Divine Revelation before me will better and with lesse descant upon the words admit the latter beliefe then the former which is the case in the Scripture in hand is very contrary to the Rule of Charity which restraineth me from doing my Neighbour any prejudice or harme as well in his spirituall as outward estate yea and much more in the former then in the latter 3. If I stand bound to believe with the judgement of Faith that it is unpossible §. 15. for any man to perish for whom Christ Died what will such a consideration as this whether believed according to the one judgement or the other viz. that Christ Died for such or such a man advantage me by way of preserving me from such a practise which is apt to destroy him For if it be a truth that Christ did die for him I need not according to the supposition mentioned be at all tender about doing any thing or forbearing any thing out of any apprehension of danger lest by the one or the other I should occasion his destruction If it be a truth that Christ did not die for him upon what account should the Apostle suggest unto me that he did die for him or that it may be that he did die for him by way of argument to deter me from doing that which may tend to his destruction Suppose one part of the men in the World were impenetrable and invulnerable the other part as now they are exposed unto the danger of death upon wounds received were it a congruous motive or gound of perswasion whereby to caution me from wounding or smiting such or such a man with a Sword Dagger or the like to inform me that this man is or may be invulnerable or that I ought to presume or judge this man to be invulnerable Would not such an argument as this rather strengthen my hand to a smiting of him then any wayes occasion me to forbeare They cleerly make the Holy Ghost Himself to reason at no better rate of understanding then this in the Scripture in hand who make it only a matter of Charity to believe that Christ Died for a weake Brother and that in case he did die for him he is upon this account undestroyable 4. And lastly most evident it is that the scope of the Apostle in that §. 16. 1 Cor. 8. and there is the same consideration of Rom. 14. is to deterre Christians from an unseasonable and undue use of their liberty and knowledge and this by an argument or motive drawn not so much from what is unseemely uncomely or dangerous in respect of themselves but from the consideration of what danger or damage may very possibly accrue thereby unto others The whole tenor and carriage of both Contexts Proclaime this aloud so that there needs no more proof of it then only the perusall of the Chapters themselves Now the danger or dammage which a Christian by such an abuse of his liberty as is here expressed may very possibly create or occasion to another the Apostle affirmes to be the destroying of his Brother for whom Christ Died i. e. the depriving of him of that great Salvation and blessednesse which Christ by His Death purchased for him Now if this strong Christian stands bound to believe according to the judgement of Charity that this Person is a true Brother and one for whom Christ Died he stands bound to believe according to the same judgement at least if not according to the judgement of Faith it self that he may perish through the abuse of his liberty Otherwise the Apostles argument for the disswading of him from such an abuse cannot be supposed to take any place in him nor worke at all upon him in order to such an end For no consideration or saying whatsoever unlesse believed with one kinde of Faith or other can have any influence or operation upon men either to perswade them to or from any practise If then the strong Christian stands bound to believe be it only according to the judgement of Charity that the weak Professor is a Brother indeed and one for whom Christ Died he stands bound also to believe according to the one judgement or the other that he may perish through his Unchristian misdemeanor in the use of his liberty If so then he and consequently every other Christian stands bound in Conscience to believe that such a man may perish for whom he stands bound in Conscience likewise to believe that Christ Died. For a belief according to the judgement of Charity where it is required is matter of duty and of Conscience as well as a belief according to the judgement of Faith in cases appropriate hereunto Neither is it true according to the Principles of that opinion which we now implead that a Christian stands bound in Conscience to believe no not according to the judgement of Charity that all that Professe the Faith of Christ are true Brethren or Persons for whom Christ Died. For the Patrons of this opinion generally hold 1. That many who make such a Profession are Hypocrites and not true Brethren 2. That many of this number will perish at last in their Hypocrisie and Unbelief And thus far they hold nothing but truth But 3. and lastly they hold yet further which they should doe better to let goe that Christ Died for none of those Professors who perish in the end These things they hold and believe not with a beliefe according to the judgement of Charity but dogmatically and according to the judgement or certainty of Faith Now certaine it is that no man stands bound in Conscience to believe that according to the judgement of Charity which is contrary to what he believeth or what he truly judgeth Himself bound in Conscience to believe according to the judgement of Faith because no Law or Rule of Charity bindeth me to believe with any kinde of belief whatsoever that God is a Lyar or Untrue in his Word which is the Foundation and Rule of what I stand bound to believe according to the judgement of Faith Such men therefore who believe according to the judgement of Faith that all Professors of Christianity shall not at last be saved cannot with the safety of their own Principles say they stand bound in Conscience to believe with the belief of Charity that Christ Died for them all because in their Notion and according to their grounds these two Propositions are inconsistent in Truth viz. that Christ should die for all and yet some perish But thus it still happeneth to those who are ingaged in the defence of an error I meane to intangle themselves and to non-sensifie such Passages of Scripture which manifestly oppose their error by such evasions such unnaturall and forc'd Interpretations which for the keeping alive of such a Tenet which were better dead they are necessitated unto Nor will it availe them here to reply that they doe not judge themselves §. 17. bound in Conscience to
by keeping under his Body c. He should prevent His being a cast-away and remaine for ever in the love and favour of God upon the account of which assureance notwithstanding his feare he rejoyced that joy unspeakable and glorious who shall separate us from the love of Christ For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor height nor depth nor any other Creature shall be able to separate us from the love of God which is in Christ Jesus our Lord e Rom. 8. 35. 38 39. So that that feare and trembling with and out of which the Children of God not onely lawfully may but of duty ought to worke out their own Salvation f Phil. 2. 13 or which is the same deliverance from condemnation are not of those kinds of feare and trembling which have torment or expectation of evill or doubtfulnesse of safety and well doing attending them but of those which are quickning and provoking to the use of means for safety upon an apprehension of danger coming upon the negligent and sloathfull and accompanied with a peaceable and blessed confidence of obtaining safety thereby So that we may safely conclude that the threatnings of eternall death in the Scriptures which are bent against the faces of Apostates and Backsliders are a means graciously vouchsafed by God for the preserving of His Saints from Apostasie and this by raising a feare of Hell within them in case they shall neglect His Counsell for their Perseverance and consequently that all such threatnings are turned into stubble and rotten wood in the Dialect of the Almighty Job 41. 27. I meane are made powerlesse and uselesse by the Principles of that Doctrine which teacheth any absolutenesse of Promise made unto the Saints for their finall Perseverance Thirdly and lastly as this Doctrine evacuateth all the Exhortations §. 17. and Comminations which the Scripture holdeth forth as means to preserve the Saints in Faith and Holinesse unto the end so doth it all the Promises also which are here given in order to the procurement of the same end the Vertue Efficacy and Power whereof are meerly nullified by such a supposition as this that Believers stand bound to believe an absolute impossibility of their finall declining or falling away to Perdition For when Men are secured and this by the infallible security of Faith that the good things promised are already theirs by the right and title of Faith and that they shall certainely Persevere in Faith unto the end what need or occasion is See more of this Sect. 33. of this Chap. there to perswade or move these Men to doe that which becomes them in order to their Perseverance by any argument drawn from the Promise of such things A promise made to a Man of having or keeping that which is His own already and which he certainely knowes shall not cannot be taken away from Him can have no manner of influence upon Him by way of excitement or inducement to labour for the obtaining of it or to doe the things by which it is to be obtained For as the Apostle reasons in somewhat the like case hope that is not seen is not hope i. e. that which sometimes was the object of Hope when it comes to be seen or injoyed is no longer the object of Hope for what a Man seeth why or how doth he yet hope for g Rom. 8. 24. So may we argue in the case in hand a Promise of what is already injoyed and possest is no Promise hath not the nature property or operation of a Promise in it especially not of a Promise ingaging unto action in order to the obtaining of the good promised A promise of this import I meane that is any wayes likely to ingage unto action must be of some good thing so conditioned in relation to Him to whom the promise is made that he hath no ground to expect the injoyment of it but upon condition of the performance of such or such an action one or more For if such actions and wayes which are proper and requisite for the obtaining of the good promised be otherwise and in themselves desirable and would howsoever be chosen by him to whom the promise is made evident it is that the promise we speak of doth not in this case work at all upon Him or raise such an election in Him Againe if those actions and wayes which are proper and necessary for the obtaining of the good promised be in themselves unpleasant and distastfull unto the Person we speake of to whom the Promise is supposed to be made it is a clear case that he will not lift up his Heart or Hand unto them but onely for the obtaining of such a good and desireable thing which he hath reason to judge will never be obtained by Him but only by the performance of such things For who will trouble Himself to run for that which He knowes He may and shall obtaine by sitting still Thus then it every way appeares that the common Doctrine of absolute and certaine Perseverance makes nothing but winde and vanity of all those most serious and weighty Exhortations Threatnings and Promises in the Scriptures which concerne the Perseverance of the Saints and are directed by God unto them for this end and purpose that by them they may be inabled i. e. made willing watchfull and carefull to Persevere and consequently the very face and spirit of the said Doctrine is directly set and bent against that high concernment of the Saints I meane their Perseverance For whatsoever nullifieth the means is clearly destructive unto the end And thus we have done with our second Argument for the confirmation of that Doctrine which teacheth a possibility of the Saints defection and this unto Death A third Argument is this That Doctrine which representeth God as §. 18. Argum. 3. weake incongruous and incoherent with Himself in His applications unto Men is not from God and consequently that which contradicteth it must needs be the Truth But the Doctrine of Perseverance opposed by us putteth this great dishonor upon God representeth Him weake incongruous c. Ergo. The Major Proposition in this Argument is too great in evidence of Truth to be questioned The Minor is made good by this consideration viz. that the said Doctrine bringeth God upon the great Theater of the Scriptures speaking thus or to this effect in the audience of Heaven and Earth unto His Saints You that truly believe in my Son Jesus Christ and have been once made partakers of my Holy Spirit and therefore are fully perswaded and assured according to my Will and Command given unto you in that behalfe yea according to that ensealing of truth within you which you have from me that you cannot possibly no not by all the most horrid sins and abominable practises that you shall or can commit fall away either totally or finally from your
Sin onely is exclusive from the love and Kingdome of God is no such great mastery no such matter of difficulty unto such Men and that when they are overcome and fall into such Sins it is through a meere voluntary neglect of stiring up the Grace of God that is in them and of maintaining that holy Principle we speak of in strength and vigour by such means as God most graciously and indulgently vouchsafeth unto them in abundance for such a purpose And thus we see all things unpartially weighed and debated to and fro that the Doctrine which supposeth a possibility of the Saints finall declining is the Doctrine which is according to godlinesse and the corrivall of it an enemy thereunto That Doctrine whose genuine and proper tendency is to advance the peace and §. 36. Argum. 7. joy of the Saints in believing is of a naturall sympathy with the Gospell and upon this account a truth Such is the Doctrine which informeth the Saints of a possibility of their totall and finall falling away Ergo. Our adversaries themselves in the cause depending will not I presume regret the granting of the former proposition the truth of it being a truth so neere at hand The Minor hath received confirmation in abundance from what was argued and evinced in the 9th Chapter where we demonstratively proved that the Doctrine we now assert is of the most healthfull and sound constitution to make a Nurse for the peace and joy and comforts of the Saints whereas that which is opposite to it is but of a melancholique and sad complexion in comparison The ground we built our Demonstration upon was this That Doctrine which is of the most incouraging quickning and strengthning import to the Spirit and Grace of God in Men on the one hand and most crucifying and destructive to the flesh on the other hand must needs be a Doctrine of the best and choycest accommodation for the Peace and Comfort of Believers The reason hereof is because the Peace Joy and Comfort of Believers doe if not wholly yet in a very great measure depend upon the fruits of the Spirit and the testimony of their Consciences concerning their loyalty and faithfulnesse unto God in doing His will keeping His Commandments refraining all false wayes as David speaketh abstaining from the works of the flesh c. As on the contrary that Roote of bitternesse in the Saints from which feares and doubtings perplexities agonies and consternations of soule spring is the flesh when for want of a sharpe bridle still kept in the jawes or lips of it it breaks out becomes unruly and magnifies it self against God and His Lawes These things we prosecuted more at large in the fore named Chapter where likewise we proved above all reasonable contradiction that the sence of those who assert a possibility of the Saints drawing back even to perdition is a Doctrine of a very rich sympathy with the Spirit or regenerate part in Men of an excellent and high animation unto it and on the contrary a Doctrine morrally inspired against the flesh with all the lusts and wayes hereof Here also we gave an answer in full unto those who are wont to object and pretend that the best and holiest persons more generally cleave in their judgements to the Doctrine of absolute Perseverance as on the other hand that persons more carnally and loosely disposed more generally take up that which is contrary unto it So that we shall not need to add in this place any thing further to give weight or strength to the Argument in hand unlesse it be to certifie the Reader that since the publishing and clearing the Doctrine now asserted some very godly and seriously Religious persons have with their whole Hearts blessed God for it We proceede to another Argument That Doctrine which evacuates and turns into weaknesse and folly all that §. 37. Argum. 8. gracious counsell of the Holy Ghost which consists partly in that diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloody minde and intentions of Satan against them partly in detecting and making knowne all his subtil stratagems his Plots Methods and dangerous machinations against them partly also in furnishing them with spirituall weapons of all sorts whereby they may be able to grapple with him notwithstanding and gloriously to triumph over him partly againe in those frequent Admonitions Exhortations Incouragements to quit themselves like Men in resisting him and making good their ground against him which are found in the Scriptures and lastly in professing his feare lest Satan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applications of the Holy Ghost unto the Saints must needs be a Doctrine of vanity and error and consequently that which opposeth it by like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. The Major in this Argument is greater then exception For doubtlesse no Doctrine which is of an undervaluing import either to the Grace or Wisdome of the Holy Ghost in any Scripture transaction can be Evangelicall or consistent with truth The Minor likewise is evident upon this account All those actions or transactions ascribed to the Holy Ghost in the Major Proposition as viz. his discovering and detecting unto the Saints the hostile Spirit and machinations of Satan against them his furnishing them with spirituall weapons to conflict with him and fight against him c. are in severall places of Scripture plainely reported and attributed unto him particularly in these Jam. 4. 7. 1 Pet. 5. 8 9. Eph. 6. 11. 12 c. 2. Cor. 11. 3. 14. 2. 11. Mat. 12. 43 44 c. 2 Thess 2. 9 10. 1 Cor. 7. 5. not to mention many others Now if the Saints be in no possibility of being finally overcome by Satan or of miscarrying in the great and most important businesse of their Salvation by his snares and subtilties all that operousnesse and diligence of the Holy Ghost in those late-mentioned addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernment to them Yea if the said addressements of the Holy Ghost be compared with the state and condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be and be digested or formed into an hypotyposis accordingly the utter uselessenesse and impertinency of them will yet much more evidently appeare Suppose we then the Holy Ghost should speake thus unto the Saints O you that truly believe who by vertue of the Promise of that God that cannot lie are fully perswaded and possest that you shall be kept by God by His irresistible Grace in true faith until death so that though Satan shall set all his wits on work and by all his stratagems snares and cunning devices seek to destroy you
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
washed and unwashed so were the Persons resembled to these Creatures the same men in the inward frame and constitution of their Hearts even whilest they had made the escape here spoken of from the pollutions of the World which they were before therefore not truly Sanctified or Regenerate But how weake this allegation is sufficiently appeares by the foundation on which it is built which is this that Parables or Similitudes run upon all foure or that all things whatsoever found in the things resembling are appliable also to the things resembled God in hearing the importunate and restlesse cries of his Saints is compared to an unrighteous Judge who though neither fearing God nor regarding Man was notwithstanding overcome with the Widows importunity to doe her Justice Now to infer from hence that because this unjust Judge remained still unjust even whilest he did Justice to the Poore Widow therefore God also being compared to him was unjust whilest he heard the Prayers of his Saints would be an inference blasphemously ridiculous Of no whit better calculation is that collection mentioned wherein because Men sometimes cleane and afterwards polluted are compared in respect of such a change to a Dog returning to his vomit and a washed Sow to her wallowing in the mire it is argued that therefore during their cleannesse they must needs be inwardly and in disposition like unto these Creatures Besides supposing the Persons here spoken of to have been Dogs and Swine I meane inwardly uncleane and impure before the alteration here ascribed to them the Proverb of the Dog returning to his vomit c. may in sufficient Propriety of Speech be applied unto them without any supposall that under that alteration they should be Dogs also Suppose a Dog should by casting up his gorge or vomit be turned into a Sheep and afterwards should by a contrary meanes viz. by resuming it become a Dog again might it not Truly and Properly enough be said that this Dog though lately a Sheep is now become a Dog again But the impertinency of the Plea now impleaded may be any Mans Vision that will but narrowly and impartially looke upon it Yea Calvin himself it seems was so far unsatisfied with it that he could §. 49. not own the Interpretation attempted by it but crosseth over the way to the other Interpretation This saith he upon Vers 22. is that in brief that Peter would say that the Gospell is Physique which purgeth us with an wholesome vomit but withall that there are many Dogs who to their destruction resorb or resume what they have vomited up And again that the Gospell is a Laver which washeth away all our uncleannesses but there are many Swine who soone after their washing tumble themselves in the mire In the mean◠time the godly are admonished to take heede of both unlesse they meane to be reckoned amongst Dogs and Swine a Hoc autem summatim vult Petrus Evangelium esse medicinam qu◠nos salubri vomitu purgat Sed multos esse canes qui in suam perniciem resorbent quod vomuerant Item Evangelium esse lavacrum quod immunditias omnes nostras abstergit sed multos esse porcos qui statim à lotione in coenum se provolvant Intereà monentur pij ut sibi ab utroque caveant nisi velint in canum porcorum ordine censeri If Men like Dogs may resume that to their destruction which they have vomited or cast up certainly when they had thus vomited and till such a resorbition they were sound and in a condition of Salvation A Man cannot reasonably be said to take any thing to his destruction who had that in Him before which was a greater and more certaine means to destroy Him Nor neede godly Men be admonished of any thing as like or Possible to bring them into the account of Dogs or Swine if such a transition be supposed to be unpossible to them Therefore doubtlesse Calvin resents much better that Exposition of the Place in hand which supposeth the escape specified therein to include an inward and reall Sanctification then that which resolves it into smoak and wind I mean an Externall Formall Hypocriticall Sanctification Another Scripture ranged in the same Division with the former is of much §. 50. the same consideration with them Of how much sorer punishment saith the Apostle shall he be thought worthy who hath troden under foote the Sonne of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace a Heb. 10. 29 To say that this Scripture with the former doth not speak of a true and reall Sanctification but of that only which is outsidely seemingly and hypocritically such is to claime a meere Arbitrary Power for Interpreting the Scriptures For 1. The word here translated Sanctification is the same with that which our Saviour useth Joh. 17. 17. where in the behalf of His Disciples He Prayeth thus unto His Father Sanctifie them through thy Truth thy Word is the Truth If neither Reason nor Religion suffereth us here to interpret that Christ Prayed unto the Father to Sanctifie His Disciples outwardly formally seemingly only but really and in truth I would gladly know which of the two or whether both lead us to understand any other Sanctification in the Place in Hand 2. No one instance I verily believe can be brought throughout all the Scripture where Men are said to be Sanctified by Christ by the Blood of Christ by the knowledge of Christ or the like but that the Place is to be understood of a true sound and saving Sanctification But Places of this Interpretation are many 1 Cor. 1. 2. 1 Cor. 6. 11. Eph. 5. 25 26. Heb. 13. 12. c. 3. There is this reason evincing with an high Hand that the Scripture before us speaketh of an inward reall and soule Sanctification viz. that the sin of the Person here said to have been Sanctified in counting the Blood of the Covenant an unholy thing i. e. in Despising or Prophaning it is aggravated by this consideration that He was Sanctified by it The carriage of the Verse cleerly and above all contradiction evinceth this Now then if we shall suppose that this Person had received no more good no greater benefit by this Blood of the Covenant but only to be made an Hypocrite or a Dissembler by it which must be affirmed if the Sanctification here attributed unto Him be only a feigned or formall Sanctification this is so far from aggravating that sin of His in despising it that it doth very much if not altogether extenuate and excuse it Nor can it be here pretended with reason that it was not the fault §. 51. nor any defect in the blood of the Covenant that he was not truly and really sanctified but his own negligence and falsenesse of Heart For though it be true that the Reason why any Man especially injoying the Gospell
they keepe possession of what they have at present unto the end Some learned and grave Authors by the first Resurrection in this passage understand not a spirituall or metaphoricall but a literall and proper Resurrection which shall take place and be effected by God in the beginning and as it were in the morning of the great day of Judgement as they conceive another far greater then it to follow after it in the close or evening of this day b Mede Comment Apocalyp p. 277. This interpretation of the first Resurrection is marvellously probable from the Context it self For Iohn having Ver. 4. described the happy condition of those who had borne the heat and burthen of the day of Anti-Christ without fainting in this that they sate upon thornes and had judgement i. e. power of judging the World given unto them and that they reigned with Christ a thousand years He adds Ver. 5. This is the first Resurrection where likewise He saith that the rest of the dead lived not againe untill the thousand years were finished Much more might be argued for this Exposition but our present engagement craveth it not 2. Nor doth the sence contended for of the Resurrection any wayes opitulate the cause in distresse For in case it should be said that the second death shall have no Power on those that are Regenerate it must according to the constant Rule formerly delivered c Sect. 9. Sect. 44. of this Chap. Cap. 10. Sect. 43 for the interpretation of such like passages be understood with this Proviso or Explication viz. if they continue Regenerate or be found in the estate of Regeneration at their death Which condition is expressed and insisted upon in severall places and particularly Rev. 2. 11. where ou◠Saviour Himself in His Epistle to the Church of Revel 2. 11. Smyrna promiseth exemption from harme by the second death only upon condition of victory i. e. of such a victory which imports a standing fast and faithfull unto Christ in the Profession of the Gospell against all temptations allurements persecutions and whatsoever should attempt their loyalty and faithfulnesse in this kinde unto the end He that overcommeth shall not be hurt of the second Death The sence now given of these words is fully confirmed by those in the Verse immediately preceding be thou faithfull UNTO DEATH and I will give thee a Crown of life as also by other passages from the same blessed Hand to other Churches And He that overcometh saith He to the Church of Thyatira and keepeth my words UNTO THE END to Him will I give power over the Nations a Revel 2. 26. So to the Church of Sardis Behold I come quickly HOLD that FAST which thou hast that no Man take thy Crown b Revel 3. 11. To which many others of like character might be added from other places but this hath been done already in part and remaines to be done more fully in place more convenient In the meane time we cleerly see that however the received Doctrine of Perseverance saith unto the Scriptures Scriptures Scriptures yet these make no other answer but Depart from us we know you not you are a Doctrine that gather not with us but scatter what we gather CHAP. XII The former Digression yet further prosecuted and a Possibility of Defection in the Saints or true Believers and this unto Death Cleerly Demonstrated from the Scriptures IT is the saying as I remember of Quintilian Many men might have §. 1. Multi ad Sapientiam pervenire potuissent nisi se jam pervenisse putassent been wise had they not prevented themselves with an Opinion of being wise before they came to it Nor is there much Question to be made but that many have miscarried and doe miscarry daily in the great and important affaire of their everlasting Peace out of a presumption or conceit that they are under no danger in no Possibility of any such miscarrying whose most deplorable and irremediable diaster and losse in this kinde might otherwise have been prevented and their Persons Crowned with eternall glory which now are like to suffer the vengeance of eternall Fire Of so dismall a consequence it is to misunderstand pervert or wrest the Scriptures especially in order to the gratifying of the flesh or to the occasioning or incouragement of Men to turne the Grace of God in the Gospell into wantonnesse The truth is that the Scriptures seeme in many Points and matters of question to speak very doubtfully and to deliver such things in severall places and sometimes in the same which Men of contrary judgements may very plausibly interpret into a compliance with them in their respective Opinions though the unquestionable truth be that even in such cases as these they love the one Opinion and hate the other It is no part of our present ingagement to prescribe any perfect or compleat method or rule how to discover which way the Heart of the Scripture leaneth when the Tongue or Mouth of it seems to be cloven or divided between two inconsistent Opinions I shall only by the way make my Reader so far of my counsell in the businesse as to give him to know that when the letter of the Scripture hath for a time left me in a great straite and exigency of thoughts between contrary Opinions a condition that hath more then once befallen me that brief Periphrasis or Description of the Gospell which the Apostle delivers calling it the Truth which is according unto godlinesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 1. hath upon serious consideration oft delivered me yea and brought me to such a cleer understanding of the letter it self wherein before I was intangled that I evidently and with the greatest satisfaction I could desire discerned the minde of God therein and that with full consonancy to the ordinary Phrase and Manner of speaking in the Scripture upon a like occasion For having this touchstone by an unerring hand given unto me that the Gospell is a Truth according unto Godlinesse i. e. a Systeme or Body of Truth calculated and framed by God in all the veyns and parts of it for the exaltation of godlinesse in the World I was directed hereby in the case of Doctrines and Opinions incompatible between themselvs to own and cleave unto that as the truth and comporting with the Gospell the face whereof was in the clearest and directest manner set for the Promotion and Advancement of Godliness amongst Men and to refuse that which stood in opposition hereunto Nor did I finde it any matter of much difficulty or doubtfulnesse of dispute within my self especially in such cases and between such Opinions wherein I most desired satisfaction to decide and determine which of the two Opinions competitors for my consent was the greater friend unto Godlinesse That competent knowledge which God had given me of the generall course of the Scriptures together with the experimentall knowledge I had of mine
might otherwise be thus lifted up by him will undoubtedly above the rate of all other things abound to the Shame Judgment Confusion and Condemnation of Men. When Men of rich endowments and worthy abilities of Learning and Knowledg shall give their strength in this kinde to other Studies Contemplations and Enquiries suffering in the mean time the Mindes and Consciences of Men to corrupt putrifie and perish in their sad Pollutions through that Ignorance or which is worse those disloyal and profane Notions and Conceptions of God and of Christ which reign or rather indeed rage in the midst of them without taking any compassion on them by searching out and discovering unto them those most excellent and worthy things of God and Christ the knowledg whereof would be unto them as a Resurrection from Death unto Life they do but write their Names in the dust and buy Vanity with that worthy Price which was put into their hand for a far more honorable Purchase And yet of the two they are sons of the greater folly and prevaricate far more sadly with the dearest and deepest Interest both of themselves and other men who by suffering their Reasons and Judgments to be abused either by sloth and supine oscitancy or else by sinister and carnal respects otherwise for there is a far different consideration of those who miscarry at this point through a meer Nescience or humane infirmity bring forth a strange God and a strange Christ unto the World such as neither the Scriptures noâ— Reason unbewitched know or own and this under the Name of the true God indeed and of the true Christ yea and most importunely and imperiously burthen and charge the Consciences of Men with the dread of Divine Displeasure and the Vengeance of Hell fire if they refuse to fall down and bow the knee of their Judgments before those Images and Representations which they set up as if in all their lineaments and parts they exhibited the true God and the true Christ according to the Truth The Apostle Paul relates a sad story of a great fire of Indignation kindled in the Brest of God and breaking out in a very formidable manner upon the Heathen who as he saith knew God c Rom. 1 21 i. e. had means sufficient to bring them to the knowledg of God d Men under means opportunities of knowledg are sâ—il estimated this justly in their Delinquencies as having Knowledg whether they be actually knowing or no. Compare Mat. 25 44 4â— with Luke 12 47 48 c. and withall professed themselves wise men e Rom. 1 22 Whether by such men he means the Philosophers in particular and learned men amongst them which is the more probable and the more received sence of Interprecers or whether the generality of them as Calvin rather supposeth varyeth not the story in any point of difference much material to my purpose The Misery which these men brought upon themselves through the just Displeasure of God is first in general drawn up by the Apostle in these words that Professing themselves wise they became Fool * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justâ Dei ultione fuerunt infatuati or rather were infatuated or made Fools as Calvin well expoundeth i. e. whilest they assumed unto themselves the honor and repute of much wisdom and understanding God as it were insensibly and by degrees withdrew that lively presence of his Spirit from them by which they had been formerly raised and enlarged as well to conceive and apprehend as to act and do like wise and prudent men but now the wonted presence of this Spirit of God failing them the savor and vigor of their wisdom and understandings proportionably abated and declined as Sampsons strength upon the cutting of his hair sank and fell to the line of the weakness of other men Secondly The Misery which these men drew upon their own head by breaking as they did with God is termed by the Apostle a delivering up or giving over to a reprobate minde f Rom. 1 28 which seems to import somewhat more sad and deeply penal then a simple infatuation or at least the height and consummation hereof A reprobate or injudicious minde implies such a constitution or condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that soveraign and supreme Faculty in Man his Understanding whose proper office and work it is to order umpire and command in chief all his motions and actions as well internal as outward that light and darkness things comely and things uncomely actionâ— and ways pregnantly comporting with and actions and ways palpably destructive unto the dear Interest of his eternal Peace shall especially upon a practical account be of one and the same consideration to him neither shall he be capable of any difference of impression from things that differ in the highest The delivering up of a man by God to such a Reprobate Minde as this clearly supposeth the frame and constitution of the Minde and Understanding of Man to be naturally Reprobate I mean considered as the sin of Adam hath defaced and distempered it and as it would have been in all men in case the Great Advocate and Mediator of Mankinde had not interposed to procure the gracious conjunction of the illuminating Spirit of God with it yea and as it will be whensoever this Spirit of God shall be so far offended and provoked by a man as wholly to depart and desert it So that this Judiciary Act of God in giving men over to a Reprobate Minde imports nothing but the total withdrawing of all communion and converse by his Spirit with them hereby leaving them in the hand and under the inspection of such a minde or understanding which is naturally properly and entirely their own In which case the minde and understanding of a man suffers after some such manner as a quantity of good wholesom and spiritful wine would do in case it should be bereft of all the subtil and spirituous parts of it by a Chymical Extraction made by fire that which should remain after such a separation would be but as water without strength or taste Now the cause of this fire of displeasure kindled in the Brest of God against the persons mentioned burning so neer to the bottom of Hell as we heard our Apostle recordeth first in these words Because that when they knew God they glorified him not as God neither were thankful g Rom. 1. 21 Afterwards in these And even as they did not like to retain God in their knowledg h Verse 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. Or as the Original I humbly conceive would rather bear as they did not make tryal i. e. put themselves to it engage their abilities to have God in acknowledgment i. e. so to discover him to the World that he might be acknowledged in his soveraign Greatness and transcendent Excellencies by men From which passages layd together it clearly appears 1. That for men
clearly and distinctly see that though Christ be not so ill formed amongst us in some of these Doctrines as he is in others yet he is represented very unlike and much beneath himself in them all So that as Joshua though he performed the part of a valiant Captain and made a worthy progress in the Conquest of the Land of Canaan before his death yet left a very considerable proportion of the work to be atchieved by others after him n Judges 1. â— 9 c. in like manner Luther Calvin Melancthon with others who labored with much honor and success in the work of Reformation and reduced the Body of Christian Religion to a far better complexion and constitution then that wherein they found it yet left it under so much craziness and unsoundness that other Physicians also and those of best value have large opportunities before them for enriching the World and themselves also by perfecting the cure I look upon you as Men the likeliest I know to wear this Crown As for those who of late attempted the building of a fence-wall of Discipline under the Name of a Reformation about that Vineyard of Christ amongst us of which I now speak and to this day seem to lie under much regret of spirit both against God and men for hindering them in their Building the truth is in such an attempt the unreformedness and unsoundness of the Doctrine commonly received amongst us and taught by themselves considered they ran a like course of inconsiderateness which an Husbandman would do that should go about to make a strong and tight hedg about his field whilest his Neighbors Cattel are feeding and spoyling the Corn in the midst of it Brethren my Pen hath transgressed the line and law of my Intentions These confined me to a much narrower compass in my Epistle and prohibited me the troubling of you to any such degree as now I have done The truth is my affections to you interposed and occasioned the Transgression Love is bountiful and I trust will as naturally produce Pardon on your side as it hath brought forth such a Transgression on mine In all this address I have desired nothing of you little or much upon mine own account save onely so far as your ingenuous and worthy Deportment in the Particulars offered together with the unspeakable Benefit and Blessing which you shall bring upon the World thereby will be matter of joy and high contentment unto me Envy me not my rejoycing with the Truth though herein I should be found equal to the greatest of you it is the best of my portion in the world I shall discharge you from any further sufferings from my Pen at present onely with my Soul poured out before the Great God and Father of Lights in Prayer for you that he will make his face to shine upon you in quickening your Apprehensions enlarging your Understandings balassing your Judgments strengthening your Memories in giving you ableness of body willingness of minde to labor in those rich Mynes of Truth the Scriptures in breaking up before you the Fountains of those great depths of Spiritual Light and Heavenly Understanding in assisting you mightily by his Spirit in the course of your Studies in lifting you up in the spirit of your mindes above the faces fears respects of men in drawing out your Hearts and Souls to relieve the spiritual necessities and extremities of the World round about you in making you so many burning and shining Lights in his House and Temple the joy glory and delight of your Nation in vouchsafing unto you as much of all that is desirable in the Things of this World as your Spiritual Interest will bear and the Reward of Prophets respectively in the Glory and great Things of the World to come Your poor Brother in CHRIST always ready in Love to serue the meanest of you John Goodwin From my Study in Colemanstreet London Feb. 22. 1650. THE Preface to the Reader GOOD READER THE account of my application unto thee in this Epistle is this Not loving with Job to eat my morsels alone I desire thy company at my Table in the ensuing Discourse If thy intellectual taste be the same with mine which I question not if thou hast not eaten somewhat already which disordereth and corrupteth it and thy spiritual constitution the same also from which if thou beest healthful and sound it cannot much differ I doubt not but in case thou pleasest to accept of the invitation and eat of the bread here set before thee thou wilt finde it both pleasant in thy mouth and strengthening to thy Soul I confess that till some few years last past I was my self accustomed to another dyet and fed upon that bread which was commonly prepared by my Brethren in the Ministry for the People of the Land and Children of God amongst them But the truth is I found it ever and anon gravellish in my mouth and corroding and fretting in my bowels Notwithstanding the reverent and high Esteem I had of many of those who prepared it and fed upon it themselves in conjunction with those harder thoughts which I was occasioned by some undue carriages in many of those who lived upon bread of another molding to take up against them together with a raw and ill-digested conceit I had that there was no better or less-offensive bread to be had from any hand whatsoever prevailed upon me to content my self therewith for a long time though not without some regret of discontentment also with it But to leave my Parable that which first turned to a sharp engagement upon me to search more narrowly and throughly then formerly I had done into the Controversies agitated in the subsequent Discoursâ— was a Pamphlet published by a young man about five or six years since under the title of A Vindication of Free Grace c. which though libellous enough and full of broad untruths yet the face of it being fiercely set against me and my Doctrine it was lifted up well-nigh as neer unto the Heavens as Herods Oration a Acts 12 â—â— by the applause of such persons in and about the City whose ways in matter of Discipline and thoughts in other more weighty Points of Christian Religion my Vnderstanding would never serve me to make mine Being for a time under a conscientious resentment of a necessity lying upon me to publish some Answer to the said Pamphlet as well the Person as the Doctrine therein stigmatized being innocent of all crimes there charged on them I fell to work accordingly and drew up a competent Answer as I supposed thereunto with the perusal whereof I was willing upon request to gratifie some private friends amongst whom it lay dormant for a time In the Interim perceiving that the noyse which the said Pamphlet had made was but like the crackling of â—horns under a pot and that the heat of the tumultuary rejoycing occasioned by it had exhaled and spent it self I began to
hereunto is onely the knowledg of himself i. e. of the truth of his Nature Attributes and transcendent excellency of Being This is the Word of Promise which came long since from the mouth of God himself unto the World They shall not hurt nor destroy in all my holy Mountain FOR the Earth shall be FULL OF THE KNOVVLEDG OF THE LORD as the waters cover the Sea c Isai 11. 9 clearly implying that when ignorance and all misperswasions concerning God in the world shall be led captive by the light of the knowledg of the Truth and when there shall be a good understanding begotten between him and his Creature the hearts of men will serve them no longer to rebel against him or to despise his Law So that what is commonly said of Knowledg may truly be said of God non habet inimicum praeter ignorantem he hath no Enemy but onely those who know him not The Devil had no door to open effectual enough by which to give sin an entrance into the World but onely the perverting of the streight thoughts and apprehensions of God which God himself had planted in the Minde and Vnderstanding of his Creature Man The Woman had a right and sound perswasion of the just severity and Truth of God in his threatenings until Satan prevailed with her to change it for a lye d Gen. 3. 4 5 into the spirit of which lye Adam himself also was presently baptized by her confidence under it Neither could the Devil have touch'd either the one or the other of them but by the mediation of some erroneous Notion or other concerning God And as Satan brought sin into the World by the opportunity of a misrepresentation of God unto his Creature so when God shall please to Reform the World and make a perfect ejection of sin out of it he will do it by repairing the breaches which Satan hath made upon the Judgments and Vnderstandings of men with a clear light of the knowledg of himself Well may the Holy Ghost call sin and wickedness in every kinde the works of darkness because they are never practised but by the illegal warrant and blinde direction of some false perswasion or other in the mindes of men Vpon this account also it is that the Apostle interpreteth the building of timber hay and stubble i. e. unsound Doctrines and Opinions upon the true Foundation Jesus Christ to be a corrupting or destroying of the Temple of God e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 17 i. e. of his Church and People as he explaineth it For every Error or false apprehension in the things of God and matters of Salvation is not onely of a defiling but of a corrupting nature also and according to the tenor and degree of malignity in it for there is some degree of a spiritual malignity in every Error disposeth the Soul which drinks it in and converseth with it to a spiritual Death being destructive to that communion with God wherein principally the life i. e. the strength peace joy and happiness of the Soul consisteth For God in whatsoever he revealeth or speaketh in his Word of any inconsistency with an Error and Error there is none about spiritual things in opposition whereunto God speaketh not more or less in his Word must needs be as a Barbarian or one that speaketh with an unknown tongue to him whose Minde and Vnderstanding is distemper'd with it When our Saviour told his Disciples in words express and plain enough that the Son of man should be delivered into the hands of men Luk. 9. 44. 18. 34. it is said that they notwithstanding understood not the saying The Reason plainly was because they were erroneously principled about the subject of which Christ spake which was his estate of Humiliation by suffering Death they supposing and taking it for granted that he was to be a great Potentate and Monarch in the World without passing through the valley of an ignominious Death thereunto In like manner when he said to Joseph and the Virgin his Mother Wist ye not that I must be about my Fathers business f Luke 2. 49 the Text saith that they understood not the saying that he spake unto them The reason of their non-understanding in this case was because they were under the command of such a supposition which thwarted that principle according to the exigency whereof he so spake They supposed that he was under no engagement in no due capacity at least at those years which at this time he had attained to manage the great affairs of God and his Kingdom in the World whereas his sence was that he was under the one and in the other and spake accordingly unto them So also the Reason why Festus supposed Paul to be besides himself and that much learning had made him mad g Acts 26. 24 implying that he could make neither sap nor sence of what he had said was because the tenor and substance of Pauls Discourse was diametrally opposite to his Principles After the same manner when and whilest a mans Judgment is perverted by any unsound Opinion that hath taken fast hold on it he is uncapable of all that light of Truth which God shineth in the Scriptures in opposition to that Error and must of necessity either relinquish this Opinion or else either deprave and mis-understand the Minde of God in all such passages or else profess dissatisfaction touching the true sence and meaning of them In both cases he suffers a proportionable loss in his communion with God Can two walk together saith the Scripture except they be agreed Civil Communion cannot be maintained or held under a dissent in Principles relating to such Communion at least not in such things unto which such a dissent extendeth or relatâ—th Beasts are uncapable of all friendly converse and intercourse of affairs with men and so men with Beasts The Reason is because neither of them have any Principle symbolical with the other the thoughts of men are not the thoughts of beasts neither are the thoughts or impressions of beasts the thoughts of men And though men being sound in some soveraign Principles of the Gospel and such which are as it were the life-guard of the heart and vital parts of Religion may possibly live in communion with God upon terms consistent with Salvation yet may they very possibly also in case they be intangled with Error otherwise by means hereof suffer loss to a very sad degree in the things of their present peace When the Sun is in the greatest Eclipse that is lightly incident to it there yet shineth so much Light to the World which is sufficient to make it day and whereby to perform ordinary works wont to be done in the day time notwithstanding during such an Eclipse as this the World through want of that fulness of light which that worthy Creature the Sun naturally affordeth suffereth many degrees of the damp and sadness of the night In
in his Affairs I answer 1. If God pleaseth to impart his Mind and Counsels in words and writing unto men with an Injunction and Charge that they receive and own them as from him and that they take heed that they do not mistake him or embrace either their own conceits or the minds of others in stead of his in this case for men to put a difference by way of judging and discerning between the Mind of God and that which is not his mind is so far from being an act of Authority Presumption or unseemly Vsurpation in men that it is a fruit of their deep loyalty submission and obedience unto God When Christ injoyned the Disciples of the Pharisees and the Herodians to render unto Cesar the things which are Cesars and unto God the things that are Gods o Mat. 22. 21 He did not only give them a Warrant and Commission to judg and determine what and which were the things of God as well as which were the things of Cesar but layd a Charge upon them also to put this warrant in execution and this not only by judging actually which were the things of God but by practising and acting also upon and according to this Judgment 2. To judg of God and of the things of God in the sence we now speak is but to acknowledg own and reverence God and the things of God in their transcendent Excellency Goodness and Truth and as differenced in their perfections respectively from all other Beings and things The poorest and meanest Subject that is may lawfully and without any just offence judg his Prince yea or him that is made a lawful Judg over him to be wise just bountiful c. at least when there is sufficient ground for it If it be yet further demanded But is the Reason or Vnderstanding of a man competent to judg of the thingâ— of God as for example to determine and conclude what is the mind of God in such or such a passage of Scripture or in such and such a case Doth not the Scripture speaking of men in their natural condition call them Darkness p Ephes 5 8 affirming likewise that the Light shineth in darkness and the darkness comprehendeth it not q John 1. 5 And elsewhere doth it not inform us that the natural man perceiveth or receiveth not the things of the Spirit of God because they are foolishness unto him neither can he know them because they are spiritually discerned r 1 Cor. 2. 14 And how many Heathen Philosophers Hereticks and others undertaking to judg of the things of God in the Gospel by the light and strength of their own Reasons and Vnderstandings have miscarried to the everlasting perdition of their own Souls and as is much to be feâ—reâ— of many others also To all thiâ— I answer by degrees 1. It is a thing as unquestionable as that the Sun is up at noon day that Reason and Vnderstanding in men are competent to judg of the things of God at least of some yea of many of them or rather indeed of all that are contained in the Scriptures according to the degree of their discovery and manifestation there For doth not God Himself own them in this capacity when he appeals and refers himself unto them in several of his great and important Affairs authorizing them to judg in the case between him and his adversaries And now O Inhabitants of Jerusalem and men of Judah JUDG I pray you betwixt me and my Vineyard What could have been done more to my Vineyard that I have not done in it s Isai 5. 3 4 So again Hear now O house of Israel is not my way equal are not your ways unequal t Ezek. 18. 25 29 Yet again in the same Chapter O house of Israel are not my ways equal are not your ways unequal In these and such like Appeals he supposeth the persons appealed unto to be as capable or however as well capable of the Equity and Righteousness of his ways and consequently to be in a regular capacity of justifying him as of the unworthiness and unrighteousness of their ways against whom he standeth in the Contest So our Saviour to the chief Priests and Elders in his Parable When the Lord therefore of the Vineyard cometh what will he or rather what shall he do unto those Husbandmen They say unto him He wiâ—l miserably destroy those wicked men and will let out his Vineyard unto other Husbandmen who shall render him the fruits in their season a Mat. 21. 40 41 We see these Priests and Elders though men of great unworthiness otherwise and far from beleeving in Christ were yet able to award a righteous Judgment and such as our Saviour himself approved yea and put in execution not long after between him and his Husbandmen So in another place to the hypocritical Jews Ye Hypocrites ye can discern the face of the Sky and of the Eatth but how is it that ye do not discern this time Yea and why even of or from your selves judg ye not what is right b Luke 12. 56 57 In which passage among other things he clearly implyeth these two 1. That had they set their mindes upon things that most concern'd them they were in a sufficient capacity by the direction and help of those characters and signs which their own Prophets had long before delivered clearly to have discern'd that the days and times in which they now lived were indeed the days of their Messiah 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves i. e. out of natural and inbred Principles whereby they were enabled to judg of thingâ— commodious and expedient for them in like cases they were in a capacity to have come to this issue and conclusion that it was now high time to comprimise that great and weighty Controversie which of a long time had been depending between God and them by Repentance The Apostle Paul willeth the Corinthians in one place to judg what he saith c 1 Cor. 10. 15 in another he directeth that in their Church-meetings the Prophets should speak two or three and that the rest should JUDG d 1 Cor. 14. 29 In both which places he cl 〈…〉 ly supposeth in them a competency of Judicature or discerning about spiritual things And when in his Defence before Agrippa he demands of him and the rest that were present Why should it be thought a thing incredible with you that God should raise the dead e Acts 26. 8 he clearly supposeth that the Resurrection it self of the dead which yet is one of the great and deep Mysteries of the Gospel was nothing but what they consulting with the light of Reason and Vnderstanding in themselves for they were not supernaturally enlightened might judg probable enough and no ways unlike to be effected When God commands and calls upon all men every where to repent f Acts 17. 30 and so to beleeve g 1 John 3. 23
lightly can be For if only the Spirit of God within me apprehends the things of God and I my self apprehend them not and apprehend them I cannot but by my Reason or Vnderstanding having no other faculty wherewith to apprehend or conceive such an apprehension of them relateth not at all unto me Nor can I any whit more be said to apprehend them because the Spirit of God apprehends them in me then I may or might in case the same Spirit should apprehend them in another man That which another man meditates or indites in my house without imparting it unto me no whit more concerns me then in case he should have meditated or indited the same things in the house of another man Besides the Spirit of God being but one and the same infinite indivisible Spirit in all men he cannot with any tolerable propriety of speech nor with truth be said to apprehend discern or conceive that in one man which he doth not after the same manner apprehend discern and conceive in another yea in every man Therefore if there be any thing more apprehended or discerned of the things of God in one man then in another the difference ariseth not from the different apprehensions of the Spirit in these men but from the different apprehensions of these men themselves and this by their own reasons and understandings they having as hath been said no other faculties principles or abilities wherewith to apprehend but these If it be demanded But is any man able without the presence and assistance of the Spirit of God to discern the things of God or to judg aright in matters of Religion I answer 1. Plainly and directly to the Heart I suppose of those who make this demand No The Spirit of God hath such a great Interest in and glorious Superintendency over the Minds and Spirits Reasons and Vnderstandings of Men that they cannot act or move regularly or perform any of those operations or functions that are most natural and proper to them upon any worthy or comely terms especially in matters of a spiritual concernment but by the gracious and loving interposure and help of this Spirit For questionless the intellectual frame of the Heart and Soul of man was by the sin and fall of Adam wholly dissolved shattered brought to an absolute Chaos and Confusion of Ignorance and Darkness to a condition of as great an impotency to do him the least service in order to his comfort or peace in any kind as can be imagined So that if the Reasons and Vnderstandings of men quit themselves in their actings or workings with honour or in any due proportion to their benefit comfort or peace it must needs be by means of that Gracious Conjunction of the Spirit of God with them which is a vouchsafement unto the children of men procured by him who raised up the Tabernacle of Adam when it was fallen Jesus Christ Blessed for ever In respect of which vouchsafement purchased by him and given unto men for his sake He is said to enlighten every man coming into the world a Iohn 1. 9. So that what light soever of Truth what clear and sound principle or impression of Reason or Vnderstanding soever is since the Fall to be found in any man is an express fruit of the Grace that is given unto the World upon the account of Jesus Christ and is re-invested in the Soul by the appropriate interposure of the Spirit of God the gift whereof upon this account is so frequently and highly magnified in the Scriptures Yea not only the habitual residency of all principles of Light and Truth in the Soul is to be attributed unto the Spirit of God as supporting and preserving them from defacement but also all the actings and movings of the rational powers of the Soul according to the true exigency ducture and import of them as in all right apprehensions of things in all legitimate and sound reasonings and debates whether for the confirmation of any Truth or the confutation of any Error or the like But 2. Though the Spirit of God contributes by his assistane after that high manner which hath been declared towards the right apprehending understanding discerning the things of God by men yet this no ways proveth but that they are the Reasons and Vnderstandings of men themselves that must apprehend discern and understand these things and consequently must be provoked raised ingaged imployed and improved by men that they may thus apprehend and discern notwithstanding all that assistance which is administred by the Spirit otherwise nothing will be apprehended or discerned by them Nor will the assistance of the Spirit we speak of turn to any account of benefit or comfort but of loss and condemnation unto men in case their Reasons and Vnderstandings shall not advance and quit themselves according to their interest thereupon 3. In case the Spirit of God shall at any time reveal I mean offer and propose any of the things of God or any spiritual Truth unto men these must be apprehended discerned judged of yea and concluded to be the things of God by the Reasons and Vnderstandings of men before they can or ought to receive or believe them to be the things of God yea before such a Revelation can any ways accommodate benefit and bless their Soul When our Saviour speaking of the Spirit to His Disciples saith And he will shew you things to come and again He shall receive of mine and shall shew them unto you Joh. 16. 13 14. He supposeth that they viz. with their own Reasons and Vnderstandings were to apprehend and judg of the things that should be thus shewed unto them to have been shewed unto them by the Spirit of God and not to have proceeded from any other Author Yea in case men shall receive the things of God themselves FOR the things of God or of the Spirit of God before their Reason and Vnderstanding have upon rational Grounds and Principles judged them to be the things of God yet can they not receive them upon these terms As the things of God I mean as the things of God ought in Duty and by Command from Himself to be received by Men or so as to benefit or inrich the Soul by their being received For as God requires of men to be praised with Understanding a Psalm 47 7 i. e. out of a rational apprehension and due consideration of his infinite worth and Excellency so doth He require to be believed also And they that believe him otherwise believe they know not what nor whom and so are Brethren in vanity with those that worship they know not what b John 4. 22 and build Altars to an unknown God c Acts 17. 23 To trust or believe in God upon such terms as these is being interpreted but as the Devotion of a man to an Idol Yea the Apostle Himself arraigns the Athenians of that high crime and misdemeanor of Idolatry upon the account of
their sacrificing to an unknown God d Acts 17. 29 4. And lastly The Interposure and actings of Reason and Vnderstanding in men are of that soveraign and most transcendent use yea necessity in and about matters of Religion that all the Agency of the Spirit notwithstanding a man can perform nothing no manner of service unto God with acceptation nothing in a way of true Edification to himself without their engagement and service First I stand charged by God not to beleeve every spirit but to try the spirits whether they be of God e 1 Iohn 4. 1 I demand by what Rule or Touchstone shall I try any spirit When or upon what account shall I reject one as a spirit of Error Falshood and Delusion and do Homage with my Iudgment and Conscience to another as the Spirit of God If it be said I ought to try the spirits by the Scriptures or Word of God I demand again but how shall I try my Touchstone or be sure that that principle notion or ground which I call the Word of God and by which I go about to try the spirits is indeed the Word of God There is scarce any spirit of Error that is abroad in the Christian World but freely offers it self to be tryed by the Word of God as well as the true Spirit of God Himself i. e. by such meanings sences or conclusions as it self confidently asserts to be the Word of God i. e. the Mind of God in the Scriptures So that I am in no capacity to try such a spirit which upon such an account as this pretends his coming forth from God unless I be able to prove that those sences meanings and conclusions by which he offers to be tryed are not indeed the Word of God Now it is unpossible that I should prove this meerly and only by the Scriptures themselves because unto what place or places soever I shall have recourse for my proof or tryal in this case this spirit will reject my sence and interpretation in case it maketh against him and will substitute another that shall not oppose him Nor can I reasonably or regularly reject his sence in this case at least as an untruth unless I apprehend some relish or taste therein which is irrational or some notion which jarreth with or grateth upon some clear principle or other of reason within me For as on the one hand what Doctrine or notion soever clearly accordeth and is commensurable with any solid and undoubted principle or ground of Reason within me is hereby demonstrably evinced to be a Truth and from God so on the other hand what Doctrine or saying soever bears hard or falls foul upon any such principle must of necessity be an Error and somewhat that proceeds from Satan or from men and not from God The Reason hereof is clearly asserted by the Apostle in these words For God is not the Author of Confusion but of peace a 1 Cor. 14. 33. From whence it appears that God is not divided in himself or contradictions to himself so as to write or assert that in one book as in that of the Scriptures which he denyeth or opposeth in another as viz. in that of Nature or of the fleshly tables of the heart of man but whatsoever he writeth or speaketh in the one he writeth or speaketh nothing Inclinavit Deus Scripturas ad infantium lactentium capacitatem Aug. in Psal 8. * Tertul. De testimonio Animae adversus Gentes c. 1. Mirum si a Deo data homini novit divinare Sic mirum si a Deo data cadem canit quae Deus suis dedit nosse Ibidem c. 5. Si de tuis literis dubitas neque Deus neque natura mentitur ut Deo naturae credas crede animae c. Ib. cap. 6. Cur verba habet Christianonorum quos ne auditos visâ—s que vult Ibid. O testimonium Animae naturaliter Christianae Tertul. Apologet Ne â—ui praeclusus esset ad felicitatem aditus non solum hominum mentibus indidit illud quod diximus Religionis semen c. Calvin instit l. 1. c. 5. Sect. 1. in the other but what is fairly and fully consistent with it Vpon this account it is a grave and worthy advertisement of Mr Perkins in his Epistle before his Treatise of Predestination It is saith he also requisite that this Doctrine he speaks of Predestination Election and Reprobation agree with the grounds of common Reason and of that knowledg of God which may be obtained by the light of nature In this saying of his he clearly supposeth that whatsoever should be taught by any man in the mysterious and high points of Predestination otherwise then according to the Scriptures and the Truth may be clearly disproved by this viz. the disagreement of it with the grounds of common Reason and of that knowledg of God which the light of Nature shineth into the hearts of men If himself had kept close to this principle of his own in drawing up his Judgment in the point of Predestination the World had received a far differing and better account from his pen of this subject then now it hath But if his sence were that the heights and depths of Religion for so we may well call the Doctrines of Election and Reprobation c have nothing in them but what agreeth with the grounds and principles of common reason and with the Dictates of Nature in men and consequently may be measured discerned and judged of by these he did not conceive that matters of a more facile and ordinary consideration were above the capacity and apprehension of Reason It was the saying of Augustin that God hath bowed down the Scriptures to the capacity even of Babes and Sucklings Tertullian hath much upon this account to excellent purpose In one place speaking of the Soul being yet simple rude and unfurnished with any acquired knowledge either from the Scripture or other institution he demands why it should be strange that being given by God it should speak out or sing the same things the knowledg whereof God giveth unto his children Not long after he admonisheth the Gentiles that neither God nor Nature lye and thereupon that they may beleeve both God and nature willeth them to beleeve their own Souls A little after he saith that the Soul he speaks of hath the words and therefore the inwards senses and impressions of Christians whom notwithstanding it wisheth that it might never hear or see Elsewhere having mentioned some expressions of affinity with the Scriptures as oft coming out of the mouths of Heathen he triumphs as it were over them with this acclamation O the Testimony of a Soul naturally Christian Nor doth Calvin himself say any whit less then all this when he saith that God hath implanted or inwardly put the seed of Religion in the mind of men Doubtless the seed sympathizeth richly with that body which springs and grows from it But these
things by the way All impressions all principles of light and truth which are found written in the hearts and consciences of men are here written by the finger of God himself Therefore what spirit or Doctrine soever symbolizeth in notion and import with these or any of them must of necessity be of the same parentage and descent with them there being no original Parent or Father of light and truth but God only And on the contrary what Doctrine or spirit soever putteth any of these Principles to sorrow or shame and doth not lovingly comport with them hereby declare themselves to be of a spurious and ignoble race as Christ reasoned with the Iews If God were your Father ye would love me for I proceeded forth and came from God g John 8 42. But because they hated him he concluded them to be the children of the Devil Concerning the mystery of the Trinity the Incarnation of God or the Son of God the conception of a Virgin with some other points of like consideration commonly pretended to be against or at least above and out of the reach and apprehension of Reason I clearly answer 1. That they are every whit as much yea upon the same terms out of the reach of Faith as of Reason For how can I beleeve at least upon good grounds and as it becometh a Christian to beleeve whatsoever he beleeveth that which I have no Reason nor am capable of apprehending any Reason nay for which there is no Reason why I should beleeve it If it be said I am bound to beleeve the Doctrines specified because they are revealed by God I answer that this is a rational ground whereof my Reason and Vnderstanding are throughly capable why I should beleeve them The light of Nature clearly informeth me that what God revealeth or speaketh must needs be true and consequently worthy and meet to be beleeved If it be further said but Reason is not able to apprehend or conceive how three should be really and essentially one and the same how a Virgin should conceive and bring forth a Son c. I answer that no Faith or Belief in such things as these is required of me nor would be accepted with God in case it were in me above what I am able by my Reason to apprehend and understand As I am not able to apprehend by my Reason the particular and distinct manner how the three Persons subsist in one and the same Divine Nature and Essence so neither am I bound to beleeve it That which I am bound to beleeve in this Point is onely this that there are three who do thus subsist I mean in the same Divine Essence and for this my Reason is apprehensive enough why I should beleeve it viz. because God himself hath revealed it as hath been said If I should confidently beleeve any thing more or further concerning the Trinity of Persons commonly so called and there is the same Reason of the other Points mentioned then what I know upon the clear account of my Reason and Vnderstanding it would be presumption in me and not Faith and I should contract the guilt of those whom the Apostle chargeth with intruding or advancing themselves into the things which they have not seen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 18 Vid. Sam. Petit Var. Lect. l. 1. c. 9 i. e. rationally apprehended and understood But 2. If it be yet demanded but is it not contrary to the grounds of Nature and so to Principles of Reason that a Virgin should conceive a Child And if so how can such a Doctrine according to what you have asserted be received as from God or as a Truth I answer it is no ways contrary to Reason nor to any Principle thereof that God should be able to make a Virgin to conceive but very consonant hereunto as the Apostle Paul supposed it credible enough as we lately heard even in the eye of Reason that God should make the Earth bring forth her dead alive b Acts 26 8 Indeed that a Virgin should conceive in a natural way or according to the course of ordinary Providence is contrary unto Reason but this Religion requireth not of any man to beleeve Nor doth it bear hard at all upon any Principle of Reason that God should be willing to do every whit as great and strange a thing as that I mean as to cause a Virgin to conceive for the accomplishment of so great and glorious a design as the saving of a lost World Nor is it contrary to Reason or any Principle thereof that God or the first Being being infinite should have a manner of subsisting or Being far different from the manner of subsistence which is appropriate to all created and finite Beings or that this manner of subsisting which is proper unto him should be unto men incomprehensible But most consonant it is to Principles of Reason when God himself hath pleased so far to reveal that appropriate and incomprehensible manner of his subsisting as to declare and say that he subsisteth in three that men should accordingly beleeve it so to be So that most certain it is that there is nothing in Christian Religion which so far as it concerneth men to know and beleeve but what fairly and friendly comports with that Reason and Vnderstanding which God hath given unto Man and what by a diligent and conscientious use of these noble faculties he may come to know and believe at least so far as to salve his great Interest of Salvation 2. Look with how many Precepts Exhortations Admonitions I stand charged by God to submit unto and practise I am under so many charges and engagements from him likewise to exercise my Reason and Vnderstanding 1. To apprend aright the Mind of God in every of these respectively lest when he injoyneth me one thing I through mistake should do another 2. To consider how when and in what cases I am commanded by him to do this or that 3. and lastly to pass by other particulars To gather together and call up upon my Soul all such Motives and Considerations which I am able whereby to provoke stir up and strengthen my self to the execution and performance of all things accordingly When God commandeth me to strive to enter in at the strait gate to seek his Kingdom and the righteousness thereof in the first place to labor for the meat which endureth to everlasting life to be a man in understanding to omit other Precepts of like nature without number be commandeth me consequentially and with a direct clear and necessary implication to rise up in the might of my reason and understanding in order to the performaance of these things nor am I capable of performing the least of these great and most important commands in any due manner but by interessing my reason judgment understanding and this throughly and effectually in and about the performance The truth is I stand bound in duty and conscience
them as in their simple Existence or Being it self Page 1. Cap. 2. Though there be as absolute and essential a Dependance of second Causes upon the first in point of motion action operation as of simple existence or being yet are not the motions actions or operations of second Causes at least ordinarily so immediately or precisely determined by that Dependance which they have upon the first Cause as their respective Beings are 7 Cap. 3. Concerning the Knowledg and Foreknowledg of God and the Difference between these and his Desires Purposes Intentions and Decrees and how these also are distinguished one from another 28 Cap. 4. Concerning the Perfection of God in his Nature and Being Some things clearly deducible from it particularly his Simplicity Actuality and Goodness of Decrees 40 Cap. 5. Four several veins or correspondencies of Scriptures propounded holding forth the Death of Christ for All Men without exception of any The first of these argued 73 Cap. 6. Herein several texts of the second sort of Scriptures propounded in the former Chapter as holding forth the Vniversality of Redemption by Christ are discussed 97 Cap. 7. The third sort or consort of Scriptures mentioned cap. 5. as clearly asserting the said Doctrine argued and managed to the same point 113 Cap. 8. The Scriptures of the fourth and last Association propounded cap. 5. as pregnant also with the same Great Truth of general Redemption by Christ impartially weighed and considered 120 Cap. 9. Entereth upon a Digression about the commonly-received Doctrine of Perseverance occasioned by several passages in the preceding Chapter avouching and clearly evicting the benefit peace and comfort of that Doctrine which teacheth a possibility of the Saints declining and this unto death above the other contrary unto it 154 Cap. 10. A Continuation of the former Digression wherein the texts of Scripture commonly alledged to prove the impossibility of the Saints declining unto death are taken into consideration and discharged from that service 177 Cap 11. A further Continuation of the former Digression wherein the Arguments and Grounds commonly insisted on in defence of the received doctrine of Perseverance are detected of insufficiency proved and declared Null 225 Cap. 12. The former Digression yet further prosecuted and a possibility of defection in the Saints or true Beleevers and this unto death clearly demonstrated from the Scriptures 268 Cap. 13. Grounds of Reason from the Scriptures evincing a possibility of such a defection even in true Beleevers which is accompanied with destruction in the end 299 Cap. 14. Exhibiting from the Scriptures some Instances of a total Declining and falling away from the Grace and Favor of God in true Beleevers 344 Cap. 15. Declaring the Sence and Judgment as well of the Ancient Fathers of the Christian Church as of Modern Reformed Divines touching the Point of Perseverance and so concluding the Digression concerning this Subject 365 Cap. 16. Several other Texts of Scripture besides those formerly produced in ranks and companies argued to the clear eviction of Truth in the same Doctrine viz. that the Redemption purchased by Christ in his Death was intended for all and every man without exceptiof any 403 Cap. 17. Declaring in what sence the former Passages of Scripture asserting the Vniversality of Redemption by Christ are as to this point to be understood and consequently in what sence the said Doctrine of Vniversal Redemption is maintained in the present Discourse 432 Cap. 18. Exhibiteth several Grounds and Reasons whereby the Vniversality of Redemption by Christ or Christs dying for all men without exception is demonstratively evicted 453 Cap. 19. Wherein the Sence of Antiquity together with the variableness of Judgment in Modern Writers about the Controversie under discussion is truly and unpartially represented 524 Cap. 20. The Conclusion Exhibiting a General Proposal or Survey of Matters intended for Consideration Explication and Debate in the second Part of this Work 562 CHAP. I. There is no created Being or second Cause whatsoever but dependeth upon the first and supream Cause or Being which is God and this as well in the second as in the first Act I mean as well in the Motions and Operations issuing from or performed by every of them as in their simple Existence or Being it self WE shall not need I presume to levy a dispute for the gathering §. 1. or geting in that tribute due to the Crown and Soveraignty of Being from all Beings besides which consists in an acknowledgment of his free bounty in calling them out of the abyss of vanity and nothing by the Word of his Power hereby taking them into part and fellowship with himself in his Prerogative of Being according to what was resolved by the counsell of his Will as meet to be dispeâ—sed unto every of them respectively in this kind Trees that are throughly and deeply rooted in the Earth will grow and flourish though the dew or rain from Heaven should seldome or never fall upon them but grasse and herbs and tender plants whose roots have but a slender and thin protection of their Element against the scortching violence of the Sun will soon wither and die away if the clouds of Heaven should not ever and anon drop verdure upon them and relieve them In like manner such notions and impressions in the Soul into which Nature is deeply baptized and mightily 〈…〉 ssest with their Truth are like to live and to maintain their interest and autâ—â—rity in men though not seconded or relieved by argument or dispute but those which have only taken a fainter and looser hold of the judgements and consciences of men are in danger of miscarrying and proving like the Corne upon the house top which as David observeth withereth before it be grown up a Psal 129. 6. unlesse they be timely yea and frequently encouraged back'd and strength by discourse That there is a Being which looks upon this Universe â—ith all the host of it as the workmanship of his own hands and that every creature or finite Being is lineally descended from him as their Great and first Progenitor are I conceive such principles of Light and Truth written in so fair and full a Character in the Tables of all mens hearts that even whilst they run they may read them yea and cannot lightly depose or suffer the losse of â—hem though they be not bound upon their judgments and consciences with any other bands of argument or demonstration then those of their own evidence and conviction Therefore what God hath made manifest and clear in men we shall not cast any suspition of darknesse or obscurity upon by making it matter of disputation And though the dependance of things in actuall and compleat Being upon §. 2. God for sustentation and support as well of their simple Existences and Beings themselves as of their Operations respectively which is the sence and substance of the Thesis propounded be not altogether of so pregnant an inspiration as dependance upon him for their
Production and first bringing into Being yet conceiving it not to be of any difficult or remote speculation nor finding it so much as controverted or questioned by any considering man especially of latter times we shall in these respects content our selves with a brief and light enquiry upon it The Holy Ghost indeed judged the Assertion of this Truth and that by one §. 3. of his Greatest Instruments worthy of him yet not so much I suppose to commend it simply as a Truth or to secure the judgements and consciences of men of the Veracity of it as to inforce the practicall consequences thereof upon them upon which ground doubtlesse it is that we finde so many common and ordinary Truths not only delivered but some of them oft repeated and inculcated in the Scriptures Principles and Assertions that are very obvious and low for matter of Truth and apprehension may be transcendently weighty and High in those things whether relating unto practice or opinion which are infolded and contained in them and deducible from them Mary was but a Carpenters wife yet did she bring forth the Great Messiah and Saviour of the world But this only occasionally The Truth held forth in the Thesis is the clear Doctrine of the Apostle Paul and that preached at Athens amongst Philosophers for learning and knowledge the Princes of the world For in him saith he speaking of God we live and move and are or subsist b Acts 17. 28. as the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him i. e. through him or by means of him as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifieth We are not said to live move and have our beings in God in a way of permission only as viz. because he refrains the exercise of that power in him by which he is as able to take away all our beings as he was at first to give them or because he forbears to annihilate us in such a sence as this we might as well be said to live in every man who having power and opportunity to kill us yet suffereth us in the possession of our lives but we are said to receive or have these accommodations in or through God in a positive way viz. by means of a glorious supporting influence which issuing from his power by the mediaâ—ion of his goodnesse or will is to the great Body of the Creation and to the respective parts and members hereof as the Soul is to the naturall Body of a man with the members thereof which remaining in union with it preserveth it from dissolution and putrifaction or as the presence of the Sun is to the light in the ayr which retains its Being whilst the Sun shines upon it but vanisheth presently and becomes that which is not as soon as the fountain of light withdraweth his shining The Holy Ghost himselfe expresseth the dependance of creatures upon God in a borrowed resemblance of very near affinity with this Thou hidest thy face saith David unto God they i. e. the creatures are troubled thou takest away their breath they dye and returne to their dust c Psal 104 29 That Great Act of God in it selfe so wonderfull and inexpressibly glorious the Sustentation and upholding of the Universe with all the parts thereof in Being is ascribed only to the setting or turning of his face towards it to shew I conceive that it is an act of speciall dignation and favour in him to preserve it and yet withall an act of easie performance and which costs him not the least labour or toyle A gracious look from him will do it effectually as the contrary is enough to affright all things out of their Beings and which is equivalent hereunto and in some cases more out of all that is desireable in their Beings The Lord Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Heb. 1. 3. i. e. to sustain or bear up all things by §. 4. the word of his power which implies 1. An utter impotency and weaknesse in the creature to stand alone or to keep it selfe by its own strength from a recidivation or relapse into its first vanity or nothing For that which is able to preserve it self from falling needs no support or bearing up by another 2. That Christ feels no weight or burden of the Universe whilst he supporteth it The speaking of a word especially within himselfe and in his mind only engageth no mans strength nor putteth him to the least pain This great Act of bearing up the Universe is therefore I conceive appropriated unto Christ though common to the other persons with him because in his Mediatory Humiliation he laid a foundation of Equity and Reason why God notwithstanding that great provocation given by the sin of man to dissolve it should yet consent to the standing and supportation of it Such executions which depend upon his Mediation and for which there had been no place otherwise are elsewhere in Scripture peculiarly asserted to him in respect thereof See John 5. 27. Though in respect of the Divine Nature Power and Will being one and the same in all the three Persons there is a necessity of their joynt concurrence in all actings ad extra as the Schoolmen call them yet such of these actings for which way hath been made by any personall atchievement or transaction of any of the Three may with a good savour of Reason be in a more speciall and remarkable manner attributed to that person who hath more peculiarly interposed for the procurement of them When the Apostle affirmeth that we live and move in God in the sence §. 5. declared as well as have our essence or being in him his meaning seems to be that it is through God and his voluntary closing with us that we have and do enjoy all manner of accommodations of Being as well the greater and lesser as Essence or Being it self To live oft-times in Scripture signifies the enjoyment of an happy and contentfull condition which signification is no ways inconvenient for this place Or if the Apostle be conceived to speak of the life naturall which is not improbable he must be supposed to include all those noble and desireable faculties and endowments as of Reason Memory Judgement Understanding Speech c. which are appropriate to the life of man So that when he saith We live in God his meaning is not only or simply that that spring or fountain of vitall actions or motions in men which in a district sence is termed life is possess'd enjoyed and held by means of a gracious and loving comportment of God with them for such a purpose but that all that honourable retinue likewise of those excellent powers and faculties named which attend upon the Principle of life in man is maintained in being by the same compliance also Whereas he adds That in him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we move or are moved as the §. 6. word
11. 2. 2 Tim. 2. 19. But as many other things are oft in Scripture attributed unto God which according to the proper and ordinary signification of the words are no wayes comperible to him as Hands Eyes Eares Greife Repentance c. So is Pre-science or fore-knowledge also Notwithstanding as there is a ground in Reason one or more for all those other metaphoricall and improper attributions which are in any kinde made unto God so is there for this of Prescience also Only care and caution must be taken that our Table proves not a snare unto us my meaning is least those things which are metaphorically spoken of God for the accommodation of our understandings and to inrich us with such conceptions apprehensions and knowledge of him as we are well capable of according to the truth of his Nature and Being be not so interpreted or understood by us as to occasion any such fancies or imaginations in us which are unworthy of him and inconsistent with the truth of his Being That Pre-science or fore-knowledge are not Formally or Properly in §. 2. God is the constant assertion both of Ancient and Moderne Divinity The Quid est proescientia nisi scientia futurorum Quid autem futurum est Deo qui omnia super graditur tempora Si enim in scientia res ipsas habet non sunt ei futurae sed praesentes ac per hoc non jam praescientia sed tantum scientia dici potest Aug. l. 2. ad Simpl. vide plura ib. Nec zelus nec ira nec penitentia nec proprie miscrecordia nec praescientia esse potest in Deo Greg. Moral l. 2. c. 23. learned Assertors of the Protestant Cause are at perfect agreement with their Adversaries the Schoolemen and Papists in this Nor is it any wonder at all that there should be peace and a concurrence of judgement about such a point as this even between those who have many Irons of contention otherwise in the fire considering how obvious and neere at hâ—â—d the truth herein is For 1. if fore-knowledge were Properly and formally in God then might Predestination Election Reprobation and many other things be Properly and Formally in him also in as much as these are in the Letter and Propriety of them as competible unto him as foreknowledge Nor can there be any reason given soâ— a difference But unpossible it is that there should be any Plurality of â—â—ings whatsoever in their distinct and Proper natures and formalities in God the infinite simplicity of his nature and being with open mouth gain-saying it Secondly if fore-knowledge were Properly or Formally in God there should be somewhat in him corruptible or changeable For that which is supposed to be such a foreknowledge in him to day by the morrow suppose the thing or event foreknown should in the interim actually come to passe must needs cease and be changed in as much as there can be no fore-knowledge of things that are present the adequate and appropriate object of this knowledge in the Propriety of it being res futura somewhat that is to come Thirdly and lastly there is nothing in the Creature univocally and formally the same Quid est praescientia nisi scientia futurorum Aug. l. 2. ad Simpl. q. 2. with any thing which is in God The Reason is because then there must either be somewhat finite in God or somewhat infinite in the Creature both which are unpossible But if Prescience or fore-knowledge being Properly and Formally in the Creature should be Properly and Formally also in God there should be somewhat in the Creature univocally and formally the same with somewhat which is in God Therefore certainly there is no foreknowledge properly so called in God If it be objected that this argument lieth as strong against the Propriety §. 3. of knowledge as of fore-knowledge in God in as much as knowledge is every whit as Properly and Formally in the Creature as fore-knowledge I Answer True it is there is no knowledge neither in God according to the precise and formall notion of knowledge or in such a sence wherein it is found in men And this the first and last of the three Reasons mentioned doe infallibly demonstrate Knowledge in the Creature is a Principle or habit really and essentially distinct from the subject or soule where it resideth yea and is capable of augmentation and diminution therein and of separation from it Whereas that which is called knowledge in God neither differs really or essentially from his nature or from himself but is really one and the same thing with him as will further appeare in the following Chapter nor is it either capable of growth or of decay or of separation Only in this respect knowledge of the two is more properly attributeable unto God then fore-knowledge viz. because fore-knowledge in the proper notion or formall conception of it includes or supposeth a liablenesse to a change or expiration viz. upon the comming to passe of the thing fore-knowne which must of necessity come to passe in time whereas knowledge imports nothing but what may be Permanent and Perpetuall and so is of the two more appropriable unto him who changeth not But though neither knowledge nor fore-knowledge can in strictnesse and §. 4. formality of notion be ascribed unto God yet since both the one and the other are frequently in Scripture attributed unto him necessary it is that we make inquiry into the Grounds and Reasons of such attributions For it is no wayes credible but that the Holy Ghost in all such expressions did intend to informe the World of somewhat and that according to truth concerning God Now the method and way in generall whereby to discover upon what grounds or Reasons the Holy Ghost attributeth such things unto God which yet are not Formally or Properly competible to him and consequently what it is in God of which by such expressions he desireth to impart the knowledge unto us is this to consider the Respective natures the different manner of operation the divers effects or ordinary consequents of those things in the Creature whetâ—â—r they be Actions Passions Habits Parts or whatsoever which are upon such terms attributed unto God For still we shall finde something or other proceeding from God or done by him which holds proportion and correspondeth with some or other one or more of the ordinary effects or consequents of those things in the Creature which are so attributed unto him And the intent of the Holy Ghost in ascribing such things unto God which are proper only to the Creature is to make known to us that the Divine Essence or God himself hath that eminently after a transcendent and most perfect manner in his nature or being which alwayes inableth him and in respect of some particulars upon occasion rendereth him actually willing to expresse himself in such kinde of actions or effects wherein the Creature is wont to expresse it selfe upon occasion out of
such and such things because §. 18. the infinite Perfection of his Nature and Being inclineth him to act and ingage himself for the effecting of them after such a manner and upon such terms as men are wont to ingage themselves for the actuall Performance and bringing to passe of what they decree What this manner and what these terms are we have already shewed What men properly determine or decree they ingage to the uttermost of their might to put in execution and perform if no lower rate of ingagement will do the deed In like manner God is and well may be said to Decree such things the execution and effecting whereof he suspendeth upon no condition or consideration whatsoever one or more but declareth himself as one resolved to give being unto them in their respective seasons whatsoever Angels Men Devils or any other Creature shall either doe or not doe In this sence and upon this ground he may be said to have decreed that all men once shall die that all men shall be raised from the dead that men dying in the Lord or in the Faith of Jesus Christ shall be everlastingly blessed that men dying in their sins or in unbeliefe shall be eternally accursed to omit other Particulars without end of like consideration Only I desire to re-minde the Reader of this that though we have in our present discourse exactly differenced Purposes or Intentions from Decrees according to the strict importance of the words and precise Notion of the things themselves yet may not this difference be alwayes so observed either by other Writers or by the Scriptures themselves but that the terms may be sometimes put indifferently the one for the other yea and the things themselves be expressed and held forth by such Words and Phrases of speech which will equally admit of either signification yet as to the Scriptures hardly I presume can any instance be found where either the context or the subject matter in hand will not cleerly determine the case I meane whether it be a Purpose or a Decree according to the regular Notion of either as they have been distinguished which the Holy Ghost there intends Before we passe from the subject in hand it will not be amisse I suppose §. 19. to take a more perfect knowledge of what was intimated before viz. That all the foure Particulars Desires Purposes Intentions and Decrees yea and more then these in their respective attributions unto God are frequently in Scripture expressed by THE WILL of God Joh. 5. 21. Christ is said to quicken whom he will i. e. whom he desireth or intendeth to quicken See also Joh. 6. 38. 17. 24. Whereas it is said Joh. 6. 39. And this is the Fathers WILL that hath sent me c. and again ver 40. And this is the WILL of him that sent me that every one which seeth the Sonne and believeth on him may have everlasting life evident it is that the Decree or decreeing WILL of God is meant See also Eph. 1. 5. 9. 11. and elsewhere The Apostle Paul speaking thus of God who WILL have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 4. and Peter that he is willing that all should come to Repentance 2 Pet. 3. 9. speak plainly not of Gods decreeing WILL but of his purposing or desiring WILL But of these Scriptures more hereafter Other significations of this word will when attributed unto or spoken of God which are divers besides those specified upon the present occasion we shall not now insist upon For a close to this Chapter let us from the grounds Pre-asserted herein §. 20. take into consideration the difference between the knowledge or fore-knowledge of God and the Intentions or Decrees of God Therefore not to repeate but to build upon Premised Principles and Discussions First as the knowledge and fore-knowledge of God are differenced by their objects the object of his knowledge being far more large and comprehensive then the object of his fore-knowledge the one extending to all things whatsoever Past Present and to Come yea to all possibilities of things the other only to things that are future and yet to come so likewise both the knowledge and fore-knowledge of God taken together are plainly distinguished from his Intentions and Decrees by the greater latitude and extent 〈◊〉 object yea the object of the fore-knowledge of God which as ha 〈…〉 said is far narrower then the object of his Knowledge is yet far larger â—nd more comprehensive then the object either of his Intentions or Decrees The object of his Decrees extendeth only to such things which as was formerly argued himself purposeth to effect or give being unto without any Exceptions or Proviso's concerning any possible interventions whatsoever The object of his Intentions or Purposes extendeth to such things only which he desireth and intendeth to give being also unto but with condition and limitation So that the utmost border and extent of the respective objects of the Purposes and Decrees of God reacheth but unto such things only about the Production and Procurement whereof himself intends Operativenesse and Positivenesse of action or efficiency whereas the limit of the object of his fore-knowledge extendeth unto all things whatsoever that are future and taketh in as well such things which his soul abhorreth and therefore will not lift up his hand unto I mean the sinfull actions of the Creature as those which himself intendeth to call and bring into being If you demand a reason why I make this difference between the object of §. 21. the knowledge and fore-knowledge of God on the one hand and the object of his Intentions and Decrees on the other extending the one to all things future without exception restraining the other to such future things only wherein God himself means to be active my Reason and Answer is this according to fore-laid grounds men generally do know and commonly foreknow many things for or towards the Production or procurement whereof they intend no contribution of aid strength or means in any kind viz. when they are such that their comming to passe and their not comming to passe are but of equall and indifferent concernment to them as knowing how to make the same benefit or use of the one and of the other Whereas some other things there are the effecting whereof or at least the attempting and endevouring whereof is of speciall concernment unto them Now things of this latter consideration are the object of mens Desires Intentions and Decrees and they purpose to be active about the bringing of them to passe whereas matters of the former are the object of their knowledge and fore-knowledge only and haply of their Providence if as well their coming to passe as their not comming to passe be contriveable by them into any matter of benefit or advantage In like manner the sins and wicked wayes and actions of men may be called the object of the Knowledge
saith he will alter or change the will of a man being evill he makes use of Admonitions Sermons Chastisements for these are the Organs and Instruments of the Providence of God c. a Vult Deus mutare malam hominis voluntateÌ„ adhibet admonitiones Sermones castigatioÌ„es Haec enim sunt organa instrumenta Providentiae Dei c. Ib. Sect. 16. If Admonitions Sermons c. be the Instruments and Means which God useth to change the evill hearts and wills of men certainly he doth not change them by an irresistiblenesse of Power nor in any way whereby the change is necessitated because then there could be left no place for any usefulnesse or serviceablenesse at all of his Instruments in or about the change Nothing can be instrumentall in or about the producing of an action or effect but only in a way of and according to such an efficiency which is proper to the nature of it Charms and Spells written in Paper and hung about the neck are not instrumentall in the Cures which are wrought by Satan there being no Property or Quality in them which holds any proportion of causality with such effects as the Cures of Diseases are nor can such Cures be truly said to be wrought by them though haply they would not be wrought without them In like manner the nature and property of Admonitions Exhortations Chastisements c. being to perswade or worke the hearts of men to a change contingently only and not in a way of necessitation much lesse of compulsion unpossible it is that these should be instrumentall in the Hand of God in changing the hearts of men unlesse it be supposed that this change is wrought by him contingently and with a possibility at any time before it be effected that it should not be effected and this not only in respect of his liberty whether he will go through with the worke and effect it or no but in respect of the liberty of the will it self whether it will be perswaded to a change or no. But concerning the uselessnesse of exhortations c. in case conversion be wrought by an irresistible or necessitating hand we shall have occasion to speake more at large hereafter To the point in hand Polanus another Reformed Divine as Orthodox by repute as Mr. Calvin himself prefixes this title to his fifth Thesis in the sixth Chapter of his Symphony God so worketh by the meanes of Nature â—hat he worketh nothing contrary to their Nature and therefore the Providence of God constraineth not the will of the Creature b Deus sic agit per media naturae ut nihil contrà eorum naturam ac proinde Providentia Dei non coget voluntatem Creaturae The Nature of the will is to work I mean to assent and dissent freely contingently and without any necessitation either from within or from without Therefore if God worketh nothing contrary to the Nature of the will the will still consents unto him upon such terms that she is at liberty to dissent any thing that he worketh to procure this consent notwithstanding Besides if God worketh nothing contrary to the Nature of second Causes then he must needs according to the common expression of Divines as with necessary Causes work necessarily so with contingent Causes worke contingently Take the acknowledgement of the same Truth from Ursine also another late Writer no lesse Orthodox then the two former The will of man saith he even moved of God is ABLE not only TO RESIST but also to assent unto and obey God in his Motion by her own and proper Motion which doing she doth not only suffer but acteth also and raiseth up or springs her own actions although shee hath the POVVER of assenting and obeying from the Holy Ghost c Potest enim voluÌ„tas mota à Deo non tantùm repugnare sed etiam adsentiri obsequi Deo moventi suo ac proprio motu quodfaciens non tantùm patitur sed etiam agit ciet ipsa suas actiones et si vim assentiendi et obsequeÌ„di non ex se habet sed ex Gratia Spiritus sancti aceipiat Vrsin Catec Part. 1. Qu. 8. Et paulò post voluntas humana regitur non tantuÌ„ ab alio sed etiam à se Deus enim sic movet homines ut tamâ—n non vi rapiantur sed et ipsi se moveant A little after these words he saith for God so moveth men that yet they are not ravished by force or might but they move themselves also No man can more cleerly assert the perfect contingency or non necessity of the actings of the wills of men determinately under the movings and actings of God then this Author hath done in the words presented He that saith the will moved by God is able not only to resist but also to obey God in his Motion doubtlesse meaneth or supposeth that the will is able to resist him in or under those very Motions under which and by meanes whereof she is able also to consent unto him and obey him Besides saying that the will receives POVVER of assenting and obeying from the grace of the Holy Ghost doth he not plainly imply that she receives from hence no necessitating impressions unto these actions A man that is unavoidably carried or acted in or towards an action can in no tolerable construction be said to receive Power for the performance of this action in as much as the conferring of a Power to do that which a man was not able to do before doth no wayes infer the taking away of that Power such as it was which this man had before not to act Notwithstanding my sence and judgement in the point is that the will receives from the grace of the Holy Ghost not only a Power of consenting and obeying God in his gracious movings but Sensu sano these actings themselves But of this hereafter It is I suppose needlesse and would be more tedious then difficult to make the Pile of Testimonies from our best and most approved Authors for the confirmation of the Truth last asserted any whit greater He that is afraid to Believe the Truth unlesse he hath an arme of flesh to encourage him may finde many more quotations from severall Authors of best acceptance with himself for his encouragement in this kinde drawn togeby me in my late Answer to Mr. Jenkyn from p. 67. to p. 74. But for the Truth of this Assertion hitherto managed and credited by the authority of men that no Act of God is either destructive to the contingency of or impositive of any necessity or infallibility in the event upon the actions of the wills of men it hath been in part already and may in place more convenient in the progresse of our present discourse be further evicted and confirmed by dint of argument and demonstration In the meane time my request to him that shall haply undertake to answer these Discussions is that he will
not needlessely trouble either himself his Reader or me with producing the Authors lately either named or referenced or any others as asserting the contrary to what I have argued and proved from them in other places For I can more willingly grant then question that they have many inconsistences in other parts of their Writings with those things which I have quoted from them So that for any man to quote them in oppositum is to gain nothing to their cause but what is already granted to their hand only it may prove the easing of the Truth from the burthensomnesse of their Authority in other Points in as much as the speaking of contradictions is a plaine confession of our ignorance or doubtfulnesse at least of the Truth We have now done with those foure Cautions so necessary as was said §. 21. for the keeping our apprehensions and understandings upright under the reception of this great Truth absolutely necessary to be believed for the vindicating and cleering the perfect actuality and immutability of God viz. that how or after what manner soever God acteth or is interessed in the successive and new Productions of Actions or Beings in the World that which he doth in this kinde he doth it not by any new Influx Operation or Exertion of himself but by that one great Creative Act wherein he gave out himself from eternity This Opinion because it may seeme strange unto many yea and nothing lesse then a truth though we have already sufficiently I trust established it upon the foundations of the Scriptures we will further shew to have been cleerly held and asserted by very judicious and considering men and secondly add a Reason or two for the proofe of it For the first no man I presume will deny that great light of the Church §. 22. and Agent for Christ in his Dayes Austin by name to have been a judicious considering and learned man How full of the Opinion now asserted he was his Writings in many passages declare I shall insist only upon some few So then saith he day was made in what day God made Heaven and Earth and every greene thing of the Field before they were upon the Earth Before seven dayes were reckoned here one day is spoken of in which day God made Heaven and Earth and every greene thing of the Field and every Herb by the name of which day all time may well be conceived to be signified For God made all time with all Creatures that should be in time together or at once a Factus ergo est dies quo die fecit Deus coelum terram omne viride agri antequam essent super terram omne pabulum agri Superius septem dies numerabantur nunc unus dicitur dies quo die fecit Deus coelum terram omne viride agri omne pabulum cujus dici nomine omne tempus significari bene intelligitur Fecit enim Deus omne tempus simul cum omnibus creaturis temporalibus c. Aug. De Gen. contra Manich. l. 2. c. 3. c. If God made all time and all things that were to be in time together he must needs make all things by one and the same Act. Elsewhere the same Author demands And how or after what manner did God say Let there be light in time or in the eternity of his Word If in time it must be mutably or with the change of himself and if so he must speake it by the Creature because he himself is unchangeable Not long after he inquires further about the same Point thus Or whether doth not this belong to the nature of that Word of his of which it is said In the begining was the Word and the Word was with God and the Word was God For when it is said of him All things were made by him it is evident enough that the Light also was made by him when God said let there be Light which if so that which God said Let there be Light is eternall or from eternity because the Word of God God with God the only Sonne of God is co-eternall with the Father although God speaking in or by his eternall Word the Creature was made in Time b Et quomodo dixlt Deus Fiat lux utrum temporaliter an in verbi aeternitate Et si temporaliter utique mutabiliter c. Aug. de Gen. ad lit l. 1. c. 2. Et paulo post Et utrum hoc ipsum ad naturam pertineat verbi ejus de quo dicitur In principio erat verbum verbum erat apud Deum Deus erat verbum Cum enim de illo dicitur Omnia per ipsum facta sunt satis ostenditur lux per ipsum facta cùm dixit Deus fiat lux Quod si ita est aeternum est quod dixit Deus fiat lux quia verbum Dei Deus apud Deū filius unicus Dei Patri co-aeternus est quanvis Deo hoc in aeterno verbo dicente creatura temporalis factae est Cum enim verba sint temporis cum dicimus quando aliquando aeternum tamen est in verbo Dei quando fieri debeat aliquid tunc fit quando fieri debuisse in illo verbo est in quo non est quando aliquando quoniam illud totum verbum aeternum est From this peece of discourse these three things are evident 1. That the Authors judgement was that God did not give being unto things by any multiplied or distinct acts or workings but by one and the same most simple word the efficacy and force whereof extendeth it self to the production of all particular Creatures or Beings when and at what time or times the Speaker pleaseth 2. That this Word was not spoken by him in time but in or from eternity 3. And lastly that notwithstanding the Word was spoken from eternity yet the Effects or Productions of it receive their respective Beings in time The same Author in the progresse of the same Tractate relating as it seemes to the last-recited words demandeth thus upon occasion of Moses his reducing the works of Creation to one Day Gen. 2. 4. whereas in the former Chapter he had digested them into six Is not this that which we endevoured to shew in a former booke that God MADE ALL THINGS TOGETHER or at once a An fortè hoc illud est quod in libro superiore moliebamur ostendere simul Deum fecisse omnia quandoquidem narrationis illa contextio cū sex dierum ordine cuncta creata consummata memorâsset nunc ad unum diem omnia rediguntur c. Idem de Gen. ad lit l. 5. c. 3. And presently after glancing by the way at those words as the Latin translation readeth them Ecclesiasticus 18. 1. He that liveth for ever hath created all things together he plainely affirmeth that the reason of this expression Gen. 2. 4. In the day that the Lord Created
lieth in the Physician He came to save or heal the sick He slayeth Himself who will not observe the Precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but that He should save the World b Ergo quantum in medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Qâ—are Salvator dictus est Mundi nisi ut salvet Mundum c. Aug. in JohaÌ„ tractat 12. Doubtlesse he that speaketh these things had not yet dream'd of any other signification of the World in the Scripture in hand but only that which we have asserted nor did he imagine that Christ was given or sent into the World upon any other terms then those which equally and indifferently respected the healing of all that were sick or the saving of all that were lost otherwise why should he insert this Provisionall Clause as much as in the Physician lieth meaning Christ This plainly importeth that he came to heale such sick ones who notwithstanding slew themselves by neglecting His Precepts yea and that he could do no more then he did in or by his Death to save those from perishing who do perish and consequently that he died as much for these as for those who are saved Nor doubtlesse had the other I mean Chrysostome any other Notion of §. 27. the World in the said Scripture then the former For describing those whom God is here said to have loved he gives no other description of them then which agreeth as well to the Reprobate as Elect affirming them to be such who come from the Earth and Ashes who are full of an infinite number of sinnes who injured or offended Him without ceasing very wicked or deserving no Pardon And afterwards but we neglect or despise Him being naked and a stranger who died for us And who then shall deliver us from the punishment or judgement which is to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Homil. 27. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Cleerly implying that those for whom Christ died may notwithstanding suffer and undergoe the wrath or punishment which is to come It were easie to levy many more quotations both from the Authors already mentioned and from many others as well ancient as Moderne of a full and cleer concurrence with the interpretation given But I take no pleasure in quotations from Men nor doe I know any great use of them unlesse it be to heale the offence which truth is alwayes apt to give to prepossessed and prejudicate minds The use which more commonly is made of them is a grand abuse being nothing else but the interposing or thrusting of the credits and authorities of Men between the judgements of Men and the truth that so the one should not easily come at the other However we have I trust made it fully evident by many demonstrations in full conjunction with the judgements of learned Men that the Scripture in hand casteth the light of that love of God out of which he gave his only begotten Sonne to Death with an equall brightnesse upon all Mankinde and consequently that this Death of his faceth the whole Posterity of Adam with the same sweetnesse and graciousnesse of aspect The Scripture last opened speaking so plainely and fully as we have §. 28. heard the point in hand might well be accepted as a sufficient security that all its fellowes mentioned with it as in effect they speak so likewise they intend and meane the same thing Yet because prejudice is froward and hard of satisfaction let us unpartially examine one or two more of the company we shall finde Universall Attonement as well at the bottome as at the top as well in the heart as in the face of them The former of the two shall be that of the Apostle Paul To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of Reconciliation a 2 Cor. 5. 19. That by the World which God is here said to have been in Christ Reconciling unto Himself cannot be meant the Elect only but the universality of Men is cleer upon this account First it is not here said that God in Christ did actually or in facto esse Reconcile the World unto Himself but that he was Reconciling the World c. i. e. God was and is and ever will be for the unchangeable Perpetuation of the Acts of God are usually expressed in the Scriptures by Verbs signifying the time past for the reason specified in the last Chapter in i. e. by or through Christ following and prosecuting his great and Gracious designe of Reconciling the World unto Himself Participles of the present tense active import the currency or carrying on not the consummation or ending of an action or endevour Secondly by the Reconciling the World unto Himself in or through Christ which is here ascribed unto God must of necessity be meant either such an act or endeavour in him by which he gaines or rather seeks and attempts to gaine the love and friendship of the World which was and is full of hatred and enmity against him or else such an act by which he went about to Reconcile Himself i. e. to render and make Himself Propitious and Benevolous unto the World Now take either of these Sences it is unpossible that by the word World should be signified only the Elect or indeed any thing but the generality of Men. If we take the Act of God here termed the Reconciling the World unto Himself §. 29. in the former sence which doubtlesse is the true sence of it as cleerly appears from the next Verse and subsequent Clause in this by the World cannot be meant only the Elect because God doth not by Christ or in Christ held forth and Preached in the Ministry of the Gospell seeke to bring over these only unto him in love or to make only these his friends neither doth he send the word of Reconciliation as the Apostle calleth it i. e. the gracious message of the Gospell by which this Reconciliation is to be actually made only unto them but Promiscuously to the generality or universality of Men without exception of any Gâ—e and Preach the Gospell to every Creature under Heaven b Mar. 16. 15. And therefore Paul did but keep to his Commission when as he saith he Preached Christ warning EVERY Man and teaching EVERY Man in all wisdome that he might present EVERY Man perfect in Christ Jesus a Colos 1. 28. And 2. Evident it is that in the Ministry and Preaching of this word God doth as well and as much and after the same manner perswade the obstinate and many of those who never come to believe as he doth those who are overcome and Perswaded hereunto It is said concerning the ancient Jewes that the Lord
no wayes convenient for God as neither consisting with His Wisdom or Holinesse to take those into part and fellowship with Himself in His own Blessednesse and Glory who should hate Him and be full of enmity and hard thoughts against Him and would not admit of terms of a Reconciliation with Him 2. To effect this Reconciliation and to bring Men over unto Him in love who generally through a consciousnesse of guilt contracted by their evill workes and because of that contrariety between His holy Lawes and their lusts and vile dispositions hated Him it was necessary that He should take a course and have a meanes suiteable and proper and which every wayes became a God of infinite Wisdom Now this course or means the Apostle here expresseth to be the non-imputation of their sins unto them i. e. The tender Offer or Promise of the forgivenesse of all their sins upon their Reconcilement God by the Proposall and tender of such an incomparable Grace Favour and Blessing as this unto Men upon such sweet and gracious terms makes account to Reconcile the World unto Himself to bring off His Creature Man from their hatred and hard thoughts to a love and honourable esteeme of Him 3. And lastly to put Himself into a way or capacity of making so rich and glorious a Proposall as this of forgivenesse of sins unto the World He put Himself as it were into His Christ or as our Apostles expression is he was in Christ meaning that that which God did or intended to doe by His being in Christ as Mediator was immediately and in reference unto a further end that by meanes of His Death he might offer free Pardon and Forgivenesse of sins unto the World mediately and as more Principally intended that He might by meanes of this offer Reconcile the World unto Himself i. e. Prevaile with Men to repent of their sins and turne in faith and love unto Him Evident it is from the very letter of the Context that the Apostles intent in this Scripture was only to expresse and declare the tenor or Purport of the Gospell or as He calls it of that Word of Reconciliation the Ministry whereof He saith in the end of the Verse was committed unto Him Doe but reade in the former Verse to this and you will cleerly see it And all things are of GOD who hath Reconciled us to Himself by Jesus Christ and hath given unto us the Ministry of the Reconciliation To wit that GOD was in Christ Reconciling c. As if He should say He hath given unto us the Ministry of that Reconciliation the tenor substance or purport whereof is this viz. or to wit that GOD was in Christ Reconciling c. So that here is nothing at all affirmed or intended to be spoken concerning men actually or effectually Reconciled or brought home unto God or what their Priviledges are in one kinde or other but only to shew how or by what meanes God hath projected or contrived the Reconciling of Men to Himself which is expressed to â—e as hath been said by the message or Doctrine of forgivenesse of sins sent and Preached unto them by Christ. Nor are the best and most confessedly-Orthodox of our Reformed Divines §. 32. Dissenters from the interpretation given of the Scripture in hand especially as concerning the sence and import of the word World GOD saith Mâ—sâ—ulus upon the place inhabitâ—ng his Sonne Christ and directing him in all things Reconciled unto Himself not us only but even THE WORLD i. e. ALL MAN-KINDE which was is or shall be from the beginning of THE WORLD to the end thereof by giving his Sonne unto Death for all Men. And soone after It is most true which the Apostle saith that GOD Reconciled the World unto Himself in Christ not imputing their sinnes unto them as concerning the worke it selfe of Reconciliation being PREPARED or made ready FOR ALL MAN-KINDE and sufficient for them a Deus Christum filium suum inhabitans in omnibus dirigâ—ns non nos modò sed munduÌ„ i. e. omne genus humanum quod inde ab initio ad finem usque mundi fuit est erit sibi Reconciliavit dum filium in mortem pro omnibus dedit Verum est omninò quod dicit Apostolus Mundum sibi in Christo Deus Reconciliavit non imputans eis peccata ipsorum quantum attinet ipsum Reconciliationis opus toti generi humano Reconciliando paratum ac sufficiens Calvin also though not altogether so expresly as the former yet with cleernesse enough secondeth the same interpretation writing on the place thus But the fuller and richer sence â—s that GOD was in Christ and then that he Reconciled the World unto Himself And a little after To what purpose then did GOD appeare in Christ unto Men for Reconciliation that they who were strangers might be adopted for Sons a Sed plenior est sensus et uberior quòd Deus in Christo erat deinde quòd ejus intercessione Reconciliabat sibi mundum Quorsùm ergo apparuit Deus hominibus in Christo in Reconciliationem ut sublatis inimicitiis qui alieni erant adoptentur in filios If this were the end of that Reconciliation for which God appeared in Christ unto Men that they who were strangers might he adopted for Sons it must needs follow that the end which God Propounded unto Himself in this Reconciliation was the adoption of all Men without exception in as much as all Men were strangers unto Him Among the ancients Chrysostome expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World in the Text in hand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the inhabited parts of the World or the persons of Men wheresoever inhabiting in all the World in which sence it is used Acts 17. 31. and in very many places besides in the Scriptures A third Text of that squadron of Scriptures yet in hand and the last §. 33. of this Character that we shall insist upon is that mentioned from 1 Joh. 2. 2. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World Some to keep the light of that Truth which we have now under assertion from shining out of this Scripture in their eyes and in the eyes of others have essayed amongst them a threefold depravation of the sence and import of these words the whole World By the whole World say some John meanes the Elect living in all parts of the World Others Men of all sorts and conditions others Jewes and Gentiles Some to avoid the like danger I meane of being convinc'd of the Truth and suspecting as they have cause enough the security of those interpretations take sanctuary under the wing of this distinction Christ say they is a propitiation for the sinnes of the whole World i. e. of all Men in the World in point of sufficiency but
which is prepared or any wayes made fit for us and withall so disposed of or set in our way that we may readily and lawfully serve our selves with it is said to be GIVEN unto us by Him or them who thus prepare and dispose of it He that shall prepare wholesome and savoury Meat such as a man loveth and shall set it before Him and give Him free leave to take it or eat of it may in sufficient propriety of speech be said to GIVE this Meate unto him yea whether he takes or eats of it upon such terms or no. So God the Father having wrought and fitted the men whom Christ chose for Apostles to serve and honor Him in this capacity and withall disposed of them in their Times Residences and Conditions in the World so that Christ might both readily and lawfully call them to His Service He may very well in these respects be said to have given them unto Him Thus by a diligent and narrow inquiry into Mr. Rutherfords Scripture it evidently appears that there is nec vola nec vestigium not the least mutter or peepe of any such Notion in it as he imagineth viz. that if Christ should Offer eternall life unto any more then only unto the Elect so called by Him He must needs doe it besides His own and His Fathers Intention Here is not the least word syllable letter apex or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning either the Fathers or the Sons intentions about the offer of Salvation unto Men. By the briefe Discussions of this Chapter it fully appears that all those §. 11. Texts of Scripture which offer either forgivenesse of Sins or Salvation unto all men without exception and which promise either or both these unto all men upon or upon condition of their believing which are very frequent and numerous doe with the clearest light and evidence of Truth hold forth the universality of Redemption by Christ From whence it followes in regular and due processe of reason and discourse that all they make God a lyar in such Scriptures who restrain the Salvation or Redemption purchased by Christ to any lesser number of men then All. CHAP. VIII Wherein the Scriptures of the fourth and last Association Propounded Cap. 5. Sect. 6. as pregnant also with that Great Truth hitherto Maintained are impartially Weighed and Considered VVE shall God assisting examine every of these Scriptures particularly §. 1. and so shall have occasion to exhibit the purport and tenor of them respectively as they shall be produced to act their severall parts in Order In which respect we shall not here transcribe them especially considering the Reader may with a very little paines see them in their Muster Cap. 5. Sect. 6. but shall only point at their severall Dwellings or Scituations in the Booke of God which are these Rom. 14. 15. 1 Cor. 8. 11. 2 Pet. 2. 1. 2 Pet. 2. 20. Heb. 10. 29. Mat. 18. 32 33. c. We make these Scriptures of one and the same Combination and Associate them by themselves because their import is in effect one and the same they all supposing that Christ hath Died for those who may perish notwithstanding yea for those who will perish And certainly if He Died for those who notwithstanding His Dying for them may perish yea and for those who will actually perish as well as for those who shall be saved He Died for all Men without exception For as for that opinion of the Valentine Councell in France mentioned by Estius a In 2 Pet. 2. 1. vi Jo. Ball. Covenant of Grace p. 238. and adopted by him as it seems for his own which supposeth some Reprobates as he calleth them to have been redeemed by Christ but not all this opinion I say is not like as far as I conceive to make many Proselytes nor to attract the judgements of considering Men. For if the Dying of Christ for Men be to be esteemed matter of Love to them as without all controversie and question it ought what reason can there be imagined why he should die for Apostate Reprobates who yet are that kinde of Reprobate for which only Christ Died according to that opinion rather then for those who though living and dying in unbeliefe yet never contracted the guilt of so desperate and provoking a sin But this by the way The tenor of the Scripture first in view amongst those lately appearing is §. 2. this destroy not him with thy meat for whom Christ Died b Rom. 14. 15. First that the destruction here spoken of whereunto the strong Christian is so earnestly admonished and dehorted by the Apostle from exposing the weake is not any temporall destruction but that which is of body and soule for ever is more cleare then to require Proof It is not easily imaginable how or that a strong Christian or any other Man by eating meate sacrificed unto Idols should expose a weake Christian unto the danger of any other destruction but of that only which is Decreed by God against those who shall depart from the Faith or finally apostatize from the Profession of Christ Besides it is every mans Notion that this is that Destruction that first borne of things formidable and dreadfull unto the precious soules of men with which this great Apostle had so much to doe and from which the great Prize that he runs for with all his might in all his Epistles was to deliver them 2. Whereas he chargeth Men not to destroy those for whom Christ Died §. 3. though he doth not indeed suppose that all those shall be actually destroyed or perish whom another may be said to destroy i. e. to doe things tending to their destruction which is the sence of the word in this place yet this he cleerly supposeth that such men for whom Christ Died are obnoxious to destruction may be destroyed and perish everlastingly Otherwise we shall quench the spirit of his zealous tendernesse over the Precious soules of weake Christians expressed in this serious Item or charge unto others not to destroy them yea and make him speake very weakly and indeed ridiculously To admonish men in a serious and solemne manner to take heed of destroying those who are out of all possibility of being destroyed especially this being known to the Men that are thus admonished is as if a Man should seriously and affectionately intreat an Archer with his Bow and Arrowes about him to take heed of shooting too high for feare of hurting the Sun and cause him to fall down out of the firmament of Heaven If it be said yea but though it be supposed that the Persons admonished §. 4. in this case do know in in the generall that they for whom Christ Died are not under a possibility of Perishing yet they may be ignorant in Particular whether those Men whose destruction they are like to Procure or Promote by the abuse of their Christian liberty be of the number of those Men
tu servatus es tuâ temeritate iâ—que cibi gratiâ inanem reddis Nor doth B. Aretius break ranke but marcheth in close order with his fellowes The Apostles argument saith he is from the effects Thou destroyest him with the use of things indifferent whom Christ redeemed by His Death What madnesse is that And soone after Meate haply preserves thy life but Christ died for him whom thou slayest not by dying but by living what cruelty is this d Ab effectis argumentum est usum rerum mediarum perdis quem Christus redemit suâ morte quae illa est insania Cibus tibi vitam conservat fortè sed Christus pro illo mortuus est quem tu occîdis non moriendo sed vivendo magna est illa crudelitas Let R. Gualter bring up the reere for saying the Apostle in this teacheth §. 8. that Christ Himselfe is sinned against yea and that the Merit of His Death is overthrown when we destroy Him whom He by His Death and Blood hath vindicated or restored unto life e Ita verò in ipsum Christum peccari docet adeoque meritum mortis ejus everti quando eum nos perdimus quem ille per mortem sanguinem suum in vitam asseruit Here are many witnesses though many more might readily be summoned in with the same evidence and those of the first-borne qualification for Authority and credit in such cases I meane men orthodox and sound in the judgement of those who assume the same honour unto themselves and who are the high opposers of the Doctrine under Protection in the present discourse speaking the same things plainly expressly and without Parable with the Assertors of this Doctrine Neither indeed could they or any other Man having such Scriptures before them as that last insisted upon with the former to order their judgements and thoughts conceive or speak otherwise with any tolerable ingenuity or without some such winking with the eyes which is unworthy men pretending friendship to the Truth But let us hear what the Spirit of God saith further in the Point The next Scripture lately directed unto was 1 Cor. 8. 11. And through thy §. 9. knowledge or through thy Meate as Chrysostome reads the place shall the weake Brother perish for whom Christ Died. Some copies read the words with an interrogation and thus either our English Translators or Printers or both deliver them unto us others assertively This difference in the pointing makes none in the matter or substance of the Doctrine contained in the words Only the interrogative is more piercing and provoking to the consideration of the Truth imported The tenor of the place is the same in effect with that last opened and cleerly supposeth upon the account given in the traverse of that Scripture that such a Person may miscarry in the great businesse of Salvation notwithstanding Christs laying down His Life for him The Reader is desired to revise our debate upon the former Place for His satisfaction herein unlesse haply the consent of the best Interpreters in that behalf will balance that accommodation Thy Lord and Master saith Chrysostome on the place refused not to die for him but thou makest no reckoning of him no not so much as to abstraine from a polluted table for his sake but sufferest him to PERISH AFTER SALVATION PROCVRED FOR HIM upon such terms And soon after So that here are foure accusations or matters of charge and these exceeding high 1. That He is a Brother 2. That He is weake 3. That He is one WHOM CHRIST SO HIGHLY PRIZED AS EVEN TO DIE FOR HIM 4. That after all this HE PERISHETH for Meate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The expressnesse of the words over-ruled even Calvins Pen also to an Assertion §. 10. of the same Truth He is indeed weake whom thou despisest but yet a Brother for God hath adopted him Therefore cruell art thou who hast no care of thy Brother But that which followes is yet more pressing viz. that even those that are rude or weake are redeemed by the Blood of Christ For there is nothing of greater unworthinesse then that Christ should not scruple to die that the weak might not perish and we in the meane time lightly esteeme the Salvation of those who have been Redeemed at so great a price A memorable saying whereby we are taught how highly we ought to value the Salvation of our Brethren and of these not only as considered in the lump or in the generall but of every one of them in particular in as much as CHRISTS BLOOD WAS SHED FOR EVERY ONE OF THEM b Est quidem infirmus queÌ„ tu contâ—mnis sed tamen frater nam cum adoptavit Deus Crudelis eâ— igitur qui fratris curaÌ„ non habes Sed vehementius etiaÌ„ num quod sequitur rudes quoque aut infirmos Christi sanguine redemptos esse Nihil enim indignius quà m ChristuÌ„ non dubitâsse mori ne infirmi perirent nos floccipendere eoruÌ„ salutem qui tanto pretio redempti sunt DictuÌ„ memorabile qâ—o doceneur quanti nobis esse debeat fratruÌ„ salus nec omniuÌ„ modo sed singuloruÌ„ quando pro unoquoque est â—usus Christi sanguis Nor can it reasonably be pretended that by the Brethren for every of which he saith the Blood of Christ was shed he meanes only the Elect. For evident it is that he speaks of the generality of Professors who were joyned in externall communion with the Churches of Christ many of whom he could not but know were not Elect at least in the sence of such pretenders Aretius worketh the place thus Here is another fruit or effect of that licentious liberty greater then the former For the former only was that by means of such an example Men were strengthened in an evill error but here he sheweth that he that is weak is even destroyed And presently after In conclusion this practise mightily differs from the example of Christ for He died for the weak sinner c a Alter fructus est licentiae illius superiori aliquantò gravior Nam prior fructus saltem erat quòd in malo errore confirmarentur hujus exemplo Hic autem quod etiam perdatur indicat nec simpliciter sed qui infirmus est Denique factum hoc vehementer discrepat ab exâ—mplo Christi is mortuus est pro peccatore infirmo So that this Expositor also clearly supposeth that men may destroy him for whom Christ Died. Nor doth learned Musculus vary an haires bredth from the import of these things upon the place demanding thus How I pray can he be excused who for meats sake destroyeth him whom Christ redeemed with his Blood And not long after what greater sin can be committed against Christ then to slay or destroy Him for whom He Himself Died b Quomodo quaeso excusari potest qui cibi gratiâ eum perdit quem Christus
sanguine suo redemit Quid enim gravius peccatum in Christum committi poterit quam eum occidere pro quo ipse est Mortuus I finish this account with Mr. I. Deodates glosse upon the words Perish i. e. saith he shall be in danger of wounding his Conscience mortally and whereas before through tendernesse of conscience he abhorred any thing that drew neer to Idolatry he may peradventure use himself to it to the Ship-wracke of Salvation These Expositors doe not mince the words as Piscator and some few others §. 11. doe who destroying hereby the best of the nourishment in them glosse them thus Thy weake Brother shall perish viz. as to thee or as much as lieth in thee c Peribit nempe per te quidem seu quantum per testat See also the Annotations of the English Ministers upon 1 Cor. 8. 11. I confesse such a bridle as this doth well in the lips of some other Scripture expressions which will not be ruled by the Truth without it but it incumbers the Scripture in hand and abridgeth the serviceablenesse of it For if it shall be supposed that that kinde of offender against the weak Christian of whom the Apostle here speaketh knoweth certainly before hand that his act in eating meate sacrificed unto Idolls can have no such sad effect or sequell upon it as the destruction of a weak Brother must he not needs be tempted hereby to despise the Apostles charge on that behalf being grounded mainely upon such an Assertion or Supposall and so be comforted or incouraged in his sinfull Practise To put restrictions upon Scripture Phrases or Assertions without necessity and this demonstrable either from other Scriptures or unquestionable grounds of Reason is not to interpret the Scriptures now in being but upon the matter to make new If it be replied in favour of the said limitation or explication of Piscator §. 12. that there will be great weight and force enough to command the Consciences of Men in the Apostles argument and to take them off from abuse of their liberty though it should be supposed that there is only a tendency in such a Practise towards the destruction of weak Believers whether it be supposed that such Persons may actually Perish and be destroyed or not I answer there can be no tendency supposed in any action or meanes towards an impossibility For that which is simply impossible or which is the same in effect impossible upon a condition that is immutable and cannot faile is never the more possible nor any whit neerer unto being upon any other account or for any thing whatsoever that can be done Therefore there is nothing can be done with any tendency towards the effecting of such a thing Besides were it granted that there is a tendency in such a Practise the forbearance whereof the Apostle urgeth towards the destruction of a weake Brother yea and further that this Practise in respect of such a tendency in it were sinfull yet would there be very little in either or both of these to deter men from such a Practise unlesse it be withall supposed that that sad effect whereunto the said tendency is acknowledged to relate may possibly be Effected or Produced by it For the more secure a sinner may be that his sinfull Practise will not be so sadly consequenced as the Nature and Property of it only considered it might very possibly be the greater tentation lieth upon him to adventure upon it The confidence which Judas had that his act in betraying his Master would not have been accompanied with His Death but that he would now as severall times before he had done finde some way or other to make an escape from those into whose hands He was betrayed was one maine thing which betrayed Him into the deadly snare of that most abominable fact For it is said that when Judas saw that he was condemned which implies that this was more then He feared or expected notwithstanding his act in betraying Him he repented himself c. and cast down the pieces of silver in the Temple and departed and went and hanged Himself a Mat. 27. 3 5 Thirdly and lastly the mention and tender of an impossible effect by way of motive to over-rule the Consciences of men against a Practice in one kinde or other whereunto they are inclined is little lesse then ridiculous especially when the said impossibilitie is presumed to be known before hand to him the over ruling of whose Conscience is attempted thereby Suppose I be full of this Perswasion 1. That I am a true Believer 2. That being such I am under an impossibility ever to fall away so as to Perish and under this double Perswasion were very much addicted to such or such a sinfull course the consideration of my falling away and perishing were the most improper and impertinent argument that lightly could be Pressed upon me to perswade me out of the Way and Practice of my sin But some as willing to break loose from the Scripture in hand as the former §. 13. yet being not satisfied with their Projection for an escape trie the same conclusion another way and by another device The Apostle say they calls a weak Professor of the Gospell by the name of a Brother not as if it could be demonstratively known that he is a Brother indeed but because others stand bound by the Law of Charity to judge him such after the same manner he saith that Christ died for him not as if he would have men to believe this according to the judgement or with the certainty of Faith but only with the judgement of Charity Upon this supposall they draw up the Apostles argument for him thus thy Brother shall perish for whom c. i. e. by the abuse of thy knowledge thou mayst be the destruction of him whom thou art bound in Charity to look upon as thy Brother in Christ and one of those for whom Christ died But 1. Why stand we not bound to believe only with the judgement of Charity and not with the certainty of Faith that Christ is the Son of God or Saviour of the World c. as well as to believe only after this manner that he may perish for whom Christ died this latter being as positively as cleerly as roundly and fully asserted by the Holy Ghost as either of the former Or what is such a liberty of Interpreting Scriptures as this being interpreted but an effectuall door opened for the reducing of all things whatsoever in matters of Religion yea the Truth and Authority of the Scriptures themselves to the judgement of Charity and consequently to the casting the judgement of Faith out of doores But 2. To enjoyn me a beliefe only according to the judgement of Charity §. 14. where a belief according the judgement of Faith would be ten times more beneficiall and serviceable unto me for the preserving of me from sin especially when the ground-work of
stand in as much or more need of the Physician then others but those that are truly and sincerely righteous Therefore this Scripture holds no intelligence with that interpretation of the other which is now under censure But 2. Be it granted for truth that things and persons sometimes receive appellations §. 37. only from an appearance of what they are called or from the opinion of Men judging them such yet such a line of interpretation as this is not to be stretched over what Scriptures we please nor indeed over any but where the manifest exigency of the Context calls for it Otherwise we shall entitle Men to a liberty of substituting shadowes and appearances only instead of realities and substances of Truth where and when they please and so to turne the Minde and Counsells of God in the Scriptures upside down The Contest of old between Hierome and Austine about Pauls reproving Peter Gal. 2. is of notable consideration to the businesse in hand Hierome pleaded that when Paul reproved Peter at Antioch he did it not seriously or in good earnest but affirmed that these two Apostles out of a kinde of prudent Charity agreed to make a shew of a Contest between them when as indeed there was none But how gravely and copiously doth Austin declare against and argue down such a licentiousnesse of interpreting The Scripture saith he plainely saith that Peter was worthy reproofe or to be condemned If then we shall take this liberty or boldnesse to say that indeed and in truth he did not amisse but only dissembled for the sake of those that were weake then the Apostle Paul lyes in saying that he was worthy blame or reproofe Admit this saith this learned Father and down falls all the Authority and certainty of the Scriptures a Mihi enim videtur exitiosissime credi aliquod in libris Sanctis esse mendacium c Aug. Epist 8. vid. Epist 9. 14. praecipue Epist 19. For if they speake that which is false in one place who can make it good that they speake Truth in another This is the briefe of that famous dissertation between those two Worthies in the Christian Church From whence it may appeare of what dangerous consequence it is to expound that which the Scripture simply and plainely delivers as a Truth as spoken by way of appearance or humane opinion only when there is no apparant necessity inforcing such an Exposition And if there be some places which will beare or which call for such a figurative and Catacresticall Interpretation as this they are but few and those which are must be discerned and distinguished from others by the manifest exigency of their respective scopes and imports the least jot or title of which character is not to be found in the place in hand For 3. And lastly most evident it is as hath been formerly also observed §. 38. and as many Expositors more then enough addicted to the contra-Remonstrant opinion themselves acknowledge that the Apostles intent here is to set forth the most hainous and horrid indignity of the sin of these false Teachers in denying their Lord by this aggravating consideration that they deny such a Lord who bought them Now if it be supposed that this Lord really and of love and good will to them and out of a desire to free them from misery bought or redeemed them the consideration is of great pregnancy and force to demonstrate horrible ingratitude and impiety in them to deny Him But if on the contrary it be supposed that he did not indeed buy them with any intent to free them from their misery but only make a shew of such a thing or only do that which might occasion Men to think or to believe that he did so this manifestly easeth and qualifies the guilt of their sin in denying him and so is manifestly repugnant to the Apostles scope For to make a shew of love only or to doe that by which other Men may be invited to think that a reall kindnesse is done for such or such a Man when as indeed there is nothing done of any such consideration nor ever intended to be done doth no wayes oblige this Man in thankfulnesse unto him who accommodates him upon no better terms but is rather a just ground of an harder and worse opinion of him If it be replied yea but these false Teachers knew nothing but that they §. 39. were truly and really bought by Christ and that out of a desire of saving them nor had they any sufficient reason to judge otherwise Therefore their sin in denying him is no wayes eased upon this account that he did not indeed buy them with any such intent or desire because 1. Men are bound to judge as they have reason to judge and 2. are bound to act or practise according to their judgements I answer There can be no sufficient ground for any Man to believe that which is false nor ought such a thing to be believed at least with confidence of belief or with any such belief upon which he shall stand bound to ingage in any material and weighty Action or Practise Therefore if Christ did not really buy these false Teachers they could have no sufficient ground to believe that he did at least to believe at any such rate of confidence as rather to suffer the losse of any considerable good then deny it If it be againe replied A Man may stand bound to adventure much upon probabilities in many cases though there be no certainty or truth in that which upon such probabilities he doth believe I answer possibly a Man may indeed stand bound in point of wisdome or prudence in some cases to adventure much in a simple consideration upon probabilities only but not in point of Conscience As for example a Merchant or other Man may stand bound in point of wisdom to adventure some considerable part of his state in a way of Trade beyond the Seas upon probabilities only of a gainfull returne though even in this case upon a more exact consideration it will appeare that such a Man doth not make this adventure upon any meere probability one or more but upon that which is certaine For the probability of a good returne in this case is a certainty to him he knowes certainly and beyond all doubt or question that it is a thing probable or likely that he shall receive such a returne though he knowes not certainly but only probably that he shall indeed receive it Now the true ground upon which the Merchant adventures is not the knowledge that he shall or will gaine by his adventure for it is unpossible for him to know this but the knowledge and consideration of the likelyhood of his gaining which as hath been said he may and doth know and that certainly You will upon this say it is like The false Teachers in the Scripture §. 40. in hand had or might have had such a certainty as this
implacable that doe not forgive their Brethren although they have been diversly and grievously injured by them In these words they clearly suspend the Gracious Act of God in Remission of Sins in respect of the ultimate and compleat exercise of it upon the Christian deportment and behaviour of Men in forgiving one another their Trespasses How perfectly it stands with the immutability of God the unchangeablenesse of his love the unalterablenesse of his counsells and generally with all his Attributes to Reverse Acts or Grants of favour to re-demand debts once forgiven c. shall be cleer'd in the processe of the Digression following occasioned by the contents of this Chapter CHAP. IX Containing a Digression about the commonly received Doctrine of Perseverance occasioned by severall passages in the preceding Chapter wherein the benefit and comfort of that Doctrine which teacheth a possibility of the Saints declining even to destruction is avouched and cleerly evicted above the other NOtwithstanding the frequently experienced Truth of the common saying §. 1. pessimus Consiliarius Timor Fear is a very bad counsellor yet is it very incident to the natures of Men never to thinke themselves wiser then in their feares nor to be more importunely wedded to any apprehensions then those which they conceive to be sovereigne for the prevention of evill With what height of confidence and unrelentingnesse of judgement did the Jewes please themselves in their opinion of justification by works through an apprehension that they must needs disclaime or reject Moses and the authority of his Law or Writings in case they admitted the Doctrine of Paul concerning Justification by Faith Whereas this Apostle expresly poves and demonstrates unto them that this Doctine of his was so far from reflecting prejudice in the least upon Moses his Law that indeed it did establish it i. e. avouch the Truth and authority of it a Rom. 3. 31. and cap. 4. thoroughout yea I verily believe that a very considerable part of those Doctrines and Tenents which are at this day held by Professors of Christian Religion are not maintained or held by them so much upon any evidence or confidence they have of their Truth upon those positive grounds whether from Scripture or Reason which they comonly plead for them as out of apprehensions and conceits that the contrary Doctrines are of evill consequence and will in one kinde or other doe them harme in case they should give intertainment to them Lactantius reports that one principall thing which intangled the Heathen with Idolatry or worse shiping of Idols was a certaine feare or conceit that possessed them that all their Religion or devotions would be in vaine in case they saw not with their eyes something that they might worship b Verentur geâ—tes ne Religio vana sit si nihil videant quod adorent Tertullian as Austin reports who held the Soul to be corporeall or a body held it upon the account of this feare least if he made not a body of it he should make nothing at all of it a â—enique Tertullianâ— qui cor pâ—â— esse unâ—am credâ— dit non obaliud nisi quod eam incorporeâ—m cogita re non potuit â—dâ—ô timuit ne nihil esset si corpus non esset Aug. de Gen. ad lit l. 12. c. 25. The ancient Jewes Mr. Brightman affirmeth it held it not meet for young Men to read the Book of the Canticles out of a feare they would receive harm by it b In Cantic p. 5. Mercer likewise relates that the Ancient wise Men of this Nation judged it best to restraine the common People from reading the Booke of Ecclesiastes out of a conceit that it both contradicted it selfe and other parts of Scripture likewise c Nec vulgo legendum tradere quòd repugnantia contineret aliis libris contraria Mercer in Pro. 8. 9. Luther it is sufficiently known rejected the Epistle of James out of a conceit that it contradicted the Doctrine of Paul concerning Justification by Faith only And severall others both learned and good Men some the second Epistle of Peter some other pieces only or chiefly upon the like account of fear Concerning the Doctrine which maintaineth a possibility of defection in §. 2. the Saints themselves or true Believers unto destruction though I am not ignorant but that many both Texts of Scripture and arguments otherwise have been levied and are wont to be brought into the field against it yet I verily believe that that which makes Professors generally so impatiently zealous in their opposition to it is not so much any satisfaction they finde either in these Scriptures or arguments for the Proof of that which is contrary unto it as their inconsiderate and tumultuary feares least this Doctrine should bereave them of those inward accommodations of Peace and Comfort which they conceive themselves to be befriended with by the other In this respect being little lesse then necessitated for the securing of some passages in the former Chapter very materiall for the carrying on the maine designe of this Discourse to ingage a little about the Doctrine of Perseverance I conceive it best in my entrance hereupon to remove this stumbling stone out of the way and to demonstrate not only that this Doctrine hath every whit as faire and full a consistency with the Peace and Comfort of the Saints as that contrary to it but that of the two it is of a far better and more healthful complexion to make a Nurse for them When we have cleared the innocency and inoffensivenesse of it in respect of the Peace and Comfort of Men and so shall have reconciled it unto their affections it will be no great mastery I conceive to gaine in their judgements unto it afterwards And 1. I must crave leave the truth and deere interest of the precious Soules §. 3. of Men so commanding me to say and to affirme that the Doctrine of preseverance so much magnified amongst us as it is comonly taught and received is in the nature and proper tendency of it very obstructive yea and destructive unto the true peace and sound comfort of Soules For if we shall diligently inquire after the common and ordinary causes of those doubts and feares so incident to Professors of Religion as also of those extreme burnings and ragings of Conscience wherewith both such persons and others are sometimes most grievously handled and tormented we shall finde them if not universally yet generally and with very few cases of exception to be these with their fellowes negligence and slothfullnesse in watching over their hearts and wayes omission of known duties formality in services unprofitablenesse in their course and callings non-proficiency in Grace and especially the frequent prevailings breakings out of base corruptions vile affections noysome lusts c. Therefore what Doctrine soever is in the Native Frame and Constitution of it apt to lead men into such snares of Death to fill
cheering in it may be predominant yet the consciousness and sence of irregularities in Mens wayes must needs detract proportionably from the same The credit and authority of that testimony which any Mans Conscience gives in unto him touching the truth and soundnesse of his Faith must needs in a very great measure depend upon the equable flowings or issuings forth hereof in wayes and workes of Righteousness because when there is any considerable interruption in these that testimony will be suspended and put to silence for the time unless the Conscience it self be under the power of some delusion This is evident from the Scriptures themselves in many places Little Children saith John let no Man deceive you he that doth Righteousnesse is righteous a 1 Joh. 3. 7 This caveat let no Man deceive you plainely intimates that the Consciences even of Christians and true Believers themselves for such Johns little Children here are on all hands presum'd to be may very possibly be deceived in their estimate of a righteous Man or which is the same of a sound Believer and judge him to be either the one or the other who is neither This is chiefly spoken and is accordingly to be understood concerning a Mans judging of himself Whereas he adds he that doth righteousnesse is righteous it is to be understood emphatically and exclusively so that he and he only who doth righteousnesse is to be judged a righteous Man the Scripture frequently expressing it selfe after the same manner a See Esa 66 2 Gal. 3. 12. Joh 3. 16. Now by doing righteousnesse he doth not meane the doing of some righteous acts now and then but a constant and uniforme practise of righteousness humane frailties only excepted which come not in to this account For in the Writings of this Apostle as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 1 Ioh. 3. 8 9 usually if not constantly signifies as it were to follow a Trade or Course of sinning to sin with the like frequency and dexterity that a Tradesman works upon his ordinary calling or occupation so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Ioh. 2. 29. 7. 10. and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1 Ioh. 1. 6 Ioh 3. 21. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Ioh. 7. 17 9. 31 c. signifie a proportionable acting of righteousness and of the truth and of the Will of God Now if no Man can or ought upon Scripture grounds to be judged a righteous Man or sound Believer but only he who doth or worketh righteousnesse upon such terms as these evident it is that in what degree Men fall short of these terms in working righteousnesse the testimony of their Consciences touching the soundness of their Faith and uprightness of their Hearts towards God must needs fâ—ulter and be incumbred with doubts and fears proportionably unless thâ—â— Consciences themselves be mis-inform'd or hardned Therefore what Doctrine soever occasioneth Men to question the sufficiency of their obedience or righteous walkings for rendring the testimony of their Consciences touching the soundnesse of their Faith valid and worthy belief can be of no such lovely or desireable Consequence for their Comfort and Peace and consequently the Doctrine of Perseverance cannot in a righteous judgement be adjudged such Because as hath been already argued it still necessitateth Men to give sentence against a better and more uniforme Righteousnesse then their own I meane the practicall Righteousnesse of many who 〈…〉 erwards apostatized without returning as being invalid and insufficient to evince those to have been true Believers in whom it was found And if I stand bound in Conscience to judge those to have been Hypocrites or Pretenders only to a true Faith and not true Believers indeed whose Righteousnesse and Fruitfulnesse of conversation by many degrees exceeded mine am I not strongly hereby occasioned yea ingaged to question the truth and soundnesse of mine own Faith especially considering as hath been said that the evidence of the truth and reality of every Mans Faith depends so much upon the fruitfulnesse and operativenesse of it in wayes and works of Righteousness The Premises duly considered that Doctrine of Perseverance over which §. 12. the generality of Professors so impotently rejoyce as being of so desireable and rich a compliance with their spirituall Comfort and Peace must needs appeare to be a Doctrine of no such import or accommodation to them but rather a Doctrine very apt and likely to intice them into a boldnesse and venturousnesse in sining and consequently must needs dispose them to apostasie and declining yea and fill their Consciences many times with dread and horror and very frequently with great jealousies inextricable Questions and Disputes about the truth and soundness of their Faith Yea but will the friends of the said Doctrine it is like still say we §. 13. finde it very sweet and comfortable to us whereas the contrary Doctrine which tells us of a possibility of our finall apostacy and falling away is very sad and full of discouragement c. To these things and all that can be pretended in this kind we answer 1. Suppose the Doctrine we speak of were never so comfortable yet this would be no Argument of the truth or goodnesse of it unlesse the comfortablenesse of it be found in due consistence with the Wisdome and Righteousnesse of God It were easy to invent twenty Doctrines every whit as comfortable nay much more comfortable as this in respect of the Natures and Imports of them which yet will be found notoriously defective in point of Truth because they hold not any regular Proportion with those Attributes of God As for example such Doctrines as these All Men without exception shall be saved whether they believe or not no Man shall be punished for any sinâ—â— whatsoever neither in this World nor in that which is to come Men are as much appâ—â—ed of by God in the committing of the greatest sinne as in the performance of the greatest duty such Doctrines I say as these are much more sweet and comfortable in respect of their frame constitution and import then that which affirmes a necessity of the Saints preseverance But as those Doctrines with their fellowes are not to be commended nor entertained for their sweetnesse or comfortablenesse sake having no approbation or countenance from God in His Word so neither is the common Doctrine of Perserverance at all to be regarded for any thing of like accommodation I meane for any thing sweet or comfortable in it unlesse the stamp of Divine Authority could be shewed upon it which by no light yet extant is to be seene 2. Though Doctrines and other means of spirituall comfort are very §. 14 desireable and earnestly to be pursued and contended for when they are regular and lawfull yet as we must be content to be at the allowance of our Heavenly Father for the accommodations and comforts of this present Life and not be our own Carvers of all that
know is restlesse and thoughts of any long standing in the minds of Men hardly removed Therefore it is like notwithstanding all that hath been argued hetherto some will still object and say we cannot yet be satisfied but that your Doctrine of falling away must needs be very uncomfortable and of sad importance to the Saints because though there be but a possibility only of their falling away yet considering their manifold and great weaknesses and aptnesse to sin they must needs be in continuall feares lest this possibility should be reduced into Act. And therefore there is nothing that can blesse them with any security or peace in this kinde but the knowledge and belief of some such fixed and unchangeable Decree of God as this that however they shall never fall away to perdition Nor is there the same consideration of a Saints refraining from sin and of a Mans forbearing to destroy his Naturall Life by wilfull precipitation poysoning himself or the like because the inclination which is in Men to preserve their Naturall Lives and beings and so to refraine all things manifestly destructive to them is Potent Vigorous and Active whereas the inclination to abstaine from sin which is in the Saints is comparatively weak much incumbred and broken by the flesh the frequent Motions and Temptations thereof c. To these things and whatsoever may be further pretended in the same kinde I answer 1. Though that disposition which is in the Saints to forbeare sin be neither §. 29. so free nor so full of Energy and Power as the Naturall inclination in Men to preserve their Naturall Beings yet 1. Even this inclination it self is not so intire or free or so strong but that it is liable to temptation also and subject to be incountered yea and sometimes is overcome as in those who under great Pangs and Agonies of discontent lay violent hands upon themselves Therefore there is no such great disproportion between the one inclination and the other as the Objection supposeth But 2. Be it granted that the Propension in the Saints to abstaine from sin §. 30. simply and in the generall is nothing so energeticall or powerfull as the Naturall desire in Men to preserve their Naturall lives yet possibly it may be yea probably it is every whit as potent and operative in Reference to some sins and particularly to those which are likely to occasion or produce finall Apostasie For though there be in every sin whatsoever a Naturall tendency according to the kinde and degree of it towards Apostasie even that which is finall as there is in every light prick with a Pin in a Mans finger towards the dissolution of the Naturall Life yet as no man is disturb'd in his Peace and Comfort touching the continuance of his health and life by a drop oâ— two of Blood dramn from his finger by the scratch of a Pin so neither is there any reasonable ground or occasion why upon the commission oâ—â—â—ry sin a Saint should be struck into a Passion of feare of falling away uâ—lesse he hath an assurance from Heaven that he shall not fall away They are not sins of infirmity or sins quotidiani incursus as Austine somewhere calls them i. e. sins of a daily incursion but only such sins quaevastant conscientiam as the Schoole-mâ—â—s â—hrase is i. e. that lay wast the Conscience which have any dangerous 〈…〉 ity with falling away Now I suppose that in respect of such sins as these the inclination of the Saints may well be as strong and free towâ—â—ds â— Non-commission or Refrainement as the Naturall Inclination in Men is towards a self-preservation 3. Whether that inclination or disposition in the Saints which we now §. 31. speake of be actually and in the generality of them according to their present conditions commensurable in Strength Power and every other desireable Property with the inclination in Men to preserve their Naturall Beings by the forbearance of all acts whatsoever apparantly destructive to them or no most certaine it is that God hath vouchsafed unto them a sufficiency of means yea means in abundance to make them every wayes commensurable hereunto yea to raise them to an higher Pitch or Degree of Strength and Power then so yea and further hath made them the Saints themselves I meane every wayes capable all their infirmities and weaknesses considered and allowed for of the use of these means even to the actuall producing of such a glorious and blessed effect as that So that if the said inclination in them be not every wayes as serviceable unto them in securing them against all feares of acting in any way apparantly destructive to their great spirituall interest the saving of their Soules as the other inclination in Men is unto them to secure them from fears of doing any thing knowingly to the unavoideable losse of their lives the fault is meerly and absolutely in themselves and this not through any infirmity or weaknesse which is Naturall to them and so inseparable but through a Grosse Rank and Stupid carelessenesse and sloath If thus then is not the Doctrine of falling away any wayes prejudiciall to the Peace and Comfort of the Saints in respect of it self but meerly accidentally and occasionally viz. as the Saints will voluntarily and without any necessity either from within or from without compeling them break out into such extravagancies of sin which that Doctrine being true may justly fill them with fears of falling away and perishing But let me say this too which here is not to be omitted that even the Assertors themselves of the common Doctrine of Perseverance doe affirme and teach that their Doctrine it self notwithstanding the Saints under such extravagancies of sin as we speak of can have no Comfort Peace or Assurance of Salvation and consequently no assurannce of Persevering in Faith unto the end Therefore by their own confessions and tenor of discourse there is no such great difference between the two Doctrines in Reference to the Peace or Comfort of the Saints the one I meane that of Perseverance leaving them obnoxious unto feares and doubtings as well as the other yea if sentence were given between them according to truth that of Perseverance must be adjudged not only to leave the Saints under a possibility or capacity of discomfiture and feare which indeed the other doth but under a sore temptation also as we have formerly proved of tormenting themselves with such fears which the other doth not If it be demanded But what are the meanes which God hath given as §. 32. I say so abundantly unto the Saints to make themselves as free as strong in inclination to avoid things apparantly destructive to their spirituall Peace and Salvation of their Soules as Naturally Men are to forbeare all such actions which are apparantly destructive to their Naturall Lives so that they need not be any whit more afraid of losing their Soules through their own actings then men are or
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
Beloved as yee have alwayes obeyed not as in my presence only but now much more in my absence work out your own Salvation with feare and trembling d Cap. 2. 12. c. Hope or confidence of obtaining by and upon the use of means to obtaine is a spur unto action but hope and confidence of obtaining whether any means be used or no is a temptation unto sloath Nor doe our Reformed Expositors of best account interpret the place §. 25. in hand concerning any certainty that the Apostle had of the perpetuall continuance of the grace of God with them but only of a charitable or humane perswasion hereof But wheresoever saith Calvin upon the place we see any such signs of a Divine Election which we are capable to apprehend it becommeth us to be presently stirred up to a good hope as well for this end that we be not evill-minded towards our Neighbours or defraud them of an equitable and humane judgment of charity as that we may be thankfull unto God a Sed ubi cunque cernimus quaecunque Divinae electionis indicia à nobis apprehendi possunt protinus ad bonam spem excitari nos oportet tam ne simus in proximos maligni eósque aequo humano charitatis judicio fraudemus quà m ut Deo gratissimus Musculus yet somewhat more fully God indeed saith he had begun a good worke in the Philippians but from whence was the Apostle certaine that he would perfect it untill the day of Jesus Christ I Answer he doth not say I am certaine but I am perswaded It is one thing to be certaine of a matter another to be perswaded A certainty of Gods works may be had out of His Word but a perswasion may be had from a good belief or reliance upon His goodnesse and from some Arguments of such His Works Certainty deceives no Man but a Mans perswasion often falls out otherwise then was hoped b Caeperat quidem bonum hoc opus in Philippensibus Deus verum unde certus erat Apostolus quòd essâ—t illud perfecturus usque in diem Jesu Christi Respondeo non dicit Certus sum sed persuasus sum Aliud est esse certum de re aliquâ aliud vero esse persuasum Certitudo de operibus Dei haberi potest ex ipsius verbo persuasâ—o verò ex bonâ ergà bonitatem ipsius fiducià quibusdam operum illius Argumentis Certitudo fallit neminem persuasio autem saepenumerò aliter cadit qua sperabatur A third Argument layed hold on for the service of the Doctrine of Perseverance §. 26. is founded upon the immutable Decree of Election from eternity and operates after this manner A living or saving Faith is given to none but to those that are Elect in which respect such a Faith is called the Faith of the Elect of God c Tit. 1. 1. And God hath determined to bring his Elect to Salvation by Faith with the greatest certainty that can be From hence then it follows either that the Elect must be brought to Salvation by Faith with so much certainty that they shall never fall away from it either totally or finally or that God is changeable in His Counsell But this latter is at no hand to be admitted therefore the former must stand To this I Answer 1. That this Argument demands that which is sacrilegious to grant viz. that God hath from eternity elected a certaine number of Men personally and as it were by name considered unto Salvation whom he purposeth to bring thereunto infallibly and without all possibility of miscarrying The inconsistency of this notion or conceit with the nature and attributes of God hath been already intimated and the inconsistency of it with the maine current of the Scriptures Reason and Truth it self shall with Gods assistance be demonstrated at large in the second part of this work In the meane time to the Argument in hand in respect of other particulars in it we answer 2. That by the Faith of Gods Elect Tit. â— 1. is not meant such a Faith as he gives unto Men elected unto Salvation under a meere personall consideration from eternity which are a kinde of Men allied to Paracelsus his non-Adami but the Doctrine of the Gospell which Paul was to Preach to the Saints and the chosen ones of God The carriage of the whole sentence evinceth this Paul a Servant of God and an Apostle of Jesus Christ according to the Faith of Gods Elect and the acknowledging of the truth which is after godlinesse meaning that he served God and performed the Office of an Apostle of Christ according to the exigency and requirement of that Doctrine which God had now revealed and sent into the World to be Preached unto His Saints every where termed His chosen ones as likewise according to the acknowledging of the Truth which is c. meaning that He did not only serve God and Jesus Christ in Preaching the Gospell unto the Saints and Persons already called and gained in to the Faith as became Him and as the Nature of the Gospell required of Him in this behalf but that he was faithfull and serviceable also unto them in Preaching it unto such as were yet Infidels and unconverted upon such terms that they also might be brought to the acknowledgement of it That which in the former Clause He calls the Faith of Gods Elect in the latter He calls the Truth which is after godlinesse meaning in both the Doctrine of the Gospell which in twenty places besides especially in the writings of this Apostle by a kinde of metonymie where the object is put for the act is called Faith It was needfull saith Jude for me to write unto you and exhort you that you should earnestly contend for the Faith which was once delivered unto the Saints a Jude Ver. 3. Peruse the Texts cited in the margent b Act. 6. 7. Gal. 1. 23. Philip. 127. Gal. 3. 2. 5. c. There is one place amongst the rest of like construction with this in hand and that within two or three Verses of it where the Apostle calleth Titus his naturall Son or a naturall Son after the common Faith or according as it is the same Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the common Faith meaning that he was a genuine and true Saint or Son oâ— God and of His as an instrument of his spirituall being according to all those holy qualifications which the Gospell now commonly Preached and known in the World requireth of those whom it owneth or adjudgeth for Sons The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in such a construction or sence as this But if for meate thy Brother is made sorrowfull now walkest thou not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Charity c Rom. 14 15. i. e. according to exigency of charity or as Charity requireth So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to His Works a Rom. 2.
6. i. e. according to the exigency of His Works or as His Works require To pass by other instances without number in the latter end of the Verse in hand the truth which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto godlinesse is a kinde of Periphrasis or Description of the Gospell as being such a Truth which godlinesse as it were requireth for her promotion and advancement in the World 3. If by the Faith of Gods Elect we shall understand either the grace of §. 27. Faith given unto the Elect of God or the act of believing wrought in the Elect of God we shall make no good consistency of sence in the sentence For if Paul should stile himself the Servant of God and Apostle of Jesus Christ according to the grace of Faith or act of Believing in the Elect of God what can we reasonably imagine his meaning should be Verily I understand not Or if there could be any commodious or tolerable sence made with such a construction of the Word Faith yet by the Elect of God we need not understand the generality of the Saints much lesse such as are supposed to have been chosen unto Salvation by God from eternity of which number there are alwayes some as our Adversaries themselves confesse unconverted and consequently have no such Faith as is here pretended but the excellent ones as David calleth them among the Saints whose Faith is most signall and glorious It is a frequent Hebraisme in the Scriptures to call both things and persons of speciall worth and excellency in their kinde eâ—ect or chosen See 1. Sam. 26. 2. Esa 22. 7. Jer. 2â— 7. In this sence the Messiah waâ— notioned and termed among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of God Luk. 23. 35. And Christ Himself is called a corner Stone Elect and Precious 1 Pet. 2. 4. So Paul a chosen or elect Vessell c. 4. Nor doe I know any ground either in Scripture or good reason why by Gods Elect we should understand persons under a personall consideration segregated or chosen by God from eternity from amongst other Men to be infallibly conveyed by Faith unto Salvation The Scripture knoweth no such sence or signification of the Words as this Nor can it be proved from hence nor otherwise that Men are in any other sence chosen or said to be chosen from eternity but only as that Law or Decree of God by vertue whereof Men come to be elected in time was from eternity The tenor of Gods Law or Decree of Election which was from eternity is as the Scripture evidenceth this or the like Whosoever shall believe in my Son Iesus Christ whom I purpose to send into the World shall hereupon become a Man of that species sort or kinde of Men whom I have chosen from amongst all other Men or sorts of Men in the World and designed to Salvation For that men cannot in propriety of speech be said to be elected from eternity is evident because they were not had no being from eternity nothing having been from eternity but God Himself alone Now that which is not cannot be said unlesse haply it be in some unproper and by sence to be elected or to be the object of any act or action whatsoever And as Men are properly said to be justified in time as viz. when they believe though the Decree of Justification by vertue whereof they come to be â—ustified in time was from eternity In like manner though the Decree of Election by vertue whereof Men come to be elected was from eternity yet it brings forth in time and in propriety of speech Men cannot be said to be Elected but in time But concerning Election from eternity as somewhat hath occasionally been spoken already so much more remaines to be spoken in due place 5. And lastly nor is there truth in this Assertion in the Argument God hath determined to bring his Elect unto Salvation by Faith with the greatest certainty that can be God hath indeed determined with the greatest certainty that can be to bring his elect to Salvation by Faith persevered in or if persevered in but this is not to determine to bring them to Salvation with the greatest certainty that can be by Faith simply or by Faith whether persevered in or no. So that the whole frame of this argument is crasie and loose scarce is there a sound part in the whole body of it A fourth Argument for the countenance of the said Doctrine of Perseverance §. 28. is taken from the intercession of Christ and pleadeth thus Whatsoever Christ Prayeth for unto the Father shall certainly be granted unto him and done But Christ prayeth for the Perseverance of all true Believers as appears by his praying for Peter in this kind a Luke 22. 32 Ergo. I answer 1. To the major Proposition by granting it rightly understood and with some such Explication as this Whatsoever Christ prayeth for unto the Father shall certainly be done viz. So or after such a manner and upon such terms as Christ in His Prayer intendeth not simply or absolutely as the words of the Prayer may sometimes seeme to some to import Hanging upon the crosse He Prayed for His enemies and those that crucified Him that they might be Forgiven b Luke 23. 34 May it not be as well inferred from hence that therefore all his enemies and all such who in any sence Crucifie Him shall be Forgiven by God as it is argued from His Praying for Peter that his Faith might not faile that the Faith of no true Believer shall faile Doctor Twists notion upon the case is not so authentique and though admitted will not heale the difficulty Christ saith he Prayed for his enemies ex officio hominis Privati i e. according to the duty of a private Man but for His Elect as Mediator This is said but not proved nor indeed probable For very unlikely it is that Christ being now in a full investiture of his great Office of Mediator should wave his Interest in Heaven by means hereof in his addressements unto God for Men and pray only in the capacity and according to the interest and duty of a private Man This would argue that He Prayd not for them with His whole heart nor with an effectualnesse of desire to obtaine what He Prayed for But let it be granted yet still it follows that whatsoever Christ Prayed for was not simply or absolutely granted or done And if whatsoever Christ Prayed for was absolutely granted it is not materiall as to matter of impetration whether He Prayed as Mediator or as a private Man But the intent of Christs Prayer for those who Crucified him was not that all their sins should be Forgiven them much lesse that simply and absolutely i. e. without any interveening of Faith or Repentance they should be Forgiven which had been to pray for that which is expresly contrary to the Revealed Will of God but that that particular sin
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 §.
there are who being loth to see the cause of their long-magnified §. 10. Doctrine of Perseverance dying by the Hand of the Scripture yet before us and despairing of help for it by any or by all the fore-mentioned applications have thought it not amiss in a case of such imminent and extream danger to try conclusions by administring this Antidote unto it When God threatens say they the righteous man apostatizing that for the iniquity which He committeth He shall dye He speaks neither of the first Death properly so called nor yet of the second Death but of Afflictions Judgments and Calamities oft signified in Scripture by the word Death as Prosperity is by the word Life which God often brings upon truly good and righteouâ— men when they greatly provoke Him by their sins To this I answer 1. That this mist hath been already scattered and dispel'd by the strength of that light which shineth in Sect. 3. of this Chapter by which it clearly appeareth that by the Death threatened by God against a righteous man backsliding and persevering in His backslidings unto death which we there shew to be the case put by God in the Scripture in hand is meant Eternal Death Therefore not any temporal Judgments or Afflictions at least noâ— onely or principally these Yet here we add 2. That it ill becomâ— an Interpreter of Scripture to recede from the plain proper and best known signification of words save onely when necessitated by the exigency either of the Context and scope of the Place in hand or else of the nature and condition of the matter as viz. when the sence which the common signification of the word raiseth and exhibiteth is inconsistent either with the course of the Scriptures or with Principles of Reason Neither of which can be reasonably pretended in this Place 3. The express Tenor of the Context it self riseth up like an armed man against this Interpretation For the execution or infliction of that Death which is here threatened against the righteous man that shall apostatize is not threatened but upon his dying under His Apostacy in which case there is no opportunity for God to inflict any temporal Judgments upon men When a righteous man turneth away from His Righteousness and committeth iniquity and DYETH IN THEM for His iniquity that He hath done shall He dye a Ezek 18 26 4. When God threateneth at any time such and such sins or such and such sinners in one kinde or other with Death it is of very dangerous consequence and tending to allay and break the energy and Power and consequently to hinder the operation of such Threatenings upon the Consciences of men for any Man to put a qualified or mitigating sence upon the word death especially not being authorized by God Himself so to do 5. And lastly the Authors themselves of this Interpretation seeme to be half heartlesse and hopelesse of doing any great matters for their cause by it and in their Explication of themselves about it they distinguish themselves quite besides that which should relieve them The word Death they say in the Prophet doth not IN THE FIRST SENCE of it signifie eternall Death as neither doth the word life in the opposite part of the sentence signifie eternall life But what though the word Death doth not in the controverted Passage signifie eternall Death in the first sence or signification of it yet if it signifieth it in the second third or fourth sence or if it signifieth it at all it is of one and the same consideration for the eviction of what is claimed by us from the place which is that a Man truly righteous may so degenerate and Apostatize that God will inflict eternall Death upon Him I omit to demand of these Interpreters by what Authority or Confidence of genius they undertake thus particularly to range and marshall the severall sences which they say God intended in such and such words giving the Preheminence to such or such a sence and saying to another stand back or come behinde If we had meere ignorance or nescience of the Truth to encounter or satisfie §. 11. though in conjunction with the greatest parts of judgement and understanding on the one hand and with the greatest warinesse and scrupulousnesse of circumspection on the other hand the traversing of the Scripture already insisted upon were sufficient I conceive without any further labour of arguing to gaine credit and fullnesse of consent to that Truth which is now upon the advance But Prejudice and Paâ—tiality are hydropicall and hardly satisfiable and these are our chiefe adversaries in the businesse in hand Therefore to reconcile if Possible the diaffections of these with the truth we shall shew them more visions from Heaven of the same light and truth with the former And first upon this account we shall remember them of a Passage formerly argued and gather up at present onely so much of the substance of the Discussion and that with what brevity may be as we judge serviceable for our present Purpose referring the Reader to a review if he please of the largeâ— examination The tenor of the place is this Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me shouldst not thou also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall My Heavenly Father doe also unto you if yee from your Hearts forgive not every one his Brother their Trespasses a Mat. 18. 32 33 c. Evident it is from our Saviours reddition or application of the Parable So likewise shall my Heavenly Father doe also unto you if c. speaking unto His Disciples Ver. 1. and to Peter more particularly Ver. 21. that Persons truly regenerate and justified before God for such were they to whom in speciall manner he addresseth the Parable and the application of it and indeed the whole carriage of the Parable sheweth that it was calculated and formed onely for such may through high misdemeanors in Sinning as for example by unmercifulnesse cruelty oppression c. turne themselves out of the justifying grace and favour of God quench the spirit of Regeneration and come to have their portions with Hypocrites and Unbelievers If Men will make any thing at all of the Parable in a clear and direct way without troubling or obscuring without wresting or straining the carriage scope and pregnant tendency of it such an inference cannot be avoided Further satisfaction herein may be had for the Price only of so much Paines as the Perusall of the 54. and 59. Sections of the 8. Chapter of this Discourse will require Nor doth the reversall of such acts of grace in God as we speak of argue §. 12. the least mutability or shadow of change in Him either in
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
upon and renounce those wayes that Profession wherein God hath come home to Him and answered the joy of his heart abundantly then it would be in cause He had only heard of great matters and had His head fill'd but had had really found and felt nothing with His heâ—rt and Soul truly excellent and glorious Therefore to understand the Phrase of tasting the Heavenly gift in any diminutive or extenuating sence is to breake the heart as it were to dissipates the strength and Power of the Apostles arguing in this place And besides the very word it self to taste ordinarily in Scripture imports a reall communion with or Participation and injoyment if the thing be good of that which is said to be tasted Oh TAST and see saith David that the Lord is good a Psal 34. 8. His Intent doubtlesse was not to invite Men to a slight or superficiall taste of the goodnesse of God but to a reall cordiall and through experiment and satisfactory injoyment of it So when He that made the great invitation in the Parable expressed Himself thus to His servants For I say unto you that none of those that were bidden shall TAST of my Supper b Luk. 14. 24. His meaning clearly was that they should not partake of the sweetnesse and benefit thereof with those who should accept of his invitation and come unto it In like manner when Peter speaketh thus to his Christian Jews If so be that yee have TASTED that the Lord is gracious c 1 Pet. 2. 3. his meaning questionlesse is not to presse his exhortation directed unto them in the former Verse upon a consideration of any light or vanishing taste such as hypocrites and false-hearted Christians might have of the graciousnesse of the Lord but of such a taste wherâ—â—n they had had a reall inward and sensible experiment thereof See other instances of the like import of the word Acts 10. 10. Mat. 16. 28. Mar. 9. 1. Heb. 2. 9. c. Sometimes I acknowledge the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to taste signifies only a slender Perception of the quality or taste of a thing but this is only or chiefly when the relish or taste of a thing is desired to be known as Joh. 2. 9. Mat. 27. 34. which cannot be affirmed in the Scripture in hand And besides according to the sence of our adversaries in the present debate if the taste of the Heavenly gift we speak of should imply no more but only a faint or weake perception of the sweetnesse and glorious excellency of it yet even this may be sufficient to evince truth of Grace and Faith in Men. For their Opinion is that a Man may be a true Believer with a graine of Mustard seed only i. e. with a very slender relish and taste of spirituall things yea their sence is that in some cases of desertion and under the guilt of some enormous courses they may have little or no taste of them at all Therefore we may safely conclude that the Persons whose estates and conditions are exibited unto us by the Holy Ghost in the Scriptures in hand are true Saints true Believers 5. This conclusion may be rendered yet more authentique and full of §. 23. light unto us by considering further that the said Persons are here represented as having sometimes worn this Crown of Saint-ship upon their heads they were made partakers of the Holy Ghost To be made partakes of the Holy Ghost signifies no lesse then to be made partaker of His regenerating vertue or power as to be made partaker of Christ signifies a saving Communion with Him by Faith Heb. 3. 1. and so Communion or Partnership with God 1 Joh. 1. 2. 6. imports an estate of Salvation at least it usually signifies more viz. some additionall and richer communion with Him by way of obsignation or earnest i. e. such a communion with Him by which true Believers become mightily strengthened in their inner Man and fill'd with confidence of receiving the great inheritance of Heaven in due time Upon this account the Apostle Prayes on the behalf of the Corinthans whom he supposeth all along to have been true Believers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Holy Ghost might be with them a 2 Cor. 13. 13 meaning some richer and greater presence of his then yet they had found with them And if we minde the course of the Scriptures they will informe us that the Holy Ghost was not wont to be given unto Men and consequently they could not be partakers of Him but upon and after their believing See to this purpose Joh. 7. 39. Acts 19. 2. Eph. 1. 13. Acts 2. 38. Acts 8. 15. 17. Acts 10. 47. Acts 11. 17. Acts 15. 8. 2 Cor. 1. 22. Acts 5. 32. c. Therefore certainly those are said to be made partakers of the Holy Ghost are at least true Believers If it be objected but many had the gift of Miracles and in this respect §. 24. may be said to have been made partakers of the Holy Ghost who yet never were true Believers as appeares from those words of Christ unto some of them I never knew you depart from me yee that work iniquity b Mat. 7. 23. To this I answer It is very true some who made Profession of the Faith of Christ and yet wrought iniquity all the while they made this Profession had the gift of Miracles for the confirmation of that Faith which they professed But such Persons as these are no where in Scripture said to have been made partakers of the Holy Ghost or to have had communion or fellowship with Him Even all the while that they wrought Miracles in the Name of Christ they had communion or fellowship with Satan and were partakers of His Spirit Communion with or partaking of the Holy Ghost is as hath been shewed in Scripture Dealect appropriated onely to true Believers And whereas Christ will say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never knew you i. e. approved you or liked your wayes the computation of the time of His dislike of them is here intimated to begin when they began to worke iniquity and more particularly when they entered upon the Profession of his Namâ— without ceasing from their works of iniquity So that the meaning of the clause I never knew you is only this from first to last of your Profession of my Name even when others honoured and highly esteemed you for those excellent gifts which were given you and for your exercise of them to the benefit of many I never looked upon you as any true Disciples or Friends of mine seeing and beholding your evill wayes and works 6. The Persoâ—s yet sought after whâ—ther Hypocrites or true Belivers are §. 25. further said to have tasted the good Word of God i. e. according to the import of the word tasting lately opened to have had a lively and satisfactory impression upon their hearts and consciences of the
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
Possibility of their finall fall by the dim light of some sensuall Principles and Apprehensions and in an overly and superficiall manner as it were at a distance are much troubled at it as if it were a Doctrine of an Anti-evangelicall spirit that would bring them into a Bondage of fear and torment them Which Doctrine notwithstanding would they look upon it narrowly and with an unprejudiced attention and this by the clear light of such considerations which exhibit it like it self unto them they would then soon confesse to be a Doctrine which was set not at all to curse but to blâ—ss them altogether The sole undertaking of this Chapter is to commend the said Doctrine unto §. 2. Argum. 1. the Judgements and Consciences of Men for a Truth by a Proposall of such worthy things which relate to it either by way of causality or affinity in Truth In the first place I pleade the cordiall sympathy it hath with that righteousness of God which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a non-acceptation of Persons thus That Doctrine which rendereth God free from that unrighteousness which the Scripture calls a respecting the Persons of Men is a Doctrine of perfect consistency with the Scriptures and the Truth The Doctrine which teacheth a Possibility of the Saints declining and this unto death is a Doctrine of this import Ergo. The reason of the former Proposition is plaine in as much as the Scriptures frequently assert that Principle of non-respecting Persons most worthy the judge of all the Earth unto God Deut. 10. 17. Gal. 2. 6. 1 Pet. 1. 17. c. The latter Proposition needeth no labouriousnesse of Proof neither Evident it is that the Doctrine here spoken of representeth God as a non-respecter of Persons in as much as it rendreth him a Judge of the same righteous severity against the enormous transgressions of his own Children and Friends which he exerciseth towards his enemies and those that are strangers unto Him upon the like Provocations This Doctrine subjecteth Saints as well as others to this righteous Law of God Neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor abusers of themselves with Mankinde nor Theâ—ves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God a 1 Cor. 6. 9. meaning as is evident from other Scriptures without Repentance Whereas the common Doctrine of Perseverance exempteth all such who have at any time been true Believers or Children of God from the penalty or doome of this Law teaching that though such as these should turne Fornicators Idolaters Adulterers c. and continue never so long in these abominations without Repentance yet they retaine their Right and Title of Inheritance in the Kingdome of God and that they remaine under the greatest love that God can shew or beare towards Men the love of Election and of Children even in the midst of these deep and desperate Provocations And thus it maketh God the greatest accepter of Persons in the World rendring Him implacably severe towards lesser sinners and indulgent above measure to the greater For that such who have or have had the knowledge of God and have believed in Jesus Christ and made Profession of love and service to Him when they turn Fornicators Idolaters Adulterers c. are far greater sinners then Men committing the same sins in ignorance and unbeliefe is I think no Mans doubt or question Certaine I am that the Scripture still representeth God as more severe in punishing where greater means of Righteousnesse and well doing have been vouchsafed You said He to His own People the Children of Israel of old onely have I knowne of all the Families of the Earth Therefore I will punish you for all your iniquities b Am. 3. 2. In the Gospell And that servant which knew His Lords will and prepared not himself neither did according to His Will shall be beaten with many stripes But he that knew not and did commit things worthy of stripes shall be beaten with few stripes For unto whom much is given of him shall much be required c Luk. 12. 47 48. c. It cannot be denied and confessed it is by our Adversaries themselves as hath been formerly observed but that true Believers have fallen into the Practise of the foule transgressions mentioned yea and have remained impenitent in them for a long season Therefore if during the time of such Practise and impenitency they should not be in the same or worse condition to God-ward and Salvation-wise then ignorant Persons and such who were alwayes strangers unto God are when they live in the same impieties God must needs be an accepter of Persons in the highest and shew a thousand times more favour to grand and signall Delinquents then to ordinary and lighter Offendors in comparison So that to pretend though true Believers may and oft doe fall into the fore-named sins and continue for a time in them without Repentance yet God alwayes reneweth them by Repentance before their death though this was never yet proved nor ever will be it doth not at all salve the honour of the said Doctrine Because such a supposall notwithstanding the Persons contended about may and doe according to the tenor of the Premises lately Proved suffer a totall eclipse and intercision of the grace and favour of God in the mean season Secondly for a Possibility of the Saints defection either totall finall or §. 3. both I thus argue If the common Doctrine of Perseverance rendereth the Ministry of the Gospell Argum. 2 so far as it concerneth the Perseverance of the Saints vaine impertinent and voyd then is it not a Doctrine of God but of Men and consequently that which opposeth it is the Truth But certaine it is that the said Doctrine is of this un-Christian tendency and import Ergo. The consequence in the Major Proposition is pregnant of truth in as much as the Preservation of the Saints in Faith and Holinesse unto the end is one of the most considerable ends of the Ministry of the Gospell about the effecting whereof it is mainly conversant Therefore if God who hath ordained the Ministry of the Gospell for the advancement of this end should assert any such Doctrine which rendereth it unnecessary and impertinent in Reference to this end He should be divided in Himself and pull down with one hand what He buildeth up with another The Minor Proposition is demonstrable thus That Doctrine which rendreth the labour and faithfulnesse of a Minister in pressing such Exhortations Threatnings and Promises which tend to the Preservation of the Saints in Faith and Holinesse unto the end uselesse rendereth the Ministry of the Gospell as far as it concerns the incouragement or inabling of the Saints to Persevere needless and vaine but guilty of such a tendency as this is the commonly-received Doctrine of Perseverance Ergo. The truth of the Major Proposition here shineth clearly enough with its own light or however
according to the true intent and minde oâ— God in them I shall not contend against the appellation But for any such Promise of Perseverance which should import an impossibility of the Saints falling away either totally or finally the Scriptures cited are so far strangers unto that if they were narrowly examined with their respective Contexts they would be found clearly to import that unless the Saints shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quit themselves like men in comporting with the Grace of God exhibiâ—ed unto them in order to their Perseverance the Great Evil of Apostacy will be their Ruine And thus we have abundantly evicted the truth of this Position that the Received Doctrine of Perseverance absolutely overthrowes all the usefulnesse necessity and rationall congruity of such Admonitions and Exhortations unto Perseverance wherein the Holy Ghost addresseth Himself in the Scriptures unto the Saints There is the same consideration of all those moâ—t serious and Affectionate Desires Obtestations Wishes and Complaintâ— wherein God expresseth Himself in the Scriptures unto His Sâ—ints either as desirous of their Perseverance whilest yet they stand or as aggrieved in Himself for their backslidings when they fall That God should seriously exhort or intreate a Man to do that which he hath promised unto Hâ—m that Himself will infallibly worke in Him or necessitate Him to â—oe and withall hath commanded Him to rest assured with the greatest confidence that may be upon the. Truth of this Promise and much more that Hâ— should affectionately wish that this Man would doe that which He shall be necessitated and that by God Himself to do are dispensations or deportments of so notorious an asystasie and incomportment with an infinite wisdom that consideration must needs cease from Men whilest they ascribe them unto God What we have asserted and proved at large concerning Exhortations §. 12. unto Perseverance viz. that these are dis-senced by such promises of Perseverance as are commonly formed in the Minds and Writings of Men a mongst us we shall now with what brevity we can shew concerning such comminations or threatnings also wherein God threatneth all those with eternall Death who shall not persevere and shall prove that these also are infatuated and rendered unsavoury by the Principles of the said Doctrine or at least uselesse and vain in respect of any efficiency contributable by them towards the effecting of Perseverance in the Saints This I demonstrate by the light of this Argument If the Principles of the Doctrine we speak of dissolve the efficiency of the said threatnings towards the end for the accomplishing whereof they are given then they render them unsavoury uselesse and vaine But the Principles of this Doctrine are guilty of this offence Ergo. The terms of the Major Proposition are sufficient witnesses of the Truth thereof In order to the proof of the Minor we suppose 1. That which is evident enough viz. that the end intended by God in such threatnings which threaten those that shall Apostatize with eternall Death is to prevent Apostacy in the Saints and to work or cause them to Persevere 2. That this is one of the Principles of the common Doctrine of Perseverance God hath absolutely promised finall Perseverance unto the Saints and this another God will certainly infrustrably and infallibly work this Perseverance in the Saints These two things onely supposed the light of the truth of the said Minor Proposition breakes forth from between them with much evidence and power For 1. If the said threatnings be intended by God for the prevention of Apostasie in the Saints and consequently to effect their Perseverance the way or manner wherein this end intended by God is to be effected by them must needs be by their ingenerating or raising a feare or apprehension in the Saints of eternall death it being the native property of feare mixed with Hope to awaken and provoke Men to the use of such meanes which are proper to prevent the danger or evill feared There is no other way imaginable how or wherein the Threatnings we speak of should operate towards the Perseverance of the Saints or the prevention of their Apostasie but that mentioned viz. by working in them a feare or dread of the evill Threatened Therefore 2. Evident it is that such promises made and made known unto the Saints by which they are made uncapable of any such feare are absolutely destructive of that efficiency which is proper to the said Threatenings to exhibite towards the prevention of Apostasie in the Saints or for the causing of them to persevere 3. And lastly it is every whit as evident that such promises wherein God should assure the Saints that they shall not Apostatize but persevere are apt and proper to render them uncapable of all feare of eternall Death and consequently are apparantly obstructive of and destructive unto the native tendency and operativenesse of the said Threatenings towards and about the perseverance of the Saints These Threatnings can doe nothing contribute nothing towards the perseverance of the Saints but by the mediation of the feare of evill in them upon their non-persevering Therefore whatsoever hardens them from this fear or renders them uncapable of it supersedes all the vertue and vigor which are to be found in these threatenings for or towards the effecting of their perseverance If it be said that the intent of God in the threatenings we speak of is not §. 13. to draw the Saints by fear of the punishment or evill threatened to doe the things which accompany perseverance but that they are moved and drawn hereunto by a more Heavenly principle as viz. the pure and meere love of God I answer 1. By demanding what other intent can it be imagined that God should have in the threatenings specified but onely that asserted Evident it is as was lately observed that they are not directed unto Hypocrites or unsound Believers these are not threatened with the losse of Salvation or with eternall Death in case they shall not Persevere unto the end They are in danger of losing the one and gaining the other by persevering in the way they are in unto the end not by non persevering or by departing from it Besides Hypocrites and counterfeit Believers being at present in a state of wrath and in a way of perishing it is no wayes agreeable with the Wisdome of God that He should threaten them with perishing upon the account of such a sin under the guilt whereof they were never like to come And evident it is from Heb. 6. 4 5 6. 9. and so from Heb. 10. 26 27. 29. and other places that such threatenings as are now under consideration were directed and administred unto such as were at present true Believers and in a state of life If then the threatnings we speak of be directed by God unto true and sound Believers it must consequently be conceived that they were directed unto them for good or with an intent on Gods Part to accommodate and
like unto them or no. Their unbelief alone is sufficient matter of exclusion against them Now how vain a thing and unworthy the Spirit of God is it to threaten men with such a punishment in case they shall commit such or such particular sins who are at present obnoxious unto it and shall certainly suffer it whether ever they shall commit any of these sins or no 3. There is not in the said Dehortations or Threatenings the least intimation of any difference of Persons in respect of their present estates or conditions but onely a designation or nomination of such things which exclude from the Kingdom of God 4. To affirme that God excludeth Unbelievers from His Kingdome for the committing of such sins which according to the sence of our Adversaries they have no sufficient Power to refraine and according to truth have no such provision or furniture of meanes to refraine as true Believers have and to affirme withall that yet He excludeth not Believers for such commissions whom they acknowledge to have sufficient power to refrain them is to render or represent God notoriously partiall or unjust For he that sinneth having lesse means to refraine is a lesse sinner then he that sinneth the same sin or sins having more or greater Now to punish and that with the utmost severity lesser or lighter offenders and not onely to discharge greater and more hainous offenders in the same kinde but highly to reward them the hainousness of their demerits notwithstanding is an act of the broadest injustice that lightly can be 5. And lastly though the tenor or forme of the said Dehortations or Threatnings in the Scriptures mentioned be indefinite and not universall yet from other passages of the same sence and import with them where the signe of universality is expressed it may be clearly evinced that they are in sence and meaning universall and so comprehensive as well of true Believers as Unbelievers But the fearfull and unbelieving and the abominable and Murtherers and Whore-mongers and Sorcerers and Idolaters and ALL Lyars shall have their part in the lake that burneth with Fire and Brimstone a Revel 21. 8 c. Again And there shall IN NO WISE enter into it the new Jerusalem ANY THING that defileth neither WHATSOEVER worketh abomination or maketh a lye b Vers 27. c. In the former of these passages ALL lyars and consequently ALL Murtherers and ALL Whoremongers c. are adjudged to have their Portion in the lake that burneth with Fire c. In the latter that ANY THING that defileth or WHATSOEVER worketh abomination shall IN NO WISE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upon no terms or conditions whatsoever enter into the new Jerusalem Therefore when God threateneth and saith that neither Fornicators nor Idolaters nor Adulterers c. shall inherit the Kingdome of God evident it is that he includeth as well Believers as Unbelievers If it be objected but true Believers have a promise from God that they §. 22. shall never lose their Faith I answer 1. That this hath oft been said but never so much as once proved 2. Upon examination of those Scriptures wherein such promises of God are pretended to reside or to be found we found no such thing in them We found indeed many promises of Perseverance but all of them conditionall and such whose performance in respect of actuall and compleat Perseverance is suspended upon the diligent and carefull use of means by Men to Persevere See Chap. 11. Sect. 16 17. c. 3. And lastly to affirme that true Believers can by no commission of sin or sins whatsoever how vile horrid abominable soever how frequently reiterated how long continued in soever either make shipwrack of their Faith or fall away from the grace and favour of God so as to perish what is it but to provoke the flesh to an outragiousnesse in sinning and to incourage that which remaines of the old Man in them to bestir it self in all wayes of unrighteousnesse And doubtlesse the teaching of that Doctrine hath been the casting of a snare upon the World and hath caused many whose feet God had guided into wayes of Peace to adventure so far in desperatenesse of sinâ—ing that through the just judgement of God their Hearts never served them to returne But of these things we spake somewhat more at large Cap. 9. Others plead that there is no reason to conceive that true Believers though §. 23. they perpetrate the works of the flesh should be excluded from the Kingdome of God upon this account because what they sin in this kinde they sin out of infirmity and not out of malice I answer 1. By concession that there are three severall kinds of sin in the generall which also make so many degrees in sinning in point of demerit There are sins of ignorance and sins of infirmity and sins of malice And sins of this last kinde we acknowledge to be far greater in demerit then either of the former But 2. By way of exception To say that true Believers or any other Men doe or perpetrate the works of the flesh out of infirmity in strictnesse of interpretation involves a contradiction For to doe the works of the flesh implies the dominion or predominancy of the flesh in the doers of them which in sins of infirmity hath no place The Apostle clearly in sinuates the nature of sins of infirmity in that to the Galatians Brethren if any Man be â—vertaken with a fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. be prevented or taken at unawares in or with some miscarriâ—ge or sin yee which are spirituall restore such an one in the spirit of meeknesse a Gal. 6. 1. c. When a Mans foote is taken in the snare of a temptation onely through a defect in that spirituall watchfulnesse over himself and his wayes which he oughâ— to keepe constantly and so sinneth contrary to the habituall and standing frame of his Heart this Man sinneth out of infirmity But he that thus sinneth cannot in Scripture phrase be said either to walke or live according to the flesh Rom. 8. 4. 12 13. or to doe the works of the flesh Gal. 5. 21. or to doe the lusts or desires of the flesh Eph. 2. 3. because none of these are any where ascribed unto or charged upon true Believers but onely upon such persons who are enemies unto God and children of death 3. If by sinning out of malice they meane sinning with deliberation with plotting and contriving the method and means of their sinning sinning against judgement against the dictates of conscience c. and what they should or can meane by sinning out of malice but sinning upon such terms as these I understand not certaine it is that true Believers or at least such as were true Believers before such sinning may sin out of malice Yea and this our Adversaries themselves forgetfull of their own occasions at this turniâ—â— otherwhile plainely enough suppose and grant Pareus
you were children you were accepted with Him ye shall not enter c. Calvins words in English are these And the conversion whereof He speaks imports that His Disciples had at this time too much accustomed themselves to the common course and manners of men in the world and therefore that they might aspire to the mark at which they aimed I suppose He meaneth greatness in the Kingdom of Heaven they must turn back in their course c Atque huc spectat conversio cujus meminit quòd scilicet ad communes hominum mores jam nimis assuevissent Discipuli ideó que ut ad scopum adspirent cursum illis retroflectendum esse And unless we shall suppose that children to whom our Saviour saith that His Disciples must be like or else never enter into the Kingdom of Heaven are in an estate of grace favor with God we shall make Him to say in effect that unless they be like unto those who are in an estate of condemnation they cannot be saved For as Musculus upon the place well observes our Saviour doth not say unto them Except ye be converted and become as this childe but indefinitely and become as children or little ones lest they should conceive that there was something singular in this childe more then in others which they were to imitate d Non dicit sicut puer iste sed sicut parvuli ne putarent isti puero singulare quid ab aliis pueris inesse quod imitandum esset Nor doth any thing that hath been said upon this last account suppose children to be begotten or born without Original Sin onely that indeed hath been said which supposeth that that sin which is in children is taken away by the Death of Christ so that they are generally whilest children in the favor of God through Christ notwithstanding that sin which is in them Neither is this any thing more then what Musculus Himself upon the place clearly avoucheth in respect of all Children without exception that have been Baptized a Quòd veró per baptismum dicit tolli peccatum originis verum est ità tamen ut concupiscentia illa prava non ideó extinguatur sed opus sit ut crucifigatur per omnem vitam Ita tollitur peccatum per gratiam Christi ut non condemnet ampliùs juxta illud Nihil est condemnationis illis qui sunt in Christo Iesu Vt autem nullum sit peccatum in carne nostrâ non sequitur But this onely by the way Nor doth that of the Apostle any ways oppose either the possiblity or §. 30. conveniency of a second Regeneration For though you have ten thousand Instructors in Christ yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel b 1 Cor. 4 15. Because He speaketh here not of what they were uncapable of having afterwards but of what their state and condition was at present by His means and Ministry That which He remindeth the Corinthians of in the Metaphorical Notion of His being a Father unto them and the onely Father they had is nothing else but that He was the onely Person that had layd the Corner-stone or first foundations of that spiritual building which was now amongst them He was the onely Person that had by the Preaching of the Gospel formed them into a Church of Christ and that all those Teachers that came amongst them afterwards however magnified by them above Him yet were they but as Tutors or Schoolmasters unto them in comparison of Him building upon His foundations and consequently could not in Reason be so truly and naturally affected towards them as He as it is no ways probable but that the love and care of a Father towards His Children should be greater and more genuine then of a School-master This is agreeable to what He elsewhere writeth to the same Persons I have planted Apollos watered c 1 Cor. 3. 6. c. and a little after According to the Grace of God given to me as a skilful Master-builder I have layd the Foundation and another buildeth thereon d Vers 10. c. And elsewhere not boasting of things without our measure that is of other mens labors and presently after to preach the Gospel in the regions beyond you and not to boast of another mans line of things made ready to our hand e 2 Cor. 10. 15 16. In these expressions of his not boasting of things without His measure of other mens labors of things prepared to His Hand c. He obliquely taxeth the ambitious vanity of those vain glorious Teachers whom these Corinthians so much applauded with an undervaluing of Him in assuming unto themselves the Honor and Repute of all that knowledg of Christ and those other worthy things of the Gospel that were found in them as if they had been the Authors and prime or sole Instruments of God in the raising and working of them whereas this was His line and measure and that which of right and according to truth appertained to Him But His being a Father unto them in this sence neither implies but that there might be many particular Persons amongst them begotten to the Faith through the Gospel by other Ministers and Teachers besides Him nor but that in case any of those who had been begotten by Him should apostatize from the Faith they might be again recovered and so be again begotten by others The substance of this Interpretation is delivered by Calvin Himself upon the place If any objecteth saith He how can Paul deny those to be Fathers who succeeded Him when as there are new Children begotten unto God dayly in the Church The Answer is easie viz. that here He speaketh of the first beginnings of a Church For though never so many should have been begotten by the Ministry of other Men yet this honour remained intâ—re unto Paul that he was the first founder of the Corinthian Church a Si quis objiciat quùm gignantur quotidie novi Dâ—o filij in Ecclesiâ cur Patres esse negat Paulus qui sibi successorant Facilis est solutio nempe quòd hîc dâ— primordio Ecclesiae loquatur Vt enim plaerique aliorum Ministerio geniti fuissent manâ—bat tamen uni Paulo hic honor illibatus quod Ecclesiam Corinthiacam fundâsset So that evident it is that there is nothing at all in the place alledged against a Reiteration of Regeneration Nor is that which I have sometimes heard alledged in opposition to the §. 31. Doctrine maintained in the Digression yet in hand any whit more considerable as viz. that it teacheth or supposeth a blotting and a blurring a putting in and a putting out of Names in Gods Book of Life which some it seems conceive to be unseemly and some wayes disparaging the said Book But 1. The Scripture it self frequently speakes of that which the Objectors call a blotting in the said Book of God and
that without the least intimation of any disparagement hereby unto it When Moses prayed God to blot him out of the Book which he had written in case he would not forgive the Sin of the People a Ex 〈…〉 32. 32 questionless he did not conceive that he desired any thing that would deface or disgrace His Book So when God returned this answer to that His demand Whosoever hath sinned against me him will I blot out of my Booke He did not intend any blemish to His Book When Christ from Heaven expresseth Himself thus to the Church of Sardis He that overcommeth the same shall be clothed in white rayment and I will not blot out His Name out of the Booke of Life b Revel 3. 5. c. He clearly supposeth that there were or at least might be some whose Names he would blot out of this Book otherwise it would be no matter of honor or specialty of priviledge which He promiseth herein As in case all Men were to be cloathed in white and no possibility of any Mans falling short of this honour it had been very impertinent and unproper for our Saviour to promise with so much solemnity as the words import a Cloathing in white by way of reward unto him that overcommeth See also Psal 69. 28. 2. To conceive that what the Scripture meaneth by blotting out of the Book of Life should be any matter of defacement to this Book or any thing unseemly for God otherwise savours of Carnality of Notion about this Book and of a mis-apprehension of what is seemly and unseemly for God to doe For Gods Book of Life is nothing else but His generall purpose or decree concerning persons to be saved not by their Names but their capacities or qualifications So that when He is said to blot out any Mans Name out of this Book which He never doth or is said to doe but upon their devesting themselves of that capacity in respect whereof they are said to have been written in this Book according to what we lately heard from himself whosoever hath sinned against me Him will I blot out of My Book it importeth onely this that whereas before whilest he remained faithfull and upright with God God according to his Purpose and Promise made to such Men intended Life and Salvation unto him now by reason of his back-sliding unto Sin and Wickednesse he purposeth to destroy him and that according to his generall and unpartiall decree of destroying sinners and wicked Men if they repent not So that if it be not unseemly for God to destroy backsliding sinners who remaine hardened and impenitent to the end neither is it unseemly for him to blot out the Names of Men upon the occasion specified out of His Book of Life Cameron expounding those words lately mentioned I will not blot out His Name out of the Booke of Life To be blotted out of the Book of Life saith he is nothing else but to be condemned It is a forme of speech where the antecedent is put for the consequent borrowed from that which is frequently done amongst Men as viz. when any Man or any Mans Name is by command from the Magistrate struck out of the Catalogue or Roll of Citizens that all may know that he is a condemned Man a Deleri à libro vitae nihil aliud est quà m damnari Est autem antecedens pro consequenti sumptâ formulâ loquedi abeo quod fieri solet in vitâ communi verbi gratiâ cum deletur aliquis è catalogo civium jussu magistratus ut eum damnatum sciant omnes Cameron Myroth p. 354. There is nothing in the Allegation in hand worthy any further consideration it is all Face and nothing Heart against the cause which it pretends to fight Another Argument demonstrative of the Doctrine pre-asserted is this §. 32. Argum. 6. That Doctrins which is according unto godlinesse i. e. whose naturall and proper tendency is to promote godlinesse in the hearts and lives of Men is Evangelicall and of unquestionable comportance with the Truth Such is the Doctrine which teacheth a Possibility of the Saints declining both totally and finally Ergo. The Reason of the Major Proposition though the truth of it needs no light but it s own to be seen by is because the Gospell it self is a Doctrine which is according unto godlinesse b 1 Tim. 6. 3. a Truth according unto godlinesse c Tit. 1. 1. a mystery of godlinesse d 1 Tim. 3. 16 c. i. e. a Doctrine Truth and Mystery calculated contriv'd and fram'd by God with a singular aptnesse and choycenesse of ingredients for the advancement of godlinesse in the World Therefore what particular Doctrine soever is of the same spirit tendency and import must needs be a naturall branch thereof and of perfect accord with it This proposition then is unquestionable Nor can the Minor lightly be lesse unquestionable to him that shall duly and unpartially examine and weigh the frame and import of it For what Doctrine can be more proper or powerfull to promote godlinesse in the hearts and lives of Men then that which on the one hand promiseth a Crown of blessednesse and eternall glory to those that live godlily without declining and on the other hand threateneth the vengeance of eternall Fire against those that shall turne aside unto prophainnesse and not retâ—rne by Repentance Whereas that Doctrine which promiseth and that with all possible certainty and assureance all fulnesse of blessednesse and glory to those that shall at any time be godly though they shall the very next day or houre degenerate and turne loose and prophane and continue never so long in such a course is most manifestly destructive unto godlinesse and incouraging above measure to prophainnesse If it be objected and said yea but the assureance of the unchangeablenesse §. 33. of Gods Love towards him that is godly is both a more effectuall and perswading motive unto godlinesse and more incouraging unto a persevering in godlinesse then a doubtfulnesse or uncertainty whether God will be constant in His affection to such a Man or no. Certainty of reward is more incouraging unto action then uncertainty I answer 1. The Doctrine which teacheth a possibility of the Saints finall defection teacheth an assurance of the unchangeablenesse of Gods Love towards him that is godly as well as the Doctrine contrary to it onely with this difference this latter Doctrine teacheth the said unchangeablenesse absolutely and against all possible change by sin and wickednesse in the person supposed at present to be godly whereas the former teacheth and asserteth the same unchangeablenesse but conditionally and upon the Perseverance oâ— him that is godly in his course So that this Doctrine teacheth as much câ—râ—ainty of the love of God towards him that is godly as such and as continuing such as the other doth And the truth is that the other Doctrine rightly interpreted doth not so much promise
doth not invite or occasion any Man to judge concerning any Saint or true Believer that he will or that he is likely so to fall but onely that it is possible for him so to fall Nor is such a judgement or thought as this concerning any Man yea or Creature whatsoever any jealousie or suspicion at all concerning him nor hath it any thing reflective or disparaging in it to the Worth Honour or Repute of that Creature how great and worthy soever he be concerning whom it is conceived it being no disparagement at all no not to the first borne of Creatures I mean to the Angels themselves not to partake or not to be thought to partake in any incommunicable property of God such as his unchangeablenesse is To look upon a Saint or a true Believer as one who may possibly Apostatize is but to looke upon him as being a Creature and not God nor would such an eye as this offend the greatest Angell in Heaven considering that he never gave nor is capable of giving any competent ground or reason unto any Man to look upon him with any other But to looke upon a Saint or true Believer especially when he hath given all the Christian satisfaction that reasonably can be desired or expected of his uprightnesse and sincerity as one that for ought we can tell or have any sufficient ground to judge the contrary may be an Hypocrite and rotten at the core is an high straine of Unchristian unworthinesse and what reason it selfe competently informed cannot lightly but abhor The Premisses concerning the subject yet in hand the Doctrine of Perseverance duly considered it fully appeares that that Doctrine which for these many yeares last past hath magnified it self in the Tongues and Pens of Men not onely or simply for a Truth but with many great Elogiums and titles of Soveraigne dignity as that it is a fundamentall Article of the Reformed Religion one of the principal Points or Heads of Christian Religion wherein the Reformed Churches have purged themselves from the Errors of Popery that it is the foundation of all true assurance of Salvation without which true Faith it self cannot stand that it contains that Promise of God which all Ministers of the Gospel stand bound to commend and inculcate with all diligence into all true Beleevers for their comfort with many such like studied and strained-for commendations this Doctrine I say in whose praises the Friends of it have risen up so early and lifted it up so neer unto the Heavens as hath been shewed upon a strict and unpartial enquiry and examination hath been found a meer Impostor an appearance of Satan in the likeness of an Angel of Light a Tenent which cannot stand in Judgment with the sound and wholesom Doctrines of the Gospel We shall further God willing shew unto you in how little request the said Doctrine of Perseverance was with those who are to this day counted Pillars of the Christian Faith in the Primitive and most exemplary times and likewise how unstable and uncertain if not unsatisfied also the greatest Friends and learnedst Abettors of it in latter times or at least those who are commonly taken for such have been in their Judgments about it In the interim we shall onely in order to the further clearing up of the truth against the mist of the said Doctrine give you a brief account from the Scriptures themselves of some Examples who with their own Declinings sealed the truth of that Doctrine which hath been maintained hitherto concerning the possibility of a total Declining in the Saints CHAP. XIV Exhibiting from the Scriptures some Instances of a Total Declining or Falling away from the Grace and Favor of God in true Beleevers THe Contents and undertaking of this Chapter is a surplussage or over-measure §. 1. to the Demonstration of the Doctrine under defence For to prove a possibility that true Beleevers may totally fall away it is not necessary to prove either that any such will so fall away this would be a very prâ—sumptuous engagement nor that any such are wont to fall away though this be extreamly probable and a borderer to that which is evident and unquestionable nor yet that any have actually and de facto so fallen away which is our present engagement but onely to evince the truth of such Grounds and Reasons whether from the Scriptures or from the nature and consideration of the things themselves from which being granted the said Possibility perfectly appeareth and becomes visible to the eyes of the judgments and understandings of men Nevertheless since the eviction of this assertion that some formerly Saints and true Beleevers have de facto totally fallen away is so pregnant a Proof of the Possibility that such may so fall away I judged it both worth my labour and the Readers consideration to present what the Scriptures hold forth upon that account Let us first insist upon the Example of David concerning whom no man I presume questioneth but that He was as true and real a Saint and Beleever before the Perpetration of those two horrid sins one upon the neck of another Murther and Adultery as He was after His Repentance of or for those Perpetrations For 1. that signal testimony of being a man according to Gods own Heart was given unto Him by God Himself before He committed these sins as appears from Acts 13. 22. compared with Psal 89. 20. 1 King 14. 8. In the first of these places it is said And after He had taken Him away He raised up David to be their King of whom He witnessed saying I have sound David the son of Jesse a man after mine own Heart which will do all things that I will This with the other places mentioned clearly speak of the frame and temper of Davids Heart and of the acceptableness of His Person unto God at the time of His anointing and investiture into the Kingdom whereas it is evident that the two great sins specified were committed by Him many years after he had been King Besides there are many pregnant Arguments in the Scripture of Davids integrity and uprightness before God before that great eclipse of the glory of them whereof we spake But we shall not need to insist upon any thing in this kind our Adversaries themselves in the cause depending generally acknowledg him to have bin a man truly godly and regenerate before the guilt of the two enormous sins mentioned clavâ— unto Him The Question is Whether He continued such truly Godly under the guilt of the said sins viz. from the time of the Perpetration of them until the time of His Repentance They affirm I deny and give this account of my Denyal in opposition to their Affirmation He that commits Murther and Adultery not onely against the clear light of His §. 2. Conscience but with delâ—beration and premeditated contrivance and remains under the pollution and guilt of these sins without Repentance is not a man truly godly or
accepted with God But this was Davids case He committed Murther and Adultery not onely against the light of His Conscience but c. Ergo. The Minor Proposition is in all points evident from the Tenor of the story layd down Chap. 11 12 of the second of Samuel where the Holy Ghost very particularly and at large reporteth the manner and method of Davids actings and behaviors in order to the committing of the said sins But this Proposition I conceive hath so much light of truth shining upon it from the Scriptures that they who deny the Conclusion will not deny it For the Major this hath been sufficiently argued and proved in the former Chapter in our traverse of the fifth Argument there propounded to prove a Possibility of a total defection in the Saints Sect. 20 21 c. where likewise all the Pleas of exception commonly made against it were largely debated and answered to the full I shall here onely add this brief Argument for the further confirmation of it Whosoever is truly godly hath by Grace and Promise from God a Right and Title to the Kingdom of God This Proposition is current Doctrine amongst our Adversaries Therefore I assume But whosoever commits Murther and Adultery and this against the light of Conscience with deliberation and premeditated contrivance and remains impenitent under the guilt of such commissions during such His impenitency hath no Right or Title to the Kingdom of God Ergo. This is proved ex abundanti from Gal. 5. 21. 1 Cor. 6. 9 10. places formerly argued Touching the former the Apostle after a large enumeration of the works of the flesh Adultery Fornication Uncleanness Envyings Murthers c. subjoyns of the which I tell you before as I have also told you in time past that THAT WHICH DO SVCH THINGS SHALL NOT INHERIT THE KINGDOM O◠GOD. The other place is of the same import So likewise are the Passages Ephes 5. 5 6. It seems this was a Doctrine frequently incultated by the Apostle into the mindes and consciences of such as were Saints at least so judged and reputed by Him and therefore such as we ought to judg to have been none other Now if those who formerly had been Saints and in this capacity Heirs of the Kingdom of God should have retained the same capacity under the doing of the things mentioned and before any remorse of Soul or Repentance for them the Apostle could not either with reason or truth have pronounced this heavy doom against them that they should not inherit the Kingdom of God So that David having done two of the most notorious and vile works of the flesh in the Practise or Perpetration of Murther and Adultery and that as hath been said with circumstances of greatest aggravation doubtless for the time whilest He remained impenitent in or under the defilement of them was obnoxious to that Law of Death by which the workers of iniquity or of the works of the flesh are sentenced with the deprivation or loss of their Right and Title to the Kingdom of Heaven and consequently was not a godly person or accepted with God We have already profaned all those lawless Sanctuaries at which Men being pursued by the Scriptures lately mentioned are wont to take shelter as viz. 1. That the said places are not to be understood as applicable unto the Saints they mean such as at any time have been Saints but unto natural or unregenerate men onely 2. That Saints have an absolute Promise from God that they shall never totally lose their Faith 3. That the Saints sin onely out of infirmity and not premeditatedly or with full consent These Alledgments with their fellows we have once and again in several places upon occasion clearly detected to be of the spurious and ignoble race of shifts and evasions fought out by men for the gratification and relief of Error and to obstruct the Truth in the course of it that it might not run and be glorified But some object that David prayed unto God during his impenitency §. 3. under the said sins and that this is a sufficient proof that He was all the while a Person truly Godly and endued with Justifying Faith I answer 1. It no where appears that David did pray unto God during the term of His impenitency or until Nathan the Prophet came unto Him to awaken His Conscience unto a consideration of them The 51 Psalm which is indeed Precatory and Penitentiary is in the Title said to have been made by David when Nathan the Prophet came unto Him i. e. upon his coming unto Him after He had gone in to Bathsheba Which implies that David was now in a Posture of Repentance when He conceived the Prayer expressed in this Psalm 2. Neither from one act of Prayer nor from many can the truth or soundness of any mans Faith be concluded Our Saviour Himself supposeth that Hypocrites pray and that often a Matth. 6. 5 Yea and that the Scribes and Pharisees were wont to make long Prayers b Mat. 23. 14 and affirmeth that they were liable to the greater damnation upon the account of these Prayers in respect of the wicked ends intended in them Yea men may pray unto God with some degree or kinde of acceptation with Him whilest they are yet but unregenerate men as some of our Adversaries themselves more considering then their fellows do acknowledg Nor doth that of the Apostle Without Faith it is unpossible to please God c Heb. 11. 6 any ways contradict it of which place we shall I conceive have occasion to speak more at large hereafter 3. It it yet further the Doctrine and sence of our Adversaries That Reprobates themselves may have and many times have some excellent gifts of the Spirit conferred upon them and among others the gift of Prayer it self So that were it granted or could it be proved that David under His impenitency for His crying sins did pray or was wont to pray unto God it cannot be inferred from hence that therefore He was not in an estate of Reprobation or destitute of the saving Grace or Favor of God It is not necessary that He that totally falls away from saving Faith should be especially on the sudden devested or dispossest of any much less of all such gifts of the Holy Ghost which are consistent with an estate of Reprobation or Unregeneracy 4. If David was a true Beleever during the time of His wallowing in the mire of those two foul crimes oft mentioned then was not His washing by Repentance necessary to His Salvation The reason is because true Faith giveth a sufficient Right and Title to Salvation and it is the main stream and current of the Gospel that Whosoever beleeveth shall be saved But if Davids washing by Repentance was not necessary to His Salvation how can the Holy Ghost be justified in ranging Murtherers and Whoremongers amongst those who shall have their part in the lake which burneth with fire
5. terms of Grace as have been mentioned argueth any Election from Eternity of David personally or particularly considered though it be true that He doth not vouchsafe the like terms of Grace or means of Repentance unto all other sinners Because 1. If David was a true Beleever and so in an estate of Grace when Nathan came unto Him He was under the wing of Election and in the way of Life and Salvation and consequently His sending to Him by God did neither argue pro or con such His Election 2. There might be some equitable consideration on Davids behalf though not known unto us on which God might ground a Dispensation of more Grace and Mercy towards Him then towards other sinners in whom the like consideration is not to be found For though we affirm and hold that Reasons in the general may be given even by men to evince an equitableness or reasonableness in all the ways of God yet we do not say but that there are many special and particular Reasons of His actions and ways which are known onely to Himself and are not assignable by men That God delt equitably by David in vouchsafing unto Him those signal means of Repentance which He did and that He deals as equitably by such sinners to whom He denyeth the like means may be clearly proved from the nature and import of that Great Attribute of His which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 1 Pet. 1. 17 or a non-acceptation of Persons as likewise from that equality in all His ways which the Scripture with no less evidence asserteth b Ezek. 18. 25 29. But why or how it should be equitable in Him to make such a difference between David and many other sinners between whom notwithstanding He maketh it may very possibly be indemonstrable by men because all the qualifying circumstances on Davids side or of Davids sins are not known unto men as they are unto God neither are all the aggravating circumstances of the sins of other sinners known unto them as they are also unto Him Which considered evident it is that God may have yea and questionless hath equitable and reasonable grounds and these in or from the Persons themselves and their ways between whom He maketh any such difference as that now in discourse though these be investigable or past finding out by men And why God should not give a reason or account i. e. a special or particular account of any of His matters as Elihu speaketh c Job 33. 13 the reason is so neer at hand that I shall not need to bring it any whit neerer by naming it or by insisting upon it 3. And lastly in case there should be found any other sinner whatsoever like unto David in all circumstances relating unto sin and righteousness it is little questionable but that in like case of guilt and present impenitency means of like grace and efficacy though not literally or formally the same in order to his Repentance would be vouchsafed unto him which were granted unto David A second Old-Testament instance of a total recidivation from Grace or §. 6. true Faith we finde in Solomon That Solomon before His fall by Idolatry and other sinful miscarriages of which more presently was a true Beleever a regenerate man a son of God is the constant Opinion of those that teach an impossibility of a total falling away from Grace I do not know any one of them otherwise-minded However His Writings being so full of Heavenly Wisdom and Knowledg as they are on all hands confessed to be give a liberal testimony unto their Author that He was a man truly fearing God and held communion with Him And Nehemiah speaking of Solomon saith that among many Nations there was no King like unto Him for He was BELOVED OF HIS GOD a Neh. 13. 26 c. Other Proofs and Arguments there are demonstrative enough of the truth and soundness of Solomons Faith before those sad and high misdemeanors of His reported in the Scriptures but seeing we have confitentes Reos the Confession of our Adversaries themselves in the Point we shall make no further labor of the proof of it Again that Solomon sinned at a very high rate of wickedness and provocation is nothing but what the same Persons freely enough acknowledg And in the Synod of Dort it self a Prime Member thereof publiquely said that Solomon practised in sin and wickedness whatsoever the lust and licentiousness of a King could stretch themselves unto b Solomo quicquid per regiam libidinem licentiam perpetrari potuit commisit ◠Deodat of Geneva The sad History of His wickedness is drawn up by the Holy Ghost Himself 1 King 11. 1 2 3 c. where having reported His disobedience to the Law of God by which the Israelites were prohibited to marry with the Daughters of a strange God in taking unto him no fewer then seven Hundred Wives and three Hundred Concubines of the women of the Moabites Ammonites Edomites c. and withall the several abominable Idolatries wherewith he came to be polluted hereby he adds that His Heart was not perfect with the Lord His God as was the Heart of David His Father that He did that which was evil in the sight of the Lord that He went not fully after the Lord as did David His Father that the Lord was angry with Him because His Heart was turned from the Lord God of Israel c. I am no enemy to their Opinion who affirm that Solomon returned back again to the Lord God of Israel by way of Repentance but assuredly during all that wallowing in the mire mentioned under the pollution and guilt of all those abominations charged by the Holy Ghost upon him his back was towards him and his person under the dint of that heavy doom which is denounced against Idolaters and all that work abomination viz. exclusion from the Kingdom of God as hath been largely shewed already The nakedness of such allegations and washy pretences which are commonly layd hold on to make Solomon a true Beleever and son of God during his most dreadful Apostacy from him lately described hath been detected both in the last preceding Chapter as likewise in the late examination of Davids case So that we may without fear of the least breach of charity or of judging any unrighteous judgment conclude that Solomon whilest His Heart was turned away from the Lord God of Israel to walk after other Gods as after Chemosh the abomination of Moab after Molech and Milcom the abominations of the children of Ammon after Ashtoreh the Goddess of the Zidonians c. and during his obduration and impenitency in these horrid ways and practices was an enemy unto God and God unto him and the former relation between them of Father and Son wholly dissolved They that hold or teach otherwise both represent God altogether unlike unto himself rendering him a most unworthy Accepter of Persons and besides
is from what hath been said and from the carriage of the Context both before and after and indeed from the scope and purport of the whole Book that Solomon in the place in hand doth not speak of his latter times wherein he turned aside after Idols and said to the stock or graven image Deliver me for thou art my God a Isai 44. 17 wherein he heaped up strange women Wives and Concubines as before he had done Wisdom like the sand upon the sea shâ—re innumerable as if his meaning were that all the while he dishonored himself by serving the Devil in these gross bruitish and unmanlike courses his Religious Wisdom his sound and saving Knowledg of the true God remained with him but of his middle most prosperous and flourishing times when he was to be seen in all his glory when as himself said the Lord had given him rest or peace on every side so that he had neither Adversary nor evil occurrent b 1 Kings 5. 4 And his meaning as hath been said clearly is that the great hear of all this outward Prosperity did not dissolve the spirit or strength of that Wisdom which made his face to shine in eyes of all the Nations and Princes of the World round about him which Wisdom did not so much if at all stand in the devoutness of his Heart or Soul towardâ— God as in the knowledg of natural and civil things as it is described 1 King 4. from Vers 29. to the end of the Chapter Concerning Idols and Idolaters the Father had said before They that make them are like unto them i. e. as Mr J. Deodat himself who is the man that pretended to finde Solomons Faith alive in the words in hand whilest Solomon himself was dead in Baal or in some of Baals Companions interprets it stupid and blinde as the Idols themselves are and so is every one that trusteth in them a Psal 115 8 Therefore questionless the Son after his return from that folly would not have pleaded the standing of his wisdom by him whilest He was an Idolater and Patron of Idols But the truth is that the words insisted upon are every ways so inconsiderable in point of Proof for the continuance of Solomons Faith during his continuance in his Idolatries that the recourse made to them for proof hereof is an Argument to me very considerable that the Patrons of that Opinion are extreamly straitened and put to it through want of so much as any tolerable Argument or Proof for the maintaining of it It is a sign that the Soul is hungry indeed when every bitter thing becomes sweet unto it Thus then we clearly finde that there is no special or particular ground or Argument at all of any value to prove that either David the Father during his impenitency after the horrid crimes of Murther and Adultery perpetrated by him or that Solomon the Son during the like impenitency in him upon his Idolatrous backslidings did retain any saving Principle of grace or Faith in them but that during their respective impenitencies they were children of wrath liable to the same sentence of Condemnation with the promiscuous multitude or generality of Murtherers and Idolaters for the Proof whereof several pregnant Arguments have been levyed from the Scriptures As for such Arguments and grounds by which the certain Perseverance of the Saints in general in the truth and soundness of their Faith is commonly pleaded and maintained they have been formerly weighed in the balance of the Sanctuary and found too light So that we may very safely conclude that both David and Solomon were not onely under a possibility of a total falling away from that grace of God wherein they sometimes stood which is common to all the Saints but that they taught the World the truth and certainty of such a Possibility by reducing it into act I mean by falling away totally from it Neither are Examples of the like sad Miscarriages wanting in the New-Testament §. 9. The Apostle speaks of some in his days who having put away a good Conscience concerning Faith made shipwrack b 1 Tim. 1 19 thereby and in another place speaking of the dangerous Doctrine of Hymeneus and Philetus who taught that the Resurrection was already past he saith that they overthrew or destroyed the Faith of some c 2 Tim. 2 17 Elsewhere he speaks of some who were then turned aside after Satan d 1 Tim. 5 15 They who by putting away a good Conscience make shipwrack of Faith must needs be supposed 1. To have had true Faith 2. To suffer an absolute or total loss of it For the first If we shall suppose that they who put away a good Conscience from them had it or were possessed of it before such their putting it away we must suppose withall that they had true saving Faith because goodness of Conscience cannot take place but onely where such a Faith gives Being unto it which in that respect is said to purifie the heart e Acts 15 9 as on the contrary the very mindes and consciences of Unbeleevers are said to be defiled f Tit. 1 15 Nor doth the Scripture any where to my best remembrance speak of a good or pure Conscience but where the goodness of it is supposed to slow from a sound knowledg of the Will of God in conjunction with an upright desire of doing all things according to the Tenor of the Truth known The end of the Commandment saith the Apostle in this very Chapter is Charity out of a pure heart and of a good Conscience and of Faith unfeigned a 1 Tim. 1 5 So again Pray for us for we trust we have a GOOD CONSCIENCE in all things willing to live honestly b Heb. 13 18 Another Apostle exhorteth Christians to sanctifie the Lord in their hearts and â—o be ready always to give an answer unto every man that asketh them a reason of the hope that â—is in them with meekness and fear Having a GOOD CONSCIENCE c 1 Pet. 3. 15 16 c. A little after be placeth the sum and substance of true Christianity in a good Conscience The like figure whereunto even Baptism doth also now save â—s not the putting away of the filth of the flesh but the Answer or demand of a GOOD CONSCIENCE towards God by the Resurrection of Jesus Christ d Verse 21 meaning to add this by the way that Baptism typified or presignified by the Ark wherein Noah and his Family were prâ—served from perishing with the rest of the world by water doth contribute towards our Salvation from the condemnation of the world round about us for sin not so much by the letter or material effect of it but by typifying holding forth and assuring us that a good Conscience raised or built upon the Resurrection of Jesus Christ from the dead and the sound knowledg hereof doth require or demand this Salvation of God and that according
true and unfeigned Calvin also recovered Himself before the end of his Commentary on the Scripture in hand and asserteth the same interpretation His words upon this account to save transcription are to be seen towards the end of the 9. Sect. of this Chapter J. Deodat in his pious Annotations upon the Bible interpreteth the word Faith in the Passage in hand as his words are Englished thus Faith viz. sufficient Knowledg full Assurance and SINCERE Profession of the Truth of the Gospel So that there is not onely ground upon ground reason upon reason to demonstrate that by Faith in the Scripture under consideration must needs be meant a true solid and sincere Faith and not the bare Doctrine of Faith onely but Author upon Author also and Expositor upon Expositor and these Orthodox to avouch the same Interpretation Therefore the first of the two Particulars mentioned is unquestionable viz. that that Faith whereof the Apostle saith some made shipwrack was a true justifying Faith and such wherein had they persevered unto the end would have been accompanyed with Salvation The latter we shall not need to insist upon it being generally granted by our Adversaries that by making shipwrack of the Faith here spoken of what Faith soever it be is meant the utter absolute and total loss of it All Expositors without exception that I have seen are unanimous in this The line of the same interpretation is to be stretched over the other Scripture §. 13. also mentioned as parallel with the former wherein Hymeneus and Philetus are said to have overthrown the Faith of some by teaching that the 2 Tim. 2 18. Resurrection was past already That by overthrowing is meant an utter and total subversion or destruction of the Faith mentioned is every mans sence upon the place So that the Proof hereof would be but an impertinency That the Faith here said to have been overthrown by the Doctrine mentioned was a true justifying Faith appears clearly from the Context In the Verse next before the Apostle had said And their word will eat or fret as doth a canker of whom is Hymeneus and Philetus Now it is the nature and property of this ulcerous disease not to prey feed upon or consume onely the corrupt humors or putrified members of the body which would tend rather to its preservation then destruction but those especially that are most vital and sound yea and this to the extinguishing life it self Calvin upon the place affirms this as the judgment of all Physicians All Physicians saith He affirm this to be the nature of a cancer or gangrene that without very present help against it it spreads to the parts adjoyning and eats into the bones themselves and gives not over its prevailing progress until the man dyeth For in as much as upon a gangrene a mortification or syderation presently followeth which very suddenly with their contagion infect the other parts to the universal destruction of the body Paul elegantly compareth adulterate or erroneous Doctrines to such a pernicious contagion For if you shall once give way unto them they will proceed and prevail to the destruction of the whole Church a Sed omnes medici talem ejus naturam esse affirmant ut nisi quà m ocyssime succurras ad contiguus partes serpat adeóque in ossa penetret nec grassandi finem faciat nisi homine extincto Quùm enim gangraenam protinus sequatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel syderatio quae mox suo contagio inficit reliqua Membra usque ad universalem corporis interitum eleganter cum tam exitiali contagione Paulus adulterinas Doctrinas comparat Nam si aditum illis semel dederis pervadunt usque ad totius Ecclesiae interitum If erroneous Doctrines may possibly prevail to the destruction of the whole Church doubtless they may as possibly yea much more possibly destroy the Faith of some true Beleevers considering that the whole Church is not made up of Hypocrites or Formal Professors onely but hath many sound and sincere Beleevers in it Therefore Calvin in the interpretation asserted is either with us or against himself His Successor also though after some descents Mr J. Deodati in His said Annotations commenteth the words and their word will eat c. thus Being once admitted into the Soul it will penetrate to the total extinguishing of the SPIRITVAL LIFE thereof Therefore He likewise by the Faith said to be overthrown by Hymeneus and Philetus their Doctrine clearly understandeth such a Faith by which men live spiritually In the Verse immediately following the Apostle subjoyneth by way of §. 14. antithesis Nevertheless the foundation of God standeth sure having this Seal 2 Tim. 2. 19 The Lord knoweth them that are His and Let every one that nameth the Name of Christ depart from iniquity The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the stable or sure foundation of God standeth or hath stood c. In these words the Apostle preventeth a scruple or Objection which might possibly arise in the mindes of some upon occasion of what He had said concerning Hymeneus and Philetus their forsaking of the Truth and the overthrow of the Faith of some others by means of their Error The Scruple or Objection is this If such men of note professing the Christian Religion as Hymeneus and Philetus were grew out of liking of that Faith which sometimes they professed and forsook it and besides prevailed with some others also to relinquish their Faith are not we in danger of falling away likewise and so of losing all that we have either done or suffered hitherto in a Christian Profession To this Objection or Scruple the Apostle in the words now in Hand answereth to this effect That notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospel and Truth of God therein stands and always hath stood firm stedfast and inviolable which Gospel hath the matter and substance of this saying in it as a Seal for the establishment and security of those that are upright in the sight of God viz. that God knoweth i. e. takes special notice of approveth and delighteth in those that are His i. e. who truly beleeve in Him love and serve Him yea and further hath this Item or Heavenly Admonition in it tending to the same end the firm establishing of those that are Gods in the way of their Faith Let every one that calleth upon the Name of Christ i. e. makes Profession of His Name depart from iniquity So that in this Answer to the Scruple or Demand mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith of the Gospel is partly because they do not seriously consider what gracious and worthy respects God beareth to those that are His i. e. who cleave to Him in Faith and Love partly also because they degenerate into loose and
Travellers i. e. amongst the Saints that are yet in the course of their pilgrimage upon the Earth b Dicimus igitur FideÌ„ quoad habituÌ„ manere perfici in futurâ vitâ licét evacuetur quoad accidentaleÌ„ aliquaÌ„ conditioneÌ„ pro statu viae illam concomitanteÌ„ Ipsi enim beati sic dispositi sunt quòd non solùm Deo assentire velint ex evidentia rei sed etiam propter Authoritatem asserentis quaÌ„vis res affirmata esset in se inevidens Imò multò promptiùs propter AuthoritateÌ„ dicentis crederet Deo quivis ex numero BeatoruÌ„ quaÌ„ ille qui maximâ Fide praeditus est inter viatores Hoc auteÌ„ arguit habituÌ„ Fidei esse in beatis perfectissimuÌ„ quaÌ„vis obscuritas ejus ratione status glorioâ—i evacuetur Dr Jo Daven Praelect de duob in Theolog. contr capitibus c. pag. 326. Therefore questionless his sence also was at least when he wrote these things that a true firm and unfeigned assent unto God speaking asserting or revealing is true Faith and justifying for about this was the Contest between him and his Adversary And besides the whole Tenor of the Discourse there managed makes this manifest Fearing least I have over-charged the Readers patience already I supersede the citation of the ancient Fathers besides others more of our later Protestant Authors who generally look upon it as no injury to Truth to hold and teach that a true real and unfeigned assent unto the Gospel and Promises of Salvation herein is nothing less then a true justifying and saving Faith a Faith enstating a person in the Grace and Favor of God So that by the express Testimony 1. Of the Scriptures themselves 2 By the conviction of sound Reason And lastly by a verdict of the most judicious and learned of their own friends at least claimed and owned for such by themselves the Synod of Dort who levyed an hard and most severe sentence against the possibility of the Saints perishing by Apostacy have stumbled at that stone of inexcusableness of which the Apostle speaks Rom. 2. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Yea it hath been proved that this Synod it self flew an higher pitch of opposition against the Perseverance of the Saints then those who upon this account were made such grant offenders by them This Indictment we have hitherto managed and made good against them §. 29. by the consideration of one character or expression onely from their own pen whereby they describe those whom they expose to a possibility of apostatizing to perdition viz. a true and unfeigned belief of or consent unto the Evangelical Compact and whatsoever is revealed by God in the Gospel This we have proved by a cloud of witnesses some speaking from Heaven others from the Earth to be an inseparable and essentially distinguishing Character of true Saints and justified men But 2. If we judged or could think that the Reader would judg that which hath been done already insufficient to evince the Synod though not of Error or Heresie yet of Autocâ—tacrisie or self-condemnation we should insist upon and urge other expressions from them whereby it might be made yet further to appear that their foot is in very deed in that snare we speak of For do they not say and confess in words plain enough which have been cited that the persons put by them under a possibility yea some of them horrendum dictu UNDER a NECESSITY of that doomful Apostacy which is always accompanyed with eternal perdition may have and that many of them de facto have the true knowledg of God and of Christ or of God in Christ in their minde for what other knowledg they should here mean is not imaginable and that out of this knowledg they may as oft as is needful is not this constantly and without turning aside act conformably And what is this but to bring forth fruits worthy Repentance yea and to equalize the best and worthiest of the Saints in doing Righteousness which the Holy Ghost makes the most emphatical and unerring property or character of such men Little children let no man deceive you saith John He that doth Righteousness is righteous even as He is righteous a 1 Joh. 3. 7. of which passage formerly b Cap. 9. Sect. 11. cap. 11. sect 55. And again In this the children of God are manifest and the children of the Devil Whosoever doth not Righteousness is not of God c 1 Ioh. 3 10. and consequently whosoever doth righteousness is of God For otherwise the not-doing of righteousness were no manifestation of the one sort of these children from the other 3. And lastly whereas the Synod pleads that the seed falling upon the stony ground Luk. 8. 13. imports such Hearers which for a time beleeve i. e. give an unfeigned assent unto the things revealed by God in the Gospel d Act a. Synod Dordrec part 2. pag. 189. and afterwards fall away whereby they would insinuate that these Hearers notwithstanding their unfeigned assent unto the things of God and the Gospel were never true Saints nor persons justified before God we have formerly by an unpartial enquiry into the Parable and by many pregnant Arguments drawn from the carriage of it evinced that the persons emparabled by the seed falling upon the stony ground were true Saints and their Faith of the same kinde and during the continuance of it equally justifying with theirs who were represented by the good ground e Cap. 12. sect 32 33 c. Leaving therefore the Synod at present let us recollect and draw up into §. 30. a brief account the sum of all that hath been argued in the present digression and so conclude this Chapter First It hath been clearly proved that the Doctrine which maintains an absolute necessity or infallibility of the Saints Perseverance in Grace or Faith unto the end hath nothing more in it or rather nothing so much for the true and real consolation of the Saints then that which is contrary unto it Secondly Diligent and unpartial search hath been made into those passages of Scripture which the greatest Advocates of the said Doctrine of Perseverance mainly insist upon for the defence of it none of which it hath been made fully to appear holdeth any true or real correspondency with it Thirdly The best and most substantial Arguments and Grounds upon which the said Doctrine is wont by the skilfullest workmen of Her Party to be built have been weighed in the balance and found too light Fourthly The Doctrine contrary hereunto and which avoucheth the possibility of the Saints declining and this unto death hath been asserted by the express Testimony and consent of many Scriptures Fifthly This Doctrine also hath received further credit and confirmation from several Principles and grounds as well of Reason as Religion
and these pregnant and strong Sixthly The truth of this latter Doctrine hath been further ascertained by several instances and examples of persons who by their fallings have caused the said Doctrine to stand impregnable Seventhly This Doctrine hath been countenanced also by the concurrent sence of all Orthodox and Christianly-learned Antiquity Eightly It hath likewise received Testimony from the generality of that Learning and Religion since the times of Reformation which have commended themselves unto the World in the Works and Writings of that Party of men in the Protestant Churches which is commonly known by the Name of Lutheran Ninethly Substantial proof hath been made that the professed Adversaries of the Doctrine we now speak of even the most steady grave and best advised of them have at unawares given large and clear Testimony unto it being not able without the help of the spirit which speaketh in it to manage like themselves their discursive affairs in other cases Yea Tenthly and lastly that the Synod of Dort it self convening with a conscientious if not with a concupiscentious prejudice also for this is the strong suspicion of many against it with its fellows and intending and provoking one another to lay the honor of it in the dust for ever hath at several turns and in divers expressions according to the interpretation and sence of their own most orthodox and learned Friends yea and some of themselves fully comported with it asserting that in clearness and evidence of Principle which they deny with solemnity of protest and with a Religious abhorrency in conclusion We now return to the further prosecution of the business principally intended in this Discourse from which we have made somewhat a large digression upon the occasion formerly specified and to compleat our Demonstration of this great and most important Truth viz. That the ever-blessed Son of God and Saviour of the World the Lord Jesus Christ gave Himself a Ransom in His Death for all and every man without exception of any CHAP. XVI Several other Texts of Scripture besides those formerly produced in ranks and companies argued to the clear eviction of Truth in the same Doctrine viz. That the Redemption purchased by Christ in his Death was intended for all and every man without exception of any HAving in our late Digression largely vindicated some material proofs §. 1. from the Scripture formerly levyed for the defence of that Great and most important cause both of God and men the Universality of Redemption by Christ we now proceed to a further levy upon the same account and shall raise up more Scriptures to plead the same cause Let us begin with the Parable of the marriage-feast as it is reported by Matthew and Luke We shall not need I suppose to transcribe the whole Protasis of the Parable which is very large but onely insist upon some few known passages of it such as I conceive will joyntly if not severally give a light of demonstration to the Truth of that Doctrine the proof and confirmation whereof is the prize contended for in this Discourse However if the Reader desires an entire enter-view of the Parable He may repair Matt. 22. 2 3 c. Luk. 14. 16 17 c. without much trouble to the Evangelists themselves First Expositors generally agree that by those who were the first and second time called or invited to the wedding He sent forth His servants to call them that had been called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the wedding Mat. 22. 3. are typified or meant the Jews whom God had anciently invited and called by the Ministry of His Prophets and several other ways to partake of that great Blessedness which He intended to confer upon the sons and daughters of men by means of His onely begotten Son Jesus Christ and who were the second yea and the third time also invited hereunto first by Iohn the Baptist and the Lord Christ Himself and afterwards by His Apostles Secondly The Tenor or form of the invitation which the servants sent forth to call those that had been formerly invited were injoyned by the King to use in calling them is this Behold I have prepared my dinner my Oxen and my Fatlings are killed and all things are ready Come unto the marriage b Matth. 22. 4 When he saith to those that are invited I have prepared my dinner my oxen c. doubtless His meaning is not that He had prepared His dinner for others or that His Oxen and Fatlings were killed for the entertainment of others and not for those who were invited by Him Such an intendment as this in His invitation had been meerly delusory and altogether unmeet to represent the intentions of God in calling men to communion and fellowship with His Son Iesus Christ by His Ministers of the Gospel He that should invite a man to a feast and use such an Argument or motive as this to perswade Him to accept of this His invitation and to come accordingly viz. that He had made very liberal preparations for such and such other men but had provided nothing for Him should He not render Himself ridiculous by such a strain of Oratory Thirdly Evident it is that very many of those who were invited to this Marriage-feast by the King and consequently for whom the feast was prepared and for whose sake the Oxen and Fatlings were killed never came to partake of the said Feast but were rejected and excluded from it with great indignation by Him that had so graciously invited them But when the King heard thereof viz. how they had mis-used and murthered His Servants He was wroth and sent forth His Armies and destroyed those Murtherers and burnt up their City c Verse 7 Concerning whom likewise the King said to His Servants that had been sent forth to invite them I say unto you that none of those men that were bidden and refused to come shall taste of my Supper d Luke 14. 24 Fourthly It is no less evident that the true ground or reason why those that were thus excluded from the Feast or suffered this exclusion was not any precedent purpose or intendment in the King to exclude them for had any such intention harbored in Him questionless He would never have invited them no nor yet that subsequent intendment in Him to exclude them when He saw their great unworthiness but this unworthiness of theirs it self Then saith He to His Servants the wedding is ready but they which were bidden were NOT WORTHY Go ye therefore into the high ways e Mat. 22. 8. c. Clearly implying that it was the UNVVORTHINESS of the persons invited which was the true and proper cause of their exclusion Neither the import nor sentence of the Law nor yet the Judg or His just severity in giving sentence according to the Law are so properly the cause of the punishment or death of the Malefactor as the crime committed against the Law by himself It is
meerly accidental to the Law and to the Judg and so to their intentions respectively that such or such a person becomes a Malefactor and consequently that he suffers death But the suffering punishment or death are the natural and proper fruits of the violation of the Law justly inflicting them in whomsoever it be found And if the matters of Fact deserve punishment or death it would argue a defect in the Law and in the Judg if they should not according to their different capacities give sentence accordingly We have as I remember elsewhere shewed that neither God nor any Decree or Law of his are any cause intentionally or directly of any mans either sin or punishment but occasionally or accidentally only and that so that whosoever sinneth or comes to be punished for sin might have avoided both any Purpose Law or Decree of God notwithstanding And to this purpose pertinent is the Observation made by Musculus upon our Saviours expression Mat. 22. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the Kingdom of Heaven is made like or become like not is like unto a certain King c. For saith he the Kingdom of Heaven is not such a thing that all the particulars here in this Parable reported of it should belong to the nature of it but several of them are accidental to it through the wickedness of men Otherwise this Kingdom doth not of it self or in its proper nature tend to the destruction of any man a Observaâ—duÌ„ est quà m notanter siâ— dictuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similâ— factum est Non enim in seipso tale quid est regnum coelorum vt quae hîc de illo coÌ„memorantur ad illius pertineant naturaÌ„ sed accidunt illi improbitate mortalium Alioqui non facit naturâ suâ ad cujusdaÌ„ Pâ—rditionâ— c. Proinde rectè non dicit Simile est regnum coelorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed simile factum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly and lastly The pregnant Result of the premised Particulars is this That the marriage Feast in the Parable was provided by the King and the Oxen and Fatlings here spoken of killed not only for those who upon their invitation were perswaded to come and partake of them but as well and with equal if not with more especial intentions on the Kings part for those also who never came to taste of them and consequently that the Death of Christ signified by the Oxen and Fatlings slain and the blessedness accruing unto the children of men hereby signified by the Feast it self were equally meant and intended by God for those who perish and for those who are saved and consequently for all men without exception of any And indeed this purport of the Parable lieth so large and full in the carriage of it that Calvin himself could not but subscribe unto it as he that shall please to peruse his Commentaries upon Mat. 22. 2. and withall acknowledg what is evident must needs confess Amongst several other passages facing this way having specified some points of difference between Matthew and Luke in recording the Parable he saith That yet in the sum and substance of the matter they very well agree viz. that whereas God vouchsafed this peculiar Honor to the Jews to provide and FVRNISH A TABLE OF ENTERTAINMENT FOR THEM they rejected this Honor prâ—ffered to them And saith moreover That Whereas many Expositors refer the Marriage of the Kings Son in the Parable to this Point That Christ is the end of the Law and that God had NO OTHER INTENT IN HIS COVENANT with this people then to set him as a King or Ruler over them and by the sacred band of a spiritual Marriage to joyn a Church unto him I freely accord with them herein b In summâ quideÌ„ optimè conveniunt quòd cum Deus Judaeos peculiari honore dignatus fuerit quasi mensam hospitalem illis instruens illi oblatum sibi honoreÌ„ contempserint Quòd nuptias filii Regii hûc refereunt multi Interpretes quia Christus finis est Legis neque aliò spectavit Deus in suo foedere quà m ut eum populo suo praeficeret sacroque spiritualis conjugii vinculo EcclesiaÌ„ ei conjungeret libenter amplector Afterwards upon vers 9. of the same Chapter But saith he if God then spared not the natural Branches the same Vengeance hangeth over us at this day unless we answer when he calleth Yet shall not the Supper PROVIDED or prepared FOR US be lost but God will furnish himself with other guests a Quod si tunc non pepercit naturalibus ramis eadem nobis bodie impendit ultio nisi vocanti respondeamus Nec vero peribit coena quâ— nobis parata erat sed alios sibi convivas Deus accerset Calvin Harm p. 188. In these passages this Great supposed Enemy to the Universality of Redemption by Christ clearly supposeth or affirmeth rather the same to be a truth For he expresly affirmeth that God provided a Table of Entertainment for those who rejected it and never came unto it and supposeth that the Supper provided by God for us may through our neglect of our invitation hereunto be withheld from us and that others may be admitted unto it in our stead If the Death of Christ and Salvation by him were provided and prepared by God as well for those who reject them as for those who imbrace them doubtless they were intended for all men without exception Which truth as was lately observed is so necessary for the due managing of the Scriptures and many other the most important affairs in Christian Religion that the Professed Enemies thereof are ever and anon constrained and forced to make use of it both in opening the Scriptures as likewise in their other Theological Discussions and Debates and so consequently to give testimony unto it And the very truth is that it is one of the main Pillars that supports and bears up the weighty Fabrick of that Divinity and Religion which the Scriptures hold forth unto the World Another piece of Scripture rising up in assertion of the same Doctrine is §. 2. that which speaks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. word for word For there hath appeared the Grace of God which is saving unto all men b Tit. 2. 11. or being saving unto all men that is which is of a saving nature property or tendency unto all men The Syriac Translation reads Servatrix omnium the savioress of all men Our last English Translators rendering the place thus For the Grace of God which bringeth Salvation hath appeared unto all men shew themselves more indulgent to their own sence and opinion then will well stand with the ingenuity and faithfulness required in Translators an infirmity too too apparant in them at several other turns though the truth is that this Translation of the words damnifies their Opinion one way as much or more then it
by a Physician in order to his health as to call it His LIFE or the emphatical means of his preservation in case his life would certainly have been preserved without it So neither have the Elect any competent reason or ground to call or count the long-suffering of the Lord towards them SALVATION i. e. a signal means or opportunity of Salvation to them in case this their Salvation might and certainly should have been obtained by them or conferred on them whether any such long-suffering had been vouchsafed unto them or no. If it be said That as the Salvation of the Saints is infallibly decreed so is it with the like infallibility decreed to be effected by the long-sufferance of God towards them as the means and opportunity thereof and in this respect they may properly enough be required to count or esteem the long-suffering of God towards them Salvation I answer If the Decree of God concerning the Salvation of the Saints be absolute and infallible in the sence asserted and contended for by our Opposers then cannot the execution of this Decree the actual saving of the Saints be suspended upon any fallible or contingent condition such as is the Saints accounting the long-sufferance of God to be Salvation to them or their managing this long-suffering of his in due order to their Salvation no more then the standing or continuance of an house that is well and strongly built upon a rock depends upon those weak or rotten shores or props which are applyed unto it to support it Nor can God be said absolutely and infallibly to decree the coming to pass of such things which are essentially in themselves and in their own Natures contingent it being a Maxim generally granted by our Adversaries themselves That the Decrees of God have no real influence upon their objects or things decreed at least no such which altereth their Natures or essential properties of their Beings It is a common saying amongst them that Praedestinatio nihil ponit in praedestinato i. e. Predestination putteth nothing in or into either the thing or person predestinated And if Predestination putteth nothing in or into the things or persons predestinated there is no reason to judg that any other of his Decrees doth any whit more And if the Decrees of God relating unto contingent events should have any such influx upon them which alters their Natures and changeth the fundamental Laws of their Beings transforming them into things absolutely necessary or necessary with any such necessity which is unavoydable contingency would be onely a name or matter of meer speculation God having with the same infallibility and absoluteness of Decree as say our Adversaries decreed things contingent and things necessary and consequently made all things as to matter of event and coming to pass necessary So that the Salvation of the Saints is not absolutely decreed by God to be effected by His long-suffering towards them Nor could this long-suffering be reasonably by them accounted Salvation in case their Salvation were so absolutely decreed unto them as our contrary-minded Brethren suppose Therefore 6. And lastly when the Apostle saith that the Lord is long-suffering to us-ward not willing that any should perish but that all c. his meaning must needs be that he is long-suffering towards men simply and indefinitely considered or towards mankinde and that this long-suffering of his towards them proceeds out of a gracious and merciful disposition in him which inclineth him not to will or desire the destruction of any Person or Soul of them but that they may generally one and other by the advantage and opportunity of his goodness and long-sufferance towards them be so overcome as to repent unfeignedly of their sins and turn unto him that they may be saved This Interpretation 1. Perfectly accords with the words in their genuine proper and best-known §. 12. significations whereas the other as we lately proved requires such a sence and signification of the two Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and all wherein they are not to be found throughout the Scriptures 2. The series and story of the Context falls in much more genuinely and fairly with this then with that other interpretation the scope of the words being as we formerly likewise shewed to vindicate the delay which the Lord Christ maketh in not performing His Promise of coming to Judgment with so much celerity and expedition as some conceive it meet that He should perform it from any Pretence or Plea that can in a way of Reason render it offensive unto any man Now look out of how much the greater richer and larger mercy and goodness towards the poor children of men this Delay of His shall be found to proceed and by how much greater the number of those are whose benefit and blessedness shall appeaâ— to be intended by it and concerned in it it must needs be conceived to be proportionably so much the further off from being any just matter of offence unto any man then it would be in case it should be occasioned by any straitness of bowels or the good intended by it be conceived to relate onely to a few 3. The sence of the words and place which this Interpretation exhibiteth is more clearly parallel and consistent with the minde of the Holy Ghost in other Scriptures then that which is issued by the other The Scripture no where at least no where so much commendeth the Patience or long-sufferance of God determinately towards his Elect or towards Beleevers in reference to their Repentance or Salvation as towards the generality of men and more especially towards those that are wicked and ungodly But we are sure saith the Apostle Paul that the Judgment of God is according to Truth against them which commit such things And thinkest thou this O man that judgâ—st them which do such things and dost the same that thou shalt escape the Judgment of God Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth THEE to Repentance But THOV a Rom. 2. 2 3 4. c. And God Himself by His Prophet Ezekiel speaketh thus to the wicked and stiff-necked Jews in general Turn your selves from all your transgressions so iniquity shall not be your ruine And further For why will ye dye O House of Israel For I have no pleasure in the death of Him that dyeth saith the Lord God wherefore turn your selves and live ye b Ezek. 18. 30 32. And elsewhere by the same Prophet Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his ways and live Turn ye turn ye from your evil ways for why will ye dye O House of Israel c Ezek. 33. 11 Our Apostle himself speaking of the wicked generation of the old world and of Gods Patience towards them saith thus Which sometimes
ingredients of Wisdom which He puts into them past finding out c Rom. 11. 33 So then it being contrary to the Laws and Rules of true Wisdom or of that infinite Wisdom which rules in God for him to act his Creatures at least ordinarily in opposition to those natural and essential Properties and Principles which himself hath planted in them it may easily be conceived how and in what respect he hath no Power i. e. no liberty in himself to prevent the ruine of his Creature Man further or otherwise then by such an interposure of Himself or of his Grace in order hereunto which will in respect of any forcibleness or efficacy in working well consist with the natural and essential freedom and liberty of his Will In respect whereof the utmost line or extent of the liberty or Power of God is to proceed no further with men nor with any man at any time in the vouchsafement of Grace or means of Grace in order to the preventing of their ruine and destruction then to leave them a Power at least or Possibility of rejecting the Grace offered unto them and so to ruine and destroy themselves Nor doubtless did God ever go further or rise higher then this no not in the most signal or miraculous Conversions which either we read of â—in the Scriptures or otherwise have heard of according to Truth I suppose there is not a greater or more notable instance in this kinde then that of the Conversion of Paul which we know was effected in a very extraordinary way and with as high an hand of means as ever was lifted up by God for the conversion of a man as viz. by a Vision of the Lord Christ himself from Heaven in splendor and great glory speaking with an audible voyce unto him although I know not whether it be necessary to suppose that the work of Pauls Conversion was perfected I mean specifically perfected for gradually I presume it was not by this Vision onely or until Ananias to whom the Vision directed him had made known unto him those things concerning the Gospel which he did But whether his Conversion was specifically perfected by the Vision without Ananias his Ministry or no doubtless there was a liberty or possibility left in Paul himself to the very last moment or minute of time before this his Conversion was actually wrought to have not onely resisted but even frustrated all the means that were used for the effecting of it frustrated I mean not simply or universally as if Christ should have been disappointed and lost all he had done in order to his Conversion in case he had not been converted but frustrated in respect of that particular end his Conversion For God hath always more ends then one though but one primary and antecedent in vouchsafing means of Grace and Salvation unto men and whether he obtains the one or the other it is of much alike concernment unto him according to that of the Apostle For we Apostles or Ministers of the Gospel are unto God in our Ministry a sweet or the sweet savor of Christ i. e. we render Christ or the Mystery of Christ by a diligent and faithful spreading abroad the knowledg of them in the world as full of satisfaction and contentment unto God as they are capable of being improved unto in them that are saved and in those that perish meaning that the destruction of those who perish through a 2 Cor. 2. 15. rejection of his rich Grace in Christ offered to them is matter of good satisfaction unto him even as the Salvation of those is who accept of this Grace from him So that let men who have Christ and means of Salvation offered unto them take either the right hand or the left God will be no loser by them his counsels and ends of one kinde or other will be advanced howsoever How that most serious and solemn Profession and Oath of God that he delighteth not in the death of the wicked or of him that dyâ—th Ezek. 18. 32. and 33. 11. is of good consistence with the Apostles being the sweet savor of Christ unto Him in them that perish as also with that Profession which himself maketh by Solomon unto wicked men I will laugh at your calamity and mock when your fear cometh and your destruction cometh as a whirlewind a Prov. 1. 26 27. c. we shall I conceive have opportunity to unfold in the latter Part of our present Discourse But this by the way in this place Yet give me leave to add one thing further here of necessary consideration §. 16. for the full clearing of the business in hand Though it be well consistent with the Wisdom of God and the Principles thereof to rise sometimes and in some cases in the vouchsafement of the means of Grace and of Salvation unto men to the highest pin or degree in point of efficacy and Power which the native and essential freedom and liberty of the Will will bear yet is it not consistent with this Wisdom of his to do it often much less ordinarily or of course The Wisdom of a Man leads and teacheth him sometimes upon occasion and in order to some more then ordinary design to vary from his customary and constant course of acting yea though this customary and constant course of his be simply the best and most agreeable to the Rules of Wisdom for him ordinarily to follow Upon this account the wise man informeth us That there is a time to kill and a time to heal a time tâ— build up and a time to pull down a time to cast away stones and a time to gather stones together b Eccles 3. 2. 3 c. with several other instances of like import When he saith there is a time to do this and a time to do that which is contrary unto it his meaning clearly is that it is prudential and agreeable to Rules of Wisdom for a man according to time place and other circumstances to vary the manner and kinde of his ordinary actions yea to act at one time with a kinde of contrariety to himself at another In like manner it is perfectly consistent with the infinite Wisdom of God upon some special occasion and in order to some gracious design to open the hand of his bounty in the vouchsafement of means of Salvation unto Men much wider then will stand with the same Wisdom to do ordinarily or at another time And as it may be truly said of a truly wise man that he cannot cast away stones when the time is for him to gather stones together and so on the contrary that he cannot gather stones together when the time and season is to cast them away such a man cannot mis-time his actions because his Wisdom which frames and fashions both the consents and dissents of his Will cannot frame or raise a consent of Will in him to do any thing contrary to it self or to its own Nature and
when our Saviour saith concerning the estate of those that go or are cast into Hell that their worm dyeth not and their fire is not quenched His Meaning is that their worm cannot dye nor their fire be quenched i. e. their punishment or torment can never have an end or interruption viz. because the Counsel of the Will of the Almighty hath resolved against both and judged it meet to make them easless and endless Upon this account also John the Baptist saith concerning Christ That He hath His Fan in His Hand and will throughly purge His floor and gather His Wheat into His Garner but will burn up the Chaff with UNQUENCHABLE FIRE g Mat. 3. 12. So likewise the Apostle Paul clearly teacheth That the Lord Jesus shall shew Himself from Heaven with His mighty Angels In flaming fire rendering vengeance unto them that know not God and that obey not the Gospel of our Lord Jesus Christ who saith He shall be punished with EVERLASTING DESTRVCTION from the presence of the Lord h 2 Thess 1. 7 8 9. c. To this purpose the Evangelist John reports it for the saying of an Angel unto him in his Vision that If any man worship the Beast and His image and receive His mark in his forehead or hand The same shall dâ—ink of the wine of the Wrath of God which is poured out WITHOVT MIXTVRE into the Cup of His Indignation and He shall be tormented with fire and brimstone in the presence of the Holy Angels and in the presence of the Lamb And the smoke of their torment ascendeth up for EVER AND EVER i Rev. 14. 9 10 11. c. These last words are again used in the description of the vengeance that shall be executed upon the whore And again they the People that were in Heaven said Alleluja and Her smoke rose up FOR EVER AND EVER k Rev. 19. 3. Afterwards in the same Book we read That the Devil that deceived them was cast into the lake of fire and brimstone where the Beast and the false Prophet are and shall be TORMENTED DAY NIGHT FOR EVER AND EVER l Rev. 20. 10. This expression for ever and ever so signally expressed in all the three Testimonies last recited plainly imports that the duration or continuance of the punishment and torment of those who who perish in their sins and are cast into Hell is not commensurable with the continuance of the Mosaical Law long since expired which in the Old Testament is frequently signified by a word signifying or at least commonly rendered for ever m Exod. 28. 43 29. 28. Lev. 16 29 c. but usually interpreted for a long time or for the time of a mans life c. but commensurable with the duration of the Kingdom of God of the Life of God and of Jesus Christ for these in respect of their continuance are almost constantly said to be for ever and ever n Psal 10. 16. 21. 4. Rev. 4. 9. 5. 14. 10. 6. 15 7 c. i. e. for Eternity or without end The notion and term likewise of the bottomless pit frequently used in the Book of the Revelation to signifie the state or condition of the damned plainly enough imports the endlessness or everlastingness of their misery If we could suppose a ditch or pit without a bottom into the midst of which a man should be thrown we could not with congruity of notion but suppose also that this Person would be always falling and that his motion or fall would never be at an end The like apprehension doubtless concerning the case and state of those who dye in their sins in respect of their torment and misery the Holy Ghost seeks to form and plant in our Souls and Consciences by the Metaphor or borrowed resemblance of a bottomless pit It were easie to multiply Texts of Scripture to make that voyce which hath now spoken unto us in those last cited far greater and louder but those which we have heard speak already in the point have spoken so plainly that the rest may keep silence at the present without loss or disadvantage to the Truth Neither do the Scriptures so much as whisper any thing of semblance or §. 3. comport with the Opinion now rejected As for that of the Apostle Eph. 1. 10. which some well-willers to the said Opinion look upon as sympathizing with them in their judgments that way it will upon a due enquiry be found of another spirit That in the Dispensation of the fulness of times saith this place He might gather together in one all things in Christ both which are in Heaven and which are on Earth even in Him o Ephes 1 10 c. Whereunto for affinity sake we may joyn that from the same Pen For it pleased the Father that in Him all fulness should dwell And having made Peace through the blood of His Cross by Him to reconcile all things unto Himself by Him I say whether they be things in Earth or things in Heaven p Col. 1. 19 20 From these Passages layd together some judg it to be a very legitimate inference that in the Dispensation of the fulness of times i. e. as they understand in due time though it be very long before all things i. e. all Persons of Men or Mankinde whether in Heaven or in Earth i. e. as well those who at present are at the greatest distance from the Love and Favor of God whether alive or dead the Earth containing both as those that are already in His Favor and therefore in Blessedness and Glory shall be gathered into one by Christ i. e. shall be reconciled unto Him and so be invested together in one and the same condition of Happiness and Glory by vertue of the Death of Christ who dyed for them all and that to procure their actual reconcilement unto God sooner or later however wickedly and unbeleevingly they should either live or dye But that such a gloss as this is quite besides the Text and the true import of it is not hard to demonstrate For 1. Neither of the said Passages speak of the event issue or success of that glorious design of God by Jesus Christ specified in them but of the design it self or what was projected or intended by Him Now the Design or Projection of God by Jesus Christ here reported was as the Apostle expresseth it in the former place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to recollect reduce or gather all things into an Head by Christ or in Christ both things in Heaven and things on Earth In the latter place this Design is said to be the reconciling of all things to Himself by Christ whether things on Earth or things in Heaven By All things whether in Heaven or on Earth by the joynt consent of all Interpreters He means Angels Holy Angels and Men. The Neuter gender for the Masculine is a frequent construction in the Scriptures and emphatical 〈◊〉 〈◊〉
of God in such a sence as that wherein we have now interpreted it is not material By that inhibition which was served upon him by the Angel to surcease all further Proceedings in and about the offering up of his Son by death before he was thus offered he clearly enough understood that to have been the sence and minde of God in the said Command which we have asserted So that 6. And lastly It is a clear case that the Explication and account given formerly in this Treatise concerning the Intentions of God or rather concerning the Ground and Reason why Intentions are attributed unto Him is no ways incumbred or disabled by the Instance of Gods Command given unto Abraham concerning the offering up of Isaac notwithstanding Isaac's non-oblation by death There is nothing in this Example to prove that God doth at any time vouchsafe means competent and proper for the bringing of any thing to pass especially when he commands that these means be used accordingly but that he truly and really intends as he is capable of intending any thing the coming to pass thereof Nor can it here with any face of Reason be replyed that by such a construction as we have put upon the words of God in His Command unto Abraham concerning the offering up of his Son when He vouchsafeth means of Salvation unto Men and commandeth them to use them accordingly it cannot be concluded from thence that therefore He really intendeth the Salvation of Men but onely that they should use the said Means to obtain Salvation Because though God in Abrahams case did in His Intentions separate the Means of offering up Isaac from the actual Oblation of Him this not being the end of His Command given unto Him as was said yet He did not separate between the said Means and that which was His true end in the Command which was the Tryal of Abrahams Faith and for the effecting whereof the said Command and all that which was meant thereby was as natural and proper a means as it was for the actual oblation of Isaac by death In like manner when He vouchsafeth Means of Salvation unto Men and commandeth the use of them accordingly He cannot be supposed to divide or separate in His Intentions between the use of these Means and their proper end Salvation there being no other end proper to be effected by the use of the Means of Salvation but Salvation it self or at least none but in conjunction with Salvation And certain it is that there is no man of wisdom who intends the use of such Means which are determinately appropriate to the production of one end and no more or however of no more but onely by and through the production of that one but that He intends the production of this end peculiarly How God may intend the Salvation of Men and yet Men never come to be saved hath been already explained t Cap. 3. Sect. 7 17. and that as I remember more then once and may be yet further opened upon occasion CHAP. XVIII Exhibiteth several Grounds and Reasons whereby the Vniversality of Redemption by Christ or Christs dying for All Men without Exception is Demonstratively evicted ALthough Scripture-Authority be greater then all Demonstration otherwise §. 1. for the Eviction and Confirmation of any Doctrine or Tenet in matter of Religion as simply and in it self so also with those whose Faith mainly or solely beareth upon the foundations of the Scriptures yet have Arguments and Grounds of Reason if they be pregnant and clear a very acceptable influence upon the Judgments and Consciences of Men when they are levyed and drawn up in the nature of Seconds or Assistants to the Scriptures and plead the same cause with them For when a Doctrine or Opinion is held forth as the Minde of God in the Scriptures and Scripture-Authority produced and insisted upon either singly or in consort for the proof thereof in case this Doctrine shall be found to have a fair and clear consistence with the unquestionable Principles of sound Reason there remains no place in the Consciences of Men for fear or jealousie concerning the Truth thereof God Himself being the Author of those noble endowments in Men Reason and Understanding must needs be conceived the Author also of whatsoever truly consorteth with them But in case the Authority of the Scriptures shall be urged and pressed upon the Consciences of Men in defence of such a Doctrine which grates or bears hard upon the common and clear Dictates of that Light which God hath planted in the Souls of Men it is unpossible but that a considering Man should much question such a sence or interpretation which is put upon the Scriptures in such a case The Reason hereof hath been given elsewhere a Epist to the Reader The Premisses considered I judg it a matter of signal consequence in order to the securing the Judgments and Consciences of Men about the truth of the main Doctrine maintained in this Discourse to demonstrate the perfect and clear consistency of it with Grounds of Reason though substantially proved already from the Scriptures yea and satisfactorily also I trust unto those who so understand the Scriptures as not to make either the Wisdom or Justice of God Sufferers by them My Reasons then for the Universality of Redemption by Jesus Christ in reference unto Men are these following If Christ dyed not for all Men without exception in the sence formerly declared §. 2. Argum. 1. then is that Great Covenant of Grace which God hath made with the World and ratified in His Blood made with unknown Persons and such who are no ways exprest in this Covenant neither by Name nor by any other Character or qualification by which they may at least for a long time be known or distinguished But this Great Covenant we speak of is not struck or made with unknown Persons I mean with such who for a long time if ever neither can tell themselves whether they be the Covenanted ones or no nor are capable of any reasonable information hereof by others Therefore Christ dyed for all men without exception The Reason of the former Proposition and the Consequence therein is this because the Elect so called in the common Notion of Election with whom onely this Covenant of Grace is pretended to be made and for whom onely Christ is supposed to have dyed are Persons no ways distinguishable from others neither before at all and very hardly if at all after their Regeneration and Conversion unto God That they are not at all discernable from others before Conversion is evident from several places For we our selves saith the Apostle to Titus meaning who are now so much altered and changed by a work of Grace and Regeneration in us were sometimes viz. before our Conversion foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another b Tit. 3. 3. Certainly these are no
God what they mean by this Sancta Simulatio As far as my short understanding is able to reach to talk of an Holy Simulation and of a Sun shine Night or of a Beast endued with the reasonable Soul of a man would make Discourses of a parallel consistence If Simulation counterfeiting or professing one thing whilest the contrary is intended be holy in God why or how should they not be holy in Men also But in Men we know they are abominable Yet the Tenor of Gods Injunction unto Men is AS HE THAT calleth you is Holy SO BE YE HOLY in all manner of conversation a 1 Pet. 1. 15 Or if some things in God may be Holy which are abominable in Men how or by what rule shall Men distinguish between such holy things in God which are holy also when found in Men and such other holy things in God which when found in Men are abominable Besides the Holy Ghost attributes the Honorable Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one uncapable of lying unto God b Titus 1. 2 If God cannot lye much less can He counterfeit or dissemble simulation and dissimulation always including lying and adding somewhat besides that is evil to boot And doubtless he that so much loveth or desireth Truth i. e. conformity in reality of purpose and affection unto words and outward professions in the inward parts c Psal 51. 6 of Men and commands them to love not in word or in tongue but in deed and in Truth d 1 Iohn 3. 18 is himself fully commensurable in Heart and Soul in the most real Purposes and Intentions that can be conceived with all that goeth out of his lips His mouth is not so wide opened unto the World but that his Heart is enlarged accordingly nor is He at any hand to be judged like unto him whom David brandeth with this character of wickedness The words of his mouth were smoother then butter but war was in his Heart His words were softer then oyl yet were they drawn swords e Psal 55. 21 Such a simulation or dissembling as we now speak of and which some most unworthily attribute unto God is by the very light of Nature execrable and accursed Homer puts these words into the mouth of his Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iliad 1. i. e. To me He is abhorr'd like Death Whose Heart accords not with His Breath But this subter-fuge of Simulatio Sancta is it seems so broadly obnoxious that the greatest part of those who wish themselves safe from the prementioned Scriptures are afraid or ashamed to trust to it Therefore 2. Some others of them attempt an escape by the new but dead way of this Distinction God say they wisheth the Peace and Salvation of those that perish voluntate approbativâ with or according to His approving Will i. e. He approveth of the Salvation of such Persons as good but He doth not wish it voluntate efficaci i. e. with His efficacious Will Are not men think we sorely afraid of the Truth who can accept of deliverance from it by the unworthy hand of such distinctions as these For 1. Is it a thing of any reasonable resentment in the least that God should positively and peremptorily determine and decree from Eternity that which is directly contrary to His Will of Approbation Or is not the destruction of those who perish contrary to their Salvation Therefore if God approveth of their Salvation and yet peremptorily decreeth their Condemnation whether positively or permissively onely as these men count Permission is not material as we formerly observed b Cap. 2. §. 20 doth He not decree that from Eternity which His Soul hateth or abhorreth or which is the same which is contrary to His Will of Approbation And who ever decreed such a thing which is contrary to what he approveth taketh pleasure or delighteth in No man ever yet being in possession of his Senses though but common and ordinary decreed his own Sorrow or any thing contrary to what he approveth In what sence Christ is said to have been delivered up taken and crucified with wicked hands by the determinate Counsel of God hath been formerly opened c Cap. 2. Sect. 13 by the Tenor of which Explication it plainly appeareth that in or about the crucifying of Christ there was nothing decreed or determined by God but with perfect accord to His Will of Approbation 2. When the said distinction teacheth us that God doth not will the Salvation of those that perish voluntate efficaci with his efficacious or effectual Will I would gladly know what it meaneth by this efficacious Will of God Certainly He willeth the Salvation of these men with a Will efficacious to a degree yea to a very considerable and great degree with a Will I mean exerting it self upon such terms in order to the promoting furthering and procuring their Salvation that unless they resisted the Holy Ghost they should be actually saved yea upon such terms that God himself professeth that He knoweth not what to do more to effect or procure their Salvation then what He doth What could have been done more saith He to my Vineyard that I have not done in it d Isaiah 5 4 To interpret What could have been done more by What would have been done more is to dissence the place and to make Hay and Stubble of good Silver and Gold In what sence God is and properly enough may be said not to be able to do more then what He actually doth to promote the Salvation even of those who perish hath been formerly opened e Cap. 16 Sect. 15 16 Yea the learnedst abettors of that Doctrine which we now oppose generally grant that God vouchsafeth means of Salvation yea sometimes means very rich and powerful in this kinde unto those who in the event are not saved Doubtless such Dispensations as these argue a Will in God some ways and in some measure operative and efficacious in order to the Salvation of such men which is more then a Will of meer Approbation If by the efficacious Will of God the said Distinction meaneth such a Will which acteth irresistibly or necessiâ—atingly in order to the saving of men and that God with such a Will as this doth not will the Salvation of any of those who perish My Answer is 1. That if this be meant particularly of the initial or first applications made by God unto such men that Will of His from which these proceed may in a sence be said to act irresistibly and necessitatingly towards their Salvation not indeed as if by these exertions or actings of this Will of His the Salvation of these men must necessarily follow but because such applications of God unto them in order to their Salvation cannot be prevented nor God hindered by any means whatsoever from or in the making of them unto them God will will or nill men themselves or who ever besides
at first before they have corrupted themselves with the ways and manners of the World graciously apply Himself unto them in the things of their eternal Peace by writing the effect of His Law in their Hearts by enlightening them with the Knowledg of Himself to a good degree as of His Being His eternal Power and Godhead c. which we may call the elements or first rudiments of Salvation But 2. if by the efficacious Will of God the Distinction meaneth such a Will in Him which acteth upon such terms in order to the Salvation of a man that there is no possibility for him to miscarry or perish under these actings I grant that God doth not will the Salvation of those that perish with such a Will as this but deny withall that there is any such Will as this in Him or that He willeth the Salvation of any man or men whatsoever upon any such terms but that all the time of their sojourning in the flesh and till Salvation be actually vested in them they are such actings notwithstanding in a possibility of perishing or of a not being saved although this possibility is no ground nor reasonable occasion unto those who beleeve of any fear that hath torment but onely of care that hath conscience as hath been shewed formerly But 3. Concerning those who inform us that the Scriptures specified wherein God presenteth Himself as affectionately wishing and desiring the Salvation even of those who perish are figurative and to be understood anthropopathetically conceiving that by saying thus they shake off the Argument built upon these Scriptures against them the truth is that their Information in this kinde is steady and good but their Conceit upon it weak and worthless For what though a Scripture-passage be figurative â—nd contains in it an Anthropopathy one or more is it therefore non significative or doth it hold forth nothing of a spiriâ—ual import to the Judgments and Understandings of Men for their edification When God saith of Himself If any man draw back MY SOVL shall have no pleasure in him a Heb. 10. 38 so again when He saith All those things hath MINE HAND made b Isai 66. 2. so when He is said to have given unto Moses two Tables of testimony Tables of stone written with THE FINGER of God c Exod. 31. 18 with others more of like character without number are such sayings as these Barbarianâ— unto us or like so many Trumpets giving an uncertain sound or are they not as significant and expressive as full of edification and instruction in the Knowledg of God as other sayings in the same Volume with them Or could the same subject or matter of truth which they hold forth have been delivered with more grace or with better advantage to the understandings of men in other terms or forms of expression then those specified Yea the truth is that very little if any thing at all concerning God can be conveyed by words unto the mindes and understandings of men but by expressions which are figurative the Reason whereof hath I remember been formerly observed by us And for the Scriptures questionless there is in them more of the Knowledg of God and of his Attributes taught by Anthropopathies and that kinde of dialect which borroweth things proper unto men to make known unto us things proper unto God then by all other kindes of phrase or expressions whatsoever Now then this I would demand of those who of the Anthropopathies found in the Scriptures under present consideration think to make shields and Bucklers against the dint and force of the Argument drawn from them I would I say willingly demand of these men what other sence or what other matter of information instruction edification they can make of the said places but onely this or that which is equivalent to it viz. that there is that eminently or transcendently in God or in the Divine Being which relateth unto the Salvation of those who notwithstanding in fine perish after the same manner wherein the earnest wishes and most serious and cordial desires in men relate unto their respective objects or things so wished and desired by them 4. And lastly They who to salve tâ—eir Opinion of Christs non-dying for those whose Salvation God professeth with so much seriousness and solemnity in the Passages in hand that He desireth without charging Him with Hypocrisie apply this Plaister viz. that in these places God expresseth himself pro captu humano i. e. with a condescention to humane capacity these men I say spin the same threed of vanity with the former For be it granted that God in the said Passages condescends to the infirm and weak apprehensions of men and teacheth them mysteries as they are able to hear and understand doth it follow from hence that therefore He teacheth them nothing at all speaks nothing at all to their understandings in these places If it be granted that in them he speaks any thing at all to the understandings of Men I demand as lately what can it else be but that He truly really cordially affectionately wisheth willeth desireth in such a sence as he truly really cordially affectionately wisheth willeth desireth any other thing the Salvation of such men who yet through their own voluntary negligence and unworthiness in conclusion perish and are not saved And if so then doth that Doctrine either arraign the Most Holy and Blessed God of the foulest Hypocrisie and Dissimulation that lightly can be imagined which affirmeth that notwithstanding the solemnity and frequency of sâ—ch Protestations yet He never intended that His Son Christ should dye and make Attonement for them or else that He intends and desires their Salvation otherwise then by Christs Death A fifth Demonstration of the Doctrine asserted That Doctrine which directly §. 12. Argum. 5. tends to separate and divide between the Creature and His Creator blessed for ever or to create and raise Jealousies and hard Thoughts in the former against the latter cannot be Evangelical or Truth But such is the Doctrine which denyeth that Christ dyed for all Men without exception Ergo. The Major Proposition in this Argument carryeth a sufficiency of light in it for the manifestation of its own Truth The clear and know Project and Intent of the Gospel is to reconcile all things both in Heaven and on Earth into one as we lately heard from the Apostle to slay and destroy that enmity which is so apt to arise and work in the mindes and thoughts of men against God through a consciousness of their sinful lives and ways in conjunction with those strong impressions upon their Conscience of his infinite Holiness and Majesty and so to create and plant in their stead worthy and honorable thoughts of God full of love sweetness and peace in the inward parts of men as we argued and proved at large from 2 Cor. 5. 19. a Cap. 5. Sect. 28 29 c. Therefore that Doctrine the face whereof is
end To reply and say that God gains the manifestation of his Soveraignty or Prerogative of shewing Mercy and denying Mercy to whom He pleaseth by intending the Salvation onely of a few which He could not have gained by intending the Salvation of all is to flee to a polluted Sanctuary and which hath been in this very Chapter and formerly b Cap. 4. Sect. 36 37 c. raz'd to the ground and not so much as one stone thereof left upon another that hath not been thrown down Sixthly That Christ dyed for all Men without exception of any I demonstrate §. 21. Argum. 6. further by the light of this Argument That Doctrine whose tenor frame and import are of a direct and clear tendency to promote and advance Godliness amongst Men is questionless Evangelical and the Truth But such is the tenor frame and import of that Doctrine which teacheth that Christ dyed for all Men without exception Therefore questionless this Doctrine is Evangelical and none other but the Truth The Major Proposition in this Argument needeth no more proof then the Sun needs a Candle whereby to be seen when he shineth in his might Yet if a proof be required the Premisses in this Discourse will afford it liberally c Cap. 12. sect 1. 20. Cap. 11. Sect. 26 where we opened that signal character or description of the Gospel delivered by the Apostle Tit. 1. 1. where he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Truth according to Godliness meaning a body or systeme of Truth calculated and framed with the most exquisite proportion efficacy and aptness that can be imagined for the promotion propagation â—â—d advancement of Godliness in the World as we formerly interpreted So that what particular Doctrine soever is found to be of the same tendency must of necessity be a member of the same body a branch of the same Truth or however clearly and fairly comporting with it and so a Truth For there is nothing accordable with Truth but Truth The truth of the Minor Proposition also hath been set before the Reader in a clear and perfect light in the precedure of this Discourse a Cap. 16 §. 7 8 c. where we evinced above contradiction that the Doctrine of our Adversaries asserting onely a limited Redemption by Christ leaveth no Hope at all or at most but a very cold feeble and faint Hope to any ungodly or unregenerate man of being saved by Christ and consequently hath nothing in it much quickening or provoking unto Godliness at least in respect of such Persons who are at present ungodly who are the far greatest part of the World but is full of a spirit of antipathy and opposition hereunto in as much as whatsoever is of a destructive or discouraging import to any mans Hope of obtaining upon endevors is obstructive and quenching to these endevors themselves Whereas the spirit and genius of the Doctrine maintained by us is to fill all Men whatsoever with the richest and greatest assurance of Hope they can desire that upon their diligent and faithful endevors to Repent and to Beleeve Repentance and Faith shall be given unto them by God and that upon the like endevors to persevere in a course of Repenting and Beleeving they shall have Perseverance also given and so in the end be unquestionably saved What is commonly alledged in defence of the Doctrine of limited Redemption against the Argument now propounded hath been fully answered in the place last referred unto together with whatsoever I conceive can lightly be alledged further upon the same account If I were conscious unto or could suspect any thing that with any competent shew of probability might be yet objected to the disabling of the force of the said Argument I call God for a record upon my Soul that I would not conceal or dissemble it out of any indulgence to mine own Opinion This in brief for my sixth Argument Seventhly If Christ dyed for the Elect onely and not for all and every Man §. 22. Argum. 7. then will there no man be found culpable of Judgment or liable unto Condemnation or perishing for or through Unbelief or for not beleeving on Christ for Salvation But there are many that will be found liable to Condemnationâ— yea and will be actually condemned for their Unbelief Ergo. The Reason of the Consequence in the former Proposition is pregnant and clear First The Elect will not be found liable to Condemnation for Unbelief because they according to the Principles of our Adversaries shall be all infallibly drawn or brought to beleeve 2. No Reprobate can be liable to Condemnation for not beleeving on Christ for Salvation because he transgresseth no Law or Precept of God by such his unbelief For doubtless God commandeth no man to beleeve on Christ for Salvation but onely those for whom there is Salvation in Him as He commandeth no man to gather grapes of thorns or figs of thistles Nay His constant manner and method of teaching charging admonishing and treating with Men in other like cases imports that in case there were no Salvation for Men in Christ He would be so far from admonishing of charging them to beleeve on Him that He would take them off and disswade them from beleeving or depending on Him in that kinde For if we search the Scriptures we shall still finde that God upon all occasions counselleth and chargeth men to take heed of uncertain empty and vain dependencies and to seek for Help Peace and Safety where they are to be found Places of this import are obvious and frequent And Samuel said unto the People Fear not ye have done all this wickedness yet turn not aside from following the Lord but serve the Lord with all your heart And turn ye not aside FOR THEN SHOVLD YE GO AFTER VAIN THINGS WHICH CANNOT PROFIT NOR DELIVER for they are vain For the Lord will not forsake His People a 1 Sam. 2. 20 21 c. c. So again Trust not in oppression become not vain in robbery if riches encrease set not your heart upon them b Psal 62. 10 Immediately before speaking of God he had said Trust Him at all times ye People pour out your Heart before Him God is a Refuge for us Sâ—lah Surely men of low degree are vanity and men of high degree are a lye to be layd in the ballance they are altogether lighter then vanity Elsewhere Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings c Prov. 23. 5 So also Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arm and whose heart departeth from the Lord. For he shall be like the heath in the desart d Jer. 17. 5 6 c. To omit other passages of like consideration without end It being then the constant manner of God in His Addressments unto men to disswade them from begging their bread in desolate places from laying
ever will be proved that no Heathen wanting the letter of the Gospel and the Oral Ministry of it ever yet beleeved on God to Justification or was accepted with Him yet would it be no sufficient proof that therefore they had â—o power thus to beleeve on Him or to do that upon the doing whereof they should have been accepted with Him But that the Heathen had and have power vouchsafed unto them by God whereby to repent and to beleeve if their Will were answerable to their Power in this kinde might be yet further evidenced by a far greater Vote from the Scriptures but that in levying this here we should anticipate a considerable part of our Intentions relating to the second part of this Work And besides three of the most considerable Passages a Rom. 10. 18 Acts 14. 16 17 Rom. 2. 4 pregnant with the Truth we now contend for have I remember been largely opened and argued by us upon the same account elsewhere b Divine Author of the Scriptures asserted p. 183 184 185 c. I shall at the present conclude the Point in hand with a parcel of Discourse from the Writings of Mr Calvin who in an Epistle shewing how Christ is the end of the Law prefixed before the French New Testament discourseth to this effect After that Adam was left in such confusion he was fruitful in his cursed seed to bring forth a generation like unto him that is to say Adam apres avoir esté deietté en telle confusion il a esté second en sa maudite semence pour enger dier generation semblable a luy cest a dire vicieuse perverse corrompue vuide despourveue de tout bien riche abondante en mal Toutesfois le Seigneur de misericorde qui n'aâ—me pas seulement mais luy mesme est amour charité voulant encores par sa bonté infinie aimer ce qui n'est digne d'aimer n'a pas du tout dissipé perdu abysmé les hommes comme leur iniquité le requeroit mais les a soustenus supportés en douceur patience leur donnant terme loisir de se retourner a lui se r'adresser a l'obeissance de laquelle ils s'estoyent destournés Et combien que dissimulast se teust comme s'il se'ust voulu cacher d'eux les laissant aller apres les desirs souhaits de leur concupiscence sans loix sans regime sans correction queleonque de sa Parole neantmoins il leur a baillé assez d'advertissements qui les devoyent inciter a le cercher taster trouuer pour le cognoistre honnorer comme il appartenoit Car il a eslevé par tour en tous lieux en toutes choses ses enseignes armoiries voire sous blasons de si claire intelligence que ni avoit celui qui peust pretendre ignorance de ne cognoistre vn si souverain Seigneur qui avoit si amplement exalté sa magnificence Ce'st quand en toutes les parties du monde au ciel â—â— en la terre il a eserit quasi engravé la gloire de sa puissance bonté sapience eternité Sainct Paul donc a dic bien vray Que le Seigneur ne s'estoit iamais laissé sans tesmoignage mesme envers ceux ausquels il n'a envoyé aucune cognoissance de la Parole Veu que toutes les creatures depuis le firmament iusqu'au centre de la terre pouvoyent estre tesmoigns messagers de sa gloire a tous hommes pour les attirer a le cercher apres l'avoir trouué lui faire recueil hommage selon la dignité dun Seigneur si bon si puissant si sage eternel mesmes aidoyent chacune en son endrâ—it a ceste queste Car les oiselets chantans chantoyent Dieu les bestes le reclamoyent les eslemens le redoutoyent les montagnes le raisonnoyent les fleuues fontaines lui â—ettoyent ceilladâ—s les herbes sleurs luy riovent Combien que veritablement il ne feust pas mestier de le cercher fort loin Veu que chacun le pouvoâ—t trouuer en soi mesme entant que nous sommâ—s tous substantes conserves de sa vertu habâ—tante en nous Cependant encore pour plus amplement manifester sa bonte clemence infinie entre les hommes il na pas este content de les instruite tous par tels enseignements qua'vons declaire mais il a specialement fait entendre sa voix a vn certain Peuple c. vicious perverse corrupted voyd and destitute of all good rich and abounding in evil Nevertheless the Lord of his Mercy who doth not onely love but is Himself Love and Charity being yet willing by his infinite goodness to love that which is not worthy of love hath not altogether dissipated lost and overwhelmed men as their sin did require but hath sustained and supported them in sweetness and patience giving them time and leasure to return unto Him and set themselves to that Obedience from which they had strayed And though He did dissemble and was silent as if He would hide himself from them suffering them to go after the desires and wishes of their lust without Laws without Government without any correction by his Word yet he hath given them warnings enough which might have incited them to seek taste and finde him for to know and honor him as it behoved them For he hath lifted up every where and in all places and things his Ensigns and Arms yea so clearly and intelligibly imblazoned that there was no one could pretend ignorance of the Knowledg of so soveraign a Lord who had in so ample a manner exalted his magnificence viz. That in all parts of the World in Heaven and in Earth he hath written and even engraven the Glory of his Might Goodness Wisdom and Eternity Saint Paul therefore saith very true That the Lord never left himself without witness even towards them unto whom he hath not sent any knowledg of his Word For as much as all the Creatures from the Firmament to the center of the Earth might be witnesses and messengers of his glory unto all Men to draw them to seek him and after having found him to welcom him and do him homage according to the dignity of a Lord so good so powerful so wise and eternal And also did help each one in its place to this quest For the Birds singing sung God Beasts cryed aloud unto him the Elements stood in fear of him Mountains reasoned with him Rivers and Fountains cast their eyes upon him Herbs and Flowers smiled on him Although that indeed there was no necessity to seek him very far by reason that each one might finde him in his own self being that we are all kept up and preserved by his vertue dwelling in us In the mean while for to manifest more
personal consideration whatsoever altereth their Natures or essential Properties Again 2. If the intent of God were to express or signifie His Approbative Will of the Repentance and Salvation of his Creature or the agreeableness of these to His Nature Minde and Goodness He would rather have expressed it in applications of himself unto such persons or subjects whose Repentance and Salvation he really intendeth and desireth then in addressments made to those whose Repentance and Salvation he desireth not nay whom he was resolved from Eternity for this is the voyce of the Oracle consulted by our Adversaries to destroy for ever It were very unproper and hard for a Judg or Prince to make a feeling and affectionate Discourse of their clemency goodness and sweetness of Nature their great averseness to acts of severity c. unto such persons whom they had been of a long time resolved and before any cause administred by these persons of such a resolution against them to put to a terrible torturing and ignominlous death especially at or neer the time when this most severe execution is intended to be done upon them 3. And lastly The Argument propounded by us and with whose vindication we are yet in labor doth neither suppose that God will work Repentance as our Adversaries call working Repentance in the persons there spoken of i. e. that he will work it upon any such terms that it shall necessarily or infallibly be effected nor yet that the persons themselves can repent without God That which it supposeth is this that God is so far moving and assisting the Hearts Wills and Consciences of these men in order to their Repentance that if they were but willing to do what he enableth them to do in reference and order to the same their Repentance would be effected and they saved upon it In which case I mean if they should repent this Repentance were most justly ascribable unto God not to themselves in as much as it is he that 1. Giveth them power and abilities to repent 2. That secretly forms and fashions their Wills so as to make them willing actually to repent 3. That supports their Wills thus framed to and in the production of the act it self of Repentance Whereas that which men themselves do in towards or about their Repentance is so inconsiderable in comparison of what God doth that the greatness of his Grace and interposure herein deserves in a manner all the praise and honor that belongs unto the action although it be true also that the person himself who repenteth or in whom Repentance is wrought must of necessity be so far or to such a degree interessed and active in the work that the work it self may be as truly and properly ascribed unto him or called His as it is ascribed unto God and termed his For it is man that repenteth not God though what he doth in repenting he doth by the operating and assisting Grace of God in which respect it is said to be his gift But concerning the conjuncture and respective interests of the first and second Causes in the production or raising of one and the same act we shall God willing discourse more particularly in the second part of this Work where also we shall clear and discharge all those Passages and Texts of Scripture from their hard service which are compelled by some to serve against this great Truth of that high importance for the glory as well of the Grace as Justice of God That all Men without exception have a sufficiency of power vouchsafed unto them by God whereby to Repent and to beleeve unto Salvation and that it is through want of Will or rather willingness not of Power that any man perisheth At present to the further confirmation of the main Doctrine commended in this Discourse we argue thus In the eleventh place If God intended not the Death of Christ as a Ransom §. 37. Argum. 11. or Satisfaction for all Men then are there some Men whom He never intended to save but to leave irrecoverably to everlasting destruction and perdition This Proposition I suppose stands firm and strong upon its own basis and needs no Prop of Proof or Argument to support it For God intending to save no man but by the Death of Christ evident it is that if there be any man or number of men for whose Salvation he did not intend this Death that he never intended their Salvation Therefore I assume But there are no such Men or number of Men whose Salvation God never intended or whom He intended to leave irrecoverably to everlasting perdition Ergo. The Reason of this Proposition is partly because whatsoever God at any time intends he intended always yea from Eternity partly also because there was a time when all Men were righteous and holy viz. during the whole time of Adams integrity in whose loyns all Men then were and so must needs be Partakers of the same Holiness and Integrity with him So that unless we shall say and hold that God never intended the Salvation of just and holy men but to leave them irrecoverably to everlasting perdition we cannot say that there are or were any men or any number of men whose Salvation he never intended or whom he intended to leave irrecoverably to everlasting destruction Yea all Men had a Being in God himself before they received or had a Being in Adam in which respect Adam himself is called the Son of God a Luke 4. 38 viz. because he received his Being from him as though not after the manner that children receive their Beings from their Parents or Fathers Now wheresoever or in what estate and condition soever Adam was there were all Men in the same estate and condition with him So then all Men considered as being in God were nothing but God himself according to the common and most true Maxim of Divines Quicquid in Deo est est Deus whatsoever is in God is God The truth of this Maxim was clearly evinced by us Cap. 4. of this Discourse where we argued the absolute simplicity of the Divine Essence or God Therefore if God purposed from Eternity to leave any man or number of men irrecoverably to eternal destruction this Purpose was conceived or taken up by Him against these men whilest they were yet onely in His Will and Power and consequently whilest they were nothing but Himself But that God should peremptorily resolve and decree never to save nor to intend to save but to design and consign over irrevocably irreversibly irrecoverably to eternal misery and destruction millions of men whilest they were yet perfectly righteous and holy yea whilest they were yet nothing but Himself is doubtless a Notion hardly incident to the judgment or thoughts of any man who trembles to think irreverently or unworthily of God It is like it will be here pleaded that God in His Purpose or Decree to §. 38. leave the men we speak of to everlasting perdition doth
effectus hostia per omnia PRO OMNIBUS NOBIS c. Origen about the same time held forth the same Doctrine in the World §. 6. affirming that our Lord and Saviour being led as a Lamb unto the slaughter and offered up as a Sacrifice of or upon the Altar procured Remission of Sins FOR THE UNIVERSAL WORLD c. A little after So then the World is trained up first to seek Remission of Sins by divers Sacrifices until it should come to a perfect Sacrifice a compleat and absolute Sacrifice a Lamb of a year old perfect which should take away the sins of the WHOLE WORLD m Vide ergo ne fortè sicut Dominus Salvator noster quasi agnus ad occisionē ductus in Sacrificium Altaris oblatus peccatorum remissionem universo praestitit Mundo ita fortassis caeterorū sanctorū c. Origen in Num. Hom. 24. Et mox Sic ergo imbuitur Mundus primo per diversas hostias remissionem quaerere peccatorum donec veniat ad hostiam perfectam ad hostiam consummata agnum anniculum perfectum qui tollat peccata totius Mundi c. c. Elsewhere he maketh the Apostle Paul to have said that Christ had given Himself for the Redemption of WHOLE MANKIND that He might redeem those that were kept in bondage by sins BY TASTING DEATH without deceit FOR ALL MEN n Nam cum superius dixisset quòd pro omni genere humano Redemptionem semetipsum dedisset vt eos qui in peccatorū captivitate tenebantur redimeret dum sine dolo pro omnibus Mortem gustat nunc c. Origen in Rom. 3. v. 25. I present the Reader onely with a little from these Authors respectively in comparison of what upon the same account might be transcribed from them Cyprian a worthy Author and Martyr of this Age counted it no injury to the Truth to abet the same Doctrine Having mentioned some Examples as he termeth them of a propagation of Creatures otherwise then according to the common course of Nature he advanceth this demand to salve the possibility or rather to evince the probability of the Virgins Conception Shall then saith he that seem incredible to be done by the Power of God for the REDINTEGRATION or new-making of the WHOLE WORLD Examples whereof are to be seen in the Propagation of animal Creatures Afterwards Christ then suffered not in the flesh with any detriment or injury to His Godhead but that through the infirmity of the flesh He might work Salvation in THE MIDST OF THE EARTH o Hoc ergo incredibile videbitur divinâ virtute ad totius mundi Redintegrationem factum cujus Exempla etiam in animalium nativitate cernuntur Et posteà Non ergo damno aliquo aut injuriâ Divinitatis Christus in carne passus est sed vt per infimitatē carnis salutem operaretur in medio terrae Cypr. in Exposit Symboli meaning for all the World round about him In another place he saith The corruption of Nature even in our first beginnings deserved to be cast away and abandoned by God But because the Will was not in fault God provided a Remedy AGAINST THAT GENERAL CONDEMNATION and tempered or qualified the sentence of His Justice removing that Hereditary Burthen from the Posterity or Children and mercifully purging out the leaven of original corruption by the washing of Baptism and anointing But Indignation and Wrath deservedly returns back upon them who after the grace of this Indulgence from God in the forgiveness of their sins voluntarily go astray and wander by sinning abusing their own freedom being led not by Necessity but by Will nor doth there remain for them any benefit or any thing gotten in the Death of Christ but the benefits hereof being despised by them do most justly condemn them p In originalibus enim corruptio Naturae abjici exterminari meruerat sed quia non erat voluntas in culpâ providit Deus generali Damnationi Remedium suae sententiam Justiciae temperavit hereditarium onus a sobole removens misericorditer ablutione unctione medicinali corruptionis primitivae fermentum expurgans Sed in eos qui post hujus indulgentiae gratiam voluntarij per peccata evagats sunt qui proprio abutuntur arbitrio voluntate non necessitate ducuntur Indignatio Ira non immeritò redit nec in Morte Christi al◠quis ipsis superest quaestus sed justissimé eos beneficia contempta condemnant Cypr. De Ablut Pedum This Passage is pregnant with the Assertion of both the main Doctrines vindicated in the present Discourse as viz. 1. That Christ hath dyed as well for those that shall be condemned and perish as for those that shall be saved and consequently for all Men 2. That those also may be condemned and perish who had sometimes obtained Remission of sins by Christ. That further may be taken into consideration by occasion of the former part of this quotation that it was the Judgment and Sence of the Ancient Fathers and Christians generally I know none to be excepted that in Baptism there was always a particular application made to the Person baptized of the general Redemption purchased by Christ so that he that was baptized if an Infant received thereby exemption and deliverance from the guilt of original Sin derived from Adam if a Person of mature years not onely this but forgiveness also of all his actual sins committed formerly For which Opinion though I do not as yet see any demonstrative ground either in the Scriptures or in Reason and God sparing me life to finish the second part of this Work I shall in one Particular declare my sence in opposition to it yet the Opinion I confess so far taketh with me partly for the Proofs sake which are produced with some probability for it partly for the signal learning gifts sharpness of judgment quickness of apprehension and above all for the singular piety and zeal for the Truth found in so many Assertors of it partly also for those degrees of inevidence and inconcludency which are found in the Arguments usually insisted upon to prove the contrary that my Soul cannot enter into the secret of those who upon a confident presumption that the said Opinion is erroneous refuse to offer their children unto Baptism hereby according to the sence of all the Fathers as hath been in effect said exposing their precious Souls to a certain loss of Salvation by Christ in case they dye before they come to years of discretion Certainly it is no point of Christianity to lay such wagers as these upon the truth of any Opinion which hath such a cloud of Enemies and Opposers of it as all the Ancient Fathers without exception as far as yet I understand and together with these for we cannot reasonably imagine the contrary all the Christian Churches in the Primitive Times with all the knowledg parts zeal and faithfulness of Both
Consideration Explication and Debate in the second Part of this Work THough Christ the Lord reigneth whilest His Enemies are yet unsubdued §. 1. and not put under His Feet yet He reigneth not so like unto himself nor with that peaceableness or desirableness of Government unto His Subjects as He shall and will reign at least in the glorious result of His Mediation when all that which in any degree opposeth Him in His Government shall be wholly taken out of the way and no Enemy left with any strength or power to infest trouble or cause the least disquietment or discontent in all His Kingdom In like manner though the Judgment and Conscience of a man may reign with much contentment and satisfaction in the holding and Profession of many a Truth by the demonstrative evidence and strength of such Arguments and Grounds upon which He clearly seeth it built however He may see it also encompassed and assaulted on every side with such Objections and Difficulties which are not at present subdued under him yet can they not be so well apayd so full of Peace and Joy in this their Kingdom as they may and will when these Objections shall be made to bow down before them and lick the dust at their feeâ— and all Difficulties be perfectly reconciled with that Truth which they hold and profess in this kinde Upon this account having in the Precedure of our Discourse setled this Great Doctrine That Christ gave Himself a Ransom for all Men without exception upon such Pillars of Scripture Reason and Authority that no man that shall duly weigh the Premisses can reasonably question the Truth thereof I judged it necessary nevertheless God not laying my Intentions in the dust by the hand of Death or otherwise to subjoyn the Vindication of the said Doctrine from all such Objections Exceptions or Encumbrances wherewith I finde it on every side oppugned and the course of it much obstructed in the Mindes and Judgments of some that so they who are or shall be perswaded of the truth of it may sit with so much the more ease in their Judgments and reign in the happy Contemplation and Enjoyment of so blessed a Truth with so much the more Peace and Joy In our intended Vindication of the said Doctrine or second Part of this §. 2. Work we shall God graciously continuing His assistance perform these three things First We shall deliver those Texts and Contexts of Scripture which contrary to their mindes and native tendencies and imports respectively are compelled to serve against the said Doctrine these I say we shall in the first place deliver from this hard service by loosing the bands of such Interpretations wherein they are detained upon that account Secondly We shall shew how the supposed Iron and Steel of such Grounds Arguments and Reasonings wherewith the said Doctrine commonly is assaulted are turned into stubble and rotten wood before it Thirdly and lastly We shall give some general and brief Answer to such Passages and Sayings which are usually alledged and cited from the Ancient Writers in way of opposition to this Doctrine Concerning the Scriptures which are commonly pressed to serve in that warfare we speak of the truth is that as notice hath been formerly given there is none of them can be brought to speak any thing at all no not in appearance against the Doctrine we plead but onely by the mediation of some deduction or inference raised and drawn from them by the Reasons of Men. There is no Scripture that hath yet been or indeed can be produced wherein it is either affirmed that Christ dyed onely for the Elect onely for Beleevers or the like or denyed that He dyed for all Men without exception The particular Places which are commonly managed with greatest confidence in the Actors and with most applause in the Spectators against the said Doctrine are these Mat. 20. 28. The Son of Man came not to be ministred unto but to minister and to give His Life a Ransom for many Unto which several others of like phrase and expression are wont to be added as viz. Mat. 26. 28. Rom. 5. 15 19. Heb. 9. 28 c. From these Scriptures with their fellows such an Argument as this is levyed He that gave his Life a Ransom for many shed his Blood for many for the Remission Vid. Acta Synodi Dordrec part 2. p. 97. p. 112 c. of sins made many righteous c. did not give his Life a Ransom for all did not shed his Blood for all for the Remission of sins c. But Christ gave his Life a Ransom for many shed his Blood for many c. Ergo. Joh. 10. 11. I am the good Shepherd The good Shepherd giveth his Life for the Sheep and Vers 15. I lay down my life for the sheep To these also other Vid. Act. Syn. Dordr part 2 p. 101. Et Chamier tom 3. l. 9. c. 13. Sect. 9. Passages of somewhat a like import are frequently joyned As Eph. 5. 25. where Christ is said to have loved his Church and to have given himself for it c. From such Premisses as these this Inference or Conclusion is much sollicited Ergo Christ gave his Life for his sheep i. e. his Elect onely gave himself for his Church onely c. Mat. 1. 21. Thou shalt call his Name Jesus for He shall save his people from their sins This Text likewise is wont to be seconded with some others Vid. Acta Synodi Dordrec part 2. p. 97 as sembling with it as Acts 10. 43. that through his Name whosoever beleeveth in him shall receive Remission of sins So also Rom. 3. 25. 10. 4. Heb. 5. 9 c. Upon these and such like foundations this Inference is built Ergo Christ came to save his People onely Beleevers onely sanctified ones only from their sins Joh. 15. 13. Greater Love then this hath no man that a man lay down his life for his Friend This I finde paralleld and strengthened with these words from the same Pen 1 Joh. 3. 16. Hereby perceive we the Love of God because He Vid. Collat. Hagâ—ens adversus secundam the sin Remonstrantium p. 133 layd down his life for us This pair of Scriptures afford unto some the Joy of this Consequence Ergo Christ did not lay down his Life for Reprobates or for those that are damned in Hell because then he should love them with the greatest Love that could be Joh. 17. 9. I pray for them I pray not for the World Upon this Basis this Vid. Acta Synodi Dordrec part 2. p. 100 Chamier Tom. 3. l. 9 c. 13. sect 2 Enthymeme is raised Christ refused to pray for the World i. e. the wicked of the World Ergo certainly he refused to dye for the World Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things From hence the Doctrine
dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 98 99 100 c. 5. 19. To wit that God was in Christ reconciling the World unto himself not imputing their trespasses unto them Pag. 87 88 c. 7. 1. Having therefore these Promises let us cleanse our selves c. 334 8. 12. For if there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 17 548 10. 15 16. Not boasting of things without our measure and not to boast in another mans line 331 12. 14. but Parents for the children 70 13. 14. and the communion of the Holy Ghost be with you all 286 Gal. 1. 6. I marvel that ye are so soon removed from him that calleth you unto another Gospel c. 362 363 2. 21. For if righteousness come by the Law then Christ is dead in vain 459 3. 16. Now to Abraham and his seed were the Promises made He saith not And to seeds as of many but as of one And to thy seed which is Christ 458 4. 11. I am afraid of you lest I have bestowed upon you labor in vain 363 6. 1. Brethren if any man be overtaken in a fault c. 323 Ephes 1. 4. According as he hath chosen us in him before the foundations of the world that we should be holy c. 62 63 461 1. 6. To the praise of the glory of his Grace wherein he hath made us accepted in the Beloved 462 1. 10. That in the Dispensation of the fulness of times he might gather together in one all things in Christ both which are in Heaven c. 436 1. 11. who worketh all things after the counsel of his owâ— will 67 429 430 482 1. 13 14. In whom also after ye beleeved ye were sealed with the spirir of promise which is the earnest of our inheritance c. 255 256 1. 22. And hath put all things under his feet and gave him to be the Head over all things to the Church 436 438 c. 2. 3. and were by nature children of wrath 518 4. 30. whereby ye are sealed to the day of Redemption 256 5. 5. For this ye know that no whoremonger nor covetous man who is an Idolater hath any inheritance in the Kingdom of Christ c. 272 5. 18. but be ye filled with the Spirit 325 5. 23. and he is the Saviour of the body 252 253 Philip. 1. 6. Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ 241 242 1. 7. Even as it is meet for me to think this of you all because I have you in my heart c. Ibid. 2. 12 13. work out your own Salvation with fear and trembling For it is God that worketh in you both to will c. 176 Colos 1. 20. And having made peace through the blood of his Cross by him to reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven 436 437 c. 1. 21. And you that were sometimes alienated c. 439 1. 23. If ye continue in the Faith grounded and setled c. 237 2. 8 20. the rudiments of the world 522 523 1 Thess 5. 23. And the very God of peace sanctifie you wholly and I pray God that your whole spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ 238 239 2 Thess 3. 3. But the Lord is faithful who shall stablish you and keep you from evil 235 1 Tim. 1. 18. This charge I commit unto thee son Timothy according to the Prophecies which went before on thee that thou by them mightest war a good warfare c. 357 1. 19. which some having put away concerning Faith have made shipwrack 353 354 c. 2. 4. Who will have all men to be saved and c. 103 104 284 2. 6. Who gave himself a ransom for all men 97 98 5. 15. For some are turned back already after Satan 365 6. 3. and to the Doctrine which is according to godliness 333 6. 13 14. I give thee charge in the sight of God that tho ukeep this Commandment without spot unrebukable unâ—il the appearance of our Lord Jesus Christ 239 2. Tim. 1. 3. whom I serve from my forefathers with pure conscience 355 356 1. 12. I am perswaded that he is able to keep that which I have committed unto him against that day 254 2. 13. If we beleeve not yet he abideth faithful he cannot deny himself 359 2. 18. and overthrow the faith of some 358 2. 19. Nevertheless the foundation of God standeth sure and hath t is seal The Lord knoweth who are his c. 359 360 c. 4. 2. preach the Word be instant in season out of season 440 Tit. 1. 1. according to the Faith of Gods Elect and the acknowledging of the Truth which is after godliness 243 244 269 283 c. 1. 4. To Titus mine own Son after the common Faith 489 2. 11. For the Grace of God that bringeth Salvation hath appeared unto all men 406 407 2. 14. Who gave himself for us that he might redeem us from all iniquity c. 250 3. 4. But after that the kindness and love of God our Saviour towards man appeared c. 408 409 c. Hebr. 1. 3. upholding all things by the Word of his power 3 2. 3. How shall we escape if we neglect so great a Salvation 480 492 499 2. 9. that he by the Grace of God should taste Death for every man 102 103 2. 16. For verily he took not on him the nature of Angels 484 3. 6. whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end 260 261 6. 4 5 6. For it is unpossible for those who were once enlightened if they fall away to be renewed again c. 282 283 c. 329 7. 25. seeing he ever liveth to make intercession for them 248 9. 24. now to appear in the presence of God for us 248 249 c. 9. 27. As it is appointed unto men once to dye 9 10. 26. For if we sin wilfully after that we have received the knowledg of the Truth there remaineth no more sacrifice for sin 416 417 c. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath counted the blood of the Covenant wherewith he was sanctified an unholy thing c. 148 149 c. 282 283 c. 10. 38. Now the just shall live by Faith but if any man draw back my Soul shall have no pleasure in him 290 11. 6. for he that cometh unto God must beleeve that he is and that he is a Rewarder of those who diligently seek him 507 11. 7. By Faith Noah being warned of God of things not seen as
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
there is this Reason for it viz. because Ministers of the Gospell can have little else from the Scriptures but only Exhortations Threatnings and Promises whereby to build or effect the Perseverance of the Saints Therefore if the pressing or putting on of these upon Men be needlesse in Reference to such an end certainly their Ministry as far as it relates to this end is needless also The Minor is thus Proved The common Doctrine of Perseverance requireth and commandeth all Saints or true Believers to be fully perswaded and this with the greatest and most indubitable certainty of Faith that there is an absolute and utter impossibility either of a totall or finall defection of their Faith and that though they should fall into ten thousand enormous and most abominable sins and lie wallowing in them like a Swine in the mire yet they shall remaine all the while in an estate of grace and that God will by a strong hand of irresistible Grace bring them off from their sins by Repentance before they die But that Doctrine which requireth and commandeth all this and much more of like import to be confidently believed by true Believers rendreth the pressing of all Exhortations Threatnings Promises upon them in order to prevaile with them or to make them careful to Persevere bootless and unnecessary Ergo. The Major in this Syllogisme is the knowne voyce of the common Doctrine of Perseverance The Reason of the Minor is because a certaine knowledge and perswasion that God will by an irresistible hand of Power preserve a Man in the state of Grace how desperately carelesse negligent or wicked soever he shall be clearly dissolves the usefulnesse and necessity of all other means whatsoever in Reference to this end If I know certainly that the Corne which I have sown in my Field will whether I wake or sleepe grow and prosper would it not be a very impertinent addresse for any Man to come to me and admonish me in a serious and grave manner to take heed I sleepe not but keep my self waking least my Corne should not grow or prosper or that it may grow and prosper If my Corne grows thrives and prospers by the irresistible Hand of God in the course of His naturall and standing Providence my watchfulnesse in order to a Procurement of these things is absolutely vaine This is a truth which prejudice and partiality themselves cannot lightly but subscribe viz. that there is no Force Power or Authority in such an Exhortation wherein we are pressed to use means either for the avoyding or escaping of such a danger which we are upon sure grounds perswaded cannot possibly fall upon us or for the performance of what we are assured upon the like terms of certainty that we cannot but performe or that God Himself will certainly by any irresistible and unfrustrable hand of grace performe and work in us So againe that there is no efficacy or power in such a threatning which threatneth us with such an evill or danger which we infallibly know our selves out of all possibility of suffering or falling under And lastly that there is no weight or quickening Power in such a Promise wherein only such a benefit or blessing is promised unto us upon the performance of a condition which we infallibly know to be ours before the condition be performed yea and which we are §. 4. most certainly assured we shall not we cannot upon any terms whatsoever be deprived of That which is commonly pleaded to salve the consistency of the common Doctrine of peremptorily-decreed Perseverance with an usefulnesse or necessity of the Exhortations Threatnings and Promises mentioned hath neither any logicall nor theologicall vertue in it for such a purpose For is it any other then this viz. that the Exhortations comminations and Promises which we speak of are means appointed by God and used by him accordingly for the accomplishment and effecting of that Perseverance in the Saints which he hath made simply and absolutely necessary by his decree Now that such a notion as this is altogether irrelative to the business the accommodation whereof it pretendeth will be made evident by weighing the particulars severally First that the Exhortations wherein the Saints are exhorted unto Perseverance are no means by which the Promises of Perseverance made as our Adversaries suppose unto them are accomplished or effected is thus clearly evinced Whatsoever is a meanes for the bringing of any thing to passe ought not to containe any thing in it repugnant or contrary unto that which is intended to be brought to passe by it For meanes ought to be subordinate to their ends not Repugnant But the Scripture exhortations unto Perseverance containe that which is repugnant to the prâ—mises of Perseverance if supposed such as our Adversaries suppose them to be Therefore they can be no means to effect these Promises The Minor is evident by the light of this consideration Such Exhortations as these unto the Saints Take heâ—d lest at any time there be an evill heart of unbeliefe in you lest you be hardened through the deceitfulnesse of sin lest you fall from Grace lest you receive the Grace of God in vaine lest you fall from your own stedfastnesse c. in their native and proper tendency import a danger and serve to raise a feare in Men lest the danger imported should come upon them Whereas such Promises as these made unto the same Persons and that unconditionally as is supposed that there shall never be an heart of unbeliefe in you that you shall never be hardened through the deceitfulnesse of sin that you shall never fall away from the Grace of God c. exclude all danger yea or possibility of falling away and tend directly to prevent or extinguish all fear in Men of any such danger Therefore such exhortations are in their very natures and genuine import contrary to such promises in theirs and consequently can be no means of bringing them to passe Againe if such exhortations as we speak of be a means to effect that Perseverance which our Adversaries suppose to be promised unto the Saints then must the act of Perseverance in the Saints necessarily depend upon them so as that it cannot or will not take place or be effected without them i. e. without the Saints submitting of themselves unto them But persevering upon these terms clearly supposeth a Possibility of a non-persevering For whatsoever dependeth upon a mutable condition and which possibly may not be performed may it self as possibly never come to passe If it be said that the said Exhortations are means of the Saints Persevering §. 5. in this respect viz. because God by His Spirit irresistibly or infrustrably drawes and perswades the Saints to obey these Exhortations as means of their persevering I answer 1. It cannot be proved that God doth draw or perswade his Saints upon any such terms to obey these exhortations Nay frequent experience sheweth and our Adversaries own Doctrine frequently mentioned