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
own Heart the workings reasonings and debates thereof seconded with that long observation which I had made of the Spirits Principles and wayes of Men in the World together with their ebbings and flowings their risings and fallings their advancings and retreats their firstings and lastings in matters of Religion in conjunction with that light of Reason and Understanding which I have in common with other men these together were sufficient to teach me and that to a plenary satisfaction in most cases what Doctrines what Opinions are of the richest and most cordiall Sympathy and compliance with godlinesse and what on the other hand are but faint and loose in their correspondency with her or otherwise secret enemies unto her That that Doctrine which asserteth a Possibility even of a finall defection §. 2. from Faith in true Believers well understood riseth up in the cause of Godliness with a far higher hand then the common Opinion about their Perseverance hath been sufficiently though but in part proved already b Cap. 9. the further demonstration hereof sleepeth not but only awaiteth its season Our present tasque is to argue the letter of the Scripture for confirmation of the said Doctrine and to evince the truth thereof from the Oracles of God This done we shall God willing advance some grounds of reason also built upon the Scriptures for the further countenance and credit hereof And because security upon security will not we suppose be unacceptable in a businesse of such grand concernment and import we shall afterwards produce some examples upon the same account and then conclude our Discussions of this subject with an enterview of some sayings wherein it will appeare that the God of Truth hath drawn a confession and acknowledgement of that Truth of His which we now maintaine from the judgements and consciences of some of the greatest Adversaries thereof or at least so esteemed First for the sence of the Holy Ghost Himself in the Question depending §. 3. we cannot lightly desire any account more satisfactory then that given by Himself in the Old Testament But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked Man doth shall he live All his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sin that he hath sinned in them shall he die Yet yee say the way of the Lord is not equall Heare now O House of Israel is not my way equall are not your wayes unequall When a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them for his iniquity that he hath done shall he die a Ezek. 18. 24. 25 c. What more can the understanding Judgement Soul or Conscience of a Man reasonably desire for their establishment in any truth whatsoever then is delivered by God Himself in this passage to evince the possibility of a righteous Mans declining from his righteousnesse and that unto Death The latter words of the passage are conclusive hereof against and above all contradiction When a righteous Man turneth away c. and dieth in them i. e. repenteth not of them forsaketh them not before his Death for his iniquity that he hath done shall he die viz. the second Death or perish everlastingly For that this Death is meant at least included in this latter clause is evident because otherwise we shall both make an unsavoury tautology in the sentence and destroy all congruity of sence besides For without such a supposition the Prophet must be supposed to speak thus when a righteous Man turneth away from his righteousness and committeth iniquity and dieth in them i. e. leaveth his naturall life under the guilt of them and without Repentance for them for the iniquity that he hath done shall He leave his naturall life or have his naturall life taken from him When a Man dieth in or under the guilt of His sin He shall die for His sin or because of the guilt of His sin the same death which He dieth in His sin Who tasteth not a palpable absurdity and incoherence of sence in such a construction as this whereas if by dying in the latter clause we shall understand dying or perishing for ever the sentence will run cleer and in full consonancy with the generall current of the Scriptures the sence rising thus when a righteous Man shall forsake the wayes of righteousness wherein he hath formerly walked and turn aside into wayes of wickedness and not repent of these wayes before His death this Man shal die the death of the impenitent and unbelievers which is the second Death In this sence the sentence perfectly accords for substance of matter with such passages as these Know yee not that the unrighteous shall not inherit the Kingdome of God B◠not deceived neither Fornicators nor Idolaters nor Adulterers c. shal inherit the Kingdome of God b 1 Cor. 9. 10. And againe For this yee know that no Whore-monger or unclean person or covetous Man which is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience c Eph. 5. 5 6. And to omit many others with that of the same Prophet Therefore thou son of Man say unto the Children of thy People The righteousness of the righteous shall not deliver Him in the day of His Transgression when I shall say to the righteous that He shall surely live if He trust His own righteousnesse and commit iniquity all His righteousness shall not be remembred but for His iniquity that He hath committed He shall die for it d Ezek. 33. 12 13. If the righteousnesse which an Apostate or back-slider from wayes of righteousnesse hath wrought whilest He was yet righteous shall not deliver Him when He turns aside unto wickednesse what can be imagined should deliver Him Doubtlesse His wickednesse whereunto He hath turned aside from His righteousnesse will not befriend Him with a deliverance Nor can it any whit more reasonably be said that though His former righteousness will not deliver Him from a temporall death yet it may deliver Him from eternall death then in the case of a true Repentance it may be said that though such a Repentance will deliver a Man from a temporall death yet will it not deliver Him from eternall death For as the truest Repentance that is though continued in will not deliver a Man from a temporall or naturall death but will most certainly deliver him from eternall death in like manner though Apostasie and backsliding from wayes of righteousnesse persevered in doe not alwayes expose a Man to a temporall death or bring this death upon Him yet they alwayes render Men obnoxious to eternall death Besides when God threateneth such backsliders as we speak of that when §.
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
of God in such a sence as that wherein we have now interpreted it is not material By that inhibition which was served upon him by the Angel to surcease all further Proceedings in and about the offering up of his Son by death before he was thus offered he clearly enough understood that to have been the sence and minde of God in the said Command which we have asserted So that 6. And lastly It is a clear case that the Explication and account given formerly in this Treatise concerning the Intentions of God or rather concerning the Ground and Reason why Intentions are attributed unto Him is no ways incumbred or disabled by the Instance of Gods Command given unto Abraham concerning the offering up of Isaac notwithstanding Isaac's non-oblation by death There is nothing in this Example to prove that God doth at any time vouchsafe means competent and proper for the bringing of any thing to pass especially when he commands that these means be used accordingly but that he truly and really intends as he is capable of intending any thing the coming to pass thereof Nor can it here with any face of Reason be replyed that by such a construction as we have put upon the words of God in His Command unto Abraham concerning the offering up of his Son when He vouchsafeth means of Salvation unto Men and commandeth them to use them accordingly it cannot be concluded from thence that therefore He really intendeth the Salvation of Men but onely that they should use the said Means to obtain Salvation Because though God in Abrahams case did in His Intentions separate the Means of offering up Isaac from the actual Oblation of Him this not being the end of His Command given unto Him as was said yet He did not separate between the said Means and that which was His true end in the Command which was the Tryal of Abrahams Faith and for the effecting whereof the said Command and all that which was meant thereby was as natural and proper a means as it was for the actual oblation of Isaac by death In like manner when He vouchsafeth Means of Salvation unto Men and commandeth the use of them accordingly He cannot be supposed to divide or separate in His Intentions between the use of these Means and their proper end Salvation there being no other end proper to be effected by the use of the Means of Salvation but Salvation it self or at least none but in conjunction with Salvation And certain it is that there is no man of wisdom who intends the use of such Means which are determinately appropriate to the production of one end and no more or however of no more but onely by and through the production of that one but that He intends the production of this end peculiarly How God may intend the Salvation of Men and yet Men never come to be saved hath been already explained t Cap. 3. Sect. 7 17. and that as I remember more then once and may be yet further opened upon occasion CHAP. XVIII Exhibiteth several Grounds and Reasons whereby the Vniversality of Redemption by Christ or Christs dying for All Men without Exception is Demonstratively evicted ALthough Scripture-Authority be greater then all Demonstration otherwise §. 1. for the Eviction and Confirmation of any Doctrine or Tenet in matter of Religion as simply and in it self so also with those whose Faith mainly or solely beareth upon the foundations of the Scriptures yet have Arguments and Grounds of Reason if they be pregnant and clear a very acceptable influence upon the Judgments and Consciences of Men when they are levyed and drawn up in the nature of Seconds or Assistants to the Scriptures and plead the same cause with them For when a Doctrine or Opinion is held forth as the Minde of God in the Scriptures and Scripture-Authority produced and insisted upon either singly or in consort for the proof thereof in case this Doctrine shall be found to have a fair and clear consistence with the unquestionable Principles of sound Reason there remains no place in the Consciences of Men for fear or jealousie concerning the Truth thereof God Himself being the Author of those noble endowments in Men Reason and Understanding must needs be conceived the Author also of whatsoever truly consorteth with them But in case the Authority of the Scriptures shall be urged and pressed upon the Consciences of Men in defence of such a Doctrine which grates or bears hard upon the common and clear Dictates of that Light which God hath planted in the Souls of Men it is unpossible but that a considering Man should much question such a sence or interpretation which is put upon the Scriptures in such a case The Reason hereof hath been given elsewhere a Epist to the Reader The Premisses considered I judg it a matter of signal consequence in order to the securing the Judgments and Consciences of Men about the truth of the main Doctrine maintained in this Discourse to demonstrate the perfect and clear consistency of it with Grounds of Reason though substantially proved already from the Scriptures yea and satisfactorily also I trust unto those who so understand the Scriptures as not to make either the Wisdom or Justice of God Sufferers by them My Reasons then for the Universality of Redemption by Jesus Christ in reference unto Men are these following If Christ dyed not for all Men without exception in the sence formerly declared §. 2. Argum. 1. then is that Great Covenant of Grace which God hath made with the World and ratified in His Blood made with unknown Persons and such who are no ways exprest in this Covenant neither by Name nor by any other Character or qualification by which they may at least for a long time be known or distinguished But this Great Covenant we speak of is not struck or made with unknown Persons I mean with such who for a long time if ever neither can tell themselves whether they be the Covenanted ones or no nor are capable of any reasonable information hereof by others Therefore Christ dyed for all men without exception The Reason of the former Proposition and the Consequence therein is this because the Elect so called in the common Notion of Election with whom onely this Covenant of Grace is pretended to be made and for whom onely Christ is supposed to have dyed are Persons no ways distinguishable from others neither before at all and very hardly if at all after their Regeneration and Conversion unto God That they are not at all discernable from others before Conversion is evident from several places For we our selves saith the Apostle to Titus meaning who are now so much altered and changed by a work of Grace and Regeneration in us were sometimes viz. before our Conversion foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another b Tit. 3. 3. Certainly these are no
their sacrificing to an unknown God d Acts 17. 29 4. And lastly The Interposure and actings of Reason and Vnderstanding in men are of that soveraign and most transcendent use yea necessity in and about matters of Religion that all the Agency of the Spirit notwithstanding a man can perform nothing no manner of service unto God with acceptation nothing in a way of true Edification to himself without their engagement and service First I stand charged by God not to beleeve every spirit but to try the spirits whether they be of God e 1 Iohn 4. 1 I demand by what Rule or Touchstone shall I try any spirit When or upon what account shall I reject one as a spirit of Error Falshood and Delusion and do Homage with my Iudgment and Conscience to another as the Spirit of God If it be said I ought to try the spirits by the Scriptures or Word of God I demand again but how shall I try my Touchstone or be sure that that principle notion or ground which I call the Word of God and by which I go about to try the spirits is indeed the Word of God There is scarce any spirit of Error that is abroad in the Christian World but freely offers it self to be tryed by the Word of God as well as the true Spirit of God Himself i. e. by such meanings sences or conclusions as it self confidently asserts to be the Word of God i. e. the Mind of God in the Scriptures So that I am in no capacity to try such a spirit which upon such an account as this pretends his coming forth from God unless I be able to prove that those sences meanings and conclusions by which he offers to be tryed are not indeed the Word of God Now it is unpossible that I should prove this meerly and only by the Scriptures themselves because unto what place or places soever I shall have recourse for my proof or tryal in this case this spirit will reject my sence and interpretation in case it maketh against him and will substitute another that shall not oppose him Nor can I reasonably or regularly reject his sence in this case at least as an untruth unless I apprehend some relish or taste therein which is irrational or some notion which jarreth with or grateth upon some clear principle or other of reason within me For as on the one hand what Doctrine or notion soever clearly accordeth and is commensurable with any solid and undoubted principle or ground of Reason within me is hereby demonstrably evinced to be a Truth and from God so on the other hand what Doctrine or saying soever bears hard or falls foul upon any such principle must of necessity be an Error and somewhat that proceeds from Satan or from men and not from God The Reason hereof is clearly asserted by the Apostle in these words For God is not the Author of Confusion but of peace a 1 Cor. 14. 33. From whence it appears that God is not divided in himself or contradictions to himself so as to write or assert that in one book as in that of the Scriptures which he denyeth or opposeth in another as viz. in that of Nature or of the fleshly tables of the heart of man but whatsoever he writeth or speaketh in the one he writeth or speaketh nothing Inclinavit Deus Scripturas ad infantium lactentium capacitatem Aug. in Psal 8. * Tertul. De testimonio Animae adversus Gentes c. 1. Mirum si a Deo data homini novit divinare Sic mirum si a Deo data cadem canit quae Deus suis dedit nosse Ibidem c. 5. Si de tuis literis dubitas neque Deus neque natura mentitur ut Deo naturae credas crede animae c. Ib. cap. 6. Cur verba habet Christianonorum quos ne auditos visâ—s que vult Ibid. O testimonium Animae naturaliter Christianae Tertul. Apologet Ne â—ui praeclusus esset ad felicitatem aditus non solum hominum mentibus indidit illud quod diximus Religionis semen c. Calvin instit l. 1. c. 5. Sect. 1. in the other but what is fairly and fully consistent with it Vpon this account it is a grave and worthy advertisement of Mr Perkins in his Epistle before his Treatise of Predestination It is saith he also requisite that this Doctrine he speaks of Predestination Election and Reprobation agree with the grounds of common Reason and of that knowledg of God which may be obtained by the light of nature In this saying of his he clearly supposeth that whatsoever should be taught by any man in the mysterious and high points of Predestination otherwise then according to the Scriptures and the Truth may be clearly disproved by this viz. the disagreement of it with the grounds of common Reason and of that knowledg of God which the light of Nature shineth into the hearts of men If himself had kept close to this principle of his own in drawing up his Judgment in the point of Predestination the World had received a far differing and better account from his pen of this subject then now it hath But if his sence were that the heights and depths of Religion for so we may well call the Doctrines of Election and Reprobation c have nothing in them but what agreeth with the grounds and principles of common reason and with the Dictates of Nature in men and consequently may be measured discerned and judged of by these he did not conceive that matters of a more facile and ordinary consideration were above the capacity and apprehension of Reason It was the saying of Augustin that God hath bowed down the Scriptures to the capacity even of Babes and Sucklings Tertullian hath much upon this account to excellent purpose In one place speaking of the Soul being yet simple rude and unfurnished with any acquired knowledge either from the Scripture or other institution he demands why it should be strange that being given by God it should speak out or sing the same things the knowledg whereof God giveth unto his children Not long after he admonisheth the Gentiles that neither God nor Nature lye and thereupon that they may beleeve both God and nature willeth them to beleeve their own Souls A little after he saith that the Soul he speaks of hath the words and therefore the inwards senses and impressions of Christians whom notwithstanding it wisheth that it might never hear or see Elsewhere having mentioned some expressions of affinity with the Scriptures as oft coming out of the mouths of Heathen he triumphs as it were over them with this acclamation O the Testimony of a Soul naturally Christian Nor doth Calvin himself say any whit less then all this when he saith that God hath implanted or inwardly put the seed of Religion in the mind of men Doubtless the seed sympathizeth richly with that body which springs and grows from it But these
them as in their simple Existence or Being it self Page 1. Cap. 2. Though there be as absolute and essential a Dependance of second Causes upon the first in point of motion action operation as of simple existence or being yet are not the motions actions or operations of second Causes at least ordinarily so immediately or precisely determined by that Dependance which they have upon the first Cause as their respective Beings are 7 Cap. 3. Concerning the Knowledg and Foreknowledg of God and the Difference between these and his Desires Purposes Intentions and Decrees and how these also are distinguished one from another 28 Cap. 4. Concerning the Perfection of God in his Nature and Being Some things clearly deducible from it particularly his Simplicity Actuality and Goodness of Decrees 40 Cap. 5. Four several veins or correspondencies of Scriptures propounded holding forth the Death of Christ for All Men without exception of any The first of these argued 73 Cap. 6. Herein several texts of the second sort of Scriptures propounded in the former Chapter as holding forth the Vniversality of Redemption by Christ are discussed 97 Cap. 7. The third sort or consort of Scriptures mentioned cap. 5. as clearly asserting the said Doctrine argued and managed to the same point 113 Cap. 8. The Scriptures of the fourth and last Association propounded cap. 5. as pregnant also with the same Great Truth of general Redemption by Christ impartially weighed and considered 120 Cap. 9. Entereth upon a Digression about the commonly-received Doctrine of Perseverance occasioned by several passages in the preceding Chapter avouching and clearly evicting the benefit peace and comfort of that Doctrine which teacheth a possibility of the Saints declining and this unto death above the other contrary unto it 154 Cap. 10. A Continuation of the former Digression wherein the texts of Scripture commonly alledged to prove the impossibility of the Saints declining unto death are taken into consideration and discharged from that service 177 Cap 11. A further Continuation of the former Digression wherein the Arguments and Grounds commonly insisted on in defence of the received doctrine of Perseverance are detected of insufficiency proved and declared Null 225 Cap. 12. The former Digression yet further prosecuted and a possibility of defection in the Saints or true Beleevers and this unto death clearly demonstrated from the Scriptures 268 Cap. 13. Grounds of Reason from the Scriptures evincing a possibility of such a defection even in true Beleevers which is accompanied with destruction in the end 299 Cap. 14. Exhibiting from the Scriptures some Instances of a total Declining and falling away from the Grace and Favor of God in true Beleevers 344 Cap. 15. Declaring the Sence and Judgment as well of the Ancient Fathers of the Christian Church as of Modern Reformed Divines touching the Point of Perseverance and so concluding the Digression concerning this Subject 365 Cap. 16. Several other Texts of Scripture besides those formerly produced in ranks and companies argued to the clear eviction of Truth in the same Doctrine viz. that the Redemption purchased by Christ in his Death was intended for all and every man without exceptiof any 403 Cap. 17. Declaring in what sence the former Passages of Scripture asserting the Vniversality of Redemption by Christ are as to this point to be understood and consequently in what sence the said Doctrine of Vniversal Redemption is maintained in the present Discourse 432 Cap. 18. Exhibiteth several Grounds and Reasons whereby the Vniversality of Redemption by Christ or Christs dying for all men without exception is demonstratively evicted 453 Cap. 19. Wherein the Sence of Antiquity together with the variableness of Judgment in Modern Writers about the Controversie under discussion is truly and unpartially represented 524 Cap. 20. The Conclusion Exhibiting a General Proposal or Survey of Matters intended for Consideration Explication and Debate in the second Part of this Work 562 CHAP. I. There is no created Being or second Cause whatsoever but dependeth upon the first and supream Cause or Being which is God and this as well in the second as in the first Act I mean as well in the Motions and Operations issuing from or performed by every of them as in their simple Existence or Being it self WE shall not need I presume to levy a dispute for the gathering §. 1. or geting in that tribute due to the Crown and Soveraignty of Being from all Beings besides which consists in an acknowledgment of his free bounty in calling them out of the abyss of vanity and nothing by the Word of his Power hereby taking them into part and fellowship with himself in his Prerogative of Being according to what was resolved by the counsell of his Will as meet to be dispeâ—sed unto every of them respectively in this kind Trees that are throughly and deeply rooted in the Earth will grow and flourish though the dew or rain from Heaven should seldome or never fall upon them but grasse and herbs and tender plants whose roots have but a slender and thin protection of their Element against the scortching violence of the Sun will soon wither and die away if the clouds of Heaven should not ever and anon drop verdure upon them and relieve them In like manner such notions and impressions in the Soul into which Nature is deeply baptized and mightily 〈…〉 ssest with their Truth are like to live and to maintain their interest and autâ—â—rity in men though not seconded or relieved by argument or dispute but those which have only taken a fainter and looser hold of the judgements and consciences of men are in danger of miscarrying and proving like the Corne upon the house top which as David observeth withereth before it be grown up a Psal 129. 6. unlesse they be timely yea and frequently encouraged back'd and strength by discourse That there is a Being which looks upon this Universe â—ith all the host of it as the workmanship of his own hands and that every creature or finite Being is lineally descended from him as their Great and first Progenitor are I conceive such principles of Light and Truth written in so fair and full a Character in the Tables of all mens hearts that even whilst they run they may read them yea and cannot lightly depose or suffer the losse of â—hem though they be not bound upon their judgments and consciences with any other bands of argument or demonstration then those of their own evidence and conviction Therefore what God hath made manifest and clear in men we shall not cast any suspition of darknesse or obscurity upon by making it matter of disputation And though the dependance of things in actuall and compleat Being upon §. 2. God for sustentation and support as well of their simple Existences and Beings themselves as of their Operations respectively which is the sence and substance of the Thesis propounded be not altogether of so pregnant an inspiration as dependance upon him for their
implacable that doe not forgive their Brethren although they have been diversly and grievously injured by them In these words they clearly suspend the Gracious Act of God in Remission of Sins in respect of the ultimate and compleat exercise of it upon the Christian deportment and behaviour of Men in forgiving one another their Trespasses How perfectly it stands with the immutability of God the unchangeablenesse of his love the unalterablenesse of his counsells and generally with all his Attributes to Reverse Acts or Grants of favour to re-demand debts once forgiven c. shall be cleer'd in the processe of the Digression following occasioned by the contents of this Chapter CHAP. IX Containing a Digression about the commonly received Doctrine of Perseverance occasioned by severall passages in the preceding Chapter wherein the benefit and comfort of that Doctrine which teacheth a possibility of the Saints declining even to destruction is avouched and cleerly evicted above the other NOtwithstanding the frequently experienced Truth of the common saying §. 1. pessimus Consiliarius Timor Fear is a very bad counsellor yet is it very incident to the natures of Men never to thinke themselves wiser then in their feares nor to be more importunely wedded to any apprehensions then those which they conceive to be sovereigne for the prevention of evill With what height of confidence and unrelentingnesse of judgement did the Jewes please themselves in their opinion of justification by works through an apprehension that they must needs disclaime or reject Moses and the authority of his Law or Writings in case they admitted the Doctrine of Paul concerning Justification by Faith Whereas this Apostle expresly poves and demonstrates unto them that this Doctine of his was so far from reflecting prejudice in the least upon Moses his Law that indeed it did establish it i. e. avouch the Truth and authority of it a Rom. 3. 31. and cap. 4. thoroughout yea I verily believe that a very considerable part of those Doctrines and Tenents which are at this day held by Professors of Christian Religion are not maintained or held by them so much upon any evidence or confidence they have of their Truth upon those positive grounds whether from Scripture or Reason which they comonly plead for them as out of apprehensions and conceits that the contrary Doctrines are of evill consequence and will in one kinde or other doe them harme in case they should give intertainment to them Lactantius reports that one principall thing which intangled the Heathen with Idolatry or worse shiping of Idols was a certaine feare or conceit that possessed them that all their Religion or devotions would be in vaine in case they saw not with their eyes something that they might worship b Verentur geâ—tes ne Religio vana sit si nihil videant quod adorent Tertullian as Austin reports who held the Soul to be corporeall or a body held it upon the account of this feare least if he made not a body of it he should make nothing at all of it a â—enique Tertullianâ— qui cor pâ—â— esse unâ—am credâ— dit non obaliud nisi quod eam incorporeâ—m cogita re non potuit â—dâ—ô timuit ne nihil esset si corpus non esset Aug. de Gen. ad lit l. 12. c. 25. The ancient Jewes Mr. Brightman affirmeth it held it not meet for young Men to read the Book of the Canticles out of a feare they would receive harm by it b In Cantic p. 5. Mercer likewise relates that the Ancient wise Men of this Nation judged it best to restraine the common People from reading the Booke of Ecclesiastes out of a conceit that it both contradicted it selfe and other parts of Scripture likewise c Nec vulgo legendum tradere quòd repugnantia contineret aliis libris contraria Mercer in Pro. 8. 9. Luther it is sufficiently known rejected the Epistle of James out of a conceit that it contradicted the Doctrine of Paul concerning Justification by Faith only And severall others both learned and good Men some the second Epistle of Peter some other pieces only or chiefly upon the like account of fear Concerning the Doctrine which maintaineth a possibility of defection in §. 2. the Saints themselves or true Believers unto destruction though I am not ignorant but that many both Texts of Scripture and arguments otherwise have been levied and are wont to be brought into the field against it yet I verily believe that that which makes Professors generally so impatiently zealous in their opposition to it is not so much any satisfaction they finde either in these Scriptures or arguments for the Proof of that which is contrary unto it as their inconsiderate and tumultuary feares least this Doctrine should bereave them of those inward accommodations of Peace and Comfort which they conceive themselves to be befriended with by the other In this respect being little lesse then necessitated for the securing of some passages in the former Chapter very materiall for the carrying on the maine designe of this Discourse to ingage a little about the Doctrine of Perseverance I conceive it best in my entrance hereupon to remove this stumbling stone out of the way and to demonstrate not only that this Doctrine hath every whit as faire and full a consistency with the Peace and Comfort of the Saints as that contrary to it but that of the two it is of a far better and more healthful complexion to make a Nurse for them When we have cleared the innocency and inoffensivenesse of it in respect of the Peace and Comfort of Men and so shall have reconciled it unto their affections it will be no great mastery I conceive to gaine in their judgements unto it afterwards And 1. I must crave leave the truth and deere interest of the precious Soules §. 3. of Men so commanding me to say and to affirme that the Doctrine of preseverance so much magnified amongst us as it is comonly taught and received is in the nature and proper tendency of it very obstructive yea and destructive unto the true peace and sound comfort of Soules For if we shall diligently inquire after the common and ordinary causes of those doubts and feares so incident to Professors of Religion as also of those extreme burnings and ragings of Conscience wherewith both such persons and others are sometimes most grievously handled and tormented we shall finde them if not universally yet generally and with very few cases of exception to be these with their fellowes negligence and slothfullnesse in watching over their hearts and wayes omission of known duties formality in services unprofitablenesse in their course and callings non-proficiency in Grace and especially the frequent prevailings breakings out of base corruptions vile affections noysome lusts c. Therefore what Doctrine soever is in the Native Frame and Constitution of it apt to lead men into such snares of Death to fill
suspensions and interruptions Therefore there is nothing in the last Objection against that exposition of the Scripture in hand which hath been asserted both the feet upon which it stands being weak and lame There is yet another Objection colourable I suppose in some Mens §. 47. eyes against the said interpretation The substance of it this If the links of that chaine of Divine acts described in this passage of Scripture may be severed or broken by the miscarriages or unworthinesse of the Saints in any kinde then had the Apostle no sufficient reason to build the Saints so high upon it in Confidence Exultations and Triumphs as He doth in the Verses immediately following What shall we say to these things If God be on our side who can be against us And the reason is because the Saints are children of many infirmities and of much unworthinesse apt to sin against God every moment Therefore if their Peace and Salvation depend upon their own regular and worthy walkings with God they are in a condition of no good security to be saved and what ground then have they to rejoyce and triumph at any such rate as the Apostle seemes here to invite and incourage them unto To this I answer that the Heart of this Objection was broken in the last preceding Chapter where we shewed upon severall considerations and grounds that the Saints have cause in abundance to rejoyce yea and to triumph under the hope and expectation of Salvation notwithstanding any possibility they are subject unto of declining or perishing The Reader I presume will be satisfied in this Point upon a serious perusall of what is there Written from Section 21. to the end of the Chapter I here add 1. That the friends and favourers themselves of the common interpretation §. 48. of the place in hand and which contradicteth the exposition given generally grant and teach that the Saints themselves cannot have any Peace or Comfort in their Faith or assurance of Salvation whilest they walk prophanely loosely or unfaithfully with God So that these Men themselves doe suspend the Peace and Comfort and much more the Joy and Triumph of the Faith of the Saints upon their Christian behaviour and Regular walkings with God Therefore judging the Exposition given upon such an account as this they condemne themselves and their owne Doctrines 2. The assureance of the continuance of Gods Love to them and of His care over them whilest they in any measure walke worthy of it is a Regular and due foundation unto the Saints of every whit as great a confidence Exultation and Triumph as the Apostle in the words mentioned intitles them unto Yea 3. The very particular and expresse ground upon which He buildeth up Himself and the Saints with Him in such a Triumphant Confidence as we heard is this the sence or assureance of Gods Love towards them meaning whilest they walk with Him as becommeth Saints because being out of this posture they can neither have sence nor assureance of His Love as our adversaries themselves acknowledge and teach as we lately heard not any assureance of the continuance of His Love to them how profane wicked or abominable soever they can or shall be What shall we say then to these things if God BE with us who can be against us Therefore 4. And lastly such a supposition or Doctrine as this that they that are at present justified may possibly sin themselves out of the Grace of Justification and so never come to be glorified is upon due consideration no bridle at all to check the holy and humble confidence or boastings of the Saints in God or in the Lord Jesus Christ they may in the face and presence of such a Doctrine though acknowledged and admitted for truth lift up themselves upon the wings of a blessed security unto Heaven and rejoyce that joy which is unspeakeable and glorious But of these things we spake liberally in the last Chapter Some may yet possibly imagine that they discover a ground of confutation §. 49. of all that hath been said upon the Context of Scripture yet in hand Verse 29. in those words That he might be the first-borne amongst many Brethren For from hence they may reason thus If this be Gods End or Designe in Predestinating those whom he knew before or pre-approved to be conformed to the Image of His Son in glory that He might be the first borne amongst many Brethren i. e. might have the honour of bringing many into part and fellowship with Himself in His own blessednesse and glory then must all they who are thus Predestinated of necessity attaine or come to injoy such a conformity with Him otherwise God shall be frustrated in His Designe and Jesus Christ be defeated and disappointed of that excellent honour which His Father projected for Him For if one or some thus predestinated may miscarry and never come to enjoy an actuall conformity unto Him in His glory why may not others of them miscarry likewise and consequently all and so the Great Counsell or Project of God for the honor of His Son Iesus Christ be laid in the dust To this I answer 1. Suppose that Iesus Christ should have no Brethren conformable unto Him in glory yet would it not follow from hence that the Counsell or Designe of God to make Him the first borne among many Brethren should be made void or miscarry For the Counsell or Designe of God in this behalf stood Mainely and Principally in this viz. in casting this honour upon Iesus Christ that He should be a Person every wayes fitted and accomplished should act and doe or be ready and willing to act and do every such thing whereby many of his Brethren i. e. of the children of Men if they were not most shamefully and grossely neglective of themselves and their own greatest concernments might come to partake with him in His great Blessednesse and glory And in case Men should prove thus neglective of themselves and so as voluntarily to deprive themselves of that great Salvation which Iesus Christ out of His great Love and with the sore travell of his Soul hath prepared and made ready for them yea and invited and called yea and pressed upon them to accept at his hand yet the honour and glory of a signall Benefactor and great Saviour shall remaine intire unto Him nor is there the least colour or pretence why He should suffer the least disparagement or prejudice in the thoughts either of Men or Angells because of the wilfull folly and madnesse of Men to forsake their own mercies and destroy themselves Himself owned and built upon this consideration when He spake thus by the mouth of one of His greatest Prophets Though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength a Esa 49 5. In the former Verse He speaks thus in his Representor Then I said I have laboured in vaine I
6. i. e. according to the exigency of His Works or as His Works require To pass by other instances without number in the latter end of the Verse in hand the truth which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto godlinesse is a kinde of Periphrasis or Description of the Gospell as being such a Truth which godlinesse as it were requireth for her promotion and advancement in the World 3. If by the Faith of Gods Elect we shall understand either the grace of §. 27. Faith given unto the Elect of God or the act of believing wrought in the Elect of God we shall make no good consistency of sence in the sentence For if Paul should stile himself the Servant of God and Apostle of Jesus Christ according to the grace of Faith or act of Believing in the Elect of God what can we reasonably imagine his meaning should be Verily I understand not Or if there could be any commodious or tolerable sence made with such a construction of the Word Faith yet by the Elect of God we need not understand the generality of the Saints much lesse such as are supposed to have been chosen unto Salvation by God from eternity of which number there are alwayes some as our Adversaries themselves confesse unconverted and consequently have no such Faith as is here pretended but the excellent ones as David calleth them among the Saints whose Faith is most signall and glorious It is a frequent Hebraisme in the Scriptures to call both things and persons of speciall worth and excellency in their kinde eâ—ect or chosen See 1. Sam. 26. 2. Esa 22. 7. Jer. 2â— 7. In this sence the Messiah waâ— notioned and termed among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of God Luk. 23. 35. And Christ Himself is called a corner Stone Elect and Precious 1 Pet. 2. 4. So Paul a chosen or elect Vessell c. 4. Nor doe I know any ground either in Scripture or good reason why by Gods Elect we should understand persons under a personall consideration segregated or chosen by God from eternity from amongst other Men to be infallibly conveyed by Faith unto Salvation The Scripture knoweth no such sence or signification of the Words as this Nor can it be proved from hence nor otherwise that Men are in any other sence chosen or said to be chosen from eternity but only as that Law or Decree of God by vertue whereof Men come to be elected in time was from eternity The tenor of Gods Law or Decree of Election which was from eternity is as the Scripture evidenceth this or the like Whosoever shall believe in my Son Iesus Christ whom I purpose to send into the World shall hereupon become a Man of that species sort or kinde of Men whom I have chosen from amongst all other Men or sorts of Men in the World and designed to Salvation For that men cannot in propriety of speech be said to be elected from eternity is evident because they were not had no being from eternity nothing having been from eternity but God Himself alone Now that which is not cannot be said unlesse haply it be in some unproper and by sence to be elected or to be the object of any act or action whatsoever And as Men are properly said to be justified in time as viz. when they believe though the Decree of Justification by vertue whereof they come to be â—ustified in time was from eternity In like manner though the Decree of Election by vertue whereof Men come to be elected was from eternity yet it brings forth in time and in propriety of speech Men cannot be said to be Elected but in time But concerning Election from eternity as somewhat hath occasionally been spoken already so much more remaines to be spoken in due place 5. And lastly nor is there truth in this Assertion in the Argument God hath determined to bring his Elect unto Salvation by Faith with the greatest certainty that can be God hath indeed determined with the greatest certainty that can be to bring his elect to Salvation by Faith persevered in or if persevered in but this is not to determine to bring them to Salvation with the greatest certainty that can be by Faith simply or by Faith whether persevered in or no. So that the whole frame of this argument is crasie and loose scarce is there a sound part in the whole body of it A fourth Argument for the countenance of the said Doctrine of Perseverance §. 28. is taken from the intercession of Christ and pleadeth thus Whatsoever Christ Prayeth for unto the Father shall certainly be granted unto him and done But Christ prayeth for the Perseverance of all true Believers as appears by his praying for Peter in this kind a Luke 22. 32 Ergo. I answer 1. To the major Proposition by granting it rightly understood and with some such Explication as this Whatsoever Christ prayeth for unto the Father shall certainly be done viz. So or after such a manner and upon such terms as Christ in His Prayer intendeth not simply or absolutely as the words of the Prayer may sometimes seeme to some to import Hanging upon the crosse He Prayed for His enemies and those that crucified Him that they might be Forgiven b Luke 23. 34 May it not be as well inferred from hence that therefore all his enemies and all such who in any sence Crucifie Him shall be Forgiven by God as it is argued from His Praying for Peter that his Faith might not faile that the Faith of no true Believer shall faile Doctor Twists notion upon the case is not so authentique and though admitted will not heale the difficulty Christ saith he Prayed for his enemies ex officio hominis Privati i e. according to the duty of a private Man but for His Elect as Mediator This is said but not proved nor indeed probable For very unlikely it is that Christ being now in a full investiture of his great Office of Mediator should wave his Interest in Heaven by means hereof in his addressements unto God for Men and pray only in the capacity and according to the interest and duty of a private Man This would argue that He Prayd not for them with His whole heart nor with an effectualnesse of desire to obtaine what He Prayed for But let it be granted yet still it follows that whatsoever Christ Prayed for was not simply or absolutely granted or done And if whatsoever Christ Prayed for was absolutely granted it is not materiall as to matter of impetration whether He Prayed as Mediator or as a private Man But the intent of Christs Prayer for those who Crucified him was not that all their sins should be Forgiven them much lesse that simply and absolutely i. e. without any interveening of Faith or Repentance they should be Forgiven which had been to pray for that which is expresly contrary to the Revealed Will of God but that that particular sin
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
Sin onely is exclusive from the love and Kingdome of God is no such great mastery no such matter of difficulty unto such Men and that when they are overcome and fall into such Sins it is through a meere voluntary neglect of stiring up the Grace of God that is in them and of maintaining that holy Principle we speak of in strength and vigour by such means as God most graciously and indulgently vouchsafeth unto them in abundance for such a purpose And thus we see all things unpartially weighed and debated to and fro that the Doctrine which supposeth a possibility of the Saints finall declining is the Doctrine which is according to godlinesse and the corrivall of it an enemy thereunto That Doctrine whose genuine and proper tendency is to advance the peace and §. 36. Argum. 7. joy of the Saints in believing is of a naturall sympathy with the Gospell and upon this account a truth Such is the Doctrine which informeth the Saints of a possibility of their totall and finall falling away Ergo. Our adversaries themselves in the cause depending will not I presume regret the granting of the former proposition the truth of it being a truth so neere at hand The Minor hath received confirmation in abundance from what was argued and evinced in the 9th Chapter where we demonstratively proved that the Doctrine we now assert is of the most healthfull and sound constitution to make a Nurse for the peace and joy and comforts of the Saints whereas that which is opposite to it is but of a melancholique and sad complexion in comparison The ground we built our Demonstration upon was this That Doctrine which is of the most incouraging quickning and strengthning import to the Spirit and Grace of God in Men on the one hand and most crucifying and destructive to the flesh on the other hand must needs be a Doctrine of the best and choycest accommodation for the Peace and Comfort of Believers The reason hereof is because the Peace Joy and Comfort of Believers doe if not wholly yet in a very great measure depend upon the fruits of the Spirit and the testimony of their Consciences concerning their loyalty and faithfulnesse unto God in doing His will keeping His Commandments refraining all false wayes as David speaketh abstaining from the works of the flesh c. As on the contrary that Roote of bitternesse in the Saints from which feares and doubtings perplexities agonies and consternations of soule spring is the flesh when for want of a sharpe bridle still kept in the jawes or lips of it it breaks out becomes unruly and magnifies it self against God and His Lawes These things we prosecuted more at large in the fore named Chapter where likewise we proved above all reasonable contradiction that the sence of those who assert a possibility of the Saints drawing back even to perdition is a Doctrine of a very rich sympathy with the Spirit or regenerate part in Men of an excellent and high animation unto it and on the contrary a Doctrine morrally inspired against the flesh with all the lusts and wayes hereof Here also we gave an answer in full unto those who are wont to object and pretend that the best and holiest persons more generally cleave in their judgements to the Doctrine of absolute Perseverance as on the other hand that persons more carnally and loosely disposed more generally take up that which is contrary unto it So that we shall not need to add in this place any thing further to give weight or strength to the Argument in hand unlesse it be to certifie the Reader that since the publishing and clearing the Doctrine now asserted some very godly and seriously Religious persons have with their whole Hearts blessed God for it We proceede to another Argument That Doctrine which evacuates and turns into weaknesse and folly all that §. 37. Argum. 8. gracious counsell of the Holy Ghost which consists partly in that diligent information which he gives unto the Saints from place to place concerning the hostile cruell and bloody minde and intentions of Satan against them partly in detecting and making knowne all his subtil stratagems his Plots Methods and dangerous machinations against them partly also in furnishing them with spirituall weapons of all sorts whereby they may be able to grapple with him notwithstanding and gloriously to triumph over him partly againe in those frequent Admonitions Exhortations Incouragements to quit themselves like Men in resisting him and making good their ground against him which are found in the Scriptures and lastly in professing his feare lest Satan should circumvent and deceive them that Doctrine I say which reflects disparagement and vanity upon all these most serious and gracious applications of the Holy Ghost unto the Saints must needs be a Doctrine of vanity and error and consequently that which opposeth it by like necessity a truth But such is the common Doctrine of absolute and infallible Perseverance Ergo. The Major in this Argument is greater then exception For doubtlesse no Doctrine which is of an undervaluing import either to the Grace or Wisdome of the Holy Ghost in any Scripture transaction can be Evangelicall or consistent with truth The Minor likewise is evident upon this account All those actions or transactions ascribed to the Holy Ghost in the Major Proposition as viz. his discovering and detecting unto the Saints the hostile Spirit and machinations of Satan against them his furnishing them with spirituall weapons to conflict with him and fight against him c. are in severall places of Scripture plainely reported and attributed unto him particularly in these Jam. 4. 7. 1 Pet. 5. 8 9. Eph. 6. 11. 12 c. 2. Cor. 11. 3. 14. 2. 11. Mat. 12. 43 44 c. 2 Thess 2. 9 10. 1 Cor. 7. 5. not to mention many others Now if the Saints be in no possibility of being finally overcome by Satan or of miscarrying in the great and most important businesse of their Salvation by his snares and subtilties all that operousnesse and diligence of the Holy Ghost in those late-mentioned addressements of his unto them in order to their finall conquest over Satan will be found of very light consequence of little concernment to them Yea if the said addressements of the Holy Ghost be compared with the state and condition of the Saints as the said Doctrine of Perseverance representeth and affirmeth it to be and be digested or formed into an hypotyposis accordingly the utter uselessenesse and impertinency of them will yet much more evidently appeare Suppose we then the Holy Ghost should speake thus unto the Saints O you that truly believe who by vertue of the Promise of that God that cannot lie are fully perswaded and possest that you shall be kept by God by His irresistible Grace in true faith until death so that though Satan shall set all his wits on work and by all his stratagems snares and cunning devices seek to destroy you
necessary Rule viz. That those Promises of God are to be understood with reference to the present state and condition of things b Promissiones itaque illae Dei pro statu praesenti rerum intelligendae sunt with those to whom they were made And Lorinus writing upon Acts 1. 16. reports it as the probable opinion of Cyrill Jerom Tertullian Ambrose Chrysostom Basil Ammonius Leontius Olympiodorus Anastasius Leo Euthymius c. that Judas when he was chosen by Christ to be an Apostle was a good man and so continued for some time afterwards and withall mentioneth the grounds upon which some of the said Authors so conceived of him We shall not need to argue the case of Demas Alexander Hymeneus and several others whose revoltings from the Faith are recorded in Scriptures Concerning the two latter of the three now mentioned Hymeneus and Alexander it is expresly said that they were delivered up unto Satan by the Apostle Paul c 1 Tim. 1. 20 Which plainly sheweth 1. That they were judged meet by the Saints to be received as Church-members by them For otherwise the Apostle demands What have I to do to judg them that are without d 1 Cor. 5. 12 meaning to inflict any Ecclesiastical or Church-censure upon those who were not Members of some Christian Church or other And if they were judged meet by the Saints of that Church who admitted them into Christian communion with them they were judged true Beleevers by them and their judgment of them as being true Beleevers is a far better ground for us to judg them to have been such also then their Apostacy is to judg them to have been Hypocrites at that time when they judged them true Beleevers 2. Their delivering up unto Satan by the Apostle sheweth that he judged them totally fallen from their faith and so dismembered from Christ for otherwise he shouâ—â— have delivered up unto Satan such persons whom he judged true Members of Christ There is the like consideration of the Incestuous Person in the Church of Corinth His receiving into this Church is more then a probable argument that he was at this time a true Beleever Nor is there the least intimation given of any difference between him and the rest of the Members of this Church whom the Apostle termeth Saints by calling and sanctified by Christ Jesus And if he were not a true Member of Christ before the committing of the sin for which he was delivered up unto Satan by the Apostle He sustained no great loss in his spiritual condition either by committing the said sin or by being so delivered up for it For upon this supposition he was no better then an Hypocrite before and worse he could not lightly be afterwards And besides the tenor and import of the sentence of Excommunication is not declarative that the person sentenced never was a sound Beleever or true Member of Christ but that now by his sinful misdemeanor whereby he incurreth that sentence he hath dismembered himself from Him Nor can the said sentence be duly stiled a delivering up unto Satan if it must be still supposed that the persons justly sentenced herewith had been always before the said sentence as much under his power as they are or can be afterwards So that all circumstances considered it cannot reasonably be judged but that the person now in instance had sometimes been a true Member of Christ and Beleever But that he sinned away this his blessed Relation by that sin for which he was delivered up unto Satan needs no other proof but the Apostles express order for this sentence to pass upon him 1 Cor. 5. 3 4 5. For I verily as absent in body but present in spirit have determined already as though I were present that he that hath done this thing when ye are gathered together and my spirit in the Name of our Lord Jesus Christ that such an one I say by the power of our Lord Jesus Christ be delivered unto Satan c. Doubtless this Apostle who professeth that he could do nothing against the truth but for the truth never consented much less commanded that any true Member of Christ should be delivered unto Satan But as hath been said the cause in hand standeth in no need of confirmation from these examples the serviceableness whereof for such a purpose may possibly be evaded with more plausibleness of pretence then the former Any one instance of a total declining in him who hath at any time been a true Beleever is sufficient to prove the truth of the Doctrine under maintenance yea as was said in the beginning of this Chapter though no such instance could be produced yet may the said Doctrine receive demonstrative evidence and this in abundance otherwise and I trust hath received it from the Premisses in this Discourse Yet give me leave to add one instance more Concerning the Galatians unto whom the Apostle Paul writeth any man §. 16. that shall diligently peruse the Epistle written unto them cannot lightly but conclude that certainly these men I mean the generality of them and more particularly those for whose sake especially the Epistle was written were sometimes viz. when Paul left them after he had preached the Gospel for a while unto them true Beleevers and persons justified in the sight of God and afterwards viz. when he wrote the Epistle unto them had suffered a total loss of their Faith and of Justification by it That they were sometimes true Beleevers these passages compared and layd together are sufficiently pregnant I conceive to give satisfaction unto any duly considering man I marvel that ye are so soon removed from him that called you into the Grace of Christ unto another Gospel a Gal. 1. 6. Their removal from him that called them c. plainly supposeth that sometimes they had cleaved unto him viz. in the cordial imbracement of that Gospel which he had sent amongst them and by which he had called them So again Received ye the Spirit by the works of the Law or by the hearing of Faith b Chap. 3. 2 5 The receiving of the Spirit is still appropriated unto true Beleevers This he spake of the Spirit which they that BELEEVED in Him should receive c John 7. 39. And elsewhere And God which knoweth the Heart gave them witness viz. that they beleeved as appears from the former verse in giving unto them the Holy Ghost even as he did unto us to omit other places Again And my tryal which was in my flesh ye despised not neither abhorred but ye received me as an Angel of God yea as Christ Jesus What was then your felicity For I bear you record that if it had been possible ye would have plucked ouâ— your own eyes and have given them unto me d Gal. 4. 14 15 If our Saviours words be true He that receiveth a Prophet in the Name of a Prophet shall receive a Prophets reward and He that receiveth a
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
at all of this Faith unto any man whatsoever at least being yet in His Natural condition and unconverted For 1. if onely those men be in a possibility of being saved for whom Christ dyed And 2. if Christ dyed for the Elect onely And 3. if no unregenerate or unconverted Person hath any ground to beleeve that He is one of Gods Elect It roundly follows and with pregnancy of consequence that no such Person I mean who is yet unconverted hath any sufficient ground to beleeve that He Is one of those that may be or that is in a possibility of being saved All the said Hypotheses or Premisses as viz. 1. That no man is in a possibility of being saved but onely those for whom Christ dyed 2. That Christ dyed onely for the Elect And 3. that no unregenerate Person hath any sufficient ground to beleeve that He Is one of the Elect are authentique and unquestionable according to the known Principles of our Adversaries therefore the conclusion specified must be admitted and owned by them If they will admit the said conclusion and judg it no ways prejudicial either to themselves or their cause so to do I would demand of them what foundation of encouragement they can lay to perswade unregenerate men either to strive to enter in at the strait gate to labor for the meâ—â— that endureth to everlasting life or to apply them selves seriously and effectually in one kinde or other to the means of beleeving We know that without Hope or an apprehended possibility of obtaining what is endevored and sought after all motives or grounds of perswasion unto action amount to no more then to the beating of the Ayr the Hearts of men are not at all taken or wrought by them Despair of Salvation quencheth all thoughts all endevors all desires of beleeving Therefore if an unregenerate Person hath no sufficient ground of Hope that He is one of those who are so much as in a possibility of being saved He is not capable of any impressions from any ground or motive whatsoever to beleeving If it be here said though an unregenerate Person hath no sufficient ground §. 8. of Hope that He Is one of Gods Elect and consequently that Christ dyed for Him yet He hath sufficient ground of Hope that He MAY BE one of these and so that there is a possibility that Christ MAY have dyed for Him and upon the account of such an Hope as this He hath encouragement sufficient to apply Himself to the means of beleeving I answer 1. That such an Hope which amounts onely or very little more then to a bare apprehended possibility of obtaining hath but a very feeble and faint influence upon the Heart of a considering man by way of encouragement unto action especially unto such action which is of a laborious and difficult import and wherein He must deny Himself in matters of ease pleasure profit c. and this to an eminent degree Now it is generally known that that action or course of engagement wherein they must labor and exercise themselves who desire to beleeve unto Salvation is of such an import as we speak of it is a course of action wherein men must put forth or give out themselves with all their Heart and with all their Soul with all their minde and with all their strength wherein they must labor strive watch and pray continually deny themselves crucifie the old man c. or otherwise not expect Salvation 2. Neither is it so clear a Truth especially according to the Principles of those against whom we now argue that an unregenerate man hath a sufficient ground of Hope that He may be one of the Elect. For if He be not at present one of these there is no possibility according to the said Principles that ever He should be such If it be replyed that the meaning of this assertion a regenerate man hath a sufficient ground of Hope that He may be one of the Elect is not that He may be one of these hereafter whether He be one of them at present or no but that He may be one of them at the present I answer that Hope in propriety of import respecteth not what is or may be at present but what may be or is like to be in the future Nor do I remember any instance throughout the Scriptures where they make or suppose any other object of Hope but onely that which is or may be future nor that any definition of Hope given by learned Divines assigneth any other So that it is very improper at least to say that an unregenerate man hath ground of Hope that He may be at present one of Gods Elect. But 3. A little to indulge impropriety of terms I demand whether the Scriptures do not constantly represent and make unregeneracy or an unbeleeving condition especially joyned with an habitual practice of known sins a ground of fear that a man is not at present one of the Elect of God or rather whether they do not make such a condition a ground of certain knowledg that a man is not at present one of the Elect of God According to the Principles of the adverse Party in the Question in hand all the Elect shall certainly be saved and inherit the Kingdom of God but the Scriptures constantly teach and affirm That unbeleevers and unregenerate men especially living in known sins shall not inherit the Kingdom of God as we have in the two next preceding Chapters shewed at large Therefore unless we shall say that the Scriptures are divided in themselves it is unpossible to shew or prove that they any where exhibit or afford any ground of hope to such unregenerate and unbeleeving persons as we now speak of that they may be at present the Elect of God The Scripture no where excludes the Elect of God from Salvation but every where asserts them as Heirs hereof Therefore those whom it excludes from part and fellowship in this business are not at least in Scripture sence nor indeed in any sence consistent with Reason the Elect of God 4. If such unregenerate persons as we speak of have any sufficient ground to hope that they MAY be at present the Elect of God then have they the like ground of hope that they ARE at present of this number and the Elect of God The Reason of this sequel is plain because what a man is and what he may be at present are one and the same it being unpossible that he should be at present any thing besides or any other then what he is at present no subject whatsoever being capable of any otherness or alteration in an instant according to that known Maxim in natural Philosophy Mâ—tus non fit in instanti No motion can be in an instant of time as also that other Quicquid est quando est necesse est esse i. e. Whatsoever is whilest it is must of necessity be that which it is Therefore he that hath ground to
of particular Redemption is countenanced with this Argument Unto all those for whom God spared not but delivered up his own Son for them he will freely give all things But there are many thousands in the World unto whom God will not give all things Ergo for none of these did God deliver up his Son As to these Arguments and Deductions pretending legitimacy of descent §. 3. from the recited Scriptures respectively we shall clearly demonstrate the nullity of such their claim and prove that they have neither footing nor foundation in any the Premisses But Secondly Besides the recited Pleas against the Doctrine of General Redemption claiming such an immediate interest as hath been represented in the Scriptures there are many others seemingly confederate with some unquestionable Principles and Grounds both of Reason and Religion and bearing themselves upon the Scriptures also though in somewhat a more remote way The most considerable and those insisted upon with greatest importunity by the Adversaries of the said Doctrine are these following Such of them as I finde in the Writings of men of Worth and Name I shall set down with their respective Authors or Abettors noted in the Margent If Christ by his Death merited for us i. e. for those for whom He dyed 1 Reason against Gen Redemption the Reconciliation it self of our persons with God and that Grace should actually and really be communicated unto us which if he should not have done he should not have benefited those that are his to such a degree as Adam damnified those Acta Synodi Dordrect part 2. p. 82 that are his then did he not dye for all men without exception But the Antecedent is true therefore the Consequent also The Reason of the Consequence in the Proposition is because certain it is both from the Scriptures and by experience that the persons of all Men are not truly reconciled with God nor is Grace actually communicated unto them The Minor presumeth of it self If Salvation being the thing promised in the New Covenant be not promised 2 Reason but onely upon condition of beleeving and all men do not will not beleeve then Acta Synodi Dordr part 2 p. 82 certain it is that Christ by his Death obtained not Salvation for all men but for Beleevers onely But the former of these is true therefore the latter also The Consequence in the Proposition is presumed to be undenyable If the Death of Christ procured Restitution unto Life for all Men then 3 Reason were all Men restored hereunto either when Christ from Eternity was destinated unto Death which must needs be false because then no man should be born a child of wrath nor should original sin hurt any man in as much as this according to such an opinion should have been pardoned from Eternity nor should Infants or others stand in need of the Laver of Regeneration which is contrary to the assertion of Christ Joh. 3. 5. Or else they were restored in the Person of their first Parent Acta Synodi Dordr part 2 p. 82 83 when the Promise concerning the seed of the woman was promised which also is false because our first Parents themselves were not restored to an estate of Grace but by Faith in Christ therefore neither their posterity and so not All whether Beleevers or Unbeleevers Or else they were restored when Christ Himself suffered Death upon the Cross but this also is false For so none should have been restored before this moment of time which no man hâ—ldeth nor are all Men restored since this time for without all doubt the Wrath of God burned at the same instant of time and afterwards against some of the Accusers Condemners Crucifiers and Mockers of Christ If the Impetration and Application of the Benefits of Christ be never separated §. 4. 4 Reason or dis-joyned in their subjects then did He not impetrate these Benefits for All Men and consequently not dye for all Men because certain it is that Acta Synodi Dordr part 2 p. 87. vid. p. 94 97 113 c. there is not an Application of them made unto all Men. But the Impetration and Application of these Benefits are never separated the one from the other in their subjects Ergo. They for whom Christ by His Death actually procured and obtained Reconciliation 5 Reason with God Forgiveness of sins Righteousness and Eternal Life are made Acta Synodi Dordr part 2 p. 89 113 c. real Partakers of these Benefits The Reason is because nothing can be said to be procured and obtained by Christ for any man which at one time or other he doth not partake and enjoy But Unbeleevers who perish eternally never come to be Partakers of these Benefits Reconciliation with God Forgiveness of sins c. Ergo. They who by the Death of Christ are reconciled unto God are saved by His 6 Reason Life This Proposition beareth it self upon the Authority of Rom. 5. 10. But Acta Synodi Dordr part 2 p. 89 90 not All Men but onely the Elect and Beleevers are saved by the Life of Christ Ergo. They unto whom Christ was not ordained or given for a Mediator He 7 Reason did not reconcile unto His Father by His Death nor purchase Remission of Acta Synodi Dordr part 2 p. 90 sins or Eternal Life for them But Christ was not ordained or given for a Mediator unto Reprobates persevering in Unbelief c. Ergo. The Assumption presumeth to lean on the brest of Rom. 8. 32. a place already specified upon a like account If Reconciliation with God Remission of Sins and Eternal Life be 8 Reason obtained for all Men without exception by the Suffeâ—ings and Death of Christ then it will follow that all those who have not by actual Incredulity Acta Synodi Dordr part 2 p. 90 rejected the Merits of Christ remain truly reconciled unto God have their sins remitted and shall be eternally saved But this Consequent is absurd Therefore the Antecedent also If Christ by His Death made Satisfaction for all Men then might all 9 Reason Men upon the performance of the Condition of the New Covenant be saved and again upon an universal non-performance of this Condition all Acta Synodi Dordr part 2 p. 9â— ex pâ—â—te Men might be damned But as well the one as the other of these are and were impossible Ergo. The Reason of the Consequence as to the first branch of it is because satisfaction being made for any mans sins there remains nothing further necessary to his actual discharge or Salvation but onely the performance of the Condition upon which the application of the said Satisfaction is suspended The Reason of the latter branch of the Consequence is because if Satisfaction was made by Christ upon none other terms for some then it was for all it clearly follows that in case there be a possibility of a non-application of
that know God or have means and opportunities of knowing him not to glorifie him like himself and as God is a sin of a very high provocation and which directly and with a swift course tends to an utter dissolution of all communion and friendly converse between God and men 2. That for men of Knowledg Parts and Abilities to neglect the manifestation and making known of God in and to the World to the intent that he may be acknowledged reverenced loved delighted in by his Creature is a strain of the worst resentment with God of that unthankfulness which he interprets a non-glorifying him as God or like himself Knowing the Terror of the Lord in the way of the Premisses Brethren honored and beloved in the Lord according to the measure of the Light of the Knowledg of himself which he hath been graciously pleased to shine in my Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have in the ensuing Discourse lift up my Heart and Soul and all that is within me to the discovery and manifestation of him in the World in the truth of his Nature Attributes Counsels Decrees Ways and Dispensations and that with a single eye with clearness and simplicity of intention to dis-encumber the Mindes Judgments and Consciences of Men of such thoughts and apprehensions concerning him which are evil Mediators between Him and his Creature feeding and fomenting that distance and enmity between them which have been occasioned by sinful and unworthy deportment on the Creatures side I confess that in some Particulars managed and asserted in the Discourse I have been led I trust by the Spirit of Truth and of God out of the way more generally occupyed by those who of later times have travelled the same Regions of Enquiry with me But deeply pondering what Augustin somewhere saith that as nothing can be found out more beneficial unto the World then somewhat Nihil periculosius quaeritur nihil fructâ—osius invenitur further of God then is at present known so nothing is attempted or sought after with more danger I have steered my course in the subsequent Debates with all tenderness and circumspection arguing nothing concluding nothing but either from the Grammatical Sence or best known signification of words and phrases in the Scripture and this for the most part if not constantly in conjunction both with the scope of places the express consent and agreement of Contexts together with the Analogy of the Scriptures themselves in other places or else from the most unquestionable and universally received Principles and Maxims either in Religion or sound Reason and more particularly from such Notions concerning the Nature of God and his Attributes and Perfections which I finde generally subscribed with the Names and Pens of all that is called Orthodox amongst us and have written of such things Nor have I any where receded from the more general sence of Interpreters in the Explication of any Text or Passage of Scripture but onely where either the express signification of words or the vergency or rather indeed urgency of the Context or some repugnancy to the expressness of Scripture elsewhere or else some pregnant inconsistency with some clear Principle either of Religion or sound Reason necessitated me unto it Yea I seldom upon any of these accounts leave the common road of Interpreters but I finde that some or other one or more of the most intelligent of them have troden the same path before me And for the most part Chrysostom among the Ancient Expositors and Calvin himself among the Modern are my Companions in the paths of my greatest solitariness Concerning the main Doctrine avouched in the Discourse wherein the Redemption of Mankinde by Jesus Christ no particular person or member hereof excepted is held forth and asserted I demonstrate by many Testimonies from the best Records of Antiquity to have been the Oecumenical sence of the Christian World in her primitive and purest Times Nor am I conscious to my self I speak as in the present of God of any the least mistake either in word or meaning of any Author or Testimony cited by me throughout the whole Discourse nor yet of any omission in point of diligence or care for the prevention of all mistakes in either kinde The Discourse such as it is with all Respects of Honor and Love I present unto you not requiring any thing from you by way of countenance or approbation otherwise then upon those equitable terms on which Augustus Sueton. in vita Augusti recommended his Children unto the care and favor of the Senate Si meruerit Onely as a Friend and Lover of the Truth Name and Glory of God and Jesus Christ and of the Peace Joy and Salvation of the World with you I shal take leave to pour out my Heart and Soul in this Request unto you that either you will confirm by setting to the royal signet of your Approbation and Authority the Great Doctrine here maintained if you judg it to be a Truth or else vouchsafe to deliver me and many others from the snarâ— thereof by taking away with an hand of Light and potency of Demonstration those weapons whether Texts of Scriptures or Grounds in Reason wherein you will finde by the Discourse it self that we put our trust Your Contestation upon these terms will be of a resentment with me more precious and accepted then your Attestation in case of your comport in Judgment with me though I shall ingenuously confess and profess that for the Truths sake even in this also I shall greatly rejoyce Notwithstanding I judg it much more of the two richly conducing to the dear Interest of my Peace and Safety to be delivered from my Errors then to receive countenance and approbation from men in what I hold or teach according to the Truth If nothing which is here pleaded whether from the Scriptures or otherwise shall be able to over-rule your Judgments into an acknowledgment of Truth in the main Doctrine contended for in which case you will I trust though not with respect to my Request in that behalf yet for the Truths sake and for your own Interests sake as well in the things of this World as of that which is to come declare your selves in some worthy and satisfactory Answer to the Particulars here propounded I shall not need I presume to desire you that in your Answer you will not rise up in your might against the weaker looser or less-considerate Passages or Expressions of which kind you may very possibly meet with many more then enough but that you will rather bend the strength of your Reply against the strength of what you shall oppose at least if there be any thing herein worthy such a title You well know that a Field may be won though many Soldiers of the conquering side should fall or be wounded in the Battel and that a Tree may flourish and retain both its beauty and firmness of standing in the Earth though many of the smaller
twigs or lesser branches should prove dry and sere and so be easily broken off So may a Mountain remain unmoved yea and unmovable though many handfuls of the lighter and looser earth about the sides of it should be taken up and scattered into the ayr like dust In like manner the main Body of a Discourse may stand entire in its solidity weight and strength though many particular Expressions Sayings and Reasonings therein that are more circumferential and remote from the center should be detected either of inconsiderateness weakness or untruth Yea in some cases one Argument or Plea may be so triumphantly pregnant and commanding that though many others of the same engagement should be defeated yet the cause protected by it may upon a very sober and justifiable account laugh all opposition of contrary arguings to scorn I acknowledg there are some Expressions and Passages in the ensuing Discourse as in Cap. 1. Sect. 9. and elsewhere which upon the review I my self apprehend obnoxious enough to exception yea and which had my second thoughts been born in due time should have been somewhat better secured But I trust that ancient Law of indulgence in such cases as mine which very probably may be some of your own also is of Authority sufficient in your Common-wealth to relieve me O pere in longo fas est obrepere somnum i. e. On him that sits long at work Sleep Without disparagement may creep Neither need I suspect or fear any of that unmanlike Learning amongst you which teacheth men to confute Opinions by vulgar votes and exclamations We know that this Sect or Heresie is every where spoken against i Acts 28 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. had no influence upon Paul to turn him out of the way of his Heresie And for those Mormolukes or Vizors of Arminianism Socinianism Popery Pelagianism with the like which serve to affright children in understanding out of the love and liking of many most worthy and important Truths I am not under any jealousie concerning you that you should suffer any such impressions from them You know that that great Enemy of the Peace and Salvation of men who of old taught the Enemies of God to put his Saints into Bears skins and Wolves skins so preparing them to be torn in peeces and devoured by Dogs hath in these latter times secretly insinuated and prevailed with many of the children of God themselves to put many of his Truths such as they like not or comprehend not into Names of Ignominy and Reproach to draw others into the same hatred and defamation of them with themselves I have somewhere observed that this method of confuting and suppressing Opinions against which men have had no competent grounds of Eviction otherwise was at first invented by the subtil Sons of the Synagogue of Rome k Divine Authority of the Scriptures page 202 203 and elsewhere shewed by several instances that it is familiarly practised by them The truth is that you have no such temptation upon you as particular and private men have to flee to any such polluted Sanctuary as that mentioned to save your Names and Reputations from the hand of any Opinion or Doctrine whatsoever For you so far I presume understand your Interest and Prerogative that for matters of Opinion and Doctrine you are invested with an autocratorical majesty like that which was sometimes given unto Nebuchadnezzar over men whom he would he slew and whom he would he kept alive whom he would he set up and whom he would he put down l Dan. 5. 19 By the joynt suffrage of your Authority your Interest of Esteem amongst men being so predominant you may slay whâ—t Doctrines what Opinions you please and what you please you may keep alive of what Tenents you please you may make the faces to shine and of what you please you may lay the honor in the dust If you will justifie who are they that will not be afraid to condemn if you condemn who will justifie Only Gods eldest Daughter Truth hath One mightier then you on her side who will justifie her in due time though you should condemn her and will raise her up from the dead the third day in case you shall slay her However if the Doctrine commended in the Discourse now presented unto you shall commend it self in your eyes also for a Truth far be it from you to hide your faces from it because at present it labors and suffers reproach in the World considering that you may very suddenly take away the reproach and partake your selves of that Honor which you shall cast upon it Should such an University as you fear the reproach of standing by a Truth Jesus Christ is not ashamed of the Bodies of his Saints living or dead though in both conditions vile and contemptible in the eyes of men knowing that he hath power in his hand to cloath them with glory and immortality when he pleaseth and that this glory when vested in them will be an high augmentation of his own Brethren unto you I may truly say with Paul to his Philippians that I have you in my heart m Philip. 1. 7 I can look upon you with an eye of good hope as a generation of men anointed by God with a spirit of Wisdom Knowledg Zeal and Faithfulness to bring on the New Heavens and the New Earth wherein Righteousness shall dwell and this by repairing the breaches and decayed places in the Body of the Doctrine of Christian Religion which since the first raising and compleating of it by Christ and his Apostles partly through the ignorance and insufficiency partly through the oscitancy and remissness of those to whom the guardianship and custody thereof have been committed by God in their successive generations hath been lamentably dismantled mis-figured and defaced and this well-nigh in all the integral and principal parts of it more or less In so much that a man who truly and clearly apprehends what this Doctrine was and yet is in her purity and native frame and shall compare it with the Systeme or Body of Divinity which under this Notion is commonly taught and held forth amongst us will hardly be able to say this is the Doctrine of Christ For whosoever shall engage himself with that diligence throughness and unpartialness of Enquiry which become those who run for so high a prize as an incorruptible Crown of Glory to consider what is ordinarily delivered and more generally received amongst us not onely in and about those great Points of Election Reprobation Redemption the efficacy and extent of the Grace of God and Perseverance of the Saints but also about many other Heads of Christian Doctrine as about Faith Justification the Sufferings of Christ the Intercession of Christ Repentance Good Works Baptism the state and condition of the Dead until the Resurrection with sundry more and shall with like diligence consider what the Scriptures teach concerning these Particulars respectively will
in his Affairs I answer 1. If God pleaseth to impart his Mind and Counsels in words and writing unto men with an Injunction and Charge that they receive and own them as from him and that they take heed that they do not mistake him or embrace either their own conceits or the minds of others in stead of his in this case for men to put a difference by way of judging and discerning between the Mind of God and that which is not his mind is so far from being an act of Authority Presumption or unseemly Vsurpation in men that it is a fruit of their deep loyalty submission and obedience unto God When Christ injoyned the Disciples of the Pharisees and the Herodians to render unto Cesar the things which are Cesars and unto God the things that are Gods o Mat. 22. 21 He did not only give them a Warrant and Commission to judg and determine what and which were the things of God as well as which were the things of Cesar but layd a Charge upon them also to put this warrant in execution and this not only by judging actually which were the things of God but by practising and acting also upon and according to this Judgment 2. To judg of God and of the things of God in the sence we now speak is but to acknowledg own and reverence God and the things of God in their transcendent Excellency Goodness and Truth and as differenced in their perfections respectively from all other Beings and things The poorest and meanest Subject that is may lawfully and without any just offence judg his Prince yea or him that is made a lawful Judg over him to be wise just bountiful c. at least when there is sufficient ground for it If it be yet further demanded But is the Reason or Vnderstanding of a man competent to judg of the thingâ— of God as for example to determine and conclude what is the mind of God in such or such a passage of Scripture or in such and such a case Doth not the Scripture speaking of men in their natural condition call them Darkness p Ephes 5 8 affirming likewise that the Light shineth in darkness and the darkness comprehendeth it not q John 1. 5 And elsewhere doth it not inform us that the natural man perceiveth or receiveth not the things of the Spirit of God because they are foolishness unto him neither can he know them because they are spiritually discerned r 1 Cor. 2. 14 And how many Heathen Philosophers Hereticks and others undertaking to judg of the things of God in the Gospel by the light and strength of their own Reasons and Vnderstandings have miscarried to the everlasting perdition of their own Souls and as is much to be feâ—reâ— of many others also To all thiâ— I answer by degrees 1. It is a thing as unquestionable as that the Sun is up at noon day that Reason and Vnderstanding in men are competent to judg of the things of God at least of some yea of many of them or rather indeed of all that are contained in the Scriptures according to the degree of their discovery and manifestation there For doth not God Himself own them in this capacity when he appeals and refers himself unto them in several of his great and important Affairs authorizing them to judg in the case between him and his adversaries And now O Inhabitants of Jerusalem and men of Judah JUDG I pray you betwixt me and my Vineyard What could have been done more to my Vineyard that I have not done in it s Isai 5. 3 4 So again Hear now O house of Israel is not my way equal are not your ways unequal t Ezek. 18. 25 29 Yet again in the same Chapter O house of Israel are not my ways equal are not your ways unequal In these and such like Appeals he supposeth the persons appealed unto to be as capable or however as well capable of the Equity and Righteousness of his ways and consequently to be in a regular capacity of justifying him as of the unworthiness and unrighteousness of their ways against whom he standeth in the Contest So our Saviour to the chief Priests and Elders in his Parable When the Lord therefore of the Vineyard cometh what will he or rather what shall he do unto those Husbandmen They say unto him He wiâ—l miserably destroy those wicked men and will let out his Vineyard unto other Husbandmen who shall render him the fruits in their season a Mat. 21. 40 41 We see these Priests and Elders though men of great unworthiness otherwise and far from beleeving in Christ were yet able to award a righteous Judgment and such as our Saviour himself approved yea and put in execution not long after between him and his Husbandmen So in another place to the hypocritical Jews Ye Hypocrites ye can discern the face of the Sky and of the Eatth but how is it that ye do not discern this time Yea and why even of or from your selves judg ye not what is right b Luke 12. 56 57 In which passage among other things he clearly implyeth these two 1. That had they set their mindes upon things that most concern'd them they were in a sufficient capacity by the direction and help of those characters and signs which their own Prophets had long before delivered clearly to have discern'd that the days and times in which they now lived were indeed the days of their Messiah 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from themselves i. e. out of natural and inbred Principles whereby they were enabled to judg of thingâ— commodious and expedient for them in like cases they were in a capacity to have come to this issue and conclusion that it was now high time to comprimise that great and weighty Controversie which of a long time had been depending between God and them by Repentance The Apostle Paul willeth the Corinthians in one place to judg what he saith c 1 Cor. 10. 15 in another he directeth that in their Church-meetings the Prophets should speak two or three and that the rest should JUDG d 1 Cor. 14. 29 In both which places he cl 〈…〉 ly supposeth in them a competency of Judicature or discerning about spiritual things And when in his Defence before Agrippa he demands of him and the rest that were present Why should it be thought a thing incredible with you that God should raise the dead e Acts 26. 8 he clearly supposeth that the Resurrection it self of the dead which yet is one of the great and deep Mysteries of the Gospel was nothing but what they consulting with the light of Reason and Vnderstanding in themselves for they were not supernaturally enlightened might judg probable enough and no ways unlike to be effected When God commands and calls upon all men every where to repent f Acts 17. 30 and so to beleeve g 1 John 3. 23
things by the way All impressions all principles of light and truth which are found written in the hearts and consciences of men are here written by the finger of God himself Therefore what spirit or Doctrine soever symbolizeth in notion and import with these or any of them must of necessity be of the same parentage and descent with them there being no original Parent or Father of light and truth but God only And on the contrary what Doctrine or spirit soever putteth any of these Principles to sorrow or shame and doth not lovingly comport with them hereby declare themselves to be of a spurious and ignoble race as Christ reasoned with the Iews If God were your Father ye would love me for I proceeded forth and came from God g John 8 42. But because they hated him he concluded them to be the children of the Devil Concerning the mystery of the Trinity the Incarnation of God or the Son of God the conception of a Virgin with some other points of like consideration commonly pretended to be against or at least above and out of the reach and apprehension of Reason I clearly answer 1. That they are every whit as much yea upon the same terms out of the reach of Faith as of Reason For how can I beleeve at least upon good grounds and as it becometh a Christian to beleeve whatsoever he beleeveth that which I have no Reason nor am capable of apprehending any Reason nay for which there is no Reason why I should beleeve it If it be said I am bound to beleeve the Doctrines specified because they are revealed by God I answer that this is a rational ground whereof my Reason and Vnderstanding are throughly capable why I should beleeve them The light of Nature clearly informeth me that what God revealeth or speaketh must needs be true and consequently worthy and meet to be beleeved If it be further said but Reason is not able to apprehend or conceive how three should be really and essentially one and the same how a Virgin should conceive and bring forth a Son c. I answer that no Faith or Belief in such things as these is required of me nor would be accepted with God in case it were in me above what I am able by my Reason to apprehend and understand As I am not able to apprehend by my Reason the particular and distinct manner how the three Persons subsist in one and the same Divine Nature and Essence so neither am I bound to beleeve it That which I am bound to beleeve in this Point is onely this that there are three who do thus subsist I mean in the same Divine Essence and for this my Reason is apprehensive enough why I should beleeve it viz. because God himself hath revealed it as hath been said If I should confidently beleeve any thing more or further concerning the Trinity of Persons commonly so called and there is the same Reason of the other Points mentioned then what I know upon the clear account of my Reason and Vnderstanding it would be presumption in me and not Faith and I should contract the guilt of those whom the Apostle chargeth with intruding or advancing themselves into the things which they have not seen a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 18 Vid. Sam. Petit Var. Lect. l. 1. c. 9 i. e. rationally apprehended and understood But 2. If it be yet demanded but is it not contrary to the grounds of Nature and so to Principles of Reason that a Virgin should conceive a Child And if so how can such a Doctrine according to what you have asserted be received as from God or as a Truth I answer it is no ways contrary to Reason nor to any Principle thereof that God should be able to make a Virgin to conceive but very consonant hereunto as the Apostle Paul supposed it credible enough as we lately heard even in the eye of Reason that God should make the Earth bring forth her dead alive b Acts 26 8 Indeed that a Virgin should conceive in a natural way or according to the course of ordinary Providence is contrary unto Reason but this Religion requireth not of any man to beleeve Nor doth it bear hard at all upon any Principle of Reason that God should be willing to do every whit as great and strange a thing as that I mean as to cause a Virgin to conceive for the accomplishment of so great and glorious a design as the saving of a lost World Nor is it contrary to Reason or any Principle thereof that God or the first Being being infinite should have a manner of subsisting or Being far different from the manner of subsistence which is appropriate to all created and finite Beings or that this manner of subsisting which is proper unto him should be unto men incomprehensible But most consonant it is to Principles of Reason when God himself hath pleased so far to reveal that appropriate and incomprehensible manner of his subsisting as to declare and say that he subsisteth in three that men should accordingly beleeve it so to be So that most certain it is that there is nothing in Christian Religion which so far as it concerneth men to know and beleeve but what fairly and friendly comports with that Reason and Vnderstanding which God hath given unto Man and what by a diligent and conscientious use of these noble faculties he may come to know and believe at least so far as to salve his great Interest of Salvation 2. Look with how many Precepts Exhortations Admonitions I stand charged by God to submit unto and practise I am under so many charges and engagements from him likewise to exercise my Reason and Vnderstanding 1. To apprend aright the Mind of God in every of these respectively lest when he injoyneth me one thing I through mistake should do another 2. To consider how when and in what cases I am commanded by him to do this or that 3. and lastly to pass by other particulars To gather together and call up upon my Soul all such Motives and Considerations which I am able whereby to provoke stir up and strengthen my self to the execution and performance of all things accordingly When God commandeth me to strive to enter in at the strait gate to seek his Kingdom and the righteousness thereof in the first place to labor for the meat which endureth to everlasting life to be a man in understanding to omit other Precepts of like nature without number be commandeth me consequentially and with a direct clear and necessary implication to rise up in the might of my reason and understanding in order to the performaance of these things nor am I capable of performing the least of these great and most important commands in any due manner but by interessing my reason judgment understanding and this throughly and effectually in and about the performance The truth is I stand bound in duty and conscience
suppose the act of believing could be divided into a thousand parts or degrees nine hundred ninety and nine of them are to be ascribed unto the free Grace of God and onely the one remaining unto man Yea this one degree of the action is no otherwise neither to be ascribed unto man then as graciously supported strengthened and assisted by the free Grace of God The Reader will finde none of these Positions contradicted by any thing affirmed or denyed in the Discourse I attribute as much as possibly can be attributed to the free Grace of God in and about the Act of Believing salving the attributableness of the Action unto man himself in the lowest and most diminutive sence that can well be conceived For certain it is that it is the Creature Man not God or the Spirit of God that believeth and therefore of necessity there must so much or such a degree of Efficiency about it be left unto man which may with truth give it the denomination of being his And they that go about to interess the free Grace of God in or about the act of Believing upon any other terms or so that the act it self cannot truly be called the Act of the Creature or of Man are injurious in the highest maner to the Grace of God at this main turn rendering it altogether unprofitable to the poor Creature who by the verdict of such a Notion should be left in his sins and never come to be justified For the Law of Justification is expresly this He that believeth shall be justified Therefore if it be not man himself who believeth it is unpossible that he should be justified He that shall ingenuously and unpartially compare the Doctrine of our Adversaries touching the Grace of God with that the substance whereof hath been expressed in the nine Positions lately exhibited will clearly find that this Grace is by many degrees more highly and with another manner of an Heavenly Magnificence advanced by the tenor and import of this Doctrine then of the other yea and that Nature is far more depressed and abased in the latter then in the former But 3. Some pretend that the Doctrines and Opinions maintained in such Discourses as this are only old rotten Errors rejected and thrown out of the Church by Orthodox men in all Ages But they who hedg up the way of men with such thorns as these to keep them from reading such Books as we speak of cannot but scratch yea rend and tear their Consciences with them Concerning the two Doctrines more largely handled in the following Discourse I prove upon a most pregnant account in the fifteenth Chapter for the one and in the nineteenth for the other besides many other places in the body of the Discourse that they were never rejected or cast out of the Church by any Council or Synod reputed Orthodox at least until the late Synod of Dort but were constantly taught by all Orthodox Antiquity are at this day more generally taught by the Lutheran Party of the Reformed Churches yea and have many full and clear Testimonies of their Truth from the Pen of Calvin himself and many others that are counted Pillars on his side 4. Some are brought out of Love with such Discourses as this by being informed that they are full of nice subtil and curious speculations and that the secrets of God are too narrowly and presumptuously pried into by the Authors of them To this I answer 1. If any man whether in the handling of the Doctrines we now speak of or of any other advanceth himself into the things which he hath not seen or above the proportion of his Faith let him suffer as a Transgressor of the Law of Sobriety I shall not be his Advocate For the Discussions managed in the Treatise ensuing I go no further then I feel the ground firm under me Or if at any time I come to a place that is soft and tender I tread light and charge no great matter of weight upon it Yet 2. Not to go up to the Mount when God calleth and offereth the kisses of his mouth unto us there under a pretence of danger in climbing is to reject the bounty of Heaven and to betray our richest opportunities for the making of our selves Excellent and Great in the sight of God and Angels and Men. 3. Things revealed in the Scriptures as well those of the most spiritual and sublime consideration which our Saviour calls Heavenly a John 3. 12 and the Apostle Paul sometimes the deep things of God b 1 Cor. 2. 10 sometimes strong meat c Heb. 5. 14 as well as things of a more obvious and facile import belong unto us and our children i. e. are our spiritual Patrimony which God our Father hath given us to maintain our selves honorably as viz. in Faith and Holiness in the World Every inch of such an Inheritance is worth the standing upon and contending for 4. Aristotle in his Moral Discourses somewhere observes that persons who are vicious or tardy in either of the extreams frequently censure him that is truly vertuous and steers a middle course between them as if he were an Offender in that extream which is opposite to the other extream wherein themselves are Delinquent So it is to be feared that many who complain of curiosity in speculation and of prying into the secrets of God are themselves dull of hearing of remiss and un-engaged spirits in the things of God and therefore call the most substantial and solid Discourses if they be of any considerable elevation and worthy those who are spiritual and men in Understanding by the unworthy name of nice and curious speculations 5. And lastly for this I confess that the Doctrine of Election and Reprobation and so of the extent of the efficacy of the Death of Christ and of the Interest of the Spirit of God in the Work of Conversion might have been managed and carried with far less appearance of curiosity had not the Controverters of the one side forsaken the solid Grounds and Principles of Reason in their Expositions of the Scriptures and obtruded upon the World such notions and conceits under a pretence of Scripture Authority because of an appearance of some words and phrases comporting with them the vanity and unsoundness whereof could not be sufficiently detected but by the light of some such strains of Reason which the minds and thoughts of men being not accustomed unto may at first very probably censure as more curious then safe more subtle then sound But the saying of Basil is worthy consideration at this Point Truth saith he is hard to be taken by hunting and must be found out by a narrow observing of her footsteps on every side d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And more especially the discovery of the Truth in the Controversies we speak of mainly depending upon the knowledg of the Nature of God and of the manner of his Actings which are matters of a very
spiritual and obstruse contemplation it cannot reasonably be expected but that the Disputes themselves should sometimes soar high so that the ordinary apprehensions of men may possibly lose the sight of them for a time 5. Some plead a non-necessity of bestowing our time in looking into Books that shall now or hereafter be written about the Argument or Subject matter of the present Discourse upon a pretence that nothing more can be said therein then hath been said already and that all Scriptures and Arguments that can be levyed for the defence of the Doctrines maintained herein have been already answered Such a pretence as this is proper for men who hope to make a great purchase with a little money to produce the honour and reputation of much knowledg and learning by uttering a few assuming and daring words For upon what sober and rational account can such a saying proceed from any man Or who can say unto the Almighty with due reverence to the unsearchable Riches either of his Wisdom or of his Grace and Bounty Hitherto indeed thou hast advanced thy self in giving Wisdom and Understanding unto men but further thou canst not go thy treasures are exhaust It becometh not me to say unless I were invested with Paul's priviledg of speaking without offence like a fool e 2 Cor. 11. 16 23 that there are several Considerations and Grounds traversed in the present Discourse and these intimously relating to the Controversies there handled which I beleeve the Masters of the pretence last specified have not observed in all their Travels through those many regions of Books and Authors which they would be supposed to have read and studied for the Information of themselves and others with the Truth in those great Controversies And whereas the Pretext in hand glorieth that all that hath been said in defence of the Opinions avouched in our Discourse hath been already answered unless he takes Sanctuary at some very unproper signification of the word Answer his glorying in this behalf will be found to his shame yea such a Sanctuary as this will not much relieve him Indeed as Tacitus saith of the ancient Britans of this Nation in relation to the Romans eos potius triumphatos quam victos fuisse that the Romans rather triumphed over them then overcame them so have the Adversaries of the Opinions and Doctrines we speak of been at the charge of erecting many Trophies one after another as if they had by the Sword of the Spirit and dint of Argument vanquished and subdued them and trodden down their strength whereas upon a true and unpartial account the main Grounds and Pillars upon which the said Doctrines stand will be found to remain undemolished and unshaken to this day yea and to have too much evidence and clearness of truth in them ever to be shaken Some pretend that the Opinions contended for in this Discourse have been from time to time taken up and held for the most part by a looser and less-Religious generation of men and the contrary by persons of a better Name for Holiness and Worthiness of Conversation This notion is accessory to some mens stumblings at the said Opinions yea and at all those whether men or Books that give the right hand of fellowship unto them But what near communion this notion hath with darkness and untruth is abundantly proved in the nineth fifteenth and nineteenth Chapters of the Discourse besides other places Although the truth is that were there truth in it yet would there be little weight in it to mediate a resolved Enmity between mens Iudgments and these Opinions The Devil held that Jesus Christ was the Holy One of God f Mark 1. 24 and professed it whilest Paul persecuted him and thought verily that he was bound to do many things against his Name g Acts 26. 9 But to this Point I speak more in the said 15 Chapter The noise of Arminianism Pelagianism Socinianism is very terrible in the ears of some and make the said Opinionâ— the dread and abhorring of their Souls and all Books and men that own them as the shadow of death unto them To this I answer 1. That it is a saying of Luther that God sometimes puts on the vizor of the Devil and the Devil the vizor of God But God would be known by men under the vizor of the Devil and would have the Devil rejected under the vizor of God h Deus larvam Diaboli Diabâ—lus Dei induit et Deus sub larva Diaboli cognosci et Diabolum sub larva Dei reprobari vult Luth. in Gal. 5 Odious names and imputations are but the Devils vizors which though they be by men put upon the face of Truth will not excuse us in our rejections of the Truth But 2. Concerning the Charge of Pelagianism I demonstrate in several passages in the Discourse that the Opinions there pleaded have an express diametral antipathy against the Errors of Pelagius and that the sence of our Adversaries in opposition to us is truly Pelagian 3. Concerning Arminianism I confess I do not well understand what men mean by it I suppose they mean the owning of such Doctrines or Opinions in opposition to the Truth so voted and called by men which were held and taught by Arminius If so the formality or essence of Arminianism doth not stand in holding any thing simply in opposition to the Truth but in opposition unto men as supposed by themselves and others to be Truth The Jewish Doctors who love to be called Rabbi have a saying that the Law is on Earth not in Heaven the import of which saying Musculus interprets to be this that the Law meaning of God is subject to their power i Magistri Synagogae dicebant Lex est in terra non est in coeliâ— significantes illam suae potestati esse subjectam Mus 1. Cor. 11 or authority If this be the sence of those that are Teachers amongst us that their Authority is competent to over-rule the Scriptures or to make Truth and error of what they please they who dissent from them must for ought I know compose themselves as well as they can to bear the burthen of their imputations If the opinions commended by me for Truth in the work in band be Arminian certain I am that the ancient Fathers and Writers of the Christian Church were generally Arminian yea and that Calvin himself had many sore fits and pangs of Arminianism at times upon him yea and that the Synod of Dort it self was not free from the infection nor scarce any writer of name and note in these latter times These things are brought into a clear and unquestionable light by the Discourse ensuing Concerning Socinianism if the opinions themselves charged herewith know no more then I do of the Truth of the charge they may justly take up Davids complaint and say They lay to our charge things that we know not k Psal 35. 11 But if such Doctrines or Tenents
Production and first bringing into Being yet conceiving it not to be of any difficult or remote speculation nor finding it so much as controverted or questioned by any considering man especially of latter times we shall in these respects content our selves with a brief and light enquiry upon it The Holy Ghost indeed judged the Assertion of this Truth and that by one §. 3. of his Greatest Instruments worthy of him yet not so much I suppose to commend it simply as a Truth or to secure the judgements and consciences of men of the Veracity of it as to inforce the practicall consequences thereof upon them upon which ground doubtlesse it is that we finde so many common and ordinary Truths not only delivered but some of them oft repeated and inculcated in the Scriptures Principles and Assertions that are very obvious and low for matter of Truth and apprehension may be transcendently weighty and High in those things whether relating unto practice or opinion which are infolded and contained in them and deducible from them Mary was but a Carpenters wife yet did she bring forth the Great Messiah and Saviour of the world But this only occasionally The Truth held forth in the Thesis is the clear Doctrine of the Apostle Paul and that preached at Athens amongst Philosophers for learning and knowledge the Princes of the world For in him saith he speaking of God we live and move and are or subsist b Acts 17. 28. as the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him i. e. through him or by means of him as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifieth We are not said to live move and have our beings in God in a way of permission only as viz. because he refrains the exercise of that power in him by which he is as able to take away all our beings as he was at first to give them or because he forbears to annihilate us in such a sence as this we might as well be said to live in every man who having power and opportunity to kill us yet suffereth us in the possession of our lives but we are said to receive or have these accommodations in or through God in a positive way viz. by means of a glorious supporting influence which issuing from his power by the mediaâ—ion of his goodnesse or will is to the great Body of the Creation and to the respective parts and members hereof as the Soul is to the naturall Body of a man with the members thereof which remaining in union with it preserveth it from dissolution and putrifaction or as the presence of the Sun is to the light in the ayr which retains its Being whilst the Sun shines upon it but vanisheth presently and becomes that which is not as soon as the fountain of light withdraweth his shining The Holy Ghost himselfe expresseth the dependance of creatures upon God in a borrowed resemblance of very near affinity with this Thou hidest thy face saith David unto God they i. e. the creatures are troubled thou takest away their breath they dye and returne to their dust c Psal 104 29 That Great Act of God in it selfe so wonderfull and inexpressibly glorious the Sustentation and upholding of the Universe with all the parts thereof in Being is ascribed only to the setting or turning of his face towards it to shew I conceive that it is an act of speciall dignation and favour in him to preserve it and yet withall an act of easie performance and which costs him not the least labour or toyle A gracious look from him will do it effectually as the contrary is enough to affright all things out of their Beings and which is equivalent hereunto and in some cases more out of all that is desireable in their Beings The Lord Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Heb. 1. 3. i. e. to sustain or bear up all things by §. 4. the word of his power which implies 1. An utter impotency and weaknesse in the creature to stand alone or to keep it selfe by its own strength from a recidivation or relapse into its first vanity or nothing For that which is able to preserve it self from falling needs no support or bearing up by another 2. That Christ feels no weight or burden of the Universe whilst he supporteth it The speaking of a word especially within himselfe and in his mind only engageth no mans strength nor putteth him to the least pain This great Act of bearing up the Universe is therefore I conceive appropriated unto Christ though common to the other persons with him because in his Mediatory Humiliation he laid a foundation of Equity and Reason why God notwithstanding that great provocation given by the sin of man to dissolve it should yet consent to the standing and supportation of it Such executions which depend upon his Mediation and for which there had been no place otherwise are elsewhere in Scripture peculiarly asserted to him in respect thereof See John 5. 27. Though in respect of the Divine Nature Power and Will being one and the same in all the three Persons there is a necessity of their joynt concurrence in all actings ad extra as the Schoolmen call them yet such of these actings for which way hath been made by any personall atchievement or transaction of any of the Three may with a good savour of Reason be in a more speciall and remarkable manner attributed to that person who hath more peculiarly interposed for the procurement of them When the Apostle affirmeth that we live and move in God in the sence §. 5. declared as well as have our essence or being in him his meaning seems to be that it is through God and his voluntary closing with us that we have and do enjoy all manner of accommodations of Being as well the greater and lesser as Essence or Being it self To live oft-times in Scripture signifies the enjoyment of an happy and contentfull condition which signification is no ways inconvenient for this place Or if the Apostle be conceived to speak of the life naturall which is not improbable he must be supposed to include all those noble and desireable faculties and endowments as of Reason Memory Judgement Understanding Speech c. which are appropriate to the life of man So that when he saith We live in God his meaning is not only or simply that that spring or fountain of vitall actions or motions in men which in a district sence is termed life is possess'd enjoyed and held by means of a gracious and loving comportment of God with them for such a purpose but that all that honourable retinue likewise of those excellent powers and faculties named which attend upon the Principle of life in man is maintained in being by the same compliance also Whereas he adds That in him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we move or are moved as the §. 6. word
the destruction that wasteth at non-day a Psa 91. 5 6 7 But dayly experience sheweth That God doth not engage himselfe upon such terms as these for the protection of the lives of all that are godly many of these falling by the hand of death even whilst the lives of thousands and ten thousands round about them are not touched there with Nor have any Persons though never so godly any sufficient ground from the passages mentioned or the like to expect absolutely and with confidence protection of life in the midst of all such dangers which are there specified but only conditionally viz. if God will vouchsafe to undertake for their Preservation and Peace Such Scriptures hold forth the constant power not the uniform Will or Pleasure of God On the other hand when God taketh no pleasure as the Scripture phrase is in the life of a man the little finger of death is enough to crush it my meaning is a very slender and inconsiderable occasion will serve his Providence for the dissolution of it But neither of these dispensations amounts to any demonstration of any such decree in God wherein he hath punctually and indispensably assigned to all Persons whatsoever a set number of years moneths days houres and moments for their allowance of life which neither himselfe nor themselves nor any other creature hath the least liberty or power either to augment or diminish upon any occasion or by any means whatsoever It is indeed commonly reported to be a great Article in the Turkish Creed That the lives of all men at least of all Turkes are so absolutely disposed of in the counsell and decree of God that it is a thing simply impossible for men either by running upon the mouths of Cannons or by casting themselves into the Sea or by rushing naked into the midst of an Host of armed enemies or by adventuring upon any danger upon any death whatsoever to anticipate the date of such a disposall and so on the contrary by any Care Prudence or circumspectnesse whatsoever to prevent the fatality thereof But such Notions and Decrees as these are fitter to make Alcoran Divinity then Christian. I freely acknowledge all the Decrees of God to be absolute and unchangeable upon any occasion or by any means whatsoever and none of them in a true and proper sence conditionall but I am far from making the Decrees of God commensureable with his Prescience or fore-knowledge But of this hereafter In order to a full and thorough explication of the subject last in hand if §. 6. this had been any materiall part of our present designe many Particularities besides those insisted upon should have been added But the consideration of the dependance of the motions and actings of the creature upon God in respect of their determination is more intimous to the heart and spirit of our Grand Intendment then of their simple existences or beings Therefore to passe on to the explication of this we have laid downe for the Argument of his Chapter this conclusion either in words or substance that the motions actions or operations of second Causes though they do as absolutely depend upon the first as their existences or beings as was argued in the former Chapter yet are they not by this dependance at least ordinarily so immediately or precisely determined as their beings Notwithstanding how their beings in respect of their natures their Productions their subsistings or durations in being are determined or not determined by God hath been the inquiry and decision of the preceding part of this Chapter We come now to inquire how how far and after what manner the motions and actions of second Causes are determined or necessitated to be both when and where and what they are by that essentiall dependance which they have upon God All second Causes whatsoever are reducible to one of these three heads §. 7. or kind◠They are either 1. Such which act and move without any knowledge or apprehension at all as being capable of neither either of the end for the obtaining whereof they act or move or of their motions or actings in order to this end Or 2. Such which are capable of some kinde of knowledge or apprehension both of their ends and of their actings and movings towards these ends but very imperfect and weak viz. such which extend not to the reason or relation of these ends nor to any deliberation about them nor yet to the proportion or aptness of those their actings and moveings for the obtaining of their ends Or 3. and lastly they are such which know and apprehend or at least are capable of both not simply of those ends in order whereunto they act and move but of the Nature Reason and further tendency of these ends also as likewise of the proportion of likelihood of their ingagements in any kinde for the obtaining of their ends The first kinde of these causes are called Naturall or meerly naturall the second Animall or spontaneous the third Rationall Voluntary or free-working Of the first sort are 1. all inanimate and life-lesse creatures as Fire Water Ayre Earth Stones Minerals and such like 2. all Creatures which are endued with a Principle of vegetation but not of sence Of the second are all animall or sensitive Creatures not partakers of any Principle or indowment above those of outward sensation and a certaine estimative faculty or phantasie by which they 1. apprehend what is naturally good or evill for them at least in some Particulars and 2. are acted and moved accordingly as either to or from them but without any deliberation or consideration had either about the one or the other Of this kinde are beasts of the Field birds of the Ayre fishes of the Sea and generally whatsoever hath breath and life excepting men These are said to act or move Spontaneously because they act out of some knowledge of their end without any compulsion or necessitation from without Of the third and last sort are only men and Angels whether good or bad in either kinde who are therefore called rationall voluntary or free working causes because they are capable not only of an apprehension or knowledge of such ends for and towards the obtaining of which they act and move but also of the nature quality and import of them and of deliberation likewise or consulation about the means and wayes of their Procurement Now though all these severall causes have such a dependance upon God §. 8. that as hath been said none of them can move into action without a surable concurrence from him yet are not their actions or motions thereby determined ordinarily or necessitated unto or upon them The reason why fire burns or heats and doth not moisten coole or the like is not because God concurreth with it when it acteth for then Ayre or Water should burn and heate likewise with a like concurrence Therefore the particular and determinate actions of the Fire are not caused by
and by means of such Principles or instruments of action being in the Propriety or Formality of their respective natures in them which are ascribed unto God As for example to give the World knowledge that the Divine Nature can and upon just occasion will yea and doth many times expresse it selfe after such a manner and with such a kinde of effect as men use to expresse themselves out of anger as viz. by Reproveing Expostulating Withdrawing themselves Striking Punishing and the like the Holy Ghost oft ascribeth the Passion or Impression of Anger unto God There is the same consideration of all those other Creature-affections as of Love Zeal Grief Sorrow Repentance Delight Mercy Compassion c. And so also of all those organicall parts or members of an humane body as Eyes Eares Hands Heart c. which are so frequently in the Scriptures attributed unto God These respective attributions give the light of this knowledge of God unto the World that the Divine Nature though most singly simply most undividedly and indivisibly One is yet able out of the infinite perfection of it to act all that variety and diversity of action and effect which the Creature is wont to act out of such affections and by means of such organs or members respectively To come in to the particular in hand The Scripture is wont to ascribe §. 5. knowledge unto God to inform the World that what kinde of contentment soever men reape or receive by meanes of any knowledge of things which they have and that what regular use or advantage soever they make or are capable of making in any kinde of such Knowledge God receiveth the like contentment by maketh when and as he pleaseth the same or the like use of the infinite perfection of his nature or being For example men of knowledge and of understanding so far as their knowledge extendeth are free from errors mistakes and other inconveniences in reference to the things known whereunto men that are ignorant are exposed Again men that have knowledge of things are hereby according to the measure and extent of this knowledge inabled to manage and order their affaires to their best advantage either in a way of profit or of Repute and Honor yea and being otherwise furnished with opportunity and meanes for such a purpose to communicate and impart the same light of knowledge unto others which shineth in and to themselves In like manner knowledge yea the knowledge of all things a 1 Joh. 3. 20. is in Scripture asserted unto God not because he knoweth them after the same specificall manner or upon the same specificall terms upon which men know or understand the things known by them for as the Lord seeth not as men seeth b 1 Sam. 16 7 so neither doth he know as man knoweth but because from and by means of the infinite perfection of his Nature 1. He injoyeth himselfe with a scientificall contentment I mean with such a kinde of contentment as knowing men injoy or might injoy by means of their knowledge and 2. Because by the same means he is inabled to manage order and dispose of all things to the best advantage and improvement for his own glory and for what other end besides he pleaseth and 3. and lastly because he hath an opportunity also thereby to impart the knowledge of what things soever he pleaseth unto his Creature By what hath been said it is no matter of difficulty either to conceive §. 6. or to declare in what sence or upon what ground one or more the Scriptures attribute prescience also or fore-knowledge unto God For look what regular conveniency opportunity or advantage in any kinde the foreknowledge of things in men affordeth unto them the like doth the infinite perfection of the Divine Nature exhibit and afford unto him Men who have the certaine fore-knowledge that such and such things will come to passe at such or such a time if they any wayes relate unto them or be capable of being wrought to such a Relation besides the inward contentment of such knowledge have an opportunity thereby not only of making known before hand unto their friends or others that at such a time such things will come to passe for this they may do whether the things fore-knowne doe any wayes concerne them or no and by this meanes gaine the repute of being Propheticall or otherwise very understanding and discerning men but also of contriving and ordering other things in the meane time so and after such a manner that the things fore-knowne when they come to passe shall come to passe with more conveniency or advantage unto them then otherwise they could have done Upon such considerations as these the fore-knowledge of things yea of all things that are future is by the Scriptures ascribed unto God viz. Because thorough the infinite perfection of his Essence and and Being he 1. Injoyes a delight or contentment answerable to that of fore-knowing men by means of this their knowledge 2. He is able to impart before hand at what distance of time he pleaseth either to his Saints his Friends or others such particularities of what is hid in the womb of time as himself judgeth meete to be upon such terms as these revealed 3. and lastly he is able also providentially to dispose of all such things to the best advantage both for his own glory and the benefit of those who shall be found worthy of this great interest in him From the Rule that hath been given and the explication made according §. 7. thereunto for a right understanding how and in what sence and upon what grounds both knowledge and fore-knowledge are in Scripture transferred unto God a cleere light shineth whereby to discover how and upon what gounds also Desires Purposes Intentions or Decrees in one kinde or other are by the same authority vested in God as likewise how they differ both from his knowledge and fore-knowledge That Desires Intentions Purposes and Decrees as well as Knowledge or fore-knowledge are only anthrope-pathetically ascribed unto God not formally the former part of this Chapter I presume hath given the tantamont of many demonstrations So that cleerly and distinctly to understand how and in what sence they are in Scripture attributed unto him inquiry must be made and consideration had how they are wont to affect or ingage men after what manner and upon what terms men are usually acted and drawn forth by them Only before we come to the Explication hereof this is to be remembred by way of caution that though there alwayes be as hath been said a Ground or Reason one or more for that attribution of humane actions affections members c. which the Scriptures so frequently make unto God which Reason is still founded in a certaine Proportion or Similitude found between the Nature of God and the nature of man in respect of the things so attributed unto him yet is it not necessary that all things accompanying or
which is the adequate object of his Desire he alwayes interesseth himself to effect Matters relating unto his glory being the only object of his Desires unpossible it is that any of these should be so weake or faint as not to advance and rise up into a purpose and intention and consequently into action especially considering 1. That there is nothing which concerns his glory but which lieth within the compasse of his Power to effect and 2. That by reason of his infinite wisdom being in conjunction with a Power every wayes commensureable to it he is able so to manage all the concernments of his glory as not to prejudice himself in any in or by the Prosecution of others But Secondly though desires and purposes or intentions cannot be separated in God yet intentions or purposes and decrees may God doth not alwayes decree the effecting of what he purposeth or intendeth to effect though he alwayes purposeth and intendeth to effect what he decreeth The reason why he doth not alwayes decree to effect what he purposeth or intendeth to effect is because he judgeth it meet to act only to a certain degree of efficiency for the effecting and obtaining of some things by which if he cannot effect or obtain them he judgeth it not meet to act any further or higher in order thereunto But because he never acteth for or towards the effecting of any thing but with a due and full sufficiency of means the whole course and compasse of his efficiency in this kinde taken together he may well and truly be said to purpose and intend whatsoever he ingageth himself to effect though with the lowest degree of efficiency wherein at any time and in reference to any end he appeareth If you aske me but what are the things in Particular or any of them §. 15. which God may be said to Purpose or Intend and yet not to Decree I Answer 1. In generall they are all such things for the Procurement and effecting whereof he vouchsafeth means and these sufficient for he never starveth his ends for want of means as hath been often in effect said and yet the things themselves many times are not obtaine◠nor ever come to passe in which respect he cannot be said to Decree them because his Decree according to the Proper notion of the Word formerly opened carrieth all before it against and above all opposition and contradiction whatsoever and never faileth to bring forth 2. In Particular the Faith and Repentance of all men the honest and upright lives of all men and consequently the Peace Happinesse and salvation of all men are some of the Principall of the Particulars inquired after For 1. Evident it is that God interposeth and vouchsafeth means for the effecting and procurement of all these of which more hereafter in which respect according to the grounds laid he must needs be said to purpose or intend them And yet 2. Every whit as evident it is that these things are not effected or obtained nor ever will in which respect they cannot be said to be Decreed by God according to the Proper notion of a Decree oft specified To draw up a full and cleer account from the Particulars argued with §. 16. as much brevity as may be how in what sence and upon what grounds Desires Purposes Intentions and Decrees are attributed in Scripture unto God First in the negative that none of them are attributed unto him up on any such ground or supposition as this viz. as being Properly or Formally in him i. e. after such a manner as they are in men really distinct and separable from his Nature or Being hath been already asserted and that I suppose with a nemine contradicente Therefore secondly in direct pursuance of our Preparatory instructions formerly also delivered in order to the businesse in hand the said four Particulars must be acknowledged as attributed unto God upon this ground viz. Because the infinite Perfection of his Nature and Being enableth yea and leadeth him to act and give out himself after some such manner and with such a kinde of efficiency reasonable allowance being made for the great disproportion between him and the Creature as the said Particulars Destres Purposes Intentions and Decrees being found in men are wont to ingage them unto So that 1. God is said to desire or will such and such things because the goodnesse of his Nature leadeth him to act and give out himself and to vouchsafe means for the bringing of them to passe it being an essentiall Property of desire in men 1. When it is cordiall and strong as all Gods Desires are as t was formerly Proved and 2. When men have opportunity to act for the obtaining of the thing desired which God alwayes hath 3. And lastly when their acting for the obtaining of the thing desired is not like to hinder them from obtaining another thing more desireable then that a case never incident unto God in respect of any thing desired by him as hath also lately been shewed it being I say in this case and under these circumstances an essentiall Property of desire in men to ingage them unto action for the obtaining of the thing desired Because whensoever men act or endeavour themselves in any kinde to bring a thing to passe they are alwayes presum'd to desire the thing or the comming of it to passe therefore God also according to Scripture Dialect and Phrase may be said to desire whatsoever he any wayes interposeth himselfe or giveth means to bring to passe Secondly there is the same consideration and ground also of Purposes §. 17. and Intentions attributed unto him He is therefore said to Purpose and Intend such and such things because his Goodnesse Wisdom and Power i. e. The infinite Perfection of his Nature which eminently containeth all these enableth and induceth him to act for or towards the attainement of them after such a kinde of manner and upon such terms according to which men I meane sober and well advised men are wont to act and ingage themselves for the assecution of such things which they Purpose and Intend How and upon what terms such men are wont to act in order to the obtaining of things Properly Purposed and Intended by them and not absolutely Decreed was lately declared viz. so far and to such a degree of ingagement as they judge convenient and meet consideration being had of the value worth and consequence of the things Purposed and Intended by them in case they be obtained Therefore to conclude Gods non-intendments from his non-attainments is a reasoning of no value and supposeth a non-difference between his Purposes or Intentions and Decrees between which notwithstanding as hath been shewed there is a very emphaticall and signall difference The reason why God ingageth not himself to the actuall assecution of all things purposed and intended by him shall God willing be argued in due Time and Place Thirdly and lastly God is also said to Decree
pleaseth and pleaseth when he judgeth meet give forth himself and act all that variety and diversity of action which these different Principles are wont to produce in men As for example a man that hath wisdom is able to act and doth act when he pleaseth in a regular proportion or due order unto his ends So a man that hath knowledge whether of things past present or to come being wise withall manageth and disposeth his affaires according to the exigency of such knowledge and with the best advantage that such knowledge affords unto him A man that is just doth things that are just and equall and so he that is angry frowns threatens or strikes he that loves doth good unto and kindly by those who are loved of him he that hates acts to the prejudice or hurt of the person hated when he hath opportunity and so in the rest Now because God out of the infinite perfection of his Nature though it be as hath been said most singly and simply one is yet able to act and doth act when he pleaseth all this variety of action acts as wise men act as men that have knowledge of things act as men that are angry as men that love as men that hate are wont to act c. Therefore all these Principles of action as Wisdom Knowledge Anger Love Hatred c. are by the Holy Ghost ascribed unto him Suppose there were in Physique such a simple as for example an Herb Root Drug Mineral or the like which had such a precious or soveraigne vertue in it that the use of it were a certaine cure of all diseases as Gout Stone Feaver Apoplexy c. and further that there were particular Medicines or Receipts besides appropriated to every disease respectively and were all of them sufficient to cure their appropriated diseases in this case that simple we speak of might be said to have the severall vertues of all those other Medicines or Receipts in it because it is able to do alone as much and as many things in a medicinall way as all those taken together yet can it not be said to have the vertue of any one of them in the specificall or formall Nature of it but only eminently i. e. in respect of that soveraigne Property which though it be simply and formally but one yet answereth in value worth and variety of operation unto all the severall vertues and healing properties in all those other Receipts In like manner all that great variety of Faculties Powers Properties Vertues Endowments Excellencies and all Principles of action whatsoever that are scattered in their proper and distinct Natures amongst the Creatures may be attributed unto God though not so much as any one of them be properly and formally in him viz. because there is that soveraign and super transcendent perfection in his Nature being but simply and most singly one which for Power and variety of action in every kind answereth them all yea and far exceedeth them also Secondly from the simplicity of the Nature of God as it hath been argued §. 6. and explained it cleerly followeth that love and hatred and so mercy and justice or severity in God towards his Creature do not argue any different affection or inclination in him towards it the simplicity of his Nature not admitting of any such difference but only a different dispensation answerable to the different effects or expressions of such Principles in men So that there is no inconvenience nor untruth in it at all to affirme that God at one and the same time may both hate and love and so again love and hate the same Person viz. in respect of severall dispensations of a contrary Nature and import As for example when he severely punisheth a godly Person for some sin or sins committed and yet withall continues such a measure of his Grace or good Spirit unto him whereby he is inabled still to believe in God and to love him his fore affliction notwithstanding in respect of this latter dispensation God may be said to love and in respect of the former to hate him If it be demanded but can God in any sence be said to hate a Person that is godly I answer that hatred in God importing not matter of affection but of dispensation only agreeable to the effects of hatred in men to deny that God can in any sence be said to hate a godly Person is to deny that he can punish him for sin or act to the prejudice of his Comfort and Peace in any kinde howsoever he provoketh him If it be yet said but the Scripture will not justifie or warrant any such assertion as this that God haâ—eth a godly Person I answer 1. By concession that the Scripture doth not indeed to my best remembrance justifie or warrant such a saying by way of example or samenesse of expression But 2. By way of exception I answer that the Scripture warranteth many things by way of reason or ground which it doth not warrant either by Example Precept or otherwise then by ground as is famously known in the case of Infant-Baptisme and of womens admission to the Lords Table Now where ever either the Perfection or Simplicity of God is asserted in the Scriptures whether expresly or by way of consequence as both the one and the other frequently are there is a sufficient ground laid to warrant both truth and also aptnesse enough of expression in such a saying as this that God may be said both to Love and to hate the same Person yea and both these at one and the same time as hath been sufficiently explained Thirdly and lastly from the Simplicity of the Nature of God the Truth § 7. of that common maxime in Divinity Quicquid est in Deo Deus est i. e. whatsoever is in God is God is fully demonstrable and consequently that neither from eternity was there any thing neither for the present is there any thing nor ever shall be any thing in him to eternity inferior to himself any thing which is not God And if so then both the justification of men from eternity and so the condemnation of men from eternity are but idle fancies with which some men partly through weaknesse partly through inconsideratenesse commit spirituall fornication Yea though I will not say that any of the Persons who hold either of these opinions doe blaspheme yet the opinions themselves narrowly examined will not be found innocent from this great offence in as much as both the one and the other do apparantly give the honour of the glorious God in his incommuicable attribute of eternity a parte ante as Divines call it to weake and contemptible Creatures men they make these co-eternall with God and to subsist from Eternity For that which is not can neither be justified nor condemned If it be demanded in favour of these opinions but had not men some §. 8. kinde of being or subsistence from eternity were they not in the
goodnesse of God as a Creator towards his Creatures The Lord saith David is good to all and his tender mercies are over all his works * Psal 145 9. erga omnia opera ejus as Piscator i. e. are extended and shewen unto all his Creatures But had he intended from eternity to abandon the far greatest part of the best of his works Men to the vengeance of eternall Fire could his tender mercies in any tolerable sence be said to be over these Especially can those men justifie David in such a saying as this who conceive and teach that whatsoever God doth in a providentiall way for such Men so abandoned as in causing his Sun to rise or his Raine to fall upon them in filling their hearts with food and gladnesse in giving them Health Wealth Liberty Peace c. he doth all with an intent to harden them and so to bring that heavy destruction upon them with the more severity and terror in the end whereunto they were predestinated and appointed from the beginning Will Men call Health Peace Liberty Meats Drinks c. given with an intent to become snares unto Men and to bring inevitable damnation upon them the tender Mercies of God The holy Man Job being conscious to himself of no signall departure from God by unrighteousnesse in any kinde looked upon that dispensation of God in so severely afflicting him as very strange and that only upon this account that he was his Creator Thy hands have made me and fashioned me together round about meaning that he was the sole Author of Being unto him yet thou dost destroy me Remember I beseech thee that thou hast MADE me as the Clay and wilt thou bring me into the dust againe a Job 10. 8. 9. If Job thought it strange that God being the Author of Life and Being unto him should without any grand offence or provocation given him handle him with so much severity as he conceived in the outer Man how incredible would the Doctrine of those Men have been unto him who teach that God from eternity hath irreversibly consigned over to the mercilesse torments of Hell fire millions of millions of Men who never offended or provoked him in the least The same Author doth elsewhere also notably assert the universall Love Care and Respects of God as a Creator towards men alledging the consideration of these as a grand ingagement upon him to deale justly and equally with his Servants If I did despise the cause of my man servant or of my maid servant when they contended with me what then shall I doe when God riseth up and when he visiteth what shall I answer him Did not he that made me in the womb make him and did not one fashion us in the womb b Job 31. 13 14 15. Cleerly intimating a tender care and regard in God towards Men even the poorest and least considerable of them After the same manner Elihu also advanceth the poore into equall respects with Princes before God viz. because they as well as these are the works of his hands How much lesse to him who accepteth not the persons of Princes nor regardeth the rich more then the poore FOR THEY ARE ALL THE WORK OF HIS HANDS a Job 34. 19. cleerly implying that that relation wherein every Man standeth towards God as his Creature is a pledge of security unto him that God tenderly Loveth and Respecteth him excepting only the case before excepted From the Scriptures lately produced unto which double their number confederate in the same Truth with them might be added it manifestly appeares that such an hatred or rejection of the Creature by God from eternity as is commonly taught and received amongst us is broadly and wholly inconsistent with that Love Tendernesse and Respect which the Relation of a Creator to a Creature every where imports and consequently is not to be looked upon as any Prerogative worthy of him CHAP. V. Foure severall Veynes or Correspondencies of Scriptures Propounded holding forth the Death of CHRIST for all Men without exception of any The first of these Argued THe Premises considered me thinks it is one of the strangest and most §. 1. importune sayings that to my remembrance I ever met with from the Pen of a learned and considerate Man which I finde in the Writings of a late Opposer of Universall Attonement I know saith he no Article of the M. S. R. Gospell which this new and wicked Religion of Universall attonement doth not contradict That which he calls a new and wicked Religion the Doctrine of Universall Attonement I shall God assisting and granting life and health for the finishing of this Present Discourse evince both from the maine and cleer current of the Scriptures themselves as likewise by many impregnable undeniable Demonstrations and Grounds of Reason to be a most ancient and Divine truth yea to be none other but the Heart and Soul the Spirit and Life the strength and substance and brief sum of the glorious Gospell it self Yea I shall make it appeare from ancient Records of best credit and from the confessions of moderne Divines themselves of best account adversaries in the point that Universall Attonement by Christ was a Doctrine generally taught and held in the Churches of Christ for three hundred yeares together next after the Apostles And if I conceived it worth the undertaking or were minded to turne the streame of my Discourse that way I question not but I could make it as cleer as the Sun shining in his might that there is no Article of the Gospell as this Mans dialect is I mean no great or weighty point of the Christian Faith can stand with a rationall consistency unlesse the Doctrine of Universall Attonement be admitted for a Truth Yea upon a diligent and strict iniquiry it will be found that if any Man holds such a limited Râ—demption as is commonly taught and believed amongst us and yet withall â—â—â—es holily and like a Christian he acts in full contradiction to such a Principle and happily denies that in practice which erroneously he holds in judgement God in such cases as these makes Grapes to grow on Thornes and Figgs on Thistles nor doth there want any thing but Sence and Visibility of the disproportion between the cause and the effect to make the lives and wayes of such persons miraculous Neither doth any thing nor all things that I could ever yet meet with either from the Tongues or Pens of the greatest Patrons of particular Redemption deliver me from under much admiration that consciencious and learned Men professing subjection of judgement to the Scriptures should either deny universall or assert particular Redemption considering that the Scriptures in particularity plainnesse and expresness of words phrase do more then ten times over deliver the former whereas the latter is no where asserted by them but only stands upon certaine venturous consequences and deductions which the weake judgements of Men so much
accustomed to error and mistake presume to levy from them together with such arguments and grounds which upon examination will be found either to have no consistency with the sound Principles either of Reason or Religion or else no legitimate coherence with the cause which they pretend unto Let us first hearken unto the Scriptures lifting up their voyces together for the Redemption of all Men by Christ without exception we shall afterwards in due processe of Discourse give a faire consideration to those inferences and consequences of Men wherein the strength of their Scripture Proofes standeth for the support of the contrary Opinion And first it is considerable that the Scriptures doe not only speak to the §. 2. heart of the Doctrine asserted in great variety of Texts and Places but also in great Veyns and Correspondencies or Consorts of Texts each Consort consisting of severall particulars of like Notion and Phrase I shall recommend only foure of these companies unto the Reader which when we shall have pondered in some or all the particulars respectively relating unto them we shall add to make full measure the contributions of some single Texts besides The first Division or Squadron of Scriptures which speak aloud the universality §. 3. of Redemption by Christ are such which present the gift and Sacrifice of Christ as relating indifferently unto the World The name of this kinde of Scriptures for the number of them may be Legion for they are many Some of the principall and best known of them are these So God loved THE WORLD that he gave his only begotten c. Joh. 3. 16. That THE WORLD through him should be saved vers 17. This is the Lamb of God which takes away the sin of THE WORLD Joh. 1. 29. My flesh which I will give for the life of the World Joh. 6. 51. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the WHOLE WORLD 1 Joh. 22. And we have seene and doe testifie that the Father sent the Sonne to be the Saviour of the WORLD 1 Joh. 4. 14. For I came not to judge the WORLD but to save the WORLD Joh. 12. 48. For God was in Christ reconciling the WORLD unto Himself c. 2 Cor. 5. 19. To omit many others The second post of Scriptures standing up to maintaine the same Doctrine §. 4. with uniformity of expressions amongst themselves are such which insure the Ransome of Christ and the Will or Desire of God for matters of salvation unto ALL MEN and EVERY MAN Some of these are who gave Himself a Ransome for ALL. 1 Tim. 2. 6. Because we thus judge that if one died for ALL then were all dead and that he died FOR ALL that they who live c. 2 Cor. 5. 14 15. that he by the Grace of God should taste of Death FOR EVERY MAN Heb. 2. 9. who will have AL◠MEN to be saved c. 1 Tim. 2. 4. not willing that ANY should perish but that ALL should come to Repentance 2 Pet. 3. 9. Therefore as by the offence of one the judgement came upon all Men to condemnation even so by the righteousnesse of one the free gift came upon all Men to the justification of life Rom. 5. 18. with some others A third sort or party of Scriptures confederate with the former for substance §. 5. of import and between themselves for matter of expression are such which hold forth and promise salvation indifferently to Him and to whosoever will or shall believe Of this sort are these with their fellowes and HIM that commeth unto me I will in no wise cast out Joh. 6. 37. HE that believeth in me shall never thirst vers 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 that believe For all have sinned Rom. 3. 22 23. It were easie to make this pile also much greater A fourth association of Scriptures all pregnant with the Doctrine we §. 6. assert consists of such places where Christ is said to have died for those who yet may perish yea and actually do perish and again where such Men are said to have been bought by him and to have been sanctified by his blood who yet through their own negligence and wilfulnesse in sinning bring destruction upon themselves and perish everlastingly Places of this kinde are famously known Destroy not Him with thy meat FOR WHOM CHRIST DIED Rom. 14. 15. And through thy knowledge shall the weak BROTHER PERISH FOR WHOM CHRIST DIED 1 Cor. 8. 11. even denying the Lord that BOVGHT them and bring upon themselves swift DESTRVCTION 2 Pet 2. 1. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning 2 Pet. 2. 20. Of how much sorer punishment suppose yee 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 unto the Spirit of Grace Heb. 10. 29. Then his Lord after he had called him said unto him O thou wicked servant I forgave thee all that debt because thou desiredst me Should not thou also have had compassion on thy fellow servant 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 Heart forgive not every one his Brother their trespasses Mat. 18. 32. 33 c. Let us begin with the Texts of the first of the foure Orders mentioned §. 7. where the Death of Christ is presented as relating unto the World From the tenor and import of all the Scriptures of this Denomination and Tribe it will be made evident that Christ died for all Men without exception of any the word World in these places being necessarily to be understood in the proper and comprehensive signification of it I mean for all Men and Women in the World in and according to their successive generations and not for any lesser or smaller number as for some of all sorts for the Elect for those that shall believe or the like We shall for brevity sake argue only some of these places and leave the light of their interpretations for a discovery of the sence and meaning of the rest The first proposed of these was that place of Renowne Joh. 3. 16. So §. 8. God loved the World that He gave c. Evident it is from hence that Christ was given viz. unto Death for them or for
Man as such but of Believers and of such intentions as these he never faileth or suffers disappointment But of this we spake liberally in the third Chapter Besides if Christ died sufficiently for all Men either God intended this §. 40. sufficiency of his Death for or unto all Men or not If not then was the glory or sovereigne worth of this death of his besides the intentions of God God did not intend any such compleatnesse of merit or satisfaction in his death as were in it But this I presume tempteth no Mans thoughts or belief If then God did intend the sufficiency of his Death for or unto all Men why may it not be said that he intended his Death it self accordingly and so that Christ died intentionally on Gods Part for all Men The word sufficiently is no terminus diminuens no terme of diminution Therefore the argument followes roundly if God intended the sufficiency of Christs Death for all Men then he intended his Death it self for all Men and consequently Christ Died not sufficiently only but intentionally also for all Men. And so the distinction vanisheth Thirdly how can he who payeth nothing at all for a Man nor intends to §. 41. pay any thing be notwithstanding said to pay that which is sufficient for him Suppose a Man be in debt and in danger of imprisonment for it can a sufficient payment be said to be made for him whether any thing at all be payed for him or in order to the keeping of him from imprisonment or no when nothing at all is paid for a Man that is a great Debtor but that he remaines as much a Debtor and in as great danger as before can that which is sufficient or enough for him or for his discharge be said to be paied for him unlesse haply it be in a sence very delusory and deriding in which sence doubtlesse Christ did not pay any Ransome for any man Suppose a man should pay a great sum of money only for the redeeming of John and Peter being Captives by which money he might if he had pleased have ransomed me also and a thousand more being in the same condition of captivity with them can this man by reason of the payment of such a sum as this upon the terms specified be said to have payd that which is sufficient to Ransome me Or is that sufficient to Ransome me which was only paid for the Ransome of another Fourthly if there were a sufficiency in the Death of Christ for all Men or §. 42. for the Salvation of all Men and God not intend it for all Men but for a few a number inconsiderable only then will the Death of Christ be found rather matter of dishonour or disparagement unto him than of honour Suppose a Man were possest of a very great estate in Gold Silver and other the good things of this life whereby he is able to relieve the necessities of all his Neighbours round about him who are generally poore and that to such an extremity that without relief from him they must inevitably perish in case this Man should resolve to relieve only two or three of these indigent Persons with this his abundance and rather throw the rest of it into the midst of the Sea then minister unto any more of them though they be many thousands and these every whit as necessitous and as well-deserving as the other would not this great estate in such a case and upon such terms as these be a blot rather and reproach then an honour or matter of repute to this Man and declare him to be of a very unnaturall ignoble and inhumane spirit In like manner if God shall have satisfaction merit and attonement before him abundantly sufficient to save the whole World from perishing everlastingly and shall purpose rather to let it be like water spilt upon the ground which cannot be gathered up then dispose of it towards the Salvation of any more then only a small handfull of Men comparatively leaving innumerable soules to perish irrecoverably and without mercy would not this abundance of merit and satisfaction upon such an account as this be in the eyes of all considering men an obscuring vail over the Mercy Love Goodnesse and Bounty of God and occasion the Creature to judge of him as a God rather envying then desiring the Peace and Welfare of men And if God so deeply abhorred the fact of Onan in spilling the seed upon the ground lest he should give seed unto his deceased Brother that he slew him for it a Gen. 38 9. 10 how dare men present Him so neer unto communion in such a fact as the spilling interverting or non-consigning of the far greater part of the merit of the Death of Christ unto men lest they should be saved would render Him Fifthly if Christ died sufficiently for all men and not intentionally as viz. §. 43. not for Reprobates so called then he died as much for the Devils themselves as He did for far the greatest part of men Because His death in respect of the intrinsecall value and worth of it was sufficient to have redeemed the Devils as well as men Yea if the sufficiency of the Price paid by Christ be a sufficient ground to beare such a saying as this that He died sufficiently for all men He may be said to have died not only for Reprobates as Reprobates and so for Unbelievers as Unbelievers viz. sufficiently but for the Devils also quatenus Devils in as much as there is no defect imaginable in the price we speak of in respect of the absolute and inherent dignity value or worth of it but that all these even under the considerations mentioned might have been redeemed by it as well as the Elect. But that Christ died for Reprobates as Reprobates and for Devils as Devils in one sence or other were never yet I conceive the sayings or thoughts of any Man nor I suppose ever will be certaine I am cannot reasonably be Sixthly and lastly as yet there hath no sufficient ground been shewed §. 4. 4 either from the Scriptures or from Principles of Reason for the distinction under Contest nor I believe ever will be or can be Therefore they who distinguish between Christs dying for al men sufficiently and intentionally opposing the one to the other affirming the former and denying the latter do not only go about to set Lambs together by the eares which will not fight but also speak things most unworthy of God and which render him a far greater deluder or derider of his poore Creature Man then a Benefactor or well-willer to him in all his Declarations and Professions of love unto him in the gift of His Son Jesus Christ to make his attonement and procure Redemption for him Upon consultation had with the Premisses with other considerations haply of like import some of the greatest and most learned opposers of Universall Redemption Piscator and Beza by Name have
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
answer that if this were the intent of the Author I meane to difference the latter proposition from the former in point of error or falsehood upon this account because the latter supposeth such an intention as that mentioned in God to be the adequate reason or motive why He tenders such an Offer or Promise unto them I should not much gainesay because I suppose that God hath indeed other reasons and these of greater weight why He makes a tender of Salvation unto all men upon condition of Faith then His intention of giving Salvation unto them in case they shall believe Yea I doe not conceive that either God or men do any thing which they intend simply out of their intentions thereof or because they intend it but out of a desire to effect or to procure the effecting of it or because they desire it But that the Authors meaning in impleading the said latter proposition §. 7. of error was far differing from this appears sufficiently by the account which Himself gives hereof in the sequell of his Discourse From this account it cleerly appears that in framing the said latter proposition he useth those words ex Dei intentione for cum Dei intentione and placeth the error of the proposition in this viz. that it supposeth an intention to be in God of giving life unto all men upon their Faith when He makes the offer mentioned unto them To prove this to be an error he argues to this effect from Joh. 17. 2. for his other arguments are plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father gave power unto the Sonne to give eternall life to those ONLY who were given unto him by the Father But reprobates saith he are not given unto the Sonne by the Father therefore the Father gave no power unto the Sonne to give eternall life unto Reprobates and consequently the Sonne cannot either according to his own or to his Fathers Intention offer remission of sinnes or eternall life unto Reprobates To this I answer that the whole proceede of the argument ariseth from a mistaken ground or a plaine mis-understanding of the Scripture upon which it is built For by a power given unto the Sonne to give eternall life c. is not meant a power of dying for men one or other but a power of an actuall and reall investing men with eternall life or a power to confer eternall life actually upon men as appears from the former clause of the Verse As thou hast given him power over all flesh that he should give eternall life c. From whence it is evident that the Power here spoken of as given unto the Sonne to give eternall life c. is a consequent branch or effect of that Power or Sovereignty which the Father hath given him over all man-kinde as viz. to dispose of them especially in respect of their eternall estates and conditions according to such Rules of righteousnesse and equity as the Father with the Son have judged meet and accordingly agreed upon for the regulating of such high and important dispensations Now a power of conferring eternall life upon men may very well be conceived to be a branch or part of that sovereignty or larger power which the Father hath given unto the Son over all flesh But an injunction or command or a free leave or liberty Notion it how you please given unto Him to die for a few men cannot reasonably be looked upon as any Part or Branch especially as any such considerable or high-importing branch as this here expressed must needs be conceived to be of that most transcendent and majestique power Or 2. By eternall life may very well be meant not eternall life properly and §. 8. formally so called as viz. the blessednesse and glory of the World to come but such a discovery or manifestation of God and His Counsells which is an effectuall meanes to bring men in time to the Possession and Enjoyment of this life It is a frequent Dialect of Scripture to call the meanes and cause yea and sometimes an opportunity only which are proper and effectuall for the compassing effecting or obtaining a thing by the name of the thing it self which is to be or may be procured or effected by them Thus Numb 22. 7. the wages or rewards by which the Elders of Moab sent from Balaak the King to Balaam the Wizard expected to procure Divinations or some imprecatory and divellish Practises against the People of God from Him are termed Divinations And the Elders of Moab saith the Text and the Elders of Midian went and Divinations in their hand c. Thus good tidings is put for the reward which good tidings usually procure unto them who bring them 2 Sam. 4. 10. In this Phrase of Speech the Scriptures or the saving Knowledge of God therein revealed are according to the generall sence of our best Interpreters termed Salvation Joh. 4. 22. So again Heb. 2. 2. Thus wisdome is called a mans life keepe her for shee is thy life Pro. 4. 13. because shee is the meanes of life i. e. of Peace and Well-being unto men In this sence also to forbeare further instances which are in great numbers at hand the Gospell and sometimes the Preaching or Ministry of it is frequently termed the Kingdome of Heaven According to this manner of speaking so familiar in the Scriptures by eternall life which the Son had Power given Him over all flesh that He might give to as many as the Father had given him may well be meant the words of eternall life as Peter calls them Joh. 6. 68. or that Manifestation of the Name of God as Himself speaketh soone after Joh. 17. 6. by which they might be effectually brought to the fruition and injoyment of eternall life And that this indeed is the very meaning of our Saviour is abundantly evident by the sequell of the Context all along for several Verses together For having said that the Father had given him Power ove◠all flesh that he should give eternall life to as many as he had given him Verse 2. He immediately declares Verse 3. what He meanes by eternall life And this is life eternall that they know thee the only true God and him whom thou hast sent Jesus Christ This Notion He still carrieth on saying 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 c. So again directly still to the same point Verse 8. For I have given them the words which thou gavest me c. yet again upon the same account Verse 14. I have given them thy Word c. That which Verse 2. He had called eternall Life here He calls His Fathers Word as before the Declaration or Manifestation of His Name as we heard From the carriage of the Context that further is abundantly evident that §. 9. by those words Verse 2. as many as thou hast given Him are not
sanguine suo redemit Quid enim gravius peccatum in Christum committi poterit quam eum occidere pro quo ipse est Mortuus I finish this account with Mr. I. Deodates glosse upon the words Perish i. e. saith he shall be in danger of wounding his Conscience mortally and whereas before through tendernesse of conscience he abhorred any thing that drew neer to Idolatry he may peradventure use himself to it to the Ship-wracke of Salvation These Expositors doe not mince the words as Piscator and some few others §. 11. doe who destroying hereby the best of the nourishment in them glosse them thus Thy weake Brother shall perish viz. as to thee or as much as lieth in thee c Peribit nempe per te quidem seu quantum per testat See also the Annotations of the English Ministers upon 1 Cor. 8. 11. I confesse such a bridle as this doth well in the lips of some other Scripture expressions which will not be ruled by the Truth without it but it incumbers the Scripture in hand and abridgeth the serviceablenesse of it For if it shall be supposed that that kinde of offender against the weak Christian of whom the Apostle here speaketh knoweth certainly before hand that his act in eating meate sacrificed unto Idolls can have no such sad effect or sequell upon it as the destruction of a weak Brother must he not needs be tempted hereby to despise the Apostles charge on that behalf being grounded mainely upon such an Assertion or Supposall and so be comforted or incouraged in his sinfull Practise To put restrictions upon Scripture Phrases or Assertions without necessity and this demonstrable either from other Scriptures or unquestionable grounds of Reason is not to interpret the Scriptures now in being but upon the matter to make new If it be replied in favour of the said limitation or explication of Piscator §. 12. that there will be great weight and force enough to command the Consciences of Men in the Apostles argument and to take them off from abuse of their liberty though it should be supposed that there is only a tendency in such a Practise towards the destruction of weak Believers whether it be supposed that such Persons may actually Perish and be destroyed or not I answer there can be no tendency supposed in any action or meanes towards an impossibility For that which is simply impossible or which is the same in effect impossible upon a condition that is immutable and cannot faile is never the more possible nor any whit neerer unto being upon any other account or for any thing whatsoever that can be done Therefore there is nothing can be done with any tendency towards the effecting of such a thing Besides were it granted that there is a tendency in such a Practise the forbearance whereof the Apostle urgeth towards the destruction of a weake Brother yea and further that this Practise in respect of such a tendency in it were sinfull yet would there be very little in either or both of these to deter men from such a Practise unlesse it be withall supposed that that sad effect whereunto the said tendency is acknowledged to relate may possibly be Effected or Produced by it For the more secure a sinner may be that his sinfull Practise will not be so sadly consequenced as the Nature and Property of it only considered it might very possibly be the greater tentation lieth upon him to adventure upon it The confidence which Judas had that his act in betraying his Master would not have been accompanied with His Death but that he would now as severall times before he had done finde some way or other to make an escape from those into whose hands He was betrayed was one maine thing which betrayed Him into the deadly snare of that most abominable fact For it is said that when Judas saw that he was condemned which implies that this was more then He feared or expected notwithstanding his act in betraying Him he repented himself c. and cast down the pieces of silver in the Temple and departed and went and hanged Himself a Mat. 27. 3 5 Thirdly and lastly the mention and tender of an impossible effect by way of motive to over-rule the Consciences of men against a Practice in one kinde or other whereunto they are inclined is little lesse then ridiculous especially when the said impossibilitie is presumed to be known before hand to him the over ruling of whose Conscience is attempted thereby Suppose I be full of this Perswasion 1. That I am a true Believer 2. That being such I am under an impossibility ever to fall away so as to Perish and under this double Perswasion were very much addicted to such or such a sinfull course the consideration of my falling away and perishing were the most improper and impertinent argument that lightly could be Pressed upon me to perswade me out of the Way and Practice of my sin But some as willing to break loose from the Scripture in hand as the former §. 13. yet being not satisfied with their Projection for an escape trie the same conclusion another way and by another device The Apostle say they calls a weak Professor of the Gospell by the name of a Brother not as if it could be demonstratively known that he is a Brother indeed but because others stand bound by the Law of Charity to judge him such after the same manner he saith that Christ died for him not as if he would have men to believe this according to the judgement or with the certainty of Faith but only with the judgement of Charity Upon this supposall they draw up the Apostles argument for him thus thy Brother shall perish for whom c. i. e. by the abuse of thy knowledge thou mayst be the destruction of him whom thou art bound in Charity to look upon as thy Brother in Christ and one of those for whom Christ died But 1. Why stand we not bound to believe only with the judgement of Charity and not with the certainty of Faith that Christ is the Son of God or Saviour of the World c. as well as to believe only after this manner that he may perish for whom Christ died this latter being as positively as cleerly as roundly and fully asserted by the Holy Ghost as either of the former Or what is such a liberty of Interpreting Scriptures as this being interpreted but an effectuall door opened for the reducing of all things whatsoever in matters of Religion yea the Truth and Authority of the Scriptures themselves to the judgement of Charity and consequently to the casting the judgement of Faith out of doores But 2. To enjoyn me a beliefe only according to the judgement of Charity §. 14. where a belief according the judgement of Faith would be ten times more beneficiall and serviceable unto me for the preserving of me from sin especially when the ground-work of
Divine Revelation before me will better and with lesse descant upon the words admit the latter beliefe then the former which is the case in the Scripture in hand is very contrary to the Rule of Charity which restraineth me from doing my Neighbour any prejudice or harme as well in his spirituall as outward estate yea and much more in the former then in the latter 3. If I stand bound to believe with the judgement of Faith that it is unpossible §. 15. for any man to perish for whom Christ Died what will such a consideration as this whether believed according to the one judgement or the other viz. that Christ Died for such or such a man advantage me by way of preserving me from such a practise which is apt to destroy him For if it be a truth that Christ did die for him I need not according to the supposition mentioned be at all tender about doing any thing or forbearing any thing out of any apprehension of danger lest by the one or the other I should occasion his destruction If it be a truth that Christ did not die for him upon what account should the Apostle suggest unto me that he did die for him or that it may be that he did die for him by way of argument to deter me from doing that which may tend to his destruction Suppose one part of the men in the World were impenetrable and invulnerable the other part as now they are exposed unto the danger of death upon wounds received were it a congruous motive or gound of perswasion whereby to caution me from wounding or smiting such or such a man with a Sword Dagger or the like to inform me that this man is or may be invulnerable or that I ought to presume or judge this man to be invulnerable Would not such an argument as this rather strengthen my hand to a smiting of him then any wayes occasion me to forbeare They cleerly make the Holy Ghost Himself to reason at no better rate of understanding then this in the Scripture in hand who make it only a matter of Charity to believe that Christ Died for a weake Brother and that in case he did die for him he is upon this account undestroyable 4. And lastly most evident it is that the scope of the Apostle in that §. 16. 1 Cor. 8. and there is the same consideration of Rom. 14. is to deterre Christians from an unseasonable and undue use of their liberty and knowledge and this by an argument or motive drawn not so much from what is unseemely uncomely or dangerous in respect of themselves but from the consideration of what danger or damage may very possibly accrue thereby unto others The whole tenor and carriage of both Contexts Proclaime this aloud so that there needs no more proof of it then only the perusall of the Chapters themselves Now the danger or dammage which a Christian by such an abuse of his liberty as is here expressed may very possibly create or occasion to another the Apostle affirmes to be the destroying of his Brother for whom Christ Died i. e. the depriving of him of that great Salvation and blessednesse which Christ by His Death purchased for him Now if this strong Christian stands bound to believe according to the judgement of Charity that this Person is a true Brother and one for whom Christ Died he stands bound to believe according to the same judgement at least if not according to the judgement of Faith it self that he may perish through the abuse of his liberty Otherwise the Apostles argument for the disswading of him from such an abuse cannot be supposed to take any place in him nor worke at all upon him in order to such an end For no consideration or saying whatsoever unlesse believed with one kinde of Faith or other can have any influence or operation upon men either to perswade them to or from any practise If then the strong Christian stands bound to believe be it only according to the judgement of Charity that the weak Professor is a Brother indeed and one for whom Christ Died he stands bound also to believe according to the one judgement or the other that he may perish through his Unchristian misdemeanor in the use of his liberty If so then he and consequently every other Christian stands bound in Conscience to believe that such a man may perish for whom he stands bound in Conscience likewise to believe that Christ Died. For a belief according to the judgement of Charity where it is required is matter of duty and of Conscience as well as a belief according to the judgement of Faith in cases appropriate hereunto Neither is it true according to the Principles of that opinion which we now implead that a Christian stands bound in Conscience to believe no not according to the judgement of Charity that all that Professe the Faith of Christ are true Brethren or Persons for whom Christ Died. For the Patrons of this opinion generally hold 1. That many who make such a Profession are Hypocrites and not true Brethren 2. That many of this number will perish at last in their Hypocrisie and Unbelief And thus far they hold nothing but truth But 3. and lastly they hold yet further which they should doe better to let goe that Christ Died for none of those Professors who perish in the end These things they hold and believe not with a beliefe according to the judgement of Charity but dogmatically and according to the judgement or certainty of Faith Now certaine it is that no man stands bound in Conscience to believe that according to the judgement of Charity which is contrary to what he believeth or what he truly judgeth Himself bound in Conscience to believe according to the judgement of Faith because no Law or Rule of Charity bindeth me to believe with any kinde of belief whatsoever that God is a Lyar or Untrue in his Word which is the Foundation and Rule of what I stand bound to believe according to the judgement of Faith Such men therefore who believe according to the judgement of Faith that all Professors of Christianity shall not at last be saved cannot with the safety of their own Principles say they stand bound in Conscience to believe with the belief of Charity that Christ Died for them all because in their Notion and according to their grounds these two Propositions are inconsistent in Truth viz. that Christ should die for all and yet some perish But thus it still happeneth to those who are ingaged in the defence of an error I meane to intangle themselves and to non-sensifie such Passages of Scripture which manifestly oppose their error by such evasions such unnaturall and forc'd Interpretations which for the keeping alive of such a Tenet which were better dead they are necessitated unto Nor will it availe them here to reply that they doe not judge themselves §. 17. bound in Conscience to
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
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
be besides those inquired into in this Chapter wherein some may imagine the treasure of such a perseverance to be hid but these which we have strictly examined upon the matter have still been counted the Pillars of that Doctrine and yet as we have seen are no supporters of it Nor doe I question but that by those unquestionable principles and rules of interpretation by which the Minde of God in the Scriptures discussed in this Chapter hath been brought into a cleare light all seeming compliance that way in others also may be reduced and so the wisdom which hath been revealed from Heaven perfectly acquitted from all interposure by way of countenance on the behalf of the commonlytaught Doctrine of Perseverance Two Texts I call to minde at present which are sometimes called in to the assistance of the Doctrine of Perseverance hitherto opposed and have not received answer in this Chapter The former is Mat. 7. 18. The latter Rom. 11. 29. But for this latter it hath been sufficiently handled upon another account Cap. 8. Sect. 56. As to the former we shall I conceive have occasion to speak in the second part of this Discourse We now proceede to the Examination of such Arguments and Grounds otherwise upon which the said Doctrine in some Mens eyes stands impregnable CHAP. XI A further Continuation of the former Digression wherein the Arguments and Grounds commonly alledged in defence of the received Doctrine of Perseverance are detected of insufficiency proved and declared null WE shall begin with that which is the First borne of the strength of §. 1. our Adversaries in this kinde That say they which God hath Promised in His Word is certaine and shall take place against all opposition and contradiction whatsoever But God hath Promised in his Word that all true Believers shall both totally and finally Persevere Therefore all such shall certainly so Persevere against whatsoever may or shall at any time oppose their Presevering To this I Answer 1. By explaining the major proposition What God hath Promised in His Word is certaine and shall take place c. viz. in such a sence and upon such terms as God would be understood in His promise But what God Promiseth in one sence is not certaine of performance in another As for example God promised the preservation of the lives of all that were with Paul in the Ship but his intent and meaning in this promise was not this preservation against whatsoever might possibly be done by those in the Ship against it or to hinder it but with this proviso or condition that they in the Ship should hearken unto him and follow his advice in order to their preservation as is evident from those words of Paul himself to whom this promise was made Except these abide in the Ship yee cannot be safe a Acts 27. 31. So that had the Centurion and rest in the Ship suffered the Mariners to have left the Ship whilest it was yet at Sea there had been no failing in promise with God though they had all been drowned In like manner though Christ promised to His twelve Apostles Judas being yet one of the twelve that in the Regeneration i. e. in the Resurrection or Restauration of the World they should fit upon twelve Thrones and judge the twelve Tribes of Israel b Mat. 19. 28. yet is he not to be judged a promise-breaker though Judas never comes to sit upon one of these Thrones And in case the rest of the twelve had declined from that integrity of Heart under which that promise was made unto them as Judas did neither would it have argued any breach of promise in Christ to have advanced others upon these Thrones instead of them The reason whereof is elsewhere noted from Peter Martyr whose Doctrine it is that the Promises of God are wont to be made with respect had to the present estate and condition of things with Men c Promissiones itaque illae Dei pro stat◠praesentirerum sunt intelligendae P. Mar. Loc. Class 3. c. 13. Sect. 4. His meaning is as appeares by the tenor of the adjacent Discourse that all Gods promises made unto Men being or considered as being under such and such qualifications are not to be understood as any otherwise intended by him to be performed unto them then as abiding and whilest they shall abide in the same qualifications As for example what promises soever God makes unto Believers with respect had to their Faith or as they are Believers are not to be looked upon as performable or oblieging the Maker of them unto them in case they shall relapse into their former unbelief But of this we spake plentifully in our last Chapter d Sect. 43. 51. See also Sect. 9. of this Chapter and elsewhere The major proposition thus explained and understood we admit Whatsoever God Promiseth is certaine c. viz. according to the true intent and meaning of the promise The Minor also releived with an Orthodox and sober Explication as §. 2. likewise the conclusion it self and whole Argument is blameless and thinketh no evil against the Doctrine now under vindication For in this sence it is most true that God hath promised that all true Beleevers shall persevere i. e. that all true Beleevers formally considered i. e. as such and abiding such shall persevere viz. in his grace and favor But this I presume is not the sence of the Argument-makers Their meaning is that God hath promised that all true Beleevers shall persevere thus beleeving or in the truth of their Faith against all interveniences whatsoever and that he will so interpose with his Grace and Power that none of them shall ever make shipwrack of their faith upon what quick-sands of lust and sensuality soever they shall strike against what rocks of obduration and impenitency soever they shall dash In this sence their Proposition I confess is sore against us but their Proofs are weak and contemptible nor will any of the Scriptures from which they claim countenance and confirmation own the cause or comport with them therein Some of the fairest appearance and greatest hope that way we examined narrowly in the next preceding Chapter and found them in heart much estranged from them as viz. Jer. 32. 38 39 40. Mat. 16. 18. Joh. 10. 9. with some others I acknowledg that there are several others besides those there discharged chosen by men of that judgment to serve in the same warfare but they are all of the same minde with their fellows who as we have heard detract that service Most of these are Promises anciently made unto the Jewish Nation in the Old Testament all or most of them of like import with that Ier. 32. 39 c. largely opened towards the end of the former Chapter and are to be measured with the same line of interpretation Nor can it ever be so much as competently proved that they were made with appropriation unto Saints or
sides simply and in case of a non-intervention of very materiall circumstances in order to the breaking or dissolving of the contract ratified by them yet are they seldome or never ingaging or obliging on either side upon such terms that no possible interposition whether of Providences or other things can discharge them A contract of marriage ratified and confirmed by both parties with earnest given and received may notwithstanding lawfully be dissolved upon an act of adultery committed by the one party if the other pleaseth There is the same consideration likewise of confirmation by earnests in other cases 4. And lastly if the Apostles intent had been to informe the Ephesians that the gift of the Holy Spirit which they had received from God was the earnest of their inheritance upon such terms that no unworthinesse or wickednesse whatsoever on their parts could ever hinder the actuall collation of this inheritance upon them he had plainly prevaricated with that most serious admonition wherein he addresseth Himself unto them afterwards For this yee know that no Whoremonger nor uncleane person nor Covetous Man who is an Idolater hath any inheritance in the Kingdome of Christ and of God Let no Man deceive you with vaine words for because of these things commeth the Wrath of God upon the Children of disobedience a Eph. 5. 5. 6. To what purpose should he thus severely discipline and nurture those in order to their escaping the wrath of God which would certainly come for such and such sins upon Men whom he had a little before assured that there was no danger no possibility of their falling under the Wrath of God or of their miscarrying in Point of Salvation A ninth Argument taught by some to speak for the Doctrine of Perseverance §. 44. hitherto opposed consists of such Scripture similitudes wherein true Believers are resembled to such things which seeme to import the certainty of their Perseverance As viz. Psal 1. 3. they are compared to a Tree planted by the Rivers of Water that bringeth forth his fruit in his season whose leafe also shall not wither c. Mat. 7. 24 25. to a wise Man that built his House upon a Rock so that though the Raine fell and the Floods came and the Winds blew and beate upon that House yet it fell not Luk. 8. 8. to seede that fell upon good ground which sprang up and bare fruit an hundred fold To this I answer 1. In the generall that no similitude whatsoever whereby the Prosperity Safety or Glory of the Saints or Children of God are set forth in the Scriptures doe any wayes reach the Point in Question Because the question is not whether the Saints viz. as such and abiding such shall stand for ever in the greatest Prosperity Safety and Glory but as hath oft in effect been said whether those who have been Saints at any time heretofore must necessarily be such at this day and cannot possibly degenerate into any other kind or sort of Men for ever The similitudes produced evince no such thing as this And therefore 2. I answer in Particular 1. That the comparison of a Man delighting in the Law of the Lord Psal 1. to the Tree there described doth not suppose that he can never cease delighting in His Law nor is any such thing as this signified by the non falling of the leafe of this Tree too too frequent experience commandeth acknowledgement on both sides that the Saints themselves or Men sometimes delighting in the Law of the Lord may otherwhile delight themselves in wayes of vanity and great wickednesse But the Purport of the similitude is only to shew that the condition of a Person eschuing evill and observing the Law of God and continuing such shall be ever prosperous and blessed There is nothing more ordinary in Scripture then to attribute or predict unto Men both future Punishments and Rewards in respect of their present wayes whether good or evill simply and without any clause of exception in case of an after change in either whereas notwithstanding the Possibility of a change is cleerly supposed and a suspension likewise as well of the said Punishments as Rewards hereupon according as the change shall be Thus wicked Men in severall kinds Whoremongers Adulterers Idolaters Extortioners Drunkards c. are very frequently 1 Cor. 6. 9 10 Heb 13. 4. threatened with the losse of the Kingdome of Heaven without any mention made either of that Possibility they are in of Repenting afterwards or of any reversall of such a Punishment in case they shall Repent whereas it is a cleer case from other Scriptures that both the one and the other are supposed notwithstanding as viz. where forgivenesse of sins is Promised unto sinners of all kinds upon Repentance I forbeare to cite places being so frequent and obvious So God often Promiseth life and salvation unto just and righteous Men without mentioning that Possibility they are in of turning aside from their Righteousnesse or any deprivation or losse of Life and Salvation they are like to sustaine in case they shall thus turne aside yet evident it is from other places of which we shall have occasion to produce many in the following Chapter that both the one and the other are there supposed as viz. where backsliders are threatened with the displeasure of God and destruction But of this idiome of Scripture expression we have taken knowledge formerly and that more then once See Sect. 9. of this Chapter And that by the Man delighting in the Law of God compared unto a Tree planted c. in the Passage in hand is meant not simply that Man thus delighting at present but such a Man who should constantly and with Perseverance thus delight is evident from the antithesis which the Psalme maketh between him and the wicked Man who is described as perseveringly wicked unto the end Therefore the wicked shall not stand in the judgement Vers 5. and againe and the way of the wicked shall perish Vers 6. which expressions cleerly shew that by the Sinner or wicked Man here opposed to the godly is not meant simply such a Person who at present is wicked or a sinner but who shall continue such without Repentance unto his end 2. There is the same consideration of the second comparison Mat. 7. 25. By §. 45. him who should heare Christs sayings and doe them and in that respect is compared to a wise Man who built his House upon a Rock c. is not to be understood such a Person who shall at present and for a time after hearing doe the sayings of Christ and afterwards doe that which is contrary unto them but who shall doe them and continue in the Practise and doing of them unto the end This is evident by the course of the Scriptures in such Passages as these Look to your selves that we loose not the things which we have done but that we may receive a full reward a 2 Joh. ve
absolutely the certainty of Gods love to him that is godly as it promiseth conditionally the certainty of this love to him that is prophane viz. in case and upon condition that he hath been once godly 2. Neither is certainty of reward in every sence or kinde more encouraging unto action then uncertainty in some kinde To promise withall possible assureance the same reward or prize to him that shall not run in the race which is promised upon these terms to him that shall run is not more incouraging unto Men thus to run then to promise it conditionally viz. upon their running which is a promising of it with uncertainty in this respect viz. because it is uncertaine whether Men will run in the said race or no and consequently whether they shall receive the said prize or no upon such a promise Certainty of reward is then and in such cases more incouraging unto action then uncertainty when the certainty of obtaining or receiving it is suspended upon the action noâ— when it is assured unto Men whether they act or no. 3. And lastly though an assureance of the unchangeablenesse of the love of God towards him that is godly upon any and against any terms whatsoever suppose such an assureance could be effectually and upon good grounds given unto Men be or would be a more effâ—ctuall and prevailing motive unto godlinesse i. e. to an entrance into godlinesse then an uncertainty whether this love of God would be continued to such a Man unto the See before Sect. 17 of this Chapter end or no yet would it not be any thing comparably so effâ—ctuall or prevailing upon Men that are godly to persevere in godliness as such an uncertainty which hath been asserted Nay the truth is that such an assureance effectually given to him that is godly without any condition of his remaining godly is no incouragement at all unto him to persevere in godlinesse but rather to turne aside unto prophainness The reason is plaine No reward which is promised unto Men simply and absolutely is incouraging to any action or ingagement whatsoever It is true a simple and absolute promise of a reward may be and commonly is oblieging unto action by way of duty or thankfulness unto him who maketh the promise but is never so oblieging unto action simply as such a promise which assureth the reward onely upon the performance of the action Hence it is that the Apostle incouraging and perswading Men unto holiness holds forth not absolute but conditionall promises unto them in order hereunto The tenor of the promises we meane is this wherefore come out from among them and be yee separate saith the Lord and touch not the unclean thing and I will receive you And will be a Father unto you and yee shall be my Sons and Daughters saith the Lord Almighty a â— Cor. 6. 17 18. meaning that upon condition you will come out c. and touch no uncleane thing I will receive you and be a Father unto you c. Upon the account of these promises he immediately subjoyns Having therefore THESE promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God b â— Cor. 7. 1. q. d. Such Promises at these viz. which hold forth such great and blessed Rewards and withall require and injoyn Holiness by way of condition for the receiving and enjoyment of them are of the most soveraign efficacy and import that can be imagined to perswade you unto Holiness Nor can any instance I beleeve be given from the Scriptures where the Holy Ghost presseth or perswadeth unto action or ways of Righteousness by any other kinde of Promise then that which is either in form or in matter i. e. in sence and meaning conditional Besides whether any such assureance of the unchangeableness of the Love of God towards Him that is godly as the Objection speaks of can be effectually and upon sufficient grounds given unto men is very questionable yea I conceive there is more Reason to judg otherwise then so Yea that which is yet more I verily beleeve that in case any such assureance of the unchangeableness of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent and considering man to question their Authority and whether they were from God or no. For that a God infinitely righteous and holy should irreversibly assure the immortal and undefiled inheritance of His Grace and Favor unto any Creature whatsoever so that though this Creature should prove never so abominable in His sight never so outragiously and desperately wicked and profane He should not be at liberty to withhold this inheritance from Him is a saying doubtless too hard for any man who rightly understands and considers the Nature of God to hear For what can it be conceived that he should promise more to such a Person who should remain loyal in his affections and constant in his obedience unto him without turning aside either to the right hand or to the left all his days And where now would be the God of Judgment Ye have wearied the Lord with your words saith Malachi in Gods Name unto the People Yet ye say wherein have we wearied Him When ye say every one that doth evil is good in the sight of the Lord and He delighteth in them and where is the God of Judgment a Mal. 2. 17. Clearly implying 1. That to say that God delighteth in them that do evil is highly displeasing and dishonorable to him amounting to no less being interpreted then a denyal of his being a God of Judgment i. e. of his Wisdom and Righteousness or that he puts any difference in his affections between the best and worst of men 2. That notwithstanding the great offensiveness unto God of such a saying yet they that utter it are backward to consider any such unworthiness in it It is possible that yet some will further object against the Argument in §. 34. hand unless the Saints be assured of the Perpetuity of their standing in the Grace and Favor of God they must needs be under fears of falling away and so of perishing and fear we know is of a discouraging and enfeebling nature an enemy unto such actions which men of confidence and courage are apt and ready to undertake I answer 1. That the strength of this Objection hath been already troden down and that more then once See Sect. 15. 16. of this Chapter and more upon the same account Cap. 9. I here add 2. That the Saints notwithstanding the possibility of their final falling away have or may have such an assureance of the Perpetuity of their standing in the Grace and Favor of God which may exclude all fear at least that is of a discouraging or enfeebling nature The Apostle as we have formerly shewed b Sect. 16. of this Chapt. lived at a
doth not invite or occasion any Man to judge concerning any Saint or true Believer that he will or that he is likely so to fall but onely that it is possible for him so to fall Nor is such a judgement or thought as this concerning any Man yea or Creature whatsoever any jealousie or suspicion at all concerning him nor hath it any thing reflective or disparaging in it to the Worth Honour or Repute of that Creature how great and worthy soever he be concerning whom it is conceived it being no disparagement at all no not to the first borne of Creatures I mean to the Angels themselves not to partake or not to be thought to partake in any incommunicable property of God such as his unchangeablenesse is To look upon a Saint or a true Believer as one who may possibly Apostatize is but to looke upon him as being a Creature and not God nor would such an eye as this offend the greatest Angell in Heaven considering that he never gave nor is capable of giving any competent ground or reason unto any Man to look upon him with any other But to looke upon a Saint or true Believer especially when he hath given all the Christian satisfaction that reasonably can be desired or expected of his uprightnesse and sincerity as one that for ought we can tell or have any sufficient ground to judge the contrary may be an Hypocrite and rotten at the core is an high straine of Unchristian unworthinesse and what reason it selfe competently informed cannot lightly but abhor The Premisses concerning the subject yet in hand the Doctrine of Perseverance duly considered it fully appeares that that Doctrine which for these many yeares last past hath magnified it self in the Tongues and Pens of Men not onely or simply for a Truth but with many great Elogiums and titles of Soveraigne dignity as that it is a fundamentall Article of the Reformed Religion one of the principal Points or Heads of Christian Religion wherein the Reformed Churches have purged themselves from the Errors of Popery that it is the foundation of all true assurance of Salvation without which true Faith it self cannot stand that it contains that Promise of God which all Ministers of the Gospel stand bound to commend and inculcate with all diligence into all true Beleevers for their comfort with many such like studied and strained-for commendations this Doctrine I say in whose praises the Friends of it have risen up so early and lifted it up so neer unto the Heavens as hath been shewed upon a strict and unpartial enquiry and examination hath been found a meer Impostor an appearance of Satan in the likeness of an Angel of Light a Tenent which cannot stand in Judgment with the sound and wholesom Doctrines of the Gospel We shall further God willing shew unto you in how little request the said Doctrine of Perseverance was with those who are to this day counted Pillars of the Christian Faith in the Primitive and most exemplary times and likewise how unstable and uncertain if not unsatisfied also the greatest Friends and learnedst Abettors of it in latter times or at least those who are commonly taken for such have been in their Judgments about it In the interim we shall onely in order to the further clearing up of the truth against the mist of the said Doctrine give you a brief account from the Scriptures themselves of some Examples who with their own Declinings sealed the truth of that Doctrine which hath been maintained hitherto concerning the possibility of a total Declining in the Saints CHAP. XIV Exhibiting from the Scriptures some Instances of a Total Declining or Falling away from the Grace and Favor of God in true Beleevers THe Contents and undertaking of this Chapter is a surplussage or over-measure §. 1. to the Demonstration of the Doctrine under defence For to prove a possibility that true Beleevers may totally fall away it is not necessary to prove either that any such will so fall away this would be a very prâ—sumptuous engagement nor that any such are wont to fall away though this be extreamly probable and a borderer to that which is evident and unquestionable nor yet that any have actually and de facto so fallen away which is our present engagement but onely to evince the truth of such Grounds and Reasons whether from the Scriptures or from the nature and consideration of the things themselves from which being granted the said Possibility perfectly appeareth and becomes visible to the eyes of the judgments and understandings of men Nevertheless since the eviction of this assertion that some formerly Saints and true Beleevers have de facto totally fallen away is so pregnant a Proof of the Possibility that such may so fall away I judged it both worth my labour and the Readers consideration to present what the Scriptures hold forth upon that account Let us first insist upon the Example of David concerning whom no man I presume questioneth but that He was as true and real a Saint and Beleever before the Perpetration of those two horrid sins one upon the neck of another Murther and Adultery as He was after His Repentance of or for those Perpetrations For 1. that signal testimony of being a man according to Gods own Heart was given unto Him by God Himself before He committed these sins as appears from Acts 13. 22. compared with Psal 89. 20. 1 King 14. 8. In the first of these places it is said And after He had taken Him away He raised up David to be their King of whom He witnessed saying I have sound David the son of Jesse a man after mine own Heart which will do all things that I will This with the other places mentioned clearly speak of the frame and temper of Davids Heart and of the acceptableness of His Person unto God at the time of His anointing and investiture into the Kingdom whereas it is evident that the two great sins specified were committed by Him many years after he had been King Besides there are many pregnant Arguments in the Scripture of Davids integrity and uprightness before God before that great eclipse of the glory of them whereof we spake But we shall not need to insist upon any thing in this kind our Adversaries themselves in the cause depending generally acknowledg him to have bin a man truly godly and regenerate before the guilt of the two enormous sins mentioned clavâ— unto Him The Question is Whether He continued such truly Godly under the guilt of the said sins viz. from the time of the Perpetration of them until the time of His Repentance They affirm I deny and give this account of my Denyal in opposition to their Affirmation He that commits Murther and Adultery not onely against the clear light of His §. 2. Conscience but with delâ—beration and premeditated contrivance and remains under the pollution and guilt of these sins without Repentance is not a man truly godly or
their Adversaries and the other the punishment shame and reproach of persons so deeply and desperately erroneous for their non-agreement with theirs This Synod of Dort expresly granteth that not onely they who are under §. 25. a possibility of falling away both totally and finally but who de facto will thus fall away for their Non-Electi signifie such men as these may be supernaturally enlightened by vertue whereof they may understand that those things which are reported or layd down in the Word of God are true and do give an UNFEIGNED ASSENT unto them b Quibusdam Non-Electis conceditur quaedam illumi natio supernaturalis cujus virtute intelligant ea quae in Verbo Dei annuÌ„ciaÌ„tur esse vera iisdemque assensum praebent minime simulatum Act. Synod Dordrect part 2. pag. 188. And again That such as these are enlightened with the supernatural knowledg of the Truth of the Gospel which enlightening proceeding from the Holy Ghost begets true knowledg in their mindes from whence as oft as is needful they may act or work conformably to it c Hi omnes illuminati sunt cognitione supernaturali veritatis Evangelij quae illuminatio à Spiritu Sancto profecta veraÌ„ noticiaÌ„ in horuÌ„ mentibus genuiâ— ex quâ actus eliciebant quoties opus erant eidem conformes Ibid. And yet further That the seed which fell upon the stony ground signifies or points out such Hearers who for a time beleeve i. e. who assent unto the things revealed by God and more especially to the Covenant of the Gospel And that their assent in this kinde was no ways counterfeit or feigned appears from hence that they received the Word with joy d Semen quod cecidit super petrosam eos denotat auditores qui ad tempus credunt i. e. qui divinitus revelatis assentiuntur imprimis pacto Evangelico Assensum autem hunc minimé simulatum fuisse inde constat quòd sermoneÌ„ cum guadio exciperent Ibid. p. 189. By the express Tenor of all this discourse most evident it is that this Synod granteth a possibility of falling away both totally and finally in those at least in many of them who by means of a supernatural illumination and this wrought by the Holy Ghost come truly and unfeignedly to beleeve the Gospel yea and to live and to walk conformably unto it So then if it be made to appear by clear evidence of Scripture that such as these viz. who truly and unfeignedly beleeve the Gospel live conformably to it c. are true and sound Beleevers in an estate of justification acceptation with God c. it undenyably follows that this Synod which with the weight of their sentence ground to powder their Brethren termed Remonstrants for their Opinions as being of most dangerous and desperate consequence especially this concerning the possibility of a non-perseverance in true Beleevers were in the very same condemnation themselves held and asserted the same Errors if yet Errors they were with them I speak now only concerning their dogmatizing with them in the Point of Perseverance the fifth and last Head of the Controversies between them But the truth is and an intelligent Reader may readily finde it that in other Points also wherein they sentenced the persons mentioned as men so extreamly and dangerously erroneous as in the question about the extent of Christs Death the extent of saving Grace c. they deliver and maintain the same things with the persons sentenced by them if not formally in plainness and expressness of terms though sometimes they want very little even of this yet arguitively in grounds and principles manifestly bearing and issuing forth the same conclusions as we shall have occasion to shew God willing in the progress of our present Discourse Or though it could not be proved from the Scriptures that the persons subjected to a possibility of a total and final Apostacy by the Synod are true and real Beleevers yet if they were or be such in the sence and judgment of the Remonstrants which is apparant enough that they were and are the Synod had no cause to fall foul upon them as erroneously dissenting from them in the Point of Perseverance but onely as dissenters or erroneous in judging or discerning the difference between sound and unsound Beleevers or between Persons justified and not justified But this onely by the way But that the persons liabled by the Synod to a defection from Faith both §. 26. total and final as viz. such who being supernaturally enlightened have the true knowledg of God unfeignedly beleeve the Gospel act conformably have their affections in part changed their lives in part reformed their persons in part renewed a In iisdem ex hac cognitione side oritur affectuumquaedam mutatio morum ali qualis emendatio Vers 6. innuitur â—osdem aliquo modo fuisse renovatos c. Ibid. c. are by the Scriptures adjudged for true and sound Beleevers for persons truly justified c. is so apparant that to me there seems no place left for doubting unless haply prejudice or anticipation of Judgment makes room for any man in this kinde Yea the Scripture makes not onely the collection or joynt concurrence of the particulars specified a distinguishing character of true and sound Beleevers from those who are not such but some of them even singly and apart from others As 1. A true and unfeigned Belief of or Assent unto the things revealed by God in the Gospel But these things are written that ye might beleeve that Jesus is the Christ the Son of God and that beleeving ye might have life through His Name b Joh. 20. 31. First there is nothing more evident then that the Word of God doth report and declare That Jesus is the Christ the Son of God 2. It is here plainly asserted that to believe this at least with a true and unfeigned Faith or Belief is available unto Life or Salvation Otherwise we must say that that Faith for the effecting and working whereof in the hearts of men the Gospel was written is unavailable to save them Which to affirm what is it but to bring an evil and hard Report upon the gracious Counsel and Intendment of God in causing the Gospel to be written But the same truth is most manifestly asserted in very many places besides Who is he that overcometh the world but he that believeth that Jesus is the Son of God c 1 Joh. 5. 5. To overcome the world is an unquestionable character of a person justified and in favour with God And whosoever saith John believeth that Jesus is the Son of God partakes in this glory is victorious over the world So again the Lord Christ having a little before his Ascention commissioned his Apostles thus Go ye into all the world and preach the Gospel unto every creature He immediately subjoyneth He that believeth and is Baptized shall be saved but he that believeth not shall be
Travellers i. e. amongst the Saints that are yet in the course of their pilgrimage upon the Earth b Dicimus igitur FideÌ„ quoad habituÌ„ manere perfici in futurâ vitâ licét evacuetur quoad accidentaleÌ„ aliquaÌ„ conditioneÌ„ pro statu viae illam concomitanteÌ„ Ipsi enim beati sic dispositi sunt quòd non solùm Deo assentire velint ex evidentia rei sed etiam propter Authoritatem asserentis quaÌ„vis res affirmata esset in se inevidens Imò multò promptiùs propter AuthoritateÌ„ dicentis crederet Deo quivis ex numero BeatoruÌ„ quaÌ„ ille qui maximâ Fide praeditus est inter viatores Hoc auteÌ„ arguit habituÌ„ Fidei esse in beatis perfectissimuÌ„ quaÌ„vis obscuritas ejus ratione status glorioâ—i evacuetur Dr Jo Daven Praelect de duob in Theolog. contr capitibus c. pag. 326. Therefore questionless his sence also was at least when he wrote these things that a true firm and unfeigned assent unto God speaking asserting or revealing is true Faith and justifying for about this was the Contest between him and his Adversary And besides the whole Tenor of the Discourse there managed makes this manifest Fearing least I have over-charged the Readers patience already I supersede the citation of the ancient Fathers besides others more of our later Protestant Authors who generally look upon it as no injury to Truth to hold and teach that a true real and unfeigned assent unto the Gospel and Promises of Salvation herein is nothing less then a true justifying and saving Faith a Faith enstating a person in the Grace and Favor of God So that by the express Testimony 1. Of the Scriptures themselves 2 By the conviction of sound Reason And lastly by a verdict of the most judicious and learned of their own friends at least claimed and owned for such by themselves the Synod of Dort who levyed an hard and most severe sentence against the possibility of the Saints perishing by Apostacy have stumbled at that stone of inexcusableness of which the Apostle speaks Rom. 2. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things Yea it hath been proved that this Synod it self flew an higher pitch of opposition against the Perseverance of the Saints then those who upon this account were made such grant offenders by them This Indictment we have hitherto managed and made good against them §. 29. by the consideration of one character or expression onely from their own pen whereby they describe those whom they expose to a possibility of apostatizing to perdition viz. a true and unfeigned belief of or consent unto the Evangelical Compact and whatsoever is revealed by God in the Gospel This we have proved by a cloud of witnesses some speaking from Heaven others from the Earth to be an inseparable and essentially distinguishing Character of true Saints and justified men But 2. If we judged or could think that the Reader would judg that which hath been done already insufficient to evince the Synod though not of Error or Heresie yet of Autocâ—tacrisie or self-condemnation we should insist upon and urge other expressions from them whereby it might be made yet further to appear that their foot is in very deed in that snare we speak of For do they not say and confess in words plain enough which have been cited that the persons put by them under a possibility yea some of them horrendum dictu UNDER a NECESSITY of that doomful Apostacy which is always accompanyed with eternal perdition may have and that many of them de facto have the true knowledg of God and of Christ or of God in Christ in their minde for what other knowledg they should here mean is not imaginable and that out of this knowledg they may as oft as is needful is not this constantly and without turning aside act conformably And what is this but to bring forth fruits worthy Repentance yea and to equalize the best and worthiest of the Saints in doing Righteousness which the Holy Ghost makes the most emphatical and unerring property or character of such men Little children let no man deceive you saith John He that doth Righteousness is righteous even as He is righteous a 1 Joh. 3. 7. of which passage formerly b Cap. 9. Sect. 11. cap. 11. sect 55. And again In this the children of God are manifest and the children of the Devil Whosoever doth not Righteousness is not of God c 1 Ioh. 3 10. and consequently whosoever doth righteousness is of God For otherwise the not-doing of righteousness were no manifestation of the one sort of these children from the other 3. And lastly whereas the Synod pleads that the seed falling upon the stony ground Luk. 8. 13. imports such Hearers which for a time beleeve i. e. give an unfeigned assent unto the things revealed by God in the Gospel d Act a. Synod Dordrec part 2. pag. 189. and afterwards fall away whereby they would insinuate that these Hearers notwithstanding their unfeigned assent unto the things of God and the Gospel were never true Saints nor persons justified before God we have formerly by an unpartial enquiry into the Parable and by many pregnant Arguments drawn from the carriage of it evinced that the persons emparabled by the seed falling upon the stony ground were true Saints and their Faith of the same kinde and during the continuance of it equally justifying with theirs who were represented by the good ground e Cap. 12. sect 32 33 c. Leaving therefore the Synod at present let us recollect and draw up into §. 30. a brief account the sum of all that hath been argued in the present digression and so conclude this Chapter First It hath been clearly proved that the Doctrine which maintains an absolute necessity or infallibility of the Saints Perseverance in Grace or Faith unto the end hath nothing more in it or rather nothing so much for the true and real consolation of the Saints then that which is contrary unto it Secondly Diligent and unpartial search hath been made into those passages of Scripture which the greatest Advocates of the said Doctrine of Perseverance mainly insist upon for the defence of it none of which it hath been made fully to appear holdeth any true or real correspondency with it Thirdly The best and most substantial Arguments and Grounds upon which the said Doctrine is wont by the skilfullest workmen of Her Party to be built have been weighed in the balance and found too light Fourthly The Doctrine contrary hereunto and which avoucheth the possibility of the Saints declining and this unto death hath been asserted by the express Testimony and consent of many Scriptures Fifthly This Doctrine also hath received further credit and confirmation from several Principles and grounds as well of Reason as Religion
there In the next Chapter of the same Epistle the Apostle addeth light unto §. 3. light in the business in hand expressing himself thus But after that the kindness and love of God our Saviour towards men appeared a Tit. 3. 4. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodness and the love of God towards man I here demand How or whether God can in any tolerable construction of Reason or common sence be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of men or to bear an affection of love to men in case he should hate incomparably the far greatest part of men and that with the hatred of a Reprobation from eternity leaving them without all possibility of escaping eternal misery and torment and this when as at the same cost and charge which he hath been at for the saving of a few he might have provided for the Salvation of them all For this they affirm who grant that Christ dyed sufficiently for all but intentionally only for a few Can we say that a King or Prince is a Lover of his Kingdom or of his Subjects only because he loves two or three Favorites about his Court especially when the generality and great Body of his Subjects are in imminent danger of perishing or being undone unless he provides for their relief he in the midst of the greatest abundance of means to relieve them and this without the least prejudice or hinderance to himself shall altogether neglect them in their danger and misery Doubtless there was never Prince or King since the World began that ever obtained the Name or Honor of a Lover of his Subjects upon such terms as these And yet they make God a Lover of men in no other sence upon no whit better terms who affirm and teach that he loved only that small number of men which they call His Elect which the Scripture very frequently affirms to be few in comparison of those who perish when as that great generality and vast Body of men were from the greatest to the least of them in most imminent danger of being undone and that in the most dreadful manner that can be imagined to the days of eternity teaching withall that the Death of Christ which was bestowed upon these few only was sufficient for the saving of the rest also and that God upon meer will and pleasure not to ease his Son Jesus Christ in the least nor to accommodate himself at all otherwise implacably resolved from eternity to exclude all these from part and fellowship in that Salvation With a great desire my Soul desireth that men whose consciences serve them to oppose in the present Controversie would seriously and calmly confider whether that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that love to mankind which the Scripture reporteth to be in God be at all compossible or consistent with such a dismal design in reference unto men as that now represented Again If God loveth only such a small number of men as the Opinion which we oppose supposeth why is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of Angels as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of Men ascribed unto him For doubtless if God loves no more men then those who come to be actually saved he might more properly and truly be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels rather then a Lover of Men. Because if we shall restrain his love towards men only to those comparative few who will be actually and eventually saved he will be found to love a far greater proportion of Angels then of men it being no ways probable but that the number of Angels who keep their standing and are Elect is far greater being compared with those that fell then the number of men who according to the Scriptures are like to be actually saved is being compared with those that perish To say that Gods Love though but to a few men expressed in the gift of §. 4. his Son Jesus Christ to dye for them is more considerable and so a more reasonable ground of giving the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him then the love which he bears to Angels though more in number or in proportion is to say that which no way easeth the matter or salveth the difficulty First Because the Angels the Elect Angels as the Scripture calleth them are partakers with men in the gift of Jesus Christ given unto men though not in that Redemption from sin misery which accrues unto men by him unless haply it be by sympathy with their fellow creatures in their joy and blessedness yet otherwise as appears from Col. 2. 10. and other places and besides is generally acknowledged by Divines Secondly One of the highest expressions I remember whereby the happiness procured for men by the gift of Christ is set forth in the Scripture is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an equality with the Angels or likeness of condition with them Luk. 20. 36. Therefore Gods Love to the Angels that stand doth not fall short at least to any such considerable degree of the Love which he beareth unto men that are saved Therefore the Reason why he is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Men not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels is not because he loves some men more then he doth any Angels but because he loved all men and not all Angels Besides if God should love only such a small parcel of men as some imagine with the hatred of all the rest he might much more properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hater of men then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of men Whereas the Scripture frequently extols and magnifies the Love of God towards all men yea towards his Enemies on whom he maketh his Sun to arise and sendeth rain as well as on his Friends a Mat. 5 45. and strictly injoyneth all those that would be accounted his children to resemble and imitate him in this his goodness but no where suggesteth the least degree of any hatred in him against any person of man personally considered nor any other then what doth redundare in personam as the School-men speak i. e. which redoundeth and as it were runs over from the sin which he hateth unto the person in whom that sin is found Again if God should not love the generality of mankind in order to their Salvation by Christ then all the good which he doth unto them in outward things as in making his Son to arise and his Rain to fall upon them as our Saviour saith he doth as well upon the unjust as the just and so his filling of their heart with food and gladness with the like must be conceived to be done by him upon such terms and with such intentions as men use to lay scraps for birds or bait hooks for fishes which they do for none other end but to take and destroy them For if God hath no intent
hope that he MAY BE one of Gods Elect at present hath ground yea the same ground to hope that he Is such an one at present Now if such an unregenerate man as hath been oft mentioned hath a sufficient ground of hope that he is at present one of Gods Elect then have the generality of wicked and unregenerate men respectively a sufficient ground of hope that they are all and every person of them the Elect of God For if any one of this sort of persons hath a sufficient ground of hope in this kind then have they all and every one the same for no ground of difference between them in this case is imaginable But how ill it accords with sundry the grounds and principles of our Adversaries to affirm That all the world which as John saith lieth in wickedness should have sufficient ground of hope that they are the Elect of God I leave to themselves to consider Therefore certainly no unregenerate person such especially as we lately described hath any sufficient ground of hope that he is at present one of the Elect of God and consequently the Doctrine we oppose for denying that Christ dyed for all men without exception leaveth no place or ground of any such hope unto unregenerate persons which is likely to engage or provoke them unto any Gospel enquiry or addressment of themselves to the means of beleeving no nor yet which leaves them in any capacity of being wrought or perswaded hereunto by any other motives or inducements whatsoever 5. And lastly In case unregenerate men should by the leave and sufferance of the said Doctrine be under any such hope as it asserts unto them I mean that they may be the Elect of God in that sence of the word Elect which the Patrons of this Doctrine commonly put upon it yet would not this hope be apt or likely to animate or encourage them to such applications of themselves as those specified no nor yet suffer them to be much affected with or wrought upon in this kind by any other motives or means of excitement whatsoever The Reason hereof hath been formerly given where we shewed and proved that such an hope which hath certainty of success or attainment absolutely and unconditionally insured unto it is not of that kind of hope which is likely to engage much unto action a Cap. 10. Sec. 15. Cap. 13. Sect. 7. I here add and have added That the very genius or import of it is rather to render the Subject of it uningageable unto action by other motives And thus we clearly see by a through examination and debate of the whole business that the Doctrine of our present contest and which denyeth that Christ dyed for all men leaveth no ground of hope for any person whatsoever in his natural condition that he either is or may be one of those who are in any possibility of being saved by Christ and consequently must needs be a Doctrine Anti-evangelical in the highest This for the opening and asserting of the Philanthropy of God avouched in the Scriptures When the Apostle writeth thus to the Hebrews For if we sin willingly after §. 9. we have received the knowledg of the Truth there remaineth NO MORE SACRIFICE for sins b Heb. 10. 26. he clearly supposeth that they for whose sins there was an expiatory Sacrifice offered by Christ may by Apostacy and a rejection of the grace of this Sacrifice reduce themselves to such a condition wherein they shall be uncapable of any attonement for sin by any Sacrifice whatsoever For this clause there remaineth NO MORE Sacrifice for sin evidently implieth 1. That before the horrid sin of Apostacy here spoken of the persons that fall into it have or had a Sacrifice for their sins viz. for the expiation and attonement of them which can be no other but the Sacrifice of the Death of Christ. In saying there remaineth no more or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not still or not further a Sacrifice for sins he must of necessity suppose that till that sad alteration in their spiritual estate here described by their sinning wilfully after c. should befall them they were partakers of a Sacrifice for the expiation of their sins which as hath been said must needs be the Death of Christ otherwise they should have been in no worse case as to matter of receiving benefit by the Death or Sacrifice of Christ after their Apostacy then before 2. That upon and after this alteration they are either absolutely and altogether excluded from a re-admission into their former grace whereby they were partakers of the Sacrifice of Christ or at least that they stand upon terms of extream difficulty ever to obtain such a re-admission So that this passage of Scripture befriendeth both the main Doctrines avouched in this first part of our Discourse with pregnancy of confirmation respectively For 1. It supposeth that Christ offered the Sacrifice of Himself for the sins of those who very possibly may never be saved by him and consequently for all men without exception for concerning those that come to be saved by him there is no question And 2. That they who have sometimes been partakers of the Sacrifice of Christ and hereby of the Grace and Favour of God in the pardon of their sins may afterwards apostatize into such a condition wherein there remains no more Sacrifice for their sins but a certain looking for of judgment and fiery indignation c. Calvin himself knew not it seems how to manage the place but in full comport with the sence given There is a great difference saith he upon the place between particular fallings and such an Universal defection whereby it cometh to pass that we WHOLY FALL AVVAY from the Grace of Christ But because this cannot befall any man but him who is enlightened therefore he saith If we sin willingly after we have received the knowledg of the Truth as if he should say who shall willingly CAST AVVAY THAT GRACE WHICH HE HAD OBTAINED A little after He the Apostle denies that any Sacrifice remains for those who DEPART FROM THE DEATH OF CHRIST which is not done by any particular Delinquency but by a CASTING AVVAY OF FAITH TOTALLY a Porrò multùm interest inter particulares lapsus universalem ejusmodi defectionem quâ fit vt à Christi gratiâ in totum excidamus Quia autem nemini hoc contingere potest nisi qui jam illuminatus fuit ideò dixit Voluntarie post acceptam veritatis noticiam peccantibus acsi diceret Qui sciens ac volens grantiam quam adeptus erat abjecerit Et paulò pòst Hostiam ergo iis residuam esse negat qui à Christi morte discedunt quod fit non particulari aliquo delicto sed abjectâ in totum Fide Doubtless they who depart from the Death of Christ were sometimes at it i. e. partakers of it and they who cast away Faith totally sometimes had it And long
necessary that all things accompanying or relating unto these affections or impressions in men which are attributed unto God should be parallel'd in Him or have something in His Nature corresponding to them but that it is a sufficient Ground or Reason for the Attribution in case the humane affection or impression attributed to Him he in respect of any one Particular appertaining to it in men parallel'd or analogized in the Nature of God Which Rule I explain in the place referred unto by several instances From hence it follows though sober men never intend or will what they certainly know beforehand will never come to pass that yet God may and so Christ without any reflexion of disparagement unto Him in the least intend and will what He certainly foreknoweth in such a sence as foreknowledg is appropriable unto Him of which formerly d Cap. 3. Sect. 2 3 c. will never come to pass The Reason is because Intentions and acts of willing which are properly and formally in men and not in God are not attributed unto God in all or every respect or in respect of all circumstances which relate unto them in men but in respect onely of such productions or effects as they ordinarily produce in men As for example when men will or intend such or such a thing if the act of their will in this case be raised to any considerable strength or height of willing they engage themselves in the use of such means for the effecting of what they intend or will in this kinde which they judg competent and sufficient hereunto In like manner God in propriety of Scripture language is said to intend and will the Repentance and Salvation of men because He vouchsafeth a sufficiency of means unto them to effect their Repentance and Salvation hereupon and chargeth them from Heaven to use these means accordingly And in as much as He vouchsafeth this sufficiency of means unto and imposeth the charge we speak of upon all men without exception He may upon good grounds be said to intend or will the Repentance and Salvation of all without exception It is a common saying amongst all Expositors of Scripture as well Protestant as Popish that Humana transferuntur in Deum non affectivè sed effectivè i. e. Humane Passions or affections are ascribed unto God not by way of affect but effect i. e. not because the affections themselves are in Him but because there proceed such effects from Him which are like unto the effects that flow from such affections in men If it be here demanded but if God certainly foreseeth or foreknoweth §. 14. that the means and opportunities which He vouchsafeth unto men to bring them to Repentance and so to Salvation will miscarry and never take effect but turn to so much the greater condemnation of those to whom they are vouchsafed can any vouchsafement of such means and opportunities as these unto men be interpreted or look'd upon as proceeding from any love or grace in Him towards such Persons who He certainly knows beforehand will reject them or as any ways obliging such Persons unto thankfulness If I certainly knew that the gift of an hundred Pound unto my Son or friend would turn to some sad inconvenience unto them as to the destruction of their lives to the bereaving of them of their wits or the like would it be matter of love kindness or respect in me towards them to give it unto them Or should I not deal more kindly by them not to give it in such a case To this I answer 1. When God vouchsafeth unto men things which are in themselves and in their natures good beneficial and of worthy concernment unto men and they who receive them very capable of employing them accordingly He no ways hindering them from making an answerable use of them but many ways encouraging perswading and pressing them hereunto is there any Reason or colour of a Reason why He should be thought less gracious or loving to such men onely because He knows beforehand that they will make no such use of them Or would the same or the like vouchsafements from Him savor of any whit the more grace love or goodness in case it could or should be supposed that He were ignorant what use such men would make of them or whether they would convert them to their destruction or no Or is there any Reason that the Knowledg of God should be turned to the prejudice or disparagement of His goodness 2. As He certainly foresees that some men WILL turn His Grace into wantonness and render themselves liable to the greater condemnation by the abuse of those means which He vouchsafeth unto them for their Salvation so He as certainly knows and foreseeth likewise that they MAY do otherwise if they please I mean improve these means to the obtaining of Salvation that His foresight of what they WILL do notwithstanding For the foreknowledg which is in God of what men WILL do neither imposeth nor supposeth any absolute necessity of their doing it a Futura contingentia etiam ut subsunt divinae scientiae non sunt simpliciter necessaria Rada Contro 30. Art 5. See cap 2. sec 21 22 c. of this Discourse neither have they ever a whit the less liberty or power to refrain from doing it because of Gods foreknowledg that they WILL do it Nor would they have ever a whit the more liberty or Power to refrain an action or course in case it should be supposed that God doth not certainly foresee what they will do on either hand refrain or act and practise So that God is never the less gracious unto men in His vouchsafement of sufficient means of Salvation unto them because He foresees they will abuse them But 3. And lastly I answer further that there is not the same consideration of God and of men in respect of such actions or gifts the issue or consequence whereof the one and the other are or may be said to foresee that they will prove evil to those that receive them In case a man should foresee such or such an event in one kinde or other that would certainly follow upon any act or gift of His His foresight would be such literally and properly i. e. He should have knowledg of the event before He had done the action or given the gift the event whereof He is said to foresee or foreknow But now God though He be said to foresee the issue or event of any action or gift of His yet He is not said properly or as the word sounds in ordinary acception with men to foresee it i. e. He doth not first or antecedaneously in respect of time foresee it or see it before the action be performed by Him or the gift given the event whereof He is said to foresee For as God Himself is not measured by time so neither are any of His Actions and it is a generally received Maxim in Theology admitted
procuring the Salvation of any of those who come to be actually saved 4. When with the Scriptures we deliver this for a Doctrine of Truth that Christ dyed for all Men we suppose and mean that God intends the Salvation of all Men by this Death onely so after such a manner or with such a kinde of Intention which is competible to and consistent with His infinite simplicity and Perfection of Being Of this kinde of Intention we argued in our third Chapter where we gave a particular and clear account of it and shall take it the second time into some brief consideration in this Chapter This Particular is of affinity with the first but is not altogether the same 5. When we teach that Christ dyed for all Men we mean not onely that He put all Men without exception into a capability of being saved as viz. by beleeving but also that He wholly dissolved and took off from all Men the guilt and condemnation which was brought upon all Men by Adams Transgression So that now no Man shall perish or be condemned but upon his own personal account and for such sins onely which shall be actually and voluntarily committed by him or for such omissions which was in his power to have prevented 6. When with the Scriptures we affirm that Christ dyed for all Men our sence and meaning is that by His Death He procured this Grace and Favor with God for all Men without exception viz. that they should receive from Him sufficient strength and means or be enabled by Him to Repent and to beleeve yea and to persevere in both unto the end and that in this sence and none other He is or may be said to have by His Death purchased the Grace of Faith and Repentance for Men and this upon equal terms in an antecedent consideration for all Men. 7. And lastly Our sence and meaning in the said Doctrine further is that Christ by His Death purchased this transcendent Grace also and Favor in the sight of God for all Men without exception that upon their Repentance and Beleeving in Him they should be justified and receive forgiveness of all their sins and that upon their Perseverance in both unto the end they should be actually and eternally saved and that in this sence and in this onely He is and may be said to have purchased Justification or Remission of sins Redemption Salvation c. for Men for any Man or any number of Men yea and in this sence for all Men. The imputation from the guilt whereof we desire in special manner to §. 2. wash our hands in innocency by this Explication is that as we hold Universal Redemption so we hold likewise Universal Salvation or that all Men shall be saved by Christ. That such an Opinion as this is no consequent of the Doctrine maintained in this Discourse concerning the Death of Christ for all Men sufficiently appeareth from that ground which we have layd and built upon once and again in the former part of this Discourse viz. That such Intentions and Desires in God and in Christ which are real and cordial may yet very possibly never take place or be fulfilled See what hath been proposed and debated upon this account Cap. 2. Sect. 13. And again Cap. 3. Sect. 7. 11. c. And yet again Cap. 10. Sect. 49. This supposed it may very easily be conceived that God may intend the Salvation of all Men by the Death of Christ and yet all Men not be saved Which Opinion I mean that all Men shall be saved as it hath no communion at all with the Doctrine avouched in this Discourse so hath it every whit as little with the Authors sence or Judgment otherwise who approveth the sentence of the Constantinopolitan Synod assembled under the Emperor Justinian wherein this Opinion held as it seems by Origen with a susplussage of Error joyned with it c Origens Opinion was not onely that all Men but that all the Devils also should at last be saved by Christ was condemned Yea to me it seemeth not a little strange how any man professing subjection of Judgment unto the Scriptures should ever come to a confederacy with such an Opinion For with what frequency and evidence of expression do these rise up against it ever and anon intimating and asserting on the one hand the Paucity of those that will or shall be saved in comparison of those that will perish and on the other hand the Perpetuity or everlastingness of the Perdition and misery of those who do perish Nor do they give the least intimation or hope of release from misery unto those who dye in their sins and perish in their unbelief Enter in at the strait gate saith Christ unto the children of men in His Doctrine upon the Mount for wide is the gate and broad is the way that leadeth to destruction and MANY there be that go in thereat but we read of none that return or come out thereat Because strait is the gate and narrow is the way which leadeth unto life and FEVV there be that finde it d Matt. 7. 13 14. i. e. that finde it either first or last or ever For that this is His Meaning appears from these and such like sayings Wherefore if thine Hand cause thee to offend cut it off it is better for thee to enter into life maimed then having two hands to go into Hell into the fire that never shall be quenched He doth not say into the fire that is hard to be quenched or which will be long in quenching but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. into that fire which differs from all other kindes of fire in this that whereas they are quenchable no Decree of God interposing to the contrary this by the unchangeable Law of Heaven is made unquenchable for the redoubling of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this import which is likewise further confirmed by that which followeth Where their worm dyeth not and the fire is not quenched e Mark 9. 43 44. These expressions dyeth not is not quenched though according to their precise Grammatical import they onely deny the act the one of dying the other of quenching yet according to Scripture-dialect they deny also the very power or possibility of these acts f Negatio actus saepe connotat etia◠negationem potentia For there is nothing more frequent here then by the denyal of the act to deny the power or possibility of a thing Thus Gen. 13. 6. where our Translation readeth And the Land was not ABLE to bear them the Original onely saith And the Land DID not bear them as Mr Ainsworth also translateth the place So Prov. 24. 7. where our last Translation respecting the Original hath it He OPENETH NOT His mouth in the gate our former Translators rather minding the sence and import of the place read it thus He CANNOT OPEN His mouth in the gate to omit many the like So that
at first before they have corrupted themselves with the ways and manners of the World graciously apply Himself unto them in the things of their eternal Peace by writing the effect of His Law in their Hearts by enlightening them with the Knowledg of Himself to a good degree as of His Being His eternal Power and Godhead c. which we may call the elements or first rudiments of Salvation But 2. if by the efficacious Will of God the Distinction meaneth such a Will in Him which acteth upon such terms in order to the Salvation of a man that there is no possibility for him to miscarry or perish under these actings I grant that God doth not will the Salvation of those that perish with such a Will as this but deny withall that there is any such Will as this in Him or that He willeth the Salvation of any man or men whatsoever upon any such terms but that all the time of their sojourning in the flesh and till Salvation be actually vested in them they are such actings notwithstanding in a possibility of perishing or of a not being saved although this possibility is no ground nor reasonable occasion unto those who beleeve of any fear that hath torment but onely of care that hath conscience as hath been shewed formerly But 3. Concerning those who inform us that the Scriptures specified wherein God presenteth Himself as affectionately wishing and desiring the Salvation even of those who perish are figurative and to be understood anthropopathetically conceiving that by saying thus they shake off the Argument built upon these Scriptures against them the truth is that their Information in this kinde is steady and good but their Conceit upon it weak and worthless For what though a Scripture-passage be figurative â—nd contains in it an Anthropopathy one or more is it therefore non significative or doth it hold forth nothing of a spiriâ—ual import to the Judgments and Understandings of Men for their edification When God saith of Himself If any man draw back MY SOVL shall have no pleasure in him a Heb. 10. 38 so again when He saith All those things hath MINE HAND made b Isai 66. 2. so when He is said to have given unto Moses two Tables of testimony Tables of stone written with THE FINGER of God c Exod. 31. 18 with others more of like character without number are such sayings as these Barbarianâ— unto us or like so many Trumpets giving an uncertain sound or are they not as significant and expressive as full of edification and instruction in the Knowledg of God as other sayings in the same Volume with them Or could the same subject or matter of truth which they hold forth have been delivered with more grace or with better advantage to the understandings of men in other terms or forms of expression then those specified Yea the truth is that very little if any thing at all concerning God can be conveyed by words unto the mindes and understandings of men but by expressions which are figurative the Reason whereof hath I remember been formerly observed by us And for the Scriptures questionless there is in them more of the Knowledg of God and of his Attributes taught by Anthropopathies and that kinde of dialect which borroweth things proper unto men to make known unto us things proper unto God then by all other kindes of phrase or expressions whatsoever Now then this I would demand of those who of the Anthropopathies found in the Scriptures under present consideration think to make shields and Bucklers against the dint and force of the Argument drawn from them I would I say willingly demand of these men what other sence or what other matter of information instruction edification they can make of the said places but onely this or that which is equivalent to it viz. that there is that eminently or transcendently in God or in the Divine Being which relateth unto the Salvation of those who notwithstanding in fine perish after the same manner wherein the earnest wishes and most serious and cordial desires in men relate unto their respective objects or things so wished and desired by them 4. And lastly They who to salve tâ—eir Opinion of Christs non-dying for those whose Salvation God professeth with so much seriousness and solemnity in the Passages in hand that He desireth without charging Him with Hypocrisie apply this Plaister viz. that in these places God expresseth himself pro captu humano i. e. with a condescention to humane capacity these men I say spin the same threed of vanity with the former For be it granted that God in the said Passages condescends to the infirm and weak apprehensions of men and teacheth them mysteries as they are able to hear and understand doth it follow from hence that therefore He teacheth them nothing at all speaks nothing at all to their understandings in these places If it be granted that in them he speaks any thing at all to the understandings of Men I demand as lately what can it else be but that He truly really cordially affectionately wisheth willeth desireth in such a sence as he truly really cordially affectionately wisheth willeth desireth any other thing the Salvation of such men who yet through their own voluntary negligence and unworthiness in conclusion perish and are not saved And if so then doth that Doctrine either arraign the Most Holy and Blessed God of the foulest Hypocrisie and Dissimulation that lightly can be imagined which affirmeth that notwithstanding the solemnity and frequency of sâ—ch Protestations yet He never intended that His Son Christ should dye and make Attonement for them or else that He intends and desires their Salvation otherwise then by Christs Death A fifth Demonstration of the Doctrine asserted That Doctrine which directly §. 12. Argum. 5. tends to separate and divide between the Creature and His Creator blessed for ever or to create and raise Jealousies and hard Thoughts in the former against the latter cannot be Evangelical or Truth But such is the Doctrine which denyeth that Christ dyed for all Men without exception Ergo. The Major Proposition in this Argument carryeth a sufficiency of light in it for the manifestation of its own Truth The clear and know Project and Intent of the Gospel is to reconcile all things both in Heaven and on Earth into one as we lately heard from the Apostle to slay and destroy that enmity which is so apt to arise and work in the mindes and thoughts of men against God through a consciousness of their sinful lives and ways in conjunction with those strong impressions upon their Conscience of his infinite Holiness and Majesty and so to create and plant in their stead worthy and honorable thoughts of God full of love sweetness and peace in the inward parts of men as we argued and proved at large from 2 Cor. 5. 19. a Cap. 5. Sect. 28 29 c. Therefore that Doctrine the face whereof is
set a quite contrary way as viz. to multiply soment and encrease those evil and hard thoughts of God which the sense of sin and guilt as hath been said are marvelously apt to ingender in the hearts and spirits of Men must needs be Anti-Evangelical and of another inspiration much differing from that whereby the Gospel was given unto the World So that to cloath this Proposition with light we shall not need to labor or spin Nor need we be put to much trouble for proof of the latter Proposition had not the adverse Doctrine gotten the advantage of possession against the clear Truth in the Judgments of Men. For what can be more apparant then that such a Doctrine which manifestly importeth the causless peremptory irremediable and unremovable hatred of God against far the greatest part of Men and this burning to the bottom of Hell the Persons also against whom this Hatred is supposed to be lodged in Him being unknown What I say can be more apparant then that such a Doctrine as this directly and with open face tends to a most sad horrid and desperate alienation of the Heart and Soul of the poor Creature Man from his dear and ever-blessed Creator God Or is it possible that such a Creature should truly cordially or entirely love or delight in Him that made him in case he either knows or otherwise hath strong grounds of jealousie and fear that before he made him and without any offence taken at or respect had unto any of his future sins or unworthy carriages in the least he so far hated and abominated him as to resolve against all mediation whatsoever to cast him out of his sight to devote and doom him to suffer the vengeance of eternal sire Or doth not that Doctrine which denyeth that God intended the Death of Christ for the Salvation of all Men manifestly import and suppose that God to such a degree hated and abhorred or however purposed and decreed to hate and abhor the far greatest part of Men from Eternity as to resolve against all means possible to be used by them or purposed to be used by himself for prevention to pour out the fierceness of his Wrath upon their heads in flames of unquenchable fire The Holy Ghost teacheth us that the Love of God i. e. Love towards God must or ought to be kindled in the Hearts of Men by a sense or apprehension of a precedency of this affection in him towards them We love Him saith John because He first loved us 1 Iohn 4. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Original will indifferently bear as Calvin himself observes and grants Let us love Him because He loved us first According to either of these constructions of the words the intimation is pregnant that the Love of God towards Men apprehended and beleeved is and ought to be the proper seed of a reciprocal affection in Men towards Him And the Scripture most frequently conjures Men to love God upon the account of his great Love towards them manifested by the gift of his Son Jesus Christ unto them Now if Love declared and resented be the natural and proper seed of the same affection in another then Hatred discovered and apprehended must needs be a seed of a contrary import and of like aptness to beget in its own likeness also For though God chargeth Men to love their enemies and those that hate them yet he doth it upon the account of that great and signal Love which he hath first shewed unto them in the gift of his onely begotten and dear Son And we see notwithstanding this great Commandment imposed by God upon Men and that upon the advantage of such a rational and equitable ground or motive for the performance of it yet with what difficulty and renitency of the flesh even in Men truly sanctified yea and with what rareness of example it is effectually if at all performed How unpossible then must it needs be that Men should truly love God whilest they apprehend him as an Enemy bent in an unplacable and unappeasable manner to destroy them and that with the most formidable destruction they are capable of enduring and this to the days of Eternity Especially considering that they have no advantage or motive of any love shewed unto them by another any ways considerable whereby to be strengthened or enabled to love him against so sore a stumbling block and obstruction in the way of this affection as a Reprobating of them from Eternity This Demonstration is so pregnant of Proof and Conviction that certain I am nothing can with any strength scarce with any face of Reason be alledged against it But meet it is that the Poor should be hear◠in his cause as well as the rich Therefore 1. To the Argument now urged it may be replyed That the Doctrine §. 13. Object which affirmeth that Christ dyed onely for the Elect and not for all Men in general hath no such tendency or aptness in it as the said Argument chargeth upon it to separate between God and any of his Creatures because it leaveth an hope to every Person of Mankinde distributively considered that they may be of the number of the Elect and consequently of those for whom Christ dyed There is no man or woman but may the said Doctrine notwithstanding be of a good and comfortable hope that Christ dyed for them and so have no ground to conceive hardly of God or to be alienated in their mindes or hearts from him To this I answer Be it granted that the Doctrine we blame leaveth a degree of hope to every Answ Person that he is one of those for whom Christ dyed yet it is an hope very faint and feeble and which must needs be sick at the heart as being over-ballanced many degrees by contrary jealousies and fears and so can at no hand be termed a good or comfortable hope or give any advantage by way of motive unto the Creature to think well and honorably of God The truth is it is rather a possibility of conceit then any well-grounded Hope that such a Doctrine leaveth or affordeth unto any man being yet in his unregenerate estate that he is one of those for whom Christ dyed Suppose fourty or an hundred men should be arraigned and found guilty of High Treason against their Prince and He should declare without naming any of their Persons that he would graciously pardon the Offence of one or two of them but was resolved against all possible interveniencies whatsoever to inflict in the most severe manner the Penalty of Death upon all the rest would such an hope of escape or of finding favor in the eyes of their Prince as should be afforded or left unto these men in this case be any considerable encouragement or ground of motive unto them respectively to conceive honorably of their Prince for clemency goodness and mercy Or would not the severity and peremptoriness of his resolutions to take away the
case He should not be every whit as large free and comprehensive in His Intentions of affording means and opportunity unto men for deliverance from sin and death by Jesus Christ If it be objected It is true the intent of the Jubilee was to invest every man viz. that was a Jew and of the natural seed of Abraham with a right of power to return to his possession or family But not to gratifie every man simply or to indulge the like priviledg unto all the World Therefore this rather proves the confinement of the Intentions of the Grace of God in Iesus Christ unto his Church or Elect onely then the enlargement of them unto all the World especially considering that the whole body of the People and Nation of the Jews were typical and presignified the Church or Churches which were afterwards to be raised up amongst the Gentiles To this I answer 1. Be it granted that the Body or Nation of the Jews did typifie the Church or Churches of the Gentiles yet did not every single person of this Nation typifie a true member of these Churches As for example Achitophâ—l did not typifie a true Saint or a Beleever under the Gospel nor did Corah Dathan and Abiram typifie so many godly or holy men among the Gentiles nor had any unrighteous or wicked Person of this Nation the Honor of typing out any true Nathaniel or Elect Person under the New Testament If ungodly persons among the Jews were Types of any thing it was of such Hypocrites or profane Persons that should be found in the Churches under the Gospel And if so the intent of the Jubilee being as we have proved from the express letter of the Institution of it for the benefit comfort and ease of every man amongst them as well of the wicked and unholy as of the holy and righteous it follows roundly that this typified and taught that the Intentions of God in and about the Salvation afforded and exhibited by Jesus Christ unto the World stood equal and indifferent towards all Men without exception without any distinction of holy and unholy righteous and unrighteous Elect and Reprobate or the like 2. Although the Law of Jubilee as the whole Ceremonial Law in all the parts and branches of it was given particularly UNTO the Jews yet was it not given particularly FOR the Iews i. e. for the sake or benefit of the Iews onely but for the accommodation and benefit of all the World besides And upon this account I suppose the Apostle Paul calleth the Ceremonial Injunctions by Mâ—ses the elements or râ—diments not of the Iews but of the World y Col. 2. 8. 20 viz. because they were given with an intent on Gods part to nurture and breed up the World i. e. all Nations as well as the Iews in such a measure or degree of the knowledg of the Messiah then to come which He judged meet to impart unto the World until His coming So that how soever the Iewish Nation was honored by God above all other Nations in being made by Him Feoffees in trust as it were for the World and had the keeping of the Oracles of Life committed unto them yet had they no right or lawfulness of power to deny any Person under Heaven part or fellowship with them in any of their spiritual Priviledges who should desire it of them in a due and regular way and turn Proselyte Now there was no Person of any Nation that was made by God uncapable of the benefit or blessing of Proselytism and consequently the Joy and Priviledges accruing unto Men by vertue of the Law and Feast of Iubilee did though not in so immediate and direct a way concern all other Nations and Persons as well as the Iews or natural seed of Abraham Even as the Gospel and Sacramental Administrations annexed thereunto in these days are onely possessed and enjoyed in and by the Churches of Christ but yet they are so and upon such terms possessed and enjoyed by them that whosoever from amongst the most Idolatrous and Heathenish Nation under Heaven shall beleeve may and ought to have communion with them in such their Possessions and Enjoyments Either of these Answers is sufficient to loosen the joynts of the loyns of the Objection The Arguments and Grounds layd down and managed in this Chapter together with those Passages and Texts of Scripture which we have heard speaking so distinctly and aloud the same things with them have turned my thoughts and Judgment about the Intentions of God in the Death of Christ upside down and have filled me Minde Heart Soul and Conscience with this Belief that these Intentions of His stand and always stood equally unpartially and uniformly bent for or towards the Salvation of the World without any difference or variation in respect of any man or numbers of men considered simply as men or as having done neither good nor evil Yet are there three things more that have made my Belief in this kinde measure heaped up pressed down and running over The first is that Conjunctio magna that great conjunction of all or far the greatest part of the chief Luminaries in the Firmament of the Christian Church whilest the constitution of it was yet more athletique healthful and sound I mean during the Primitive Times the multiplied rays or beams of whose light concentred in the same Point of Doctrine with us Of this we shall God assisting give some competent account in the fore-part of the Chapter following The second is the frequent Testimony given to this Doctrine by those who are or at least are so esteemed the chief Adversaries and Opposers of it who as appears from their Writings are oft necessitated to assert or own it as a Principle without which they know not in many cases how to make a consistent Discourse or manage the Theam they have before them Somewhat of this also we shall shew in the latter Part of the said Chapter The third and last is the apparant inconcludency and weakness of those arguings and reasonings whether from the Scriptures or other Principles by which the cause of the contrary Opinion is wont by the ablest Patrons it hath as far as men of this engagement are yet known unto me to be pleaded and maintained The Demonstration of this is designed for the subject matter of the second Part of this Work if God shall vouchsafe to make his Sun to shine a birth-day for it CHAP. XIX Wherein the Sence of Antiquity together with the variableness of Judgment in modern Writers touching the Controversie under discussion is truly and unpartially represented FOr their sakes who are afraid to beleeve any thing what pregnancy of §. 1. ground soever there be to evince the truth of it otherwise but onely what they know or at least think that many other men and these some ways honorable in their sight have beleeved before them I have subjoyned this Chapter to those large debates which finished their course
effectus hostia per omnia PRO OMNIBUS NOBIS c. Origen about the same time held forth the same Doctrine in the World §. 6. affirming that our Lord and Saviour being led as a Lamb unto the slaughter and offered up as a Sacrifice of or upon the Altar procured Remission of Sins FOR THE UNIVERSAL WORLD c. A little after So then the World is trained up first to seek Remission of Sins by divers Sacrifices until it should come to a perfect Sacrifice a compleat and absolute Sacrifice a Lamb of a year old perfect which should take away the sins of the WHOLE WORLD m Vide ergo ne fortè sicut Dominus Salvator noster quasi agnus ad occisionē ductus in Sacrificium Altaris oblatus peccatorum remissionem universo praestitit Mundo ita fortassis caeterorū sanctorū c. Origen in Num. Hom. 24. Et mox Sic ergo imbuitur Mundus primo per diversas hostias remissionem quaerere peccatorum donec veniat ad hostiam perfectam ad hostiam consummata agnum anniculum perfectum qui tollat peccata totius Mundi c. c. Elsewhere he maketh the Apostle Paul to have said that Christ had given Himself for the Redemption of WHOLE MANKIND that He might redeem those that were kept in bondage by sins BY TASTING DEATH without deceit FOR ALL MEN n Nam cum superius dixisset quòd pro omni genere humano Redemptionem semetipsum dedisset vt eos qui in peccatorū captivitate tenebantur redimeret dum sine dolo pro omnibus Mortem gustat nunc c. Origen in Rom. 3. v. 25. I present the Reader onely with a little from these Authors respectively in comparison of what upon the same account might be transcribed from them Cyprian a worthy Author and Martyr of this Age counted it no injury to the Truth to abet the same Doctrine Having mentioned some Examples as he termeth them of a propagation of Creatures otherwise then according to the common course of Nature he advanceth this demand to salve the possibility or rather to evince the probability of the Virgins Conception Shall then saith he that seem incredible to be done by the Power of God for the REDINTEGRATION or new-making of the WHOLE WORLD Examples whereof are to be seen in the Propagation of animal Creatures Afterwards Christ then suffered not in the flesh with any detriment or injury to His Godhead but that through the infirmity of the flesh He might work Salvation in THE MIDST OF THE EARTH o Hoc ergo incredibile videbitur divinâ virtute ad totius mundi Redintegrationem factum cujus Exempla etiam in animalium nativitate cernuntur Et posteà Non ergo damno aliquo aut injuriâ Divinitatis Christus in carne passus est sed vt per infimitatē carnis salutem operaretur in medio terrae Cypr. in Exposit Symboli meaning for all the World round about him In another place he saith The corruption of Nature even in our first beginnings deserved to be cast away and abandoned by God But because the Will was not in fault God provided a Remedy AGAINST THAT GENERAL CONDEMNATION and tempered or qualified the sentence of His Justice removing that Hereditary Burthen from the Posterity or Children and mercifully purging out the leaven of original corruption by the washing of Baptism and anointing But Indignation and Wrath deservedly returns back upon them who after the grace of this Indulgence from God in the forgiveness of their sins voluntarily go astray and wander by sinning abusing their own freedom being led not by Necessity but by Will nor doth there remain for them any benefit or any thing gotten in the Death of Christ but the benefits hereof being despised by them do most justly condemn them p In originalibus enim corruptio Naturae abjici exterminari meruerat sed quia non erat voluntas in culpâ providit Deus generali Damnationi Remedium suae sententiam Justiciae temperavit hereditarium onus a sobole removens misericorditer ablutione unctione medicinali corruptionis primitivae fermentum expurgans Sed in eos qui post hujus indulgentiae gratiam voluntarij per peccata evagats sunt qui proprio abutuntur arbitrio voluntate non necessitate ducuntur Indignatio Ira non immeritò redit nec in Morte Christi al◠quis ipsis superest quaestus sed justissimé eos beneficia contempta condemnant Cypr. De Ablut Pedum This Passage is pregnant with the Assertion of both the main Doctrines vindicated in the present Discourse as viz. 1. That Christ hath dyed as well for those that shall be condemned and perish as for those that shall be saved and consequently for all Men 2. That those also may be condemned and perish who had sometimes obtained Remission of sins by Christ. That further may be taken into consideration by occasion of the former part of this quotation that it was the Judgment and Sence of the Ancient Fathers and Christians generally I know none to be excepted that in Baptism there was always a particular application made to the Person baptized of the general Redemption purchased by Christ so that he that was baptized if an Infant received thereby exemption and deliverance from the guilt of original Sin derived from Adam if a Person of mature years not onely this but forgiveness also of all his actual sins committed formerly For which Opinion though I do not as yet see any demonstrative ground either in the Scriptures or in Reason and God sparing me life to finish the second part of this Work I shall in one Particular declare my sence in opposition to it yet the Opinion I confess so far taketh with me partly for the Proofs sake which are produced with some probability for it partly for the signal learning gifts sharpness of judgment quickness of apprehension and above all for the singular piety and zeal for the Truth found in so many Assertors of it partly also for those degrees of inevidence and inconcludency which are found in the Arguments usually insisted upon to prove the contrary that my Soul cannot enter into the secret of those who upon a confident presumption that the said Opinion is erroneous refuse to offer their children unto Baptism hereby according to the sence of all the Fathers as hath been in effect said exposing their precious Souls to a certain loss of Salvation by Christ in case they dye before they come to years of discretion Certainly it is no point of Christianity to lay such wagers as these upon the truth of any Opinion which hath such a cloud of Enemies and Opposers of it as all the Ancient Fathers without exception as far as yet I understand and together with these for we cannot reasonably imagine the contrary all the Christian Churches in the Primitive Times with all the knowledg parts zeal and faithfulness of Both
Adam even so by the Righteousness of one Christ Grace is come unto ALL MEN giving UNTO THEM both JVSTIFICATION in stead of Sin AND LIFE in stead of Death t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Rom. 5. 18. In another place he saith that the Apostle shewed how that all Men were indeed condemned from or by Adam but were saved from or by Christ u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Idem ibid. in vers 20. Oecumenius somewhat above an hundred years after him savored the same §. 12. Doctrine as Truth Judgment saith he i. e. Condemnation came from or by one Adam upon all Men but the free gift and donation of God prevailed so far that it even abolished or blotted out the sin of Adam and not this sin alone but all others likewise which men sinned after that sin yea and did not this onely but also brought them into an estate of Justification that is unto Righteousness x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum ad Rom. c. 7. Anselm not long after the last mentioned Author appeared in defence of the same Doctrine He alone saith he speaking of Christ as by dying payd or discharged so did he blot out cancel and make voyd that Hand-writing which in a kinde of Hereditary way passed along from our Protoplast Adam through ALL GENERATIONS y Solus Chirographum quod ex Protoplasto per omnes generationes haereditario jure veniebat vt moriendo solvit sic moriendo delevit Anselm in 1. ad Cor. c. 15. Elsewhere he exhibiteth God inviting all Men to come unto Him and declaring that NO PERSON whatsoever NEEDS FEAR A REPVLSE since he desireth not the death of a sinner but that he should live z Venite ergo OMNES NVLLVS TIME AT REPELLI quia nolo Mortem peccatoris sed vt convertatur vivat Idem in Medit. de Passione Christi In another place he saith that Christ is become a means of safety and this not of any inferior kinde but of that which is eternal and this not to a few but TO ALL a Christus factus est causa salutis non cujuslibet sed aeternae nec paucis sed omnibus hoc tamen conditione vt â—b temperent ei Idem ad Heb. 5. And again that God the Mediator which God hath placed between Himself and Men underwent Death for all Men that he might redeem all Men from Death b Mediator Deus quem Deus inter se homines posuit Mortem pro omnibus sustinuit vt omnes à Morte redimeret Idem 1. ad Tim. c. 2. Bernard somewhat after the year 1100 followed the tract of the same Doctrine In one place he saith that Christ wept for the Sins of the SONS OF ADAM and afterwards shed His Blood for them c Christus FILIORVM ADAE pecâ—ata deplorat câ—rté pro quibus nunc lachrymas fundit posteà fundet Sanguinem In another having repeated the words of the Apostle If one dyed for all then were all dead he glosseth thus That namely the satisfaction of one might be IMPVTED UNTO ALL as this one bare the sins OF ALL d Nam si unus inquit pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio unius omnibus imputetur sicut omnium peccata unus ille portavit c. Idem Epist 90. pòst medium Once more And this is the Profession of a Christians Faith that he which liveth should not now live unto himself but unto him who dyed FOR ALL. Nor let any man say unto me I will live unto him but not unto thee since he did not onely live unto all Men but even dyed FOR ALL MEN also e Et haec professio Fidei Christianae vt qui vivit jam non sibi vivat sed ei qui pro omnibus mortuus est Nec mihi dicat quis Ei vivam sed tibi non quando quidem ille non solum pro omnibus vixit sed pro omnibus mortuus est Idem Serm. in verba Psal 23. Quis ascendit c. Nor hath the Doctrine asserted by us been thus fully and clearly attested onely by that successive generation of orthodox and learned Antiquity which we have heard speaking as it were with one mouth the same things with us therein in their particular and respective Writings but hath received credit and countenance also from All Councils and Synods of any ancient date as far as my Reading and Memory are able to inform me which have had occasion to take cognizance thereof or of that which is contrary to it The first General Council after the Apostles days was that assembled at §. 13. Nice about the year 325 by the Authority of Constantine the Great in the twentieth year of his reign a Council that hath always been of soveraign esteem in all Christian Churches This Council in that Symbol of Faith or Creed composed by the Members of it make this Profession or Confession of their Faith in the Point we speak of We beleeve that the Lord Jesus Christ the Son of God for US MEN not for us Elect or for us Beleevers Saints or the like but for US MEN and for our Salvation descended and was incarnate and made Man suffered and rose again f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Symb. Nicen. vid. Athanas in Epist ad Iovianum de Fide c. Evident it is that the Council drew up this form or Confession of Faith for the use of the generality of those who professed or should afterwards profess Christianity with an intent and desire that every Christian respectively should make the same Profession with them Now then if their meaning in the said Symbol were that Christ was incarnate made Man suffered c. onely for such Persons who were Elect as some call Election such I mean who should be actually saved and not for the generality of Men one of the two must necessarily be supposed Either 1. That they judged all Professors of Christianity to be Elect in this sence and consequently such as should be saved Or else 2. That they intended that men should make Profession of their Faith at peradventure and profess that they beleeved that which they knew not whether it was true or no and so could have no sufficient ground to beleeve it Yea and that many should make such a Profession wherein the event would certainly prove them to have lyed both unto God and Men when they made it For certain it is and demonstrable from the Scriptures that all that profess Christianity in the World will not at last be saved When therefore any of these shall profess and say I beleeve that Christ the Son of God was made Man and suffered for me in case He did not suffer for him which say our Adversaries the event of his Non-salvation will evince in that profession of his he must needs be found to have been a lyar
then we may truly be called the Redeemers or Saviours of the World replyeth thus The Righteousness of Christ then is not imputed for example unto Peter as or as it is the general PRICE OF REDEMPTION FOR ALL MEN but as the Price wherewith His Soul is redeemed in particular h Non igitur Petro imputatur Iusticia Christ vt generale pretium RedeÌ„ptionis pro omnibus sed vt pretium quo illius anima in particulari redimitur c. Joh. Davenantius in Praelect De Justiciâ Habit. p. 331. In which words he plainly enough supposeth the said Righteousness of Christ to be a general Price for the Redemption of all Men. Kimedontius a great Professor of the way and Doctrine of Calvin in the present Controversies yet complains of those as injurious to him and his party and no better then false Witnesses who clamor against them as if they denyed that Christ dyed for ALL MEN and was not the Propitiation for the Sins of the whole WORLD i Injuriam nobis faciuÌ„t et falsi testes reperiuntur qui nos clamitant negare Christum esse mortuum pro omnibus Propitiationem esse pro peccatis totius Mundi Kimedont Synops De Redempt Because I would not over-charge the Readers Patience above measure I §. 26. shall omit the Catechisms and Confessions of many Reformed Churches as of the Palatinate Bern Basil Tigurum Schaffhusen with divers others in which there are very plain and pregnant Assertions of the Doctrine of Universal Attonement by Christ and shall conclude the Demonstration of what we lately observed viz. that the Doctrine of General Redemption is a Principle or Notion of that soveraign use and necessity that the professed Enemies thereof cannot forbear it or make any rational earnings in many their Theological Discourses without it with a Passage or Testimony from no fewer then fifty two Ministers of the City of London and these non de Plebe virum which I finde in a small Pamphlet lately subscribed and published by them and that for this very end as themselves profess to give Testimony against Errors and Heresies In this their Testimony bewailing the prevailing of Errors and Heresies so by them called they bemoan the case of many of those whom yet otherwhile they judg the happiest men in the World those I mean for whom Christ dyed thus Thousands and ten thousands of poor Souls which Christ hath ransomed with His Blood shall hereby be betrayed seduced and endangered to be undone to all Eternity k A Testimony to the Truth of Jesus Christ c. subscribed by 52 London Ministers page 32. No sence rationality or truth can be made of this Saying but by the mediation of this Hypothesis or ground viz. that such Persons who have been ransomed with the Blood of Christ may be undone i. e. perish for ever For whatsoever men may be brought into danger of suffering doubtless there is a possibility at least that they may suffer as we have reasoned the case further elsewhere l Remedy of Unreasonableness p. 13 14 where also we put to rebuke that Distinction of a Possibility in respect of Second Causes and in respect of the first Cause or Decree of God evincing from express grounds of Scripture truth in this Assertion That there is not the least danger of suffering inconvenience by any such means or causes how likely or threatening soever in themselves simply considered to bring the inconvenience upon us which we know to be throughly mated and over-ballanced by means and causes of a contrary tendency and import I here add that should the meaning of the Authors of the said Passage be that those ransâ—med with the Blood of Christ are endangered in respect of second Causes or means onely but are in the mean time perfectly secured by God or His Decree from suffering the danger there had been no such cause of taking up that most solemn and pathetique Lamentation over them which they do but rather of rejoycing on their behalf that being so ransomed they are in no danger or possibility through any betraying or seduction by any Error or Heresie whatsoever of losing that grace or blessing of Salvation which was purchased by the Blood of Christ for them I shall not I trust need here to re-inculcate that which hath been and §. 27. this more then once so plainly expressed formerly viz. that my intent in citing Calvin with those other late Protestant Writers which we have subjoyned in the same suffrage of Doctrine unto Him in favor of the Doctrine of General Redemption is not to perswade the Reader that the habitual or standing Judgment either of Him or of the greater part of the rest was whole and entire for the said Doctrine or stood in any great propension hereunto though this I verily beleeve concerning sundry of them much less to imply that they never in other places of their Writings declared themselves against it but onely to shew 1. That the truth of this Doctrine is so neer at hand and 2. That the influence of it is so benign and accommodatious unto many other Truths and Doctrines in Christian Religion that it is an hard matter for those that deal much in these affairs not to assume and assert it ever and anon and to speak and argue many things upon the account of the Authority of it yea though extrà casum necessitatis on the one hand and incogitantiae on the other hand they are wont to behold it as God doth proud men afar off Let us draw up the Sum total of the Chapter in a very few words and so end it First we have seen the roots of that Doctrine held forth in our present Discourse throughly watered with the fairest streams of the Judgment Learning Approbation and Authority of the Primitive Times Secondly concerning Times of a later date we have found that the Judgment and Faith of that party of Protestant Churches and Writers which is known by the Name of Lutheran do more generally if not universally accord with the same Doctrine Thirdly and lastly that the other party of these Churches and Writers viz. those who incline more to the Sence and Judgment of Calvin in matters of Christian concernment together with Calvin himself doth very frequently attest the same Doctrine yea and cannot well want the service and assistance of it in the managing and carrying on many of their affairs The result of all is that no considering or conscientious Person whatsoever hath the least occasion to decline or keep aloof off in Judgment from the said Doctrine for want of company so great a number as we have seen of the best and most desirable for Companions in the way of Faith of those that have dwelt with flesh and blood since the Apostles days having given the right hand of fellowship unto it in their respective generations CHAP. XX. The Conclusion exhibiting a general Proposal or Survey of Matters intended for
Consideration Explication and Debate in the second Part of this Work THough Christ the Lord reigneth whilest His Enemies are yet unsubdued §. 1. and not put under His Feet yet He reigneth not so like unto himself nor with that peaceableness or desirableness of Government unto His Subjects as He shall and will reign at least in the glorious result of His Mediation when all that which in any degree opposeth Him in His Government shall be wholly taken out of the way and no Enemy left with any strength or power to infest trouble or cause the least disquietment or discontent in all His Kingdom In like manner though the Judgment and Conscience of a man may reign with much contentment and satisfaction in the holding and Profession of many a Truth by the demonstrative evidence and strength of such Arguments and Grounds upon which He clearly seeth it built however He may see it also encompassed and assaulted on every side with such Objections and Difficulties which are not at present subdued under him yet can they not be so well apayd so full of Peace and Joy in this their Kingdom as they may and will when these Objections shall be made to bow down before them and lick the dust at their feeâ— and all Difficulties be perfectly reconciled with that Truth which they hold and profess in this kinde Upon this account having in the Precedure of our Discourse setled this Great Doctrine That Christ gave Himself a Ransom for all Men without exception upon such Pillars of Scripture Reason and Authority that no man that shall duly weigh the Premisses can reasonably question the Truth thereof I judged it necessary nevertheless God not laying my Intentions in the dust by the hand of Death or otherwise to subjoyn the Vindication of the said Doctrine from all such Objections Exceptions or Encumbrances wherewith I finde it on every side oppugned and the course of it much obstructed in the Mindes and Judgments of some that so they who are or shall be perswaded of the truth of it may sit with so much the more ease in their Judgments and reign in the happy Contemplation and Enjoyment of so blessed a Truth with so much the more Peace and Joy In our intended Vindication of the said Doctrine or second Part of this §. 2. Work we shall God graciously continuing His assistance perform these three things First We shall deliver those Texts and Contexts of Scripture which contrary to their mindes and native tendencies and imports respectively are compelled to serve against the said Doctrine these I say we shall in the first place deliver from this hard service by loosing the bands of such Interpretations wherein they are detained upon that account Secondly We shall shew how the supposed Iron and Steel of such Grounds Arguments and Reasonings wherewith the said Doctrine commonly is assaulted are turned into stubble and rotten wood before it Thirdly and lastly We shall give some general and brief Answer to such Passages and Sayings which are usually alledged and cited from the Ancient Writers in way of opposition to this Doctrine Concerning the Scriptures which are commonly pressed to serve in that warfare we speak of the truth is that as notice hath been formerly given there is none of them can be brought to speak any thing at all no not in appearance against the Doctrine we plead but onely by the mediation of some deduction or inference raised and drawn from them by the Reasons of Men. There is no Scripture that hath yet been or indeed can be produced wherein it is either affirmed that Christ dyed onely for the Elect onely for Beleevers or the like or denyed that He dyed for all Men without exception The particular Places which are commonly managed with greatest confidence in the Actors and with most applause in the Spectators against the said Doctrine are these Mat. 20. 28. The Son of Man came not to be ministred unto but to minister and to give His Life a Ransom for many Unto which several others of like phrase and expression are wont to be added as viz. Mat. 26. 28. Rom. 5. 15 19. Heb. 9. 28 c. From these Scriptures with their fellows such an Argument as this is levyed He that gave his Life a Ransom for many shed his Blood for many for the Remission Vid. Acta Synodi Dordrec part 2. p. 97. p. 112 c. of sins made many righteous c. did not give his Life a Ransom for all did not shed his Blood for all for the Remission of sins c. But Christ gave his Life a Ransom for many shed his Blood for many c. Ergo. Joh. 10. 11. I am the good Shepherd The good Shepherd giveth his Life for the Sheep and Vers 15. I lay down my life for the sheep To these also other Vid. Act. Syn. Dordr part 2 p. 101. Et Chamier tom 3. l. 9. c. 13. Sect. 9. Passages of somewhat a like import are frequently joyned As Eph. 5. 25. where Christ is said to have loved his Church and to have given himself for it c. From such Premisses as these this Inference or Conclusion is much sollicited Ergo Christ gave his Life for his sheep i. e. his Elect onely gave himself for his Church onely c. Mat. 1. 21. Thou shalt call his Name Jesus for He shall save his people from their sins This Text likewise is wont to be seconded with some others Vid. Acta Synodi Dordrec part 2. p. 97 as sembling with it as Acts 10. 43. that through his Name whosoever beleeveth in him shall receive Remission of sins So also Rom. 3. 25. 10. 4. Heb. 5. 9 c. Upon these and such like foundations this Inference is built Ergo Christ came to save his People onely Beleevers onely sanctified ones only from their sins Joh. 15. 13. Greater Love then this hath no man that a man lay down his life for his Friend This I finde paralleld and strengthened with these words from the same Pen 1 Joh. 3. 16. Hereby perceive we the Love of God because He Vid. Collat. Hagâ—ens adversus secundam the sin Remonstrantium p. 133 layd down his life for us This pair of Scriptures afford unto some the Joy of this Consequence Ergo Christ did not lay down his Life for Reprobates or for those that are damned in Hell because then he should love them with the greatest Love that could be Joh. 17. 9. I pray for them I pray not for the World Upon this Basis this Vid. Acta Synodi Dordrec part 2. p. 100 Chamier Tom. 3. l. 9 c. 13. sect 2 Enthymeme is raised Christ refused to pray for the World i. e. the wicked of the World Ergo certainly he refused to dye for the World Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things From hence the Doctrine
He Acta Synodi Dordr part 2 p. 120 doth not withall give them Faith in His Son But certain it is 1. That all Men come not to be saved and 2. That the great Love of God in the gift of his Son doth not vanish in unprofitableness Ergo. A like Argument is fram'd upon the account of the great Love of the Son Himself towards those for whom He dyed Christ saith the Argument so loved us that whilest we were Enemies He dyed for us Is it now credible that He should not apply a benefit merited or procured with so much sweat and with such precious Blood unto those for whom He merited it These Arguments with some Texts of Scripture not here mentioned cited to prove some of the Particulars together with some few Sayings from the Fathers both which we intend to take and give knowledg of upon occasion were in a manner the whole strength wherein the Synod of Dort so much magnified themselves against their Adversaries the Remonstrants in the traverse of the second Head of Matters Controversal between them which concerned the Intentions of God in and about the Death of Christ as far as I am able to observe from the Records of this Synod Concerning which Arguments I shall say no more at present but onely these two things 1. That though they be somewhat numerous yet there is none of them but lieth very opportune and fair for Answer and 2. That some of them if not the greater part stand bent against such an Opinion which I beleeve their Antagonists did not hold certain I am they do not oppugn that Doctrine of Redemption which is maintained in this Book Nevertheless because they may possibly be conceived by some less considerate to rise up with much strength against it we shall take them into consideration respectively in their places I will not say that there have been sufficient grounds layd yea and sufficiently proved in the Premisses of our present Discourse whereon to frame satisfactory Answers even to those that are counted Pillars amongst them but shall leave the consideration hereof to the intelligent and unpartial Reader and to the Disquisitions about them intended in the second Part of this Work I do not meet with any thing of moment in any other Author to infringe §. 7. the credit of the Doctrine of General Redemption which doth not make one spirit with one or other of the Arguments levyed as we have heard by the said Synod This which I shall presently recite from the Collocutors of the Contra-Remonstrancy at the Conference at the Hague Ann. 1613. is but the same in effect with the first and fifth of those used by the Synod For whom soever Christ dyed and obtained Remission of sins and Reconciliation with God for these also He obtained by his Death Deliverance from the bondage of sin and the spirit of Regeneration for Newness of life But Christ did not obtain Deliverance from the bondage of sin or the spirit of Regeneration for all Men. Ergo. If any man conceives there is somewhat more in this Argument of the said Collocutors which I shall next transcribe then in any of the former I am content that it shall stand as additional unto them I finde it in this form All they for whom Christ dyed can freely say Who is he that condemneth 20 Reason It is Christ that dyed for us Rom. 8. 34. But they are onely Beleevers and the Elect that can speak thus Vers 33. not Unbeleevers Mark 16. 16. Ergo. The Minor is further strengthened by this consideration The Consolation raised from the consideration of the Death of Christ which the Apostle here Rom. 8. 32 33 c. administreth unto the Saints or Beleevers would have little solidity or worth in it in case Reprobates and Unbeleevers could as truly say that Christ dyed for them also This Argument likewise from the same Authors is vertually contained in that already mentioned in the fifteenth place Yet let it have the Honor of an Argument by it self If Reconciliation with God and Remission of sins be obtained for all and 21 Reason every man none excepted then should or ought the Word of this Reconciliation i. e. the Gospel be preached or declared and this continually to all and every man But the Word of Reconciliation is not thus preached to all and every man Ergo. The Reason of the Consequence is because they for whom Reconciliation is obtained not being capable of enjoying it but by Faith and Faith not being to be obtained but by hearing the Word of this their Reconciliation it seems contrary to all Reason that they should be deprived of the means of beleeving The learned Chamier advanceth this Argument against us the strength 22 Reason Chamier Panstrat â—om 3. lib. 9. c. 13. Sect. 19 whereof the observant Reader will finde lodged in the nineteenth Reason already propounded To all those for whom Christ truly dyed the Death of Christ is profitable But this Death of his is not profitable unto all Men. Ergo. The Major he proves 1. From the proper import of the Particle for which saith he always notes some benefit accruing to him for whom any thing is said to be done 2. From the state of the Controversie 3. And lastly From the Scriptures as where it is said He gave himself for us that he might redeem us c. Tit. 2. So again from Matt. 26. 28. Rom. 5. 8 9. The Minor he proveth 1. From the Concession or his Adversaries themselves the Papists concerning Infants who dye unbaptized all which they exclude from Salvation and consequently from all benefit by the Death of Christ. 2. From the Concession almost of all concerning persons of years of Matury viz. that very many of these perish everlastingly and so never come to receive any benefit by the Death of Christ. In the same place the same Author subjoyneth this Argument the same in 23 Reason substance with the former If Christ dyed for all Men then all Men are saved or shall be saved But this is not so Ergo. The Minor which needs no proof he proves from Joh. 3. 36. Rom. 2. 8. For the Consequence in the Major Proposition he cites the Apostles Discourse Rom. 5. 8 9 10. under the Notion of an express Probation of it But God commendeth his love towards us c. The Scriptures and Arguments now propounded are the effect and substance §. 8. of all that I can readily finde or call to minde pleaded and argued against the Doctrine of General Redemption as it hath been stated and asserted in our present Discourse excepting onely some quotations from the Fathers If any thing of moment upon the same account shall further occur or be offered unto me either before or under my examination of these I shall not conceal it but shall as in the presence of God and without the least touch or tincture of prejudice or partiality acknowledg strength in any thing
where I apprehend strength and shew all submissive reverence to that which is above me Yea God knoweth that one Reason moving me to exhibit beforehand in the close of this first part a Particular of matters to be handled in the second was that in case any Friend of the contrary Doctrine conceives that he hath somewhat more pregnant or convincing on the behalf of his Opinion either from the Scriptures or otherwise then any thing that I have yet taken into consideration or intend to give satisfaction unto he might have the opportunity of representing the same either privately unto me if he please or otherwise publiquely unto the World By occasion of the Objection or Argument mentioned in the fourteenth place we shall by way of Digression lanch forth into the deep of the Great Question concerning Personal Election and Reprobation and soberly enquire whether the Scriptures do any where hold forth or teach any such Decree of Reprobation in God from Eternity whereby the persons of such and such men or of such a determinate number of men before any actual or voluntary sin perpetrated by them and without any respect had to such Perpetrations be decreed by him to be left under an unavoydable necessity of perishing everlastingly Here also we intend tenderly to enquire what the Scripture teacheth concerning the Estate of Infants and more particularly whether it can be substantially proved from them that any Infant or Infants whatsoever dying before the commission of Actual Sin are adjudged by God unto Hell fire In my Answer to the Argument propounded in the fifteenth place I shall take occasion digression-wise also to enquire into and discuss the Great Question about Universal Grace viz. whether God vouchsafeth not unto all Men without exception a sufficiency of power or means whereby to be saved Within the verge of this Debate we shall modestly enquire whether God doth not vouchsafe unto all Men the same or a like sufficiency at least in a Geometrical proportion of means whereby to be saved And because amongst other Scriptures the nineth Chapter of the Epistle §. 9. to the Romans is frequently and this in very many places and passages of it brought upon the Stage of these Controversies and Disputes and more particularly supposed to deliver impregnable grounds for such a personal Election and Reprobation which we apprehend the Scriptures generally yea and in this very Chapter as plainly to oppose as many men do confidently avouch we therefore intend a particular and entire Explication of this Chapter by it self Yea I am under some present inclination of thoughts to engage upon this in the first place and to publish it by it self before I put hand to the greater Work But in this I shall willingly be determined by the advice of Friends Concerning the Testimonies of the Fathers usually produced in way of discountenance to the avouched Doctrine of this Discourse I judg the Transcription of them no ways necessary until we come to give Answers unto them and therefore shall not encumber the Readers Patience with them here Unto whom in stead thereof I shall address my self in this double Request 1. That he will please so far to comport with his own Interest and mine as to strive by fervent and frequent Prayer to interess God himself in the Composure of the Work intended that through much of his presence with me in the framing and enditing of it if yet his good pleasure shall be not to judg a proportion of life and health for the finishing of it too high a dignation for me all my insufficiency for so great an Undertaking may be drowned so as not to appear in one kinde or other to the loss or disadvantage of any man that shall please to bestow his time in the Perusal of it or of any part of it and that I may be enabled from on high to bring forth the Truth in those high Mysteries which I shall be occasioned to search into therein out of that thick Darkness which at present is spred by men round about them into a clear and perfect Light that so they may become more savory more wholesom and better-prepared nourishment for the understandings and Consciences of the generality of men amongst us then they have proved hitherto My second Request to the Reader with which I shall discharge him at the present is that he will make such a Covenant with his Expectations and Desires as not to look for the publishing of the second Part of this Work till after such a time which may be reasonably judged competent for a man of a slow genius in writing on the one hand and of almost continual diversions through by-employments on the other hand to raise and finish such a Building as that in Reason may be presumed to be FINIS A Table of such Texts of Scripture unto which some Light more or-less is given in the foregoing Discourse besides many others occasionally cited therein Note Because from pag. 153 to pag. 168 inclusively the Folio's are mis-figured that the Reader may not suffer hereby in his use of the ensuing Tables he is desired to take knowledg that the Particulars falling within the compass of those Pages are directed unto by their respective Chapters and Sections and not by the Number of their Pages as the rest are GEnes 1. 3. And God said Let there be Light Page 49 1. 6. let there be a Firmament Ib. 1. 9. let the waters under the Heavens be gathered c. Ibid. 2. 4. In the day that the Lord created Heaven and Earth c. 58 6. 6. And it repented the Lord that he had made man c. 152 39. 9. How then can I do this great wickedness and sin c. 261 Lev. 25. 10. And ye shall hallow the fiftieth year proclaim liberty throughout all the Land to all the inhabitants thereof c. 521 25. 13. In the year of this Jubilee ye shall return every man unto his possession Ibid. Num. 21. 8. Make thee a fiery Serpent and set it upon a pole c. 520 Deut. 13. 11. And all Israel shall hear and fear and shall do no more any such wickedness as this is among you 20 17. 12 13. And the man that will do presumptuously even that man shall dye and thou shalt put away the evil from Israel And all the people shall hear and fear and do no more presumptuously 216 1 Sam. 2. 30. I said indeed that thy house and the house of thy Father should walk before me for ever But now the Lord saith Be it far from me c. 22 209 13. 13. For now would the Lord have established thy Kingdom for ever 209 23. 12 13. Then said David will the men of Keilah deliver me up into his hand will Saul come down as thy servant hath heard And the Lord said he will come down and they will deliver thee up 9 2 King 20. 6. And I will add unto thy days fifteen years 9
actions necessitated 319. Natural Causes why ordinarily left to themselves 28 Nazianzen for Vniversal Redemption 534 Necessity free Causes not necessitated by any act of God 53 Nicene Council for General Redempt 544 Notions some of a lighter others of a deeper impression in the Soul 1 Nyssen for Vniversal Redemption 534 O OBedience natural and spiritual how differ 315. Spiritual the more perfect by how many the more motives raised Ibid. Oecumenius for Vniversal Redemption 543 Origen for Vniversal Redemption 535 536 For Falling away 334 Original sin not necessarily supposeth liableness to condemnation 519 P PArable of the Sower opened 291 Patience Gods Patience respecteth chiefly wicked men generally not elect or beleeving 422 Pelicanus for Vniversal Redemption 407 Perfection of life not fixed by God 42 43 Periods of life not fixed by God 8 9 Permissive Gods permissive Decrees not illative 25 26 Perseverance of Saints not promised absolutely 317 318. Such a supposition dishonoreth God Ibid. 319. Common Doctrine of Perseverance a most dangerous snare upon men 322. Reflects weakness upon the Holy Ghost 339. Occasioneth Jealousie amongst Brethren 342. Hath been unduly magnified 343 c. Ancient Doctr of Perseverance how come to be lost in the Reformation 383 384. Of signal necessity in matters of Christian Religion 388 Asserted by Ancient Fathers 378 379 380 c. Both by Councils and Synods 394. 〈…〉 fessions of many Churches Ibid. Piscator sometimes for Falling away 393 Denyeth Christ to have dyed sufficiently for all men 97 Possibility of perishing no ground of Fear that hath torment 474. God hath provided more then a bare possibility of Salvation for all 400 Praying no sign of Regeneration 346 Predestination what consistency with Gods Glory p. 69. Anciently held to be from foreseen Faith or Works 366 Prerogative wherein Gods Prerogative Will consisteth 67 68 Primasius for General Redemption 541 Promises made unto Perseverance made voyd by the common Doctrine of Perseverance 317 c. Promises conditional more engaging unto action 334 Prosper for Vniversal Redemption 539 540 Providence interposeth not out of course for most events Pag. 14 Mr Pryn his undue report of Austins Judgment in the point of Perseverance 383 Punishment what wonderful means God useth to prevent the eternal Punishment of the Creature 444 Purpose Gods Purposes and Executions still parallel 460 R REason some Reasons in general may be assigned of the equitableness of Gods ways not all in particular 349. Grounds of Reason how necessary for confirmation of Doctrines 453 454. No man to act without a ground in Reason 496 Reconciliation how God may be said to reconcile the World 88 89 Redemption Doctrine of general Redemption so necessary that the greatest enemies it hath cannot but build upon it at some turns 405 523. In what sence general Redemption is maintained in this Discourse 433 434 c. General Redemption typified by the brazen Serpent 520 c. by the Feast of Jubilee 521 522 What places of Scripture are commonly argued in opposition to it 563 564. The Arguments ordinarily produced against it 564 565 c. Redemption limited makes the Gospel a lottery 412 dishonorable unto God 413. quencheth hope and endeavor in men 414. frustrateth Christs Death in the main 465. representeth God as hollow-hearted 468. nourisheth Jealousies against God 476. injurious unto God 478. Scriptures commonly pleaded for limited Redemption 563 564 Arguments 564 565 c. Regeneration wherein resembleth the Birth natual 265 266. Repeated no inconvenience 329. It importeth a repetition of a generation or birth but not natural 329 330 Repentance why rather to be ascribed to God then to men themselves though it be their act 511 512 Reprobation 47 not from Eternity 514. not of individuals but species 63. The end of Gods Reprobation is that men should not be Reprobates 479. No Reprobation of men whilest righteous 513. Common Doctr of Reprobation miserably encumbred 514 515 Reward what actions capable of reward 319 341 Mr S. Rutherford his undue censure of general Attonement 73. His mistake about Joh. 17. 2. 116 S SAints capable of sinning out of malice 323 Sealing of the Saints with the Spirit 255 256 Servile what Obedience servile or mercenary 315 Simplicity of God 43 44 Simulation not in God 472 Sinners Pardon for wilful sinners typified in the Feast of Jubilee 521 Sins of infirmity what 323. Sin upon what account eternally punishable 443. What wonderful means God useth to prevent the eternal Punishment of the Creature for sin 444. Shortness of time to sin rather an aggravation then extenuation of sin 446 Spirit to be quenched what 325 T TAste what signifieth in Scripture 285 Tertullian for Falling away 371. For Vniversal Redemption 535 Threatenings against Apostates made voyd by the Common Doctrine of Perseverance 311 312 313. Work not but by the mediation of Fear Ibid. Truth many Truths oft asserted in the Scripture not so much for knowledg or belief as consideration p. 2. Reigneth when Objections are answered 562. Acknowledgment of the Truth proper unto Saints 283 Reigns not until Objections be answered 562 Dr Twiss his Notion about Christs praying for his Crucifiers 245. about Gods permissive Decrees 25 U UNbelief without power to beleeve no cause of wonder or of shame 500 501 c. Unbelievers upon what account unexcuseable 502 503 c. Unchangeable how God is unchangeable 208 Unregenerate no unregenerate person can have any ground of hope that he is or may be according to our Adversaries one of the Elect. 414 494 W WIll of God diversly taken in Scriptture 38. When or in what sence efficacious 473 474. How distinguished into Antecedent and Consequent 448 106 Will of Man not determined by God p. 5. Gods actings upon it how unfrustrable how Physical how Moral 305 306 307 c. Wisdom the more wisdom the less liberty to do unwisely 427. Requires variation in practice 428 429. Wisdom of God infinitely perfect 431 World what it signifieth 76 80 81 Z ZAnchius defines Justifying Faith by assent 400. for universal Redemption 559 A Table or brief Collection of some general Rules for the Interpretation of Scriputres delivered in the foregoing Discourse The Knowledg and Consideration whereof will give much Light into the Controversies there debated 1. IT is frequent in Scripture to express a thing after the manner of an Event or Consequent which shall or will follow upon such or such an occasion or means some ways likely to produce it which yet frequently cometh not to pass nay the contrary whereunto many times follows and comes to pass in stead thereof Pag. 216 221 234 2. Many Promises absolute in form are yet conditionate in matter and meaning 154 209 218 221 225 258 231 307 3. Promises m ade with respect to special qualifications are to be understood with such an Explicarion or Caution wherewith Threatenings against particular sins are to be interpreted 231 4. There is nothing more frquent in Scripture then to ascribe the Effects
themselves sometimes unto God sometimes unto men onely upon their respective actings to men onely upon their respective actings or doings of such things which are of a natural proper or direct tendency to produce them whether they be actually produced or no. 187 235 239 240 5. When the doing or performance of such things are attributed unto God wherein men also are to joyn and act with him to render those actings of his actually saving or eventually successful unto them such Attributions are to be understood with these or the like Explicaitons or limitations as much as in him lieth as far as is meet or proper for him c. 239 6. There is nothing more ordinary in Scripture then to attribute or predict unto mâ—n both future punishments rewards in respect of their present ways whether good or evil simply and without any clause of exception in case of an after-change in either whereas notwithstanding the possibility of a change is clearly supposed and a suspension likewise as well of the said punishments as rewards hereupon according as the change shall be 257 7. Men are oft in Scriputre dialect said to do that not which they always do but which they are apt and likely to do and that which ordinarily or frequently they do and sometimes that which onely is their duty to do 263 264 8. God is often in Scriputre said to have done a thing or given a thing when he intends or purposeth to do or give it though at present it be neither actually done nor given 208 in the margent 9. The determinate signification of a word in one place is no argument of the same sence or signification of it in another 92 99 108 109 10. There is scarce any idiome of speech more frequent in Script then to mention or speak of an act simply and indefinitly as performed and done when the doing of it hath been fully resolved concluded or consented unto in the heart and soul whether ever it be actually and externally done or no. 15 16 17 11. It is a form of speech frequent in the Scriptures to speak of things probable or likely to come to pass as if they would or should simply and certainly come to pass and so again to use the Infinitive Mood in a Potential sence or signification 15 16 17 12. It is not necessary that all things accompanying or relating unto those affâ—â—ctions in men which are attribâ—ted unto God should be paralled in him or have something in his Nature corresponding to them 30 424 13. It is a known propriety of the Greek tongue to import the Reasons or Grounds of things by their Participles 313 14. It is a frequent Dialect of Scripture to call the means and cause yea and sometimes an opportunity onely which are proper and effectual for the compassing and obtaining a thing bythe Name of the thing it self which is to be or may be procured by them 117 15. To put Restrictions upon Scripture phrases or assertions without necessity and this demonstrable either from other Scriptures or unquestionable grounds of Reason is not to interpret the Scriptures now in Being but upon the matter to make new 125 406 407 16. The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that doth not always import the certainty of the thing spoken of by way of event no not when speech is of God himself but oft-times the Intention only of the Agent 234 216 221 17. God is said to do a thing when he doth that towards the effecting of it which is proper for him to do 239 187 18. It is a frequent Hebraism in the Scriptures to call both things and persons of special worth and excellency in their kind Elect or chosen 244 19. Such Intentions and Desires in God and in Christ which are real and cordial may very possibly never take place or be fulfilled 32 35 215 20. Many Promises of God are to be understood with reference to the present state and condition of things 361 230 231 217 21. The Negation of the Act frequently imports the Negation of the Power also 434 435 22. The Nenter gender for the Masculine is a frequent construction in the Scriptures and emphatical 436 23. Such conditional Sayings upon which Admonitions Promises or Threatenings are built do at least suppose something in possibility how ever by vertue of their tenor and form they suppose nothing in Being 275 440 24. A Promise of receiving any thing upon the performance of an unpossible Condition is equivalent to a threatening that a man shall never receive it 442 25. Such constructions or forms of speech wherein the Consequent is put for the Antecedent and so again where the end or effect is named to signifie the means proper for the procurement of either are familiar and frequent with the holy Ghost in Scripture 451 452 26. The Purposes and Intentions of God concerning such and such Acts or Dispensations are very usually in the Scriputre expressed by the names of the Acts or Dispensations themselves 462 FINIS Reader the miscarriages of the Press are rather many then material yet some there are too material to be neglected What thou meetest with more then these corrected to thy hand thou art desired to make them fewer or rather none at all by taking the same course with them ERRATA Page 14 line tit r. 28 21. l. 14. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 l. 27 r. his 34 l. 41. r. distinct 41 l. tit for 5 r. 3 l. 36. dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 l. 24 r. tum l. 28 r. the 61 l. tit r. 27 l. 2. r. freest 79 l. 19 r. individuums 98 l. 35 r. or l. 47 r. ratiocinantis 103. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 107 l. 19 r. capacities 110 marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 111 l. 1 dele and 118 l. 13 r. From 121 l. tit r. Romans l. 34 r. causing 122 l. 8 r. perseverance 123 l. 21 r. makest 154 l. 31 r. proves l. 43 r. worshiping P. 156 l. 31 r. blend 159 l. 2 4. his l. 4 r. My l. 23 r. Conscience 165 l. 20 r. competible 169 l. 37 r. dissented 171 l. tit r. Episcopalists 173 l. 18 r. drawn 174 l. 2 r. compelling 179 l. 39 r. tentations 183 l. 32 r. somewhere 191 l. 45 dele at 197 l. 6 r. are 203 l. 51 r. will 208 l. 23 dele the sequel of 209 l. 40 r. of 210. l 25 r. astertions 240. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 242 l. 41 r. grati simus 243. l. 44 dele as 249. l. 36 r. sins 256 l. 25 r. life 260 l. 10 r. implicitely 265 l. 49 dele by 267 l. 36 r. thrones P. 268 l. 28 r. disaster 284 l. 10 r. cordial 285 l. 16 r. case 286 l. 10 r. partaker l. 42 r. dialect 287 l. 44 r. others 290 l. 30 r. immediately 302 l. 28 r. an 308 l. 28 r. were 317 l. 18 dele not 340 l. 40 dele it 342 L. 41 r. the 346 l 48 r. is 378. l. 39. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401 l 34 r. grand 409 l ult r. lidating 475 l 48 r known 520 l tiâ— r. Serpent â—30 l. 15. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 532. l. 35. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 548 l. 26 r. from Mis-pointings and mis-spellings with some other lighter oversights expect pardon of course