Selected quad for the lemma: truth_n
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A34848
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Some mistaken scriptvres sincerely explained in answer to one infected with some Pelagian errours / written by Benjamin Cox when he was first prisoner in Coventrie, now published by the author for the clearing of the truth.
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Cox, Benjamin, fl. 1646.
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1646
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Wing C6715; ESTC R32491
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5,294
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is freely given to them of God according to this own purpose concerning them from all eternitie and that God hath freely promised this grace to his elect All this appeares by places of Scripture already aleadged for the confirmation of my second proposition Thus I descend to consider more particularly the places of Scripture that you here present unto me viz. Levit. 26. 3. and Isaiah 1. 19. Prov. 1 23. Jer. 7. 13. Mat. 19. 17. Mat. 11. 28. Mat. 11. 21. Mat. 23. 37. Luke 16. 16. Ier. 3. 22. Levit. 26. 3. c. If ye walke in my statutes and keepe my commandements and doe them then I will give you c. Here we must remember 1. That since Adams fall no meere man either did or could keep Gods commandements do them â—â—â—ording to the rigor and strictnesse of the Law Eccles. 7. 20. 2. That whereas the Elect among the Israelites did truly beleeve in the promised Messiah and did shew the truth of their faith by the sincerity of their obedience to Gods revealed will in every thing this was the fruit of Gods speciall grace to them afforded Numb. 14 24. Psal. 119 32. 36. These cleare truths may also free you from your doubts that seemes to arise from the next place by you mentioned viz. Isaiah 1. 19. Prov. 1. 23. Turne you at my reproofe behold I will poure out my spirit unto you I will make knowne my words unto you The former part of this verse is an exhortation It is the conceit of some that such exhortations doe alwayes imply that the persons exhorted have a sufficient ability in them to obey the exhortation directed unto them But this conceit is a meere presumption not only without ground but also against the Scripture as appeares in Iohn 6. 65. and other places It is demanded why then are such exhortations used I answer 1. To mind the persons exhorted of their duty and to leave them the more inexcusable in their willfull disobedience 2. Because the Lord is pleased to worke powerfully upon the Elect by such exhortations The latter part of this verse containes a promise You as it seemes conceive the promise to be here made only unto those that obey the exhortation afore going Be it so Only remember then that they which obey the exhortation doe obey the same through Gods speciall grace and that the promise serves to assure them of the continuance and increase of grace Jer. 7. 13. And now because ye have done all these workes saith the Lord and I spake unto you rising up early and speaking but ye heard not and I called you but you answered not If you consider this verse only and read no further it only hold forth the goodnesse and patience of God in admonishing and exhorting the stubborne Jewes and their willfull and obstinate disobediencâ— to Gods word If ye read the verses following also this Scripturâ— minds you that the disobedience and obstinacy of the Iewes was the cause of their distruction All these things we readily acknowledge neither doe they make any thing at all against us Mat. 19. 17. If thou wilt enter into life keepe the commandements Here you must consider to whom our Saviour spâ—ake this viz. one that sought to establish his owne righteousnesse and to get Heaven by his own doing of the good works wch the Law required who accordingly had propounded this question What good thing shall I doe that I may have eternall life The meaning of our Saviours answer is this If thou wilt thinke to get eternall life this way thou must keep the commandements that is thou must be found a person not any way guilty of any transgression against Gods commandements This was a thing of meere and utter impossibillity and our Saviours scope in returning to him this answer was to discover unto him the vanity and madnesse of his proud and foolish imagination Thus this place rightly understood hath not in it the least shew of opposition against our doctrine Mat. 11. 28. Come unto me all yee that labour and are heavie laden and I will give you rest Here Christ promiseth to give rest not to all Persons whatsoever but only to those labouring and heavie laden ones which come to him namely by a true faith in him This maketh nothing against us it still remaining true that they and they only doe thus come unto Christ in whose hearts God worketh lively faith And this God worketh in his Elect and only in them Mat. 11. 21. Woe unto thee Chorazin wo unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tire and Sidon c. The manifest scope of our Saviour in this place is to shew the open in excusablenesse of the impenitency and unbeliefe of Chorazin and Bethsaida The last words of the verse from which your doubt ariseth may be understood to be a figurative speech like unto that in Luke 19. 40. If these should hold their peace the stones would immediately cry out Otherwise the words may be thus rendered They had possibly repented or They would possibly have repented This translation would be found well to agree to the signification of the potentiall particle which is here used in the Greeke And then this will be the true and easie interpretation of this passage viz. A man would thinke they should have repented Beyond this this place must not be stretched For no interpretation must be given of any place of Scripture which shall indeed make it to contradict the Scripture it selfe in other places Mat. 23. 37. O Jerusalem Jerusalem how often would I have gathered thy children together even as a Hen gathereth her chickins under her wings and yee would not The meaning is this How often have I graciously afforded unto the people of Jerusalem excellent meanes of salvation but the stubborne people of Jerusalem have wilfully refused to accept of those meanes of salvation and to profit by the same This is all that this place doth import and this maketh nothing at all against us Luke 16. 16. The law and the Prophets were untill Iohn since that time the kingdome of God is preached and every man c. The words in this verse which you would have to be opened are thus commonly rendered The kingdome of God is preached and every man presseth into it Suppose this translation to be right and the meaning to be the same that our common expositors have held forth in this ensuing interpretation Every man that is to say many men or every order and degree of men presseth into it that is with willingnes and forwardnesse receiveth the doctrine of the kingdome and so entreth into the kingdome of God Suppose I say that this were indeed the meaning of this place yet it would be found to make nothing at all against us For still it will remaine true that the Elect doe this through Gods speciall grace But the truth is that this interpretation doth not reach our Saviours meaning in this place The words should thus be rendered every man offereth violence unto it The meaning is this every man that is the whole world of ungodly men Offereth viollence unto it that is makes a violent opposition against the kingdome of God and the preaching thereof See Mat. 11. 12. compared with vers 16. 17 18. c. Jer. 3. 22. Returne yee backslding children c. In this verse is contained 1. An exhortation Returne yee back slâ—â—â—â—g children 2. A promise I will heale your back slidings This promise you understand to belong only unto those that obey the aforesaid exhortation Even so this maketh nothing against us but perfectly agreeth with our doctrine But let me here mind you that this promise may be understood not only to be a promise of pardon to them that repent but also a promise of the gift of repentance to the Elect. See Jer. 31. 33. 34. and Acts 5. 31. The particle and here inserted seemes to make against this But this need not trouble us â—th it is only a supplement or addition of the translators and is not in the text 3. A profession of repentance and faith Behold we come unto thee for thou are the Lord our God You must understand this to be the speech of the Elect endued with Gods speciall grace See Ier. 31. 18 19. Thus according to your request according to the abilitie which God hath given me I have opened the Scriptures that you have mentioned The Lord open your understanding that you may discerne the truth and ackowledge the same to the glory of God FINIS
Some MISTAKEN SCRIPTVRES Sincerely explained In answer to one infected with some Pelagian Errours VVritten by Benjamin Cox when he was first Prisoner in Coventrie Now published by the Author for the clearing of the truth 1 Cor. 2. 14. The naturall man rcceiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned Licensed and entered according to Order LONDON Printed by Tho. Paine living in Red-crosse-Street in Gold-Smiths Alley over against the Suger loafe 1646. Some mistaken Scriptures sincerely explained in an Answer to one infected with some Pelagian Errours WHereas you say that some Scriptures seeme too hold forth unto you that a man hath free-will I desire you for your better information to take notice of these two Propositions 1. Propos We do not simply deny that a man hath any freedome of will but only do hold that no naturall man nor any man of himself hath a sufficient power or freedom of will unto the choosing of that way which is good and right and acceptable in the sight of God To the choosing of evill wayes wee grant that every naturall man hath freedome enough if so be this may be termed by so good a name as Freedome Consequently we doe not hold that any man is compelled or enforced by violence to choose the evill or to refuse the good but that through the corruption of nature man unrenewed doth willingly and wilfully refuse the good way and choose the evill And whereas the unregenerate person can do no otherwise this is not the fruit of any force or compulsion laid upon him but only of the obstinate wickednesse or wicked obstinacy of his own corrupted and depraved will The truth hereof appeares by these Scriptures Gen. 8. 21. Eccles. 9. 3. Jerem. 17. 9. Math. 15. 19. Rom. 3. 9 10 11 c. Rom. 8. 6 7 8. James 1. 13 14 15. Joh. 8. 44. 2. Propos. The elect do indeed with unfained willingnesse obey the Gospell of Jesus Christ and choose the Lord to be their God but this they do when they are effectually called and not before and this they doe not of themselves nor only by the well using of an ability or power given to all men but by the speciall grace of God to them afforded who worketh in them both to will to do this according to the good pleasure of his owne will concerning them from all eternity The trueth of this appeares in these places Isai. 54. 13. compared with Joh 6 44 45. 64 65. Ezek 36. 26 27. Rom. 8. 28 29 30. Ephes. 1. 4 5 11. Philip 1 29. Philip 2. 13. James 1. 18. These Propositions being thus laid downe and cleared I come now to consider those Scriptures wch you name to prove that a man hath free will or free choice viz. Deut. 30. 19. Josh. 24. 15. 22. Judg. 10. 14. Isaiah 65. 12. and 66. â—3 1 King 3. 5-11 Psal. 119. 30. Luk. 10. 42. Deut. 30. 19 I call heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore choose life c. This place shewes what was the duty of the Israelites to doe but doth not proove that they had any abillity of themselves to doe it or that God gives any such abillity to all men Compare this place with 2 Cor. 3. 5. and Deut. 29. 4. Josh. 24. 15. And if it seeme evill unto you to serve the Lord chuse you this day whom you will serve c. Here I somewhat question what part of the verse you would have especially to be opened whether this Choose you this day whom you will serve c. Or this But as for me and my house we will serve the Lord The first implyes that Idolaters doe freely choose those Idolls with which they commit spirituall whoredome Freely that is to say not being enforced or compelled thereunto by any violence constraining them to this motion of their will This is not denyed but acknowledged and held by us as you may see in the first proposition The lâ—st part of the verse holds forth the free and constant resolution of the Saints to serve the Lord This also is taught in my second proposition But there you must likewise remember that this is the fruit of the speciall grace of God afforded to the Elect who worketh in them both to will and to doe Philip 2. 13. And this worke is wrought by the infinite power of God Ephes. 1. 19. and 3. 20. Josh. 24. 22. Yee are witnesses against your selves that you have Chosen you the Lord to serve him This is meant directly and only of that which went before in vers 21. The people said unto Joshua Nay but we will serve the Lord They that were Israelites indeed did in truth and sincerity make this promise and choice but this they did not of themselves but through the speciall grace of God as hath been already proved Judg. 10. 14. Goe and cry unto the Gods which yee have chosen Isaiah 65. 12. When I speake yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not Jsaiah 66. 3. They have chosen their own wayes and their soule delighteth in their abominations These three places imply no more then what we cleerly hold as you may see in my first proposition 1 King 3. 5. 6. 9. 10. God said aske what J shall give thee And Solomon said Give thy servant an understanding heart c. And the speech pleased the Lord that Solomon had asked this thing This place seemes to you to import that Solomon did freely make choice to aske of God understanding to heare judgement This we deny not But consider also that this choice and petition was the fruit of the wisedome and grace which God had already given him Compare this place with Zechar. 12. 10. J will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications See also Rom. 8. 26. Psal. 119. 30. J have chosen the way of truth Luke 10. 42. Mary hath chosen that good part True but it was the speciall grace of God the speciall gracious and powerfull worke of Gods spirit which caused David and Mary to make that good choice as also hath been already prooved And thus have I done with your first catalogue of texts of Scripture Your second catalogue containes certaine places in which as you conceive the promises of God doe depend upon our doing of his commands Hereto I answer first more generally The Scripture promiseth eternall life to those that obey the Gospel of Christ Heb. 5. 9. threatens eternall destruction to the disobedient Io. 3. 36. 2 Thes. 1. 8. This we acknowledge and thus we teach But consider that which I have also already proved that the elect of God performe this obedience through Gods speciall Grace and that this speciall grace