the Name of God Gracious and Merciful page 21. And what then are the Turks in a State of Salvation who deny the Trinity deny Christ to be God deny Christ to have dyed but one in his Room and put up Mahomet an Impostor as the great Prophet Indeed your Friend Servetus Conversed much with the Turks and would have had a Reconciliation of the Turkish and Christian Religion It may be this Author doth not understand the danger of these Opinions but they tend to the Subverting of the Christian Religion What if the Turks have a Notion that God is Merciful and Gracious They and all others will find that except they come to God by Christ the Mediator the Sacrifice for Sin they will find God to be a consuming fire to them This Authors mentioning of the Turks puts me in mind of a Discourse I once had with a Quaker one of the most knowing Men that ever I knew of that way and he said the Turks were as good Saints as any were in England Indeed the Arminians and Quakers they run all upon this that there is a sufficient light that God gives to all Mankind that if they do but heed that Light it will bring them to Salvation Ay and so our Lord and Saviour Jesus Christ the Knowledge of him and Faith in him must be but an indifferent thing and not absolutely necessary that they may maintain their Opinion of Universal Grace What darkness is coming upon this Land that the blind lead the blind after this manner 2. Well then set that question aside for the present what that Mercy and Goodness of God is that if Men accept God from the beginning chose them to Salvation in Christ What is this the Election the Scripture speaks of Here is not a Syllable of Gods purposing of his meer Grace infallibly to give them a new Heart to give them Faith and Repentance and so they must thank themselves if they be saved The Arminians will allow God only to decree that all shall be saved that are so wise and careful as to believe in Christ by improving that common and universal Grace that is afforded to them that are damned as well as those that are saved They will not allow that God hath elected any Persons from Eternity so as that he will certainly call them and that they shall obey that Calling that those Persons from God's special and distinguishing Grace shall be infallibly saved thro' our Lord Jesus Christ If there were no other Election but this there might not one Man or Woman in the World have been saved but blessed be the Name of God for ever God hath from Eternity chosen particular persons to Salvation chosen them so as to give Christ for them and certainly and infallibly to give Christ with all his Benefits to them Acts 13.48 As many as were ordained to Eternal Life believed they were not ordained to Eternal Life because they believed but they believed because they were ordained to Eternal Life there were some of the Hearers that God had from Eternity ordained to Eternal Life that were now to be savingly called and to them God gave a new Heart Faith and Repentance when others contradicted and blasphemed Ephes 1.3 4 5 6. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly places in Christ according as he hath chosen us in him before the Foundation of the World that we should be Holy and without blame before him in Love having predestinated us to the Adoption of Children by Jesus Christ to himself according to the good pleasure of his Will to the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved 1. Here we see that those that God blesseth with Spiritual Blessings Justification Sanctification Adoption Grace and Glory it is by Jesus Christ all is communicated through him 2. Those that God doth in time Justifie and Sanctifie he purposeth to do it for those very persons before all Time even from Eternity 't is according as he had chosen them before the Foundation of the World was laid God from Eternity chose Christ to be their Mediator and Head and chose them to be the Members of his Mystical Body He did not choose them upon any foresight of Holiness in them but chose them to make them Holy and without Blame before him in Love 3. If any ask the Question Why God chose those individual persons and not others the Apostle shews that it was the good pleasure of his Will v. 5. to the praise of the Glory of his Grace v. 6. to the praise of the Glory of his Discriminating Distinguishing Grace who will be gracious to whom he will be gracious and will have compassion on whom he will have compassion whatsoever Men and Devils say against it Revel 13.8 And all that dwell upon the Earth shall worship him that is the Beast whose names are not written in the Book of Life of the Lamb slain from the Foundation of the World As Christ the Mediator was fore-ordained before the Foundation of the World to be Mediator and was slain in the Decree and Purpose of God from Eternity so there were the Names of those he should be slain for in time written in the Book of Life not that God uses Books and Writing as Men do but the Persons of those that were Elected from Eternity were as certain so many and no more as if they had been written in a Book And because they were thus Elected God will not suffer them to be finally deceived to worship the Beast 1 Thessal 1.4 5. Knowing Brethren beloved your Election of God for our Gospel came not to you in Word only but in Power and in the Holy Ghost and in much Assurance So far as we can know that the Gospel comes with Saving Power upon the Hearts of any so far we know their Election before the Foundation of the World Men are not elected when or because the Gospel comes with saving Power upon their Hearts but because God had elected them to Life from Eternity therefore he sets home the Gospel in due season with Saving Power upon their Hearts 2 Thess 2.13 But we are bound to give thanks always to God for you Brethren that God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth 1. God's choosing from the beginning unto Salvation is meant of his choosing them from Eternity to the End viz. to Eternal Salvation 2. Through Sanctification and belief of the Truth shews the way by which God eternally intended to bring them to Salvation 3. The Apostle shews that God did in his eternal choosing of them freely purpose to bring them into this Grace wherein they stood that is he decreed to give them that Sanctification of the Spirit and belief of the Truth which he had now actually bestowed upon them Those whom God hath chosen
But this lie at the bottom of Arminianism that there is Merit the Popish Merit of Condignity or hâ—w ever of congruity in our Holiness and good Works and upon Discourse with a Minister â— great Note in the Arminian way I found him to be as unsound in the Doctrine of Justification as any Popish writer I had ever met with 3. Arminians make Conversion an easy â—ork a small matter t is true t is easie to Godâ— work in any easier than for us to speak a woâ—â— but in it self it is a great work and impossâ—â—le for any to believe and Repent except Goâ— give them a new Heart and infuse this habit and principle of Grace into them Indeed they say that the Lord doth require easie Terms upon which Men may have Eternal Life but they don't know what they say for us that are universally blinded and corrupted by the fall of Adam for us to go out if our selves to Christ for us to mourn for Sin is it's an offence to God for us to desire and endeavour after Vniversal Holiness is ten thousand times harder work than for Adam to have coninued obedient to the Law for which he had a Cncreated Principle a Habit of Holiness infused â—nto him by Creation only it was mutable and left to the Managing of his own free Will 1. Bâ—t let it be observed that the way of Salvatiâ—n by Christ seems to be Foolishness to a Naturaâ— Man that we should look to be saved bâ— one that dyed himself Paul saith this is to them that Perish Foolishness it is a great work of God upon our understandings to enlighteâ— us and convince us that this way of Salvaon is the only way and that it is a glorious â—ay that the manifold Wisdom of God the exeeding Riches of his Grace and his Revenging Justice against Sin will shine to Eterny in this way of saving Sinners by a Crucied Christ 2. â—et it be observed that when a Sinner is covinced and humbled indeed and sees what Majesty he hath offended by his Sins it is no easie thing to set his hope in Christ whoâ— he never saw but that the Holy Ghost doth ecretly and inwardly reveal him to the Soul as the only and all-sufficient Mediator and unites the Heart to him to trust and rely upon him for Salvation 3. It is no easie thing for one that hath such a corrupt Nature and hath delighted in Sin to be willing that Christ should Reign over him to desire that Christ would put down all the Rule and Authority of Sin that he might be for Christ and not for another When Christ saith his Yoak is easy and when the Apostle saith his Commandments are not grievous the meaning is not that Christs Yoak is easy to the Flesh and corrupt Nature but easy and sweet when God gives a principle of grace a new Heart and Spirit so far as we are renewed and are led by the Spirit so far Christs Yoak is easie and his ways pleasant to our Souls The truth is many take up opinions and wrangle and dispute but 't is to be feared that few have experience of a Saving work of Conversion upon their Souls they do not seem to have a Spiritual Savour in their Discourses but of these things God will Judge CHAP. VIII Concerning the Saints Perseverance as being kept by the power of God through Faith unto Salvation THis Author hath something about this point page 19. He saith some may depart from the Faith giving heed to seducing Spirits I answer none ever doubted but Men may fall from the Doctrine of Faith from the profession of Faith and from an Historical Notional Faith from common Grace from common Enlightning But the Doctrine maintained by the Assembly of Divines and as I have shewed by the Lambeth Articles and by the Articles of Ireland is that none that are truly regenerated that have saving justifying Faith shall be so left to themselves as to fall totally and finally but shall be preserved unto the Heavenly Kingdom Believers may be left to themselves at times as David Hezekiah Peter and others that they may fall foully to the Dishonour of God and to the wounding of their own Souls but God will graciously recover them again Grace is in a swoun in them but not dead The Doctrine of the Saints perseverance is grounded 1. Vpon the free and Eternal Vnchangeable love of God to the Elect. 2. Vpon the perfect and eternal Redemption Christ hath wrought for them and his praying as Mediator that they may be kept and that their Faith fail not 3. The Inhabitation of the Spirit who abideth in them for ever 4. The promises of God to them that they shall not depart from him the Nature of the Covenant of Grace which they are brought under is that God will guide them by his Counsels and afterwards bring them to his glory But I shall not enlarge upon these things but let us attend upon what this Author saith upon this point Truly though the Assembly of Divines had positively declared for the Doctrine of the Saints Perseverance yet according to the faculty of the Man to catch at something he saith nor need any Man say more concerning falling away than they do for as they deny not but there are Temporary Believers and truly such are all that fall away so they plainly tell us that the purest Churches in Heaven are subject to mixture and Error and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Now saith he surely the purest Churches under Heaven are true Believers and if these may become Synagogues of Satan it is too much to prove the point Truly either this Author is more Ignorant than I took him to be before I saw his Book or else which is far worse hath not an honest Mind but is resolved to wrest Mens words contrary to what he knows they intended as we shall see 1. He saith the Assembly deny not but there are Temporary Believers I answer what Ignorance or worse is this When Divines speak of Temporaries or Temporary Believers they call them so to Distinguish them from true Believers those that have a true lively justifying Faith I suppose the phrase was taken up from the Parable of the four sorts of grounds Luke 18.13 Our Saviour there compares some Hearers of the Word to the High-way-side that the Word doth not affect them at all a second sort to the Stony Ground that hear the Word with Joy but they have no Root of grace in them Ay and if such do abide to their Lives end with no other but such a kind of Faith as they have they could not be saved but they often especially if Persecution come lose that Historical Notional Faith and common enlightning they had the Hearts of these were never made good ground they were never ploughed up and sown with the Seed of special Grace to bring forth Fruit unto God The Scope of our
AN ANSWER TO Mr. Thomas Grantham's Book CALLED A DIALOGUE Between the Baptist and the Presbyterian By MARTIN FINCH Pastor of a Church of Christ in Norwich My Council shall stand and I will do all my Pleasure Isaiah 46.10 Who hath enjoyned him his way or who can say thou hast wrought Iniquity Job 36.23 In whom also we have obtained an Inheritance being predestinated according to the purpose of him who worketh all things according to the Council of his own Will Eph. 1.11 For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11.36 Therefore hath he mercy on whem he will have mercy and whom he will he hardeneth Rom. 9.18 Husbands love your Wives even as Christ also loved the Church and gave himself for it Ephes 5.25 LONDON Printed by T. S. for Edward Giles Bookseller in Norwich near the Market-place and Tho. Parkhurst at the Bible and three Crowns in Cheapside 1691. TO THE READER THOSE that would set up to make a Party and draw Disciples after them have a mighty advantage in the Arminian way 1. Because there is a strong Inclination in corrupt Nature to quarrel with the absolute Lordship and Dominion of God over his Creatures to do with them for his own Glory what semmeth good in his sight Men would fain be from under the Lordship and Dominion of God but it cannot be 2. Because it is natural to Men to think that if they be saved it must be by their own Merits and Worthiness and not from the special and distinguishing Grace of God And 't is that which Arminianism brings Men to at last For if God have not made a difference amongst the Children of Men by his special Grace in Election Redemption and Regeneration then they with what helps they had common to them that are saved and to them that perish do make themselves to differ The way is prepared before them that would teach Men in the Arminian way 't is suited to Corrupt Nature But to bring Men to own the Sovereignty of God over them to bring Men to be sensible of the Holiness and Justice of God to bring them to cry guilty before God to acknowledge their own vileness to wonder that God should save any who might justly have damned all for sin To say in their Hearts if God take Vengeance upon them for ever yet he is Righteous to say let me live and I shall praise thee for ever To wonder that God was ever manifest in the flesh and suffered as Mediatour and Surety to save Sinners to see nothing in our selves not so much as a good thought or good inclination but what God puts into us To see that we cannot believe repent and turn to God but by his giving us a new Heart and a new Spirit infusing Grace into us making us new Creatures that if we be saved when others perish it is from free and special Grace that is to be adored to Eternity I say to have our Hearts brought to these things is hard indeed yea impossible except God be pleased to touch our Hearts and turn them with his Almighty hand He can give our Hearts a saving turn in a moment easier than we can think a thought His willing to do it for us is the doing of it for us in the way and time of his own appointment Men may hold some Errours Notionally and not Practically else there were more danger in Arminianism as to Eternal Salvation than Men are aware of For 1. An Arminian if he should act according to that Doctrine he can never pray to God for special Grace that God would determine and fix his Will to himself by his especial Grace that God against all opposition from corrupt nature would give a new Heart All that an Arminian can pray for according to that Doctrine is that God would propound and urge Arguments and Motives to him and that still he may be left to himself what he will do which is but mocking of God instead of praying unto him 2. An Arminian if he act according to that Doctrine cannot thank and praise the Lord for special and distinguishing Grace in Election Redemption and Vocation but must thank himself if he be saved when others perish by improving that universal Grace which others did not improve There would be but cold singing before the Throne in Heaven to Eternity for that Grace that brought them thither if it were not special Grace that saved them when others go into everlasting punishment in Hell Let my Soul be gathered to that people who have a Principle and Heart given them of God to say to Eternity Not unto us O Lord not unto us but unto thy name be all the praise 3. The Arminian Doctrine whilst it pretendeth to give great encouragement to Sinners to hope for Salvation by Christ their Doctrine doth if it were true take away all possibility and hope of Salvation for any Man or Woman now living upon the face of the Earth which I make out by these two particulars 1. It is clear from the Scripture that those that shall have Eternal Salvation in Heaven are Believers in Christ and are sanctified in part in this life that he that dieth an Vnbeliever the wrath of God abideth on him John 3. ult And without Holiness no man shall see the Lord Heb. 12.14 2. It is clear from the Scripture that by nature we are dead in Trespasses and Sins Eph 2.1 That the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8.7 That except God do absolutely give a new Heart there can be no true Faith and Holiness in any man The Heart is deceitful above all things and desperately wicked Jeremiah 17.9 Therefore I say if there be not such a special love in God to some whereby he will most certainly and infallibly against all opposition from the World the Flesh and the Devil give them a new Heart give them converting and keeping Grace there is no possibility of the Salvation of any Man Arminian universal Grace can never bring any Man to Heaven it must be special effectual omnipotent Grace that must do it or else all must perish for ever This Author directs his discourse against the Presbyterians as if they only maintained the Doctrine of Election and Reprobation in the sense that he opposeth but I have shewn by the Articles of Lambeth 1595. and by the Articles of Ireland 1615. that the Episcopal Divines have maintained the same Doctrine and that those whom he calleth Presbyterians next to the Scriptures learnt that Doctrine from the old Episcopal Divines Those that maintain the Doctrine of the Sovereignty Immutability and Omnipotency of God may be bold to say what they are able on Gods behalf against vain man that would enjoyn him his way that would dictate to the Almighty what he should do Those that maintain that Christ God-man dyed so
to the knowledge of the Truth those Wicked Magistrates that did then persecute the Church all those that God will have to be saved he will bring them to the knowledge of the Truth He can easily do it tho' for the present they be ignorant of the Truth therefore he would have them pray that God would convert them and whereas some Professors of the Gospel then were Jews and were much alienated from the Gentiles the Apostle would take off their Prejudice from those Kings and those that were in Authority because they were Gentiles and tells them that there is but one Mediator between God and Man and that he gave himself a Ransom for all that is for all the Elect whether Jews or Gentiles and saith I am a Preacher to the Gentiles and God hath made me an Instrument in his Hands for the Conversion of many Gentiles therefore why might not the Lord save and bring to the knowledge of the Truth these Kings and great Men as well as others if he pleases and tho' great Men have great Spirits high proud Spirits many times and say Who is the Lord yet the King's Heart is in the Hand of the Lord as well as another Man's and he turneth it as the Rivers of Water which way soever he pleases Prov. 21.1 therefore v. 8. I will that Men lift up holy Hands without Wrath for these Kings and those that are in Authority tho' they be wicked Persecutors for the present and without doubting of God's Power to Convert them if he pleases This Paraphrase upon the words may give light into the true meaning of the place 2. That which may put all out of doubt concerning the meaning of this place Let it be considered what it is for Christ to give himself a Ransom for Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Ransoming Souls was not like others Ransoming He gave his Life a Ransom Matth. 20.28 there never was such a Ransom as he gave he that was God-man gave his Life a Ransom for many 't is said in that place of Matthew for all in this place to Timothy both signify the same the many that Christ gave himself a Ransom for are all the Elect Jews or Gentiles This Ransom that Christ gave was an Infinite Ransom of infinite worth and value it makes sure and certain the discharge of all those for whom he gave himself a Ransom When Men do well consider of it they will not so disparage him that was God-man as to think that he gave himself a Ransom for Men and that yet they should be Prisoners in Hell for ever If Christ had only died as an Example as the Socinians say or for Mens good some way or other it had been another case but Christ dying in the room and stead of Men and giving himself a Ransom for them this Ransom will do all for them to secure their Salvation And as to Faith Repentance and Perseverance in Grace they all follow upon Christ's giving himself a Ransom for Christ would not give himself a Ransom at random at uncertainties but made sure to purchase such inherent Grace for all those that he gave himself to be a Ransom that they shall be effectually converted adore this Grace that Christ God-man should give himself a Ransom for them and love him and live to him So that I say the very consideration what it was for Christ God-man to give himself a Ransom is sufficient to restrain and limit the word all to all the Elect to all and only them that shall be saved 4. Then this Author brings 2 Cor. 5.14.15 For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 1. For the Explanation of this Text. This Text speaks only of Believers the word all is restrained and limited by the word us those that have believed in Christ or shall hereafter believe in him to life everlasting for surely the love of Christ constraineth Believers only to love him and to live unto him the love of Christ hath no such effect but upon Believers 2. The Apostle shews that they which live by Christ they were by nature Children of Wrath as well as others All dead Men as being under the Curse of the Law as well as others and that Christ died for them not only that they might be delivered from the Curse of the Law not only that they might live in that sense but that those that are alive from the Law as to Condemnation should not live to themselves but to him that died for them as to Sanctification also That is that Christ intended and purchased for all those for whom he died not only that they should live as to Justification but as to Holiness and Sanctification too he procured both for them and both shall be infallibly bestowed upon them so that the Apostle's meaning is not only that the Love of Christ in dying for us is a strong Argument why they that he dyed for should live not to themselves but to him But also that Christ both intended and purchased this grace to be certainly confer'd upon them that they should be so Sanctified that they should not live to themselves but unto him that dyed for them and rose again according to Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar People Zealous of good works So that this Text duely considered is a not able place against Vniversal Redemption For it holds forth that all that Christ dyed for he did not only intend and purchase that they should be certainly and infallibly delivered from Condemnation but that they should also be sure to be Sanctified that they might live to Christ in Holiness and Righteousness 5. This Author mentions the words of our Saviour John 6.51 The Bread that I will give is my Flesh Which I will give for the Life of the World For the Explanation of this Text. Consider that our Saviour Preached but in that little Country the Land of Judea and at first forbad his Disciples to go and Preach amongst the Gentiles And the Jews to whom our Saviour spake these words had a strong conceit as was hinted before that the Messiah was for that Nation only Therefore now the time drew near that many of the Gentiles were to be Converted our Saviour tells them that he will give his Life for the World not only for those which the Father had given him amongst the Jews but amongst the other Nations of the World Amongst whom many now were to be Converted for this was a great Mystery that Christ was to be Preached unto the Gentiles and be believed on in the World 1 Tim. 3.15 for though there were many Prophesies of the Conversion of the Gentiles yet they were little understood and
Ephes 3 4 5 6. the Apostle saith that this was a Mystery which in other Ages was not made known to the Sons of Men that is not clearly made known that the Gentiles should be Fellow-Heirs of the same Body and partakers of his promise in Christ by the Gospel And this is the reason why Christ said that he gave his Life for the World not that he gave his Life for all Adams posterity but for all that the Father had given him amongst the Gentiles as well as Jews 6. The next place this Author brings is 1 Tim. 4.10 for therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe For Explanation of this place of Scripture the Apostles went through great hazards and dangers in preaching the Gospel yet they went on in their work trusting in the living God who is the preserver of Men that is the meaning of the Saviour of all Men. In this Text God doth afford wonderful outward preservation to all Men in their callings when he pleases but he is the Saviour and Preserver of Believers especially who are exposed to more outward dangers from Enemies than other Men are and especially Ministers they are in danger of Death often yet God preserves them from many and unknown dangers until they have done their work and served their Generations according to the will of God Therefore the Apostle and others of the Faithful would trust in the living God they would leave all to Gods Providence would not be afraid of any amazement but go on in the way of their Duty this is the meaning of the words the Apostle is not here speaking of Christ as Mediator and of Spiritual and Eternal Salvation by him but of the Providence of God as the Preserver of Men of which Men in general have Experience but Faithful Ministers and other Believers especially so far as God sees fit 7. Then this Author quotes 1 Tim. 2 3 4. This is good and acceptable in the sight of God our Saviour who will have all Men to be saved and to come unto the Knowledge of the Truth I have opened these words before when I discussed 1 Tim. 2.6 but to say a little more The meaning of these words is that God will have some of all Nations some of all ranks Princes as well as Subjects Yea though those Princes and Magistrates be wicked Persecutors yet they may be saved and come to the knowledge of the Truth Therefore the Apostle would not have the professors of the Gospel exasperated against them as they are apt to be but saith it is good and acceptable in the sight of God to pray for them if perhaps God will give them Repentance to the acknowledgment of the Truth and they have Encouragement to pray because God will glorifie his free grace in Christ in Converting and saving some of all Nations and of all Ranks and some that for a time make havock of the Church If Men will not be content with this exposition of the words that by all is not meant all Adams Posterity but only some of all sorts It may be that they think that all Adams Posterity shall be saved though they don't think fit to say so openly For when it is said God would have all Men to be saved to understand it of all individuals in the World they must either say that God cannot do what he will which is Blasphemy or else they must hold that all Adams Posterity shall be saved and indeed Universal Redemption hath a tendency to that Opinion but Men dare not say so whatsoever they think because so many express Texts of Scripture are against it But if God would have all Adams Posterity saved and come to the Knowledge of the Truth who could let it for he doth whatsoever he pleases his Counsel shall stand and he will do all his pleasure 8. The next place is 2 Pet. 3.9 The Lord is not slack concerning his promise as some Men count slackness but is long-suffering to us-ward not willing that any should Perish but that all should come to Repentance For the understanding of this Text let is be considered what is meant by that expression the Lord is not slack concerning his promise By the promise is meant Christ's promise to come the second time without Sin to Salvation Heb. 9. last Our Saviour at his first coming had the Sins of his People to satisfie for and he hath done that work he hath offered one Sacrifice for Sin for ever but he is to come the Second time without Sin to Salvation without any Sin of his People to make atonement for but then he shall come in all his glory And when Christ who is our Life shall appear his people shall appear with him in glory But it might be said why is he so long before he comes seeing that he hath promised to come the Second time The Apostle answereth that the Lord is not slack concerning his promise of coming but there is a set appointed time for it and there are yet of the Elect to be Converted Gentiles and Jews and the Lord is long-suffering to us ward by the us is meant the Elect amongst the Jews and Gentiles not willing that any that is that any one of the Elect should Perish but that all should come to Repentance that is all the Elect. So that the meaning of the words is that though the World be so full of Sin yet Christ doth not come presently to execute Judgment until all the Elect are brought to Repentance and then he will come in all his glory all the Elect must be born and born again before Christ comes to Judgment He is not willing that any one of them should Perish but that all of them should come to Repentance 9. Then we are to consider Acts 17.29 30 31. Forasmuch then as we are the off-spring of God we ought not to think that the God-head is like unto gold or Silver or Stone graven by Art and Mans Device and the times of this ignorance God winked at but now commandeth all Men every where to Repent because he hath appointed a day in the which he will Judge the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead To open this place a little Paul Preached to the Men of Athens who were greatly addicted to Idolatry He shews them what a gross conceit it was and indeed contrary to the light of Nature to think that the Godhead is like unto Gold or Silver or Stone graven with Art and Mans Device Yet he shews them that God had given up the Gentiles to this gross Idolatry as Rom. 1.21 22 23. and Acts 14.16 God had suffered all Nations to walk in their own ways and here v. 30. the times of this Ignorance God winked at which must not be
often signify Freeing making Free so that these false Teachers might be said by the power of common Enlightning to be made free from many gross Errors and gross Sins for a time and yet afterwards were entangled in vile Doctrines and Practices and returned with the Dog to the Vomit This Exposition will stand very well 2. But if their being bought should be understood of their being bought by Christ then the meaning is only this That these Apostates once thought that Christ had bought them as well as others and the Brethren in the Judgment of Charity thought them to be such too as Christ had redeemed But if Christ had indeed bought them by the inestimable and infinite price of his Blood who is God as well as Man he would either have kept them out of those vile Heresies and Practices they fell into or would after their fall have renewed them again to Repentance for Christ God-man is able to get and keep what he hath bought with his precious Blood and will certainly and infallibly do it 13. Then for Rom. 2.16 In the day when God shall judge the Secrets of Men by Jesus Christ according to my Gospel The Scope of the Apostle in that place is to shew the different degrees of Light and Knowledge the Jews and Gentiles had and that they should be judged accordingly The generality of the Gentiles had only the dim light of Nature which yet did reveal some things unto them as that there was a God that Parents were to be honoured and that they ought to be kind and just one to another and the like But the Jews had the written Law which declared more of the Will of God to them Now the Apostle sheweth v. 12. That as many as have sinned without Law that is that never had the written Law they shall perish without Law that is they shall not be judged and condemned for breaking the written Law that was given by God to Moses but they shall be judged and condemned for sinning against the Light of Nature But whereas it might be objected How could they be guilty of Sin who never had the Written Law the Apostle answers v. 14. That the Gentiles which have not the Written Law do by nature the things contained in the Law These saith he having not the Law are a Law unto themselves that is in some few things they have the Light of Nature to be a Law and Light to them This the Apostle sets forth yet further v. 15. which shews the work of the Law written in their Hearts that is that tho' they had not that Supernatural Writing of God's Law promised to the Elect in the Covenant of Grace yet they have a Natural Writing of the Law in their Hearts in some few Particulars as was said before and the Apostle gives this Demonstration of it that these Gentiles have some knowledge of Good and Evil because their Consciences sometimes accuse them and bear witness against them and sometimes their Consciences excuse them as to some Acts but the Apostle shews that their Consciences will more fully accuse them in the Day of Judgment so that they shall have nothing to say why they should not have the Sentence of Condemnation pass against them Then the Apostle shews that God will judge the World by Jesus Christ at the last Day according to my Gospel that is according to the Doctrine that I Preach This Doctrine Paul preached upon all occasions that God would judge the World by that Man Christ whom he had ordained This short Paraphrase may give light into this Context I wonder that any should bring this place for Universal Redemption 14. Another place he brings Coloss 1.23 If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel which ye have heard and which was preached to every Creature which is under Heaven The scope of the Apostle is to shew that according as Christ had commanded the Apostles had preached the Gospel all over to every Man and Woman to whom God gave them Opportunity but the Gospel had not been generally preached before to all Nations nor hath it been so generally preached since the Apostles time But in opposition to Judea the Gospel was preached all over it was not confined to Judea Not that the Apostles or any other did at that extraordinary time preach the Gospel to every individual person then in the World but to a great number then in all Nations then known Surely there were not then Preachers enough to go to every Town but the time being come to call the Elect amongst the Gentiles the Lord ordered so much Preaching every where as should be sufficient to bring those to believe who were ordained unto Life Christ being preached to a Nation or a Town is no proof that Christ died for all that Nation or Town but when the Lord orders by his Providence that the Preaching of the Gospel is sent to a place it is a sign that there are some Elect and ransomed People there whom the Lord will call out of Darkness into his marvellous Light 15. I should have named one Text before that this Author sets down and that is John 3.17 18. God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God For the understanding of this Scripture we must observe that our Saviour speaks these words to the Jews and they had an Opinion that the Messiah was to come only for them They looked for the Messiah to come as some great Monarch to tread down all the other Nations of the World and to set up the Jews in a glorious Estate as to outward Dominion The generality of the Jews were so blinded that they did not look for the Messiah as a Spiritual Saviour but as one that should destroy the Nations of the World by outward force therefore our Saviour tells them that he was not sent now at his first coming to destroy judge and condemn any but he was sent to save the Elect not only amongst the Jews but amongst the Gentiles throughout the whole World and that whosoever believeth on him whether he be a Jew by nature or a sinner of the Gentiles is not condemned but he that believeth not for the present nor hereafter is condemned already viz. by the Sentence of the Law Gal. 3.10 under which Sentence of Condemnation he must abide because he hath not believed on the Son of God which is the only way and means to deliver any from the Sentence of Condemnation which the Law hath passed upon them 16. Micah 6.8 He hath shewed thee O Man what is good c. God sheweth to all Men by the light of Nature something of what is Morally good something of what God
have no power to do good works pleasing and acceptable unto God without the Grace of God preventing us that we may have a good Will and working with us when we have that good Will Article 32. None can come to Christ unless it be given to him and unless the Father draw him and all Men are not so drawn by the Father that they may come unto the Son neither is there such a sufficient measure of Grace vouchsafed unto every Man whereby he is enabled to come unto everlasting Life Article 33. All Gods Elect are in their time inseparably united unto Christ by the effectual and vital influence of the Holy Ghost derived from him as from the Head unto every true Member of his Mystical Body and being thus made one with Christ they are truly regenerated and made partakers of him and all his benefits Article 38. A True Lively Justifying Faith and the Sanctifying Spirit of God is not extinguished nor vanisheth away in the Regenerate either finally or totally I have cited these Articles to shew this Author and others of his mind that there is no cause for any to fly out against the Assembly of Divines or any Presbyterians for what they hold about Election and Reprobation and such points as if it had been some new Doctrine that they had broached but every one may now see that next to the Scriptures they learnt this Doctrine of the Episcopal Divines that were before them 2. Let us consider the Doctrine it self 1. Concerning the Doctrine of Election let us see what this Author saith page 27. 1. That God did choose in Christ unto Salvation all that part of the fallen race of Mankind that dye in their Innocency or accept of his Mercy and Grace according to the means he gives them and this Decree proceeds from his own goodness and is not built upon any goodness in the Creature 1. He saith that God did choose in Christ to Salvation all that part of the fallen Race of Adam that dye in their Innocency 1. I Answer 1. This Author quotes not one Scripture for this strange Assertion 2. I wonder who they are of the fallen Race of Mankind that can dye in their Innocency I suppose he means young Infants those that dye in their Infancy But though those be called Innocent comparatively yet besides the guilt of Adams Sin which is upon every one of his Posterity by Nature as a consequent of it all have lost the Image of God in Holiness and Righteousness and have contracted by Adams fall such an Universal Depravedness that they have the Root the Spawn and Seed of all Sin in them Psal 51.5 Behold I was shapen in Iniquity and in Sin did my Mother conceive me This Corruption of Nature is inherent in every one that comes by Adam in a way of ordinary Generation So that not one is born without it It comes by propagation from Adam and if a Child dye the first day it is born into the World it doth not dye in Innocency but if it be saved it is washed and made white in the Blood of the Lamb and hath the habit and principle of Grace infused into it though without outward means God that formeth the Spirit the Rational Soul that the Infant hath can form Grace in the Soul of the Child as he pleases can Sanctifie it in the Womb or as soon as it is born if he be graciously pleased so to do But how doth the Infant dye in Innocency Alas there is an Universal depravedness in the Soul of an Infant which if it live to be capable to express it will discover it self A young Cub of a Fox or Wolf doth not presently discover its ravenous Nature but it is inherent in it bred with it and Men kill those young Cubs though they never yet did any mischief because it is their Nature to be Ravenous and Mischievous An Infant hath the same reasonable Soul that it hath if it live to be a Man though it doth not express it self as it doth when it lives to Age. So an Infant hath the Seed of all Sin a corrupt Nature though it doth not Act as it doth when Age comes on and I say that God may for the Guilt of Adams Sin and because there is such Enmity Rebellion and Wickedness in Mans Nature against him he may if he please glorifie his Justice upon them though they dye in their Infancy they are far from dying in Innocency I do not think God would have destroyed the old World and called them the World of the Ungodly amongst whom no doubt there were many Infants and destroyed Sodom and Gomorrah and made them suffer the Vengeance of Eternal Fire amongst whom no doubt there were many Infants if every Infant were Innocent I will not meddle to determine the Eternal Estate of those that dye in Infancy to be sure you go too far to assert what you do you are not the Soveraign Lord and Judge of all 3. You say that God did choose those that accept of his Grace and Mercy according to the means he gives them 1. I hope you mean his Grace and Mercy in Christ that they know him and believe in him for else there is no Salvation If the Gospel be hid if Christ as Mediator be not some ways made known to Men they are lost for ever 2 Cor. 4.3 He that believeth on the Son hath Life and he that believeth not on the Son hath not Life But you seem to hold that 't is not of necessity to Salvation to know Christ and him Crucified as Mediator but to have some general Notions of Universal Grace and Mercy in the Divine Essence which Men do own and accept of and truly you say that few knew the Mediator by the Name of Jesus Christ till he was born of the Virgin page 21. That is nothing to the purpose all that were saved knew the Mediator as the Seed of the Woman that was to break the Serpents Head Gen. 3.15 As he that was to offer himself a Sacrifice for Sin and therefore God taught them to offer Sacrifices presently after the fall by which they looked to Christ that was to come Jacob called him Shiloah the Saviour the Peace-maker that was to come Job called him his Redeemer All that ever were saved before Christ came were saved not by meer believing that God was Mercifull and Gracious But that he would send his Son to dye to be a Sacrifice for Sin And they embraced the promise of Christ the only Mediator and Sacrifice for Sin that was to come And all that are saved since our Saviours coming do in some measure know and believe in Jesus Christ that dyed without the Gate of Jerusalem You will leave us a strange Creed if you leave out the promised Messiah and that it is not necessary to believe in him to everlasting Lise Ay but you say the Turks themselves begin almost every Chapter in their Alcoran with these words In
to the End Salvation them he hath chosen to the Means to make them partakers of special Grace to be infallibly bestowed upon them Rom. 8.29 30. For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first-born amongst many Brethren Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 1. There are some that God did in an especial manner foreknow God did from Eternity foreknow all Persons and Things Ay but God is said to foreknow some in an especial manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a foreknowing with Love and Favour and special Regard He also did Predestinate to be conformed to the Image of his Son to make them Holy like Christ in their measure he shews that that Fore-knowledge that Free-love was the cause of predestinating them to Grace and Glory 2. To make it plainer he saith that whom he hath predestinated them he hath also called those whom God did Predestinate to Life from Eternity them he calls in time They are called according to his purpose v. 28. Observe God did not predestinate Species or Kinds or Qualities but Persons not predestinate Men that he foresaw would believe in Christ but he predestinated them to be savingly certainly and effectually called and this God effects in all that he hath predestinated to Life There is not one whom the Lord hath prededestinated to Life from Eternity but he calls him effectually in his own time Rom. 11.5 6 7. Even so at this present time also there is an Election of Grace and if by Grace then it is no more of Works otherwise Grace is no more Grace but if it be of Works then it is no more Grace otherwise Work is no more Work What then Israel hath not obtained that which he seeketh for but the Election hath obtained it and the rest were blinded The Body of the People of the Jews they were cast of they were left to their own unbelief and blindness of Heart Now lest any should wonder at this the Apostle saith God hath not cast off his people whom he foreknew that is whom he had Elected unto Life God never fails of Converting and Saving them and shews that as in the great defection in the time of Elias God had a Remnant a few that did cleave unto him even so now at this present time also there is a Remnant according to the Election of Grace tho' the generality of the Jews do not believe in Christ yet there are some do believe the Elect do He lets them know that there is an Election and that of Grace of meer Grace and that tho' others do not believe in Christ yet the Remnant the few that God of his Grace had Elected they believed and were saved And v. 6. he shews that both Election Vocation and Justification are of meer Grace in Christ and not of Works and Worthiness in the Creature at all that those that are elected and do believe in Christ when others are not elected and so never have it given them to come to Christ it was purely from the free Grace of God to them and so concludes The Election that is those who are elected to Salvation they obtain Grace and Glory and the rest of Men and Women then and so likewise in all Ages they are blinded they are left to themselves and to their Sins I might mention many other Scriptures but these may suffice Ay but saith this Author in that 27th page No Man that is an unregenerate Sinner is actually elected till he turns from Sin and accepts God's Mercy by Faith Revel 17.14 These shall make War with the Lamb. and the Lamb shall overcome them for he is Lord of Lords and King of Kings and they that are with him are Called and Chosen and Faithful To say that no Man is actually elected till he turns from his Sin and accepts of God's Mercy by Faith is to confound the immanent Acts of God with his transient Acts. Election is an immanent Act of God 't is the Purpose of God towards Persons from Eternity Conversion is a transient Act of God in time wherein he puts forth his Power and Converts according to his Eternal Purpose and Grace and for that only Text this Author brings it seems plainly to be meant of those that shall destroy the Whore of Babylon who may be said to be called and chosen and faithful in that Work tho' they were never called to be Saints never elected to Salvation never truly faithful As Cyrus of old was called God's Anointed and his Servant in being an Instrument of God's taking Vengeance tho' he was a Heathen Carnal-man But take it for Effectual Calling being chosen to Salvation and faithful in Christ it signifieth nothing at all to your purpose I hope that they that are chosen from Eternity may be said to be chosen to all Eternity Once chosen of God and ever chosen It may be said here in this Life and a thousand of Years hence and to all Eternity that they are the chosen of God for he abides by his choice for ever Then you say that none are actually Reprobated till they depart from God or reject his Mercy and Goodness which he graciously holds forth to them Rom. 1.28 And even as they did not like to retain God in their Knowledge God gave them over to a Reprobate Mind to do those things which are not convenient The Scope of the Apostle is to shew that the Gentiles that he speaks of had so much knowledge of God as to leave them without excuse v. 20. so have all that perish But those Gentiles that the Apostle there speaks of had not so much as sufficient outward means to bring them to know God in Christ but they so grosly prevaricated against the Light of Nature to change the Glory of the Incorruptible-God into an Image of Corruptible-Man and to Birds and four-footed Beasts and creeping things that God in his Righteous Judgment gave them up to vile Affections they did not like to retain God in their Knowledge that is they did not walk according to that Knowledge of God they had by the Light of Nature for knowledg of God in Christ which alone can bring Men to Eternal Life they had none therefore God gave them over to a Reprobate Mind They had a Reprobate Mind by Nature and so have all Men that is a Mind void of Judgment and Understanding till God takes it away God's Decree to deny his Grace to Persons from Eternity is one thing and a Reprobate Mind a Mind void of Understanding is another thing and is more or less as God gives up Men to themselves and this saith he is so clear that those who are our Adversaries are forced to allow it for thus they speak chap. 11. of their Confession of Faith God did from all Eternity decree to justifie
another Sir Recollect your self I cannot remember that ever I saw your face more than three times in my Life before I saw you lately in Norwich The first time I saw you was upon the Road on Horseback I met a Friend upon the High-way that you were travelling with I saluted him and he told me your name and so after a few words you went your way and I mine The second time was about fifteen years since going to see a Neighbour that lay Bed-rid he was one of your way but I think a Godly Man and I visited him several times in Love you was there and we had two Hours Discourse and all about Controversies The third time was about eight Years since you came into a Friends House where I was upon a Journey and stayed about an hour This was all our acquaintance and as for our being Neighbours it is true that in some sence all are our Neighbors but I suppose you and I liv'd twenty Miles Distant though I am not certain where you lived for as you never were at mine House in Lincolnshire so I never was at yours What a poor business is it that the World should be troubled about our Acquaintance and Neighbourhood Sir though you and I differ in several points of Religion yet I love all Men and though I do not desire intimacy with any Man that is of a Contentious Spirit I love Peace and Quietness yet if you please to let me know when you are in any want you shall find that not only my self will relieve you but that I shall get others of my Friends to Minister unto you otherwise I do not desire Acquaintance with you whilst you are so violent and abusive Then you say that some of my Jacobs have called you Rogue and wisht that you were put out of the Town I am sorry that you should use such passionate Speeches as to call any persons my Jacobs and as to calling you Rogue I hope none of the Congregation that I belong to ever used such unseemly words of you for my part I have always spoke of you in Company with good Respect till you put forth the Book I love to speak the best I can of every Man Q. 4. You tell me that in pag. 19. God chose us so many and no more I pray who are those us whom you call us surely you speak of the Living I answer Let the Reader hear with Patience what is said Pag. 19. the words are these This is especially applied to the Father in Scripture to choose us before the Foundation of the World to foreknow us to predestinate us to be conformable to the Image of his Son therefore in that Scripture 1 Pet. 1.2 where you have the proper and distinct Work of Father Son and Holy Ghost about the Vessels of Mercy the Apostle saith We are Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ observe here our Election is ascribed to God the Father he chose us so many and no more this Man and not the other Jacob and not Esau then you have the proper work of the Son in those words the sprinkling of the Blood of Jesus Christ it is he who washeth us from our Sins in his own Blood he purchaseth all good things the second Person in the Trinity He is the Lord our Righteousness he is the Propitiation for our Sins he is our Mediator it is not the Father that is Mediator nor the Holy Ghost but the Son it is he that took upon him our Nature it was the Word that was made Flesh not the Father nor the Holy Ghost it was the Son that died upon the Cross for our Sins not the Father nor the Holy Ghost then you have the special Work of the Holy Ghost about our Sanctification in these words through Sanctification of the Spirit unto Obedience It is the Holy Ghost who in our Conversion doth Sanctifie us and bring us to the Obedience of Faith he applieth Redemption as the Son hath wrought Redemption when the appointed time when the fulness of time is come to call home an Elect Vessel he convinceth the Soul of Sin he revealeth Christ to the Soul he infuseth the Habit of Grace and after Conversion is with us to mortifie our Corruptions comfort us and lead us and to carry us to the Heavenly Kingdom Now What Cause had this Author to say Who are these Vs Surely you speak of the Living I answer I speak as the Scripture speaks in those Texts that I have mentioned of all the Elect of all the Redeemed of all that are or shall be sanctified and how strange and captious is it for this Author to go on and say You have good Thoughts of your self for you must be one of the Vs And shew me how many and no more or at least name One to make good the Word Vs and prove by the Word of God that You Two were undoubtedly chosen to Salvation Surely this Author was not in frame when he wrote thus this is just like a Woman scolding and quarrelling in the Streets I am heartily sorry for him Qu. 5. and 6. Are both about the same thing about Jacob and Esau Now concerning Jacob and Esau note 1. That Esau was not saved appears by Heb. 12.15 Lest there be any Fornicator or profane Person as Esau who for one Morsel of Meat sold his Birth-right This Observation may give much Light into this Matter that when any that were real Saints under the Old Testament are spoken of in the New Testament all their sinful Failings are covered and their Grace only mentioned So it is with Abraham Sarah Job Sampson Lot though they had many sinful Failings yet I say they are covered in the New Testament and their Faith Patience and Holiness only mentioned Or if there be an hint of their sinful Failings as of Rahab and Elijah there is mention also of their Faith and Prayer and the Grace of God bestowed upon them But when Esau comes to be mentioned in the New Testament the Holy Ghost leaves him upon Record that he was a profane Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that despised set light by and contemned holy things So that let it be observed that Esau after he had been so long dead is in the New Testament where the sinful Failings of the Saints of the Old Testament are covered is left under this black Character that he was a profane Person 2. As to what is said Rom. 9.13 As it is written Jacob have I loved but Esau have I hated let it be observed that the Apostle in that Chapter from the Beginning to the End is not treating about outward things but about spiritual things and to shew them that amongst them that enjoy Church State and Church-Privileges and Ordinances some are from Eternity elected to Salvation of God's mere Grace and others are passed by And the Apostle
maintains the Sovereignty of God that he might do so for his own Glory That this is the Apostle's Scope appears from Ver. 11 12 13. Eor the Children not being yet born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said unto her The Elder shall serve the Younger As it is written Jacob have I loved and Esau have I hated As if the Apostle had said You may see a Type of Election and Reprobation in Jacob and Esau that before they were born and consequently from Eternity God had determined their Eternal Estate for his own Glory as it pleased him Let Men cavil what they please God will be God and do whatever he will Yea but some may say How doth Paul make out this from what was spoken to Rebekah The Elder shall serve the Younger I answer The Apostle knew by the Spirit of God that there was a Mystery in these Words not only that two Nations were to come out of Jacob and Esau but that which was primarily intended was that the Person of Jacob was loved and chosen to Eternal Life and not Esau Yea but how came the Apostle to mention what is written in Malachy concerning Jacob and Esau's Posterity I answer The Apostle brings what is written there by way of Accommodation and Allusion thus That as God made a great Difference as to Jacob's and Esau's Posterities so much more as to Jacob 's and Esau 's Persons Some of Jacob's Posterity were afflicted in Egypt and at other times as well as Esau's and Jacob personally did never get Dominion over Esau as to outward Things but the Apostle sheweth that the Person of Jacob was from Eternity elected of God and not Esau If we cannot see how the Apostle could collect this from that place in Genesis and that in Malachy yet I pray let us reverence and believe the Scriptures and not quarrel with the Pen-men who were infallibly inspired I have heard indeed of an Arminian Preacher that wished that Paul had never writ any thing and especially not Rom. 9. that Chapter will confute all the Arminians in the World Now that the Apostle speaks here of God's Eternal Decree and Purpose concerning Jacob and Esau doth evidently appear by what followeth Is there Vnrighteousness with God That is in not purposing to bestow his Grace upon some Job 36.3 but passing them by the Apostle saith God forbid Surely we should ascribe Righteousness to our Maker Ver. 14. And Ver. 15 16. For he saith to Moses I will have Mercy on whom I will have Mercy and I will have Compassion on whom I will have Compassion So then it is not of him that willeth nor of him that runneth but of God that sheweth Mercy As if he had said There is no Unrighteousness with God it is infinite Mercy that he saveth any for he might glorifie his Justice in the Damnation of all for their Sins And that God should shew Mercy to one and not to another who shall dare to question God about this I will do saith God what I will I will have Mercy on whom I will have Mercy Ver. 17. The â—postle sheweth that God raised up Pharaoh for that very purpose to manifest his own Glory made him a Man a King gave him Power over the Children of Israel left him to the Corruption of his own Heart for the same purpose to manifest his Glory in his Confusion and Destruction If any contend with God about his Soveraignty I pray God give him Repentance here or else they will be confounded before his terrible Majesty hereafter The Apostle goeth on Ver. 18. Therefore he hath Mercy on whom he will have Mercy and whom he will he hardneth Yea but then if all be as God wills as God will have it Ver. 19. Thou wilt say then to me Why doth he yet find fault For who hath resisted his Will The Doctrine of God's Soveraignty cannot go down with unhumbled Men that never were made truly sensible of their own Meanness and Sinfulness and of the Infinite Majesty of God therefore Ver. 20 21. Nay but O Man who art thou that repliest against God That must be challenging and disputing and quarrelling with God Shall the thing formed say unto him that formed it Why hast thou made me thus Hath not the Potter power over his Clay of the same Lump to make one Vessel unto Honour and another unto Dishonour And as he sheweth in the following Verses What if God willing to shew his Wrath and to make his Power known endured with much Long-suffering the Vessels of Wrath fitted to Destruction And that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory God is from Everlasting he was infinitely happy in himself that he made Angels and Men was merely from the pleasure of his Will He could have made all the Angels and all the Posterity of Adam Eternal and Immutable Vessels of Honour if so it had pleased him But what if God the great and glorious God who is to be adored and feared of all What if God pleased to make Angels and Men for the Manifestation of his own Glory one way or other Who shall say unto him Why did God make Angels and Men at all of whom so many shall be so miserable that it had been good for them that they had never had a Being But what if the great and glorious God willing to shew his Wrath and holy Justice and to make his Power known did decree to leave some to themselves and to their Sins and to glorifie his Justice upon them Yea but may some say As to the Children of Men they were all left to fall in Adam and are alike by Nature But what if God have afore prepared some to Glory by his Eternal Election and redeems them by the Blood of his Son and calls them in due time by his Grace and Spirit as those whom he hath chosen to be Vessels of Mercy who shall question God for what he doth They that perish perish for Sin the Throne of the Holy God is guiltless for ever They that are saved are saved by the exceeding Riches of his Grace and Kindness towards them through Christ Jesus Thus I have answered the Author's Six Queries he sent me in a Letter Now I come to his Seventh and last Query Qu. 7. Because saith he I preach God's Love to Mankind to be such that he gave his Son to be the Propitiation for the Sins of the whole World this you call Arminianism the Life and Soul of Popery I answer This is utterly false that ever I said so Let him look upon my Letter and see how he hath wronged me in print I wrote to him in my second Letter that Arminianism was the Root of Quakerism and that a good Divine saith that it is the Life and Soul of Popery But as
'T is a Prophecy of Christ and he shall be for Sanctuary to the Elect amongst them but for a stone of stumbling and for a rock of offence to both the houses of Israel to the generality and Body of the Jews for a gin and for a snare to the Inhabitants of Jerusalem and many amongst them shall fall and be broken and be snared and taken And the Apostle Peter 1 Epist 2.8 after he had said that Christ was precious to those that believe he adds and a stone of stumbling and rock of offence to them that stumble at the Word being disobedient whereunto also they were appointed And Simeon spake by the Holy Ghost Luke 2.34 Behold this Child is set for the fall and rising again of many in Israel and for a sign that shall be spoken against And when the Disciples said unto Jesus why speakest thou to them in Parables he answered and said unto them Because it is given unto you to know the Mysteries of the Kingdom of Heaven but to them it is not given Matt. 13.10.11 and Luke 8.10 Vnto you it is given to know the Mysteries of the Kingdom but to others in Parables that seeing they might not see and hearing they might not understand 'T is said too in another place when they were alone he expounded all things to his Disciples yea tho' others are ready to dispute and quarrel with God about it when Chorazin Bethsaida and Capernaum repented not At that time Jesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast bid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Matth. 11.25 26. These Scriptures make it plain that God never purposed nor intended to convert and save the generality of the Jews but only them whom he had ordained unto Life Eternal 4. You say as to the Pharisees God did by his Servant John seriously call them to Repentance yea his Counsel was of God Luk. 7.29 who never said to the House of Jacob seek ye my Face in vain I answer as to that place Luk. 7.29.30 the words are And all the people that heard him and the Publicans justified God being Baptised with the Baptism of John but the Parisees and Lawyers rejected the Counsel of God against themselves being not Baptised of him For the understanding of this Scripture observe 1. What is meant by this That the generality of the Jews that were Baptized of John they justified God the meaning is that they acknowledged that God had sent them a great Prophet to call them to Repentance and they submitted to the Ordinance of Baptism that he was sent to administer not that the generality of the people that were Baptized of John were truly converted for John's Preaching and Baptism came to little for when he carried them further in his Preaching to set forth that Jesus was the Messiah the Saviour that was to come into the World they would not own him to be the Christ Indeed John was a burning and shining light and for a season the people rejoiced in his light but the generality of the Jews did not believe that Jesus was the Christ But tho' some of them did admire him for his Miracles and Preaching for a while yet the Pharisees at the last did carry it with the generality of the people of Jerusalem and they cryed out Let him be Crucified and said His Blood be upon us and on our Children 2. Consider what is meant by the Pharisees and Lawyers rejecting the Counsel of God against themselves not being Baptized of him The meaning is that they wholly rejected the Command of God by his Servant John they did not so much as make a shew of Repentance nor were Baptized of him as many of the common people were nor would own at all that Jesus was the Christ as John preached he was What is all this to prove that God purposed and intended to convert these Pharisees and yet they were not converted As for those words you mention Isai 45.19 He hath not said to the House of Jacob seek ye me in vain 'T is certain that never any Jew or Gentile that ever did seek God with all their Heart diligently and sincerely in Christ the Mediator that ever it was in vain But you are quite off from the business in hand which is to prove that God doth purpose and intend to give any persons Hearts to seek him aright in Christ and that God fails in the effecting and doing of it Then you conclude your Letter to the Dr. that Ministers may boldly assure poor Souls that God wills not their death but that they turn and live yea he hath sworn that he hath no pleasure in the death of the wicked To speak a little of this Preachers had need have a care that they speak right things of God 1. As to assuring men that God wills not their death take it as to particular persons take any man that is yet in his Sins how can you tell him and assure him that God wills not his death Hath not the Lord said The Soul that sinneth it shall die and cursed is every one that continueth not in every thing that is written in the Book of the Law Gal. 3.10 so that all men are condemned by the Law Well come to the Gospel He that believeth not shall be damned Surely according to the way of the Gospel if God do not give them Faith and Repentance God wills their death and damnation for none can be damned but those whose Damnation God wills to glorifie his Justice God wills the Salvation of all that are saved and he wills the Death and Damnation of all that are damned Surely you hold that God wills the death of those that are never converted 2. As to assuring men that God wills that they turn and live take it in this sense that where the Gospel is preached God commands men to turn unto him and live and that all that do turn unto him all to whom God giveth Grace to turn to him shall live But canyou tell a company of People that are yet in their sins that you can assure them that God will give them Grace to turn unto him that they may live That man that could indeed assure all people that come to hear him that God will certainly and infallibly give them a new Heart to turn unto him and live this were a rare Preacher indeed but this no mortal man can assure all people of The way that Preachers are to go is first to shew men how all have sinned and come short of the Glory of God and that God is Righteous tho' he should take vengeance upon them for ever To shew them that there is no help and hope in their own Righteousness or Strength and to shew Christ is an Alsufficient Saviour to all Believers that whosoever believeth on him shall not perish but have
everlasting life And to exhort them to pray to God to give them true Faith and Repentance to shew them that they have not a good thought or desire but what God works in them that it is not enough for Conversion to have Commands Promises and Threatnings set before them tho' God makes use of these but to tell them as our Saviour did that none can come to Christ but those whom the Father draws None but those to whom it is given of the Father and that Sighs and good Moods and Resolutions in their own Strength are far short of true Conversion and that they pray and wait in the use of God's Ordinances that the Lord of the exceeding riches of his Grace would give them a new Heart and Spirit that they may find that God hath put his fear in their Hearts that thro' his Grace they may find not only some sudden flashes and sudden resolutions to turn to God but a penitent frame of Heart for sin a prizing of Christ adoring of God's free Grace in him and desire and endeavour to walk with God But to entertain people with Discourses of By-opinions and Controversies and to talk of Universal Redemption is but to do people hurt instead of good yea upon preaching of Universal Redemption Experience hath shewn that people generally are more Carnal and Prophane in their lives Now to explain Ezekiel 18.32 I have no pleasure in the death of him that dieth and Ezekiel 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil ways for why will ye dye O House of Israel 1. This is spoken to the House of Israel not of all mankind They were the Children of Abraham his Friend they were under the external Dispensation of the Covenant of Grace what is this to all mankind The Gentiles they were aliens to the Commonwealth of Israel and strangers from the Covenant of Promise having no Hope and without God in the World Eph. 2.12 2. God hath no pleasure in the death of the wicked as it is the pain and misery of the Creature so God hath no pleasure in the torments of the Devils and damned in Hell yet it is his holy pleasure to punish them there to Eternity for the glorifying of his Justice And when God Commands the people of Israel saying Turn ye turn ye why will you dye he shews them that Obedience is acceptable to him but not that ever he purposed and intended to give all their Hearts a saving turn which he could have done if it had pleased him 3. Compare Scripture with Scripture God saith Ezekiel 5.11 Neither shall mine Eye spare neither will I have any pity v. 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted Minuit vindicta dolorem Isai 1.24 Ah I will ease me of mine Adversaries and avenge me of mine Enemies in the Hebrew it is I will comfort my self in shewing my Wrath and Justice upon them Proverbs 1.25.26 but ye have set at nought all my Counsels and would have none of my Reproofs I also will laugh at your Calamity and mock when you Fear cometh All these texts of Scripture those in Ezekiel 18.32.33.11 and those in Isaiah 1.24 Ezekiel 5.11 13. Proverbs 1.25 26. must be understood with great Caution and Sobriety God doth often speak after the manner of men to our shallow Capacities but we must understand all Scripture so as to know that there are no Passions in God's immutable Essence nor any change in his Purposes for ever So much in answer to this Author's Letter to Doctor Collings But he is up with the Doctor again Pag. 17. concerning Voluntas signi and Voluntas beneplaciti but surely he doth not rightly english voluntas beneplaciti or else his Printer hath not done right for he calls it his acceptable Will That which Divines mean by voluntas beneplaciti is what God himself hath decreed shall infallibly come to pass But as this Author speaks this distinction of Divines would be no distinction at all for to be sure what God commands is acceptable to him but the meaning of Divines by voluntas beneplaciti is not what is acceptable to God from Man as his duty but what God himself pleases to do or suffers to be done for his Glory This distinction of Divines being well understood is a great help to the understanding of many places of Scripture God gives out Precepts and Commands to men for several wise and holy Ends. 1. To shew his Lordship and Authority that he hath an absolute dominion over them to command what he pleases 2. To shew what is good and acceptable to him to shew what is their Duty 3. To shew them their inability weakness and insufficiency that man may see what cause he hath to be humbled and lye low before God for man of himself can do nothing of what God commandeth from a right Principle and to a right End but what God pleases to work in us and do for us that is another thing indeed as to his Elect what he commands them as their Duty he purposes and promiseth to do for them of his meer Grace and good pleasure Tho' man by his fall hath lost his power to obey yet surely God hath not lost his power to command God gives some Grace to obey to others he doth not give Grace Who shall dispose of his Grace but himself Further to illustrate this distinction of Divines concerning God's Will of Precept what he commands men to do and his Will of Purpose what he will certainly and infallibly do himself Let it be observed that God's Will as to some Precepts and Commands to men do vary and alter as it pleaseth him As for example several ritual Commands about the Worship of God which he required in his Worship under the Old Testament are altered under the New Testament But take God's Will for his Purposes and Intentions what he will do and he is of one mind unchangeable from Eternity to Eternity Yea to make this Distinction far more evident God doth sometimes give out a Command to Man to do a thing and yet may absolutely purpose and intend to hinder a Man from doing of it as in the case of God's Command to Abraham to offer his Son Isaac Gen. 22.2 And he said take now thy Son thine only Son Isaac and get thee to the Land of Moriah and offer him there upon one of the Mountains that I will tell thee of Abraham prepared all things to obey this Command of God and v. 10 11 12. and after he had bound his Son stretched out his Hand and took the Knife to slay his Son the Lord called unto him and said Lay not thy Hand upon thy Son neither do thou any thing unto him Here we see that God gave out a Command to do