their sakes whoever they be that are here meant by the World There are but three significations of the Word that to my Remembrance I ever heard of as competitors in this place First some by the World here understand the elect dispersed up and down the World By the Elect they meane all those and those only who shall in time actually be saved whom they call the Elect because they judge them to have been chosen by God from eternity out of the generality of Man-kinde with an intent to be by him in time with a strong hand and power irresistible 1. Brought to believe 2. Caused or made to persevere believing unto the end and 3. Hereupon eternally saved the residue of Men being absolutely rejected and left to that unavoydable and heavy doome of perishing everlastingly But that this is not the sence of the word World in the Scripture in hand will appeare by the light of these considerations 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated World was never known to have any §. 9. such sence or signification in the Greek Tongue nor was it nor is it to be found in any Author who wrote in this language before or about the time when John wrote his Gospell in such a signification nor yet in any neere to it Now the Gospell as is generally acknowledged and that upon sufficient grounds being written in the Greek Tongue chiefly for the Gentiles sake amongst whom this Language was known and understood far and neer that they might be brought to believe and so be saved by it it is no wayes likely that the Evangelist should use words especially in such Masterveyns and maine passages of it as this is in an uncouth unknown and unheard signification 2. Nor can it be proved that it is to be taken in the sence now opposed §. 10. in any other place of the Scriptures themselves but in very many places it signifies the Universall Systeme Body or generality of Men in the World we shall not need to instance for the proof of this places being so frequent and obvious as also for that part of the generality of Men which is opposite and contradistinguished to the Saints i. e. to the Elect in their sence of the word Elect who yet would have these signified by the World This latter signification of the word World is evident in these Scriptures We know that we are borne of God and that the whole WORLD lieth in wickednesse a 1 Joh. 5 19. Even the Spirit of Truth whom the World cannot receive b Joh. 14. 17. c. If yee were of the WORLD the WORLD would love her own but because yee are not of the WORLD but I have chosen you out of the WORLD therefore the VVORLD hateth you c Joh. 15. 19. §. 11. to omit many others 3. If by the World in the Scripture in hand be meant the Elect in the sence of the assertors of this signification then it will follow that God out of his great love gave Christ unto those or for those who stood in no need of Him at least either to preserve them from perishing or to invest them with a Right or Title to eternall life which yet are here laid down as the two only or at least as two maine ends of that great gift For if exemption from perishing or salvation be absolutely and without all consideration awarded or decreed by God unto Men before or from eternity they have a full Right and Title unto them or unto the possession and enjoyment of them by vertue of this award or decree without the intervening of any thing else whatsoever For what better Right or Title can there be to the injoyment of any thing then a decree of Heaven or the award of him who hath an unquestionable Right and Power to dispose of all injoyments whatsoever as and to whom he pleaseth But more of this consequence hereafter 4. The structure it self of the sentence and tenor of the words riseth up §. 12. against this sence of the word in question For 1. If by the word World we understand the Elect we destroy the very Grammar of the place and make it an uncouth and harsh sentence such doubtlesse as cannot be parallel'd in any Author nor yet in the Scriptures themselves Read we then the place thus So God loved His Elect that He gave His only begotten Sonne that whosoever I demand how or in what regular sence that Universall distributive particle whosoever or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that shall be understood It is a thing generally known to those that understand any thing in the Rules of Grammar yea the vulgar dialect of those that speak Reason or common Sence confirmeth it that partitive or distributive Particles of Speech alwayes suppose a difference at least in possibility between the things parted or distributed and this in reference to what occasioneth the distribution As for example Suppose a great King having many Sons should expresse himself thus I so love my Children that which soever of them shall be dutifull unto me I will bestow Principalities Dukedomes or other great matters upon them should he not plainly imply a possibility at least that some of them might not prove dutifull unto him In like manner if the word World in the Scripture in hand should signifie the Elect the distributive whosoever must needs imâ—ly that some of these Elect might possibly not beleeve and so perish because beleeving and not perishing thereupon occasion the distribution here made 2. Though our Saviour in this Period of Scripture mentioneth only the §. 13. benefit intended by God in the gift of his Son to those that shall believe viz. non-perishing and the obtaining of everlasting life yet he plainly implies and supposeth withall the misery and losse which they should certainly suffer who shall not believe Except this he supposed we shall altogether misfigure our Saviours Mind and Scope in the place and make him speak more like a Man void of understanding then himself For then the taste and savour of his words would be this God so loved the World that He gave His only begotten Son that whosoever believeth or not believeth in Him should not perish but c. Therefore certaine it is that he in the place in hand as well insinuates the condemnation or perishing of those who shall not believe as asserts the salvation or non perishing of those who shall believe And besides it is contrary to Reason especially in seriousnesse of discourse in a positive and strict manner to suspend that upon the performance of such or such a condition which may be had without any such performance This then being granted that our Saviour here supposeth the certaine perishing of those who shall not believe the place according to their sence who by the World will needs understand the Elect must run thus So God loved the Elect that whosoever of them believed should not
perish but on the contrary that whosoever of them should not believe should perish Which according to their Principles against whom we now argue is as if a man should say which soever of my sheep is no sheep but a goate shall have no pasture with his fellowes 3. They who by the World here understand the Elect must if they will §. 14. not baulk with their Principles suppose that Christ speaks at no better Rate of Wisdom or Sence in this Scripture then thus So God loved the World that He gave His only begotten Sonne that whosoever did that which was not possible for them to decline or not to do should not perish but c. Who ever being serious and in his wits required that in the nature of a condition from any Man especially in order to the obtaining of some great and important thing which he of whom it was required upon such terms was necessitated or had no Liberty or Power but to performe what Father ever promised his Son his Estate either in whole or in part upon condition that whilest he rode upon an Horse he should not go on foote or upon condition that he would do that which a force greater he was able to resist should necessitate him to do So that the whole tenor and carriage of the verse renders the interpretation of the word World hitherto encountred a meer nullity in Sence Reason and Truth 5. The Context and words immediately preceding will at no hand endure §. 15. that sence of the word World against which we have declared hitherto This little word for FOR God so loved c. being causall importeth not only a connexion of these words with what went before but such a connexion or Relation as that which intercedes between the cause and the effect So that the words in hand must be looked upon as assigning or exhibiting the Cause or Reason of that effect which was immediately before mentioned This being granted as without breach of conscience it can hardly be denied it will appear as cleer as the light of the Sun that by the word World in the place under Contest cannot be meant the Elect only The tenor of the two next foregoing Verses for together they make but one intire sentence is this And as Moses lifted up the Serpent in the Wildernesse even so must the Sonne of Man be lifted up that whosoever believeth in Him or every one believing in Him should not perish but have everlasting Life So that the effect here mentioned and expressed is the Salvation and everlasting happinesse of what Person or Persons soever of Men or of Man-kinde that shall believe in Christ The Reason or Cause hereof our Saviour discovers and asserts in the words in hand For God so loved the World that He gave c. If now by the World we shall understand only the Elect the Reason or Cause here assigned of the pre-mentioned effect will be found inadequate to it and insufficient to produce it For Gods Love to the Elect and his giving his Son for their Salvation only is no sufficient cause to procure or produce the Salvation of WHOSOEVER shall or should believe on him For certaine it is that there is Salvation in Christ for no more then for whom God intended there should be Salvation in him If there be Salvation in him for none but for the Elect only then is it not true that whosoever believes in him shall be saved For certaine it is that no Mans believing puts any Salvation into Christ for him therefore if it were not there for him before he believed yea or whether he beleeved or not neither would it be there for him though or in case he should believe 6. And lastly that by the word World in the Scripture in hand is not meant the Elect nor any thing equivalent hereunto is evident also from the Context in the Verse and words immediately following where our Saviour goeth forward in his Doctrine Thus. For God sent not His Sonne into the World to condemne the World but that the World through him might be saved a Ioh. 3. 17. This Particle for being as we lately noted Causall or Raciocinative plainly sheweth that he useth the word World or speaks of the World in this Verse where he speaks of the condemnation of it in the same sence wherein he spake of it in the former and the meanes of the Salvation of it otherwise he should not argue ad idem i. e. to the point in hand Now then to make him here to say that God sent not his Sonne into the World i. e. to take the nature or to live in the condition of the Elest to condemne the Elect but that the Elect c. is to make him speak as never man I suppose spake but not for excellency of Wisdom or gracefulnesse of expression but for weaknesse in both To say that God sent not his Sonne into the World to condemne his Elect were but to beate the Aire or to fight against a shadow I mean solemnly to deny that which no man was ever likely to imagine or affirm For â—ow or by what way of apprehension should it ever enter into any mans thoughts that God should send his Sonne into the World to condemne those whom out of his infinite love he had from eternity decreed to save with a strong Hand out-stretched Arme and Power omnipotent and invincible Or are not these the Elect in their notion of Election with whom we have now to do Therefore certainly the World in the Scripture before us doth not signifie the Elect. A second interpretation of this word asserted by some is that by the §. 16. World is meant genus humanum or Mankinde indefinitely considered i. e. if I rightly understand the minde of those who thus interpret as neither importing all nor any of the individiuums or persons contained in or under this species or kinde but only the specificall nature of Man common to them all as when the Jewes said of the Centurion that he loved their nation * Luke 7. 5. their meaning was not either that he loved all that were Jewes without exception of any nor yet that he loved any particular person of them more then another but only that he was lovingly disposed towards them as they were such a particular Nation as viz. Jewes But that this Interpretation either falls in in substance with the former and so is already condemn'd with the condemnation thereof or else with the third and last which as we shall hear presently findeth in this Scripture a Love in God towards all the individuall Persons of Man-kinde without exception of any or else that it vanisheth into nothing and hath no substance at all in it may be thus demonstrated If by Man-kinde indefinitely considered be neither meant a speciall or determinate number of the persons of Men which the former interpretation asserteth nor yet the universality or intire body of Men consisting
no wayes convenient for God as neither consisting with His Wisdom or Holinesse to take those into part and fellowship with Himself in His own Blessednesse and Glory who should hate Him and be full of enmity and hard thoughts against Him and would not admit of terms of a Reconciliation with Him 2. To effect this Reconciliation and to bring Men over unto Him in love who generally through a consciousnesse of guilt contracted by their evill workes and because of that contrariety between His holy Lawes and their lusts and vile dispositions hated Him it was necessary that He should take a course and have a meanes suiteable and proper and which every wayes became a God of infinite Wisdom Now this course or means the Apostle here expresseth to be the non-imputation of their sins unto them i. e. The tender Offer or Promise of the forgivenesse of all their sins upon their Reconcilement God by the Proposall and tender of such an incomparable Grace Favour and Blessing as this unto Men upon such sweet and gracious terms makes account to Reconcile the World unto Himself to bring off His Creature Man from their hatred and hard thoughts to a love and honourable esteeme of Him 3. And lastly to put Himself into a way or capacity of making so rich and glorious a Proposall as this of forgivenesse of sins unto the World He put Himself as it were into His Christ or as our Apostles expression is he was in Christ meaning that that which God did or intended to doe by His being in Christ as Mediator was immediately and in reference unto a further end that by meanes of His Death he might offer free Pardon and Forgivenesse of sins unto the World mediately and as more Principally intended that He might by meanes of this offer Reconcile the World unto Himself i. e. Prevaile with Men to repent of their sins and turne in faith and love unto Him Evident it is from the very letter of the Context that the Apostles intent in this Scripture was only to expresse and declare the tenor or Purport of the Gospell or as He calls it of that Word of Reconciliation the Ministry whereof He saith in the end of the Verse was committed unto Him Doe but reade in the former Verse to this and you will cleerly see it And all things are of GOD who hath Reconciled us to Himself by Jesus Christ and hath given unto us the Ministry of the Reconciliation To wit that GOD was in Christ Reconciling c. As if He should say He hath given unto us the Ministry of that Reconciliation the tenor substance or purport whereof is this viz. or to wit that GOD was in Christ Reconciling c. So that here is nothing at all affirmed or intended to be spoken concerning men actually or effectually Reconciled or brought home unto God or what their Priviledges are in one kinde or other but only to shew how or by what meanes God hath projected or contrived the Reconciling of Men to Himself which is expressed to â—e as hath been said by the message or Doctrine of forgivenesse of sins sent and Preached unto them by Christ. Nor are the best and most confessedly-Orthodox of our Reformed Divines §. 32. Dissenters from the interpretation given of the Scripture in hand especially as concerning the sence and import of the word World GOD saith Mâ—sâ—ulus upon the place inhabitâ—ng his Sonne Christ and directing him in all things Reconciled unto Himself not us only but even THE WORLD i. e. ALL MAN-KINDE which was is or shall be from the beginning of THE WORLD to the end thereof by giving his Sonne unto Death for all Men. And soone after It is most true which the Apostle saith that GOD Reconciled the World unto Himself in Christ not imputing their sinnes unto them as concerning the worke it selfe of Reconciliation being PREPARED or made ready FOR ALL MAN-KINDE and sufficient for them a Deus Christum filium suum inhabitans in omnibus dirigâ—ns non nos modò sed munduÌ„ i. e. omne genus humanum quod inde ab initio ad finem usque mundi fuit est erit sibi Reconciliavit dum filium in mortem pro omnibus dedit Verum est omninò quod dicit Apostolus Mundum sibi in Christo Deus Reconciliavit non imputans eis peccata ipsorum quantum attinet ipsum Reconciliationis opus toti generi humano Reconciliando paratum ac sufficiens Calvin also though not altogether so expresly as the former yet with cleernesse enough secondeth the same interpretation writing on the place thus But the fuller and richer sence â—s that GOD was in Christ and then that he Reconciled the World unto Himself And a little after To what purpose then did GOD appeare in Christ unto Men for Reconciliation that they who were strangers might be adopted for Sons a Sed plenior est sensus et uberior quòd Deus in Christo erat deinde quòd ejus intercessione Reconciliabat sibi mundum Quorsùm ergo apparuit Deus hominibus in Christo in Reconciliationem ut sublatis inimicitiis qui alieni erant adoptentur in filios If this were the end of that Reconciliation for which God appeared in Christ unto Men that they who were strangers might he adopted for Sons it must needs follow that the end which God Propounded unto Himself in this Reconciliation was the adoption of all Men without exception in as much as all Men were strangers unto Him Among the ancients Chrysostome expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World in the Text in hand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the inhabited parts of the World or the persons of Men wheresoever inhabiting in all the World in which sence it is used Acts 17. 31. and in very many places besides in the Scriptures A third Text of that squadron of Scriptures yet in hand and the last §. 33. of this Character that we shall insist upon is that mentioned from 1 Joh. 2. 2. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World Some to keep the light of that Truth which we have now under assertion from shining out of this Scripture in their eyes and in the eyes of others have essayed amongst them a threefold depravation of the sence and import of these words the whole World By the whole World say some John meanes the Elect living in all parts of the World Others Men of all sorts and conditions others Jewes and Gentiles Some to avoid the like danger I meane of being convinc'd of the Truth and suspecting as they have cause enough the security of those interpretations take sanctuary under the wing of this distinction Christ say they is a propitiation for the sinnes of the whole World i. e. of all Men in the World in point of sufficiency but
meant the Elect or the intire number of the Elect or of those for whom Christ Died in Mr. Rutherfords sence but precisely and particularly His Apostles of whom alone He speaks and for whom alone and apart from the rest of the Elect He Prayeth all along the Chapter untill Verse 20. where He enlargeth His Prayer thus Neither pray I for these alone but for them also which shall believe in Me through their word For this passage it is as cleer as the Sun at noone day that from the beginning of the Chapter untill now He â—ad managed His Prayer and Heavenly Conference with the Father with particular reference to His Apostles and had not mentioned any thing about the residue of the Elect. That He speaks of the Apostles only Verse 2. under those words as many as thou hast given Me is most apparant from Verse 6. I have manifested thy Name unto the Men which thou gavest Me out of the World thine they were and thou gavest them Me and they HAVE KEPT thy Word First Christ had not yet manifested His Fathers Name to all the Elect no not to all the Elect at this time in being in the World 2. Neither could He say to His Father concerning all the Elect that they had kept His Word many of them having not as yet received it Again to passe by severall things by the way making out the same truth Verse 12. Thus whilest I was with them in the World meaning those of whom He had spoken â—â—om the beginning of the Chapter I kept them in thy Name i. e. I preserved them from the exorbitances of the World by the knowledge of thy Name which still I have been communicating unto them those that thou gavest Me I have kept and none of them is lost but the Sonne of perdition c. Evident it is that this Sonne of Perdition was one of that number of Men which the Father had given Him out of the World and which He had kept intirely without the miscarriage of any one this Son of Perdition only excepted I presume that neither Mr. Rutherford nor any of his judgement will say that this Son of perdition was one of the number of the Elect but certaine it is that he was one of that number of men which the Father had given unto Christ out of the World The words are too too expresse to beare a deniall of this those that thou gavest Me I have kept and none OF THEM is lost but the Son of perdition c. Therefore by as many as the Father had given unto Him with an intent that He should give eternall life unto them Verse 2. are meant the Apostles and these only These may be said to have been given unto Christ by the Father not because they were the Fathers by Election from eternity for doubtlesse the Son of perdition as â—ath been said was none of His in such a Relation nor simply because they were by any peremptory designation appointed and set out by him from amongst other men to make Apostles for His Son as if Christ had been necessitated to take these and had no liberty or right of power to have taken any others into that Relation for how could then Christ say unto them that he had chosen them viz. to the office and dignity of Apostles Joh. 6. 70. Joh. 13. 18. Joh. 15. 16. 19. but because God the Father by a worke appropriable unto him of which I conceive we shall have occasion to speak more at large hereafter had qualified fitted and prepared them for Christs Hand and Nurture and so to make Apostles of in time in respect of which Worke of God the Father in and upon them Christ out of that wisdom wherein â—e excelled and that knowledg which he had of the severall frames and tempers of the Hearts of men made a prudent and deliberate choyce of them from amongst other men for that service Thine they were and thou gavest them unto Me. They are said to have been the Fathers i. e. as it were the Fathers Disciples or persons taught by the Father Joh. 6. 45. and so after a sort appropriable unto the Father as those that believe and are taught of Christ are said to be Christs or to belong to Christ before they became Christs Apostles or were chosen by Him upon this account and are said to have been given unto Him out of the World by the Father because they were peculiarly qualified and at it were characterized and marked out by the Father as fit matter to be formed into Apostles by His Son The word give is frequently found in such a signification as this in the Scriptures and to import the preparing furnishing or fitting whether of things or persons for such and such ends and purposes in reference to the accommodations of Men. In this sence Christ is said to have given some Apostles and some Prophets and some Evangelists and some Pasâ—ors and Teachers for the perfecting of the Saints for the Worke of the Ministry c. i. e. to have every wayes prepared qualified indowed fitted furnished persons for all these Offices and Services in His Church for the benefit of the Saints c. Thus Acts 13. 20. He gave them Judges c. i. e. He qualified and furnished men amongst them from time to time with publique spirits and with gifts fit for government c. So Neh. 9. 27. thou GAVEST them Saviours i. e. thou furnishedst Men with Hearts and Courage and Wisdom c. to save them See Eph. 1. 22. HE GAVE Him to be head over all things to His Church i. e. He furnished Him with Sovereignty of Power Wisdom Majesty and with all manner of indowments otherwise requisite for such an Head Thus Psal 44. 11. Thou hast GIVEN us like sheepe for meat c. i. e. by withdrawing thy presence help and protection from us thou hast prepared and sitted us to become a prey and spoyle to our enemies In this sence also God saith to Jeremy taht he had GIVEN him for so it is in the originall a Prophet unto the Nations i. e. that he had furnished him and meant to furnish him yet further with propheticall gifts and indowments for the benefit of Nations if they would hearken to Him Jer. 1. 5. So Psal 21. 6. Thou hast given him to be blessings so it is in the originall and is your marginall translation i. e. thou hast so furnished qualified and disposed of him meaning Christ that whosoever will apply themselves unto Him may be made happy and blessed by Him See Ezek. 3. 8 9. Esa 43. 16. in the originall with other like Our Saviour Himself useth the word in the sence now instanced from the Scriptures when He expresseth Himself thus All that the Father giveth Me shall or rather will come unto Me c. Joh. 6. 37. Of which place more in due time Nor ought it to seeme any hard uncouth or unpleasant expression unto §. 10. us wherein that
no more then a Fish that is already in the net or fast upon the hook can be said to be allured or deceived by a baite held to her 4. Hypocrites are no where said neither can they with any congruity to Scripture Phrase be said to have escaped the pollutions of the World through the acknowledgement for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated of Jesus Christ the acknowledgement of the truth and so of Christ and of God constantly in the Scriptures importing a sound and saving work of conversion as we lately observed in this Chapter c Sect. 20. 5. And lastly the Persons to whom the Apostle addresseth Himself in this Epistle being looked upon by him as true Believers yea â—â— partakers of like precious Faith with Himself and the rest of the Apostles d 2 Pet. 1. â— â—â— cannot reasonably be imagined that in so short an Epistle He should hang so â—ong as the whole second Chapter amounteth unto upon a subject or discourse which little or nothing concerned them to whom He Writes nor much indeed any other Man if the Principles and Tenents of our Adversaries would stand If true Believers be uncapable of any such backsliding which should make their latter end worse then their beginning to what purpose should the Apostle make a large Discourse unto them concerning such Men who had miscarried by such backslidings Or would there be upon such a supposition any more savour in this Discourse then if Solomon should have made a journey to the Queene of Sheba's Court to informe Her that Theeves and Murtherers were sorely punished in His Kingdome And for Hypocrites themselves neither would the Discourse have been of much concernment unto them in case such a Personall and Peremptory Election and Reprobation as our Opposers contend for could be with truth obtained If I be upon such termes elected I am in no danger of falling under that heavy doome of Hypocrites whose latter end is worse then their beginning or if I be so Reprobated I am in no capacity in no Possibility of redeeming my selfe by the tender of any Admonitions Cautions Exhortations Threatnings or Examples whatsoever of Persons who have made Shipwrack of their Soules against the same Rock before me To what purpose then be I elected or be I Reprobated be I a sound Believer or be I an Hypocrite should any application be made either by God or Men unto me either in order to my obtaining of that which all my sin and wickednesse cannot keepe from me or for the avoiding or preventing of that from which all my Care Diligence Faithfulnesse cannot deliver me Therefore questionlesse the Apostle Peter all along that quarter of Discourse which we have lately had under consideration clearly supposeth that even true Believers such as upon good grounds He concluded those to whom He Writes to be are obnoxious to such an Apostasie and declining in and from their Faith which is accompanied with the signall ruine and destruction of those who value holinesse and close walkings with God at no higher rate then to cast them behinde their back without looking after them any more Which Doctrinall conclusion might be further argued and confirmed abundantly from very many Scriptures besides those insisted upon in this Chapter and particularly from those frequent and Pathetique Admonitions Cautions Exhortations Incouragements c. administred by the Holy Ghost unto the Saints to ingage them in such wayes of care diligence and faithfulnesse to themselves and their own Soules whereby they may be strengthened to Persevere unto the end But of these at least of some of the most Pregnant of them we shall have occasion to consider in the Chapter following where we shall further plead the cause of the said Doctrine by force of Argument and Demonstration CHAP. XIII Grounds of Reason from the Scriptures evincing a Possibility of such a defection even in true Believers which is accompained with destruction in the end THE Opportunity which Error commonly findeth to build Her self §. 1. a Throne amongst Men and to reigne over the Judgements and Consciences of those who are debtors of Homage and Subjection to the Truth lieth not so much in the strength or beauty of those Arguments or Pleas which she is able to ingage in Her cause as either in the weakness or negligence of the Friends and Professors of the Truth as when they are either not able or not industrious enough to shew her unto the World like Solomon in all his glory and to spread that light of Evidence and Conviction round about Her which belongeth unto Her and which would commend Her like a Daughter of God in the Eyes of Men. Truth whose native residence and seat is as the old Philosophers were wont to expresse it in profundo in the depths remote from the common thoughts and apprehensions of Men cannot in many Particulars be drawn up into a clear and perfect light but onely by a long coard well twisted of much labour attentive Meditation together with some dexterity for the Work God Himself is said to inhabit a light that is inaccessible a 1 Tim. 6. 16. that is as I conceive to be capable of more and more glorious attributions or of having a greater number of excellent things and things of a greater excellency spoken of Him and that with Evidence and clearnesse of Truth then either Men or Angels are able to discover or comprehend much more to utter or declare unto the World And the Truth is that many Truths dwell in such a light which is not accessible without much difficulty to the Judgements and Understandings of Men being onely manifestable in their certainty and perfect beauty by such Arguments and Considerations which they must dig deep who desire to discover and they look narrowly and with a single Eye who desire to be made fully capable and sensible of them being set before them Whereas Error being of neer affinity to the corrupt and dark minds and understandings of men dwells in propinquo and as it were at their right hand and though Her servants the reasons I meane which negotiate Her affaires with the judgements of Men be all flesh and not spirit all shew and no substance yet having the advantage of a naturall sympathy and compliance in those with whom they have to doe their cause is readily accepted and approved as just and good When the Disciples saw the Lord Christ by no better light then what the night afforded and that at a distance walking upon the Sea towards them they were troubled thinking he had been some uncleane spirit that would have destroyed them and cried out for feare but when He came neer them and sayd to them Be of good comfort it is I be not afraid b Mat. 14. 26 27. they perfectly knew that it was their dear Lord and Master So many looking upon that Doctrine which opposeth the un-conditioned Perseverance of the Saints and asserteth a
tantaruÌ„ sit viriuÌ„ ac efficaciae vt secum trahat effectum fiduciae spei charitatis omnia tandem bona opera vt prâ—sentis vitâ— infirmitas patitur Idem in Loc. Com. Class 3. c. 4. Sect. 5. From the latter words of this Testimony it plainly appears that the sence of this Author is that that trust recumbency or reliance upon God or Christ wherein the said Synod with some others placeth as it seems the essence of justifying Faith is no part of this Faith but only a necessary effect or consequent of that firm assent unto the Gospel or Word of God wherein he placeth the intire essence of this Faith as we have heard Of which unquestionable Truth I could joyn many Co-assertors unto him of approved learning and worth as Chamier Dr George Downham and others if I conceived it any ways necessary or commodious to the business in hand But I have still a considerable Reserve of Resolute Doctors to make good §. 28. against the Synod of Dort that they themselves assert and teach a possibility of a final Apostacy in persons truly justified as well as their Opposers the Remonstrants notwithstanding their heavy censure passed upon them for this Doctrine such I mean who place true justifying Faith in a certain knowledg of or firm assent unto the Word of God and consequently conclude those to be persons truly justified against some of which the said Synod doth not onely avouch and teach a possibility of their total and final defection but even a necessity also which is a strain of contest against the necessity of the Saints Perseverance higher then ever any Arminian or Remonstrant woun'd up his pen unto We therefore saith Gualter say that Faith is a certain firm assent of minde arising from the Word of God whereby we acknowledg Christ for such as the Scriptures exhibit Him unto us or hold Him forth to be a Dicimus ergo Fidem esse certum firmum animi assensum ex verbo Dei enatuÌ„ quo ChristuÌ„ taleÌ„ agnoscimus qualeÌ„ illum nobis Scripturae proponunt Gualt in Ioh. Hom. That Faith saith Melancthon which justifyeth is not onely a notice of the History but it is TO ASSENT to the Promise of God wherein Remission of Sins and Justification are freely offered for Christs sake b Sed illa Fides quae justificat noÌ„ est tantuÌ„ noticia Historiae sed est adseÌ„tiri promissioni Dei in quâ gratis propter ChristuÌ„ offertur remissio peccatoruÌ„ justificatio Melanct. in loc de Justificat And elsewhere he affirms this Faith to be AN ASSENT to every Word of God delivered to us c Fides est assensus omni verbo Dei nobis tradito Chemnitius delivers this definition of justifying Faith as more generally approved of by Protestant Divines and by himself also Faith is TO ASSENT unto the whâ—le Word of God delivered unto us and herein to the free Promise of Reconciliation granted unto us for Christ our Mediator d Fides est assentiri universo Dei verbo nobis tradito in hoc promissioni gratuitae reconciliationis donatae propter Christum MediatoreÌ„ Chemn Exam. pag. 159. Musculus observeth That in the Example of Abraham in the Scriptures this is not onely commended or taken knowledg of that He beleeved there was onely one God but that He beleeved the Promises of God e In exemplo Abrahae non hoc tantuÌ„ praedicatur quòd crediderit ille hoc tantuÌ„ unuÌ„ esse DeuÌ„ sed quod FideÌ„ habuerit promissionibus Dei Musc loc de Justif Sect. 5. clearly implying that his belief of these Promises was that Faith which justified him Zanchius reports this to be a definition of justifying Faith which Bucer and other Orthodox Divines gave Faith is the gift of God and work of the Holy Ghost in the minde of the Elect whereby they BELEEVE THE GOSPEL of Christ f Non Bucerus soluÌ„ sed etiaÌ„ alij multi definiunt saepè FideÌ„ ita vt dicant eaÌ„ esse donuÌ„ Dei opus Spiritus Sancti in Mente Electorum quo Christi Evangelio credunt Zanch. Tom. 7. pag. 352. Himself elsewhere frameth us this definition Faith is a vertue given unto us by God by which we ARE PERSVVADED that whatsoever was heretofore propounded by the Prophets and Apostles in the Name of God and is now preached unto us out of their Writings is the Word of God and beleeve and profess this whole Word as well the Law as the Gospel as the certain Word of God g Fides est virtus à Deo nobis donata quâ quicquid olim propositum fuit nomine Dei à Prophetis Apostolis nunc auteÌ„ nobis ex ipsorum Scriptis praedicatur persuasi sumus esse verbum Dei illudque totum tà m legeÌ„ quà m Evangelium vt certum Dei verbum credimus ac prositemur Zanch. Tom. 4. pag. 241. Beza affirmeth that the state of the Epistle to the Romans is to be ordered or disposed of in our Judgments thus That we are saved by God through one Christ IF WE SHALL BELEEVE THE GOSPEL h Sic disponendus est status hujus Epistolae nos à Deo per unum Christum servari si Evangelium crediderimus Beza in Rom. 1. 17. Polanus describes justifying Faith A KNOVVLEDG AND ASSENT whereby a man beleeveth all that to be true which God hath commanded to be beleeved i Fides est notitia assensus quo creditur verum esse quicquid Deus credendum praecepit Polan Partit Theolog. l. 2. p. 368. Vrsine thus Faith is a true perswasion whereby we ASSENT to every Word of God delivered unto us k Fides est vera persuasio quâ assentimur omni verbo Dei nobis tradito Ursin de Primo Praecept If thou saith Mr Tyndal the Martyr BELEEVEST THE PROMISES of God the Truth of God justifieth thee i. e. He forgiveth thee thy sins and taketh thee into Favor l Si promissionibus Dei credas veritas Dei te justificat i. e. ignoscit tibi teque in gratiaÌ„ recipit Tyndal de Christian Obed. ad Hen. 8. Give me leave to instance one Author more Dr Jo Davenant a member of those convened in the Synod at Dort quorum pars magna fuit arguing against Bellarmine the non-abolition of Faith even in the glorified condition it self of the Saints in respect of the nature habit or essence of it useth this demonstration viz. that those who are in an estate of perfect blessedness are so affected or disposed that they are willing to assent unto God not onely because of the evidence of the matter but also for the Authority of the Assertor although the thing affirmed were in it self inevident Yea and further saith that there is none of the Blessed or glorified ones but will much more readily beleeve God for the Authority of the Speaker then He that is endued with the greatest Faith amongst
consider that the Answer which I had prepared a good part of it being taken up in proving the Pamphleter tardy in several reports made by him of matters of fact the knowledg whereof would be I conceived of slender Edification and of no great Acceptation unto Readers and the detection of â—â—m in such unworthy practices might be offensive to some of his Friends whom I well respected might in these respects rather cumber then benefit the World in case it were published And considering further that the matters of real weight and consequence insisted upon in the Answer being here handled onely according to the exigency of the Particulars of my Charge respectively might more satisfactorily and with more advantage to the Peace and Comfort of Men be discoursed in a just and entire Treatise I accordingly changed my Intentions of publishing the said Answer into a Resolution of declaring and asserting my Judgment about the Doctrinal Imputations specified and managed therein against me more at large This Resolution continuing with me seconded and strengthened with further Light shining into my Heart dayly from the Father of Lights about those important affairs which lay upon mine hand to manage not onely in order to my own Vindication in such passages of Doctrine wherein I was publiquely traduced by the Pamphleter as a Teacher of Errors but to the christian Information and Consolation of others also hath at last given the light of life to the ensuing Treatise the perusal whereof I desire to recommend upon such terms unto thee that thou mayst resent it as worthy thy labor and the best exercise and engagement of thy minde and thoughts This I presume I should do effectually if I were able in the first place to possess thee throughly with a true Notion of the danger of Error and mis-apprehension in the things of God Secondly with the deep and solemn necessity which lieth upon all persons of Mankinde without exception who are endued with Reason and Vnderstanding to engage these worthy and noble Faculties to their uttermost about the things of God and matters of Salvation and lastly with the innocency and inoffensiveness of the Doctrines maintained in the present Discourse in respect of those vulgar Imputations which by way of prejudice are layd to their charge And these things I shall endevor within the narrowest compass of words wherein it is lightly possible for matters of so great consequence to be transacted to any purpose in the remainder of this Epistle For the first Truth especially in things of a supernatural concernment the knowledg The danger of Error in matters of a Religious import whereof faceth Eternity and without which in some competent degree no person capable of it can or will be judged by God meet to partake with the Saints in the inheritance of light being nothing else interpretatively but God himself prepared of and by himself for a beatifical Vnion with the Vnderstanding and from hence with the heart and affections of men Error in things of this high and sacred import can be nothing else but Satan the Great Enemy of the Peace and Blessedness of Men contriving and distilling himself into a Notion or Impression apt and likely to be entertained and admitted by the Vnderstanding under the appearance and in the name of Truth into union with it self and by means hereof into union also with the Heart and Soul of Men. Much in such a sence as that wherein the Apostle affirmeth meats to be for the belly and the belly again for meats b 1 Cor. 6. 13 is Truth for the Vnderstanding and the Vnderstanding for Truth And in such a sence as poysoned or unwholesom meats are not nor ever were intended by God for the belly nor the belly for them it may truly be said that Error is not nor was ever intended by God for the Vnderstanding nor the Vnderstanding for Error Truth or God issuing and streaming out his most excellent and incomprehensible Nature and Being his infinite Wisdom knowledg Power Goodness Bounty Mercy Justice c. in certain Positions Notions and apprehensions is of the most natural kindly and soveraign accommodation for the Vnderstandings of men and dependently hereupon for their hearts and affections also that can be imagined So that the belly is not in the low way of Nature appropriate unto it better or more naturally provided for and satisfied when filled with the best and best nourishing meats nor the body or rest of the members in a more ready natural and certain way of well-doing naturally whilest the nourishment of these meats lasteth and is regularly dispensed from the belly unto them then the Vnderstanding of a man is when invested enriched filled with supernatural and Divine Truth and whilest the knowledg and due consideration hereof there abideth as far as the influence and sphere of the activeness of it extend the Heart Soul and Affections of Men also are hereby enriched and filled with their appropriate Treasures of Righteousness Holiness Joy and Peace Whereas Error and all Mis-notions of God his Nature Attributes Counsels or Ways though the Minde and Vnderstanding of a man may rejoyce over them for a season yet do they all this while pollute corrupt and imbase them by their union and communion with them as a person of a noble house and blood stains his honor and reputation by coupling himself in marriage with a woman of base parentage and conditions Yea all Error of that kinde whereof I now speak being seated in the Judgment and Vnderstanding secretly and by degrees infuseth a proportionable malignity into the Will and affections and occasioneth sinful distempers unholy and unworthy dispositions to put forth here The truth is that Error is the great Troubler of the World it is that fountain of Death that issueth and sendeth out all those bitter waters and streams of sin and unrighteousness in every kinde which overflow the Earth almost in every place and part of it making it so extreamly barren of Comfort and Peace as it is yea and as the shadow of Death to the Inhabitants of it Why do men so universally walk in ways of Oppression Extortion Deceit Covetousness Vnmercifulness Druâ—kenness Vncleanness Envy Hatred Pride Ambition c. but because they judg such ways as these all circumstances considered more commodious and desirable unto them then ways and practices of a contrary that is of an holy and truly-honorable import And what is this but a most stupendious and horrid Error and mistake being the natural result of those numberless erroneous and lying apprehensions and conceits concerning God wherewith men willingly suffer their mindes and consciences to be imbased and corrupted even to a spiritual rottenness and putrifaction For when God shall please to heal the World of all the malignity that yet boyls and works in the bowels of it and breaks out upon all occasions to the great annoyance and discontent of men the receit which he will administer unto it in order
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
we are not to conceive that upon the multiplication or new production of Entities or Beings the acts of God are multiplied for or in their production but that whatsoever is produced by him or receives being from him as all things that have being do when or at what time soever they receive this being they receive it by vertue of that one creative act of his by which at once in the beginning as the Scripture phrase is he gave being to all things Past Present and yet to Come Nor are we to conceive that when Moses reporteth the History of the Creation thus And God said let there be light a Gen. 1. 3. and afterwards viz. after a dayes space that he said Let there be a Firmament b Gen. 1. 6. and again after the same distance of time Let the waters under the Heaven he gathered together into one place c Gen. 1. 9. c. that he spake these things at three severall distinct times or that he waited the just space of a day between speech and speech but that Moses his intent in this description or relation was to declare by what successive spaces or distances of time that one Creative Word of God which he spake at once took place and gave being to the severall and respective parts of the Universe So that for example when by way of Preface to the second dayes worke he writeth thus And God said let there be a Firmament c. His meaning only was to signifie what that one creative Word of God once and at once spoken did produce or give being unto towards the compleating of the Universe the second day after the Creation was begun not that God rested or kept silence for a dayes space and then fell to work again This truth I mean that all temporary and successive effects in the World §. 16. whether produced by the intervening and concourse of second Causes or without are produced by the impression and vigour of that one great act of God we speak of and not by any new act exercised or exerted by him in order to their severall and particular Productions is frequently insinuated in the Scriptures themselves yea and is demonstrable by ground of reason and nothing but what hath been the judgement of severall learned men and of Augustine by name The context of Moses Gen. 2. 4. tenoureth thus These are the generations of the Heavens and of the Earth when they were created IN THE DAY that the Lord made the Earth and the Heavens and every plant of the field BEFORE IT WAS IN THE EARTH and every herb of the Field BEFORE IT GREVV Here he plainly affirmeth that God created the Earth and the Heavens in the same day and every Plant of the Field BEFORE it was in the Earth c. Cleerly implying that though the Earth and the Heavens received their respective beings on two severall dayes successively yet that which God acted or did towards their Productions was done by him in one and the same day i. e. at once and again that although no Plant of the Field was actually produced before it was in the Earth for no Plant was made out of the Earth and afterwards by God put into it yet that on Gods part and in respect of what he contributed towards their actuall Production they were produced before viz. by that one Creative act we spake of Consonant to this deduction from as also to the exposition lately given unto the context of Moses is this passage of Augustine When thou hearest that all things were then made when the day was made conceive if thou beest able that six or seven fold repetition which is made or to be made without any intervalls of delayes or spaces of time or if thou beest not able so to conceive of it leave it for those to conceive who are able and go thou forward with the Scripture which forsaketh not thy infirmity but walketh a Mothers pace slowly with thee and which so speaketh that with her height shee laughs at the proud with her depth shee amazeth the considerate with her Truth shee feeds the strong or well-grown and with her affability nourisheth little ones a Et cum audis tunc facta omnia cum factus est dies illam senariam vel septenariam repetitionem sine intervallis moraâ—um spaciorumque temporalium factam si possis apprehendas si autem non possis haec relinquas conspicienda valentibus tu autem cum Scriptura non deserente infirmitatem tuam materno incessu tecum tardius ambulante proficias quae sic loquitur ut altitudine superbos irrideat profunditate attentos terreat veritate magnos pascat affabilitate parvos nutriat Aug. de Gen. ad lit l. 5. c. 3. The same Author elsewhere For God saith he made all time with all corporall Creatures together or at once which visible Creatures are signified by the Name of Heaven and Earth b Fecit enim Deus omne tempus simul cum omnibus creaturis corporalibus quae creaturae visibiles nomine coeli terrae significantur Aug. lib. 1. de Gen. contra Manich. c 3. Quod futurum est jam factum est Idem Soliq cap. 26. This to have been his positive and cleer judgement many other passages in his writings give plenary and pregnant testimony and more particularly his 105th Tractate upon John and his Books upon Genesis But to returne to the Scriptures Those words Psal 115. 3. He God hath done whatsoever he pleased in the best sence and interpretation of them and that which is closest to the letter are thus to be understood viz. that whatsoever God willeth or hath willed should at any time come to passe he hath already done viz. all that he meaneth or which is any wayes necessary for him to do towards the effecting of it In this sence also that of the Apostle Rom. 8. 30. with many other places of Scripture of like Phrase and consideration is to be understood Moreover whom he hath predestinated them also hath he called and whom he hath called them hath he also justified and whom he hath justified them hath he also glorified God is said to have already called justified glorified all those whom he did foreknow ver 29. i. e. preapprove viz. as lovers of God Vers 28. and so predestinated to be conformed to the Image of his Sonne because he hath already done whatsoever is requisite for him to doe for the procurement and effecting of them in due time By the way lest the Table of this Doctrine should prove a snare of error §. 17. or mistake unto any foure things are diligently to be minded First that that one great Act of God by which he gave Being in time unto the World and unto all things that either have been or ever shall be produced or done in it was not exercised or acted by him in time but from or in eternity The reason hereof is
from death which by the Law of God ought to die with many the like which have proved snares of dishonour and of danger unto them otherwise in like manner some men desirous to commend themselves unto God as men zealous for his glory more then others study and invent Notions and Senses of some Scripture expressions to bestow upon him in the name of Prerogatives which they presume are much for his honour and glory in the World which yet upon due consideration are found most unworthy of him and of a broad inconsistency with his glory indeed For what relish or savour of honor or glory unto God can there be in bringing him upon the great Theater of the World speaking thus I will cast out of my favour and devote to everlasting burnings to torments Endlesse Easlesse Intolerable Insupportable thousand thousands and ten thousand times ten thousands of my most excellent Creatures Men Women and Children though they never offended me otherwise then Children may offend many thousands of yeers before they are born yea though I thus in the secret of my Counsell intend to leave them irrecoverably to the most exquisite torments that can be endured and these to be suffered by them to the dayes of eternity without all possibility of escaping though they shall do the uttermost they are able to please Me and to reconcile themselves unto Me yet will I in words speak to their hearts Proclaime and Professe my Self unto them to be a God mercifull and gracious long suffering and abundant in Goodnesse and Truth keeping mercy for thousands forgiving iniquity and transgression and sinne a Exod. 34. 6 7. I will entreate them with bowells and great compassions and Professe my Self aggreived in Soul because of their impenitency I will allure them to Repentance with all my great and Precious Promises of Pardon of sin of life and glory and all the Great things of the World to come yea I will most seriously and solemnly Protest and Sweare unto them by the greatest Oath that is even by my own Life and Being that I desire not their Death b Ezek. 33. 11 Can Men indued with reason and understanding or that know in the least what belongeth to matters of honour and glory resent or savour any thing in such Proceedings as these that is like to make a Prerogative worthy the Name Glory and Super-Transcendent Holinesse and Excellency of God Most certaine it is that there is nothing in God nothing that proceeds from him but what is both Divisim and Conjunctim and that according to the Principles of Reason and that light of understanding which Himself shineth in the hearts and consciences and inward Parts of Men just matter of Praise Honour and Glory unto Him of which more ere long But 2. That Prerogative or Prerogative-Will as some call it which §. 36. God stands upon in the Scriptures and claimes to Himself as a Royalty annexed to the Crown of Heaven and Earth either in the ninth to the Romans or elsewhere in reference to the condemnation and eternall destruction of his Creature standeth not in any Liberty or Power claimed by him to leave what Persons he pleaseth to inevitable ruine only upon consideration of Adams sin much lesse before or without any such consideration but to make the Lawes Terms and Conditions as of life so of death as of Salvation so of Condemnation and these indifferently and equally respecting all Men not such as Men are apt to think meet and fitting for him to doe but what Himself Pleaseth i. e. Such as the Counsell of his own Will adviseth and leadeth Him unto For He is said not to act or Worke all things or any one thing simply according to his own Will but to work all things according to the Counsell of his own Will c Eph. 1. 11. So that in whatsoever God acteth or willeth we are to look not only for Will but Counsell i. e. Wisdom and Tendency unto ends worthy of him and these discernable enough as was lately said by Men to be such if they were diligent and impartiall in the consideration of them As for example the Jewes thought it most equall reasonable and best becomming God that he should constitute and ordain the observation of Moses his Law to be the Law of Justification Life and Salvation unto Men and the neglect or non-observation of this Law to be the Law of condemnation and of death God here interposeth with his Prerogative and declares to them that his Will and Pleasure is otherwise and that he Constitutes and Ordaines Faith in his Son Jesus Christ to be the Law of Justification and Life whether joyned with the observation of Moses Law or without it and on the other hand unbelief to be the Law of condemnation and of death though in conjunction with the strictest observation of Moses Law This Prerogative indeed God Himself pleads and asserts to Himself with a majestique and God-like authority speaking thus to Moses I will have mercy on whom I will have mercy and I will have compassion an whom I will have compassion a Rom. 9. 15. as if he should say Men shall not prescribe unto Me Lawes or Terms of shewing Mercy I will not be advised or obliged by them whom i. e. what manner of persons or how qualified I shall justifie and save I mean to follow and to keep close to the Counsell of mine own Will in these great and most important affaires which concern the Life and Death the Salvation and Destruction of my Creature The same prerogative The Apostle also vindicateth unto him afterwards in the same Chapter in the similitude of a Potter Hath not the Potter power over the Clay of the same lump to make one Vessell unto honour and another unto dishonor b Rom. 9. 21. meaning that God had a like equitable Power or Prerogative over the great masse of Man-kind in Adam to make what Lawes of Life and Death unto them he pleased and to appoint who or what manner of persons should be saved and what manner of persons should be condemned which the Potter hath over the lump of Clay which is before him to make what Vessells he pleaseth for honour and what again he pleaseth for dishonour But of this passage as also of that vers 18. we shall speak more at large towards the close of the Discourse where we intend an intire Explication of the 9th to the Romans from the beginning of vers 6. to the end of the 23. In the mean time let this be taken along by way of caution about what hath been delivered in this Section viz. that though the Jewes thought it most equitable and most beseeming God to justifie Men by the works of the Law rather then by Faith in Jesus Christ which notwithstanding was the Counsell and good pleasure of God about Justification yet this Counsell and good pleasure of God especially being from time to time so signified unto them by
wherein he was capable of dying as well as other men yet did not suffer death simply through the malice or power of his enemies but upon an account far superior unto these the Apostle attributes his death to the Grace of God i. e. The love and gracious affections of God not towards some or a few no nor yet towards all men collectively taken or in the lump but towards all men distributively taken i. e. towards every particular and inviduall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost for every man i. e. to procure eternall Redemption and Salvation for every man without the exclusion of any I cannot apprehend what can reasonably be said to alienate the minde or import of this Scripture from our present cause Evident it is and you shall finde our best interpreters of the place affirming the same that the Apostle in these words that through the Grace of God he might taste death c. assignes a Reason or two rather of what he had said a little before concerning the Incarnation and Humiliation of Jesus Christ whom he had in the former Chapter asserted to be the Son of God to prevent or heal any scandall or offence that either had already or might afterwards arise in the minds of these Hebrewes through the unlikelyhood strangenesse ot incrediblenesse of such a thing It is a saying among Philosophers and all men have experience in part of truth in it that a knowledge of the Reasons or Causes of things causeth admiration and so all troublesomenesse of thoughts about them to cease So then the Apostles drift and intent in the words mentioned being to satisfie the Hebrewes concerning such a strange wonderfull and unheard of a thing as 1. That the Son of God should be made Man and 2. That being made Man he should suffer death it is no wayes credible but that he should 1. Assigne such a cause as would carry the greatest weight of satisfaction in it and 2. expresse himself in such Perspicuity and Plainnesse of words that they might not lightly mistake his meaning lest if by occasion of his words they should first apprehend the Reason or Cause assign'd by him to be more weighty or considerable then he intended it and afterwards should come to understand that it was far lighter and lesse considerable their scandall and offence in stead of being healed or prevented would be more strengthened and increased as usually it comes to passe in such cases Now evident it is 1. That the Apostles words in this place that he through the Grace of God should taste death for every Man in the plainest the most obvious and direct sence and signification of them hold forth the Doctrine which we maintaine for Truth here being no restraint at all nor the least whispering of any limitation to be put upon that terme of universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man and 2. As evident it is that the Death of Christ for all Men without the exception of any which is the Doctrine we assert and the Grace of God so intending it amount to a far more weighty consideration and satisfaction touching those great dispensations spoken of the Incarnation and Humiliation of the Son of God then his dying only for a few or for a select number of men and the Grace of God commensureable hereunto Therefore there is not the least question to be made but that the large and not the limited sence was the Apostles sence in the words now under debate And when the Holy Ghost expresseth himself as we have heard that he through the Grace of God should taste death FOR EVERY MAN for any man to come and interpret thus for every Man i. e. for some men or for a few Men which if not for forme yet for matter and substance must be their interpretation who oppose the exposition given is not to interpret but to correct and to exercise a magisteriall authority over the Scriptures Nor had Pareus himself the heart to decline the interpretation asserted §. 9. though he seemes somewhat desirous by some expressions to hide this his ingenuity from his fellowes to avoide their offence Whereas saith he the Apostle saith for every Man it respects the amplification or extent of the Death of Christ HE DIED NOT FOR SOME FAVV the efficacy or vertue of it appertaines unto ALL. Therefore there is life prepared or made ready in the Death of Christ for ALL afflicted consciences a Quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fructum mortis Christi amplificandum pertinet Non pro paucis aliquibus mortuns est sed ad omnes efficacia ejus pertinet Omnibus igitur afflictis conscientiis in morte Christi vita parata est c. c. The truth is that there can be no solid ground of Peace or Comfort to any afflicted conscience whatsoever without the supposall of Christs Death for every Man without exception as hath been argued in part Sect. 38. of the former Chapter and might be further evicted above all contradiction Amongst the Orthodox Fathers Chrysostome who as we heard avouched the exposition given of the former Scripture stands by his own judgement and mine in his explication of this That he through the Grace of God should taste Death for every man not only saith he for the faithfull or those that believe but for ALL THE WORLD He indeed died for ALL Men. For what if all Men doe not believe yet He hath done His part b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fully performed that which was proper for Him to do The Scripture next advancing in the forementioned troope was Who will §. 10. have ALL MEN to be saved speaking of God and to come unto the knowledge of the Truth b 1 Tim. 2. 4. Whereunto for conformity in import we shall joyn the last there specified which is this The Lord is not slack concerning his promise as some Men count slacknesse but is long suffering to us-ward NOT WILLING THAT ANY should perish but that ALL should come to Repentance c 2 Pet. 3. 9. Concerning the former of these places we cleerly evinced in the first Section of this Chapter from the unquestionable tenor and carriage of the whole Context that by ALL Men cannot possibly be understood either some of all sorts of Men or Jewes and Gentiles or all the Elect or the like but of necessity All of All sorts of Men simply and universally without the exemption of any whether Jewes or Gentiles Any other interpretation or sence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Men but this renders the Apostle palpably impertinent and weake that I say not ridiculous in his arguing in this place This I plainly demonstrate in the said Section I now add that if it may be said that God will have All Me◠to be saved because he will have some of All sorts of Men to be saved it may more properly and truly be said of him that he
Death which proceeded from him swallowed up by the Life of Christ if still it reignes and magnifies it selfe over and against far greater numbers of Men then the Life it self of Christ preserves or delivers from it Upon Verse 18. he Presenteth his thoughts in these words He Paul makes Grace COMMON UNTO ALL MEN because it is exposed unto or laid within the reach of All Men not because it is in the reality of it extended unto all Men i. e. not because it is accepted or received by all Men as the words following plainely shew For saith he though CHRIST SVFFERED FOR THE SINNES OF THE WHOLE WORLD and through the Goodnesse or Bounty of GOD be offered unto all Men yet all Men doe not take or lay hold on Him d Communem omnium gratiam facit quia omnibus exposita est non quod ad omnes extendatur reipsa Nam etsi passus est Christus pro peccatis totius mundi atque omnibus indifferenter Dei benignitate offertur non tamen omnes apprehendunt So that if Calvin would but quit himself like a Man and stand his own ground he would Remonstrate as stoutly as Corvine or Arminius himselfe CHAP. VII The third sort or consort of Scriptures mentioned Cap. 5. Sect. 5. as clearely asserting the Doctrine hitherto Maintained Argued and Managed to the same Point WE shall not need I conceive to insist upon a Particular examination §. 1. of these Scriptures one by one the Method observed by us in handling the two former Partees because they are more apparantly uniform and consenting in their respective importances then they In which respect a cleer and thorough Discussion of any one of them or a diligent Poyseing of the common tendency and import of them all will be sufficient to evince their respective compliances with the cause in hand The Prospect of these Texts is this And him that commeth unto me I will in no wise cast out Joh. 6. 37. HE that believeth in me shall never thirst Verse 35. HE that believeth and is Baptized shall be saved Mar. 16. 16. that WHOSOEVER believeth in him should not perish c. Joh. 3. 16. that through his Name WHOSOEVER believeth in him shall receive remission of sinnes Acts 10 43. Even the righteousnesse of God which is by Faith of Jesus Christ UNTO ALL and UPON ALL who believe for ALL have sinned c. Rom. 3. 22 23. to omit very many others of like tenor and import In all these Scriptures with their fellowes evident it is that Salvation is §. 2. held forth and Promised by God unto all without exception that shall believe yea that it is Offered and Promised unto all Men upon the condition of believing whether they believe or no. So that upon such Declarations of the gracious and good Pleasure of God towards the universality of Men as these the Ministers of the Gospell or any other Men may with truth and ought of duty upon occasion say to every Particular Soul of Man under Heaven If thou believest thou shall be saved even as Paul saith that he preached Christ admonishing EVERY MAN and teaching EVERY MAN in all wisdome that he might present EVERY MAN perfect in Christ Jesus a Colos 1. 28. Yea this Apostle speaking of God Himself saith that he admonisheth all Men every where to repent b Acts 17. 30. Now if the Gospell or God in the Gospell offereth Salvation unto all Men without exception and insureth it accordingly upon their believing certainly he hath it to bestow upon them in case they doe See more of this Cap. 8. Sect. 31. believe otherwise he should offer or Promise that unto them which he hath not for them nor is able to confer upon them though they should believe If he hath Salvation for them or to bestow upon them upon their believing he must have it in Christ because he hath no other treasury or store-house of Salvation but only Christ Neither is there Salvation in any other c. Acts 4. 12. If God hath Salvation in Christ for all Men Christ must needs have Bought and Purchased it for them with his Blood in as much as there is no Salvation no not in Christ Himself without or otherwise then by Remission of sins nor any Remission of sinnes in or by Him without shedding of blood Therefore all those Scriptures wherein God Promiseth and ascertaineth Salvation unto all Men without exception upon their believing are Pregnant with this truth that Christ layd down his Life for the Salvation of all and every Man If it be here replied and said but though God in the Gospell offers Salvation §. 3. unto all Men and Promiseth Salvation unto all Men upon condition of their believing respectively yet knowing certainly before hand that none will believe but only such and such by Name as viz. those for whom there is Salvation Purchased by Christ he may upon a sufficient ground and with security enough Promise Salvation unto all men upon condition they will believe I answer Though God by meanes of the certainty of such his knowledge may without danger of failing in Point of Promise-keeping or of being taken at his word to his dishonour Promise Salvation unto all Men without exception upon the terms specified though it should be supposed that Christ hath not Purchased Salvation for all Men yet upon such a supposition as this he cannot either with honour otherwise or with truth make any such Offer or Promise Not with honour because for a Man that is generally and certainly known to be worth but only one thousand Pounds in estate to offer or Promise an hundered thousand Pounds to any Man that shall be willing to serve him or to doe such or such a courtesie for him though he knew certainly that no Man would accept his offer in either of these kinds yet would such an Offer or Promise be matter of disparagement to him in the sight of wise and understanding Men yea render them little other then ridiculous In like manner it being supposed by our Antagonists in the cause now under Plea that God hath declared it unto all the World in his Gospell that Christ hath died but for a few Men in comparison and consequently that himself hath Salvation only for a few in case he should Promise Salvation unto all Men without exception upon what account service or condition soever must needs turne to dishonour in the highest unto him and represent him unto his Creature extremely unlike to himselfe Suppose the Devill had certainly known as very possibly he might that the Lord Christ would not have fallen down and worshipped him upon any terms or conditions whatsoever would this have excused him from vanity in Promising him all the Kingdomes of the World upon such a condition when as all the world knew that not one of these Kingdomes were at his disposall Again 2. neither can God nor any Minister of the Gospell say with
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
washed and unwashed so were the Persons resembled to these Creatures the same men in the inward frame and constitution of their Hearts even whilest they had made the escape here spoken of from the pollutions of the World which they were before therefore not truly Sanctified or Regenerate But how weake this allegation is sufficiently appeares by the foundation on which it is built which is this that Parables or Similitudes run upon all foure or that all things whatsoever found in the things resembling are appliable also to the things resembled God in hearing the importunate and restlesse cries of his Saints is compared to an unrighteous Judge who though neither fearing God nor regarding Man was notwithstanding overcome with the Widows importunity to doe her Justice Now to infer from hence that because this unjust Judge remained still unjust even whilest he did Justice to the Poore Widow therefore God also being compared to him was unjust whilest he heard the Prayers of his Saints would be an inference blasphemously ridiculous Of no whit better calculation is that collection mentioned wherein because Men sometimes cleane and afterwards polluted are compared in respect of such a change to a Dog returning to his vomit and a washed Sow to her wallowing in the mire it is argued that therefore during their cleannesse they must needs be inwardly and in disposition like unto these Creatures Besides supposing the Persons here spoken of to have been Dogs and Swine I meane inwardly uncleane and impure before the alteration here ascribed to them the Proverb of the Dog returning to his vomit c. may in sufficient Propriety of Speech be applied unto them without any supposall that under that alteration they should be Dogs also Suppose a Dog should by casting up his gorge or vomit be turned into a Sheep and afterwards should by a contrary meanes viz. by resuming it become a Dog again might it not Truly and Properly enough be said that this Dog though lately a Sheep is now become a Dog again But the impertinency of the Plea now impleaded may be any Mans Vision that will but narrowly and impartially looke upon it Yea Calvin himself it seems was so far unsatisfied with it that he could §. 49. not own the Interpretation attempted by it but crosseth over the way to the other Interpretation This saith he upon Vers 22. is that in brief that Peter would say that the Gospell is Physique which purgeth us with an wholesome vomit but withall that there are many Dogs who to their destruction resorb or resume what they have vomited up And again that the Gospell is a Laver which washeth away all our uncleannesses but there are many Swine who soone after their washing tumble themselves in the mire In the mean◠time the godly are admonished to take heede of both unlesse they meane to be reckoned amongst Dogs and Swine a Hoc autem summatim vult Petrus Evangelium esse medicinam qu◠nos salubri vomitu purgat Sed multos esse canes qui in suam perniciem resorbent quod vomuerant Item Evangelium esse lavacrum quod immunditias omnes nostras abstergit sed multos esse porcos qui statim à lotione in coenum se provolvant Intereà monentur pij ut sibi ab utroque caveant nisi velint in canum porcorum ordine censeri If Men like Dogs may resume that to their destruction which they have vomited or cast up certainly when they had thus vomited and till such a resorbition they were sound and in a condition of Salvation A Man cannot reasonably be said to take any thing to his destruction who had that in Him before which was a greater and more certaine means to destroy Him Nor neede godly Men be admonished of any thing as like or Possible to bring them into the account of Dogs or Swine if such a transition be supposed to be unpossible to them Therefore doubtlesse Calvin resents much better that Exposition of the Place in hand which supposeth the escape specified therein to include an inward and reall Sanctification then that which resolves it into smoak and wind I mean an Externall Formall Hypocriticall Sanctification Another Scripture ranged in the same Division with the former is of much §. 50. the same consideration with them Of how much sorer punishment saith the Apostle shall he be thought worthy who hath troden under foote the Sonne of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace a Heb. 10. 29 To say that this Scripture with the former doth not speak of a true and reall Sanctification but of that only which is outsidely seemingly and hypocritically such is to claime a meere Arbitrary Power for Interpreting the Scriptures For 1. The word here translated Sanctification is the same with that which our Saviour useth Joh. 17. 17. where in the behalf of His Disciples He Prayeth thus unto His Father Sanctifie them through thy Truth thy Word is the Truth If neither Reason nor Religion suffereth us here to interpret that Christ Prayed unto the Father to Sanctifie His Disciples outwardly formally seemingly only but really and in truth I would gladly know which of the two or whether both lead us to understand any other Sanctification in the Place in Hand 2. No one instance I verily believe can be brought throughout all the Scripture where Men are said to be Sanctified by Christ by the Blood of Christ by the knowledge of Christ or the like but that the Place is to be understood of a true sound and saving Sanctification But Places of this Interpretation are many 1 Cor. 1. 2. 1 Cor. 6. 11. Eph. 5. 25 26. Heb. 13. 12. c. 3. There is this reason evincing with an high Hand that the Scripture before us speaketh of an inward reall and soule Sanctification viz. that the sin of the Person here said to have been Sanctified in counting the Blood of the Covenant an unholy thing i. e. in Despising or Prophaning it is aggravated by this consideration that He was Sanctified by it The carriage of the Verse cleerly and above all contradiction evinceth this Now then if we shall suppose that this Person had received no more good no greater benefit by this Blood of the Covenant but only to be made an Hypocrite or a Dissembler by it which must be affirmed if the Sanctification here attributed unto Him be only a feigned or formall Sanctification this is so far from aggravating that sin of His in despising it that it doth very much if not altogether extenuate and excuse it Nor can it be here pretended with reason that it was not the fault §. 51. nor any defect in the blood of the Covenant that he was not truly and really sanctified but his own negligence and falsenesse of Heart For though it be true that the Reason why any Man especially injoying the Gospell
making away themselves or destroying their own lives though there be no absolute Decree of God to secure them in this behalf the Naturall desire of self-preservation which God hath planted in them easily over ruling by the Power and Strength of it all motions â—or dispositions towards self-destroying which are wont to arise from such occasions in like manner the strength of that inclination or desire which is or ought to be and very possibly as hath been Proved might be in the Saints to save their Soules and consequently to preserve themselves from apostasie is sufficient without any such Decree in God as was mentioned to secure them both from all danger and from all feare of apostatizing to destruction notwithstanding all weaknesses or infirmities that they are subject unto The truth is that the infirmities and weaknesses of the Saints as such are so far from being any necessary or just ground of fear unto them that they shall fall away that the sence and acknowledgement of them are most cleer pregnant and effectuall Antidotes and Preservatives against falling away For he that is inwardly and truly sensible of his own weaknesse and inability to stand will especially being a Saint or Believer most certainly depend upon him for strength who is both able and willing to supply and furnish him upon such terms 3. And lastly upon the former accompt and for a close of this Chapter §. 36. I answer that if the Doctrine of falling away be so uncomfortable unto the Saints as the objection pretends the truth is as we have in the Premisses of this Chapter made it to appear they are not much relieved at this Point by the Received Doctrine of Perseverance For this Doctrine as hath been shewed scarce suffereth any man to believe upon any Rationall competent or sufficient grounds that he is a true Saint or Believer yea and doth little lesse then tempt him to such things which are exceeding apt and likely to fill him with feares and questionings touching the truth of his Faith And what great comfort can it then be unto him to hear or believe that true Believers cannot fall away or perish whereas the other Doctrine leaveth them a good latitude of competent ground whereon to judge themselves true Saints and true Believers nor doth it deprive them of sufficient ground on which to secure themselves both against the danger and against all feare of the danger of Apostatizing or falling away to Perdition This Doctrine therefore of the two is questionless of the more benevolous aspect and influence upon the Peace and Comforts of the Saints CHAP. X. A Continuation of the former Digression wherein the Texts of Scripture commonly alledged to prove the impossibility of Saints declining unto Death are taken into consideration and discharged from that Service BEing occasioned and after a sort necessitated for the securing of §. 1. some passages of interpretation Cap. 8. being of main concernment to the Principall cause undertaken in this Discourse to ingage home in the Question about Preseverance I should according to ordinary Method and that hitherto observed in the traverse of the maine Doctrine first have argued my Sence and Judgement in the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertively and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by answering such Objections whether from Scripture or otherwise which are wont to be levied by Men of contrary judgement in opposition thereunto But finding by experience that weaker men through too much fulnesse and aboundance in their own sence in matters of Controversie and this chiefly by meanes of some Texts of Scripture running still and working in their heads which in sound of words and surface of Letter seeme to stand by them in their Sence and Notion are under a very great disadvantage either for minding or understanding such things which are spoken unto them for their information in the Truth I thought it best for their relief in this case to invert that Method in the present Dispute and first to endeavour to take from them those weapons whether of Scripture or argument wherein they trust and afterwards present them with such other Scriptures and grounds which are Able Pregnant and Proper to build them up and establish them in the Truth We shall not tie our selves to any Rule or Prescript of Order in bringing §. 2. those Scriptures upon the theatre of our Discourse which men of differing judgement in the cause in hand are wont to plead in defence thereof themselves as far as I have observed observing none but shall produce them one by one as God shall please to bring them to mind unlesse haply two or more of them by reason of affinity or likenesse in Phrase or import may commodiously enough be handled together Most of the places compelled to serve in this warfare I finde scituate in the New Testament The first that commeth to hand is that of our Saviour unto Peter and upon this Rock will I build my Church and the gates of Hell shall not prevaile against it a Mat. 16. 18 From hence it is argued that those that are once built by Faith upon the Rock Christ or upon the truth of the Gospell are not in danger or in a possibility of being prevailed against viz. to destruction by all the Powers of darkness whatsoever I answer 1. That this promissory assertion of Christ the Gates of Hell shall not prevaile §. 3. c. doth not necessarily respect every individuall and single Person who de praesenti is a Member of his Church so as to secure him of his Salvation against all possible sins or wayes of sinning whereunto he may or can be drawn by Satan but may well be understood of the Church in generall i. e. considered as a body of men separate and distinguished from the world Now the Church in this sence may be said to stand and be secured against all the Power and Attempts of the Devill though not only some but even all the Particular Saints of which this body consists at present should be prevailed against by Satan to destruction Because the ratio formalis or essence of the Church in this sence doth not consist in the Persons of those who do at present believe and so are members of it for then it would follow that in case these should die or when they shall die Christ should have no Church at all upon the Earth in as much as nothing can be without the essence of it but in the successive Generation of those who in their respective times believe whether they be fewer or whether they be more whether they be such and such Persons or whether others As suppose there be not now one drop of that Water in the chanell of the River of Thames as it is like there is not which was in it seven years since yet is it one and the same River which it was then and so put the case there be not one Person now alive in any
neither can sin made use of in both Propositions First by sinneth not may be meant committeth no act of sin sinneth not at all In this sence of the Phrase the Minor is absolutely untrue For he that is borne of God certainely sinneth in a sence i. e. committeth acts yea many acts of sin In many things saith James we offend all b James 3. 2. meaning even the holiest and most regenerate of all Secondly by sinneth not may be meant say some doth not perpetrate or commit sin with delight But this sence I am confident cannot be justified either from the Scripture nor yet upon any competent ground of â—eason Not to sin doth no where in Scripture signifie not to sin with delight I acknowledge that Words and Phrases are sometimes in Scripture used emphatically in which cases over and besides their Proper significations they consignifie some Peculiarity of manner or some speciall circumstance relating to the thing or action expressed But what they signifie in this kinde I mean over and besides their strict and Proper significations is not arbitrary or left for Men to make what they please but is to be estimated by the scope of the place and Nature of the matter in hand I easily grant that the words under debate sinneth not or doth not commit sin are emphaticall in the Scripture before us But that the emphasis lieth in any such modification which should give them this sence sinneth not with delight hath no good accord with reason or with truth For there are many borne of God who do Commit sin with delight yea the delight or pleasure which they take in many sins committed by them is the chiefe if not the only reason why they commit them Yea it is a question whether any man commits any sin whatsoever without delight in one kinde or other Thirdly by sinneth not is meant say others sinneth not deliberately §. 26. or without inward reluctation in the act of sinning But neither hath this sence any better bottome then conjecture and this obnoxious enough to him that will chew and not swallow For 1. What necessity is there that when John saith he that is borne of God doth not commit sin he should mean committeth it not with deliberation or premeditation or without reluctance why may not his meaning as well be doth not commit sin unto Death or customarily as other Men doe or the like 2. Certaine it is that he that is borne of God doth at least sometimes commit Sin with deliberation yea and in the Apostles expression makes provision for the flesh a Rom. 13. 14 i. e. Plots and Projects Means and Opportunities for the committing of it and digests it as it were into method before hand that he may commit it the more artificially as well as wicked men witnesse David in the matter of Bathsheba and Uriah b 2 Sam. 11. witnesse the two Patriarches Simeon and Levi in the matter of the Sichemites c Gen. 34. besides examples in this kinde which every day almost brings forth 3. Neither is it true that every one that is borne of God Sinneth alwayes when he doth Sin with inward reluctancy Doubtlesse David was not divided in himself suffered no inward conflict about the committing of those sins lately intimated considering that according to the generall opinion of our best Protestant Expositors and Divines he remained for about the space of an whole yeere after the committing of these sins without any sence of or remorse for them And if the Lord had not sent his Prophet Nathan unto him to awaken him who knows but that he might have slept in his guilt even unto Death Besides as concerning sins quotidiani incursus or sins of infirmity as they are commonly called which are incident to those that are borne of God as well as unto others the case is yet more evident viz. that these at least many of them are committed by them without any such inward reluctancy as the Exposition now opposed suggesteth and particularly those of which they have no knowledge or sence when they commit them 4. And lastly to this suppose it were granted that Men borne of God doe not Sin but with inward reluctancy yet that this is not the sence wherein the Apostle ascribes a non-Sinning unto them is evident from hence viz. because certaine it is that the non-Sinning here intended by him to be ascribed unto them is such which is appropriate to them and not communicable to wicked or unregenerate Men. But that Men unregenerate sin and that frequently with inward reluctancy is the frequent acknowledgement of these Men themselves and besides is of easie Deduction and Observation from Romans 1. 32. Romans 2. 1. 5. c. Nor is it nor can it reasonably be denied by our Adversaries themselves 4. When the Apostle saith that he that is borne of God doth not commit §. 27. Sin some understand it of committing Sin unto death or with finall impenitency This Exposition indeed if it could be made to stand upright would beare the weight of the controversie depending alone But it argues much weaknesse for a Man in an Exposition of Scripture to determine for his own sence in a controversie or question without giving a very substantiall reason of such his Exposition Now I can meet with no reason at all from the Assertors of this Exposition for the confirmation of it But reasons against it there are these three at hand and many more in comeing 1. The Grammar or Letter of the Phrase breatheth not the least aire of such a sence 2. The Phrase of committing Sin is no where in Scripture found in such a sence I meane to sin with finall impenitency or unto death The Authors of the Exposition have not yet shewed it nor I believe ever will 3. Nor doth the Context or Scope of the place any wayes invite much lesse inforce such an Exposition The intent and drift of the Apostle from ver 3. even to the end of the Chapter as he that doth but run the Context over may read is not to shew or argue whether the Sons of God may possibly in time so degenerate as to live sinfully and die impenitently but to evince this that those who claime the great Honour and Priviledge of being the children of God cannot justifie or make good this claime neither unto others nor to themselves but by an holy and Christian life and conversation Now it is one thing to argue or prove who are the Sons of God at present another whether they who are such at present must of necessity alwayes so continue The former is the Apostles Theme in the Context the latter he is wholly silent unto So then if by not Sinning the Argument which we have now upon answer understands the non-committing of any of these foure kinds of sin or a non-Sinning upon any of the terms explained the minor proposition is denied which saith that whosoever is borne of God
Thus it is said of the Egyptian Magitians that they COVLD NOT STAND before Moses viz. at present because of the Boyles g Exod. 9. 11 but these notwithstanding they were in a capacity of standing before him another time as viz. when they should be healed of their Boyles Thus it is said that the Children of Israel COVLD NOT stand before their enemies a 1 Judg 7. 12 viz. whilest Achans sin was unpunished amongst them yet were they remotely capable not only of standing before their enemies but of vanquishing yea and making their enemies flie before them Fifthly and lastly the Phrase cannot frequently importeth an absolute impotency or incapacity in Persons in reference to the doing of such or such a thing Thus our Saviour speaking of His sheep No Man or none CAN take thâ—m out of my hand b Ioh. 10. 29 i. e. either hath or ever shall have any such Power whereby to take them out of my hand And so Gamaliel to his fellowes But if this Counsell or Work be of God yee CANNOT overthrow it c Acts 5. 39 c. i. e. you are in no capacity at all either present or remore to overthrow it It were easie to multiply instances of this Signification Now if the clause cannot sin in the Argument propounded be understood §. 29. according to any of the foure first signification mentioned of the word cannot both the Propositions are false if according to the fifth and last the major is true but the minor false The major Proposition was this He that sinneth not NEITHER CAN SIN cannot fall away from his Faith 1. If by the deniall of a Power to sin in this Proposition which that clause neither can sin importeth be meant nothing else but an unmeetnesse or uncomlinesse for a Man to Sin it is a cleer case that He that cannot sin may notwithstanding such a want of Power to sin very possibly fall away from his Faith For thousands may doe yea and doe things very unmeet and uncomely to be done by them 2. If by a deniall of the said Power in the Proposition be meant a present indisposition or incapacity in a Man to Sin by reason of the contrary disposition of holinesse prevailing in Him in this sence also He that cannot Sin may very possibly fall away from His Faith For He in whom a disposition of holinesse is predominant at present may very possibly by degrees and through a frequency and custome of contrary actions if not by an impetuous and suddaine turne also of Heart within Him devest Himself of that honourable habit and put on the vile garments of Loosenesse and Prophanesse in the stead 3. If by cannot Sin the Argument meaneth can hardly Sin or cannot Sin without difficulty which was the third signification of the word cannot neither will this sence give any colour of truth to the said Proposition For He that can hardly Sin or not Sin without difficulty may yet possibly Sin and consequently such an inability to Sin notwithstanding fall away from his Faith 4. If by cannot Sin the Argument imports only a present incapacity of sinning in the Person not excluding a remote capacity in Him hereunto and such as may in time by means suteable be reduced into act evident it is that the Person this inability to Sin notwithstanding may possibly fall away from his Faith Againe 2. according to all these Significations and Importances of the §. 30. clause cannot Sin in the said Syllogisme the other Proposition also is false which saith that whosoever is borne of God sinneth not neither CAN SIN For 1. He that is borne of God may very possibly doe that which is uncomely and unmeet for Him to doe 2. May be able to doe that by the superveening or contracting of another habit upon Him which by reason of a contrary habit prevailing upon Him for a time He cannot doe 3. He may possibly doe that which only is hard or difficult for Him to doe 4. And lastly He may have a remote capacity in Him of doing that in the future and in time and consequently may doe it which at present He is under an inability to doe Therefore it is a cleare case that there are four severall Significations of the Word cannot and these frequent in Scripture wherein both the Propositions in the argument now under canvass is false If the said argument understands the Phrase cannot Sin according to the §. 31. fifth and last import mentioned of the Word cannot wherein it sounds an utter and absolute incapacity or impossibility though in this sence the major Proposition be granted viz. that he that doth not Sin nor can Sin cannot fall away from his Faith yet the minor is tardy which saith as we lately heard whosoever is borne of God Sinneth not neither can Sin For He that is borne of God is in no such incapacity of Sinning of Sinning I mean in the sence formerly asserted to the Scripture in hand which amounts to an absolute impossibility for Him so to Sin But because this seems to be the sence intended in the argument and the minor Proposition in this sence to be built upon the Scripture in hand let us consider whether the reason which this Scripture assignes for the said assertion Whosoever is borne of God cannot sin doth necessarily inforce such a sence thereof The tenor of the whole Verse is this Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannâ—â— sin because he is borne of God Here are two Propositions or Assertions laid down and a reason given of either of them respectively The former Proposition is this Whosoever is borne of God doth not commit sin The reason hereof is for his seed remaineth in him The latter Proposition this Whosoever is borne of God cannot sin The reason hereof is because he is borne of God The sence and difference of the two Propositions according to what we have argued about the place hitherto and what we judge is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. every one that hath been borne of God stnneth not i. e. whosoever hath by the Word and Spirit of God been made partaker of the Divine Nature so as to resemble God in the frame and constitution of his Heart and Soule doth not under such a frame or change of Heart as this make a Trade or Practise of sinning or walke in any course of inordinatenesse in the World yea saith He in the latter Proposition every such Person doth not only or simply refraine sinning in such a sence but He cannot sin i. e. He hath a strong and potent disposition in him which carrieth Him another way or He hath a strong antipathy or aversenesse of Heart and Soule against all sin especially against all such kinde of sinning Now the reason saith the Apostle why such a Person committeth not Sin in the sence explained is because his seed the seed of God by or of
of being as also because it is naturally apt to produce and yeild such bodies or things which according to the course of Nature are corruptible likewise in like manner the seed of the Word of God is not therefore said to be an incorruptible seed because it cannot be taken from or forsaken by those in whom it hath a residence for the present but because whether it be taken or not taken from whether it be forsaken or not forsaken by these it retaines its proper Nature which is to be incorruptible For it is meerly extrinsecall and accidentall to the Word of God to be either imbraced or refused to be either retained or let goe or lost by Men nor doe any of these things make the least alteration in the nature of it no more then the taking up or removing a corne of Wheat or of any other corruptible graine from the Ground or Field wherein at present it resteth or the letting of it there alone altereth the Nature or Essentiall Properties thereof But 2. It may be some question whether by the seed of God in the Scripture §. 34. in hand said to remaine in him that is borne of him be meant precisely the Word of God and not rather that which the Scripture elsewhere calls the Divine Nature which is the proper effect of the Word of God according to that of Peter Whereby are given unto us exceeding great and precious Promises that by these you might be partakers of the Divine Nature c 2 Pet. 1. 4 c. together with that of the Apostle James Of his own will begat he us with the word of truth d Iames 1 18 c. If you ask me what this Divine Nature is I answer it is a certaine Heavenly impression made by the Gospel in or upon the Heart or Soul of a Man or a Divine Principle Quality or Disposition wrought in him by the Word of God by which he resembles God Himself and is effectually inclin'd to walke and act according to those Principles of Righteousnesse and Holinesse in all things appertaining unto him to doe by which God Himself walketh and â—acteth in the World If you aske me further but why doe I conceive that by the seed of God in the Scripture in hand the Apostle should meane such an impression or disposition as this I answer because some such thing must of necessity be meant by it which is very spiritfull vigorous and active in turning the Heart and Soul of a Man against sin First the metaphoricall expression of seed importeth as much I meane somewhat that is very spirituous full of Vigor Power and Efficacy in the kinde of it Naturall Philosophy and experience joyntly teach that it is the nature of Seed to be full of spirits and thereby exceedingly vigorous and operative Secondly the effect here ascribed to it the keeping or preserving of the Man in whom it remaines from sinning which requires a Principle of very great Strength and Power to effect implieth the same Now such a Principle genius or quality in a Man as the Holy Ghost calls the Divine Nature may well be conceived to be very spiritfull and vigorously operative according to the kinde and tendency of it in which respect it is frequently termed Spirit and consequently to be sufficiently active and powerfull to preserve its subject from sinning Yea our Apostle in assigning the reason of his latter Assertion in this place which is that he that is borne of God cannot Sin the reason whereof he alledgeth to be this because he is borne of God supposeth the seed here spoken of whatsoever is meant by it to be so actuous and powerfull that it doth not only actually and de facto preserve him in whom it remaines from Sinning but also renders him impotent or unable to sin For this reason because he is borne of God is the same in effect and for substance with that of the former assertion for his seed abideth in him only it doth somewhat more emphatically import that the reason why the Seed of God remaining in a Man is so potently exclusive of sin in the same subject with it is the absolute Holinesse or most perfect hatred of sin which is in God Himself of whom the Person is begotten againe by such his seed As the reason why a Lion hath courage strength and other like leonine Properties is because he came of a Lion a Creature naturally endued with the same Properties But whatsoever is here meant by the Seed of God whether the Word of God or the Divine Nature so notioned as hath been described evident it is by what hath been argued that no inseparablenesse of it from the present subject nor consequently any impossibility of falling away from Faith can be inferr'd from any thing spoken of it as attributed to it in this Place There is only one objection more as far as I am able to apprehend that §. 35. lieth with any seemingnesse of strength against the Premisses The tenor hereof is this If the Seed of God whatever it be remaining in a Man regenerate worketh in him the greatest and strongest antipathy against or alienation and abhorrency of minde and affection from sin that can lightly be imagined which hath been granted all along in the traverse of the Scripture in hand how is it possible that such a man should fall away especially totally and finally from his Faith It is no wayes reasonable to suppose that it is possible for a Man so to fall away from his Faith without sinning no nor yet without sinning very grievously nor is it much more reasonable if not as unreasonable altogether to suppose that a Man may sin and that grievously who hath the greatest and strongest antipathy against sin the deepest alienation and abhorrency of minde and will from sin that lightly can be conceived Therefore how is it possible for him that cannot sin even in this sence to fall away totally or finally I answer He that hath the greatest and strongest antipathy against sin that flesh and blood is capable of yet retaines that essentiall character or property of a creature mutability which supposeth a possibility at least of Sinning if not in sensu composito i. e. whilest such an antipathy remaines in its full vigor and strength yet in sensu Diviso i. e. in case or when this antipathy shall abate and decline As though Water made hot to the highest degree of heat whereof the nature of it is capable cannot possible coole any thing whilest it remaines under such a degree of heate yet this hinders not but that it may in time its present heat notwithstanding returne to its naturall coldnesse and then coole other things in like manner a Man may by the Spirit of Grace and Regeneration be carried up to a very effectuall and potent antipathy of minde and will against Sin by meanes whereof he is in no Capacity or Possibility of sinning in the sence formerly declared whilest
there are who being loth to see the cause of their long-magnified §. 10. Doctrine of Perseverance dying by the Hand of the Scripture yet before us and despairing of help for it by any or by all the fore-mentioned applications have thought it not amiss in a case of such imminent and extream danger to try conclusions by administring this Antidote unto it When God threatens say they the righteous man apostatizing that for the iniquity which He committeth He shall dye He speaks neither of the first Death properly so called nor yet of the second Death but of Afflictions Judgments and Calamities oft signified in Scripture by the word Death as Prosperity is by the word Life which God often brings upon truly good and righteouâ— men when they greatly provoke Him by their sins To this I answer 1. That this mist hath been already scattered and dispel'd by the strength of that light which shineth in Sect. 3. of this Chapter by which it clearly appeareth that by the Death threatened by God against a righteous man backsliding and persevering in His backslidings unto death which we there shew to be the case put by God in the Scripture in hand is meant Eternal Death Therefore not any temporal Judgments or Afflictions at least noâ— onely or principally these Yet here we add 2. That it ill becomâ— an Interpreter of Scripture to recede from the plain proper and best known signification of words save onely when necessitated by the exigency either of the Context and scope of the Place in hand or else of the nature and condition of the matter as viz. when the sence which the common signification of the word raiseth and exhibiteth is inconsistent either with the course of the Scriptures or with Principles of Reason Neither of which can be reasonably pretended in this Place 3. The express Tenor of the Context it self riseth up like an armed man against this Interpretation For the execution or infliction of that Death which is here threatened against the righteous man that shall apostatize is not threatened but upon his dying under His Apostacy in which case there is no opportunity for God to inflict any temporal Judgments upon men When a righteous man turneth away from His Righteousness and committeth iniquity and DYETH IN THEM for His iniquity that He hath done shall He dye a Ezek 18 26 4. When God threateneth at any time such and such sins or such and such sinners in one kinde or other with Death it is of very dangerous consequence and tending to allay and break the energy and Power and consequently to hinder the operation of such Threatenings upon the Consciences of men for any Man to put a qualified or mitigating sence upon the word death especially not being authorized by God Himself so to do 5. And lastly the Authors themselves of this Interpretation seeme to be half heartlesse and hopelesse of doing any great matters for their cause by it and in their Explication of themselves about it they distinguish themselves quite besides that which should relieve them The word Death they say in the Prophet doth not IN THE FIRST SENCE of it signifie eternall Death as neither doth the word life in the opposite part of the sentence signifie eternall life But what though the word Death doth not in the controverted Passage signifie eternall Death in the first sence or signification of it yet if it signifieth it in the second third or fourth sence or if it signifieth it at all it is of one and the same consideration for the eviction of what is claimed by us from the place which is that a Man truly righteous may so degenerate and Apostatize that God will inflict eternall Death upon Him I omit to demand of these Interpreters by what Authority or Confidence of genius they undertake thus particularly to range and marshall the severall sences which they say God intended in such and such words giving the Preheminence to such or such a sence and saying to another stand back or come behinde If we had meere ignorance or nescience of the Truth to encounter or satisfie §. 11. though in conjunction with the greatest parts of judgement and understanding on the one hand and with the greatest warinesse and scrupulousnesse of circumspection on the other hand the traversing of the Scripture already insisted upon were sufficient I conceive without any further labour of arguing to gaine credit and fullnesse of consent to that Truth which is now upon the advance But Prejudice and Paâ—tiality are hydropicall and hardly satisfiable and these are our chiefe adversaries in the businesse in hand Therefore to reconcile if Possible the diaffections of these with the truth we shall shew them more visions from Heaven of the same light and truth with the former And first upon this account we shall remember them of a Passage formerly argued and gather up at present onely so much of the substance of the Discussion and that with what brevity may be as we judge serviceable for our present Purpose referring the Reader to a review if he please of the largeâ— examination The tenor of the place is this Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me shouldst not thou also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall My Heavenly Father doe also unto you if yee from your Hearts forgive not every one his Brother their Trespasses a Mat. 18. 32 33 c. Evident it is from our Saviours reddition or application of the Parable So likewise shall my Heavenly Father doe also unto you if c. speaking unto His Disciples Ver. 1. and to Peter more particularly Ver. 21. that Persons truly regenerate and justified before God for such were they to whom in speciall manner he addresseth the Parable and the application of it and indeed the whole carriage of the Parable sheweth that it was calculated and formed onely for such may through high misdemeanors in Sinning as for example by unmercifulnesse cruelty oppression c. turne themselves out of the justifying grace and favour of God quench the spirit of Regeneration and come to have their portions with Hypocrites and Unbelievers If Men will make any thing at all of the Parable in a clear and direct way without troubling or obscuring without wresting or straining the carriage scope and pregnant tendency of it such an inference cannot be avoided Further satisfaction herein may be had for the Price only of so much Paines as the Perusall of the 54. and 59. Sections of the 8. Chapter of this Discourse will require Nor doth the reversall of such acts of grace in God as we speak of argue §. 12. the least mutability or shadow of change in Him either in
in case he had not continued to keep it under he might be a Reprobate Nay as in case Christ had not died there had not been a Possibility onely but even a certainty of their perishing who now by believing on him are saved in like manner in case Paul had deserted his exercise of keeping under his Body there had been more then a possibility and no whit lesse then a certainty of his proving a Reprobate though now by means of his persevering therein unto the end as we have cause in abundance to judge concerning him he be saved So that the Argument recoyles as we see upon the Author himself and the cause which he seekes to maintaine by it Our English Annotators upon the place are very tender of admitting any §. 17. such sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should imply any uncertainty in the Apostle of his Election or of obtaining the prize But the truth is that that sence of the Word for which we have contested doth no wayes imply the former nor yet if by uncertainty be meant any thing grievous or discourageing to the Apostle the latter For 1. He might notwithstanding a possibility of becoming a Reprobate afterwards know certainly that for the present He was elected in as much as know He might with the greatest certainty and doubtlesse did that He did believe And that all those who truly believe are elected our Adversaries themselves will not deny 2. Notwithstanding such a possibility as we suppose of his becoming a Reprobate He might have as much certainty of obtaining the prize as He desired or was any wayes meet or reasonable for him either to desire or enjoy This certainty He might have and questionlesse had upon his continuance in well doing and for any Man to be certaine of obtaining the prize though He should apostatize and decline into wayes of wickednesse is not a certainty either meet for God to give or for any Man to receive Somewhat more was said upon this account in the nineth Chapter The next passage we shall insist upon to evince the possibility of a finall §. 18. defection in the Saints openeth it self in these words For it is unpossible for those who were once enlightened and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them againe unto Repentance seeing they Crucifie to themselves the Son of God afresh and put Him to an open shame For the Earth which drinketh in the raine that cometh oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth Thornes and Briers is rejected and is nigh unto cursing whose end is to be burned a Heb. 6. 4 5 6 7 c. Answerable hereunto is another in the same Epistle For if we sin willfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certaine fearful looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose yee shall he be thought worthy who hath troden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace b Heb. 10. 26 27 c. Evident it is that in these two passages the Holy Ghost after a most serious manner and with a very pathetique and moving straine of speech and discourse scarce the like to be found in all the Scriptures admonisheth those who are at present true Believers to take heed of relapsing into the wayes of their former ignorance and impiety This Caveat or admonition he vehemently presseth by an argument of this import that in case they shall thus relapse there will be very little or no hope at all of their recovery or returne to the estate of Faith and Grace wherein they now stand Before the faces of such sayings and passages as these rightly understood and duly considered there is no standing for that Doctrine which denies a possibility either of a totall or finall defection in the Saints But this light also is darkened in the Heavens thereof by the interposition of the vailes of these two exceptions 1. That the Apostle in the said passages affirms nothing positively concerning the falling away of those he speaks of but only conditionally and upon supposition 2. That he doth not speak of true and sound Believers but of Hypocrites and such who had Faith onely in shew not in substance The former of these exceptions hath been already non-suited and that by some of the ablest Patrons themselves of the cause of Perseverance c Cap. 11. Sect. 9. where we were taught from a pen of that learning That such conditional sayings upon which Admonitions Promises or Threatenings are built do at least suppose something in possibility however by vertue of their Tenor and Form they suppose nothing in being But 2. As to the Places in Hand there is not any Hypothetical sign or conditional Particle to be found in either of them as they come from the Holy Ghost and are carried in the Original Those two iffs appearing in the English Translation the one in the former Place the other in the latter shew it may be the Translators inclination to the cause but not their faithfulness in their engagement an infirmity whereunto they were very subject as we shall have occasion to take notice of the second time ere long in another instance of like partiality But the Tenor of both the Passages in hand is so ordered by the Apostle that He plainly declares how great and fearful the danger is or will be when Beleevers do or shall fall away not if or in case they shall fall away To the latter exception which pretends to finde onely Hypocrites and §. 19. not true Beleevers staged in both Passages we likewise answer that it glosseth no whit better then the former if not much worse considering that the Persons presented in the said Passages are described by such characters and signal excellencies which the Scriptures are wont to appropriate unto Saints and true Beleevers and that when they intend to shew them in the best and greatest of their glory What we say herein will I suppose be made above all gainsaying by instancing Particulars 1. The Persons spoken of are in the former of the Passages said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. enlightened meaning with the knowledg of God and of Jesus Christ in the Gospel How frequently is this Grace of illumination or enlightening attributed unto the Saints or true Beleevers The Apostle having said that the god of this world had blinded the eyes of those who beleeve nor lest the light
Creatures of a better kinde All the lineaments of the Persons presented in these Tables before the mention of their falling away become the best and fairest faces of the Saints as hath been proved and are not to be found in any other Yea the greatest and most intelligent Believer under Heaven hath no reason but to desire part and fellowship with the Hypocrites here described in all those Characters and Properties which are attributed unto them before their falling away or sinning wilfully 2. True Believers are in an estate of honour and are lifted up on high towards the Heavens in which respect they have from whence to fall But Hypocrites are as neere Hell already as lightly they can be till they be actually fallen into it From whence then are they capable of falling Men of estates may faile and break but beggers are in no such danger If Hypocrites fall away it must be from their Hypocrisie but this is rather a rising then a Fall A Begger cannot be said to break but onely when he gets an estate When he doth this the begger is broke 3. It is no punishment at all to Hypocrites to be under no Possibility of being renewed againe by Repentance Nay in case they should Fall away it would be a benefit and blessing unto them to be under an impossibility of being renewed againe For if this were their case it would be unpossible for them to be ever Hypocrites again and doubtlesse it is no great judgement upon any Man to be made uncapable of such a preferment 4. And lastly it stands off forty foot at least from all probability that the Apostle writing onely unto those whom he judged true and sound Believers as appears from severall places in the Epistle as Cap. 3. 14. 6. 9. c. should in the most serious emphaticall and weighty passages hereof admonish them of such evills or dangers which only concern'd other Men and wherunto themselves were not at all obnoxious yea and whereunto if they had been obnoxious all the Cautions Admonitions Warnings Threatnings in the World would not according to their Principles with whom we have now to doe have relieved or delivered them To say that such admonitions are a means to preserve those from apostasie who are by other means as suppose the absolute Decree of God or the interposall of his irresistible Power for their Perseverance or the like are in no possibility of apostatizing is to say that washing is a means to make Snow white or the rearing up of a Pillar in the Aire a means to keepe the Heavens from falling But more of this in the Chapter following Thus then we cleerly see by the unpartiall discussion of the two Scriptures §. 29. lately insisted upon that there is a possibility that true Believers yea the greatest in this rank or order of Men may fall away and that to an impossibility of a returne to their former standing by Repentance Whither the Apostle speakes of a distriâ—â— and absolute impossibility in this place or of such an impossibility only which our Saviour expoundeth by a difficulty a Mat. 19. 23. 26. doth no wayes alter the state of that conclusion â—hich we have wrought from it Pâ—reâ—s from Nazianzen mentioneth six severall significations of the word impossible and preferreth two of them with equall approbation to the Apostle service in this place Neither of them imports that rigid or district impossibility we speak of but the one such an impossibility which is caused through want of strength in Him that should performe a thing the other such whâ—â—h exceedeth the course of nature and efficiency of second causes So that he supposeth a liberty or Power remaining in God to renew againe by Repentance the Persons here spoken of after their falling away notwithstanding that impossibility whicâ— is here asserted of their recovery Whicâ—â—nterpretation of his I willingly subscribe unto and could plead the cause of such a subscription if it were pertinent to the proâ—â—sse of the businesse in hand That which is commonly alledged in opposition to what hath been argued §. 30. concerning the two last Scriptures is of little consideration excepting onely those Scriptures and Arguments by which the Doctrine of Persevevance in the generall is wont to be maintained both which we have answered at large in the two next preceding Chapters To say with Pareus that the Apostasie and event prove the persons spoken of to have been Hypocrites b Hypocritas fuisse apostasiâ— eventus declarat is to cause a Mans opinion to rise up early to praise it self His refuge of an Hypotheticall forme in the words is but a sanctuary built in the Aire as we shewed formerly There is nothing Hypotheticall in either of the passages if there were his greatest friends and abettors have polluted that Sanctuary and made it uncleane for his use as hath once and againe been declared And with how little truth he or any Man can affirme that all things here attributed to the Apostates spoken of illumination gifts of Tongues and Miracles the tasting of the good Word of God and Faith c. amount to nothing more then to what Hypocrites may have a Apostolus autem non dicit categorice semel illuminatos prolabi sed Hypotheticè si prolabantur Ab Hypotheticâ autem non valet consequentia nisi conditione positâ hath been our chiefe designe in the traverse of the places to shew and prove The next Scripture testimony we shall produce and briefly urge in the §. 31. cause now under maintenance is in the same Epistle with the former and speaketh these words Now the Just shall live by Faith but if any Man draw back my Soul shall have no pleasure in him b Heb. 10. 38. Our English Translators out of good will doubtlesse to a bad cause have almost defaced this Testimony by substituting any Man for the just Man For whereas they â—ranslate but if any Man draw back the originall readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. and if or but if Hâ— i. e. the just Man who should live by his Faith viz. if he continues in it shall draw back Beza Himself likewise before them had stained the honour of his faithfulnesse with the same blot in his Translation But the minde of the Holy Ghost in the words is plaine and without Parable viz. that if the just Man who lives i. e. who at present injoyes the favour of God and thereby is supported in all his trialls and should live alwayes by his Faith if he continues in it as Pareus well glosseth shall draw back or shall be withdrawn viz. through feare or sloath as the word properly signifieth see Acts 20. 27. from his believing my Soul shall have no pleasure in him i. e. according to the import of the Hebraisme my Soul shall hate or abhor him to the Death as it is Apud Hebrâ—os adverbia negandi contrarium ejuâ— cui adhibentur significant Med.
to the Promise and Encouragement given unto it by Himself in that behalf and therefore so as that it shall not cannot be denyed of what it demandeth of Him in this kinde But that a pure which onely is the good Conscience still springeth from a found Faith in Jesus Christ and is found in conjunction with it these places 1 Tim. 3. 9. Heb. 9. 14. â—0 22. compared together and added to the former are sufficient to perswade And concerning the place in hand some of our best and most Orthodox Expositors understand the good Conscience mentioned to be none other Musculus upon the words Which good Conscience some having put away concerning Faith c. commenteth thus Here he speaketh the same which before he had expressed thus Now the end of the Commandment or charge which I give thee is Charity out of a pure heart and a good Conscience and Faith unfeigned from which some going astray have turned aside to vain-jangling e Idem dicit quòd suprà ad hunc modum expressit Finis verò denunciationis hujus est Charitas ex puro corde et conscientiâ bonâ fide non simulatâ à quibus quòd aberrârunt quidam deflexerunt ad vaniloquium c. c. His words immediately following to which I refer the Reader are every whit as plain and pregnant to the same point shewing that by a good conscience he doth not understand a conscience only Morally good and such as may be found in meer natural men ignorant of Christ and the Gospel but a Conscience Spiritually or Christiâ—nly good Nor is Bullinger his Compeer of any other minde The safest ship saith he upon the place in this vast sea of a world of Errors and Wickednesses is Canonical or Scriptural Truth pure Faith and sincere Charity f Tutissima enim navis in vasto hoc mundi errorum scelerum pelago est veritas canonica fides pura charitas siâ—câ—ra c. In which words he explains the Apostles good Conscience by sincereness of Love or Charity Nor could Calvin himself finish what he had to say upon the place until he had given testimony to the same Truth The Metaphor saith he taken from shipwrack answereth most aptly For it implies that the course of our navigation in the world must be steered by a good Conscience that so our Faith may come safe into the Haven otherwise we shall be in danger of shipwrack g Metaphora à naufragio sumpta aptissimè quadrat Nam innuit ut salva fides ad portum usque perveniat navigationis nostrae oursum bonâ conscientiâ regendum esse aliaâ— naufragii esse periculum hoc est ne fides malâ conscientiâ tanquam gurgite in mari procelloso mergatur c. Doubtless he doth not mean that the course of our navigation through the world that so our Faith may come safe into the Harbor should be steered or guided by a meer Moral Conscience how good soever in this kinde or by such a Conscience as Cato Socrates or Seneca had or might have had such a Conscience as this is no fit steers-man or guide to such a Faith with which or by which they must make the Port of Heaven whoever arrive there Therefore certainly He conceiveth that it is such a good Conscience the putting away of which the Apostle renders as the ground reason or cause why some make shipwrack of Faith the goodness whereof ariseth from such a Faith which accompanyeth Salvation and which being carefully preserved and kept preserveth and keepeth that Faith from whence it sprang from corruption or declining Concerning the two places which are commonly insisted upon to prove §. 10. that a good Conscience in Scripture doth not always signifie a Conscience Christianly Spiritually or Savingly good but sometimes Morally good onely i. e. which is not defiled or disturbed in the peace of it with sins against knowledg which goodness of Conscience is sometimes found in meer Civil or Natural men though destitute of Evangelical illumination the truth is that neither the one nor the other of them proveth any such thing In the former of these places the Apostle Paul speaketh thus Men and Brethren I have lived in all good Conscience before God until this day a Acts 23. 1 In the latter thus I thank God whom I serve from my forefathers with pure Conscience b 2 Tim. 1. 3 c. For neither of these places do necessarily nor so much as probably relate to the time of Pauls Pharisaism as if his meaning were that all that time he had kept a good Conscience towards God for how could He then with truth or singleness of heart have made this Confession Of sinners I am the chief c 1 Tim. 1. 15 but to the time of his Apostleship or Profession of Christianity as appears clearly from the former place upon this account Paul was accused by the Jews as an Apostate from the Religion of his Forefathers and the true Worship of God as they supposed and that He was fallen from Judaism to the Sect of Christians yea and was become a Ringleader of them This they conceived to have been an high misdemeanor in Him and accused Him as a very wicked and ungodly Person for so doing To this Accusation and Crime objected the Apostle answers to this effect Men and Brethren whereas I have forsaken the Religion and Worship of the Jews and have embraced and do yet embrace the Christian Religion in stead of it I have done nothing I do nothing herein but upon very justifiable grounds and with a good Conscience in as much as I have obeyed God in so doing of which I am ready to give you a perfect Account if you please to hear me This to be the true purport and drift of the Apostles words the sequel of the Context makes yet more apparant For upon the hearing of the words in debate uttered by Him Ananias the High Priest was sorely offended and commanded the standers by to smite Him on the mouth for so speaking Now it is no ways reasonable to conceive that He would have taken it so heinously that Paul should say that He had always lived in all good Conscience before God whilest he professed Judaism and before He became a Christian Such a saying as this would rather have gratified and pleased then offended Him But that He should say that He lived with all good Conscience in the Profession of Christianity this was a sword that passed through Ananias Soul For the other place where the Apostle saith that He served God from His §. 11. Forefathers with a pure Conscience His meaning onely is that he serves none other God but Him whom His Forefathers Abraham Isaac and Jacob worshiped and that Him he served with a pure Conscience as they also did To qualifie the Jews who took great offence at Him for changing His Religion and withall to make this Practice of His
true and unfeigned Calvin also recovered Himself before the end of his Commentary on the Scripture in hand and asserteth the same interpretation His words upon this account to save transcription are to be seen towards the end of the 9. Sect. of this Chapter J. Deodat in his pious Annotations upon the Bible interpreteth the word Faith in the Passage in hand as his words are Englished thus Faith viz. sufficient Knowledg full Assurance and SINCERE Profession of the Truth of the Gospel So that there is not onely ground upon ground reason upon reason to demonstrate that by Faith in the Scripture under consideration must needs be meant a true solid and sincere Faith and not the bare Doctrine of Faith onely but Author upon Author also and Expositor upon Expositor and these Orthodox to avouch the same Interpretation Therefore the first of the two Particulars mentioned is unquestionable viz. that that Faith whereof the Apostle saith some made shipwrack was a true justifying Faith and such wherein had they persevered unto the end would have been accompanyed with Salvation The latter we shall not need to insist upon it being generally granted by our Adversaries that by making shipwrack of the Faith here spoken of what Faith soever it be is meant the utter absolute and total loss of it All Expositors without exception that I have seen are unanimous in this The line of the same interpretation is to be stretched over the other Scripture §. 13. also mentioned as parallel with the former wherein Hymeneus and Philetus are said to have overthrown the Faith of some by teaching that the 2 Tim. 2 18. Resurrection was past already That by overthrowing is meant an utter and total subversion or destruction of the Faith mentioned is every mans sence upon the place So that the Proof hereof would be but an impertinency That the Faith here said to have been overthrown by the Doctrine mentioned was a true justifying Faith appears clearly from the Context In the Verse next before the Apostle had said And their word will eat or fret as doth a canker of whom is Hymeneus and Philetus Now it is the nature and property of this ulcerous disease not to prey feed upon or consume onely the corrupt humors or putrified members of the body which would tend rather to its preservation then destruction but those especially that are most vital and sound yea and this to the extinguishing life it self Calvin upon the place affirms this as the judgment of all Physicians All Physicians saith He affirm this to be the nature of a cancer or gangrene that without very present help against it it spreads to the parts adjoyning and eats into the bones themselves and gives not over its prevailing progress until the man dyeth For in as much as upon a gangrene a mortification or syderation presently followeth which very suddenly with their contagion infect the other parts to the universal destruction of the body Paul elegantly compareth adulterate or erroneous Doctrines to such a pernicious contagion For if you shall once give way unto them they will proceed and prevail to the destruction of the whole Church a Sed omnes medici talem ejus naturam esse affirmant ut nisi quà m ocyssime succurras ad contiguus partes serpat adeóque in ossa penetret nec grassandi finem faciat nisi homine extincto Quùm enim gangraenam protinus sequatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel syderatio quae mox suo contagio inficit reliqua Membra usque ad universalem corporis interitum eleganter cum tam exitiali contagione Paulus adulterinas Doctrinas comparat Nam si aditum illis semel dederis pervadunt usque ad totius Ecclesiae interitum If erroneous Doctrines may possibly prevail to the destruction of the whole Church doubtless they may as possibly yea much more possibly destroy the Faith of some true Beleevers considering that the whole Church is not made up of Hypocrites or Formal Professors onely but hath many sound and sincere Beleevers in it Therefore Calvin in the interpretation asserted is either with us or against himself His Successor also though after some descents Mr J. Deodati in His said Annotations commenteth the words and their word will eat c. thus Being once admitted into the Soul it will penetrate to the total extinguishing of the SPIRITVAL LIFE thereof Therefore He likewise by the Faith said to be overthrown by Hymeneus and Philetus their Doctrine clearly understandeth such a Faith by which men live spiritually In the Verse immediately following the Apostle subjoyneth by way of §. 14. antithesis Nevertheless the foundation of God standeth sure having this Seal 2 Tim. 2. 19 The Lord knoweth them that are His and Let every one that nameth the Name of Christ depart from iniquity The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the stable or sure foundation of God standeth or hath stood c. In these words the Apostle preventeth a scruple or Objection which might possibly arise in the mindes of some upon occasion of what He had said concerning Hymeneus and Philetus their forsaking of the Truth and the overthrow of the Faith of some others by means of their Error The Scruple or Objection is this If such men of note professing the Christian Religion as Hymeneus and Philetus were grew out of liking of that Faith which sometimes they professed and forsook it and besides prevailed with some others also to relinquish their Faith are not we in danger of falling away likewise and so of losing all that we have either done or suffered hitherto in a Christian Profession To this Objection or Scruple the Apostle in the words now in Hand answereth to this effect That notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospel and Truth of God therein stands and always hath stood firm stedfast and inviolable which Gospel hath the matter and substance of this saying in it as a Seal for the establishment and security of those that are upright in the sight of God viz. that God knoweth i. e. takes special notice of approveth and delighteth in those that are His i. e. who truly beleeve in Him love and serve Him yea and further hath this Item or Heavenly Admonition in it tending to the same end the firm establishing of those that are Gods in the way of their Faith Let every one that calleth upon the Name of Christ i. e. makes Profession of His Name depart from iniquity So that in this Answer to the Scruple or Demand mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith of the Gospel is partly because they do not seriously consider what gracious and worthy respects God beareth to those that are His i. e. who cleave to Him in Faith and Love partly also because they degenerate into loose and
far from elogizing and calling it either the Fundamental Article of the Reformed Religion or one of the principal Heads or Points of Doctrine wherein the Protestant or Reformed Churches have purged themselves from Popish Errors or the foundation of that assurance of Salvation without which that affiance which is requisite unto true Faith cannot stand or a Doctrine which contains that Promise of God in it which all Ministers are bound seriously to inculcate into their people for their comfort the Lutherans I say are generally so far from deifying the said Doctrine with such importune and senceless acclamations unto it as these wherewith notwithstanding the superstitious ignorance and weakness of some do their devotion to it that they rather defie and abhor it as a dangerous and pernicious Error as a pillow of Satans making for the Flesh to repose Her self securely even in Her greatest licentiousness and unruliness upon as a Doctrine unworthy altogether the Purity Holiness Wisdom and unpartial Integrity of God Concerning those of the Reformed Religion who make one shoulder with §. 19. Calvin to lift up the same body or frame of Doctrine with Him though they ordinarily or at least frequently I mean the greater part of them declare themselves against the Lutheran sence in the point of Perseverance yet is this Doctrine which they so frequently oppose either of that soveraign Authority over their Judgments and Consciences other while or of that signal and indispensible necessity for the managing of several Points in Christian Religion that ever and anon they assert it and are necessitated to speak things of a perfect and clear consonancy with it I neither have leasure nor opportunity of Books to make any full Collection from their Writings of such passages which by the number of those sayings that I have observed upon this account within a very small compass of reading I presume are to be found therein but shall give a brief account unto the Reader of what I have met with of this import and observed by some occasional inspections into their Writings now and then I begin with the Standard-Bearer Himself of this Brigade Mr Calvin He commends them saith He speaking of the Author of the Epistle to the Hebrews in respect of those to whom he writeth that they had begun well But lest under a pretence of that GRACE which THEY HAD OBTAINED they should indulge a carnal security He tells them they have need of Perseverance For many having onely tasted lightly of the Gospel do not so much as think of any proficiency as if they were come to the highest pitch already Thus it cometh to pass that they do not onely sit down in the midst of the race yea sometimes neer to the very entrance of the race but TVRN their course QVITE ANOTHER WAY This indeed is a very specious Objection When we have gotten Christ what should we desire more But if Christ be possessed by Faith we must persist in Faith that our possession in this kinde may be perpetual Therefore Christ hath given Himself to be enjoyed by us upon these terms or by this Law that as we are admitted by Faith to a participation of Him so we should by the same Faith preserve and keep so great a good until death a Laudat quòd benè coeperint Sed ne praetexta gratiae quam consequuti sunt carnis indulgeant securitate dicit opus esse Perseverantiâ Nam plerique delibato tantum Evangelio quasi ad summâ—â— pervenerint de profectu non cogitant Ita fit vt non modò in medio stadio adeoque prope ipsos carceres defideant sed aliò vertunt cursum suum Speciosa quidem est ista Objectio Quid ultra volumus postquam adepti sumus Christum Verùm si Fide possidetur in eâ perstandum est vt nobis perpetua maneat possessio Ergo hac lege se nobis frnendum dedit Christus vt eadem quâ in ejus participationem admissi sumus Fide tantum bonum conservemus usque ad Mortem Calv. in Heb. 3. 14. The conditionality of Perseverance in the Saints yea the non-perseverance of some of them cannot lightly be asserted in terms more significant and express To tell men that they must persist in Faith to make the possession of Christ perpetual unto them and to inform them withall that God will by an irresistible hand of Power make or constrain them to persist in Faith is to tye Plummets of Lead to a mans heels to make Him run the faster The same Author elsewhere Now saith He we see who they are whom the Apostle excludes from Hope of Pardon namely APOSTATES WHO HAVE ALIENATED THEMSELVES FROM THE GOSPEL WHICH THEY ONCE EMBRACED AND FROM THE GRACE OF GOD which befalleth no man but such an one who sins against the Holy Ghost Nor indeed doth GOD DESPOYL any man OF HIS GRACE so or to such a degree as to leave Him nothing but Reprobates onely If any man asketh me why doth the Apostle here make mention of such an Apostacy when as He speaks unto Beleevers who were far from so wicked a perfidiousness I answer He timously admonisheth them of the danger that so they may take heed in time Which is well worth the taking notice of because when we turn aside out of the right way we do not only excuse our selves unto others but even delude our own selves also b Nunc videÌ„us quosnam a speveniae excludat nempe Apostatas qui se á Christi Evangelio quod prius amplexi erant á Dei gratiâ alienââ—unt quod nemini contingit nisi qui peccet in Spiritum SanctuÌ„ Nec certé Deus alios ita gratiâ suâ spoliat nisi reprobos vt illis nihil faciat residuum Si quis roget cur talis Apostasiae meÌ„tionem hîc faciat Apostolus quúm fideles compellet qui procul aberant á tam sceleratâ perfidiâ respondeo maturè ab eo indicari periculum vt sibi prâ—caveant Quod notatu operae-pretium est nam cum á rectâ vitâ deflectimus non tantum excusamus apud alios nostra vitia sed nobis quoque ipsis imponimus c. Calvin in Heb. 6. 4. The same Author writing upon Mat. 24. 13. hath these words Although the LOVE of many being surcharged with the weight of iniquities shall FAIL yet Christ admonisheth that this obstacle also must be overcome lest those that are FAITHFVL being tired out by evil Examples should START BACK therefore He repeats that saying that none shall be saved but He that shall strive lawfully so as to persevere unto the end c See the Authors words cited Cap. 13. Sect. 19. This Author in His Commentaries upon the Epistle to the Galatians is once and again led by the Spirit of Truth to bid defiance to His own Doctrine concerning the impossibility of the Saints final falling away Once in these words He convinceth them of a defection or falling away not from His
Necesse est iâ—â—tur discerni peccata quae in sanctis in hac mortali vita manent â—ec excutiunt Spiritum Sanctum ab aliis peccatis propâ—er quae homo rursus fit reus irae Dei aeternarum poenarum Et Paulus Rom. 5. discernit peccatum regnans non â—egnans Et alibi inquit Si secundum carnem vixeritis moriemini si actiones carnis spiritu mortificabitis vivetis c. Vide quae sequuntur in Confess Saxon. Art 10. De discrim peccatorum with much more to the same point and purpose From the Premisses exhibited in this Chapter these five things are concludable above all contradiction First That the Doctrine of absolute and unconditioned Perseverance as it is commonly taught and beleeved amongst Professors at this day and as it is stated and maintained in the Writings of many Reformed Divines over-honored many of them with the stile of Orthodox was not known or heard of by the Name of Orthodox in the Primitive and purer Times of Christian Religion nor owned or taught by any of the learned Fathers or Writers for several Centuries of years after Christ. Secondly That neither since the Reformation of Religion by Luther and his Compeers hath it found entertainment with the generality at least of that numerous party of Protestants which for distinction sake are termed Lutherans or with the learned amongst them but that these very few if any excepted generally teach and beleeve with the Primitive Christians and Fathers that persons truly regenerate and beleeving may possibly fall from their present standing and that so as never to rise again Thirdly That this Doctrine I mean the possibility of such a declining in true Beleevers which ends in death and condemnation is by some who otherwise are generally looked upon as followers of Calvin yea and are not undeservedly numbered amongst the most judicious and learned of this party pregnantly and with particularity of profession and acknowledgment avouched Fourthly That Calvin himself who is supposed to be the first Founder or Father of the said common Doctrine of Perseverance or however is the Grand Patron and Protector of it together with the generality of his learned followers are constrained ever and anon in their Writings to give Testimony unto and to assert the contrary whether it be by the forcible evidence of the Truth prevailing at times over them or whether it be out of a necessity that ever and anon recur'd upon them to use the Principle of the contrary Doctrine for the due managing and carrying on other subjects and discourses Fifthly and lastly That the Doctrine of falling away maintained in the Digression yet in hand hath been held maintained and professed not onely by particular persons both ancient and modern of greatest name and note for true worth in every kinde as for sanctity learning largeness of parts soundness of Judgment c. but by Councils Synods and whole Protestant Churches also in their Confessions All which considered we shall need no other demonstration of the importune unreasonableness and vanity of those ecstatical and wilde encomiums or exorbitant depredications of the Doctrine of inevitable and unfrustrable Perseverance which are found in the writings and heard from the mouths of some of the over-zealous Admirers of it as if for example it were the fundamental Article of the Reformed Religion One of the principal Points of Christian Religion wherein the Protestant Churches are purged from Popish Errors and which hath always been maintained by the Reformed Churches against Papists the Foundation of all true certainty of Salvation without which that fiducial and firm Assurance which is requisite in and unto true Beleeving cannot stand Such a Doctrine which all true Ministers of the Gospel ought to inculcate into and whet upon all true Beleevers for their Comfort with other like swelling words of vanity Doubtless if it be an Error and confederate against the Holiness and Truth of the Gospel a Crime which hath been by many competent and sufficient witnesses proved against it it is so far from meriting any of those impotent acclamations lately specified that it really deserves to have its portion with those Merchants and Money-changers whom our Saviour with a scourge drave out of the Temple a John 2. 15. as Profaners of the Holy Design and Counsel of God therein But because the Learning and Authority of the late Synod of Dort is layd §. 24. hold on by many as Shield and Buckler to defend the said Doctrine I shall for a close of this Chapter and of the whole Digression briefly account unto the Reader for such particulars as I judg worthy his cognizance and observation servation in and about what this Synod attempted in order to the defence maintenance and safety of the said Doctrine Far be it from me to subscribe the Report or information of those who charge the respective Members of this Synod with suffering themselves to be bound with an Oath at or before their admission hereunto to vote down the Remonstrants and their Doctrines how soever yet when I read and consider 1. How learnedly solidly and substantially they quit themselves and argue whilest they go along with the Remonstrants and declare wherein they agree with them in the Points controverted between them 2. How feebly and unlike themselves they reason when they come to the quick of the difference 3. And lastly how neer at very many turns even in those things wherein they pretend to differ they come unto them as if they had a very good minde to be no more two but one with them When I say I consider all these things methinks I see the Interest and Obligation of an Oath working much after the same manner as sometimes it did in Herod when for His Oath 's sake contrary to his minde and desire otherwise He caused John the Baptists Head to be given unto Herodias in a Platter a Mat. 14. 9. To shew how pregnant or if you will how masculine they are in avouching their Judgments whilest they keep company with their Adversaries is I conceive needless as well themselves I mean such of them as are yet living as their friends being perswasible enough hereof without Argument or Proof To shew how far they fall beneath themselves when they come to contest and plead the Points in difference would be in effect and in reference to the business in hand but to re-do that which is done already In which respect neither is this necessary I shall therefore with as much brevity as the Reader can well desire and in a regular prosecution of the design of the Chapter in hand onely shew how neer they came in sence and substance of matter to their Adversaries in the present Question concerning Perseverance and leave it to Christian Consideration whether the difference between the two combating Parties was of that latitude or weight that the one should deserve the beautiful Crown of Orthodoxism and Honor for their dissent from
of such things which are simply and absolutely necessary to the effecting of any such end which He desireth especially when His desire in this kinde is raised and built upon foundations of Righteousness and sound Wisdom which is not questionable in or about any the desires of God Now then if God intends He must needs also desire the increase of guilt and punishment upon wicked men or the generality of men if He desires this He hath no cause to be offended with these men for their unthankfulness or for any such abuse of His Mercies or good things conferred upon them without which it was unpossible for Him to attain His desired end viz. an increase of guilt and condemnation upon them as was asserted The Reason is because according to our late asserted principle no man hath cause to be offended with another for doing that which is directly and absolutely necessary for the bringing to pass of any such end which is maturely and according to sound Principles of Wisdom and Righteousness projected and desired by Him Nor is there the least question to be made but that if God intends and consequently desires the increase of guilt and condemnation upon the generality of men both His Intentions and Desires in this kinde are most regular in respect of all regularity that either Wisdom or Righteousness can give unto them Not will it much if any thing at all here help to say that though God §. 6. doth not intend the Salvation of the generality of men in giving unto them the good things of this life to enjoy so abundantly as for the most part he doth but the increase of their guilt condemnation yet in as much as no particular man knoweth but that God may intend His spiritual good and Salvation in such Dispensations all aâ—e bound to conceive this Hope of themselves and consequently every man standâ— bound to be thankful unto God for what He receiveth from Him in this kinde and to seek more after Him And if any man shall be found neglective of what is His duty herein or shall turn the Gâ—ace of God towards Him even in these outward things into wantonness and not into thankfulness He deserveâ— to be punished so much the more severely for it For to this I answer No man stands bound to beleeve that or to conceive Hope of that which He hath no sufficient ground of belâ—eving or why He should beleeve it much less to beleeve that which He hath much more Reason to question or doubt of then to beleeve Solomon informeth us that it is the property of a fool to beleeve every thing or every word a Prov. 14. 15. viz. as well that which He hath no ground or reason to beleeve as that which He hath And it is commonly said and taught amongst us that in matters of Religion and of Salvation nothing ought to be beleeved by any man but what He hath a sufficient ground in or from the Word of God to beleeve If so if no man ought to beleeve in matters appertaining to Salvation but what He hath a ground or warrant in the Word of God to beleeve much less ought He to beleeve any such thing the truth whereof the Word of God administers much more ground to doubt question and suspect then to beleeve So that if this be a Truth revealed in the Woâ—d of God That God doth not intend the spiritual good of the generality or of far the greatest part of men in their outward mercies and good things but the contrary certain it is that every particular man at least that hath no sufficient proof of His Regeneration hath ten twenty if not an hundred times more reason to doubt and question whether His spiritual good be intended by God or no in the things we speak of then to beleeve that it is intended As in the business of a lottery where there are fourty it may be an hundred blanks for one prize no man hath so much reason or ground to hope that He shall draw a prize in case He should adventure his money this way as that He shall draw a blank And upon this account lotteries have still been accounted little better then cheats or unworthy devices contrived gin wise to catch the money of simple and inconsiderate people men of understanding easily discerning the fraud and so keeping their foot out of the snare And whether that Doctrine which teacheth that God intendeth onely the Salvation of a few but the condemnation of many and yet commandeth all to beleeve that they may be saved doth not make the glorious Gospel of God like unto one of such lotteries I leave to all understanding and unprejudiced men to consider In the mean time evident it is that this Opinion that Christ dyed not for all men but for some few onely is as it were calculated and the face of it bent and set to make the distance between Heaven and Earth between God and His creature Man greater and wider then yet it is to multiply jealousies and hard thoughts in the hearts and mindes of men and women concerning God where they are more then apt enough to engender and multiply without the irritation of such a Doctrine Yea whereas God hath put Himself into His Christ God was in Christ saith the Apostle as we heard formerly a Cap. 5. sect 28. reconciling the World unto Himself that by the means of Him and by the Tender and Promise of Forgiveness of sins unto men through Him upon the gracious terms of beleeving He might prevail with the World to love Him to think well and honorably of Him this Doctrine seeks to put Him out of His Christ again at least in reference to any such glorious design as that of reconciling the World unto Him yea and saith in effect unto the World it self Beleeve Him not though He speaketh never so graciously unto you when He promiseth you Life and Salvation upon the fairest and freest terms He hath War in His Heart against you and intendeth to destroy you If it be yet objected that upon the same ground no particular Person §. 7. should have any sufficient ground or Reason to beleeve that He is one of those that shall be saved in as much as the number of those that shall be saved is affirmed to be but small I answer True it is no man is bound to beleeve simply and absolutely that He is one of those that shall be saved but conditionally onely viz. in case He shall beleeve and persevere beleeving unto the end All that a man is bound to beleeve in this kinde positively is that He is one of those that may be saved and the Doctrine asserted by us viz. that Christ dyed for all men without exception administreth a fair ground and full footing for such a Faith as this unto every man Whereas the Doctrine opposite hereunto which affirmeth that Christ dyed for the Elect onely leaveth no foundation or ground
were disobedient when once the long-suffering of God waited in the days of Noah d 1 Pet. 3. 20 c. Not to multiply Places that of the Apostle Paul formerly opened e Cap. 6. Sect. 10. cap. 12. 20. is of much affinity with the words in hand Who will have all men to be saved and to come to the knowledg of the Truth f 1 Tim. 2 4. In all these Passages unto which many more of like import might readily have been added the gracious intendments of God in his Patience towards the generality of men and more especially towards the wicked are very emphatically asserted and this by way of encouragement and invitation unto them to Repent that so they might be saved But concerning any such intentions of God in His Patience determinately towards Beleevers or His Elect I finde the Scriptures silent altogether 4. And lastly The sence of the Scripture in hand contended for is attested by Mr Calvin Himself over and over The Apostle saith He checketh the too-much and preposterous haste that some made by another Reason viz. because the Lord doth therefore defer His Coming that hereby He may invite all mankinde or the whole of Mankinde unto Repentance A little after thus And indeed there is the same consideration to be had of the duration of the whole World which there is of every mans life in particular For God by affording or enlarging time to every PARTICVLAR MAN forbeareth them till they may or that they may repent So likewise He makes no haste of puting an end unto the World that He may give unto ALL MEN a space to repent g Alia ratione nimiam ac prapo 〈…〉 am festinationem compescit nempe quod Dominus adventum suum ideo differat ut totum humanum genus ad poenitentiam invitet Et paulo post Atque omnino de totius mundi duratione idem quod de cujusque hominis vita sentiendum est Deus enim tempus singulis prorâ—gando sustinet cos quâ—â—d resâ—piscant Similiter finem mundi ideo non accelerat ut det omnibus resipiscendi spatium Calv. in 2 Pet. 3. 9. Aretius in his brief Commentary upon the Place compares it for sence and import with three of those four Texts lately cited viz. Rom. 2. Ezek. 18. 1 Tim. 2. 4. in all which as we observed the Patience of God towards the generality of men or towards sinful men in order to their Repentance and Salvation hereupon is clearly avouched but not the least mention or intimation of any confinement or appropriation of this His Patience or intendments either of Repentance or Salvation therein unto righteous men or His Elect. Therefore questionless this Orthodox Author also correspondeth with us in the Interpretation given Dr Ames upon the place acknowledgeth That the Patience of God in it's own nature hath this use and end viz. to allure or invite sinners unto Repentance Rom. 2. 4. And in this sence He granteth that their Exposition may be admitted who understand these words and the like of all and every particular man a Patientia Dei ex sua natura illum usum finem habet ut allicâ—at Peccatores ad resipiscentiam Rom. 2. 4. Atque eo sensu posset admitti eorum explicatio qui ista verba similia intelligunt de omnibus singulis But whereas He adds that the Apostle in this place particularly respected the Elect and for proof saith that He speaks of the Elect Vers 8. and numbereth Himself with those of whom He speaketh We answer briefly 1. That He doth not speak Vers 8. of the Elect as such or in their capacity of Election but onely stiles those to whom He there speaks Belâ—ved which onely imports His affection towards them as they were Saints or Beleevers or rather as they were so judged by Him 2. Whereas He numbers Himself with those to whom and of whom He speaketh it no ways proveth or supposeth that He numbereth Himself in respect of His Election with them or of His Saintship especially considering that He speaketh not either to them or of them as they were Elect as we have proved at large in the traverse of the words And whereas He grants That the Patience of God hath in its own nature this use and end that it allures or draws Sinners to Repentance doth He conceive that this nature of it is altered or changed for the worse by any Intentions of God in respect of what sinners soever Or doth He think that God dissolveth or destroyeth the proper operativeness or tendency of any of His Dispensations in order either to procure the perpetration of more sin in the world or to the extenuation of the demerit or punishment of men who live and dye impenitent and obdurate in their sins Or is there any other end imaginable but onely one or both of these why the Patience of God which in its own nature hath this use and end to draw sinners to Repentance should be devested of them by God But against the Exposition given and maintained some things are objected §. 13. First If the Lord Christ should defer His Coming or be patient towards all men without exception in order to their Repentance that so they may not perish He must defer it for ever and so never come in as much as that day will never come wherein all men will Repent To this I answer That it is neither the sence of the Text nor yet of the Interpretation given that Christ should be patient unto all men or defer His Coming until all men without exception should actually Repent but that His intent and desire in His Patience towards all men is that they should repent and be saved and that He doth by His Patience and long-suffering towards all men afford unto them means and opportunities sufficient to bring them all to Repentance How such Intentions and Desires in God and in Christ which are real and cordial may yet very possibly never take place or be fulfilled hath been shewed in part formerly b Cap. 2. Sect. 14 cap. 3. sect 7 11 c. cap. 10. sect 43. and remains to be further opened in convenient place Another Objection levyed by some against the Interpretation avouched which yet in part falls in with the former and is already fallen with it is this If Christ certainly knows knoweth before-hand that all men without exception will not repent or will not be saved how can it be thought that He should will intend or desire that they should repent or that they should be saved Doth any sober man will or intend such a thing which he certainly knows beforehand will never be effected To this sufficient Answer hath been given in the Premisses c Cap. 3. Sect. 7 11 c. where we delivered this for a general Rule to direct to a right understanding of Scripture Anthropopathies and attributions of humane things unto God viz. That it is not
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
unto God knowingly wittingly and as it were to His face or as if they knew well enough this Record to have been given by Him and yet would not trust or beleeve Him therein but by their Unbelief at this great Point they are said to make Him a lyar in this sence viz. because they reject that as a fable or untruth which yet hath been spoken and asserted by God Himself for Truth yea and that upon such terms that by a diligent and strict enquiry they might come to a certain knowledg that it was spoken and asserted by Him For otherwise the light of Nature and force of Conscience are scarcely in any man much less in the generality of Unbeleevers so far wasted or spent with sinning as that they can immediately and directly or any otherwise then constructively or in a consequential indirect and remote way call God a lyar Therefore doubtless if Men received no other Power in Adam to beleeve then onely in case of such a Revelation of the Gospel made unto him or them in him by God which he or they must needs know came from God they received no other power of Beleeving in him whilest he stood then what they generally receive by or from Christ since Adams Fall So that to fetch the inexcusableness of Men in the sin of their Unbelief from Adam is to travel to the Indies with extream hazard and expence to bring the same commodity from thence which a man hath and this every ways as well conditioned and in sufficient quantity for his purpose at his own Home 4. If all Men received power in Adam to beleeve savingly or to Justification then must Adam himself needs be supposed to have received this power If so then must it be supposed withall to have been some ways useful beneficial and serviceable for some end and purpose of concernment unto him For to conceive that it was a meer impertinency or superfluity is an unsavory Notion If the power we speak of were any ways useful unto Adam then was it useful either for the enabling him to beleeve unto Justification whilest he remained yet innocent or in case he should fall to carry along with him into his lapsed condition that in this he might be enabled by it to beleeve accordingly But that it was not useful to Him in the former consideration is evident because during His estate of Innocency He remained under a Covenant of Works in which case He neither had any necessity of Beleeving in order to His Justification having not yet sined or if any Necessity in this kinde had been upon Him His Beleeving could not have justified Him in as much as the Law of Justification by Faith was not yet given or published by God Nor was it or could it be useful unto Him in the latter consideration for doubtless He carried nothing saving or justifying with Him out of His estate of Innocency into His lapsed condition which was a condition of Sin Misery and Condemnation especially until the Promise of a Saviour was given and that Trumpet of the great Jubilee had sounded that the Seed of the Woman should bruise or break the Serpents Head a Gen. 3. 15 5. And lastly for this It is no ways probable that Men received power in Adam to beleeve or at least that any such power though received in him is of any account with God to render Men inexcusable under the sin of Unbelief in the days of the Gospel which is of equal conducement unto our purpose because the Holy Ghost assigns other grounds and reasons as we lately heard to assert this inexcusableness but no where gives the least intimation either of any such power to beleeve as we now oppose received by Men in Adam much less of any relation which this Power should have to that inexcusableness of unbeleevers under the Gospel which God hath projected or provided for upon other terms Therefore 2. Suppose it should be granted that Men generally did receive in Adam such a power of Beleeving which is so much contended for yet God having made a second a new Covenant a Covenant of much more Grace Love and Mercy with them whereof substantial and large proof hath been made in the Premisses it is no ways consonant either to the Wisdom of God or to the unsearchable riches of His Grace in this new Covenant that He should proceed in Judgment against them upon any advantage taken from their condition under the first Covenant If men will here be peremptory and say that such proceedings in Judgment against men are consonant enough both to His Wisdom and to His Grace in the new Covenant let them either 1. produce some Scripture to evince such a consonancy or else 2. let them confess and profess that they are in a sufficient capacity by means of that light of Reason Judgment and understanding that shineth in them to judg and conclude what is agreeable to the Wisdom or Grace of God without warrant and direction from the Scriptures To decline both these is being interpreted to profess Will and Obstinacy under the Name of Judgment The former I am certain they cannot do if they do the latter they sin against the first-born of those Principles which they chiefly imploy in the defence and maintenance of their Cause But 3. And lastly for this also The Scriptures themselves as they are altogether silent of any purpose or intent in God to judg or condemn men upon any thing for which they may seem accountable from the first Covenant made with them in Adam so do they frequently mention and assert the Counsel and Purpose of God to proceed in the Judgment and Condemnation of Men by the Gospel and upon such Articles relating to the Covenant of Grace of the neglect or breach whereof Men shall be found guilty He that rejecteth me and receiveth not my words hath one that judgeth him the WORD THAT I HAVE SPOKEN THE SAME SHALL JVDG Him in the last day a John 12 48 He doth not say the Word that I have spoken shall judg Him c. but THE SAME shall judg Him c. which doubtless hath this emphatical import that the Word which He hath spoken since His coming in the flesh or in the Gospel and no other word whatsoever but this shall judg Him i. e. be insisted upon to evict Him guilty or worthy of Condemnation As for all that the Apostles spake in their preaching the Gospel and what other Ministers thereof speak in theirs so far as they preach the Truth of the Gospel or that which being neglected will render men liable unto Judgment is constructively and in effect but the same Word with that which Christ taught and spake in the flesh In like manner the Apostle Paul speaking of himself and his fellow-Apostles and all Ministers of the Gospel expresseth himself thus For we are unto God a sweet or the sweet savor of Christ in them that are saved and in them that
saying whereby we are taught of how great an account the Salvation of the Brethren ought to be with us and not only the Salvation of them altogether but of every one of them apart in as much as the Blood of Christ was shed FOR EVERY ONE of them z Dictum memorabile quo docemur quanti nobis esse dâ—beat fratrum salus nâ—c omnium modo sed singulorum quando pro unoquoque est fufus Christi sanguis Idem in 1 Cor. 8. 11. By Brethren it is evidâ—nt that He cannot mean onely such who are Elect or Predestinated unto Salvation 1. Because He speaks of all that profess Christianity or that are Members of any Christian Church amongst whom it is the known Judgment of this Author that there still are many Hypocrites and such who will not in fine be saved 2. The Elect in His sence I mean such who come at last to be actually saved cannot be certainly known or discerned from others beforehand Therefore this consideration that Christ hath shed His Blood for a man can be no argument or motive at all unto me to regard His Salvation the more since it is unpossible for me to know whether Christ hath shed His Blood for Him or no His meaning then when He saith that the Blood of Christ was shed for every particular Person of the Brethren must needs be that it was shed as well for those who will not be saved by it as for those that will See before upon this account Cap. 8. Sect. 10. And doth He not yet further plead the Cause of the same Doctrine with us when He saith that Since Christ will have the Benefit of His Death COMMON UNTO ALL MEN they do Him wrong or are injurious unto Him who by any Opinion of theirs restrain or keep back ANY MAN from the Hope of Salvation a Quùm itaque coÌ„mune Mortiâ— suae beneficium omnibus esse velit injuriam illi faciunt qui opinione suâ quempiâ— arcent à spe salutis Idem in 1 Tim. 2. 5. Take this Passage of His also into the account This is a marvelous Love of His towards Mankinde that Hâ— is willing to have ALL MEN SAVED yea and is ready to gather into Salvation such as are perishing of their own accord But the order here is to be observed viz. that God is ready or prepared to receive all Men unto or upon Repentance LEST ANY MAN should perish b Mirum hic erga geâ—us humanuÌ„ amoâ— quòd omnes vult esse salvos ultrò perâ—untâ—s in salutem colligere paratus est Notandus autem hic ordo quòd paratus est Deus omnes ad poenitentiam recipere ne quâ—â— pâ—â—â—at Idem in 2 Pet. 3. 9. In the Heads of accord between Him and the Ministers of the Tigurine Church about the Sacrament He saith speaking of Christ that He is to be considered as a Sacrifice of Expiation by which God is appeased or pacified towards THE WORLD c Considerandus est tanquam victima expiatrix quâ placatus est Deus Mundo I de Opusc p. 872. In the Geneva Catechism He teacheth all those that are to be catechised to look upon Christ as Salutâ—m Mundi the Salvation OF THE WORLD yea and to own Him and beleeve in Him as their Surety who hath undergone that Judgment which they deserved that He might render them free from guilt d Vt palà m fiat judicium quod mâ—rcâ—â—mâ—r tanquâ— vâ—dâ—â— nostrum subire quâ— noâ— Ã reatâ— libâ—ret Calvin Opusc p. 19. with much more of like consideratioin So that unless it be supposed that Christ dyed for all such Persons without exception who should be perswaded and brought to learn and use this Catechism it will apparantly follow that the Composer of it and all Parents and others that shall put their Children or other Persons upon the learning and pronouncing the words hereof shall put them upon the speaking and professing those things and that as matters of their Christian Faith of the truth whereof they have no sufficient ground or assurance yea and which are much more likely to be false then true For if Christ dâ—ed for the Elect onely i. e. onely for such who in the event will be saved these being but few in comparison of those who will perish evident it is that speaking of particular Persons before they beleeve savingly or to Justification it is more likely they will perish then that they will be saved or however there is no sufficient ground to judg of them or of any particular Person of them by Name before they beleeve that they are Elected or consequently that Christ was their Surety or dyed to free them from the guilt of sin And if so then they that are taught to say and profess as an Article of their Christian Faith that Christ dyed to save them are put upon it or tempted to profess that as an Article of their Religion which they have no rational or competent ground to beleeve to be so much as a Truth Yea the clear truth is that the Opinion which denyeth the Redemption of all Men without exception by Christ putteth all our ordinary Catechisms to rebuke as being snares and temptations upon all or the greatest part of those who use them to pretend a Belief or confident Perswasion of such a thing which they have more cause to suspect for an Error then to embrace as a Truth This by the way If the Reader to those Passages lately insisted upon from the undoubted Writings of Mr Calvin â—ill please to add those other from the same Pen formerly mentioned e See Cap. 5 Sect. 25 and cap. 6. sect 25 cap. 8. sect 5 10 43 53. cap. 12. sect 8 c which though produced haply upon somewhat a more particular occasion respectively yet speak for substance the same thing He will I presume acknowledg that which hath in effect been already said that Calvin was not so far an Enemy to General Redemption but that without straining either his Judgment or Conscience He did upon all occasions reconcile Himself unto it yea and bottomed many carriages and Passages of Discourse upon it I was desirous to present the Reader with the more variety and greater §. 22. number of Testimonies from Calvin wherein He plainly asserteth the Doctrine of Universal Attonement because He is generally notioned as a man clearest and most resolved in his Judgment against it I shall be more sparing in citations of a like import from others who pass in common Discourse as professed Enemies also against the same Doctrine but whether they be so indeed methinks these Sayings following with many more of a like inspiration that might be added unto them should put to a Demurrer Sâ— God loved the World c. By World saith Musculus He understands Universal Mankinde f Sic Deus dilexit MuÌ„dum c. Per MenduÌ„ enim intelligit univer sum genus humanum c. Muscu Loc.
Wrath conceived against it in Heaven a Venit ergo Christus Dominus in MunduÌ„ à patre missus Et cur missus Vt damna Naturae resarciret VideÌ„s siquideÌ„ Dominus miseraÌ„ perditaÌ„ infirmitatis nostrae conditionem innatâ fragilitate ad vitia procliveÌ„ sic dilexit MunduÌ„ vt FiliuÌ„ suuÌ„ unigenituÌ„ ultrò imperaret qui fragilitati succurreret Mortem in Salutem verteret in coelo iram pacificaret c. Foxus in Apoc. c. 14. p. 538. c. The condition of the Elect or of Beleevers was not miserable or lost or how ever not the condition of these onely Therefore this Author in saying that the Lord so loved the World that He voluntarily bestowed c. could not by the World mean such only Elect or Beleevers but the generality of Mankinde the condition of all which was equally lost and miserable and who are frequently signified and expressed by the word World Lavater preaching with his Pen upon the Prophet Ezekiel teacheh the §. 25. Doctrine asserted by us in words to this effect Some say I could willingly dye but that the greatness of my sins maketh me afraid of Death The Mindes or Consciences of these men are to be raised with this Consolation that we know that God hath layd our sins upon Christ so that He hath made satisfaction upon the Cross for us all b Nonnulli dicant equidem optareÌ„ mori sed magnitudo peccatorum meorum facit vt Mortem refugiam Erigendi sunt animi hâc consolatione quòd scimus Deum peccata nostrae Christo imposuisse vt pro nobis omnibus in cruce satisfaceret Lavater in Ezek. Homil. 18. To a Person troubled or dismayed with the fear of Death through the greatness of his sins it is a very faint Consolation to understand or consider that God hath layd the sins of some few men upon Christ or that He hath made satisfaction for the Elect or for those that beleeve one main ground of his trouble or fear being whether he be of the number either of the one or the other Therefore doubtless the Authors Sence in the Passage was that Christ hath made satisfaction upon the Cross for all Men without exception Chamier as solemnly engaged an Adversary against the Opinion of General Redemption as any yet so far be friendeth the Truth at unawares as to say that the Righteousness of Christ is common for the saving of ALL MEN unto Eternal Life c Eadem ratio est Iusticiae Christi quae communis est omnibus servandis in vitam aeternam Chamier Panstrat t. 3. lib. 21. cap. 21. Sect. 3. pag. 914. Mr Perkins is known to have been very deeply also baptized into the same spirit of opposition to us in the present Controversie yet I finde these words cited from him for I have not I confess as yet found them in the Tract it self out of which they are cited Every person in the Church by vertue of this Command of God Beleeve the Gospel is bound to beleeve that He is redeemed by Christ as well Reprobates as Elect though in a different consideration d Quisque in Ecclesia mundatâ— Dei Crede Evangelio tenetur creaerâ— se redemptum esse per Christum etiam Reprobos perinde atque Electos sed alia atque alia ratione Electus tenetur credere c. c. These words I so much the rather beleeve are to be found in this Author though as I now said I have not yet met with them here because I finde the same words in effect and not much differing in form in other Writers Partakers of the same Apprehensions with Him in the subject matter in hand For Zanchius expresseth himself to the same Point thus As EVERY ONE is commanded by God to beleeve and this with a proper and singular Faith that Christ dyed for Him and that His sins are expiated by the Death and Blood of Christ that His sins are pardoned for Christs sake that He is justified in or by Christ so He is bound also to be fully perswaded in himself that He was long before as viz. before the Foundation of the World chosen in Christ and predestinated to the participation of these benefits e Ergo vt quisque jubetur credere idque propriâ singulari fide ChristuÌ„ pro se mortuum esse sua peccata Christi Morte ac sanguine expiata fuisse se Patri per ChristuÌ„ reconciliatuÌ„ esse sibi peccata propter ChristuÌ„ esse condonata se in Christo justificatuÌ„ c. ita etiam peculiari fide tenetur persuasuÌ„ habere se ad horuÌ„ beneficioruÌ„ participationeÌ„ longè antè hoc est ante Mundi constitutionem fuisse in Christo electuÌ„ ac praedestinatuÌ„ c. Zanch. de Natarâ Dei lib. 5. cap. 2. qu. 1. thesi 1. c. Such sayings as these from men who professedly stand declared in their Judgments for such a Personal and Particular Redemption which excludeth the far greatest number of men from part or fellowship in it are unto me though no hard Interpreter either of mens words or actions of an Interpretation of no good accord with the Honor of their Authors Bullinger in his Writings frequently riseth up in confirmation of what his fellows somtimes affirm in the behalf of the Doctrine of our present Contest Amongst other Passages of this Interest I read words to this purpose It remains then as undubitable Truth that the Lord Christ is a full Propitiation Satisfaction Offering and Sacrifice for the Sins for the Punishment I say and for the fault or delinquency OF THE WHOLE WORLD f Itaque relinquitur jaÌ„ indubitatum ChristuÌ„ DominuÌ„ plenariaÌ„ esse PropitiationeÌ„ SatisfactioneÌ„ Hâ—stiaÌ„que victimaÌ„ pro pâ—ccatis pro poenâ inquaÌ„ pro culpâ totius Mundi c. Bullinger De Justifie Fidei Ser. 6. J. Jacobus Grynaeus numbereth him amongst his Orthodoxographers i. e. his orthodox and sound Writers who reasoned thus against the Pelagian Heretiques who denyed that Christ dyed for all Men If it were so how could the Apostle say that as in Adam all dye so in Christ ALL shall be made alive yea and saith withall that the Catholique Church utterly detests that Opinion which denyeth that Christ assumed the Nature of Man for all Men and that He dyed for all Men g DominuÌ„ nostruÌ„ Iesum ChristuÌ„ aiuÌ„t humanaÌ„ carnem non pro omnium salute sumpsisse nec pro omnibus mortuuÌ„ esse Hoc omnimodis catholica detestatur Ecclesia Nam si ita esset quomodo Apostolus diceret Sicut in Adam omnes moriuntur ita in Christo omnes vivificabuntur Orthodoxographia part 2. p. 1503. Dr Jo Davenant an eminent Member of the Synod of Dort in stead of an Answer to this Argument of his Adversaries against Justification by the imputed Righteousness of Christ If the Righteousness of Christ which is the general Price of the Redemption of all Men be imputed to us
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