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
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
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
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
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
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
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
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
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
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
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
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
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
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
like maner though the light of Gods countenance may shine in the face of the Soul to such a degree as to make a day of Grace and favorable acceptance with him notwithstanding the interposition of a dark cloud of many Errors yet most certain it is that according to the compass and proportion of such a cloud and during the interposition of it the Soul will be apt to suffer now and then many grudgings and sad impressions of a fear of being rejected by him There is no ray or beam which naturally shineth from the face of God but the interception deprivation and want of it must needs prove both poena damni yea and poena sensus too upon occasion unto the Soul Yea the Scripture it self supposeth men that are ignorant in any thing relating to their spiritual affairs and much more such as are confidently i. e. erroneously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan ignorant to be in a deplorable and sad condition and the proper Objects of pity and compassion in case their Ignorance or Error be not affectate and such from the intanglement and pollution whereof they had competent means to have delivered themselves The Apostle maketh it a worthy character of an High Priest taken from amongst men to be able to have COMPASSION ON THE IGNORANT and such as are out of the way h Hebr. 5. 2 There are but two things that can make the condition of a Creature miserable Sin and Sufferings and both these are the unquestionable fruits or productions of Error Lusts and sinful distempers can be no where ingendred but onely in the dark regions of the Soul the shining of the light of the Truth is as the shadow of Death unto them Nor can fear that hath torment nor any afflicting or sad impression upon the spirits of men climb up into the bed of the Soul to disturb the rest and sweet peace of it but onely in the night of Ignorance and by the opportunity of Error lodging there The light of the knowledg of the Truth as it is in Jesus is unto fears agonies and all perplexity of spirit like unto Solomons King sitting upon his Throne of Judgment in reference to wicked men whom he scattereth or chaseth away with his eyes i Prov. 20. 8 The Truth saith Christ unto the Jews meaning when known by them shall make you free k Iohn 8. 32 All bondage and servility whether under sin or under sorrow is dissolved by the clear shining of the light of the knowledg of God into the Heart and Soul Whereas the darkness of Error strengtheneth the hand of the Oppressors and bindes fast the iron yoke of servitude upon the necks of those that are in bondage The time would fail me to speak at large of all the sad retinue of Evils and Mischiefs that attend upon Error Take in brief the sum as well of what I have said as what I would willingly say yet further upon this account First It hath been said that Error defileth and embaseth the person who coupleth his Judgment with it Secondly That it obstructeth communion with God as far as the malignity of the influence of it extendeth Thirdly That the proper and direct tendency of it is unto death to bring everlasting destruction upon the Soul Fourthly It hath been shâ—wed that Error is the proper Element for Jim and Ojim and doleful creatures I mean for fears sad apprehensions disconsolate thoughts on the one hand and so for wilde Satyrs lusts sensual and sinful distempers on the other hand to be ingendred and bred as also to live and subsist to move and act and take their pastime in the knowledg of the Truth being mortal unto both I now add Fifthly That Error disposeth the Soul to Apostasie from the Gospel and to a recidivation or falling back into the devouring sin of Vnbelief This it doth not only by giving opportunity and encouragement unto lusts and inordinate affections in the Soul the motions and actings of which are to the life of Faith that which poyson is to the natural life of a man but also by representing the Gospel unto the mind and conscience of a man at least in some of the ways and passages of it as weak unworthy dark unpleasant uncouth or whatsoever Error when the Soul by long acquaintance and converse with it shall discover the true nature or genius of it and so grow into a dislike and contempt of it shall now appear unto them For this is much to be considered that a man or woman who have for many years professed the Gospel may in process of time come to discover vanity in some erroneous Principle or Tenent wherewith their Judgments had been leavened for some considerable space formerly and so grow into a disapprobation or contempt of it and yet may very possibly think and suppose that the Gospel favours or countenanceth it and that otherwise they should never have owned or approved it Now when a person shall be brought into the snare of such a conceit or imagination as this that the Gospel in some of the veins or carriages of it teacheth or asserteth things that are vain or of no good consistency with Reason or Truth he is in a ready posture to throw off from his Soul all credence of the Divine Authority of the Gospel and to esteem it no better then a Fable devised by men Nor will all that which he Iudgeth serious and sound and good in the Doctrine of the Gospel otherwise relieve him in such a case He that imagines that he smells but so much as one dead Fly in the oyntment of thâ— Gospel will as he should have sufficient cause to do were his imagination in this case sufficiently grounded conclude that certainly it came not from God but from men No mans heart or conscience will serve him to reverence that as coming from God wherein he savours the least weakness error or untruth Sixthly Though an Error seems to be meerly speculative and in respect of the frame and constitution of it to have no affinity or intermedling at all with the moral principles or practises of men as that of Ana-Baptism amongst some others yeâ— doth it secretly and in a collateral way through the weakness and vanity of the heart infuse malignity even into these occasioning persons otherwise grave sober peaceable meek loving c. to break out many times in strains of pride self conceitedness contention contempt of others cavilling against pregnant and clear Truths with the like for the maintenance and defence of it For as he which hath a child though it be never so hard-favored or deformed never so ill behaviored or conditioned yet â—udgeth himself bound to provide maintenance and support for it So He that embraceth an Opinion about the things of God and of the Gospel be it never so erroneous uncouth irrational and weak yet supposeth himself bound in conscience to plead the cause of it and protect it upon all occasions Now
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
these that men voyd of all capacity destitute of all power to comprehend the light should not comprehend it But that there should be a generation of men whom it so infinitely concern'd to comprehend the light to acknowledg and own their Messiah being now come unto them and who withall had a rich sufficiency of means to have done the one and the other should notwithstanding be so stupid and unlike men as not to comprehend this light not to acknowledg or own this their Messiah is a matter of high admiration and astonishment and the mention of it very commodious and proper for that subject of discourse which the Holy Ghost had now in hand as might be shewed more at large but that I fear the Reader hath already more then his burthen of an Epistle Thirdly Concerning that Scripture 1 Cor. 2. 14. But the natural man perceiveth not c. if Reader thou conceivest there is any thing in it spoken with any intent to disable Reason or Vnderstanding in a man so far as to devest them of all capacity or power for the apprehending conceiving or beleeving any the things of God yea or particularly of such of the things of God the discerning and beleeving whereof is of absolute necessity for Salvation thou mayst if thou pleasest deliver thy Judgment from the mistake by the perusal of a few Pages in a Discourse formerly published l Novice Presbyter p. 86 87 89 c. where thou wilt finde this passage of Scripture opened at large and driven home to its issue Here I clearly demonstrate these three things 1. That the place speaketh not of the natural i. e. of the unregenerate man but of the weak Christian the babe in Christ 2. That the things of God here spoken of are not such things the knowledg or discerning whereof is of absolute necessity to Salvation but the high or deep things of God of the true and worthy discerning of which onely the spiritual man i. e. the strong and well-grown Christian is de praesenti and immediately capable 3. And lastly That the incapacity of these things of God which is here asserted to be in the natural man or weak Christian is not an utter or absolute incapacity or such which by a diligent use of means he may not very possibly and according to the ordinary course of Providence out-grow but onely a present or actual incapacity or indisposition which is regularly and as it were of course curable These things I there evince from the express tenor and carriage of the Context 4. And lastly to the Objection Concerning Heathen Philosophers Heretiques and others of great Parts and natural endowments of Reason Wit Vnderstanding c. who either rejected the Gospel as a fable as the Philosophers or else perverted and wrested the Truth thereof in many things to their own destruction and possibly to the destruction of others as Heretiques I answer When I affirm and teach that Reason or the Intellectual part of a man is competent to apprehend discern subscribe unto the things of God and of the Gospel my meaning is not to affirm withall that therefore men of these Endowments though never so excellently enriched with them must of necessity apprehend discern or subscribe unto these things Reason and Vnderstanding even of the greatest advance in men will serve men for other ends and purposes besides the apprehension and discerning of the things of God in the Gospel and may accordingly be improved and imployed by them Yea they may be imployed against the Gospel and made to war and fight against the Truth of it It is a saying of known Truth concerning all things that have not an essential connexion with a mans soveraign good Nil prodest quod non laedere possit idem i. e. Nothing there is so profitable But to do mischief is as able Because some men suffer themselves to be bewitched with a corrupt desire of drawing away Disciples after them and for the fulfilling of such a lust speak perverse things m Acts 20. 30 as the Apostle speaketh it doth not follow from hence that therefore they were in no capacity or in no possibility of speaking the Truth and refraining from the teaching of perverse things Aristotle speaking of riches saith that it is unpossible that he should have them who takes no care to have them n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. So are we to conceive of the knowledg and true discerning of the things of God in the Gospel in what capacity soever men are either for abilities or means otherwise for obtaining them it is unpossible that ever they should actually attain them unless they be careful and shall bend the strength of their Minds and Vnderstandings in order to the attainment of them Now the Heathen Philosophers more generally became vain in their imaginations o Rom. 1 21 as the Apostle speaketh i. e. they spent themselves the strength of their parts time and opportunities upon matters of a low or secondary concernment and which they apprehended to have a more ready and certain connexion with their own honor and esteem amongst men and did not charge themselves their gifts or parts with that worthy and blessed design which the Apostle calls the Having of God in acknowledgment p See the Epistle Dedicatory Vpon this their unnatural unthankfulness towards God uttering it self in their addiction of themselves to studies speculations and enquiries of a self-concernment with the neglect of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their foolish heart was darkened Concerning Heretiques it is a common notion amongst us that these from time to time were turned aside from the way of Truth by some unclean Spirit or other as of Pride Ambition Envy Voluptuousness or the like If these Spirits once enter into a man they will soon call in and take unto themselves other Spirits worse â—hen themselves I mean Spirits of Error and Delusion to advocate for them and plead their cause As for the mistakes and miscarriages in Judgment of good men upright in the main with God and the Gospel about some particular Points they are to be resolved into several Causes of which we shall not now speak particularly Only this I shall say whatsoever any mans Error or mistake in Judgment is about the things of the Gospel it is not to be imputed to any deficiency on Gods part in the vouchsafement of means unto him competent and sufficient as well for the guiding into as for the keeping of his Judgment in the way of Truth but into some deficienâ—â— neglect or incogitancy of his own which he might very possibly have prevented or overcome But Secondly Concerning the Spirit of God by which alone and in opposition unto Reason many affirm and teach that the things of God and matters of Religion are to be apprehended discerned and known I answer That such an Opinion as this is a conceit as uncouth as palpably weak and ill-coherent with it self as
and Vnderstandings as unlawful or dangerous in these affairs how prudently soever they may consult their own carnal ease honor or worldly accommodations by such a Doctrine yet herein they say unto men in effect Be not excellent let it never be said that the God of Heaven hath made you rich or Great Good Reader I have no Apology for my Prolixity in the Argument in hand but only the high and soveraign importance of it together with mine own abounding in the sense of that most sad Calamity under which the world groaneth by means of the importune tyrannical Regency of that Notion or Doctrine unto the deposal whereof I have lift up my Heart and Hand in all that I have said herein I shall only add this one word more upon this account at the present Whereas thou I fear art ready to complain of a long Harvest already the truth is that all I have said in the business hitherto is but a first-fruit of that abundance which yet remaineth in my spirit and Soul ready to utter it self upon any other like occasion for the eradication and utter extirpation if it be possible of that most pestilential and pernicious notion and conceit out of the minds of men In the mean time I shall make thee some part of amends for thy patient bearing of my burthen in this Point by as much brevity as thou canst reasonably desire in the third and last particular yet remaining The tenour hereof was to remove some stumbling stones which it is like have been thrown in thy way to alienate thy mind from the perusal of the Discourse ensuing Objections against the reading of the present Discourse with others of like Argument answered For Satan and men have together devised and hammered out variety of Arguments or Pretences to alienate the minds of weak and inconsiderate persons not only from the Dâ—â—trines themselves here asserted but even from acquainting themselves with Books or Discourses of like Argument and Plea with the Discourse before thee One Vizor very hideous and affrighting which they put upon the face of such Discourses as this to scare children in Vnderstanding from them is that they teach the uncomfortable sad and dismal Doctrine of the possibility of Saints and true Beleevers falling away and this both totally and finally But how far this Doctrine is from being either uncomfortable sad or dismal I shall not here stand to demonstrate but refer thee to the nineth Chapter of the Discourse it self with several other passages afterwards where I evidently prove the two opposite Doctrines being duly and unpartially compared together that that which denyeth this possibility is every whit as great yea a far greater Enemy to the peace and comfort of the Saints then that which affirmeth it Secondly Some labor to work a distaste of such Discourses as we speak of in the minds of men by possessing them with a conceit that they are derogatory and injurious to the Grace or freeness of the Grace of God in the Salvation of Men and that they exalt Nature and the abilities hereof as Free-will and the like to the dishonor and prejudice of this Grace To this I answer 1. That I am no ways responsible for all that may possibly sibly be taught or said in every Treatise or Discourse that buildeth up one or more of the Doctrines here asserted but only for such things wherein their sence and mine greet eâ—ch other 2. I answer to the Charge in reference to my self and my Doctrine and Judgment touching the Grace of God that it is of a like consideration and relation between my Accusers and me as the accusation of an unchaste deportment brought against Joseph by his Mistress was between them For as the Accuser here and not the Accused was guilty of the crime objected in the Accusation so the truth is that the Sence and Opinion of those who sentence my Doctrine as injurious to the Grace or freeness of the Grace of God are themselves deep in the condemnation my Doctrine being as innocent as the manifest Truth it self is from such a crime Nor doth it exalt Nature any whit more if not much less then they For 1. Concerning the Grace of God and the freeness hereof I hold and teach nothing but what fairly and fully accords with these Positions 1. That the Original or first-spring of the Salvation of the World and so of every particular person that comes to be saved was in and from the Grace the free Grace and good Pleasure of God 2. That the whole method or systeme of Counsels by which and according unto which God effecteth and bringeth to pass the Salvation of all that are saved did proceed wholly and entirely from the same Grace and good pleasure 3. And more particularly That the gift of Jesus Christ for a Mediator and Saviour unto the World and so the Grant or Promise of Justification and Salvation unto men by or upon beleeving issued solely and wholly from the same Grace 4. That men by Nature and of themselves i. e. considered in and under such a condition as they were brought unto by Adam and wherein they should have subsisted in case they had ever been born and lived in the world had not the free Grace of God in Christ interposed to relieve them and better their condition have no strength or power not the least inclination or propension of Will to do any thing little or much acceptable unto God or of a saving import 5. That notwithstanding this restaâ—ration or healing of the natural condition of man by the free Grace of God yet there is not one of a thousand possibly not one throughout the whole World but so far corrupts himself with the lusts of the flesh and ways of the World that without a second relief from the free Grace of God as viz. in his patience and long-suffering towards him ever comes to repent or believe or to persevere beleeving and so to be saved 6. That it is from the free and undeserved Grace of God that any person of Mankind is so much as put into a capacity of beleeving or hath power and means vouchsafed unto him sufficient to enable him to beleeve 7. That a man is put into this capacity of beleeving by an irresistible acting or working of the free Grace of God 8. That when any man by vertue of the power and means vouchsafed unto him by the free Grace of God comes actually to beleeve the exercise and acting of this power proceeds also from the free Grace and good pleasure of God so that no man ever believeth without a present and actual assistance from the free Grace of God in order to this his beleeving over and above his ability or power to beleeve 9. And lastly That the act of beleeving whensoever it is performed by any man is so inconsiderably and at so low a rate of efficiency from a mans self that to help apprehension a lttle in the case
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
goodnesse of God as a Creator towards his Creatures The Lord saith David is good to all and his tender mercies are over all his works * Psal 145 9. erga omnia opera ejus as Piscator i. e. are extended and shewen unto all his Creatures But had he intended from eternity to abandon the far greatest part of the best of his works Men to the vengeance of eternall Fire could his tender mercies in any tolerable sence be said to be over these Especially can those men justifie David in such a saying as this who conceive and teach that whatsoever God doth in a providentiall way for such Men so abandoned as in causing his Sun to rise or his Raine to fall upon them in filling their hearts with food and gladnesse in giving them Health Wealth Liberty Peace c. he doth all with an intent to harden them and so to bring that heavy destruction upon them with the more severity and terror in the end whereunto they were predestinated and appointed from the beginning Will Men call Health Peace Liberty Meats Drinks c. given with an intent to become snares unto Men and to bring inevitable damnation upon them the tender Mercies of God The holy Man Job being conscious to himself of no signall departure from God by unrighteousnesse in any kinde looked upon that dispensation of God in so severely afflicting him as very strange and that only upon this account that he was his Creator Thy hands have made me and fashioned me together round about meaning that he was the sole Author of Being unto him yet thou dost destroy me Remember I beseech thee that thou hast MADE me as the Clay and wilt thou bring me into the dust againe a Job 10. 8. 9. If Job thought it strange that God being the Author of Life and Being unto him should without any grand offence or provocation given him handle him with so much severity as he conceived in the outer Man how incredible would the Doctrine of those Men have been unto him who teach that God from eternity hath irreversibly consigned over to the mercilesse torments of Hell fire millions of millions of Men who never offended or provoked him in the least The same Author doth elsewhere also notably assert the universall Love Care and Respects of God as a Creator towards men alledging the consideration of these as a grand ingagement upon him to deale justly and equally with his Servants If I did despise the cause of my man servant or of my maid servant when they contended with me what then shall I doe when God riseth up and when he visiteth what shall I answer him Did not he that made me in the womb make him and did not one fashion us in the womb b Job 31. 13 14 15. Cleerly intimating a tender care and regard in God towards Men even the poorest and least considerable of them After the same manner Elihu also advanceth the poore into equall respects with Princes before God viz. because they as well as these are the works of his hands How much lesse to him who accepteth not the persons of Princes nor regardeth the rich more then the poore FOR THEY ARE ALL THE WORK OF HIS HANDS a Job 34. 19. cleerly implying that that relation wherein every Man standeth towards God as his Creature is a pledge of security unto him that God tenderly Loveth and Respecteth him excepting only the case before excepted From the Scriptures lately produced unto which double their number confederate in the same Truth with them might be added it manifestly appeares that such an hatred or rejection of the Creature by God from eternity as is commonly taught and received amongst us is broadly and wholly inconsistent with that Love Tendernesse and Respect which the Relation of a Creator to a Creature every where imports and consequently is not to be looked upon as any Prerogative worthy of him CHAP. V. Foure severall Veynes or Correspondencies of Scriptures Propounded holding forth the Death of CHRIST for all Men without exception of any The first of these Argued THe Premises considered me thinks it is one of the strangest and most §. 1. importune sayings that to my remembrance I ever met with from the Pen of a learned and considerate Man which I finde in the Writings of a late Opposer of Universall Attonement I know saith he no Article of the M. S. R. Gospell which this new and wicked Religion of Universall attonement doth not contradict That which he calls a new and wicked Religion the Doctrine of Universall Attonement I shall God assisting and granting life and health for the finishing of this Present Discourse evince both from the maine and cleer current of the Scriptures themselves as likewise by many impregnable undeniable Demonstrations and Grounds of Reason to be a most ancient and Divine truth yea to be none other but the Heart and Soul the Spirit and Life the strength and substance and brief sum of the glorious Gospell it self Yea I shall make it appeare from ancient Records of best credit and from the confessions of moderne Divines themselves of best account adversaries in the point that Universall Attonement by Christ was a Doctrine generally taught and held in the Churches of Christ for three hundred yeares together next after the Apostles And if I conceived it worth the undertaking or were minded to turne the streame of my Discourse that way I question not but I could make it as cleer as the Sun shining in his might that there is no Article of the Gospell as this Mans dialect is I mean no great or weighty point of the Christian Faith can stand with a rationall consistency unlesse the Doctrine of Universall Attonement be admitted for a Truth Yea upon a diligent and strict iniquiry it will be found that if any Man holds such a limited Râ—demption as is commonly taught and believed amongst us and yet withall â—â—â—es holily and like a Christian he acts in full contradiction to such a Principle and happily denies that in practice which erroneously he holds in judgement God in such cases as these makes Grapes to grow on Thornes and Figgs on Thistles nor doth there want any thing but Sence and Visibility of the disproportion between the cause and the effect to make the lives and wayes of such persons miraculous Neither doth any thing nor all things that I could ever yet meet with either from the Tongues or Pens of the greatest Patrons of particular Redemption deliver me from under much admiration that consciencious and learned Men professing subjection of judgement to the Scriptures should either deny universall or assert particular Redemption considering that the Scriptures in particularity plainnesse and expresness of words phrase do more then ten times over deliver the former whereas the latter is no where asserted by them but only stands upon certaine venturous consequences and deductions which the weake judgements of Men so much
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
of Salvation fears of Perishing c. do most frequently if not alwayes arise must needs be a Doctrine of a far better comportance with the Peace and Comfort of men than that which is apt to multiply or to give being to such occasions Now 1. that the uncleane issues of lust and corruption in the lives and wayes of Men are the Springs and Fountaines that commonly send forth the bittter waters of inward troubles fears and perplexities of soule hath been already argued in this Chapter and besides is nothing but what the daily experience of too many fealeth unto for truth 2. It hath been likewise brought forth into a cleer light that the Doctrine of absolute Peseverance is of as pregnant and dangerous a calculation as a Doctrine lightly can be to cause the lives and wayes of men to abound with those uncleane issues we speak of Therefore 3. and lastly I here add that the contrary Doctrine I meane of conditionall Perseverance is of a kindly temper of a most absolute choyce and proper constitution to prevent the breakings out of such issues to amate the courage and to break the heart of those corruptions in men which otherwise would be very unruly and hardly beare restraint and consequently is a faithfull and severe guardian to and over the Peace and Comforts of Men. For teaching on the one hand certainty of Perseverance and of Salvation thereupon upon a conscientious use of those meanes which God hath prescribed in order thereunto I mean for the inabling of men to persevere it mightily cheereth fortifieth and strengtheneth the spirit in men who desireth as hath been proved neither Perseverance nor Salvation it selfe upon any other terms then these and rejoyceth above measure that upon these they may and shall most assuredly be had and on the other hand by teaching that by loosenesse prophanesse negligence in the use of meanes c. there may be an apostatizing to Perdition it sorely rebukes the flesh or corruption in a Man and puts a sharp bit and bridle into their lips A Bridle saith Solomon for the Asse and a rod for the Fooles back a Pov. 26. 3 The terrible rod of Hell fire is for the back of that great Foole the flesh or that which is irrationall and unruly in Men without the shaking and sound whereof it will hardly learn subjection If it be objected yea but experience shews that the contrary Doctrine §. 24. that which maintaines un-conditioned Perseverance is more effectuall to subdue corruption in men then the other in as much as many who maintaine the Doctrine of falling away are known to be loose and of sinfull addiction in severall kinds to be no friends to the power of Religion c. whereas men of greatest holinesse and strictest conversation are known to be of the contrary judgement to this also I answer 1. The experience asserted in the Objection is not so unquestionable in Point of truth but that if the Assertors were put home upon the Proof they would I fear account more in presumption then in reasonableness of Argument For if persons of the one judgement and of the other were duly compared together I verily believe there would be found every whit as full a proportion of men truly Conscientious and Religious amongst those whose judgements stand and have stood for a possibility of falling away in the Saints as on the other side But through a foolish and unsavoury kinde of partiality we are apt on all hands according to the Proverb to count all our own Geese for Swans and other mens Swans Geese Certaine I am that if the Writings of men of the one judgement and of the other be compared together and an estimate made from hence of the Religious worth and holinesse of the Authors respectively those who oppose the common Doctrine of Perseverance need count it no robbery to make themselves every wayes equall in this honour with their opposers The truth is if it be lawfull for me to utter what I really apprehend and judge in the case I do not finde the spirit of holiness to breath with that Authority heate or excelency of power in the writings of the latter which I am very sensible of in the writings of the former These call for Righteousness Holiness and all manner of Christian conversation with every whit as high an hand as the other and add nothing to check obstruct or enfeeble the authority of their demands in this kinde whereas the other though they be sore many times in their exhortations and conjurements unto holiness yet otherwhile render both these and themselves in them contemptible by avouching such Principles which cut the very sinews and strength of such their exhortations and fully ballance all the weight of those motives by which they seeke to binde them upon the consciences of men And for numbers of men truly holy and conscientious doubtless the Primitive Christians for three hundred years together and upwards next after the times of the Apostles will fully ballance with an abundant surplussage both for numbers and truth of godliness all those in the reformed Churches who since Calvins dayes have adhered to the common Doctrine of Perseverance And that the Churches of Christ more generally during the said space of 300 years and more next after the Apostles held a possibility of a totall and finall defection even in true and sound Believers is so cleare from the records yet extant of those times that men who shall please to acquaint themselves with them cannot without much opposition from their Consciences deny it We shall God willing give some light of proofe to this Assertion in the 15 Chapter of this Discourse 2. Concerning the Persons signally I suppose aimed at for the confirmation §. 25. of the said experiment on the right hand as Calvin Musculus P. Martyr Bucer with other Protestant Divines of like Note and Name with them together with such of our English Ministers and other Professors amongst us who stood up with the greatest zeal in opposing Ceremony and Superstition Episcopall tyranny and Popish innovations being generally reputed men very exemplary and particular in their wayes and conversations my answer is 1. That it is a meere mistake to conclude or think that these especially the former were so through or setled in their judgement for the Doctrine of absolute Perseverance as to have no thoughts within them comming and going the contrary way He that shall narrowly and unpartially peruse their Writings will I verily believe finde in them every whit as much said for conditionall as for absolute Perseverance I shall God willing give a very competent account of this my Faith before the end of this Discourse and shall fully prove by severall expresse testimonies from some of the leading men and greatest masters amongst them that they had a very good minde at least at times to be of that opinion which affirmeth a possibility of defection in the Saints even to the
loosing of the Soule And for the latter I meane the English Ministers and those mentioned with them there is the like consideration of these also The works of such of them as have written bewray them to have had both the Nations we speak of in their womb in which works or writings of theirs if they speak one word for a necessity of Perseverance in the Saints it is ten to one but they speak another for a possibility of such a defection which is never accompanied with Repentance For those godly Ministers now upon the Stage who are looked upon as rigid Patrons and Assertors of the received Doctrine of Perseverance the truth is that whatsoever they are in the letter of their Conclusion they are in the Spirit of their Principles and Premises builders up of that Faith which destroyes the Faith of that Doctrine most of their Sermons which any wayes relate unto that subject having Janus-like two Faces with the one of which they countenance this Doctrine and with the other that which is contrary unto it So that the experience pretended in the objection of so many pious men embracing the Doctrine of Perseverance is but a meer presumption the men generally are divided in their own judgements about the Point True it is our English Ministers and Professors more generally profess themselves for the Doctrine of Perseverance and cry out upon the Doctrine of falling away as Arminian but as it fell to Esaus lot through Divine dispensation to be first-borne and so to have the precedency of Iacob in worldly honours in respect of time though at last his Mountaine and his Heritage was laid wast a Mal. 1 3 4. for ever so it seemed good to the Providence of God that of the Doctrinall twins we speak of striving together in the wombs of the minds and judgements of those men now under consideration that of Perseverance should first lift up its head in the World and be applauded making no question withall but that the time is a comming yea and is even at the doore when this Doctrine must decrease and the contrary to it increase and be exalted in the judgements and tongues writings of Men. The maine Providentiall occasion I conceive which hath caused the Doctrine of Perseverance to flourish hitherto like a greene bay Tree in this Land as it hath done was the Permission of Mr. Perkins his judgement to be over-ruled on this hand by those Texts of Scripture some or all of them together with those reasons which are commonly at this day insisted upon for the Proof of this Doctrine The great worth of the Man otherwise commended his Opinion unto many far above the worth thereof And it being so incident unto men malle credere quam judicare rather to believe then Omnes malumus credere quam judicaâ—e Sen. judge and again to believe persons reputed singularly Pious and learned rather then others it may very well be conceived how by the authority and repute of this worthy Instrument of God in His Generation this land should come to be so generally levened as it is not so much indeed with the opinion it self of which we speak as with the Profession of it Before his dayes this Doctrine found no such generall applause or intertainment amongst conscientious Persons in this Land and many of the learned Martyrs in Queene Maries dayes leaned another way who likewise dessented from him in severall other Tenents about the Arminian controversies And when I consider what grudgings there are of the contrary Opinion I meane of that which avoucheth a Possibility of falling away in the judgements of the most consciencious Ministers amongst us though the streame of their Professions runs in opposition hereunto withall what Principles they cleerly and frequently hold forth especially in the applicatory Parts of their Sermons I am easily induced to believe that as by the authority of one Man or some few the Profession of such a judgement came in upon them and surprised them so likewise they want nothing in order to the Profession of a change of their judgements in the Point but only the authority and countenance of some one or some few Men of like Popular acceptance to goe before them 2. Suppose it should be granted that the godly Persons minded in the Objection as holding the Doctrine of Perseverance were perfectly whole and intire and not divided as hath been said in their judgements thereupon yet would it nâ— wayes follow from hence that therefore this Doctrine was any wayes accessory to that godlinesse whereof they gave so good an accompt in their lives and conversations These men I presume held many Principles of Christian Religion which taught them to live godâ—ily righteously and soberly in this present World So that if they did live according to all these worthy and commendable straines of Christianity yet is there no necessity of entituling the Doctrin of Perseverance held by them either in whole or in part thereunto 3. Concerning the Persons chiefly intended in the Objection for the confirmation §. 26. of the experience therein averred on the left hand who I suppose were the worst of our late Bishops such as Romanized and Tyrannized most amongst them together with their Clergy creatures and favourites who were generally inclined to the Doctrine of falling away and with all took more liberty in their lives then men truly Religious ought to have done my Answer is 1. That as was said concerning the godlinesse of the other that it did not necessarily flow from the Doctrine of Perseverance either as held or professed by them so neither did that loosenesse or unworthinesse in any kinde which was found in these necessarily no nor so much as probably arise from that Opinion concerning the possibility of a totall and finall defection in the Saints professed by them They held other Principles more then enough sufficient to teach them all that irregularnesse and unrighteousnesse of conversation which can with truth be charged on them So that neither the good nor the bad neither the godly nor the ungodly deportments of persons professing such or such particular Doctrines principles or opinions are any demonstrative no nor yet so much as any Dialecticall or probable arguments either of truth or error in them The Scribes and Pharises were full of all Hypocrisie and unrighteousnesse yet did they hold and teach many Doctrines that were sound in so much that the Lord Christ himself commanded his own Disciples to observe and doe whatsoever they taught as necessary to be observed a Mat. 23. 3. And if the soundnesse or rottenesse of Opinions should be estimated by the goodnesse or badnesse of the lives of any parcell or number of persons professing them as well the Opinion of Atheisme which denies the being of any God as the Opinion of Polytheisme which affirmes a plurality of Gods must be esteemed better and more sound then that which maintaineth the being of one God and
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
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
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
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
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
lusteth but in vaine which is contrary to that of the Apostle John greater is he that is in you speaking as it is clear of the Spirit of God unto true Believers then he that is in the World a 1 Joh. 4. 4. meaning Satan and all his auxiliaries Sin Flesh Corruption c. If it be demanded but if the Spirit of God in true Believers be greater §. 25. and stronger in his lustings then the flesh in his how commeth it to passe that in the spirituall duel the flesh so frequently prevaileth I answer the reason is because the spirit acts not at least to the just efficacy of his vigor and strength but onely when his preventing or first motions are entertained or seconded with a suâ—eable concurrence by the hearts and the wills of Men through a deficiency or neglect whereof he is said to be grieved or quenched i. e. to cease from other actings or movings in Men. This truth is the ground of these and such like sayings in the writings of Paul If ye through the spirit doe mortifie the deeds of the body yee shall live For as many as are led by the Spirit of God they are the Sons of God b Rom. 8. 13 14. Believers doe then mortifie the deeds of the Body by the Spirit when they joyne their wills unto his in his preventing motions of grace and so draw or obtaine further strength and assistance from him in order to the great and difficult work of mortification In respect of which concurrence also with the Spirit in his first and more gentle applications of himself unto them they are said to be led by the Spirit as by their comportments with him in his higher and further applications they become filled with the Spirit according to that exhortation of the same Apostle to the Ephesians but be yee filled with the Spirit c Eph. 5. 18. i. e. follow the Spirit close in his present motions and suggestions within you and you shall he filled with him i. e. you shall find him moving and assisting you upon all occasions at an higher and more excellent and glorious rate But this by the way However by that which hath been now said it clearly appears that the reason why Believers are so frequently overcome by the lustings of the flesh notwithstanding the contrary lustings of the spirit within them before their foile is not because the flesh hath more strength to lust then the spirit but because they the Men Believers have more will to hearken unto and to goe along with the flesh in her lustings then with the Spirit in his it being the Law or Property of the Spirit not to advance or goe forward in his exertions of Himself when he is deserted and forsaken in his way by the wills of Men. It is true after such desertions of him in his motions by the wills of Men He doth not alwayes wholly and for ever desert them but most frequently returns againe in his motions and excitements unto them Onely in His first applications unto Men after He hath been so deserted by them as hath been said He doth not I conceive begin where He left but where He began first of all my meaning is that He doth not move or act in them at any such high or filling rate as at which He wrought or was ready to worke when He was forsaken but according to the line or proportion of His preventing motions which generally are of a cooler and softer inspiration then His subsequent But thus we see it an apparant error to say that true Believers never sin with their whole wills or fulnesse of consent which yet might be made more apparant by the consideration of Davids case in and upon His committing of those two great Sins Homicide and Adultery For doubtlesse had there been any reluctancy of will or renitency of Conscience or of the spirit within Him when He committed the former of the two Adultery He would not have added the second Murther so soon after to it Again had there been any such Reluctancy or Renitency in Him as we speak of when He perpetrated either the one abomination or the other doubtlesse He could not have digested both the one and the other without any remorse or self-condemnation for so long a time together as passed between the acting of His said sins and the time when the Prophet Nathan was sent from God unto Him to awaken Him unto Repentance Which space of time by the best calculation of Divines was ten Moneths at the least a Per decem minimùm menses distulit Deus correctionem Quod ad eos Sanctos attinet perpetuò agerent in sordibus nisi Deus potenti Verbo eos educeret Quòd ex tanto spacio intelligi potest quo David ad Deum non est conversus isto peccato irretitus non emerserit P. Martyr in 2. Reg. c. 12. ver 1. From the consideration of which distance of time between Davids Sin and His Repentance P. Martyr makes this observation that the Saints themselves being once fallen into sin would alwayes remaine in the pollution of it did not God by his mighty Word bring them out of it Which saying of his clearly also implies that the Saints many times Sin with their whole wills and full consents because were there any part of their wils bent against the committing of the Sin at the time when it is committed they would questionlesse return to themselves and repent immediately after the heat and violence of the lust being over by reason of the satisfaction that hath been given to it Therefore 2. To that which was alledged from Rom. 7. 19. to prove the contrary §. 26. viz. that the Saints never sin with their whole wills or full consent I answer 1. That when the Apostle saith the evill which I would not that I doe His meaning is not that He did that which at the same time when He did it He was not willing either in whole or in part to doe but that He sometimes did that upon a surprizall by temptation or through incogitancy which He was not habitually willing or disposed in the inner Man to doe But this no wayes implies but that at the time when He did the evill He speaks of He did it with the full and intire consent of His will Or if we shall affirme that the contrary bent or motions of His will at other times is a sufficient proof that when he did it the evill we speake of he did it not with his whole will or fulnesse of consent and so make this doing of evill or committing of Sin without fulnesse of consent in such a sence a distinguishing Character between Men regenerate and unregenerate we shall bring Herod and Pilate yea and probably Judas himself into the List or Roll of Men Regenerate with a thousand more whom the Scriptures know not under any such Name or relation as viz. all those whose Judgements
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
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
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
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
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
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