposition any more savour in this Discourse then if Solomon should have made a journey to the Queene of Sheba's Court to informe Her that Theeves and Murtherers were sorely punished in His Kingdome And for Hypocrites themselves neither would the Discourse have been of much concernment unto them in case such a Personall and Peremptory Election and Reprobation as our Opposers contend for could be with truth obtained If I be upon such termes elected I am in no danger of falling under that heavy doome of Hypocrites whose latter end is worse then their beginning or if I be so Reprobated I am in no capacity in no Possibility of redeeming my selfe by the tender of any Admonitions Cautions Exhortations Threatnings or Examples whatsoever of Persons who have made Shipwrack of their Soules against the same Rock before me To what purpose then be I elected or be I Reprobated be I a sound Believer or be I an Hypocrite should any application be made either by God or Men unto me either in order to my obtaining of that which all my sin and wickednesse cannot keepe from me or for the avoiding or preventing of that from which all my Care Diligence Faithfulnesse cannot deliver me Therefore questionlesse the Apostle Peter all along that quarter of Discourse which we have lately had under consideration clearly supposeth that even true Believers such as upon good grounds He concluded those to whom He Writes to be are obnoxious to such an Apostasie and declining in and from their Faith which is accompanied with the signall ruine and destruction of those who value holinesse and close walkings with God at no higher rate then to cast them behinde their back without looking after them any more Which Doctrinall conclusion might be further argued and confirmed abundantly from very many Scriptures besides those insisted upon in this Chapter and particularly from those frequent and Pathetique Admonitions Cautions Exhortations Incouragements c. administred by the Holy Ghost unto the Saints to ingage them in such wayes of care diligence and faithfulnesse to themselves and their own Soules whereby they may be strengthened to Persevere unto the end But of these at least of some of the most Pregnant of them we shall have occasion to consider in the Chapter following where we shall further plead the cause of the said Doctrine by force of Argument and Demonstration CHAP. XIII Grounds of Reason from the Scriptures evincing a Possibility of such a defection even in true Believers which is accompained with destruction in the end THE Opportunity which Error commonly findeth to build Her self §. 1. a Throne amongst Men and to reigne over the Judgements and Consciences of those who are debtors of Homage and Subjection to the Truth lieth not so much in the strength or beauty of those Arguments or Pleas which she is able to ingage in Her cause as either in the weakness or negligence of the Friends and Professors of the Truth as when they are either not able or not industrious enough to shew her unto the World like Solomon in all his glory and to spread that light of Evidence and Conviction round about Her which belongeth unto Her and which would commend Her like a Daughter of God in the Eyes of Men. Truth whose native residence and seat is as the old Philosophers were wont to expresse it in profundo in the depths remote from the common thoughts and apprehensions of Men cannot in many Particulars be drawn up into a clear and perfect light but onely by a long coard well twisted of much labour attentive Meditation together with some dexterity for the Work God Himself is said to inhabit a light that is inaccessible a 1 Tim. 6. 16. that is as I conceive to be capable of more and more glorious attributions or of having a greater number of excellent things and things of a greater excellency spoken of Him and that with Evidence and clearnesse of Truth then either Men or Angels are able to discover or comprehend much more to utter or declare unto the World And the Truth is that many Truths dwell in such a light which is not accessible without much difficulty to the Judgements and Understandings of Men being onely manifestable in their certainty and perfect beauty by such Arguments and Considerations which they must dig deep who desire to discover and they look narrowly and with a single Eye who desire to be made fully capable and sensible of them being set before them Whereas Error being of neer affinity to the corrupt and dark minds and understandings of men dwells in propinquo and as it were at their right hand and though Her servants the reasons I meane which negotiate Her affaires with the judgements of Men be all flesh and not spirit all shew and no substance yet having the advantage of a naturall sympathy and compliance in those with whom they have to doe their cause is readily accepted and approved as just and good When the Disciples saw the Lord Christ by no better light then what the night afforded and that at a distance walking upon the Sea towards them they were troubled thinking he had been some uncleane spirit that would have destroyed them and cried out for feare but when He came neer them and sayd to them Be of good comfort it is I be not afraid b Mat. 14. 26 27. they perfectly knew that it was their dear Lord and Master So many looking upon that Doctrine which opposeth the un-conditioned Perseverance of the Saints and asserteth a
yea though he should intice you away from God by the allurements of the World and intangle you with them againe yea and should cause you to run and rush headlong against the light of your own judgements and consciences into all manner of horrid sins and abominations yet shall all his attempts and assaults upon you in every kinde be in vaine you shall be in never the more danger or possibility of perishing unto you I say attend and consider how sore and dangerous a combate you are like to sustaine for you are to wrastâ—e not against flesh and blood but against Principalities and Powers the Governors of this World and spirituall wickednesses against that old Serpent the Devill that great red Dragon who was a murtherer from the beginning and who still goeth about like a roaring Lion seeking whom he may devoure who will set himself with all his might to thrust you headlong into all manner of sins and so to separate betweene God and you for ever and truly I am afraid lest as the Serpent by his subâ—ilty deceived Eve so your minds should be corrupted from the simplicity which is in Christ Jesus lest the Tempter should any wayes tempt you and my labour about you be in vaine Therefore watch pray and resist him stedfast in the Faith take unto you the whole Armour of God that you may be able to resist in an evill day and having done all things stand fast stand having your loynes girt with the girdle of truth and the brest-Plate of Righteousnesse upon you c. Would such an Oration or speech as this be any wayes worthy the infinite Wisdome of the Holy Ghost Or is it not the part of a very weak and simple person to admonish a Man and that in a most serious and solemn manner of a danger threatning him or hanging over his head and withall to instruct and teach him with a great variety of Rules Precepts and Cautions how to escape this danger when as both himself knows and the person admonished likewise knoweth and this with the knowledge also of the Admonisher that it is a thing altogether unpossible that ever the danger should befall him or the evill against which he is so solemnly cautioned come upon him Therefore they who make the Holy Ghost to have part and fellowship in such weaknesse as this are most insufferably injurious unto him And whereas they still plead or pretend rather that such admonitions §. 38. as those lately specified may well stand with an unconditioned promise of Perseverance we have formerly shewed a See from Sect 4. of this Chapter to the end of Sect. 16. that they are not able to make good this Plea nor to give any reasonable account of it Whereas they adde that their Sence or Opinion is not that it is a thing absolutely or every wayes impossible for true Believers to fall away totally or finally from their Faith but that they willingly grant that even true Believers what through their own weaknesse and what through the subtil baits and temptations of Satan may so fall away c. I answer that this is but a Fig-leafe sought out to cover the nakednesse of their Opinion which hath no strength at all nor wear in it For what though it were in a thousand other respects never so possible for true Believers to perish yet if it be altogether unpossible in such a respect which over rules all those other and which will and of necessity must hinder the coming of it to passe all those other notwithstanding it is to bee judged simply and absolutely impossible and all those respects wherein it is pretended possible are not to be brought into account in such a case The Rule in the Civill Law and in Reason is Omnia invalida nihilo sunt aequiparanda i. e. All things which together are invalid are to be judged as none at all Yea the Scripture it self when it speakes of any thing which God hath promised or ingaged Himselfe to bring to passe though there be never so many second causes and these never so potent in their kinde to oppose it it nullifies the validity of all these and asserts the certaine futurity of the effect upon such termes as if in no respect whatsoever it were impossible or obnoxious to a non being or non-comming to pass If God BE FOR US saith Paul who can be against us a clearely b Rom. 8. 31. implying that no enmity no opposition or interposition of things or persons whatsoever against our Comfort and Peace are of any consideration at all when we have the Power of God ingaged for our security And is there not altogether the same reason of the Perseverance of the Saints in case God hath made an absolute Promise hereof unto them Or is it reasonable or any wayes considerable to say that in this respect or in that respect or in a third respect they may possibly not Persevere in case it be supposed that God hath absolutely peremptorily and irreversibly against all possible Interveniences whatsoever Decreed their Perseverance Whereas some pretend that Christ Himselfe was tempted who yet §. 39. was in no danger of sinning or of perishing the answer is that this indeed is a truth but palpably irrelative to the cause in hand It would have parallel'd in case the Holy Ghost should have applied Himself unto Christ in such admonitions detections of Satans malice and methods against him exhortations to be watchfull to pray to stand fast and resist him with professing himself afraid lest Satan should circumvent him c. as those wherein we heard he addresseth himself unto Believers but there being no such applications as these made unto him by the Holy Ghost the case is altogether different It is true Christ as Man was subject to the whole Law of God and to every branch and particular Precept thereof so far as it concerned him i. e. so far as it concerned Men considered simply as Men or as righteous and good Men but as it relates unto Men considered as subject to morall weaknesses and infirmities or as in a capacity of being over-grown and overcome with sinfull corruptions and so liable unto perishing he was not in subjection to it Neverthelesse it is not to be denied but that even Christ Himself considered simply as Man had upon him the image and superscription of a Creature or finite Being I meane mutability yet so that all potentiality in him in this kinde was abundantly balanced over-balanced by the hypostaticall union and the unmeasureablenesse of that Grace which flowed from this Spring upon and into his humanity by means whereof there is an impossibility though neither meerly Logicall or Naturall nor yet meerly Morall but compounded and as it were mixed of both such as hath no place in the condition of any meere Creature whatsoever that he should be actually changed to the dayes of eternity So that in respect of the personall union with the God-head
13. The possibility of a total falling away without a final and again of both a total and final cannot lightly be asserted in words more significant and express then these The same Father in another part of His Works professeth His Judgment to the same Point thus For who dares deny but that those first men were happy or blessed in Paradise before they sinned although they were uncertain how long this their blessedness should continue or whether it would be eternal But eternal it had been had they not sinned And now upon good grounds we call those blessed whom we discern to live righteously and religiously with an hope of future immortality without the perpetration of any such crime which wasteth the Conscience who easily obtain a merciful Pardon from God for those sins of infirmity whereunto at present they are obnoxious Who though they be certain of the reward of their Perseverance yet are found to be uncertain of their Perseverance it self For what man can certainly know that He shall persevere in the practice and proficiency of Righteousness unto the end unless by some Revelation He be assured hereof by Him who in His just and secret Judgment is not wont to inform all of such a thing though He deceives none b Quis enim primos illos homines in Paradiso negare audeat beatos fuisse ante peccatuÌ„ quamvis de suâ beatitudine quà m diuturna vel utrùm aeterna esset incertos Esset autem aeterna nisi peccassent cum hodié noÌ„ imprudeÌ„ter beatos vocemus quosvidemus justè ac pié cum spe futurae immortalitatis hanc vitam ducere sine crimine vastante conscientiaâ— facile impetrantes peccatis hujus infirmitatis divinam miserecordiam Qui licet de suae Perseverantiae praemio certi sunt de ipsâ tamen Perseverantiâ suâ reperiuntur incerti Quis enim hominum se in actione profectuque Justiciae perseveraturum usque in Finem sciat nisi Revelatione aliquâ ab illo fiat certus qui de hâc re justo latentique Judicio non omnes instruit sed neminem fallit Aug. de Civiâ— lib. 11. cap. 12. That Opinion of this Father which lieth large in these words as in some other of the late-recited Passages and in twenty places besides of His Writings viz. that they who at present are true Saints and Beleevers yea and know this certainly yet know not certainly whether they shall persevere or no unto the end draweth along with it by a pregnant and undeniable consequence that Opinion which all this while we avouch for His also viz. that there is no impossibility at all but that true Beleevers may miscarry in point of Perseverance and draw back as the Apostle speaketh to perdition We shall uâ—on this account at present add onely one Testimony more from His Pen unto which we are debtors for words to this effect in His 107. Epistle Now Beleevers pray even for themselves also that they may persevere to be that which they have begun to be For it is beneficial unto all or well nigh unto all that for the sake of that most wholesom Grace of Humility they should not be able to know how or what manner of persons they may prove hereafter to which Point it is said Let Him that standeth take heed lest He fall For the beneficialness of this Fear lest when we begin to walk regenerately and piously we should through security become high-minded some who will not persevere are either by the permission or provision and disposition of GOD mixed with those who will persevere that we by their falling away being terrified may with Fear and Trembling hold on the way of Righteousness until from this life which is a Tentation or Tryal of us on the Earth we shall pass unto another where Pride shall not need to be repressed nor we have occasion to wrastle against the suggestions and motions of it c Jam verò vt perseverent in eo quod esse coeperunt etiam pro seipsis orant fideles Vtile est quippe omnibus vel panè omnibus propter humilitatem saluberrimam vt quales futuri sint scire non possint Ad hoc dicitur Qui videtur stare videat ne cadat Propter hujus timoris utilitatem ne regeneratè piè vivere incipientes tanquâ— securi alta sapiamus quidaÌ„ non perseveraturi perseveraturis Dei permissione vel provisione ac dispositione misceÌ„tur quibus cadentibus territi cum timore tremore gradiamur viaÌ„ justaÌ„ donec ex hâc vitâ quae tentatio est suprà terram transeamus ad aliam ubi jam non sit elatio comprimenda nec contrà ejus suggestiones tentationesque luctandum Aug. Epist 107. ad Vitalem If there be place yet left for any man to doubt or question whether Augustin taught the Perseverance of true Beleevers at any such a rate of absolute necessity as it hath been of late commonly taught and received amongst us I shall onely desire such a man in order to his through satisfaction in the Point to peruse what the forenamed Vossius hath written in the eleventh Thesis or Chapter of the sixth Book of his Pelagian History where he shall finde besides several of the Testimonies now cited several others from this Father of like consideration and import together with some Explications of and Observations from them which as far as the line of my understanding is able to stretch it self make it a truth parallel in evidence with the light of the noon-day that that learned and judicious Father we speak of was a through and professed Enemy to that Doctrine I mean the Doctrine of Perseverance hitherto opposed in the Digression in hand All which considered that saying of Mr Prynne viz. That Augustin is so copious and full in the Point he means in asserting the Doctrine of absolute and ascertained Perseverance that He wonders how any can be so impudent shameless and audacious as to cite Him to the contrary c Perpetuity of a Regenerate mans estate pag. 242 is I will not say in his language an impudent shameless and audacious saying but such a saying which as much ingenuity as a grain of mustardseed would abhor As for those Quotations from this Father by which he seeks to perswade the world into a conceit that he was as far out of the way of Truth about the Doctrine of Perseverance as himself there is not any one of them that gives any distinct sound that way We have formerly in this very Chap. shewed you upon a clear account under the Authors own hand how those and all like passages found in his Writings are to be understood if we desire to understand them in his sence and with a consistence to his Judgment in other places He that desires information whether Prosper Salvian Gregory the great Isidor Hispalensis and other the best Writers after Augustin that had occasion to declare their Judgments in the Point together with
by all Divines That God willeth nothing in time b Deus potest nihil velle in tempore Deus non potest non habere volitionem quam habet Non potest habere volitionem quam non habet Daven Animadversions c. p. 484 but all things in or from Eternity Now there is the same reason or consideration of His Foreknowledg which there is of His Will As He willeth nothing in time so neither doth He foreknow or foresee any thing in time His foreseeing of things being nothing really but Himself as all His Actions are it must needs be as ancient as Himself and co-eternal with Himself So likewise that Act of His whereby He gives or imparts any thing unto men though the gift it self given by it doth not come to the hands of men or to be received by men until such or such a time yet this Act it self of His was from Eternity c See this argued at large fully cleared Cap. 4. Sec. 14 15 c. and consequently is not capable of being foreseen by God because it was as ancient as any foresight or foreknowledg in God yea as God Himself And for the sad event or consequent of this action or gift of His unto men though He may in a sence formerly declared d Cap. 2. Sect. 2. 6. be said to foresee it because it hapneth in time yet in as much as that act passed from Him from Eternity and so was from Eternity irreversible by which the gift or gifts sorting to so sad an event in the Receiver were conferred upon Him in time there is no Reason nor colour of Reason why He should be thought to give such gifts being in themselves good and worthy His infinite goodness out of any whit the less love grace or mercy towards Him who receiveth them because He foresaw after His manner of foreseeing that they would be abused by Him to His harm especially considering that it was not in his Power I mean in the Power of God to have done more towards the preventing of such an abuse of them by such a man then He did It cannot be thought but that God did foresee that the Jews of old would mock His Messengers and despise His Words and mis-use His Prophets until His Wrath arose against them and till there was no remedy yet the vouchsafement of these means of Grace and of Repentance the sending of his Messengers Words and Prophets unto them is expresly attributed unto his Compassion i. e. his love of pity or benevolousness of affection towards them And the Lord God of their Fathers sent to them by His Messengers rising up betimes and sending BECAVSE HE HAD COMPASSION ON HIS PEOPLE and on His dwelling place 2 Chron. 36. 15 16. In like manner our Saviour certainly foresaw that Jerusalem afterwards would not understand or accept of the things of Her peace the means of her safety and preservation yet he ascribes the vouchsafement of them unto her unto a genuine tenderness of love and care in him towards her and her children O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as an Hen gathereth Her Chickens under Her wing and ye would not Mat. 23. 37. But is it not it is like you will demand in the Power of God absolutely §. 15. to prevent the abuse of those good gifts of his we speak of by the Receivers and consequently to do more towards the preventing of this abuse then he doth I answer No both Reason and Religion which yet is nothing but Reason in her exaltation teach us to judg and say that it is not in the Power of God to prevent the abuse of those good gifts we speak of in the Receivers otherwise then now he doth prevent it viz. by affording sufficient means unto them for the prevention of it this I say neither was nor is according to the sound Principles both of Reason and Religion any whit more in the Power of God to do then it is in his Power to lye deceive oppress or do any other thing most unworthy of him For he that is Omnipotent must needs be Omniprudent also and he that is Omniprudent cannot do any thing in the least degree repugnant to the most rigid and district Principles of the most perfect Wisdom and Prudence that is We see it amongst men that the wiser any man is in reality and truth so much the less liberty or Power he hath to do any thing contrary to the Laws and Dictates of true Wisdom and the weaker and more defective any man is in this Wisdom the more liberty and Power he hath to do foolishly or uncomely What was it that made Joseph unable to commit that great wickedness whereunto he was sollicited by his Mistress How CAN I do this great wickedness saith he a Gen. 39. 9. meaning that he COVLD not do it whereas doubtless there were men enough in the World that both could and would have done such a thing as that though he COVLD not So what was it that made Paul unable to do any thing against the Truth and able onely to act for the Truth For we saith he can do nothing against the Truth but for the Truth b 2 Cor. 13. 8 Whereas there were and are at this day thousands in the World able i. e. at liberty in their Wills and Consciences to act ten times more against the Truth then for the Truth The true Reason why neither of these men had any Power were not able to do those unworthy things which a thousand other men had Power enough to do was because they had so much true Wisdom in them above other men which would not suffer them to do such unseemly and unworthy things And generally we finde it that the more knowingly and prudently consciencious men or women are the more they are bound up in themselves and have so much the less liberty or Power to do things that are uncomely then other men So then God being infinitely more wise and that with the truest and best Wisdom that can be imagined then the wisest of men must needs in a way of Reason be conceived to be more bound up in Himself to have less liberty or Power to do any thing contrary to any Rule Dictate or Principle of the most exquisite Wisdom that is then any creature whatsoever whether Men or Angels The Apostle as is well known breaks forth in an holy kinde of astonishment upon his Contemplation of the Wisdom and Knowledg of God O the depths of the riches both of the Wisdom and Knowledg of God! How unsearchable are His Judgments meaning that for matter of Wisdom and Knowledg by which they are ordered managed and administred they are unsearchable viz. to the bottom or in respect of all the strains or variety of Wisdom that are in them and his ways in respect of the numberless
amply his goodness and infinite clemency among Men he hath not contented himself to instruct them all by such documents as we have exprest but hath specially given to understand his voyce to a certain People c. To this so large and lightsom an acknowledgment of sufficient means vouchsafed by God unto the Heathen whereby to come to the Knowledg of Him of His Goodness Power c. and consequently to Repent and beleeve in Him I shall not need to subjoyn such sayings as these That the Knowledg of God is naturally imbred or implanted in the mindes of Men c Dei noticiam hominuÌ„ meÌ„tibus naturaliter esse inditam Calvin Instit l. 1. c. 3. in titulo That this Knowledg is stifled or corrupted partly by their foolishness partly by their malice d Eandem noticiam partim inscitiâ partim malitiâ vel suffo cari vel corrumpi Idem Instit l. 1. c. 4. in titulo with other passages of like import extant without number in this Author Eightly and lastly If wicked men and such who perish in their sins §. 35. through Impenitency and Unbelief have not a sufficient Power and Means to Repent and Beleeve then when God most graciously most affectionately most earnestly invites them to Repent and to Beleeve and this in order to their Peace and Salvation He rather insults over them in their extremity of weakness and misery then really intends any thing gracious or of a saving import to them But to conceive thus of God is most unworthy of Him and dishonorable to Him and not far from Blasphemy Ergo. The Reason of the Connexion in the Major Proposition is because to profess love to a man that is in imminent danger of his life and upon this account to perswade press and be earnest with him to do that for the safety of his life which the Perswader in this case absolutely knoweth to be unpossible for the perswaded to do as suppose it were to make him wings and fly in the ayr beyond the Seas or to turn himself into a fish and live in the Seas or the like such an addressment as this to such a poor wretch would be basely illusory and insulting nor could it admit of any better interpretation In like manner if God knowing that a natural and ungodly man is in the utmost danger of perishing for ever and withall that he hath no power to repent or beleeve shall yet vehemently and affectionately urge press and perswade such a man to Repent and Beleeve that he may not perish can such an application as this bear any other construction then as derisory and proceeding from one who doth not simply delight in the death of a Sinner but to make the death of such a miserable Creature as full of gall and bitterness and misery as He well knows how to do Therefore certainly when God stretcheth out his hand all the day long to wicked men when he saith turn ye turn ye from your evil ways why will ye dye c. when He saith Repent and turn your selves from all your transgressions so iniquity shall not be your ruine and again turn at my reproof with the like He knoweth that what He thus earnestly and affectionately requireth of them and presseth them unto they have power to perform otherwise in such expressions as these He should be like unto a Judg or King that having sentenced a lame man to death for Treason or some other crime should promise him his life in case he would run twenty miles within an hours space and accordingly press him with much seriousness unto it I have met with nothing to my best remembrance from the Pen of any Defender of the contrary Faith to obstruct or check this Argument in the course of it nor am I able to imagine what can with any face of Reason or of Truth contest with it To say that when God with the greatest earnestness of expression calls upon wicked men to Repent He onely signifies unto them what would prevent their destruction were it found in them but supposeth not any Principle or power in them to exhibit or perform it such an allegation I say as this hath neither salt nor savor in it For to what account can it be brought that God should inform wicked men how or which way they may escape destruction if it be supposed withall that they are in no capacity no not so much as under a possibility of receiving any benefit by such an information Besides God cannot truly and cordially profess that He desireth not the death of a sinner or of him that dyeth upon the account onely of an information directed to such a man concerning the way or means of his escape unless it be supposed withall that he is made capable by Him of benefit by such an information and in a condition to make use of it in order to an escape And to conclude meer informations are not wont to be given in exhortatory or preceptive language as turn ye turn ye c. nor in such pathetique strains as Why will ye dye O house of Israel nor with such Promises annexed as so shal not iniquity be your ruine nor lastly where they are of no use neither to those to whom they are given nor to Him that giveth them nor to any others which upon consideration of particulars would plainly appear to be the case before us To say that in such affectionate Exhortations and Expressions as those §. 36. under present consideration God onely expresseth His Will of Approbation signifying that Righteousness and Repentance after sin and so the Peace and Salvation of His Creature upon and by means of these are things simply agreeable to His Nature Minde and Goodness but â—oth not intend to signifie any Will or Purpose in Himself to work Repentance in the persons to whom He thus speaketh nor yet that they have power to repent without Him is an allegation as inconsiderable and inconsistent with Reason as the former For 1. If Righteousness and Repentance after sin and the Salvation of the Creature hereupon be simply agreeable to His Nature Minde and Goodness then why should not the Repentance and upon this the Salvation of those persons to whom He particularly addresseth Himself in those gracious and earnest Compellations and Exhortations of which we now speak be every whit as agreeable to His Nature Minde and Goodness as the Repentance or Salvation of any other persons in their case He no where signifieth any difference in this kinde Or if the Repentance and Salvation of some Sinners be agreeable to His Nature Minde and Goodness and not of others it is a plain case that the Repentance and Salvation of the Creature simply considered are not the things that are so agreeable to Him but the Repentance and Salvation of such and such particular subjects For Repentance and Salvation are the same things and of the same Nature in what persons or subjects soever no
actions necessitated 319. Natural Causes why ordinarily left to themselves 28 Nazianzen for Vniversal Redemption 534 Necessity free Causes not necessitated by any act of God 53 Nicene Council for General Redempt 544 Notions some of a lighter others of a deeper impression in the Soul 1 Nyssen for Vniversal Redemption 534 O OBedience natural and spiritual how differ 315. Spiritual the more perfect by how many the more motives raised Ibid. Oecumenius for Vniversal Redemption 543 Origen for Vniversal Redemption 535 536 For Falling away 334 Original sin not necessarily supposeth liableness to condemnation 519 P PArable of the Sower opened 291 Patience Gods Patience respecteth chiefly wicked men generally not elect or beleeving 422 Pelicanus for Vniversal Redemption 407 Perfection of life not fixed by God 42 43 Periods of life not fixed by God 8 9 Permissive Gods permissive Decrees not illative 25 26 Perseverance of Saints not promised absolutely 317 318. Such a supposition dishonoreth God Ibid. 319. Common Doctrine of Perseverance a most dangerous snare upon men 322. Reflects weakness upon the Holy Ghost 339. Occasioneth Jealousie amongst Brethren 342. Hath been unduly magnified 343 c. Ancient Doctr of Perseverance how come to be lost in the Reformation 383 384. Of signal necessity in matters of Christian Religion 388 Asserted by Ancient Fathers 378 379 380 c. Both by Councils and Synods 394. 〈…〉 fessions of many Churches Ibid. Piscator sometimes for Falling away 393 Denyeth Christ to have dyed sufficiently for all men 97 Possibility of perishing no ground of Fear that hath torment 474. God hath provided more then a bare possibility of Salvation for all 400 Praying no sign of Regeneration 346 Predestination what consistency with Gods Glory p. 69. Anciently held to be from foreseen Faith or Works 366 Prerogative wherein Gods Prerogative Will consisteth 67 68 Primasius for General Redemption 541 Promises made unto Perseverance made voyd by the common Doctrine of Perseverance 317 c. Promises conditional more engaging unto action 334 Prosper for Vniversal Redemption 539 540 Providence interposeth not out of course for most events Pag. 14 Mr Pryn his undue report of Austins Judgment in the point of Perseverance 383 Punishment what wonderful means God useth to prevent the eternal Punishment of the Creature 444 Purpose Gods Purposes and Executions still parallel 460 R REason some Reasons in general may be assigned of the equitableness of Gods ways not all in particular 349. Grounds of Reason how necessary for confirmation of Doctrines 453 454. No man to act without a ground in Reason 496 Reconciliation how God may be said to reconcile the World 88 89 Redemption Doctrine of general Redemption so necessary that the greatest enemies it hath cannot but build upon it at some turns 405 523. In what sence general Redemption is maintained in this Discourse 433 434 c. General Redemption typified by the brazen Serpent 520 c. by the Feast of Jubilee 521 522 What places of Scripture are commonly argued in opposition to it 563 564. The Arguments ordinarily produced against it 564 565 c. Redemption limited makes the Gospel a lottery 412 dishonorable unto God 413. quencheth hope and endeavor in men 414. frustrateth Christs Death in the main 465. representeth God as hollow-hearted 468. nourisheth Jealousies against God 476. injurious unto God 478. Scriptures commonly pleaded for limited Redemption 563 564 Arguments 564 565 c. Regeneration wherein resembleth the Birth natual 265 266. Repeated no inconvenience 329. It importeth a repetition of a generation or birth but not natural 329 330 Repentance why rather to be ascribed to God then to men themselves though it be their act 511 512 Reprobation 47 not from Eternity 514. not of individuals but species 63. The end of Gods Reprobation is that men should not be Reprobates 479. No Reprobation of men whilest righteous 513. Common Doctr of Reprobation miserably encumbred 514 515 Reward what actions capable of reward 319 341 Mr S. Rutherford his undue censure of general Attonement 73. His mistake about Joh. 17. 2. 116 S SAints capable of sinning out of malice 323 Sealing of the Saints with the Spirit 255 256 Servile what Obedience servile or mercenary 315 Simplicity of God 43 44 Simulation not in God 472 Sinners Pardon for wilful sinners typified in the Feast of Jubilee 521 Sins of infirmity what 323. Sin upon what account eternally punishable 443. What wonderful means God useth to prevent the eternal Punishment of the Creature for sin 444. Shortness of time to sin rather an aggravation then extenuation of sin 446 Spirit to be quenched what 325 T TAste what signifieth in Scripture 285 Tertullian for Falling away 371. For Vniversal Redemption 535 Threatenings against Apostates made voyd by the Common Doctrine of Perseverance 311 312 313. Work not but by the mediation of Fear Ibid. Truth many Truths oft asserted in the Scripture not so much for knowledg or belief as consideration p. 2. Reigneth when Objections are answered 562. Acknowledgment of the Truth proper unto Saints 283 Reigns not until Objections be answered 562 Dr Twiss his Notion about Christs praying for his Crucifiers 245. about Gods permissive Decrees 25 U UNbelief without power to beleeve no cause of wonder or of shame 500 501 c. Unbelievers upon what account unexcuseable 502 503 c. Unchangeable how God is unchangeable 208 Unregenerate no unregenerate person can have any ground of hope that he is or may be according to our Adversaries one of the Elect. 414 494 W WIll of God diversly taken in Scriptture 38. When or in what sence efficacious 473 474. How distinguished into Antecedent and Consequent 448 106 Will of Man not determined by God p. 5. Gods actings upon it how unfrustrable how Physical how Moral 305 306 307 c. Wisdom the more wisdom the less liberty to do unwisely 427. Requires variation in practice 428 429. Wisdom of God infinitely perfect 431 World what it signifieth 76 80 81 Z ZAnchius defines Justifying Faith by assent 400. for universal Redemption 559 A Table or brief Collection of some general Rules for the Interpretation of Scriputres delivered in the foregoing Discourse The Knowledg and Consideration whereof will give much Light into the Controversies there debated 1. IT is frequent in Scripture to express a thing after the manner of an Event or Consequent which shall or will follow upon such or such an occasion or means some ways likely to produce it which yet frequently cometh not to pass nay the contrary whereunto many times follows and comes to pass in stead thereof Pag. 216 221 234 2. Many Promises absolute in form are yet conditionate in matter and meaning 154 209 218 221 225 258 231 307 3. Promises m ade with respect to special qualifications are to be understood with such an Explicarion or Caution wherewith Threatenings against particular sins are to be interpreted 231 4. There is nothing more frquent in Scripture then to ascribe the Effects