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
understood as if God had not punished them here and in Hell for their Idolatry and other Sins But the meaning is that God let them alone to walk in their Blindness and Ignorance Gods Election then ran chiefly and almost wholly amongst the Jews but now that Gods Election runneth among the Gentiles Now the time is come to visit the Gentiles to take out of them a People for his Name he commandeth Men every where in all Nations where we his Ministers come to repent of their Idolatries and other Sins in a more especial manner than ever he did before that Men turn from Idols to serve the living God and this is a notable startling Argument to move them to Repent and turn to God For there is a Terrible Day of Judgment to come when God will Judge the World in Righteousness by that Man Christ whom he hath ordained to be Judge of the quick and the dead What is this to Christs dying for all Adams Posterity but against it For we see there how God suffered the Nations to walk in their Idolatrous courses and did not send any to Preach the way of Salvation to them And whereas now God commanded Men to Repent by the Preaching of the Apostles this was to bring in the Elect among the Gentiles and observe that as to the Elect the Lord doth not only command them to Repent by the Preaching of his Ministers but gives them Repentance it self by his Spirit 10. The next place is Rom. 5.18 As by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free gift came upon all Men unto justification of Life For the understanding of this Text. 1. Consider that the first Man Adam and the second Man the Lord from Heaven were both publick persons The first Adam stood in the room of his Seed The second Adam in the room of his Seed 2. Consider that the Apostles scope in this Text and Context is not at all to compare the two Adams as to the number of their Seed as if Christs Seed were equal in number with the first Adams Seed but the Apostles intent is only to compare the Power and Influence of the first Adams sin to bring Condemnation upon all his Seed with the power Efficacy and Vertue of the Second Adams Righteousness to bring the justification of Life And to that end the Apostle shews that the first Adam by one sin by one offence brought his Seed into a State of Condemnation And the Second Adam by his Active and Passive Obedience did take away for his Seed not only the Sin that came upon them by the first Adam but their many Offences committed in their own persons v. 16. So that let it be well observed the scope of the Apostle is to shew that as Death and ondemnation came inevitably upon all the first Adams Posterity by his fall so shall the free gift of Righteousness come infallibly upon all in whose room and stoad Christ dyed as their second Adam their Surety and Mediator The first Adams all was all Mankind the second Adams all was all the Elect and most certainly and infallibly shall both Justification and Sanctification come upon all Christs Seed whose publick person he was all for whom he obeyed the Law and bare the Curse of it So that tho' every ordinary reader may not be able to take up the right sense of this place the Apostles scope is that as Death came in by one publick person so Life and Salvation came in by another publick person And that the Lord Jesus will infallibly justifie and save his all for whom he undertook and dyed as their Head Representative second Adam Surety and Mediator This Text and Context rightly understood throws down the conceit of Universal Redemption to the ground 11. then the Author puts two Scriptures together but nothing to the purpose 1 Cor. 15.22 For as in Adam all dye even so in Christ shall all be made alive And John 5.29 They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation As to the first Text. As in Adam all dye so in Christ shall all be made alive The Apostle there is speaking of the Resurrection of the Body and though all shall be raised up at the second coming of Christ yet in this 22 v. and the next the Apostle is speaking only of the Resurrection of the Bodies of the Saints He first shews how Man came to be liable to natural Death and saith in Adam all dye by his sin and fall Man came to be liable to natural Death as it was penal indeed not only natural but spiritual and liableness to Eternal Death came upon us by Adam But the Apostle here is speaking only of Natural Death well saith the Apostle in Christ shall all be made alive But saith he in the next Verse every one in his own order Christ the first Fruits and afterward they that are Christs at his Coming Christ the Head of the Church He was the first that rose from the dead by his own power as he was God and he was the chief the most excellent person that ever was or shall be raised from the Dead and then he saith that they that are Christs they shall be raised at his coming as Christ the Head is raised from the Dead So they that are Christs all that are the Members of his Mystical Body they shall be raised at his second coming And the other Text John 5.29 shews that as Believers shall be raised at the last day that they may be glorified not only in their Souls but in their Bodies too So the wicked they shall be raised too at the day of Judgment that in their Bodies as well as in their Souls they may be punished for ever I wonder that this Author should so much as name these two Texts for Universal Redemption 12. The next place is 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction As to this place 1. T is very considerable what is said by the Learned Dr. Ames for the understanding of these words that is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is not wont to be applyed to the Son but appropriated to the Father and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly given to the Son the Lord Christ And so he Explains it by Deut. 32.6 Is not he thy Father that has bought thee Hath he not made thee and established thee So that the words may be understood of God as Creator and common Benefactor that had bought them by outward and common Mercies as he is said to ahve bought Israel of old Others take notice that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate bought doth
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
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
doth not own that he was the Person intended in that Book I saw so I desire however that the Reader of my Letter would wholly wave that part of the charge against him Well in my first Letter to him I did not directly Answer to his queries but it seems I must do it but I would be very brief in it for I have spoken of Election and Reprobation already It seems that in a Sermon which I Preacht twenty four years since from this Text 2 Cor. 13 14. I had two passages that do not please this Author it being so long time since it was with Difficulty that I got the Sermon The passage pag. 13. opening that Scripture the Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you I shewed that the meaning of the Apostle is amongst other things That these Believers might always have the Sence and Comfort of the Love of God in choosing them before the Foundation of the World to be Vessels of Mercy it is as if the Apostle had said Oh! That you may always see the special and distinguishing Love of God the Father towards you that when he had so many Millions of Souls in his Eye that he should choose you to everlasting Life and pass by so many that you should be Jacobs whom he hath loved and not Esaus whom he hath hated that he hath not appointed you to wrath but to obtain Salvation by our Lord Jesus Christ the Sence and Comfort and Assurance of this Unspeakable Love of God be with you This is the first passage in that Sermon that offended this Author Now upon this saith this Author both sorts being supposed to be living when you wrote thus Qu. Wherefore did the Lord pass by the Millions And after what manner did he hate them Did he afford them no Means that they might be saved I answer 1. This Author saith both sorts being supposed to be living when you wrote thus How impertinent is this Did I write 2 Cor. 13 14. did not the Apostle Paul write it to the Church at Corinth and Prayeth that the love of God may be with them as I have opened it in some measure no doubt there are of the Elect and of those that are passed by now living on the Earth both in the Sence that I hold Election and in the Sence that he holds Election but that which I said was to open the meaning of the Apostle Paul's Benediction or Prayer for the Church at Corinth not mentioning the persons to whom I spake whether they were Elected or not Elected 2. But for the Query wherefore did the Lord pass by the Millions and after what manner did he hate them did he afford no means that they might be saved I Answer that the Apostle speaking of the Love of God in the Text I opened which to be sure must be understood of the special Love of God it seems that because Paul is not now alive for you to quarrel with therefore you must send Queries to me about God's Especial Love and wherefore God had not the same Love for all Adam's Posterity and you must know of me how God hated those whom he did not choose to Salvation It is sufficient to tell you that he did not Love them to Elect them to Salvation to Grace and Glory but Decreed to leave them to their Sins and to glorifie his Justice upon them for their Sins and who are you that shall say unto God What dost thou must God give you an Account He saith I will be gracious to whom I will be gracious He hath mercy on whom he will have mercy and whom he will he hardens Yea but you say did he afford no means whereby they might be saved I Answer 1. The fallen Angels that were far more glorious Creatures than the Children of Men never had any means that they might be saved 2. As for the Children of Men the greatest part of Mankind never had so much as the Outward means of Salvation and none but the Elect have inward sufficient Means of Salvation there is nothing short of God's giving actually a new Heart and infusing Grace so as to make dead Souls live is sufficient to Unite the Soul to Christ indeed the Quakers hold and they grow upon the Root of Arminianism that all Men have a sufficient Light within to bring them to Salvation if they would but heed it but if the Light in us be Darkness how great is that Darkness Q. 2. What are the People to whom you write better than other Men and why do you call them Jacobs I pray who did I write to I only opened what Paul wrote to the Corinthians and if you ask what were they better than other Men The Apostle sheweth 1 Cor. 6.9 10 11 12. they to whom he wrote had been some of them much worse than many other Natural Men but through the Exceeding Riches of God's grace in Christ they were washed they were Justified they were Sanctified in the Name of the Lord Jesus Christ and by the Spirit of our God And this was a Fruit and Effect of Gods free and eternal Love to them This Author adds Or did you mean it of the Dead Truly all the Corinthians are dead to whom Paul wrote concerning this special Love of God but no doubt there are many now living that are partakers of the same grace and as to those that are not Elected I suppose you do not question but there are Millions who are so passed by as that they are now in the Prison of Hell Q. 3. You take your self for a Jacob and me for an Esau as I suppose I Answer Truly Sir I am sorry you should thus disgrace your self If you had not written your Name to the Queries you sent me I should have thought they had been sent me by some Impertinent Woman rather than by a Man Why do you say that you suppose I take you for an Esau You may be Elected to Salvation for any thing I know Our Doctrine doth not allow us to say of any particular Man yet living that God hath appointed him to Wrath except we had grounds to think that he hath committed the sin against the Holy Ghost which is a sin that is very rarely committed and I never knew that person in my whole Life that I was so uncharitable to as to think that person had Committed that sin But you say that you are mine Ancient Acquaintance and Neighbour and now a Stranger in this City and I never had the Humanity to invite you to my House had a Neighbor's Dog come to you out of Lincoln-shire would you not have been more kind to him than you have been to me I answer That those that do not know things may think that you and I have been great Acquaintance in Lincolnshire and that we lived very near together either in the same Town or within a few miles one of
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
as to make God Impotent instead of Omnipotent which he should be if he could be disappointed in bringing to pass what he hath purposed and intended to do You say that Christ was inwardly serious in his endeavours to gather Jerusalem appears by his words and tears which are such as may break a Heart of Stone I answer The Texts tho' you don't set them down are Matt. 23.37 Luke 19.41 42 43 44. And when he was come near he beheld the City and wept over it saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine Eyes for the days shall come upon thee that thine Enemies shall cast a trench about thee c. So that our Saviour is not speaking about the Eternal Damnation of the Jews but of the Temporal Destruction of Jerusalem and the People of the Jews which came upon them about forty years after It was such a Desolation as never was according as our Saviour had foretold But observe notwithstanding the Destruction that came upon that People all the Elect amongst them were Converted and between this Prophecy and Threatning and the Destruction of Jerusalem there was a great and famous Church at Jerusalem as we may see in the Acts So that our Saviour doth not mean that the things that belonged to their Spiritual and Eternal Peace were hid from all the People of the Jews for many of them believed and were saved after this time but that the things that belonged to the outward peace and safety of their City and Land were now so hid from the Eyes of the generality of that People and that God would lay their City and Land waste in a short space And for that place Matt. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy Children together even as a Hen gathereth her Chickens under her Wings and ye would not behold your House is left unto you desolate and in the next Chapter Mat. 24. he shews what Desolation should come upon Jerusalem As if Christ had said You have had many Prophets before that called you to Repentance and you have stoned and killed them and how often would I have gathered you for your safety to prevent your Ruin by the Roman Eagles that will as easily kill and destroy you as the Eagle doth the Chickens and ye would not Our Saviour as he was God so he was Man and some Speeches and Actions belong to him as Man Christ as Man preached to the Jews as a Minister of the Circumcision He was a Minister and Prophet to the Jews and would have gathered them as Man whom he would not gather as God-man Mediator Surely as God he could have gathered them so as to prevent both their Temporal and Eternal Destruction if he had pleased and as God-man Mediator he did gather the Elect amongst them as to Eternal Salvation And for what you say concerning Christ's Tears over Jerusalem such as may break a Heart of Stone I pray consider this may give more light into this whole business that this is spoken of Christ only as he was man and not as he was God And so it is said when Christ went to Lazarus's Grave Jesus wept John 11.36 Surely when Christ wept over Jerusalem and over Lazarus it was only as man he did not weep as he was Gods As he was Man he had such sinless Passions as Humane Nature hath but as he was God he was above all weeping and sorrow whatsoever But when you say that Christ's Tears over Jerusalem were such as might break a Heart of Stone you must know that Christ's pouring out of Tears as Man is not sufficient to break an Heart of Stone It is only Christ pouring out of his Spirit upon us as he is God-man Mediator that can break an Heart of Stone So that you have done nothing to prove that when God doth graciously purpose and intend to convert a Man that he doth not effect it Ay but you add that sure you are that God's Mind in sending Christ to them was to turn every one of them from their Iniquities Acts 3. ult Let us enquire into the meaning of that Scripture Acts. 3.25 26. Peter preaching to the Jews saith Ye are the Children of the Prophets and of the Covenant made with our Fathers saying to Abraham In thy Seed shall all the kindreds of the Earth be blessed unto you first God having raised up his Son Jesus sent him to bless you in turning every one of you from his Iniquities The Apostle Peter was now preaching to the Jews and tells them that they had been so wicked as to deliver up Christ to Pilate denyed him to be the Messiah and had killed the Prince of Life Vers 13 14 15. yet he exhorts them to Repent and be Converted that their sins might be blotted out Vers 19. Now whereas those that were Convinced that besides their other sins they had been guilty of Crucifying the Lord of Glory they might think there was no hope for their Salvation He tells them that they were the Children of Abraham to whom God promised that by the Messiah who came of his Seed according to the Flesh all the Kindreds of the Earth all the Elect amongst the Gentiles as well as the Jews should be eternally blessed Therefore tho' these Jews should be greatly humbled for their having a hand in Christ's death yet they should not despair of Mercy For unto you first God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities that is that they should obtain Mercy be blessed and saved any one every one of these Jews to whom Peter preached notwithstanding all the evil that they had done if now the Lord were pleased to give them a Heart to believe in Christ whom they had Crucified The Jews notwithstanding they had Crucified Christ were to have a priority in having Christ preached to them and Salvation by him This is all that is intended in the words It was far from Peter's meaning that God purposed to save every particular man and woman of the Jewish Nation then living and to turn them from their Iniquities for then it should have been effected for the Counsel of the Lord standeth sure and the Thoughts of his Heart to all Generations What do men mean in wresting Texts of Scripture thus to dishonour the most high God as if he were uncertain to effect what he purposes and intends to do as if he were like Man whose Purposes are often broken off and disappointed No our God is wonderful in Counsel and mighty in working his Counsel shall stand and he will do all his Pleasure As to this of the Jews compare Scripture with Scripture and you will find that God never sent Christ to save and convert all the Jews Isaiah 8.14 15.
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
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
Thess 1.9 Then this Author goes on Sir shew me if you can where the Scripture saith that Christ died but for some only not for all I answer this is but strife of words Christ did not die only for some of the Elect but for all the Elect but he died not for all Adam's Posterity as hath been sufficiently demonstrated He goes on and saith to this person Seeing you think that Christ died but for some shew me sufficient testimony from the Scripture that he died for your self I pray what Call hath this Author to put this Person upon declaring to him sufficient Testimony that Christ died for him and what is this to the purpose if this person had not yet attained what Paul saith Gal. 2.20 He loved me and gave himself for me But I hope this Person hath a comfortable assurance that Christ died for him Christ died for all Believers and if he finds upon Self-examination that he is in the Faith and Christ lives in him he may conclude that Christ died for him But why he should give this Author sufficient Testimony of his Faith I know not It may be some will say this is but a hectoring boysterous way of dealing The Author concludes his Letter saying to this Person Name one in this great City for whom Christ died not What is this to the purpose to prove Universal Redemption Tho' Christ did not die for all Adam's Posterity and tho' there be in this City many ignorant and prophane People yet it would be presumption to say of any particular person in this City yea in the whole World that Christ did not die for that Person except one knew that the Person had committed the sin against the Holy Ghost which is a sin which few are guilty of and for such we are not to pray for them 1 John 5.16 but for any other particular person tho' for the present he be never so ignorant of God and abound in Transgressions who can say but that this person may be one of those that God hath ordained to Eternal Life and that Christ hath died for and therefore we are to exhort them to Repentance and pray for them and if it be so that they be such as God hath chosen to Salvation and that Christ hath dyed for them the Lord will at one time or other before they dye turn them from Darkness unto Light Deliver them from the Power of Darkness and Translate them into the Kingdom of his dear Son CHAP. III. Ten Arguments from the Scripture to prove that those that Christ dyed for shall all of them be called justified and glorified in Heaven I have said enough already I hope to clear those Scriptures that this Author brings for Universal Redemption Now through the Lords Assistance I shall shew that though Arminians make such a poor low common thing of the precious Blood of Jesus Christ who was God as well as Man That they say that Men may be Damn'd in Hell for ever notwithstanding Christ dyed for them I shall prove the contrary by many Scriptures 1. John 10.15 16. I lay down my Life for the Sheep and other Sheep I have which are not of this Fold Them also I must bring and they shall hear my Voice and there shall be one Fold and one Shepherd 1. Observe that there are some that are called Christs Sheep before their Conversion given to Christ that he should be the Shepherd and Bishop of their Souls in the appointed time to bring them to Grace and Glory 2. These Sheep are the Elect both of Jews and Gentiles some are of the Fold of the Jews some of the Fold of the Gentiles 3. That Christ laid down his Life for these Sheep 4. That Christ hath undertaken to bring in and Convert those Sheep that he laid down his Life for that not one of them be missing and Perish Therefore Christ puts a must upon it I must bring as if he had said because of my engaging to the Father in the Covenant of Redemption to bring them to Grace and Glory as also because of my own free and everlasting love to them I must bring them home Ay but some might say True Christ may use some means outward and inward to bring in these Sheep that he dyed for but peradventure they will stop the Ear and their wills be rebellious Ay but saith Christ they shall hear my Voice that is they shall certainly and infallibly be Converted 2. Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life 1. Observe that those that Christ dyed for he Reconciled them to God made Satisfaction and Reconciliation for all their Sins Christ dying was no small matter It was not a thing of small Power and Vertue it was not to make God meerly Reconcileable but it was a perfect and eternal Reconciliation Though the benefit of his Reconciliation is given out in a certain order and manifested by degrees as seemed good to the Counsel of Gods Will yet Christ did all by way of Merit and satisfaction for sin when he dyed upon the Cross 2. Observe that such a Reconciliation being made by the Death of Christ the Apostle saith how much more shall we be saved by his Life That is by his Resurrection and Ascension and Intercession for them for whom he dyed Those for whom Christ dyed for them he rose again Rom. 4. and last v. Who was delivered for our offences and was raised again for our Justification Christ as the Head and Surety for those for whom he dyed was discharged of the debt of their sins by his Resurrection So that as he dyeth no more death hath no more Dominion over him So all that he dyed and rose again for shall be brought into such a state by Vertue of his Death and Resurrection that death shall not have Dominion over them Christ also ascended into Heaven as a publick person and Representative of those for whom he dyed For all them whose high priest he was Heb. 6.20 Whither the forerunner is for us entred even Jesus made a high Priest for ever after the order of Melchisedec for them he ever liveth to make Intercession until they be all brought to Glory he presents his Merits his Blood his Satisfaction in the Holy of Holies for them So that unless Men will say that Christ did not rise again and ascend into Heaven and doth not ever live to make intercession it must needs be that all that he dyed for shall be eternally saved For saith the Apostle if we were Reconciled to God by the Death of his Son how much more being Reconciled shall we be saved by his Life If there were such Merit in his Death as to Reconcile us to God Then Christ rising again ascending into Heaven and ever living to make Intercession for those for whom he dyed they shall all be certainly and infallibly
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
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
Christ for all that If Christ have a few names in a Church that degenerates those shall be safe whatsoever becomes of the rest as to their Church Estate and Eternal-state Revel 3.4 Thou hast a few Names even in Sardis which have not defiled their Garments and they shall walk with me in white i. e. they shall walk with Christ in the white of Grace here to their lives end and in the white of Glory for ever Tho' the Lord do remove the Candlestick the Church-Estate and will not own a People any longer to be a True Church yet if there be any sound Christians amongst them they shall never be cast off Therefore how vainly doth this Author say from this passage of the Assemblies Confession of Faith here is too much to prove the Point when there is not the least shadow of any thing they say to prove that any True Believer may fall totally and finally Tho' those that were Professors of the Gospel and were in Churches may so degenerate as to lose their Church-estate yet if there were any in those Churches that were True Believers the Gates of Hell shall not prevail against them A Degenerate Church may Excommunicate the Sound Members may prosecute them to Death but can never separate them from the Love of Christ The truth is when a Church doth so wofully degenerate as to be accounted no longer a Church of Christ but the Synagogue of Satan the Lord is pleased many times to stir up those that are Sound Christians amongst them that they are more Lively and Spiritual than ever they were and love not their Lives unto the Death in bearing witness to the Truth Now let us hear this Author declare what his Opinion is about the Saints Perseverance Saith he Pag. 20. For my part tho' I doubt not but there is a State attainable in this Life from which by the Grace of God Christians shall not fall yet I hold it a vanity for any Man to affirm of himself or of any other person in particular that it is impossible for him to fall I hold it far better for the best as well as others to take heed lest they fall I answer This passage is very dark and ambiguous wherein this Author rather hides than declares his Judgment about the Point in hand The word Christian may be taken largely for those that are Christians by Profession only no doubt but they may fall from their Profession or the word Christian may be taken strictly for those who are Christians inwardly in the Heart and in the Spirit as well as outwardly by Profession Now this we maintain from the Scripture as hath been declared before that all such have attained such an Estate by their Vnion with Christ by their Justification Adoption and Regeneration that they shall never fall totally or finally This Author must intend some new Notion if he understand himself which must be that though every one that is Really and Spiritually in Christ is not in such an Estate as that he shall certainly persevere in Grace yet he who hath attained an extraordinary degree of Grace or to an absolute Perfection such as the Quakers talk of may by the Grace of God keep his standing This is a wondrous dark Passage and I shall leave the Author in his Clouds but we maintain 1. That none attain to an absolute perfection in this life Rom. 7. Gal. 5.17 Eccles 7.20 2. That the strongest Saints in the World cannot keep themselves one day but are upheld by the secret Influences and Supplies of the Spirit Phil. 1.13 1 John 5.5 2 Cor. 3.5 3. That the Lord who keeps strong Believers keepeth also the weakest True Believer most certainly and infallibly Phil 1.6 where he hath begun the good work of Special Saving Grace he will perform it to the day of Jesus Christ that the weakest of Christ's Sheep and Lambs shall have Eternal Life and shall never perish John 10.27 28. that Christ will not break nor suffer to be broken the bruised Reed nor quench the smoking Flax Matth. 12.20 that is where there is but a little Special Grace that can but smoke though it cannot flame Christ will keep it that it shall never be quenched but shall at last flame out in Love and Praise and singing in Heaven to all Eternity God keeps True Believers in a state of Grace till they come to Glory not because they are strong but because they are his Elect because they are redeemed by the Blood of his Son and at their effectual Calling adopted to be his Children and saith the Apostle If Children then Heirs of God and joint Heirs with Christ Rom. 8.17 The least Babe in Christ is God's Child as well as the Eldest and strongest Believer and shall infallibly be an Heir of God and joint Heir with Christ For as many as believed to them he gave power to become the Sons of God John 1.12 The same Day and Hour that a Soul truly receiveth Christ the Lord doth actually adopt that Soul though it be a secret thing to the Soul yet it is as if God should say I did predestinate thee to the Adoption of my Child by Christ and now I do adopt thee to be my Child to be an Heir of Eternal Life and such shall certainly be preserved to the Heavenly Kingdom 1 Pet. 1.4 5. The Inheritance is reserved in Heaven for all that are begotten again to a lively Hope by the Resurrection of Jesus Christ and they are kept whilst they are in this World by the Power of God through Faith till they come to the Heavenly Inheritance 2. This Author saith I hold it a Vanity for any Man to say of himself it is impossible for him to fall I answer 1. It is a Vanity indeed for any Man to say of himself it is impossible for him to fall taking it for falling into Sin at all for there is no Man that liveth and sinneth not yea it would be Vanity Pride and Presumption for the best Saint on Earth to say it is impossible for him to fall into gross Sins seeing David and Peter fell so foully though they were graciously recovered again 2. It would be great Vanity for the best Saint on Earth to say in any the least Confidence in his own Strength that it is impossible for him to fall away totally and finally for indeed if they were left to themselves it is impossible that they should stand in a state of Grace one day if everlasting Arms were not underneath them if they were not kept by the Power of God If Christ did not hold them fast it were impossible that any of the Saints should stand 3. I say That it is no Vanity but a Triumph of Faith and Thankfulness to the God of all Grace for a True Christian when God sheds abroad his Love in his Heart by the Holy Spirit to say Who shall separate me from the Love of Christ Was it Vanity in David to say Surely
Goodness and Mercy shall follow me all the days of my life and I shall dwell in the House of the Lord for ever Psal 23.6 and Psal 73.26 Thou shalt guide me with thy Counsel and afterwards bring me to Glory Was it Vanity in the Apostle Paul to say Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge will give unto me and not to me only but to all them that love his appearing 2 Tim. 4.8 I suppose this Author may be of the Judgment of Bellarmine and other Papists that none can have Assurance in this Life of their Eternal Salvation except it be by extraordinary Revelation Then as to what he saith That it is a Vanity to tell any other particular Person that it is impossible for him to fall I answer that if he intends falling totally and finally I suppose it is not ordinary to say to any particular person it is impossible for you to fall away and if one do say so to any particular person it is upon a Supposition that the Person is savingly united to Christ as if a particular Person under desertion saith I once had Hope through Grace but now God will be gracious no more I shall one day fall by the hand of Sin and Satan one may assure him that if e're God hath begun the good Work of Special Saving Grace he will perform it to the Day of Jesus Christ Faithful is he that calleth you who also will do it 1 Thess 5.24 Ay but saith this Author It is far better for the best to take heed lest they fall I answer It is very well consistent with the Doctrine of the Saints Perseverance to take heed lest they fall and to work out their Salvation with an Holy Fear and Trembling looking diligently lest they fail of the Grace of God 1. They that have the fullest assurance of Salvation are to take heed lest they fall into Sin because Sin is Sin in a Believer as well as in another Man yea in some sence it is more heinous in a Believer than in another Man and tho' there be no Condemnation to those that are in Christ so that God will not cast his Children into Hell for their Sins yet he may sorely chastize them upon Earth both by Inward Terrors of Conscience and outward Afflictions 2. Such Cautions as take heed lest you fall and the like are one means by which God keeps his People from falling God's infallibly keeping his People doth not take them off from their Duty of Watching and Praying but encourageth them to their Duty But still if the Lord did not hold every Believer with a strong hand notwithstanding all their care and taking heed they would fall yea and fall as low as Hell For what the Author adds That good Laws were not made against Traytors and Felons to make Men Traytors and Felons but to keep Men from being Traytors and Feions I answer God's Laws and Precepts were not made to make Men wicked but to restrain Men from Sin and that they do so far as God is pleased to give Men either Common and Restraining Grace or Special and Sanctifying Grace But the aim of this Author is to make his ignorant and unwary Reader think that there are no other Decrees of God but Laws and Precepts set forth to Men as their Duty which is a gross mistake and is such a Vail upon this Author that till it be taken away he will never understand these things God's Eternal Decrees and Purposes are his Intentions what he himself will do for the manifestation of his own Glory God's Laws and Precepts are his Commandments to us as our Sovereign Lord but of these things I spake before in my Vindication of Dr. Collings Before I end this Chapter I would make this Observation which may be of use to his own Soul if the Lord please to put in by his own Spirit however it may be of use to others and it is this that this Author though he talks of a general Love of God to all Adam's Posterity and of God's setting forth good Laws yet he seems to have had such a dark Education that he is not acquainted with the free Covenant of Grace and the free Promises of Grace that are made to some Persons Some Scriptures declare what God requires of us in Precepts and Commands and in other Scriptures he doth freely and absolutely promise to some to all the Elect to all the Spiritual Israel that he will do it for them of his Free Grace in Christ And indeed if the Lord had not freely and absolutely promised to do these things for some there had not there could not have been any of Adam's Posterity saved The first Promise of Grace Gen. 3.15 that the Seed of the Woman shall bruise the Serpent's Head doth virtually contain all other Promises set forth afterward This Seed of the Woman is our Lord Jesus Christ who being God by Nature was to take upon him Humane Nature of a Woman It was declared that he should bruise the Serpent's Head give him a mortal Wound for all whose Surety and Mediator he was that he should destroy the Works of the Devil that he should certainly and infallibly bring all the Elect to Glory notwithstanding all that the Devil had done to bring Adam and all his Posterity under the Curse of the Law The Words hold forth no less than a full perfect and eternal Rescue in due time from the Devil and Sin that all whose Surety and Mediator Christ was shall certainly be Partakers of In one Text Deut. 10.16 it is said Circumcise the Fore-skin of your Heart In another Deut. 30.6 it is promised to the Elect The Lord thy God will circumcise thine Heart It is commanded in Ezek. 18.31 Cast away from you all your Transgressions and make you a new Heart And it is promised to the Elect that God will do this for them in Ezek. 36.26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the Heart of Stone and give you an Heart of Flesh Let it be considered how absolutely God undertakes for his Elect in the Covenant of Grace I will and I will So Jer. 31.33 I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Ver. 34 They shall all know me There are Promises unto Grace and Promises to give Grace to work Grace infallibly in the Elect And if we do not partake of those exceeding great and precious Promises that the Lord will work Grace in our Hearts against all Opposition we cannot be saved Joh. 6.37 All that the Father giveth me shall come to me Psal 110.3 Thy People shall be willing in the Day of thy Power Joh. 10.16 Other Sheep I have which are not of this Fold Them also I must bring and they shall hear my
'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