Throne of the most high that so we might be affected with his Glorious Majesty Heaven also is the place where God doth manifest his Glory in a more eminent way then in any other part of the Creation On these accounts or some other like unto them he is said to be in Heaven but least we should conceive of him as confined to any place or limited in his being we are expresly told in his word The Lord your God he is God in Heaven above and in Earth beneath Josh 2. 11. And again Behold the Heavens and the Heaven of Heavens cannot contain thee 1 Kings 8. 27. Am I a God at hand saith the Lord and not a God afar off Can any hide himself in secret places that I shall not see him saith the Lord do not I fill Heaven and Earth saith the Lord Jer. 23 24. with Psal 139. and divers expressâ—ons of the same import we meet with therein in other places â—f then the Spirit of God be present in all places the Father is so and the Son is so for the Divine Essence is undivided and as I said at first This is an Essential property of God that we are speaking of I might here stay to tell him in what a corrupt and impious sense some have used the expressions he here makes use of but I shall proceed no farther with this point at present If he declare himself to embrace the truth this sufficeth if he farther declare his mind in opposition thereto we shall then have a fitter opportunity to in large on this head In the same page he doth re-assert and endeavour to inforce his notion of the increated Heavens But notwithstanding what he saith I cannot see how this notion may be reconciled either with the Scripture or right Reason Himself confesseth that Eternity is an attribute proper to God alone and certainly to be increated is no less so Creator and creature do divide all beings how then can we conceive of any increated being but God himself or of any thing that is absolutely Eternal besides himself Again if we allow him to conceive of an Eternal and increated habitation for God I ask him whether we may imagine any space without those Heavens if not Then is the whole World within that increated and eternal dwelling place which will hardly suit with Mr. Colliers opinion of it If we may imagine space without those Heavens then I ask whether we are to conceive of God in those Heavens and not in that space if he answer we are then doth he indeed oppose the immensity and incomprehensibility of the holy one of Israel If he say we are not to imagine him limited by these Heavens Then must he grant also That he is Everlastingly and Essentially present as well in the infinite space without them as within them for he is immutable how then is the one his dwelling place more then the other If Mr. Collier remove these his notion may easily be clogg'd with other doubts But we will consider what he offers for the proof thereof Thus he pleads p 12. § 3. As for the increated Heavens though in the term of Increated it be not exprest yet there is enough in Scripture to prove the truth thereof For the Eternal God must have some Eternal habitation as it is called Isa 57. 15. The high and holy place By Mr. Colliers own assertion p. 2. of his Additional word if he affirm that concerning the increated Heavens which the Scriptures do not it must needs be unsound and unsafe He confesseth that in the term of increated they are not to be found in Scripture but yet both here and in his Body of Divinity p. 46 47. he hath discovered the most Glorious Heaven such as the Book of Job or the Psalms make no mention of for the Heavens and the Heaven of Heavens mentioned therein he affirms are polluted by the sin of Man And Mr. Collier doth intimate to his Reader as if the Glory of the Eternal God was not exalted above these most glorious Heavens and that the most high God doth not humble himself when he beholds them As for the Heavens which were known to the Psalmist and of which he speaks Psal 8. 1. Psal 1. 3. 4 5 6. Mr. Collier acknowledgeth Gods glory to be set above all them and that when he beholds them he humbles himself and hereof he gives you a double reason viz. not only because he created them which is true but also because as he affirms the created Heavens are all in a fallen estate together with the Earth by reason of the sin of man And therefore in his Additional Word p. 12. § 5. He endeavours to prove the corruption of the Heavens by the sin of man from Job 15. 15. The Heavens are not clean in thy sight But I conceive the scope of that Text is by way of comparison to shew how vile man is inasmuch as the purest part of the Creation even the Heavens in conspectu Dei or compared with the most holy pure God are not to be reputed pure rather then to impute to the Heavens any sinful defilement So that here again we have another tast of Mr. Colliers unscriptural boldness whence doth he collect that the sin of Man reached so high as to corrupt the Heavens one would think if there be any such corruption it should rather be referred to the sin of Angels who were once Inhabitants therein then to the sin of Man But to come to a more strict examination of his notion concerning his supposed increated Heavens which I take to be not only unscriptural but antiscriptural and his proof by his oportet it must be so to be most absurd and irrational The only Text he quotes upon which he would fasten his corrupt notion is Isa 57. 13. of which he takes only a part of a sentence and omits the rest The Text speaks thus For thus saith the high and holy one that inhabiteth Eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Here the habitation of the high and holy God is in general terms said to be in Eternity without reference to any place whatsoever Then he comes to distinguish of his present residence and that is said to be not only in the high and holy place take it for Heaven but withall in the heart of every one of his humble and contrite Saints Heaven and the heart of a Believer may be alike truly said to be the habitation of God Eph. 2. 21 22. The Heaven of Heavens is not comprehensive of the immense God yet no Believers heart is too narrow for an habitation for him And as the Text doth express the high and holy place and a contrite spirit on Earth to be at the same instant Gods dwelling place so is it altogether silent as to
that he might always remain upon earth but that after he had finished his Fathers work which he was to do in the flesh he might carry the Humane nature with him into Heaven whither he was to ascend again So that since his uniting of the Humane to the Divine nature in his own person whether he was spoken of as the Son of God according to his Divinity or as the Son of David according to his Humanity under which notion soever he was spoken of either as the Son of God or the Son of Man he being in both natures but one entire person was still truly said to be in Heaven not that it was or could ever be supposed that his claim to Heaven and his being there did arise from his being the Son of Man but as he himself asserts from his coming down from thence his coming and being sent from his Father and yet remaining always with his Father He and his Father being one He that descended is the same also that ascended there neither was nor could there be admitted any change of the Person It is also observable that Gal. 4. 6. the same word is used for the sending forth of the Spirit of his Son by God the Father into the hearts of his adopted Sons that is used for the sending forth of his Son into the world This is no slender evidence of the Eternity and Divinity of Christ that he hath the same relation to the holy Spirit with the Father 1 Pet. 1. 11. It was the Spirit of Christ that was in the Prophets of old that long before his Incarnation did foretell thereof and of his sufferings and the Glory that should follow David himself said by his Spirit The Lord said unto my Lord sit thou at my right hand till I make thine enemies thy footstool as to his Divinity he is the root of David who according to his Humanity was his off-spring Rev. 22. 16. The Vision of Isaiah ch 6. was true and the voice of the Angels a real voice who cried as to the time then present holy holy holy is the Lord of Hosts the whole Earth is full of his Glory And if the Application of this vision of the Prophet and voice of the Angels by the Evangelist Jo. 12. 41. be also true what more clear evidence can be given of the Lord Christs subsisting in the Divine nature before his descension from Heaven and assumption of the Humane nature Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands they shall perish but thou remainest they shall wax old as doth a garment and as a vesture thou shalt fold them up and they shall be changed but thou art the same and thy years shall not fail From these and many other the like Texts is the Divinity of the Lord Christ fully asserted and by the writings of the Apostles directed by the Holy Spirit since his Incarnation applyed to him By whom we are given to understand that the Prophets aforetime spake of our Lord Christ and thereby is made known to us the dignity of his person as the Alpha and Omega But I would have Mr. Collier ingeniously consider whether he or any other man without this future revelation and explication could have gathered any such doctrine as the Manhood coexisting with the Godhead in the person of Christ from all Eternity or that he who in the beginning laid the foundations of the Earth and made the Heavens was when he did this work Man as well as God or that since this revelation and application of these sayings to the person of Christ can say any otherwise then that these titles and operations are referr'd to the Son of God as he subsisted in his Divine nature with the Father And if this be so let Mr. Collier be convinc'd and acknowledge that the Scriptures do sometimes and that frequently speak of the Son of God as in the Divine nature only and not always as he was in both natures God and Man CHAP. II. Of Election I Shall for the better order sake pass over his second Chapter at present and consider in the next place what he proposeth in his third of Election Only this I desire the Reader to take notice of once for all that I intend not to make Mr. C.'s discourse an occasion of going over the Heads of the Controversie betwixt us and the Arminians in a full stating and handling of those points It hath been sufficiently done by others both formerly and of late but my present design is only to remove those stumbling-blocks that he in this Book hath endeavoured to cast before weak Christians Thus he begins p. 18. Of this I have spoken something too in my Confession of Faith or Body of Divinity but in this I shall speak a little more full and plain I will not undertake to justifie all he hath said about Election in his Body of Divinity but I must say that in this he is gone farther out of the way of truth and instead of speaking more full and plain to the business he involves himself in many absurdities and gross errors which before he kept off from He proceeds to explain the term Election or to elect or choose from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture ordinarily imports to choose or to be chosen What Mr. Collier designs in getting these Greek words into his Book I know not one that understands not the Greek can tell him that to elect or choose ordinarily imports to choose But I confess he must have more learning then I that can readily conceive how to elect or choose should import to be chosen which Mr. C. adds Election indeed is sometimes put to signifie â—ersâ—ns chosen the abstract being put for the concrete He proceeds to his division of Election unto which I shall oppose a brief account thereof from the Scripture and so free the teâ—m from ambiguity that we may proceed without interruption Election as it is attributed to God may be variously considered 1. There is frequent mention in Scripture of Election unto some function or office either Ecclesiastical or Political 2. There is an Election unto a participation of some peculiar benefits and favours from God and this may be distinguished into that which is 1. General In which sense a Person or Nation is said to be chosen of God when they partake of such an adoption as that they are brought into some covenant with God and are reputed his people so the Israelites were an Elect Nation 2. Special and that is Gods choosing unto Eternal life and it is either of Angels or Men And it is this Election and the concernment of men therein that we are to consider and as Mr. Pâ—lhil well observes p. 24. of the Div. Will this is variously express'd in the Scripture It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 28. because it is Gods purpose 〈◊〉 〈◊〉 〈◊〉
Believe slays my heart It is my duty I confess and ever to be admired is Grace that found out such a remedy But oh my unbelief I am shut up under it what shall I do whether shall I flee Lord Faith is thy Gift and by thine Almighty power it hath been wrought in some such as I am Oh magnifie Grace in me a lost Creature even me also renew my Soul change my Heart make me a Believer work in me both to will and to do of thy good pleasure else I may as â—â—â—n reach Heaven with my finger as Believe my impotency my blindness the perverseness of my heart is so great I must confess O Lord thou art just if thou damn me but oh pity and save a Soul without might that is now sinking under thy wrath if free free Grace prevent not by working in me what thou requiâ—â—st of me I return to Mr. C. who will now give us instances to illustrate his former assertion and that he may take this opportunity to let out more of his poisonous Doctrine chiefly insists on original sin which he endeavours to perswade men is an harmless thing and of it self lays them under no more guilt then doth a fit of sickness or any other affliction of the like kind that no man can help c. only thus much he grants It s true the first death is come on all men by Adams transgression they having the same original nature of sin and death it s come into all men as a Judgement for the first transgression but not as a sin to the second death Although it may not be easie to find out any good sense of these words the Original nature of sin and death yet it is easie to understand what is the drift of his discourse which he also farther explains anon and which I before touched And therefore to prevent him before I examine what he saith I will briefly propose the truth concerning this point as it is taught in the Scriptures Rom. 5. and other places viz. Job 14. 4. Psal 51. 5. Joh. 3. 6. c. From whence I gather 1. That Adam in his primitive state was to be considered as a publick person in whom all mankind that in an ordinary way of generation came of him were and in whom they sinned and fell when he fell And they are to be considered in him legally and naturally 1. Legally as he was according to the terms of the Covenant in which he stood related to God their representative and so received his perfections or original righteousness for them as well as for himself and they as well as he lost it by the fall 2. Naturally as he was the root of all mankind which were virtually in his Loins when he fell So then 2. Original sin is either Imputed or Inherent The imputation of Adams sin to his posterity by which they are most justly accounted to have sinned in him who was the root and both generative and faederal principle of mankind is in some sort the meritorious cause of the inherent pravity of the humane nature derived from him which is diffused through all the parts of the Soul and is a just punishment for the first offence by which we are turned away from God and disposed to all wickedness it being the root seed and principle of all actual transgressions and sins and is therefore so frequently by the Apostle Paul called sin in a way of emphasis and the flesh of which all the abominations that are in the world are the proper fruit and off-spring and are so represented by him Rom. 7. 8 c. ch 13. 14. Gal. 5. 19. Col. 2. 11. Eph. 2. 3. 3. When therefore we affirm with the Apostle Rom. 5. 18. That by the offence of one Judgement came upon all men unto condemnation neither doth the holy Ghost in that Text nor we intend to assert that any are actually damned for Adams particular fact but That by his sin and our sinning in him by Gods most just ordination we have lost original righteousness and so as darkness necessarily is where light is taken away or denied and sickness where health is not contracted that exceeding pravity and sinfulness of nature which deserveth the curse of God and Eternal damnation and it is inherent uncleanness that actually excludes out of the Kingdom of God From what hath been said it is easie to gather how pernicious Mr. C's doctrine is who teacheth that Original sin exposeth only to temporal or bodily not Eternal death The Apostle constantly affirms Rom. 5. that it is the death and condemnation that Christ saveth his people from which surely is the second not the first death only which by our fall in Adam we were exposed to and guilty of But why doth not Original sin deserve the second death Is it because Adams transgression was but trivial certainly the aggravations of his sin were exceeding great There was contempt of God dis-belief of his word pride breach of Covenant Theft Murther c. all combined in that one sin so that a greater the sin against the holy Ghost excepted and â—ore 〈…〉 ex evi 〈…〉 e of the Sons of â—â—n were ever guilty of But if 〈…〉 had 〈…〉 n There 〈…〉 in in â—â—s own nature so small but ratione obj 〈…〉 in that it is â—â—ainst an infinite Majesty it deservâ—â— Eveâ—lasting p 〈…〉 shment a◠〈…〉 ry one that fears God and knows his teâ—rour 〈…〉 Is it because â—â—e corruption of our nature derived from Ad 〈…〉 â—t a small thing who trembles not at such a thought that haâ—â—â—ot cast off all sense of a Deity and the holiness thereof We havâ— before proved That it is the spring of all the evil that is done â—â—der the Sun it is in its own nature a principle of enmity to Gâ—d that from whence the heart of man is denominated to be decâ—i 〈…〉 above all things and desperately wicked If there be any thing therefore in what he saith besides his bold affirmation it is only this Because it is a Judgement for the first transgression â—t cannot be a sin to the second death But he may learn from the Scriptures that God oft-times punisheth sinners by giving them up to sin and yet that sin which hath also in it a punishment of former transgression will sink a Soul under divine wrath as well as any other Lâ—t him take for instance Rom. 1. 21. ad finem 2 Thâ—s 2. 10 11 12. I thought in my reply to this and what followeth to have shewed how Mr. Collier in some things takes the Pelagian notion of Original sin in effect plainly enough denying it and also how in asserting the defilement of our nature not to be ouâ— sin he agrees with Bellarmine and other Jesuites in their opposition to the Protestant Doctrine in this point But I must be brief and shall therefore content my self only to shew his repugnancy to the truth of God in the Scripture Thus he goes on
continente and that first generalâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole Fabrick of Heaven and Earth with all things in them contained which in the beginning were Created of God so Job 34. 13. Act. 17. 24. Eph. 1. 4. and in very many other places Secondly distinctly first for the Heavens and all things belonging to them distinguished from the Earth Psal 90. 2. Secondly the habitable earth and this very frequently as Psal 24. 1. Psal 98. 7. Secondly For the world contained especially men in the world and that either first universally for all and every one Rom. 3. 6. 3. 19. 5. 12. Secondly indefinitely for men without restriction or inlargement Joh. 7. 4. Isa 13. 11. Thirdly exigetically for many which is the most usual acceptation of the word Mat. 18. 7. Joh. 4. 42. Joh. 12. 19. 16. 1. 17. 21. 1 Cor. 4. 9. Rev. 13. 3. Fourthly comparatively for a great part of the world Rom. 1. 8. Mat. 24. 14. 26. 13. Rom. 10. 18. Fifthly restrictively for the Inhabitants of the Roman Empire Luke 2. 1. Sixâ—hly for men distinguished in their several qualifications as first for the good Gods people either in designation or possession Psal 22. 27. Joh. 3. 16. Joh. 6. 36 51. Rom. 4. 13. 11. 12 15. 2 Cor. 5. 19. Col. 1. 6. 1 Joh. 2. 2. Secondly for the evil wicked and rejected men of the world Joh. 7. 7. Joh. 14. 17. 22. Joh. 15. 19. 17. 25. 1 Cor. 6. 2. 11. 32. Hâ—b 9. 11. 11 38. 2 Pet. 2. 5. 1 Joh. 5. 19. Rev. 13. 3. Thirdly For the world corrupted or that universal corruption that is in all things in it as Gal. 1. 4. 4. 1 4. 6. 14. Eph. 2. 2. Jam. 1. 27 4. 4. 1 Joh. 2. 15 16 17. 1 Cor. 7. 31 33. Col. 2. 8. 2 Tim. 4. 10. Rom. 12. 2. 1 Cor. 1. 20 21. 3. 18 19. Fourthly For a terrene worldly estate or condition of men or things Psal 73. 12. Luke 16. 8. Joh. 18. 36. 1 Joh. 4 5. and very many other places Fifthly For the world accursed as under the power of Sathan Joh. 7. 7. Joh. 14. 30. Joh. 16. 11 33. 1 Cor. 2. 12. 2 Cor. 4. 4. Eph. 6. 12. and divers other significations hath this word in holy Writ which are needless to recount These I have rehearsed to shew the vanity of that clamour wherewith some men fill their mouths and frighten unstable Souls with the Scripture mentioning World so often in the business of Redemption as though some strength might be taken thence for the upholding of the general ransome Parvas habet spes Troja si tales habet If their greatest strength be but sophistical craft taken from the ambiguity of an aequivocal word their whole endeavour is like to prove fruitless Now as I have declared that it hath divers other acceptations in the Scripture so when I come to a consideration of their objections that use the word for this purpose I hope by Gods assistance to shew that in no one place wherein it is used in this business of Redemption that it is or can be taken for all and every man in the world as indeed it is in very few places besides So that as concerning this word our way will be clear if to what hath been said ye add these observations First That as in other words so in this there is in the Scripture usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the same word is ingeminated in a different sense and acceptation So Mat. 8. 22. Let the dead bury their dead dead in the first place denoting them that are spiritually dead in sin in the next those that are naturally dead by a dissolution of soul and body So Joh. 1. 11. He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own even all things that he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his own i. e. the greatest part of the people received him not So again Joh. 3. 6. That which is born of the spirit is spirit Spirit in the first place is the Almighty Spirit of God in the latter a spiritual life of Grace received from him Now in such places as these to argue That such is the signification of the word in one place therefore in the other were violently to pervert the mind of the Holy Ghost Thus also is the word World usually changed in the meaning thereof So Joh. 1. 10. He was in the world and the world was made by him and the world knew him not He that should force the same signification upon the word in that triple mention of it would be an egregious glosser for in the first it plainly signifieth some part of the habitable Earth and is takâ—n subjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second the whole frame of Heaven and Earth and is taken subjectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the third for some men living in the earth viz. unbelievers who may be said to be the world adjunctivè So again Joh. 3. 17. God sent not his Son into the world to condemn the world but that the world through him might be saved where by the world in the first is necessarily to be understood that part of the habitable world wherein our Saviour conversed in the second all men in the world as some suppose so also there is a truth in it for our Saviour came not to condemn all men in the world for first condemnation of any was not the prime aim of his coming secondly he came to save his own people and so not to condemn all in the third Gods Elect or Believers living in the world in their several generations are meant although it is granted they are not considered in this place as Elect but under such a notion as being true of them serves for the farther exaltation of Gods love towards them which is the end here designed and this is as they are poor miserable lost creatures in the world of the world scattered abroad in all places of the world not tyed to Jews or Greeks but dispersed in any Nation Kindred or Language under Heaven ex eod p. 201. the like is to be said of parallel Texts who were they whom he intended to save and none else or he faileth of his purpose and the endeavour of Christ is insufficient for the accomplishing of that whereunto it is designed Secondly That no argument can be taken from a phrase of speech in the Scripture in any particular place if in other places thereof where it is used the signification pressed from that place is evidently denied unless the scope of the place or subject matter do enforce it For instance God is said to love the world and send his Son to be in Christ reconciling the world to himself and Christ to be a propitiation for the sins of the whole world If the scope of the places where these assertions are or the subject matter of which they treat will
more nor less then those that are Christs i. e. Believers for certainly Justification is not without Faith Secondly The word All is sometimes used for some of all sorts Jer. 31. 34. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Paul rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8. 11. so Joh. 12. 32. 1 Tim. 2. 1 2 3. which is made apparent by the mention of Kings as one sort of People there intended And I make no doubt but it will appear to all that the word must be taken in one of these senses in every place where it is used in the business of Redemption Thirdly Let a diligent comparison be made between the general expressions of the new with the predectâ—ons of the Old Testament and they will be sound to be answerable to and expository of one another The Lord affirming in the New that that was done which in the Old he foretold should be done Now in the predictions and prophecies of the Old Testament that all Nations all People all Flesh all the ends Families or Kindreâ— of the Earth the World the whole Earth thâ— Islâ—s shall â—â— converted look up to Christ come to the Mountain of the Lord and the like none doubts but that the Elect of God in all Nations are only signified knowing that in them alone these predictions have the truth of their accomplishments And why should the same expressions used in the Gospel and many of them aiming directly to declare the fulfilling the other be wire-drawn to a larger extent so contrary to the mind of the Holy Ghost In fine as when the Lord is said to wipe tears from all Faces it hinders not but the reprobates shall be cast out to Eternity where there is weeping and wailing c. So when Christ is said to dye for all it hinders not but those reprobates may perish to Eternity for their sins without any effectual remedy intended for them though occasionally proposed to some of them Thus far are the words of that worthy Sevant of Christ I shall now return to Mr. Collier The Scriptures that he produceth to prove that Christ died for all men viz. Judas as well as Peter those that were already under Divine vengeance when he laid down his Life as well as those that were saved are these Joh. 1. 29. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. He tells us not how he thinks to enforce his notion by them but takes it for granted that the word World and All used in them must intend every individual person in the world which Hypothesis is abundantly overthrown in the foregoing lines and there needs no farther answer to them only I will briefly clear Heb. 2. 9. that there may be no occasion of stumbling left to any The words are thus translated That he by the Grace of God should tast death for every man the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every one which is here used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all That this term every man is commonly used in Scriptures where some limitation of it must be allowed is certain see Col. 1. 21 where every man can intend only those to whom Paul preached and 1 Cor. 12. 7. with ch 4. 5. And in this Chapter we have such a description of these All for whom Christ tested death as will by no means agree to all and every one but the Elect only v. 10. they are called many Sons to be brought to glory v. 11. his Brethren and those that are sanctified the Children that God gave him v. 13. those that were delivered from slavish fear of death v. 15. I conclude therefore that the All here spoken of are all Christs sheep and they only whether Jews or Gentiles c. Mr. C. seems to be aware that he hath made very bold with the two last Texts cited by him and that they will not bear the sense he imposeth upon them and therefore he states an objection against his application of them to the General ransome p. 14. And seeing he will have it brought in I will take leave to frame the Objection my self and know that the like might be urged with reference to the other Texts By the World in 2 Cor. 5. 19. and the whole World 1 Joh. 2. 2. we may not understand all and every man in the world because that which is affirmed in these Texts is not applicable to them in Cor. those that are called the World in v. 19. are called us Believers v. 18. They are reconciled to God and have the pardon or are under the non-imputation of their sins being made the righteousness of God in Christ so also those spoken of in Joh. were such whose sins Christ was a propitiation for and that had by him interest in the favour of God so that in both these Scriptures actual reconciliation to God and the application of Grace rather then the impetration thereof is intended in which multitudes in the world have no part and therefore these terms can intend no more but men living throughout the whole world in all the parts and regions thereof in opposition to the Inhabitants of any one Country or place as such even so many of them as being ordained to Eternal Life did believe as well Gentiles as Jews according to Joh. 11. 51 52. That Mr. C. acquits himself but poorly in his answer to the objection as framed by himself every one will see that shall seriously weigh his lines The sâ—m of what he insists on is this That the Scripture clearly states a general reconciliation and a special A general reconciliation of all things all men Col. 1. 20. And having made peace by the bloud of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c A special reconciliation of Believers which is not the same as the General but ariseth out of it and is that intended Col. 1. 21. Both these we have likewise in Rom. 5. 8 10. These Texts do in no wise prove what Mr. C. doth produce them for The first mentioned viz. Col. 1 20. is by divers learned and judicious men interpreted according to the subject matter all things i. e. the whole Church or Family of God in Heaven viz. the spirits of just men made perfect and in Earth i. e. the Elect still in the world even all that are reconciled are so in Christ And if he carry it farther as some able Interpreters do also and will have Angels included and also the fabrick of Heaven and Earth and the Creatures therein made for the service of man yet can it not on alike account be applyed to aâ—l these we cannot rightly conceive of a reconciliation of Angels properly so called that never sinned it is at most but an analogical reconciliation they being confirmed in Grace and secureâ— in their station by Christ And so with respect to the things that are in the world it can be
of Stones instead of a company of Men and how in the close of his Devotion they all cryed out with a loud voice Amen How he would approve of these things I know not but others would think I intended to make him ridiculous and therefore I will forbear only if he will allow me freely to impart my thoughts with him I shall say this That I think Mr. C. would have been much more innocently imployed if he had thus spent his time and never Preached and Printed to men the lamentable stuff that we have in this Book But let us consider what proof of this notion he offers to us There are two Scriptures produced by him Mar. 16. 15. Col. â— 23. The first saith â—o ye into all the world and Preach the Gospel to every Creature concerning which he tells â—s The word translated to every Creature is in the Greeâ— to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation What Emphasis Mr. C. supposeth in these words to all the Creation more then in thâ—se to every Creature I know not some great thing he hath imagined in this criticisme that no body else can find out else he would not have inculcated it with such a tautology as he doth or it may be heâ—â—nly took this occasion to shew his s 〈…〉 in the Greek But if that be it I must beg his pardon for I think it is not much Learning but sâ—mething else that hatâ— made him so far forget himself as to interpret this Scripture after such a mannâ—â— as he hath There is doubtless no more intended iâ— Mark then is in other words exprest by Matthew in his record of â—he same Commission Go ye therefore and teach all Nations Baptizing them c. Mat. 28. 19 20. So that the Commission to Preach the Gospel to every Creature intends only those concerned to hear and obey it as the following words evince He that believeth and is baptized shall be saved c. even the Children of men of all Nations Kindreds and Tongues as well as the Jews And as this phrase suits our dialect or way of speaking in the same sense so was it common with the Jews as I could evince from their Writings to use the word in their Language that properly signifietâ— a Creature for a Man because men are the most excellent of all visible Creatures Of the same import is Col. 1. 23. But there the words are expresly which was Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— all the Creation that is under Heaven i. e. in all the Earth to the men that dwell thereon But Mr. C. saith that under Heaven may be understood to be under God I answer it may not neither is this phrase under Heaven so to be expounded any where in the Scripture and although it be allowed that in the Texts cited by him Heaven is put for God yet it is so used not according to its proper signification but figuratively per metonymiam adjuncti for him that dwells in Heaven It doth not therefore follow that we may take it in that sense wherever we meet with it But what he means by this I know not unless he would have the Gospel Preached not only to the whole visible Creation but also to the Devils for they are under God Neither know I what to make of that which follows That the Gospel may be truly Preached to the whole Creation though they hear it not nor understand it and thus we must understand Col. 1. 23. For the Gospel was not then Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation If this were true the Apostles needed not to have gone abroad into the world to have preached the Gospel to every Creature But I am perswaded if one at London should pretend that he daily preached the Gospel to the Turks in Constantinople that hear him not or to the animate and inanimate Creatures that either are not capable of hearing or understanding what he saith many would laugh at his folly and conclude the man was under a Delirium but none would think that he truly preached the Gospel to any of these nor yet that it was worth their while to refute his conceit by argument Yea but thus we must understand Col. 1. 23. Mr. C. were doubtless the greatest Tyrant in the world if he could force our understandings to assent to so great an absurdity But his words are but wind we have our liberty still to think otherwise especially seeing his reason for it is so weak For saith he though the Gospel was not then preached in the hearing of all the Creation yet it was preached to all the Creation which in plain terms amounts to no more then this It must be so because Tho. Collier saith it was so This needs no answer valeat quantum valere potest We may conclude this notwithstanding that the Gospel was preached in the hearing of all it was preached to In the next place he tells us That the works of God do preach the Gospel to the whole Creation His notion of The preaching of the Gospel by the works of God we shall meet with again and farther examine presently in the mean time we might enquire what these works of God are that preach to the whole Creation in his sense for surely the works of God that preach must not be the same with the whole Creation preached to But however Mr. C. scape for writing thus I should incurr the câ—nsure of idleness if I should pursue so fruitless an enquiry I will therefore leave it off and proceed to the doubt or question that he moves and endeavours to solve p. 17. Quest If Christ dyed for the sins of the world and if God had a real design of good-will and Grace to all men in his general love why then is not the Gospel preached to all men whence is it thaâ— the greatest part of the world have been and still are without the Gospel If Mr. Collier had not been conscious to himself that his previous discourse had been very vain and futilous he needed not to have moved this doubt having already concluded that a man may preach the Gospel to the whole Creation though they hear him not nor understand him and that it is also preached to all by the works of God But the truth is notwithstanding all he hath said or can say there is great weight in what he here suggests For certainly if Christ had given himself a ransome for all men seeing none can enjoy the benefit thereof without Faith and none can believe on him of whom they have not heard he would not so â—ave disposed things in his providence that multitudes of these ransomed ones should never have knowledge thereof But we see that things are so ordered Ergo He never intended to give himself a ransome for all men in Mr. Colliers sense Let us hear what Mr. C. saith to
they should have continued with us 1 Joh. 2. 19 But the Scripture no where saith as Mr. Collier supposeth that these are in a saved condition and Heirs of Glory before their rottenness at heart is discovered or that any sincere sound Believer ever did or ever shall return from life to death from a state of redemption by Christ and reconciliation unto God into a state of bondage and enmity against God from a state of Justification before God into a state of condemnation and wrath The Scripture also fully declares that there are some who are the called according to Gods purpose a remnant according to the Election of grace that obtain like precious Faith through the effectual and saving operation of the holy Ghost who dwells in them and by whose indwelling they are made lively members of Christs mystical Body espoused to him and one spâ—rit with him but that any other then the Elect of God predestinate to be conformed to the Image of his Son called by his grace to the Obedience of Faith are or ever were in a state of salvation The Scripture no where teacheth but the contrary Those that are not Vessels of mercy are Vessels of wrath And that fiction of his p. 33. That the spirit worketh in all Gospel believers as he calls them alike which are the Elect in the threefold sense minded by him which might all obtain were they sincere and constant to the end is in this 35th page in part refuted by himself whilst he tells us That the work of the spirit on the special Elect is certain and infallibly brings them to Glory but on others some do wholly resist it others though for a time they savingly comply with it yet at last undo all again and dostroy it Certainly then here is a peculiar work of the spirit to be allowed in and upon the special Elect which in Scripture phrase are the only Elect unto Salvation Yet he supposeth that others are savingly wrought upon besides them and some of these persevâ—re others fall away and that many more are convinced and all have a sufficient work so as they might obtain the end even those who notwithstanding never believe nor are converted to God And probably the thing he drives at in this Question is whether God doth more for and the Spirit worketh more powerfully in one of these then the other And first he pretends that this is a great secret and God onely knows it but according to his principles it is easily resolved in the Negative For although as the Arminians say God draws some modo congruo and others modo non congruo So that some have external and circumstantial advantages beyond others yet there is no specifical difference in the drawing it self both the one and the other is only by way of moral swasion not physical operation objective and external not subjective and internal and the turning cast still lies on the will of Man not the efficacy of Grace And I marvel that he should pretend so much modesty in this point who but a little before hath asserted that which all sober Arminians protest against viz. The sufficiency or ability of man to believe without any help from the holy Ghost We have now met with Mr. Colliers assertion That there is a sufficient work of the Spirit upon all so that they might obtain the end repeated ad nauseam usque It may not be amiss therefore to look into it a little more strictly I say then 1. Upon whomsoever the Spirit works in any degree it is more then they deserve it is of grace and not of debt he is no way obliged to do so much for them and even the common workings of the Spirit have in their own nature a tendency towards a farther good in the conversion of the Soul were they not opposed and stifled by the enmity that is in mans heart unto God But 2. To pass over many other things that might be urged If the work of the Spirit upon all men be sufficient to bring them to Heaven how cometh it to pass that all men are not saved It will be answered Because many refuse to comply with and resist his working upon and striving with them Be it so I ask again From whence ariseth his opposition to the Spirit of God and his work in the Souls of men Certainly from that corruption of nature and aversion of will from God wherein all men are immerst by the faâ—l But then the Question returns on the other hand How comes it to pass that all men do not pâ—rish in their obstinacy The true answer is Because God prevents a râ—mnant with distinguiâ—hing mercy and quickens them whom he found dead in trespasses and sins by his grace they are saved and takes the heart of stone cut of their flesh and gives them an heart of flesh thus making them a willing people in the day of his power and considering mau in that fallen condition wherein he is there is no other work of the Spirit sufficient to bring a lost sinner to grace and glory but that by which his natural enmity to God is cured and so the opposition of his Soul to the work of the holy Ghost overcome even that work by which the heart is circumcised and made willing and obedient that before was not so And this Mr. C. seems to own as the priviledge of the special Elect and without this none ever was or will be converted In p. 35. Mr. C. proposeth a Question about the fore-knowledge of God which he supposeth to be really distinct from his Decree and though he be very unmeet to dispute such a Question yet he resolves to give the poor Calvinists another lash before he finish his answer to it Both Question and Answer are too confused for us to get any good by a particular examination of them and therefore instead thereof I will only give a brief account of what I understand in this matter and so obviate his design The Divine knowledge is variously distinguished according to its respecting different objects I shall at present consâ—der it only as it is conversant about things meerly possible or things future Things only possible are indifferent considered as such unto being or not being and are such as in their own nature imply no contradiction unto being even all things that all within the unlimited compass of Divine Omnipotence God knoweth all things that himself can do though an infinite number of these never are done Things future are all those things and only those which do in time come to pass Now whatsoever hatâ— doth or shall come to pass in time was future from Eternity i. e. It was true from Eternity that such things would be and as things that would be were they known unto God before time Seeing then some things were to be and many things possible never shall be it appears that some things were from Eternity passed from the condition of things meerly possible in
this high and holy place being increated But to manifest that Mr. Collier speaks not only without the Scriptures but against the Scriptures herein let these Texts be considered Thus the Heavens were finished and all the Host of them Gen. 2. 1. He commanded and the Heaven of Heavens were created Psal 48. 4 5. By the word of the Lord were the Heavens made and all the Hosts of them Psal 33. 6. what the Hosts of Heaven are you may understand by 2 Chron. 18. 18. Luke 2. 13. And if these Hosts of Heaven the holy Angels do always behold the face of God and all of them both place and Inhabitants were part of the six days creation as Exod. 20. 11. And if the face of God be beheld where his glory is displayed in the greatest splendour then certainly there is no colour nor place left for any increated Heavens And why cannot Mr. Collier conceive of the Eternal God without an Eternal Habitation distinct from himself If he must have such an habitation it is either because his happiness would not be perfect without it which is to make him dependant on something beside himself and to deny his Godhead by denying his self-sufficiency or else it must be because his being is such as is determined and limited by certain bounds as Bodies are properly said to be in such or such a place because they are circumscribed within some space that they fill up Created spirits though in a more improper sense yet are truly said to be in a place because though they have not parts and dimensions as bodies have so filling up the place where they are nor can be punctually circumscribed as they may yet they are so in some certain place as not to be at the same time without it or elsewhere Now therefore when we conceive of the being of either of these we must also conceive of some space susceptive of them which we call place because they are finite But what place can we conceive of for his dwelling therein who is immense and indistant to all places and things present to all by and in his infinite essence and being but contained in none He adds If God hath prepared a Building a House for his people not made with hands Eternal in the Heavens 2 Cor. 5. 1. Methinks it should be no crime to say that he hath an Eternal habitation for himself suitable to his name and nature and if Eternal then Increated I suppose the ambiguity of the word Eternal which Mr. Collier meets with in the Text is the occasion of his mistake in part If we look into the Scriptures we shall find mention made of a threefold duration 1. That which is absolutely Eterna without beginning or end and this is proper to God alone 2. That which hath a beginning but shall have no end which for distinction sake is commonly called Aeviternity And 3. That which hath a beginning and shall have an end which is time Now the term Eternal is indifferently used in the Scripture to signifie either of the two former but this ambiguity is easily removed if we consider the subject spoken of when it is applyed to God we must take it in the first sense but when unto Creatures in the second so then the Apostle as is clear from the scope of the Text when he speaks of an House Eternal in the Heavens doth not intend a building that had been from Everlasting but such an one as notwithstanding its Creation for it was made though without hands by the power of God in time should not decay as the earthly house of our Tabernacle doth but abide incorruptible for ever And let not Mr. C. think that because we need a house a building in the Heavens to compleat our happiness that therefore the former of all things doth so So then this Text will not bear the weight he lays on it And when in the close he infers from the Eternity of Gods dwelling place that it is also increated he might have added and then God for this necessarily follows upon the grant of the other and by this very medium Mr. Collier in his Body of Divinity p. 85. proves that Angels are created beings His words are these Reason teacheth that they must be and are created oâ— else they must be Eternal which is proper to none but God and if so they must be God but they are not God c. and by that Mr. C. may see that he hath intangled himself in medling with things that he understands not But I shall proceed The Scripture doth also instruct us concerning the subsistence of God or the manner of his being and this is such a glorious mystery as by his word only is revealed to us We cannot by reason comprehend it but ought to adore it and by Faith rest in his testimony concerning it In 1 Joh. 5. 7. we are taught that there are three that do subsist in the Divine essence and that these three are the Father the Word and the Spirit who are the one true God Here then is set before us the Divine essence subsisting in three relative properties The relative property of the Father is to begâ—t Ps 2. 7. Joh. 3. 16. The relative property of the Son is to be begotten The relative properly of the Holy Spirit is to be breathed or to proceed from the Father and the Son Joh. 15. 26. Rom. 8. 9 c. Now unto these relative properties belong all imaginable perfection but no imperfection because they are in God Therefore as considered in him they do inferr personality because a personal subsistence is the most perfect manner of being in the whole reasonable nature And throughout the Scriptures when the Father Son or Holy Ghost are distinctly spoken of those terms are made use of that are proper only unto a person and personal operations are every where ascribed to them Though in our conception of personality in the Divine nature we must separate from it whatsoever imperfection is seen in a created person Every created person hath a limited essence distinct and distant one from another But all the increated persons in the Deity have the same immense undivided essence and are the one Eternal immortal invisible only wise God In created persons also there is difference of time in the proceeding of one from the other but here though there be an Eternal order of origination there is no priority of time or nature Add hereunto the warranty of this term from Hebr. 1. 3. where it is applied to the Father and there is the same reason for our using it when we speak of the Son or Spirit and I cannot see why Mr. C. should reject or except against it as he doth p. 11 12. and in his Bod. of Div. However I shall not strive about words if the thing be owned But it is commonly seen that men have been offended with apt terms because the things expressed by them have been displeasing to