that which they have been warned to flee from by those that know the terrour of the Lord. These with some other things of like import prevailed with me to account it necessary That those precious truths opposed by him should be vindicated from his cavils and reproaches though for my self I can truly say I had much rather for many reasons some other of my Brethren had undertaken this work and I have many witnesses this task was imposed on not sought by me for I have no such esteem of my ability as to desire to trouble the world in Print and therefore I beg a candid interpretation of my appearing in publick on this occasion In my answer I have been forced very briefly to touch upon many of Mr. Colliers notions being desirous to bring it into as little room as might be lest by its length it should be rendred the less serviceable to many of those for whose good it was chiefly intended and therefore have passed over many things more remote from the main controversie in silence which otherwise might have deserved some remark Amongst which you may reckon that which so often occurs in his Book viz. This and that is true in a Gospel sense or some Scripture sense which sense he yet gives us no account of but what we must gather from his accommodation of that which he saith is true in a Gospel sense to his own absurd Opinions which may serve to amuse and deceive his ignorant and unwary Reader This I am abundantly satisfied in That what I have asserted against Mr. Collier is plainly confirmed in the Scripture of truth and agreeable to that Doctrine which the Church of God hath always been possessed of and are no new notions of my own coyning and therefore I hope by the Grace of Christ to be enabled farther to clear and strengthen what I have written if occasion be really offered by Mr. Collier his making such a reply as hath any colour of reason urged against it otherwise I shall not concern my self with a noise of vain words but rest satisfyed in that I have once for all born my witness against him and detected his Errors I earnestly desire that God would give him Repentance unto the acknowledgement of the truth that by his own recantation of what he hath published so contrary thereto and offensive to true Christians this contest may have an end put to it And forasmuch as I understand Mr. Collier pretends some respect to the Labours of Dr. Usher I could heartily wish he would seriously read over his Body of Divinity and his Treatise of the Incarnation of the Son of God called Immanuel printed at the end thereof that if he will not attend to what I have written yet he may by that holy man be better informed about the principles of Christianity And that he may for the future escape that absurdity and confusion he hath cast himself into in his first Ch. concerning the Person of Christ I desire he would compare this observation of the Dr. with what I have written on the same head to the same purpose By reason of the strictness of the personal Union whatsoever may be verified of either of those natures the Divine or Humane the same may be truly spoken of the whole Person from whethersoever of the natures it be denominated And let him take in the other parts of that discourse with it wherein he solidly proves that the Son of God took the nature of man not an humane person into a personal Vnion with himself and so was manifest in flesh and wrought out our Redemption as also his pithy and pious discourse of this subject in his Body of Divinity p. 164 165. c. and it may prove of singular use to guide him out of that labyrinth of Errour he is at present lost in if more gross tenets do not lye in the bottom of his discourses then he is yet willing to speak out plainly before the world which I would not suggest my suspicion of did I not discern ground for it in what he hath already written especially if compared with the Heresies formerly espoused by him but being willing to wait for his more plain and ingenuous opening of his own sense I have for the present passed over many things especially in his first Ch. that are of an harsh sound in Christian ears though clouded in ambiguous terms expecting that his Rejoynder will either give me occasion to put a better sense upon those phrases then the words at present seem well to bear or else engage me to a farther detection of his abomination couched in them With the latter part of Mr. Colliers Book which he intitles An healing word I have not concerned my self though divers things therein are lyable to just exception but I must tell him There can be no Gospel Peace without truth nor Communion of Saints without an agreement in fundamental principles of the Christian Religion We must contend earnestly for the Faith once delivered to the Saints and mark those that cause divisions among us by their new Doctrines contrary thereto and avoid them And lest any should be deceived by Mr. Colliers good words and fair speeches I cannot but take notice that his General Epistles were ushered into the world with the same pretext of making peace and discharge of his Conscience and with as great shew of zeal for God and other as plausible pretences as any he now maketh or can make And yet one shall hardly find more contradictory and blasphemous notions in the writings of any called or pretending to be Christians then in them For besides his contempt of the holy Scriptures and all Ordinances there he tells us To have Communion and Fellowship with the Father is to be one in Common with God to have fellowship is to be Gods fellow so is Christ so are Saints p. 243. Christ is no more then a Christian p. 244. with other like blasphemies which I abhor the recital of These things indeed as I am informed he saith he hath repented of but never yet thought himself obliged to publish to the world an ingenuous recantation of them that so those concerned might have from himself a plain and particular warning to take heed of that poison which hath flowed from his own pen however it may be a good warning to us not to heed the smooth or swelling words of a man carried about with every wind of Doctrine I have but a word or two more and that is to acquaint thee that I have been troubled for the delays that this little work hath met with both before and since it went to the Press which yet I could not help I have taken what care I could that Errata's in Printing it might be prevented and desire that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which do occur may be pardoned and amended in reading I hope they are not many nor very material And that thou maist the sooner have a taste of the
this high and holy place being increated But to manifest that Mr. Collier speaks not only without the Scriptures but against the Scriptures herein let these Texts be considered Thus the Heavens were finished and all the Host of them Gen. 2. 1. He commanded and the Heaven of Heavens were created Psal 48. 4 5. By the word of the Lord were the Heavens made and all the Hosts of them Psal 33. 6. what the Hosts of Heaven are you may understand by 2 Chron. 18. 18. Luke 2. 13. And if these Hosts of Heaven the holy Angels do always behold the face of God and all of them both place and Inhabitants were part of the six days creation as Exod. 20. 11. And if the face of God be beheld where his glory is displayed in the greatest splendour then certainly there is no colour nor place left for any increated Heavens And why cannot Mr. Collier conceive of the Eternal God without an Eternal Habitation distinct from himself If he must have such an habitation it is either because his happiness would not be perfect without it which is to make him dependant on something beside himself and to deny his Godhead by denying his self-sufficiency or else it must be because his being is such as is determined and limited by certain bounds as Bodies are properly said to be in such or such a place because they are circumscribed within some space that they fill up Created spirits though in a more improper sense yet are truly said to be in a place because though they have not parts and dimensions as bodies have so filling up the place where they are nor can be punctually circumscribed as they may yet they are so in some certain place as not to be at the same time without it or elsewhere Now therefore when we conceive of the being of either of these we must also conceive of some space susceptive of them which we call place because they are finite But what place can we conceive of for his dwelling therein who is immense and indistant to all places and things present to all by and in his infinite essence and being but contained in none He adds If God hath prepared a Building a House for his people not made with hands Eternal in the Heavens 2 Cor. 5. 1. Methinks it should be no crime to say that he hath an Eternal habitation for himself suitable to his name and nature and if Eternal then Increated I suppose the ambiguity of the word Eternal which Mr. Collier meets with in the Text is the occasion of his mistake in part If we look into the Scriptures we shall find mention made of a threefold duration 1. That which is absolutely Eterna without beginning or end and this is proper to God alone 2. That which hath a beginning but shall have no end which for distinction sake is commonly called Aeviternity And 3. That which hath a beginning and shall have an end which is time Now the term Eternal is indifferently used in the Scripture to signifie either of the two former but this ambiguity is easily removed if we consider the subject spoken of when it is applyed to God we must take it in the first sense but when unto Creatures in the second so then the Apostle as is clear from the scope of the Text when he speaks of an House Eternal in the Heavens doth not intend a building that had been from Everlasting but such an one as notwithstanding its Creation for it was made though without hands by the power of God in time should not decay as the earthly house of our Tabernacle doth but abide incorruptible for ever And let not Mr. C. think that because we need a house a building in the Heavens to compleat our happiness that therefore the former of all things doth so So then this Text will not bear the weight he lays on it And when in the close he infers from the Eternity of Gods dwelling place that it is also increated he might have added and then God for this necessarily follows upon the grant of the other and by this very medium Mr. Collier in his Body of Divinity p. 85. proves that Angels are created beings His words are these Reason teacheth that they must be and are created oâ— else they must be Eternal which is proper to none but God and if so they must be God but they are not God c. and by that Mr. C. may see that he hath intangled himself in medling with things that he understands not But I shall proceed The Scripture doth also instruct us concerning the subsistence of God or the manner of his being and this is such a glorious mystery as by his word only is revealed to us We cannot by reason comprehend it but ought to adore it and by Faith rest in his testimony concerning it In 1 Joh. 5. 7. we are taught that there are three that do subsist in the Divine essence and that these three are the Father the Word and the Spirit who are the one true God Here then is set before us the Divine essence subsisting in three relative properties The relative property of the Father is to begâ—t Ps 2. 7. Joh. 3. 16. The relative property of the Son is to be begotten The relative properly of the Holy Spirit is to be breathed or to proceed from the Father and the Son Joh. 15. 26. Rom. 8. 9 c. Now unto these relative properties belong all imaginable perfection but no imperfection because they are in God Therefore as considered in him they do inferr personality because a personal subsistence is the most perfect manner of being in the whole reasonable nature And throughout the Scriptures when the Father Son or Holy Ghost are distinctly spoken of those terms are made use of that are proper only unto a person and personal operations are every where ascribed to them Though in our conception of personality in the Divine nature we must separate from it whatsoever imperfection is seen in a created person Every created person hath a limited essence distinct and distant one from another But all the increated persons in the Deity have the same immense undivided essence and are the one Eternal immortal invisible only wise God In created persons also there is difference of time in the proceeding of one from the other but here though there be an Eternal order of origination there is no priority of time or nature Add hereunto the warranty of this term from Hebr. 1. 3. where it is applied to the Father and there is the same reason for our using it when we speak of the Son or Spirit and I cannot see why Mr. C. should reject or except against it as he doth p. 11 12. and in his Bod. of Div. However I shall not strive about words if the thing be owned But it is commonly seen that men have been offended with apt terms because the things expressed by them have been displeasing to
in one person since the incarnation of the Son of God But his defence thereof together with his following positions will in no wise admit this sense but determine his meaning to be That Christ is no otherwise nor ever was the Son of God but as he was God-man considered in both natures Whence it necessarily followeth That either he had no existence before the days of Augustus Caesar when he was born of the Virgin or else that he had both natures and was a man before he came of the Seed of David as concerning the flesh And this last absurdity he seems not to stick at in his following lines The argument he endeavours to confirm his notion by may be thus framed That which the Scripture no where affirms is unsound and unsafe for any man to affirm But the Scripture no where affirms Christ to be the Son of God in the Divine nature-only Ergo For any man to affirm it is unsound and unsafe If his meaning in his first proposition be that every notion that is not either exprest in terms in the Scripture or by just consequence deduced from it for ex veris nil nisi verum is unsound we grant it But then his assumption is false and must be denied All the inforcement he gives it is in these words The Scripture always when it speaks of the Son of God it is as he was in both natures God and Man But I shall prove the contrary by an instance or two out of those many that might be produced from the Scripture The first is Psal 33. 6. By the word of the Lord were the Heavens made This text I do the rather mention because Mr. C. confesseth p. 2. That it is the Son of God that is here spoken of under the name of the Word And it is evident that he is nor here spoken of as he was God-man but only as he did subsist in the form of God The design of the Psalmist being to set forth the Glory of his Eternal Power and God-head by enumerating some of his great works in this and the following Verses As he is the Creator of all things is his praise here celebrated long before he became Immanuel by taking our nature The next Scripture I urge for the proof of Christs being spoken of as the Son of God before his Incarnation is Prov. 8. from v. 22. to the end of the Chapter Which Text hath always been a grievous eye-sore to the enemies of the Son of God and hath by the Orthodox been pleaded with great advantage both against the Arrians and Socinians The last mentioned have laid in all the Cavils they could devise to perswade men that it is not the Son of God that is here intended and with them Mr. Collier joyns and puts in his exceptions also against the application of it to him p. 7. The learned know where and by whom this Text with others have been fully vindicated from their exceptions And amongst others Dr. Owen in his Exercitations prefixed to the second part of his Exposition of the Hebrews p. 37. c. hath so learnedly and solidly asserted the truth by me pleaded for from this Text with so full an answer to all Socinian cavils against it as leaves no ground for Mr. Colliers saying That it is a question too hard for any man to resolve whether this Scripture intend the Son of God or not His fond trifling in the exposition of it I shall not trouble my self with but only remove his exceptions laid in against the true sense of it which being established his gloss upon it vanisheth without farther trouble That an intelligent person is intended in this Text almost every Verse in the Chapter doth confirm for all kind of personal properties are ascribed to it and if we compare this with chap. 1. 21. ad finem we must acknowledge That Wisdom speaking in them is a person and a Divine person too unto whom all fear and obedience is due or else there is no such mentioned in the Scripture Moreover Christ is expresly called Wisdom in the New Testament Mat. 11. 19. 1 Cor. 1. 30. and the word there is of the Feminine Gender as well as here which evinceth the vanity of that cavil of Mr. Collier That Christ is not intended Because the Wisdom here spoken of is in the Feminine Gender What terms can express at once the whole of his Glory who is infinite Neither is there any thing here spoken of Wisdom that is not in other Scriptures attributed to Christ as we may see in a brief paralel v. 22. The Lord possessed me in the beginning of his way c. Joh. 1. In the beginning was the word v. 23. I was set up from Everlasting c. Mic. 5. 2. whos 's goings forth have been from of old from Everlasting So 2 Tim. 1. 9. Grace is said to be given us in Christ before the World began v. 25 Before the Mountains were settled before the Hills I was brought forth Col. 1. 25 17. He is the first born of every Creature and before all v. 29 30. When he appointed the foundations of the Earth Then I was by him Joh. 1. 2. And the word was in the beginning with God I was daily his delight rejoycing always before him Mat. 3. 17. This is my beloved Son in whom I am well pleased v. 32. Now therefore hearken unto me O ye Children Mat. 17. 5. Hear ye him Thus might I pass through the whole context but this sufficeth at present Mr. Collier still objecteth That here is no mention of the Son under that name and title That Christ is not here called the Son of God in terms doth not in the least weaken the testimony of this Scripture seeing it is manifest that such a person is here spoken of as can be no other then the Son of God And the relative property of the second subsistence in the Divine nature is so expresly mentioned that it is abundantly evident he is here spoken of as the Son of God before time This we find first v. 22. The Lord possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of his ways The word signifies either to acquire something or to possess it being acquired Now amongst other ways of acquiring Acquisition and so possession by right of paternity or generation is one so the same word is used Gen. 4. 2. and as the circumstances of the Text do necessitate us to embrace that sense here so the following words do put it out of doubt For thus he proceeds v 24. When there were no deeps was I brought forth and again v. 25. Before the Hills I was brought forth The word is the same in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in like manner by many learned Interpreters rendred brought forth Psal 51. 5. So then here is the Eternal generation of the person spoken of In that it is from Everlasting it can be applicable to none but he that is God
it is called 2 Pet. 1. 4. So also conversion is called a new Creation and Grace the new man or a new Creature 2 Cor. 5. 17. Eph. 4. 24. 2. 10. which terms in the common sense of men signifie the production of that which before was not in being by a divine power even the same that wrought in Christ when he was raised from the dead Eph. 1. 19 20. and do not suppose any pre-disposition or inclination in the person where this new Creation is not exciting the great Creator to a concurrence or assistance in order to its production Yet Mr. Collier hath the boldness to say that all these expressions amount to no more if rightly weighed then what he hath asserted viz. That God doth help men to believe by the working of his spirit with them so cherishing the Good he finds in them that it be not mastered by the sensual bruitish part Greater contempt hath not lightly been cast upon the holy spirit of God who works all Grace in us nor upon his sayings in the Scipture whereby his operation on the Souls of men is unfolded to us as if the holy Ghost intended to perswade them that they are beholding to distinguishing Grace for that which in truth they have in nature and do themselves The reason that Mr. Collier gives for his talking at this rate is Because it s we that believe and obey the Gospel and not the Spirit and it s our duty and so stated in the Scripture By this he intends to prove that the Spirit of God is not the only and principal efficient cause of Faith in men but they open their own eyes and raise themselves from the dead and create themselves anew in Christ Jesus or else believing must be attributed to the Spirit and not to them and must be considered as his duty and not theirs I might tell Mr. Collier seeing he pretends to Learning Qui actionis causa â—fficiens principalis prima est non illico ab actione cujus causa est denominatur lieet in illam per modum causae particularis determinantis influat sed ille tantum qui actione informatur But it s in vain to trouble his head with any Philosophical notion I shall rather make evident his mistake by some familiar instance that may be within his reach And I know none fitter â—o the case in hand then that of Lazarus his Resurrection from the dead by Christ I suppose it will be grated that the Lord diâ— not only help Lazarus to live and come out of his Grave but that by his Divine power he made him to live that was before dead and utterly uncapable of action yet was it Lazarus that came forth and revived not Christ so though the Spirit of God do give life to the Soul and by his own power make it to believe yet is it the man converted not the Spirit that believes c. To make the matter more plain we must remember That there are two moments in conversion to be considered The first is the infusion of a principle of Life and Grace by which the Soul is enabled and disposed to convert and believe being renewed after the image of God and this is called Gratia prima the first Grace in the reception whereof we are passive The second is the exercise of this Grace in actual turning to God believing c. through the blessed assistance of the Good spirit who workeâ—h in us to do as well as to will and this is called Gratia secunda In this the Soul is active and works according to the working of him who works in it mightily Before I pass farther I think it may be a convenient place here to remove out of our way the corrupt glosses of Mr. C. upon a Text or two which he is pleased to take notice of towards the end of this Chapter The first is Joh. 15. 5. mentioned by him p. 39. The words are without me ye can do nothing The design of Christ in these words is to press his Disciples to abide in him for this end he tells them in this Verse I am the vine ye are the branches he â—hat abideth in me and I in him the same bringeth forth much fruit for without me or severed from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye can do nothing We are by nature dry branches and unfruitful meet fuel for the fire of Gods wrath and if ever we bring forth fruit to God we must first by the powerful Grace of God the great Husband-man be ingraffed into Christ the true Vine that we may derive Life and Grace from him neither will our admission into the Church suffice thereunto without real union with himself and cleaving to him by faith lively and unfeigned by the daily exercise whereof we fetch new supplies of Grace so drawing sap from him from whom our fruit is found Thus is he unto us as the Vine unto the Branches for without Christ i. e. the influence of his Aid and Grace or in a state of separation in which we are not capable of this vital influence from him we can do nothing understand it according to the subject matter nothing that is spiritually Good Surely this casts man down from that Throne of self-sufficiency unto which Mr. Collier would advance him and very poorly doth he acquit himself in his reply thereto He saith 1. All the common light understanding and reason that men have is from him This is the refuge of the Pâ—lagians of Old in which Mr. C. hath before attempted to shelter himself They would pretend to own the Grace of God when their meaning was no more then this That men as men were beholding to God for their natural accomplishments more then which they neither had nor needed from him to enable them to yield acceptable obedience to him but that something else is intended in this Text we have already manifested 2. The Gospel leads Souls to him where their help is It s that which I say there is no capacity or power without the Gospel which unites Souls to Christ in whom their Life is c. It is the Faith of the Gospel and not the bare hearing of it that unites the Soul to Christ and though Mr. Collier here tell us of drawing to Christ and Union with him c. yet his design is still to exclude the special and effectual work of the spirit to bring the Soul to Christ and preserve it in him which I before proved necessary hereunto And there is little heed to be taken to his saying There is no power or capacity without the Gospel this is but to serve a present turn for he hath in his foregoing Chapters pleaded That where the Gospel never comes men have sufficient means and power to live to God without it The second Text is 1 Cor. 4. 7. Who maketh thee to differ and what hast thou that thou hast not received So Mr. C. reads it p. 43 about which we need
God is for the sake of their own good works is contrary to the whole current of Scripture and cannot consist with a sound Judgement concerning our Justification but necessarily leads to a Popish or Socinian notion thereof I cannot see what good works the Thief upon the Cross had to procure his admission into the Kingdom of God yet he being freely justified by Grace went immediately from the Cross to Paradise To conclude this no less offensive is that passage we meet with p. 59. The Protestants to be rid of Popish meritorious works run themselves too much in both principle and practice beyond almost all works of Charity This hath a long time been the clamour of the Jesuites against the faithful Ministers of the Gospel and for Mr. Colliers joyning with them in this calumny and slander of which neither he nor they can ever make proof at least so far as concerns their Doctrine there is no reason but their refusing to advance the good works of men into the room of Christ and to assign unto them what we are alone beholding to his Righteousness for On other accounts none plead the necessity of good works nor press men to holiness with greater earnestness and force of Scripture reason then they do as cannot but be known to all that are conversant in their Writings And therefore publick satisfaction for this reproach cast not on particular persons but on the whole Protestant interest is justly expected from Mr. Collier But however forasmuch as it appears that Mr. C. is little acquainted with the wholsome Doctrine of Orthodox Protestants I will give him a taste of what they teach concerning the necessity of Good works In Synopsi purioris Theologiae written by Polyander Rivet Wallaeus and Thysius no obscure men amongst the Protestants After they have in their 33 chap. laid down and abundantly confirmed that truth concerning our Justification which I have before touched in the 34ch they professedly treat of our holiness or Good works which are the fruits of a lively and justifying Faith concerning which they say § 24. Necessitas bonis operibus multifariam tribuitur Necessaria enim dicuntur 1. Necessitate praecepti divini 2. Necessitate medii ad Dei gloriam salutem nostram ordinati 3. Necessitate cultus obsequii Deo ex obligatione nostrâ naturali debiti 4. Necessitate bonae tranquillae conscientiae de sua electione vocatione ad salutem sibi probe consciae 5. Necessitate officii charitatis proximo praestandi The sense is this Good works are necessary on divers accounts They are said to be necessary 1. Because commanded of God 2. They are necessary as a medium ordered or in order to the Glory of God and our own Salvation 3. They are necessary in that they are the Worship and Obedience that we are by the Law of nature obliged to perform to God 4. They are necessary for the keeping a good and peaceful Conscience comfortably witnessing to our Election of God and calling unto Salvation 5. They are necessary on the account of that office of love that we ought to perform unto our Neighbour I might heap up testimonies of this kind and will at any time if called to it evince from the confessions of Faith of all the reformed Churches and from the Writings of all the worthy reformers that treat of this subject as also from theirs wâ—o of late have asserted our Justification by free Grace through the imputation of Christs Obedience both active and passive to us wâ—thout the works of the Law That they all plead for a necessity of good works on the account and for the ends before mentioned So then their Doctrine deserves not this calumny and if any have not practised according to their principles and profession let them bear their own burthen and shame however I suppose it is easie to manifest that no where under Heaven is impiety of every kind more abundant then amongst the Popish merit-mongers And I must say again That as the Writings of Protestants need no Advocate in this matter they sufficiently speaking for themselves so in this charge of Mr. Colliers against them thus causelesly Printed to the World and accommodate though perhaps not designedly to help forward the ruine of the Protestant interest and introduce Popery he hath raised a monument of his own petulancy and ignorance that will remain to his shame as long as his Book is in the hands of men to be read by them CHAP. VII Of the Day of Judgement and the Everlasting punishment of the wicked I Am now come to the Chapters in Mr. Colliers Book wherein he treats of the day of Judgement and the punishment of those that then come into condemnation concerning which his notions are so corrupt and accommodate to give countenance to and encourage men in a wicked course of life in this world by suggesting yea affirming that this notwithstanding there is hope for them in another world That scarce any thing could have been written more opposite and destructive to the Christian Religion and the main design of the Gospel I shall according to my former method briefly propose what the Scripture teacheth concerning this fundamental Article of the Eternal Judgement and then remove out of the way what he hath opposed thereto The Scripture teacheth 1. That there shall most certainly be a solemn and set day or time of Judgement in which God will judge the world in Righteousness by Jesus Christ Act. 17. 31. Rom. 14. 10. 2 Cor. 5. 10. 2. All persons of high and low degree good and bad must appear before his Judgement-seat and receive their sentence from him Mat. 25. 32. c. 1 Pet. 4. 5. Rev. 20. 12. 3. All the actions words and thoughts of men in this world though now never so secret must then be brought to light and accounted for Prov. 24. 12. Eccles 12. ult Mat. 12. 36 37. Rom. 2 16. 1 Cor. 4. 5. 4. Sentence shall be past upon all according as their works shall be found to have been and every man shall receive what he hath done in the body according to what he hath done whether it be good or bad As is abundantly proved by the Texts cited before But yet The works of the Saints and the works of the wicked fall under a different consideration in this day For 1. The works of the Godly are not considered as meritorious of Heaven which is assigned to them for an Everlasting Inheritance by the sentence of the great judge Luke 17. 10. but only as the fruits and evidence of a true and lively Faith in Christ unto which Salvation is promised for the sake of his merit 2. The works of the reprobate world are directly considered as deserving in their own nature the punishment to be inflicted on them and they are accordingly proceeded against Rom. 6. ult Thus all nations are divided into two Companies The Sheep are set on the right hand of Christ and the Goats on his
shall have a large share in them when the desired day of their calling and returning to God is come but their claim of right in new covenant blessings must now be on the account of their Faith in Christ not their natural descent from Abraham Let us now look into the Text and first we find that when the Prophet enters upon this comparison of Jerusalem with Samaria and Sodom v. 44. he saith Every one that useth Proverbs shall use this Proverb against thee c. which doth plainly lead us to a metaphorical sense of divers terms used in this proverbial or parabolical discourse Yea he saith v. 45. to the Jews your Mother was an Hittite and your Father an Amorite which certainly is not to be taken in a strict literal sense but is rather intended to note their corrupt manners then their natural descent And so although in the name Sodom there is an allusion to literal Sodom and the punishment thereof yet may we rather understand the Moabites and Ammonites to be intended who were like to Sodom and Gomorrah in their sinfulness and in their punishment See Zeph. 2 9. And there seems to be some farther occasion of this allusion not only in the situation of these Countries near to the Land where Sodom stood but more in that they sprang from Lot who was once an Inhabitant among the Sodomites whose evil manners his posterity did now conform to And indeed we find this in Scripture to be a common brand of Great sinners See Job 36. 14. Isa 1. 10. Rev. 7. 8. Now many of these two Nations did return to their Country as divers of the ten Tribes did also when Judah returned but especially are these promises made good in Gospel times in the gathering of Jews and Gentiles into one Church under one head Christ Jesus And these things duly weighed lead to such an interpretation of this prophecy as is according to the analogy of Faith and fully agreeing with other Texts both which are crossed and contradicted together with the whole scope of the Text under consideration by the sense that Mr. C. would force upon it For 1. It is evident that the promises here made must have their accomplishment in this world which is the only time and place for godly repentance and entring into Covenant with God by Faith in Christ 2. The Scripture and Reason doth cut off all hope of the returning so much as of any remnant of literal Sodom see Isa 1. 9. and saith expresly that the Sodomites do suffer the vengeance of eternal fire Jud. 7. which passage Mr. Collier mentions a little after I suppose to prevent others objecting it against him for certainly he cannot be so ignorant as to think that it strengthens his sense no doubt those that suffer the vengeance of Eternal fire are cut off from all hope of deliverance 3. The Grace promised in v. 62 63. is not a deliverance from torment only but a full and free pardon and taking of the persons pardoned into Covenant with God which includes their enjoyment of him as their portion which by Mr. Colliers own grant is no ways applicable to the damned in Hell And it is evident that the tollerableness allowed unto Sodom in the day of Judgement Mat. 18. 15. which he pleads is only comparative they shall be tormented less then those that have rejected the Gospel And the reasoning of our Saviour in that and like Texts is to this purpose That the condemnation of the Sodomites will be great is easily granted by you because they were great sinners and you are promising to your selves a far better portion then theirs is like to be in the day of Judgement but do not deceive your selves for your sin in rejecting the Gospel is greater then any they were guilty of and your punishment if you go on to neglect so great salvation will be heavier then theirs It shall be more tolerable for them in the day of Judgement then for you And there is no force of reason or terrour to the persons threatned suitable to what is intended if according to Mr. Colliers notion p. 53. The day of general Judgement should be the day of Sodoms ease That they should not be then condemned but released from their punishment and escape the Judgement that the rest of the wicked world fall under If this assertion of his be not bold and antiscriptural I know not what deserves to be so accounted Mr. Collier proceeds to argue Why may we not suppose that God may in time be pacified towards sinners after they have born their sin and judgement as formerly he hath declared himself to be or will be in time to come Ez. 16. 58. Seeing God hath been or will be pacified in Judgement why should we suppose him to be unreconcileable and never to be pacified in this last and great Judgement Is there indeed no difference betwixt the state of men in time and in Eternity why then can Mr. C. see no reason against sinners expectation of the same mercy hereafter as now some do partake of in the pardon of their sins and salvation by Christ Men are now under a mixt dispensation of justice and mercy and the time of life in this world is the only time of Gods patience 2 Pet. 3. 9. and while this time doth last he doth as well design the reclaiming of sinners by temporal Judgements as the vindicating of his own holiness and therefore when this is accomplished he may be here and oft-times is pacified towards sinners But in the world to come this mixt dispensation ceaseth and the Vessels of mercy shall enjoy the fruit of mercy perfectly and only and the vessels of wrath the extremity of justice all that is then designed towards them being the making known of wrath and glorifying justice upon them Rom. 9. 22 23. They must drink the Wine of Gods wrath without mixture Rev. 14. 10. And therefore no hope for them after this last and great Judgement He proceeds The Scripture saith expresly That God is the Saviour of all men but especially of those that believe and it is not present outward salvation that the Apostle is there speaking of c. The Text referred to is 1 Tim. 4. 10. where the Apostle is giving an account of his diligence and constancy in the work of the Ministry notwithstanding the persecutions that did or might attend him on that account as also the encouragement he had thereto because he trusted in the living God who is the Saviour of all men especially of those that believe which can intend no other then the conserving providence of God which is over all and especially his own people So the 70 render Psal 36. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou wilt save or preserve Men and Beasts O Lord. It is evident the Apostle encourageth himself in that salvation that is presently enjoyed in this world who is the Saviour c. and if Mr. Colliers corrupt sense of this Text
all this fruitless if â—â— wâ—re left to himself the most high did from Everlasting Decree that which in time he effects by his powerful Grace to draw a remnant unto Christ that they may obtain salvation by him and to leave the rest to perish in their obstinacy Where then is our making null the revealed will of God by his Decree that Mr. C. talks of He adds The Lord himself makes this distinction with suitable promises alike to both i. e. He allows a latitude beyond the first and special Election or gift tâ— hiâ— Son with promise of life on the universal account of Grace Joh. 6. 37. which Text he miserably wrests in his following lines unto the whole my answer is briefly this The Decree of God is one thing his Command another It is the latter that constitutes our duty not the former It doth not therefore follow that because many are called and commanded to believe and Life is tendred to them on Gospel-terms therefore many are chosen besides the special Elect. But to the Text All that the Father giveth me shall come to me and him that cometh unto me I will in no wise cast out In the context Christ declares 1. That there was a certain number given to him by the Father which Mr. Collier owns to be the special Elect. 2. That concerning these the will of God was that they should be brought to Inherit Eternal Life by Faith in Christ v. 40. 3. That although the natural pravity of men is such that no man without special Grace can come to Christ v. 44. yet these should by the drawings of the Father be brought to him All that the Father hath given me shall come to me 4. That these coming should in no wise be rejected by him and the reason thereof he renders v. 38 39. It is evident therefore the same persons are spoken of in the end that are intended in the beginning of v. 37. and Mr. Colliers supposition of the contrary is without ground and his reason for it ridiculous It cannot be supposed saith he that him that cometh c. is a promise to the first gift for they shall come that is All the Elect shall believe in Christ Ergo There is no promise made of their salvation by him Apage nugas That which he discourseth concerning the Book of Life p. 22. if his notion of it were granted makes nothing for him unless he suppose that the revealed will of God that declares and determines our duty what we ought to do and the Decree of God or what himself will do to be all one However we will consider what he saith viz. That Rev. 3. 5. 20. 12 15. 22. 19. must be understood to speak of the Gospel-book of Life in which all Believers are written and not the first Book of Life in which the special Elect are written I answer 1. The special Elect and true Believers are terms convertible where the one are written the other are written And it is Mr. Colliers great errour to suppose the number of the one to exceed the other As many as are ordained to Eternal Life believe so the Election obtain and the rest are blinded Acts 13. 48. Rom. 11. 7. 2. A Book is attributed to God in Scripture not properly but by a Figure called Anthropopatheia the metaphor being taken from wise men who are wont diligently to set down in a Book those notable things that they would keep in mind and signifieth his providence with respect to and most exact knowledge of all things and in the Scriptures cited by Mr. Collier it signifies Gods special knowledge of his saved ones concerning which the Apostle speaks 2 Tim. 2. 19. which is as a certain Catalogue of those whom God hath chosen unto Eternal Life by Faith in Christ But Mr. C. saith they must be otherwise understood His saying they must is no proof and his reasons are too weak to inforce it His first is Because out of the Book of Life here mentioned many may be blotted I answer The expression is Figurative and is to be interpreted according to the scope of the place as God is said to blot out sin when he doth not impute it so to blot out the name of one out of the Book of Life that he doth not reckon among his saved ones which he will make manifest in the day of judgement when all the world shall know that he had no part therein thus the affirmative being put for the contrary negative the sense is briefly this God shall take away his part out of the Book of Life Rev. 22. 19. i. e. He shall have no part at all in it and so likewise e contra ch 3. 5. I will not blot out his name out of the Book of Life i. e. I will reckon him amongst my own Sheep and it shall appear by my confessing him before my Father c. His second reason is Because this Book is one of thâ—se by which men shall be judged Rev. 20. 12 15. In the Text this Book is mentioned distinct from those by which men shall be judged and the opening of it in that day signifies the glorious discovery that shall then be made of the Lord his hâ—ving ordered all things in his holy and righteous government of the world so as to fulfill his own Decree and that all his saved ones are alone beholding to free Grace dispensed according to the purpose that God purposed in himself before the foundation of the world for in the issue when men have talked their pleasure of their own ability it so comes to pass That whatsoever was not written in the Book of Life was cast into the Lake of Fire not simply because they were not written there but because they being left to the way of their own heart did wilfully persist in their rebellion against God for which they must then suffer the vengeance of Eternal Fire Election he saith is no ground to discourage any from believing who saith it is That crimination hath been abundantly answered by others without the help of his Scriptureless notion The tenders of Life in the Gospel are full of Grace the command to believe equal and rational and the promise of Life to the believer sure and stedfast Election is a secret and hidden thing as to the concernment of particular persons in it which belongeth unto God and as none can know their Election of God before Faith so is it no way necessary that they should do so in order to believing for revealed things belong unto us and our Children and we are bound to attend to them in that same order in which God hath revealed them Now in the Gospel is the Salvation of God revealed to lost sinners and they simply considered as such commanded to accept of it upon the terms proposeâ— to them none are called to believe under the formal consideration of Elect persons but as weary and heavy laden sinners undone thirsty sinners in
continente and that first generalâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole Fabrick of Heaven and Earth with all things in them contained which in the beginning were Created of God so Job 34. 13. Act. 17. 24. Eph. 1. 4. and in very many other places Secondly distinctly first for the Heavens and all things belonging to them distinguished from the Earth Psal 90. 2. Secondly the habitable earth and this very frequently as Psal 24. 1. Psal 98. 7. Secondly For the world contained especially men in the world and that either first universally for all and every one Rom. 3. 6. 3. 19. 5. 12. Secondly indefinitely for men without restriction or inlargement Joh. 7. 4. Isa 13. 11. Thirdly exigetically for many which is the most usual acceptation of the word Mat. 18. 7. Joh. 4. 42. Joh. 12. 19. 16. 1. 17. 21. 1 Cor. 4. 9. Rev. 13. 3. Fourthly comparatively for a great part of the world Rom. 1. 8. Mat. 24. 14. 26. 13. Rom. 10. 18. Fifthly restrictively for the Inhabitants of the Roman Empire Luke 2. 1. Sixâ—hly for men distinguished in their several qualifications as first for the good Gods people either in designation or possession Psal 22. 27. Joh. 3. 16. Joh. 6. 36 51. Rom. 4. 13. 11. 12 15. 2 Cor. 5. 19. Col. 1. 6. 1 Joh. 2. 2. Secondly for the evil wicked and rejected men of the world Joh. 7. 7. Joh. 14. 17. 22. Joh. 15. 19. 17. 25. 1 Cor. 6. 2. 11. 32. Hâ—b 9. 11. 11 38. 2 Pet. 2. 5. 1 Joh. 5. 19. Rev. 13. 3. Thirdly For the world corrupted or that universal corruption that is in all things in it as Gal. 1. 4. 4. 1 4. 6. 14. Eph. 2. 2. Jam. 1. 27 4. 4. 1 Joh. 2. 15 16 17. 1 Cor. 7. 31 33. Col. 2. 8. 2 Tim. 4. 10. Rom. 12. 2. 1 Cor. 1. 20 21. 3. 18 19. Fourthly For a terrene worldly estate or condition of men or things Psal 73. 12. Luke 16. 8. Joh. 18. 36. 1 Joh. 4 5. and very many other places Fifthly For the world accursed as under the power of Sathan Joh. 7. 7. Joh. 14. 30. Joh. 16. 11 33. 1 Cor. 2. 12. 2 Cor. 4. 4. Eph. 6. 12. and divers other significations hath this word in holy Writ which are needless to recount These I have rehearsed to shew the vanity of that clamour wherewith some men fill their mouths and frighten unstable Souls with the Scripture mentioning World so often in the business of Redemption as though some strength might be taken thence for the upholding of the general ransome Parvas habet spes Troja si tales habet If their greatest strength be but sophistical craft taken from the ambiguity of an aequivocal word their whole endeavour is like to prove fruitless Now as I have declared that it hath divers other acceptations in the Scripture so when I come to a consideration of their objections that use the word for this purpose I hope by Gods assistance to shew that in no one place wherein it is used in this business of Redemption that it is or can be taken for all and every man in the world as indeed it is in very few places besides So that as concerning this word our way will be clear if to what hath been said ye add these observations First That as in other words so in this there is in the Scripture usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the same word is ingeminated in a different sense and acceptation So Mat. 8. 22. Let the dead bury their dead dead in the first place denoting them that are spiritually dead in sin in the next those that are naturally dead by a dissolution of soul and body So Joh. 1. 11. He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own even all things that he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his own i. e. the greatest part of the people received him not So again Joh. 3. 6. That which is born of the spirit is spirit Spirit in the first place is the Almighty Spirit of God in the latter a spiritual life of Grace received from him Now in such places as these to argue That such is the signification of the word in one place therefore in the other were violently to pervert the mind of the Holy Ghost Thus also is the word World usually changed in the meaning thereof So Joh. 1. 10. He was in the world and the world was made by him and the world knew him not He that should force the same signification upon the word in that triple mention of it would be an egregious glosser for in the first it plainly signifieth some part of the habitable Earth and is takâ—n subjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second the whole frame of Heaven and Earth and is taken subjectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the third for some men living in the earth viz. unbelievers who may be said to be the world adjunctivè So again Joh. 3. 17. God sent not his Son into the world to condemn the world but that the world through him might be saved where by the world in the first is necessarily to be understood that part of the habitable world wherein our Saviour conversed in the second all men in the world as some suppose so also there is a truth in it for our Saviour came not to condemn all men in the world for first condemnation of any was not the prime aim of his coming secondly he came to save his own people and so not to condemn all in the third Gods Elect or Believers living in the world in their several generations are meant although it is granted they are not considered in this place as Elect but under such a notion as being true of them serves for the farther exaltation of Gods love towards them which is the end here designed and this is as they are poor miserable lost creatures in the world of the world scattered abroad in all places of the world not tyed to Jews or Greeks but dispersed in any Nation Kindred or Language under Heaven ex eod p. 201. the like is to be said of parallel Texts who were they whom he intended to save and none else or he faileth of his purpose and the endeavour of Christ is insufficient for the accomplishing of that whereunto it is designed Secondly That no argument can be taken from a phrase of speech in the Scripture in any particular place if in other places thereof where it is used the signification pressed from that place is evidently denied unless the scope of the place or subject matter do enforce it For instance God is said to love the world and send his Son to be in Christ reconciling the world to himself and Christ to be a propitiation for the sins of the whole world If the scope of the places where these assertions are or the subject matter of which they treat will
more nor less then those that are Christs i. e. Believers for certainly Justification is not without Faith Secondly The word All is sometimes used for some of all sorts Jer. 31. 34. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Paul rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8. 11. so Joh. 12. 32. 1 Tim. 2. 1 2 3. which is made apparent by the mention of Kings as one sort of People there intended And I make no doubt but it will appear to all that the word must be taken in one of these senses in every place where it is used in the business of Redemption Thirdly Let a diligent comparison be made between the general expressions of the new with the predectâ—ons of the Old Testament and they will be sound to be answerable to and expository of one another The Lord affirming in the New that that was done which in the Old he foretold should be done Now in the predictions and prophecies of the Old Testament that all Nations all People all Flesh all the ends Families or Kindreâ— of the Earth the World the whole Earth thâ— Islâ—s shall â—â— converted look up to Christ come to the Mountain of the Lord and the like none doubts but that the Elect of God in all Nations are only signified knowing that in them alone these predictions have the truth of their accomplishments And why should the same expressions used in the Gospel and many of them aiming directly to declare the fulfilling the other be wire-drawn to a larger extent so contrary to the mind of the Holy Ghost In fine as when the Lord is said to wipe tears from all Faces it hinders not but the reprobates shall be cast out to Eternity where there is weeping and wailing c. So when Christ is said to dye for all it hinders not but those reprobates may perish to Eternity for their sins without any effectual remedy intended for them though occasionally proposed to some of them Thus far are the words of that worthy Sevant of Christ I shall now return to Mr. Collier The Scriptures that he produceth to prove that Christ died for all men viz. Judas as well as Peter those that were already under Divine vengeance when he laid down his Life as well as those that were saved are these Joh. 1. 29. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. He tells us not how he thinks to enforce his notion by them but takes it for granted that the word World and All used in them must intend every individual person in the world which Hypothesis is abundantly overthrown in the foregoing lines and there needs no farther answer to them only I will briefly clear Heb. 2. 9. that there may be no occasion of stumbling left to any The words are thus translated That he by the Grace of God should tast death for every man the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every one which is here used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all That this term every man is commonly used in Scriptures where some limitation of it must be allowed is certain see Col. 1. 21 where every man can intend only those to whom Paul preached and 1 Cor. 12. 7. with ch 4. 5. And in this Chapter we have such a description of these All for whom Christ tested death as will by no means agree to all and every one but the Elect only v. 10. they are called many Sons to be brought to glory v. 11. his Brethren and those that are sanctified the Children that God gave him v. 13. those that were delivered from slavish fear of death v. 15. I conclude therefore that the All here spoken of are all Christs sheep and they only whether Jews or Gentiles c. Mr. C. seems to be aware that he hath made very bold with the two last Texts cited by him and that they will not bear the sense he imposeth upon them and therefore he states an objection against his application of them to the General ransome p. 14. And seeing he will have it brought in I will take leave to frame the Objection my self and know that the like might be urged with reference to the other Texts By the World in 2 Cor. 5. 19. and the whole World 1 Joh. 2. 2. we may not understand all and every man in the world because that which is affirmed in these Texts is not applicable to them in Cor. those that are called the World in v. 19. are called us Believers v. 18. They are reconciled to God and have the pardon or are under the non-imputation of their sins being made the righteousness of God in Christ so also those spoken of in Joh. were such whose sins Christ was a propitiation for and that had by him interest in the favour of God so that in both these Scriptures actual reconciliation to God and the application of Grace rather then the impetration thereof is intended in which multitudes in the world have no part and therefore these terms can intend no more but men living throughout the whole world in all the parts and regions thereof in opposition to the Inhabitants of any one Country or place as such even so many of them as being ordained to Eternal Life did believe as well Gentiles as Jews according to Joh. 11. 51 52. That Mr. C. acquits himself but poorly in his answer to the objection as framed by himself every one will see that shall seriously weigh his lines The sâ—m of what he insists on is this That the Scripture clearly states a general reconciliation and a special A general reconciliation of all things all men Col. 1. 20. And having made peace by the bloud of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c A special reconciliation of Believers which is not the same as the General but ariseth out of it and is that intended Col. 1. 21. Both these we have likewise in Rom. 5. 8 10. These Texts do in no wise prove what Mr. C. doth produce them for The first mentioned viz. Col. 1 20. is by divers learned and judicious men interpreted according to the subject matter all things i. e. the whole Church or Family of God in Heaven viz. the spirits of just men made perfect and in Earth i. e. the Elect still in the world even all that are reconciled are so in Christ And if he carry it farther as some able Interpreters do also and will have Angels included and also the fabrick of Heaven and Earth and the Creatures therein made for the service of man yet can it not on alike account be applyed to aâ—l these we cannot rightly conceive of a reconciliation of Angels properly so called that never sinned it is at most but an analogical reconciliation they being confirmed in Grace and secureâ— in their station by Christ And so with respect to the things that are in the world it can be
if it be Doctrinally proposed to him in the exercise of that ability which he hath in his lapsed state is utterly denied â—n this Text and Tho. C. convict thereby of falshood who affirms it The second Scripture which I shall oppose to his forementioned assertion is Joh. 6. 44. No man can come to me except the Father which sent me draw him Christ doth here assert that notwithstanding the Gospel be preached to men their natural impotency is such that they cannot come yea their enmity such that they will not come unless the Father draw them viz. by those effectual teachings and that illumination by which alone this impotency is cured in the Elect. v. 45. Th. C. makes his exceptions likewise against this Text p. 30 but to very little purpose 1. He endeavours to perswade us that this drawing of the Father is the same with the preaching of the Gospel and so common to all that hear the sound thereof which the Text will in no wise admit seeing it is of such that hear the Gospel that Christ speaketh amongst whom some are thus drawn others not 2. He saith they cannot because they will not and that the one is not without the other We grant this they neither can nor will without special Grace come to Christ neither are men condemned meerly for their impotency but for their wilfulness in rejecting the Gospel but this helps not Mr. C. at all And whereas he gives an account in some particulars why they will not viz. 1. Because they are habituated in sin and accustomed to it c. And 2. Because of the influence that the Devil hath upon them I grant that these things do obstruct and hinder persons from coming to Christ but I must tell him also That the first and main reason of their refusal is quite passed over by him and that is the natural enmity that is in their Souls to God Rom. 8. 7. The third Scripture is Eph. 2. 1. with other paralel Texts that declare all persons unconverted to be dead in trespasses and sins and then certainly uncapable in that condition to put forth any truly spiritual vital act in receiving and obeying the Gospel of Christ seeing they are without that principle of life from whence such acts must flow Unto this Mr. C. replies p. 29. It is a great mistake to think and speak as if men were as dead and uncapable to believe and obey the Gospel as a stock or a stone or as men that are naturally dead this is a ridiculous and untrue imagination and so proceeds with his unlearned eloquence to set forth the folly of giving any thing in command to a stone c. But to these things I say 1. All men have indeed rational Souls and none besides Mr. C. will be so ridiculous as to to talk at such a rate as if Men and Stones were in the same capacity of being wrought upon by exhortations promises and threatnings we acknowledge that these are proper moral instruments in their own nature suited to work upon the understandings wills and affections of men and to produce the effects of Faith and Obedience in them and seeing these faculties are the principle and subject of all actual obedience it is also granted that there is in men a natural remote passive power of believing and obeying the Gospel which is not in stocks and stones but this power is never actually put forth nor can be without the effectual Grace of God working in them both to will and to do so that this notwithstanding as a stone or Corps cannot perform any operation of which natural life is the principle because they have it not neither can a man in his fallen state put forth an act of spiritual life because he is without that Life and Grace that is the principle thereof For as the Soul is to the Body with respect to natural life so is the new nature to the Soul with respect to a moral or spiritual life That which he offers that he might escape the force of this testimony is so remote from the evident scope of the Texts insisted on that I shall not need to return any particular answer thereto but leave his errour crushed under the weight of these savings of the holy Ghost who hath in them stained the pride of all flesh Only I could wish that they into whose hands these lines may come would â—lso consult Dr. Owen in his Discourse of the Spirit where he doth largely plead and vindicate these Texts against the Pelagians Arminians c. from whom Mr. C. hath drank in these notions For my own part I had not now produced them but only that I might take this opportunity to remove his objections against their true sense supposing this a convenient place for that work seeing my design is only to remove his cavils out of the way of weak Christians and not to handle any point my self farther then in the pursuit thereof I am led to I pass therefore a multitude of other Scriptures that contradict his notion and shall attend him in his proof offered and discover the weakness and insufficiency thereof The first thing which he saith proves his opinion is Because it is the duty of all men suitable to the meaâ—s and ministry they have been under to believe and obey God And after he hath by divers Texts proved this which none denies he adds All which proves a capacity in men to answer his will or we must reflect on God c. Were man to be considered in his primitive state as he came out of the hands of God there were some weight in this reasoning But to suppose that the duty of man must be measured by his power and ability in his fallen state is fond and groundless He cannot sin himself from under obligation to duty Though he loose the image of God that rectitude of nature by his sin that enabled him to obey God yet the most high doth not loose his right of commanding him that which is just and good In truth To say that we have power in and of our selves to do all that God requires of â—s is in effect to make void the Grace of God and to renounce the Gospel at least to allow its usefulness which is the most Mr. C. doth only to facilitate the discharge of our duty But if our duty is to be measured by our power it will appear that sinners hardened by continuance in sin and profligate wickedness are most excusable seeing they have least power to obey God as Mr. C. will confess and so by his argument it were unjust with God to require that of them which he doth of others not immerst in their debaucheries Yea let me add this also from Dr. O. p. 245. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the transactions between God and the Souls of men with respect unto their obedience and salvation there is none of them but hath a power in sundry things as to
If we may suppose the Ministry to go without the spirit working therein then we may suppose a pâ—ssibility in respect of power else men could not be condemned for not believing c. The absurd folly of his supposition That by our sin we out God short of right to command our Obedience to his holy will as well as loose our power to obey hath been already detected By this and what followeth you may see what I said before that this man doth not stick at the grossest Pelagianisme but supposeth man in his fallen state by his corrupt mind and natural capacity without any work of Gods spirit upon him to be capable of discâ—rning believing and yielding acceptable Obedience to the revelations of God contained in the Scriptures of truth Howbeit we have heard the Scripture teacheth other Doctrine And the Apostle Paul was so far from this proud conceit of himself that he confesseth the quite contrary viz. 2 Cor. 3. 5. That we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God i. e. It is of God in a way of Grace who works all our works in us But against the saying of the Apostle he excepts p. 43. It s true as of our selves only we are not distinct from Christ and Gospel Grace we are not but by the helps afforded there is power both to will and to do the will of God in the Gospel It seems by these words of Tho. Collier That he is conscious to himself that this Text doth overthrow his notion of the sufficiency of men without any help of the spirit of God to do any thing that is truly and spiritually Good especially those that are utter strangers to Christ and Gospel-Grace for he now owns that distinct from Christ and Gospel-Grace we have no such sufficiency But he doth not use to trouble himself to keep an harmony in his Book betwixt pages so far distant as is 31. from p. 43. and therefore it is no marvel to find him here unsaying what before he said and instead of that to content himself for the present with asserting That there is a sufficient help afforded to all c. But brings forth no proof of that neither but besides what hath been already proved against him I shall farther examine this notion before I come to the end of this Chapter and at present manifest that it is overthrown by this Text The Apostle doth in these words not with a feigned modesty but from his heart confess he is beholding to the Grace of God for every good thing wrought in him or by him And therefore he instanceth in that which scarce amounts to any good work even a thought when he affirmeth our sufficiency to be of God and denyeth that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient or meet for it any way capable of our selves to exert or frame a good thought in our own Breasts and this he denies of himself when converted and refers all the praise of the exercise of Grace in his Soul to the spirit of God even then now it is less to think then to will and less to will then to perform And if our ability for the former be denied it must be so much more for the latter And if it be denied of a converted man much more of one unconverted It is repugnant to reason and Scripture evidence to think that the blessed Apostle a person in all respects qualified with natural endowments and education yea in an eminent manner assisted by the Spirit of God should say that he had no sufficiency of his own for any thing that was truly good and in the mean while to suppose that any unconverted person hath power of himself to be so good in thought will and deed as to get to Heaven by the meer improvement of his natural capacity without any assistance of Divine Grace In p. 32. he farther opens his mind about conversion and tells us If God did not work at all by his spirit but only give the Gospel which hath in its self a natural tendency to draw sinners to Christ if according to their capacities they believe and obey it they should undoubtedly be saved There are two things supposed in these words the one true the other utterly untrue a common artifice of Deceivers to make their notions pass the more readily with the weak that cannot discover their imposture herein 1. He supposeth that whosoever believeth and obeyeth the Gospel by any means is under the promise of salvation which is a great truth thâ—se two viz. Faith and Salvation being inseparably connected in the Scripture 2. He takes it for granted as before That a man in his natural Estate without any the least assistance from the spirit of God hath a sufficient ability and is in a capacity to beâ—ieve and obey the Gospel And so all that he allows to the spirit oâ— God is but to render the work of conversion the more facile and easie for thus he writes again p. 33. That after believing and obeying the Gospel God usually gives a greater measure of his spirit so that after believing Christians are or might be in a better capacity to live to God then before They were therefore in a capacity to live to God before believing and again p. 34. As the Apâ—stle speaks in the matter of prayer Rom. 8. 26. He helpeth our infirmities so its true in all cases the work of the Spirit is to help our infirmities for it s we that dâ— believe and obey the Gospel and not the Spirit The result or necessary consequence of these words of his is That persons may believe and never be beholding to the Spirit they can convert themselves without him But if he do ex abundanti afford his help it is not to convert the Soul by his own power and grace but only to facilitate the work by exciting a principle that he finds in the Soul and which was there before any special working of his in and upon it But if we consult the holy Scriptures we shall find that in them conversion is spoken of in a Dialect far differing from Mr. Colliers For instance Jam. 1. 18. Of his own will hath he begotten us c. Now this new birth or being begotten of God doth bespeak plainly the infusing of that gracious principle into the Soul that was not there before and this is done by the Spirit of God in the exercise of Soveraign Grace As the wind bloweth where it listeth so of his own will hath he begotten us Of the same import is that phrase of taking the heart of stone out of the flesh and giving an heart of flâ—sh a new heart so often mentioned in the Covenant of Grace and can signifie no less then the effectual removing and curing of that wicked disposition of Soul and stubbornness of heart by which a person is kept in rebellion against God by communicating to them a divine nature as
us without taking that heed That all are warned and that very frequently in the Scriptures to take heed of falling is granted and that these warnings are sanctified and made effectual by God for the preservation of his own Elect from final Apostacy is pleaded But Mr. Colliers inference from hence is very impertinent and argues that he understands not their Opinion that he hath undertaken to confute He saith That in respect of us there is a possibility of falling if we do not take heed Very true It is not only possible but certain that those which do not walk humbly and heedfully with God nor make any conscience of so doing may fall away from their profession But God according to his promise will keep his own from such a course as would ruine them And this is all which with the Scripture we say That God hath promised by his effectual Grace to preserve all his chosen ones all that truly believe in a way of holyness and diligence unto Eternal Life And therefore that is quite besides the business that Mr. C. writes p. 35. That nothing shall be able to make a breach or separation unless we do it our selves by sin whereas God hath promised to prevent our making this breach when he saith I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my Judgements and do them Ezek. 36. 27. The truth is if Mr. C. will abide by his opinion he must either assert That God never loved any person one or other or that he is like us changeable in his love on outward external reasons He goes on p. 36. 2. They have all he intends all in the visible Kingdom of Christ the same faith and love for kind there is but one faith which hath the same object and is influenced by the same spirit which produceth the same effect i. e. a good Conscience even in such as fall from it And in the beginning of p. 37. he adds So that according to the Law of Grace all that do believe and obey the Gospel stand related to God therein and nothing makes the difference but sincerity and perseverance shall be crowned and Hypocrites and Back sliders must fall short and meet with condemnation It is well done of Mr. C. to join Sincerity and Perseverance together and so also Hypocrisie and Back-sliding for the latter is a certain discovery of the former If ye continue in my words saith Christ then are ye my Disciples indeed And so ê contra But then see what confusion he hath again cast himself into He affirmeth there is in all the same faith and love for kind and nothing to make a difference between them the same effect produced by the same spirit c. and yet some are sincere others Hypocrites It is strange that Mr C. can find out no specifical difference betwixt the lively faith of a sincere believer and the dead faith of a painted Impostor the most holy and precious Faith of Gods Elect which purifieth the heart and the temporary feigned Faith of Simon Magus notwithstanding which he was in the gall of bitterness and the bond of Iniquity The Text which he insinuates a perversion of is 1 Tim. 1. 19. Holding faith and a good Conscience which some having put away concerning Faith have made shipwrack By Faith here as in some other places we are to understand the Doctrine of Faith the truth of the Gospel which we are exhorted to cleave to and hold fast and that we may do so we must keep a good conscience also i. e. walk in holiness for where that is not attended men are not like to abide sound in the Faith in an hour of temptation The mystery of Faith must be held in a pure conscience which some having put away that is rejected and lived in the neglect of concerning Faith have made shipwrack that is have lost and relinquished that truth which once they professed of such he gives an instance in the following Verse But this notwithstanding The foundation of the Lord standeth sure having this seal The Lord knoweth who are his c. 2 Tim. 2. 18 19. Here then is no such thing supposed as Mr. C. intimates That those who once had true faith and a good conscience did finally fall from it He saith farther 3. The Scripture suppâ—seth that persons may have the same Gospel-spirit in all its operations and yet may pâ—ssibly finally faâ—l from God Heb. 6. 4 5 6. If it were allowed Mr. C. that true believers were spoken of in this Text he could not prove from hence that any such shall finally fall away The discourse being conditional and it remaining a truth That if a person whoever he be or persons do depart and fall away from God they must unavoidably perish though none of the persons spoken of should do so such expressions holding forth the inseparable connection of Apostacy with damnation And men may without any disparagement to their wisdom or reason earnestly exhort others to avoid falling away from God though they are fully perswaded that those whom they so exhort by the help of those exhortations and other considerations shall abide with God to the end But indeed it appears upon a serious view of the context that the persons here spoken of are such as have only past under some common work of the spiriâ— and that such may fall away is not denied by any And Mr. C. doth without ground assert that they havâ— been the subjects of the same grâ—cious work as is effected by the spirit of God upon true believers For 1. Here is nothing ascribed to the persons spoken oâ— that is in Scripture found to be the distinguishing character of true Believers which are commonly said to be the called See Dr. Owen of Pers p. 427. according to the purpose of God quickeneâ— born again jusâ—ified united to Christ adopted c. 2. The persons â—ntâ—nded are verse 8. compared to the ground on which the rain falls and â—eareth Thorns and Briars True believers whilst they are so are 〈◊〉 such as bring forth nothing but Thorns and Briars faith it selâ— being an herb meet for him by whom they are dressed 3. T 〈…〉 gs that accompany Salvation are better things then any that were to b 〈…〉 in thâ— pâ—rsons mentioned v. 9. and true Believers are in this disâ—â—urse of the Apostle opposed to the persons lying under a possibâ—lity of Apostacy and are distinguished from them upon the accâ—â—nt of their works and labour of love shewed to the name of God v. 10. their preservation from the righteousness and faithfulness of God in his promises v. 11. and of the immutability of the counsels of God and his oath for the preservation of them v. 13. 1â— 18. All which doth evince that they are not the Children of God by Faith in Christ of whom the Apostle speaks in the place referr'd to In p. 37. He moves a question about the absolute
in God all labours bestowed in a wrong way of Doctrine or practice will then be burnt up and prove unprofitable to those that have wrought them 3. That it is possible that some who are themselves built and do build on the true foundation may yet so far err in their work at least some part of it as that it may not be approved in this day but must be lost even as Wood Hay and Stubble is consumed by the Fire and they miss of that reward which shall be given to those whose labour hath been better imployed in the promoting of sound Doctrine and Godliness to the glory of God and the profit of their own and others Souls And 4. That this notwithstanding those that have an interest in Christ and have been in the main sincere with God shall themselves be saved yet so as by fire they cannot escape this tryal of their work and loss of that superadded gracious reward which they should have received if they had built upon the foundation Gold Silver and precious Stones Now let the whole context be diligently read and weighed by his Reader and mine and I doubt not but he will see that this Scripture proves not at all the Salvation of any that dye in their sins after the final sentence is past upon them And here it may not be unseasonable to remind Mr. Collier of those rules of interpreting Scripture that he would seem to have some regard to p. 39. viz. 1. Not to understand any dark Scripture contrary to the plain revealed will of God in his word 2. Not to understand any Scripture so as to contradict others especially so as to contradict the Volume of the Book of God This himself confesseth must needs be corrupt and dangerous and yet every one may see that his business throughout this Chapter is to oppose some few sayings of Scripture that have some difficulty attending their interpretation with parabolical and figurative expressions corrupted by his false glosses unto a multitude of plain Texts and the whole scope of the Scripture bearing plentiful witness to the certainty of the Everlasting punishment of the ungodly But I shall proceed He saith again The Lord of all lets us to know that none shall be Eternally damned but those who sin against the holy spirit Mat. 12. 31. Three of the Evangelists state this for confirmation Mar. 3. 28. Luk. 12. 10. And if all sin shall be forgiven then there must be a deliveâ—ance from the Judgement Now is Mr. Colliers mask of pretended modesty put off and laid aside and instead thereof a daring assertion of his Heresie is introduced and that by him boldly intitled to the Lord of all which oweth its Original to the Father of lies viz. That none shall be Eternally damned but those who sin against the holy spirit and that he may at once give full proof of his confidence he adds that this is stated by three of the Evangelists whereas in truth there is no such thing so much as intimated in any one of them But in divers Texts of Scripture the Lord of all lets us know that many shall be Eternally damned for other sins that may not be chargeable with the sin against the holy Ghost unto those already pleaded you may add Rev. 20. 15. 21. 8. As for the Texts abused by him The scope and design of them plainly is to let the malicious revilers of Christ and his Miracles know That although the Grace of God to sinners is so abundant that all sin and blasphemy of those that truly repent and believe in Christ may be and to some hath been and shall be forgiven on the terms aforesaid yet those that willingly and maliciously reject and blaspheme Christ so doing despight to the spirit of Grace whereby they have been so far enlightened as to know that what the Gospel reveals concerning Christ and salvation by him is truth are utterly excluded from hopes of pardon or possibiâ—ity of salvation it being impossible to renew them to Repentance and there remaining no more sacrifice for sin Compare the Texts cited with Heb. 6. 4 5 6. chap. 10. 26 27 28 29. The words in Mat. 12. are v. 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men v. 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shalâ— not be forgiven him neither in this world neither in the world to come The same thing is intended in either of these Verses though the expression thereof be doubled for the greater certainty and remarkableness thereof Wherefore I say unto you This refers to what is before recorded v. 24. c. all manner of sin and blasphemy i. e. sin and blasphemy of every kind not every individual sin and blasphemy The adultery of Repenting David was forgiven but not the adultery of those mentioned Rev. 21. 8. The blasphemy of Paul and the words that he spake against the Son of man but not of Caiaphas Herod c. shall be forgiven unto men and so v. 32. it shall be forgiven him i. e. it is remissible By the grace of God through Faith in Christ it may be forgiven and to some it hath and shall be forgiven Verbs that signifie action are sometimes understood only of a faculty or power of action so Psal 22. 18. I may tell all my bones in the Hebrew it is I will tell all my bones The sense is well exprest in our translation and Prov. 20. 9. Who can say I have made my heart clean c. In the Hebrew it is who saith Many will say and pretend this but the meaning is who of right can say so And that the words should here be taken in this sense the analogy of Faith doth require but the blasphemy against the holy Ghost or whosoever speaketh against the holy Ghost i. e. whosoever blasphemeth wittingly and maliciously against the inward enlightening and conviction of the Spirit shall not be forgiven unto men and v. 32 it shall not be forgiven him neither in this world neither in that which is to come Thus you have the certainty of their damnation first absolutely exprest v. 31. and then emphatically repeated in such terms as may serve farther to cut them off from all hopes and exclude all possibility of their forgiveness v. 32. And in them no more is intended then was before exprest and is in like absolute terms exprest by the other Evangelists no intimation which Mr. C. vainly imagines p. 48. that any which are not forgiven in this world may obtain pardon in that which is to come It is certain that it was a familiar phrase with the Jews to call the age of the Messiah the world to come and some with great probability to accept this sense both here and in Heb. 2. 5. 6.
Scripture seems rather to confirm this understanding then otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament Mr. Collier could have said nothing more against himself then what he hath here written for if these words are to be interpreted according to the subject matter which he calls the time or times intended then certainly when they are referred to that state which succeeds time when duration shall be no more measured by days and months and years but time shall be swallowed up in Eternity they can denote no less then for ever without end Moreover that these terms are most commonly used in this sense both in the Scripture and amongst men cannot be denyed and when a thing is said in Scripture to be Everlasting we cannot on any account suppose it shall have an end unless it be in one of these two cases 1. When the duration of that thing is expresly limited to some time in other Texts Or 2. When the subject to which any thing said to be Eternal is attributed is not capable of an absolutely Eternal duration at least in that condition wherein alone this may be attributed to it And thus it is in all those Texts where these terms are used in a limited sense in the Scripture as any one may clearly see that shall read the places cited by Mr. C. or others like to them Now this will in no wise warrant his restriction of them in the present case For 1. They are in reference to the punishment of the wicked no where limited throughout the Book of God 2. Mr. Collier himself confesseth that wicked men shall remain in being for ever So then here is an unlimited threatning of Everlasting punishment to be inflicted on a capable subject and for any man to say that less is intended is a blasphemous contradiction to the Scriptures Indeed the Eternity of the torment of wicked men is exprest by all those phrases in the word of God that are most significant of a duration without end so that nothing can be spoken more then is therein contained for the clearing this matter Mr. C. proceeds to instance in some Texts where for ever and everlasting are used in a limited sense in the Old Testament which limitation hath already been considered and the reason of it fixed But he seems to lay special weight on Jer. 7. 7. 25. 5. where he saith for ever and ever must be thus understood There is the like reason for the limitation here as in the other Texts that speak of serving for ever and an everlasting Priesthood of Aaron c. and till Mr. C. can produce evidence of the same reason and necessity to admit a limitation with respect to the punishment of sinners he saith not one tittle to the purpose In both these places the Israelites are told that on condition of their Obedience to God they should enjoy their Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for ever and ever the 70 exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from age to age or from generation to generation as long as they and their off-spring remained in the world But there is another phrase used in the Hebrew to signifie an absolutely Eternal duration viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the 70 is rendred very commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to express the same thing are these words used oft in the New Testament and are rendred for ever and ever yea three times is the duration of the torment of the wicked exprest by them therein and that the phrase might be more emphatical they are put in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the significancy of which we cannot reach in our Language This you find Rev. 14. 11. 19. 3. 20. 10. And I am well assured neither Mr. C. nor any of his Socinian masters can produce one place in the New Testament where these words in such a connexion may be taken in a limited sense To his discourse concerning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall briefly make this answer 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of many significations is granted and therefore must be interpreted according to the scope of the place where it is used although it cannot be denied but oft-times Eternity is signified thereby as in Joh. 6. 51. 58. with divers other places where it is used to express the Eternal duration of the life and blessedness of Believers and in Mar. 3. 29. The Everlasting misery of those that have sinned against the holy spirit is exprest thereby And for Mr. C. to instance in those Texts where it is not directly expressive of time but the duration of things created in time as Mat. 28. 20. or doth signifie the course of men in this world as Eph. 2. 2. to prove that it may be taken in a limited sense when it strictly imports the duration of something in another world when time shall be no more is meer trifling But he saith not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for everlasting and for ever yet must frequently be understood with limitation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the world was sometime the time of a mans life Phil. v. 15. I suppose Mr. C. will grant that the use of this word Tit. 1. 2. Rom. 16. 25. where it is to be considered a parte ante is that wherein we are not concerned in our present disquisition it is therefore incumbent on him to prove that when it is used to signifie duration à parte post yet to come it is frequently to be taken in a limited sense in the New Testament and that it must be so taken when predicate of the torments of the damned This last which alone would relieve him he despairs of and therefore silently passeth over and gives but one instance of the first in Philem. v. 15. That thou shouldst receive him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which we grant to be an hyperbolical expression denoting as long time as they lived together and the reason of this limitation is clear in the Text He could not longer enjoy him as a Servant A like saying to this we meet with in an Heathen Poet Serviet aeternùm qui parvo nesciet uti Horat. Not one place more can be produced where such a limitation of the sense of this word may be admitted and yet it is used about 70 times in the New Testament And therefore Mr. C. doth wofully prevaricate when he saith it must frequently be thus understood Indeed the common use of it is such as Mr. C. himself being Judge will admit of no limitation sometimes it is put to signifie the everlasting being glory and blessedness of God himself and about 50 times