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
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
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
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
absolutely the certainty of Gods love to him that is godly as it promiseth conditionally the certainty of this love to him that is prophane viz. in case and upon condition that he hath been once godly 2. Neither is certainty of reward in every sence or kinde more encouraging unto action then uncertainty in some kinde To promise withall possible assureance the same reward or prize to him that shall not run in the race which is promised upon these terms to him that shall run is not more incouraging unto Men thus to run then to promise it conditionally viz. upon their running which is a promising of it with uncertainty in this respect viz. because it is uncertaine whether Men will run in the said race or no and consequently whether they shall receive the said prize or no upon such a promise Certainty of reward is then and in such cases more incouraging unto action then uncertainty when the certainty of obtaining or receiving it is suspended upon the action noâ— when it is assured unto Men whether they act or no. 3. And lastly though an assureance of the unchangeablenesse of the love of God towards him that is godly upon any and against any terms whatsoever suppose such an assureance could be effectually and upon good grounds given unto Men be or would be a more effâ—ctuall and prevailing motive unto godlinesse i. e. to an entrance into godlinesse then an uncertainty whether this love of God would be continued to such a Man unto the See before Sect. 17 of this Chapter end or no yet would it not be any thing comparably so effâ—ctuall or prevailing upon Men that are godly to persevere in godliness as such an uncertainty which hath been asserted Nay the truth is that such an assureance effectually given to him that is godly without any condition of his remaining godly is no incouragement at all unto him to persevere in godlinesse but rather to turne aside unto prophainness The reason is plaine No reward which is promised unto Men simply and absolutely is incouraging to any action or ingagement whatsoever It is true a simple and absolute promise of a reward may be and commonly is oblieging unto action by way of duty or thankfulness unto him who maketh the promise but is never so oblieging unto action simply as such a promise which assureth the reward onely upon the performance of the action Hence it is that the Apostle incouraging and perswading Men unto holiness holds forth not absolute but conditionall promises unto them in order hereunto The tenor of the promises we meane is this wherefore come out from among them and be yee separate saith the Lord and touch not the unclean thing and I will receive you And will be a Father unto you and yee shall be my Sons and Daughters saith the Lord Almighty a â— Cor. 6. 17 18. meaning that upon condition you will come out c. and touch no uncleane thing I will receive you and be a Father unto you c. Upon the account of these promises he immediately subjoyns Having therefore THESE promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God b â— Cor. 7. 1. q. d. Such Promises at these viz. which hold forth such great and blessed Rewards and withall require and injoyn Holiness by way of condition for the receiving and enjoyment of them are of the most soveraign efficacy and import that can be imagined to perswade you unto Holiness Nor can any instance I beleeve be given from the Scriptures where the Holy Ghost presseth or perswadeth unto action or ways of Righteousness by any other kinde of Promise then that which is either in form or in matter i. e. in sence and meaning conditional Besides whether any such assureance of the unchangeableness of the Love of God towards Him that is godly as the Objection speaks of can be effectually and upon sufficient grounds given unto men is very questionable yea I conceive there is more Reason to judg otherwise then so Yea that which is yet more I verily beleeve that in case any such assureance of the unchangeableness of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent and considering man to question their Authority and whether they were from God or no. For that a God infinitely righteous and holy should irreversibly assure the immortal and undefiled inheritance of His Grace and Favor unto any Creature whatsoever so that though this Creature should prove never so abominable in His sight never so outragiously and desperately wicked and profane He should not be at liberty to withhold this inheritance from Him is a saying doubtless too hard for any man who rightly understands and considers the Nature of God to hear For what can it be conceived that he should promise more to such a Person who should remain loyal in his affections and constant in his obedience unto him without turning aside either to the right hand or to the left all his days And where now would be the God of Judgment Ye have wearied the Lord with your words saith Malachi in Gods Name unto the People Yet ye say wherein have we wearied Him When ye say every one that doth evil is good in the sight of the Lord and He delighteth in them and where is the God of Judgment a Mal. 2. 17. Clearly implying 1. That to say that God delighteth in them that do evil is highly displeasing and dishonorable to him amounting to no less being interpreted then a denyal of his being a God of Judgment i. e. of his Wisdom and Righteousness or that he puts any difference in his affections between the best and worst of men 2. That notwithstanding the great offensiveness unto God of such a saying yet they that utter it are backward to consider any such unworthiness in it It is possible that yet some will further object against the Argument in §. 34. hand unless the Saints be assured of the Perpetuity of their standing in the Grace and Favor of God they must needs be under fears of falling away and so of perishing and fear we know is of a discouraging and enfeebling nature an enemy unto such actions which men of confidence and courage are apt and ready to undertake I answer 1. That the strength of this Objection hath been already troden down and that more then once See Sect. 15. 16. of this Chapter and more upon the same account Cap. 9. I here add 2. That the Saints notwithstanding the possibility of their final falling away have or may have such an assureance of the Perpetuity of their standing in the Grace and Favor of God which may exclude all fear at least that is of a discouraging or enfeebling nature The Apostle as we have formerly shewed b Sect. 16. of this Chapt. lived at a
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
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
suppose the act of believing could be divided into a thousand parts or degrees nine hundred ninety and nine of them are to be ascribed unto the free Grace of God and onely the one remaining unto man Yea this one degree of the action is no otherwise neither to be ascribed unto man then as graciously supported strengthened and assisted by the free Grace of God The Reader will finde none of these Positions contradicted by any thing affirmed or denyed in the Discourse I attribute as much as possibly can be attributed to the free Grace of God in and about the Act of Believing salving the attributableness of the Action unto man himself in the lowest and most diminutive sence that can well be conceived For certain it is that it is the Creature Man not God or the Spirit of God that believeth and therefore of necessity there must so much or such a degree of Efficiency about it be left unto man which may with truth give it the denomination of being his And they that go about to interess the free Grace of God in or about the act of Believing upon any other terms or so that the act it self cannot truly be called the Act of the Creature or of Man are injurious in the highest maner to the Grace of God at this main turn rendering it altogether unprofitable to the poor Creature who by the verdict of such a Notion should be left in his sins and never come to be justified For the Law of Justification is expresly this He that believeth shall be justified Therefore if it be not man himself who believeth it is unpossible that he should be justified He that shall ingenuously and unpartially compare the Doctrine of our Adversaries touching the Grace of God with that the substance whereof hath been expressed in the nine Positions lately exhibited will clearly find that this Grace is by many degrees more highly and with another manner of an Heavenly Magnificence advanced by the tenor and import of this Doctrine then of the other yea and that Nature is far more depressed and abased in the latter then in the former But 3. Some pretend that the Doctrines and Opinions maintained in such Discourses as this are only old rotten Errors rejected and thrown out of the Church by Orthodox men in all Ages But they who hedg up the way of men with such thorns as these to keep them from reading such Books as we speak of cannot but scratch yea rend and tear their Consciences with them Concerning the two Doctrines more largely handled in the following Discourse I prove upon a most pregnant account in the fifteenth Chapter for the one and in the nineteenth for the other besides many other places in the body of the Discourse that they were never rejected or cast out of the Church by any Council or Synod reputed Orthodox at least until the late Synod of Dort but were constantly taught by all Orthodox Antiquity are at this day more generally taught by the Lutheran Party of the Reformed Churches yea and have many full and clear Testimonies of their Truth from the Pen of Calvin himself and many others that are counted Pillars on his side 4. Some are brought out of Love with such Discourses as this by being informed that they are full of nice subtil and curious speculations and that the secrets of God are too narrowly and presumptuously pried into by the Authors of them To this I answer 1. If any man whether in the handling of the Doctrines we now speak of or of any other advanceth himself into the things which he hath not seen or above the proportion of his Faith let him suffer as a Transgressor of the Law of Sobriety I shall not be his Advocate For the Discussions managed in the Treatise ensuing I go no further then I feel the ground firm under me Or if at any time I come to a place that is soft and tender I tread light and charge no great matter of weight upon it Yet 2. Not to go up to the Mount when God calleth and offereth the kisses of his mouth unto us there under a pretence of danger in climbing is to reject the bounty of Heaven and to betray our richest opportunities for the making of our selves Excellent and Great in the sight of God and Angels and Men. 3. Things revealed in the Scriptures as well those of the most spiritual and sublime consideration which our Saviour calls Heavenly a John 3. 12 and the Apostle Paul sometimes the deep things of God b 1 Cor. 2. 10 sometimes strong meat c Heb. 5. 14 as well as things of a more obvious and facile import belong unto us and our children i. e. are our spiritual Patrimony which God our Father hath given us to maintain our selves honorably as viz. in Faith and Holiness in the World Every inch of such an Inheritance is worth the standing upon and contending for 4. Aristotle in his Moral Discourses somewhere observes that persons who are vicious or tardy in either of the extreams frequently censure him that is truly vertuous and steers a middle course between them as if he were an Offender in that extream which is opposite to the other extream wherein themselves are Delinquent So it is to be feared that many who complain of curiosity in speculation and of prying into the secrets of God are themselves dull of hearing of remiss and un-engaged spirits in the things of God and therefore call the most substantial and solid Discourses if they be of any considerable elevation and worthy those who are spiritual and men in Understanding by the unworthy name of nice and curious speculations 5. And lastly for this I confess that the Doctrine of Election and Reprobation and so of the extent of the efficacy of the Death of Christ and of the Interest of the Spirit of God in the Work of Conversion might have been managed and carried with far less appearance of curiosity had not the Controverters of the one side forsaken the solid Grounds and Principles of Reason in their Expositions of the Scriptures and obtruded upon the World such notions and conceits under a pretence of Scripture Authority because of an appearance of some words and phrases comporting with them the vanity and unsoundness whereof could not be sufficiently detected but by the light of some such strains of Reason which the minds and thoughts of men being not accustomed unto may at first very probably censure as more curious then safe more subtle then sound But the saying of Basil is worthy consideration at this Point Truth saith he is hard to be taken by hunting and must be found out by a narrow observing of her footsteps on every side d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And more especially the discovery of the Truth in the Controversies we speak of mainly depending upon the knowledg of the Nature of God and of the manner of his Actings which are matters of a very
spiritual and obstruse contemplation it cannot reasonably be expected but that the Disputes themselves should sometimes soar high so that the ordinary apprehensions of men may possibly lose the sight of them for a time 5. Some plead a non-necessity of bestowing our time in looking into Books that shall now or hereafter be written about the Argument or Subject matter of the present Discourse upon a pretence that nothing more can be said therein then hath been said already and that all Scriptures and Arguments that can be levyed for the defence of the Doctrines maintained herein have been already answered Such a pretence as this is proper for men who hope to make a great purchase with a little money to produce the honour and reputation of much knowledg and learning by uttering a few assuming and daring words For upon what sober and rational account can such a saying proceed from any man Or who can say unto the Almighty with due reverence to the unsearchable Riches either of his Wisdom or of his Grace and Bounty Hitherto indeed thou hast advanced thy self in giving Wisdom and Understanding unto men but further thou canst not go thy treasures are exhaust It becometh not me to say unless I were invested with Paul's priviledg of speaking without offence like a fool e 2 Cor. 11. 16 23 that there are several Considerations and Grounds traversed in the present Discourse and these intimously relating to the Controversies there handled which I beleeve the Masters of the pretence last specified have not observed in all their Travels through those many regions of Books and Authors which they would be supposed to have read and studied for the Information of themselves and others with the Truth in those great Controversies And whereas the Pretext in hand glorieth that all that hath been said in defence of the Opinions avouched in our Discourse hath been already answered unless he takes Sanctuary at some very unproper signification of the word Answer his glorying in this behalf will be found to his shame yea such a Sanctuary as this will not much relieve him Indeed as Tacitus saith of the ancient Britans of this Nation in relation to the Romans eos potius triumphatos quam victos fuisse that the Romans rather triumphed over them then overcame them so have the Adversaries of the Opinions and Doctrines we speak of been at the charge of erecting many Trophies one after another as if they had by the Sword of the Spirit and dint of Argument vanquished and subdued them and trodden down their strength whereas upon a true and unpartial account the main Grounds and Pillars upon which the said Doctrines stand will be found to remain undemolished and unshaken to this day yea and to have too much evidence and clearness of truth in them ever to be shaken Some pretend that the Opinions contended for in this Discourse have been from time to time taken up and held for the most part by a looser and less-Religious generation of men and the contrary by persons of a better Name for Holiness and Worthiness of Conversation This notion is accessory to some mens stumblings at the said Opinions yea and at all those whether men or Books that give the right hand of fellowship unto them But what near communion this notion hath with darkness and untruth is abundantly proved in the nineth fifteenth and nineteenth Chapters of the Discourse besides other places Although the truth is that were there truth in it yet would there be little weight in it to mediate a resolved Enmity between mens Iudgments and these Opinions The Devil held that Jesus Christ was the Holy One of God f Mark 1. 24 and professed it whilest Paul persecuted him and thought verily that he was bound to do many things against his Name g Acts 26. 9 But to this Point I speak more in the said 15 Chapter The noise of Arminianism Pelagianism Socinianism is very terrible in the ears of some and make the said Opinionâ— the dread and abhorring of their Souls and all Books and men that own them as the shadow of death unto them To this I answer 1. That it is a saying of Luther that God sometimes puts on the vizor of the Devil and the Devil the vizor of God But God would be known by men under the vizor of the Devil and would have the Devil rejected under the vizor of God h Deus larvam Diaboli Diabâ—lus Dei induit et Deus sub larva Diaboli cognosci et Diabolum sub larva Dei reprobari vult Luth. in Gal. 5 Odious names and imputations are but the Devils vizors which though they be by men put upon the face of Truth will not excuse us in our rejections of the Truth But 2. Concerning the Charge of Pelagianism I demonstrate in several passages in the Discourse that the Opinions there pleaded have an express diametral antipathy against the Errors of Pelagius and that the sence of our Adversaries in opposition to us is truly Pelagian 3. Concerning Arminianism I confess I do not well understand what men mean by it I suppose they mean the owning of such Doctrines or Opinions in opposition to the Truth so voted and called by men which were held and taught by Arminius If so the formality or essence of Arminianism doth not stand in holding any thing simply in opposition to the Truth but in opposition unto men as supposed by themselves and others to be Truth The Jewish Doctors who love to be called Rabbi have a saying that the Law is on Earth not in Heaven the import of which saying Musculus interprets to be this that the Law meaning of God is subject to their power i Magistri Synagogae dicebant Lex est in terra non est in coeliâ— significantes illam suae potestati esse subjectam Mus 1. Cor. 11 or authority If this be the sence of those that are Teachers amongst us that their Authority is competent to over-rule the Scriptures or to make Truth and error of what they please they who dissent from them must for ought I know compose themselves as well as they can to bear the burthen of their imputations If the opinions commended by me for Truth in the work in band be Arminian certain I am that the ancient Fathers and Writers of the Christian Church were generally Arminian yea and that Calvin himself had many sore fits and pangs of Arminianism at times upon him yea and that the Synod of Dort it self was not free from the infection nor scarce any writer of name and note in these latter times These things are brought into a clear and unquestionable light by the Discourse ensuing Concerning Socinianism if the opinions themselves charged herewith know no more then I do of the Truth of the charge they may justly take up Davids complaint and say They lay to our charge things that we know not k Psal 35. 11 But if such Doctrines or Tenents