God of their Fathers sent to them by his messengers rising up betimes and sending because he had compassion on his People and on his dwelling place And yet it followes But they mocked the Messengers of God and despised his words and mis-used his Prophets untill the wrath of the Lord arose against his People till there was no remedy b 2 Chro. 36. 15 16. So that God is every whit as serious as urgent and pressing in the Ministry of his Word and Gospell upon those who remaine obdurate and impenitent to the last as he is upon those who in time come to repent and to believe on him And Paul Acts 17. Preached the same Sermon used the same addressement and application of the word to those who mocked which he did to those who believed c Acts 17. 32. 34. Evident therefore it is that God as well seekes and attempts the Reconciling of such unto Himself by Christ who in fine Perish as well as he doth those who are saved And that he doth vouchsafe as well the same inward as outward means at least remotely unto both shall be Proved in due place Again 2. If we shall take the latter sence of the Phrase wherein God is §. 30. said to be Reconciling the world unto Himself and understand hereby such an act whereby He renders or seekes to render Himself Loving Gracious and Propitious unto the World neither yet can the word VVorld signifie any thing but the generality or universality of Men or howsoever not the Elect in Particular The reason is because God cannot in any tolerable sence or construction of words be said to reconcile Himself unto those with whom is not angry or offended or to render Himself Loving and Propitious unto those to whom his love is so great already that by reason of it he Peremptorily resolves to give unto them absolutely the greatest and most desireable of all good things even no lesse then eternall life it selfe which includes in it the richest and fullest injoyment of God Himself whereof the Creature is capable Now we know this is the Posture or Relation wherein the Elect stand before and unto God at least as is generally held and maintained by those that are contrary minded in the present Controversie viz. as Persons with whom God is so far from being angry or displeased that He is pleased by absolute Purpose or Decree to confer eternall life upon them Therefore certainly God cannot be said by any Act whatsoever to Reconcile Himself or render Himself Propitious unto these But now by the VVorld understand the great bulk or body of Men in the World with whom God is and may truly and properly enough be said to be displeased for their sins so he may be said to Reconcile Himself unto them at least if by a Reconcileing we meane such an act by which He takes a course or useth meanes to bring Himself into a complacency or love of friendship with them as when a Father useth meanes to recover his son of the Phrensie or Plague It is true a Father loves his son with a benevolous affection or with a love of pity as we commonly call it even whilest he is under a Phrensie and hath the Plague upon him but he takes no pleasure in his company doth not delight to converse with him as with a friend bestowes nothing upon him at the present but only in order to his recovery and in case by all that he doth for him in this kinde he cannot recover him he never proceeds to settle his inheritance upon him But when and whilest he doth that which is proper to recover him out of such distempers he may be said in this sence to do an act whereby to Reconcile Himself to his Son viz. to make way for Himself to take pleasure in his company and to converse with him and to deale furthe◠by him as a Friend In like manner it is as true that God cannot properly or according to the usuall sence or signification of the word be said to doe any act whereby to Reconcile Himself to the World in generall much lesse to his Elect in Particular because he alwayes bares a benevolous affection to it as appeares Joh. 3. 16. the Scripture lately opened So again Tit. 3. 4. and elsewhere he was never so far angry or offended with it but that he seriously and affectionately sought the good of it yet in such a sence or consideration wherein notwithstanding his affection of benevolence or commiseration towards it he is said to be angry with Men for their sins and to hate them for their wickednesse and to resolve to destroy them everlastingly if they repent not he may be said to doe such an act whereby to reconcile Himself unto it as viz. when he doth that by which he is like to take Men off from their sins and to bring them to Repentance and consequently to cause his own anger and hatred towards them for their sins to cease But however this is not the Primary or direct sence of the Phrase in the Scripture in hand as was formerly intimated but only that which followes upon it For God by seeking to Reconcile the World unto Himself in the former sence takes a course likewise to Reconcile Himself unto it in the latter But take either the one interpretation or the other there is no Colour or Pretence by the VVorld to understand the Elect only If it be objected and said yea but God is here said to be in Christ Reconciling §. 31. the World unto Himself not imputing their Trespasses unto them Doth not this imply that God Reconciles none unto Himself but those only to whom he doth not impute their Trespasses or sins Now it is certaine that God doth impute their sins unto all Men his Elect only excepted Therefore he Reconciles none unto Himselfe in Christ but these only To this I answer 1. By concession It is true God doth actually and in the event Reconcile none unto Himself by Christ i. e. He brings no Man to Faith and Repentance but withall he forgives him his sins or which is the same he imputes not his Trespasses unto him But 2. By way of exception I answer further that it was no part of the Apostles intent in this place to speak of any spirituall or inward Act of God by which Particular Men are actually and de facto converted or Reconciled unto Him and consequently obtaine forgivenesse or a non-imputation of their sinnes but only concerning that great and gracious dispensation or act of Grace together with his Counsell or Project therein in which or whereby He did as it were posture Himself and take a standing with the best advantage to save the World For this end and purpose I meane for the saving of the World or of Men upon such terms as he was willing and as only became Him to save them it was necessary 1. That He should Reconcile them unto Himself It was
that Christ Died not equally for all and every Man because all and every Man have not the same â—eanes of Salvation granted unto them Yet in what sence it is at least very probable that all and every Man have the same means of Salvation vouchsafed unto them shall be taken into consideration in due place Thirdly whereas the same Author saith that it is one thing to die for §. 29. the Reprobaâ—â— in some sence and another I suppose he meanes to die for them with an intention and purpose to save them I verily believe that neither he nor â—ny of his perswasion in the present controversie are able to credit such a distinction unlesse captiously and altogether irrelatively to the businesse in hand understood either by the Scriptures or any solid Reason For I confesse I am yet to learne where in the Scriptures Christ is said to die for any for whose Salvation he Died not It is true Christ Died not so Precisely or Adequately for the Salvation of any Man as not to die for the obtaining of many other good things also for them which are not comprehended in Salvation formally taken and in this sence the distinction may be admitted in as much as upon this account it amounts to no more but this It is one thing to say that Christ Died for the Reprobate in some sence i. e. for the obtaining of lesser mercies for them and another to say that He died for their Salvation I confesse that these two Assertions are not formally and every wayes the same as lesser things and greater things compared only between themselves are not the same But such a sence as this no wayes accommodates the Authors Discourse Therefore His meaning to make him speake like a Man must be that to say that Christ Died for the obtaining of some good things for Reprobates may according to Scripture Principles and Grounds stand and be justified but to say that He Died for the Salvation of such Men cannot by these Principles and Grounds be evinced But in this sence the said distinction hath not yet been nor I believe ever will be in the latter member of it made Orthodox or sound upon such termes The said Author in Processe of the same Discourse to save his Bottle of §. 30. Hay or Stubble from being burnt in the fire of the Scripture in hand advanceth another distinction every whit as helplesse that way as the former We confesse saith he speaking of the false Teachers in the Text before us who bring swift destruction upon themselves that they were bought by the Blood of Christ because all these were fruits of Christs Death whereof they were made partakers But a few lines after he retracts upon the matter the substance of this his confession by mincing it thus To these Men their sinnes were remitted IN A SORT in this World and IN A SORT they were boâ—ght with the Blood of Christ but INCHOATELY only and as they tasted the Word of Life a Mr. I. Ball Covenant of Grace p. 240. Such shifting intricate and winding expressions as these falling from the Pens of Grave and Learned Men are the constant symptomes of a judgement distempered with some error labouring and toyling in the service of it But 1. who ever heard of sinnes remitted in a sort or who is able to notion such an expression what is that remission which is in a sort If by Remission of sins in a sort he meanes Remission of sins to a degree or with some imperfection this contradicts the generally received opinion of Protestant Divines who admit no degrees no magis and minus in Justification still assigning this for one difference between Justification sanctification If by Remission in a sort he meanes a conditionall Remission which seems to be his meaning by an expression used a few lines before I know no other sence can be made of the expression but only this or of this import viz. that God forgiveth some Men their sins upon such terms as to reserve a liberty unto himself of Reversing or Recalling that grant in case of such or such an unworthinesse in them afterwards This I judge to be most Orthodox and true though not in relation to some Men only but with Reference unto all without exception to whom God at any time granteth Remission of sins in this World of which more before the close of this Chapter yet this sence I presume no wayes Befriends the Authors judgement in the controversie depending so that the truth is I know not what sence to make of his Remission of sins upon condition and in a sort Secondly every whit as mysterious and uncoutâ— to me as the former is §. 31. that expression also of these Men being bought with the Blood of Christ in a sort I wish that either some of the publishers of the Discourse or some other Friend either of the Person or Cause or both would explaine it For as for his own explication so intended I suppose in the words following but inchoately only and as they tasted the Word of Life it is to me rather a further Obscuration then Explication Were they bought with the Blood of Christ inchoately only and not perfectly How then can this Author say in the passage next following that by promise he God assured them of Salvation if they did believe and again that if they had unfeignedly believed in him without question they should have been saved Would their believing have altered the Intentions of God concerning them in the Death of Christ or cause them to have been bought by the Blood of Christ though they were not bought before Or did God assure them of such a Salvation which never was nor ever so much as intended to be purchased or procured for them Doubtlesse if so be they should without question have been saved in case they had unfeignedly believed they were bought as perfectly and compleatly with the Blood of Christ as any the Elect themselves their unbelief notwithstanding because their Believing could not have procured or Brought any other Salvation to them but only that which was fully and compleatly purchased and bought for them with the Blood of Christ without any dependance at all upon their Faith Therefore unlesse we suppose that Salvation was compleatly purchased for them by Christ in His Death we cannot say or suppose with truth that in case they had believed they should without question have been saved a See more of this cap. 7. Sect. 2. 3. c. That which is behind and as they tasted of the Word of Life is yet more inaccessible §. 32. to my understanding then any thing that went before For how in what sence or with what congruity to a rationall apprehension can Men be said to have been bought with the Blood of Christ as they tasted of the Word of Life Surely the meaning is not that when or whilest they tasted of the Word of Life they were so bought
an actual production and the reason of the non-attainment or non-production of the effect resteth not at all in them but in some other cause one or more which should have contributed their efficiency or strength likewise towards the same production but did not As for example Suppose four or five Horses yoked in a Team and that one or two of these should pull or draw lustily yet because the rest are jadish and lazy and will not put their shoulders to it the wain being heavy laden sticks fast in the slow is not drawn out in this case because the Horses supposed to pull stoutly do as much for their parts as was requisite for them to do towards the drawing of it out and that which would actually have drawn it out in case their fellows had joyned as they ought and might in the same act of drawing with them there is no reason why they should lose the credit or commendation of their activity through the jadishness of their fellows nor consequently why they should not be said to have drawn the Wain out of the mire In like manner when God contributes his efficiency towards the keeping of men blameless and that such an efficiency which being seconded and complied with by them according to their duties and abilities for the action would actually produce the effect and keep them blameless indeed there is no reason why he should be deprived of the honor of his action because men are slothful and will not act with him and consequently why he should not be said to keep them blameless how blame-worthy in the mean time soever they be through their own default For of the two it is a more honorable expression to say that a man did such or such a worthy action then that he did somewhat towards it And for as much as 1. God doth no more towards the keeping of those Saints of his blameless who are actually and indeed kept blameless then he either doth or is ready to do in a regular way towards the keeping of others of them blameless who yet miscarry And 2. considering that when any of the Saints are actually kept blamelesse through that gracious supply of his Spirit and other means vouchsafed by him in order thereunto though not without their own care and concurrence with him herein the honor of this action or keeping blamelesse is most properly due unto him there is no reason why it should not be ascribed unto him in the former case as well as in the latter or that he should not be as well said to keep those blamelesse who only through their own unworthinesse prove blame-worthy as those who through his grace attended with their own endeavours are kept blameless It is a saying approved I suppose on all hands careat successibus opto Quisquis ab eventu facta notanda putet i. e. Successe in his attempts I wish him none Who by th' event will judg an action Therefore when God acteth uniformly in a way of grace he is uniformly to be honoured what difformity soever there be found in the event issue or consequent of his action 5. And lastly the words in hand cannot be judged Promissory or to suppose a Promise because then it would follow that God should stand ingaged by Promise to preserve Believers not only from totall and finall Apostacy but from all partiall and temporary declinings also For they that are sanctified wholly or throughout and whose whole Spirit and Soule and Body are preserved blamelesse c. are in the same sence preserved from all and all manner of declining The last piece of Scripture frequently called upon for support of this second §. 24. Argument answereth in these words Being confident of this very thing that He which hath begun a good worke in you will performe it untill the day of Jesus Christ a Philip. 1. 6 This Text is of the same interpretation with the former only it hath not so much of the letter or face as some of them have for an absolute Promise from God unto the Saints that He will cause them to Persevere For 1. That confidence or perswasion rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle here professeth is not said nor insinuated to be built upon any Promise much lesse upon any absolute Promise of God to interpose after any such manner for their Perseverance that it should not be possible for them to decline or not to persevere but upon a charitable or equitable apprehension he had of the ingenuous integrity and simplicity of their hearts towards Christ His Saints and Gospell which kinde of temper or frame of spirit in Men is of all others most promising of perseverance in well doing through the Grace of God and consequently of the continuation of this grace unto Men in as much as according to the common saying of Divines Deus non deserit nisi deserentem God forsakes no Man but those who forsake Him first That such an apprehension of the holy ingenuity and uprightnesse of their Hearts as we speak of in conjunction with that gracious Principle or Disposition in God now hinted was the ground of that good perswasion which he here expresseth most evidently appeareth from the words immediately following Even as it is meet for me to thinke this of you all viz. that He who hath begun a good work in you will performe it c. because I have you in my Heart in as much as both in my bonds and in the defence and confirmation of the Gospell yee all are partakers of my Grace b Philip. 1. 7. Therefore it was the present goodnesse or honestnesse of their Hearts expressed by their willingness to partake of the afflictions of the Gospell and of the Saints not any Promise of God which was the ground of that perswasion in him which he here mentioneth 2. Had he had any absolute Promise of God for the ground of that his perswasion doubtlesse he would not have expressed himself with so much tendernesse and warinesse as to say even as it is meet for me to think c. The Promises of God would have taught Paul to speak at another manner of rate of confidence then so 3. And lastly had he here given unto these Philippians any absolute assureance of Gods performing the good worke begun in them untill the day c. or such which might have satisfied or made them confident that the good worke He speaks of should have been continued and perfected by God without all interposall or means to be used on their part he had layed a very slippery foundation to build all those Exhortations upon which with much earnestness he presseth upon them in the sequell of his Epistle and more particularly these Only let your conversation be as it becommeth the Gospell of Christ that yee stand fast in one spirit with one minde striving together for the Faith of the Gospell c Philip. 1. 27. c. And againe Wherefore my
6. i. e. according to the exigency of His Works or as His Works require To pass by other instances without number in the latter end of the Verse in hand the truth which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto godlinesse is a kinde of Periphrasis or Description of the Gospell as being such a Truth which godlinesse as it were requireth for her promotion and advancement in the World 3. If by the Faith of Gods Elect we shall understand either the grace of §. 27. Faith given unto the Elect of God or the act of believing wrought in the Elect of God we shall make no good consistency of sence in the sentence For if Paul should stile himself the Servant of God and Apostle of Jesus Christ according to the grace of Faith or act of Believing in the Elect of God what can we reasonably imagine his meaning should be Verily I understand not Or if there could be any commodious or tolerable sence made with such a construction of the Word Faith yet by the Elect of God we need not understand the generality of the Saints much lesse such as are supposed to have been chosen unto Salvation by God from eternity of which number there are alwayes some as our Adversaries themselves confesse unconverted and consequently have no such Faith as is here pretended but the excellent ones as David calleth them among the Saints whose Faith is most signall and glorious It is a frequent Hebraisme in the Scriptures to call both things and persons of speciall worth and excellency in their kinde eâ—ect or chosen See 1. Sam. 26. 2. Esa 22. 7. Jer. 2â— 7. In this sence the Messiah waâ— notioned and termed among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of God Luk. 23. 35. And Christ Himself is called a corner Stone Elect and Precious 1 Pet. 2. 4. So Paul a chosen or elect Vessell c. 4. Nor doe I know any ground either in Scripture or good reason why by Gods Elect we should understand persons under a personall consideration segregated or chosen by God from eternity from amongst other Men to be infallibly conveyed by Faith unto Salvation The Scripture knoweth no such sence or signification of the Words as this Nor can it be proved from hence nor otherwise that Men are in any other sence chosen or said to be chosen from eternity but only as that Law or Decree of God by vertue whereof Men come to be elected in time was from eternity The tenor of Gods Law or Decree of Election which was from eternity is as the Scripture evidenceth this or the like Whosoever shall believe in my Son Iesus Christ whom I purpose to send into the World shall hereupon become a Man of that species sort or kinde of Men whom I have chosen from amongst all other Men or sorts of Men in the World and designed to Salvation For that men cannot in propriety of speech be said to be elected from eternity is evident because they were not had no being from eternity nothing having been from eternity but God Himself alone Now that which is not cannot be said unlesse haply it be in some unproper and by sence to be elected or to be the object of any act or action whatsoever And as Men are properly said to be justified in time as viz. when they believe though the Decree of Justification by vertue whereof they come to be â—ustified in time was from eternity In like manner though the Decree of Election by vertue whereof Men come to be elected was from eternity yet it brings forth in time and in propriety of speech Men cannot be said to be Elected but in time But concerning Election from eternity as somewhat hath occasionally been spoken already so much more remaines to be spoken in due place 5. And lastly nor is there truth in this Assertion in the Argument God hath determined to bring his Elect unto Salvation by Faith with the greatest certainty that can be God hath indeed determined with the greatest certainty that can be to bring his elect to Salvation by Faith persevered in or if persevered in but this is not to determine to bring them to Salvation with the greatest certainty that can be by Faith simply or by Faith whether persevered in or no. So that the whole frame of this argument is crasie and loose scarce is there a sound part in the whole body of it A fourth Argument for the countenance of the said Doctrine of Perseverance §. 28. is taken from the intercession of Christ and pleadeth thus Whatsoever Christ Prayeth for unto the Father shall certainly be granted unto him and done But Christ prayeth for the Perseverance of all true Believers as appears by his praying for Peter in this kind a Luke 22. 32 Ergo. I answer 1. To the major Proposition by granting it rightly understood and with some such Explication as this Whatsoever Christ prayeth for unto the Father shall certainly be done viz. So or after such a manner and upon such terms as Christ in His Prayer intendeth not simply or absolutely as the words of the Prayer may sometimes seeme to some to import Hanging upon the crosse He Prayed for His enemies and those that crucified Him that they might be Forgiven b Luke 23. 34 May it not be as well inferred from hence that therefore all his enemies and all such who in any sence Crucifie Him shall be Forgiven by God as it is argued from His Praying for Peter that his Faith might not faile that the Faith of no true Believer shall faile Doctor Twists notion upon the case is not so authentique and though admitted will not heale the difficulty Christ saith he Prayed for his enemies ex officio hominis Privati i e. according to the duty of a private Man but for His Elect as Mediator This is said but not proved nor indeed probable For very unlikely it is that Christ being now in a full investiture of his great Office of Mediator should wave his Interest in Heaven by means hereof in his addressements unto God for Men and pray only in the capacity and according to the interest and duty of a private Man This would argue that He Prayd not for them with His whole heart nor with an effectualnesse of desire to obtaine what He Prayed for But let it be granted yet still it follows that whatsoever Christ Prayed for was not simply or absolutely granted or done And if whatsoever Christ Prayed for was absolutely granted it is not materiall as to matter of impetration whether He Prayed as Mediator or as a private Man But the intent of Christs Prayer for those who Crucified him was not that all their sins should be Forgiven them much lesse that simply and absolutely i. e. without any interveening of Faith or Repentance they should be Forgiven which had been to pray for that which is expresly contrary to the Revealed Will of God but that that particular sin
upon and renounce those wayes that Profession wherein God hath come home to Him and answered the joy of his heart abundantly then it would be in cause He had only heard of great matters and had His head fill'd but had had really found and felt nothing with His heâ—rt and Soul truly excellent and glorious Therefore to understand the Phrase of tasting the Heavenly gift in any diminutive or extenuating sence is to breake the heart as it were to dissipates the strength and Power of the Apostles arguing in this place And besides the very word it self to taste ordinarily in Scripture imports a reall communion with or Participation and injoyment if the thing be good of that which is said to be tasted Oh TAST and see saith David that the Lord is good a Psal 34. 8. His Intent doubtlesse was not to invite Men to a slight or superficiall taste of the goodnesse of God but to a reall cordiall and through experiment and satisfactory injoyment of it So when He that made the great invitation in the Parable expressed Himself thus to His servants For I say unto you that none of those that were bidden shall TAST of my Supper b Luk. 14. 24. His meaning clearly was that they should not partake of the sweetnesse and benefit thereof with those who should accept of his invitation and come unto it In like manner when Peter speaketh thus to his Christian Jews If so be that yee have TASTED that the Lord is gracious c 1 Pet. 2. 3. his meaning questionlesse is not to presse his exhortation directed unto them in the former Verse upon a consideration of any light or vanishing taste such as hypocrites and false-hearted Christians might have of the graciousnesse of the Lord but of such a taste wherâ—â—n they had had a reall inward and sensible experiment thereof See other instances of the like import of the word Acts 10. 10. Mat. 16. 28. Mar. 9. 1. Heb. 2. 9. c. Sometimes I acknowledge the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to taste signifies only a slender Perception of the quality or taste of a thing but this is only or chiefly when the relish or taste of a thing is desired to be known as Joh. 2. 9. Mat. 27. 34. which cannot be affirmed in the Scripture in hand And besides according to the sence of our adversaries in the present debate if the taste of the Heavenly gift we speak of should imply no more but only a faint or weake perception of the sweetnesse and glorious excellency of it yet even this may be sufficient to evince truth of Grace and Faith in Men. For their Opinion is that a Man may be a true Believer with a graine of Mustard seed only i. e. with a very slender relish and taste of spirituall things yea their sence is that in some cases of desertion and under the guilt of some enormous courses they may have little or no taste of them at all Therefore we may safely conclude that the Persons whose estates and conditions are exibited unto us by the Holy Ghost in the Scriptures in hand are true Saints true Believers 5. This conclusion may be rendered yet more authentique and full of §. 23. light unto us by considering further that the said Persons are here represented as having sometimes worn this Crown of Saint-ship upon their heads they were made partakers of the Holy Ghost To be made partakes of the Holy Ghost signifies no lesse then to be made partaker of His regenerating vertue or power as to be made partaker of Christ signifies a saving Communion with Him by Faith Heb. 3. 1. and so Communion or Partnership with God 1 Joh. 1. 2. 6. imports an estate of Salvation at least it usually signifies more viz. some additionall and richer communion with Him by way of obsignation or earnest i. e. such a communion with Him by which true Believers become mightily strengthened in their inner Man and fill'd with confidence of receiving the great inheritance of Heaven in due time Upon this account the Apostle Prayes on the behalf of the Corinthans whom he supposeth all along to have been true Believers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Communion of the Holy Ghost might be with them a 2 Cor. 13. 13 meaning some richer and greater presence of his then yet they had found with them And if we minde the course of the Scriptures they will informe us that the Holy Ghost was not wont to be given unto Men and consequently they could not be partakers of Him but upon and after their believing See to this purpose Joh. 7. 39. Acts 19. 2. Eph. 1. 13. Acts 2. 38. Acts 8. 15. 17. Acts 10. 47. Acts 11. 17. Acts 15. 8. 2 Cor. 1. 22. Acts 5. 32. c. Therefore certainly those are said to be made partakers of the Holy Ghost are at least true Believers If it be objected but many had the gift of Miracles and in this respect §. 24. may be said to have been made partakers of the Holy Ghost who yet never were true Believers as appeares from those words of Christ unto some of them I never knew you depart from me yee that work iniquity b Mat. 7. 23. To this I answer It is very true some who made Profession of the Faith of Christ and yet wrought iniquity all the while they made this Profession had the gift of Miracles for the confirmation of that Faith which they professed But such Persons as these are no where in Scripture said to have been made partakers of the Holy Ghost or to have had communion or fellowship with Him Even all the while that they wrought Miracles in the Name of Christ they had communion or fellowship with Satan and were partakers of His Spirit Communion with or partaking of the Holy Ghost is as hath been shewed in Scripture Dealect appropriated onely to true Believers And whereas Christ will say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never knew you i. e. approved you or liked your wayes the computation of the time of His dislike of them is here intimated to begin when they began to worke iniquity and more particularly when they entered upon the Profession of his Namâ— without ceasing from their works of iniquity So that the meaning of the clause I never knew you is only this from first to last of your Profession of my Name even when others honoured and highly esteemed you for those excellent gifts which were given you and for your exercise of them to the benefit of many I never looked upon you as any true Disciples or Friends of mine seeing and beholding your evill wayes and works 6. The Persoâ—s yet sought after whâ—ther Hypocrites or true Belivers are §. 25. further said to have tasted the good Word of God i. e. according to the import of the word tasting lately opened to have had a lively and satisfactory impression upon their hearts and consciences of the
by a Physician in order to his health as to call it His LIFE or the emphatical means of his preservation in case his life would certainly have been preserved without it So neither have the Elect any competent reason or ground to call or count the long-suffering of the Lord towards them SALVATION i. e. a signal means or opportunity of Salvation to them in case this their Salvation might and certainly should have been obtained by them or conferred on them whether any such long-suffering had been vouchsafed unto them or no. If it be said That as the Salvation of the Saints is infallibly decreed so is it with the like infallibility decreed to be effected by the long-sufferance of God towards them as the means and opportunity thereof and in this respect they may properly enough be required to count or esteem the long-suffering of God towards them Salvation I answer If the Decree of God concerning the Salvation of the Saints be absolute and infallible in the sence asserted and contended for by our Opposers then cannot the execution of this Decree the actual saving of the Saints be suspended upon any fallible or contingent condition such as is the Saints accounting the long-sufferance of God to be Salvation to them or their managing this long-suffering of his in due order to their Salvation no more then the standing or continuance of an house that is well and strongly built upon a rock depends upon those weak or rotten shores or props which are applyed unto it to support it Nor can God be said absolutely and infallibly to decree the coming to pass of such things which are essentially in themselves and in their own Natures contingent it being a Maxim generally granted by our Adversaries themselves That the Decrees of God have no real influence upon their objects or things decreed at least no such which altereth their Natures or essential properties of their Beings It is a common saying amongst them that Praedestinatio nihil ponit in praedestinato i. e. Predestination putteth nothing in or into either the thing or person predestinated And if Predestination putteth nothing in or into the things or persons predestinated there is no reason to judg that any other of his Decrees doth any whit more And if the Decrees of God relating unto contingent events should have any such influx upon them which alters their Natures and changeth the fundamental Laws of their Beings transforming them into things absolutely necessary or necessary with any such necessity which is unavoydable contingency would be onely a name or matter of meer speculation God having with the same infallibility and absoluteness of Decree as say our Adversaries decreed things contingent and things necessary and consequently made all things as to matter of event and coming to pass necessary So that the Salvation of the Saints is not absolutely decreed by God to be effected by His long-suffering towards them Nor could this long-suffering be reasonably by them accounted Salvation in case their Salvation were so absolutely decreed unto them as our contrary-minded Brethren suppose Therefore 6. And lastly when the Apostle saith that the Lord is long-suffering to us-ward not willing that any should perish but that all c. his meaning must needs be that he is long-suffering towards men simply and indefinitely considered or towards mankinde and that this long-suffering of his towards them proceeds out of a gracious and merciful disposition in him which inclineth him not to will or desire the destruction of any Person or Soul of them but that they may generally one and other by the advantage and opportunity of his goodness and long-sufferance towards them be so overcome as to repent unfeignedly of their sins and turn unto him that they may be saved This Interpretation 1. Perfectly accords with the words in their genuine proper and best-known §. 12. significations whereas the other as we lately proved requires such a sence and signification of the two Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and all wherein they are not to be found throughout the Scriptures 2. The series and story of the Context falls in much more genuinely and fairly with this then with that other interpretation the scope of the words being as we formerly likewise shewed to vindicate the delay which the Lord Christ maketh in not performing His Promise of coming to Judgment with so much celerity and expedition as some conceive it meet that He should perform it from any Pretence or Plea that can in a way of Reason render it offensive unto any man Now look out of how much the greater richer and larger mercy and goodness towards the poor children of men this Delay of His shall be found to proceed and by how much greater the number of those are whose benefit and blessedness shall appeaâ— to be intended by it and concerned in it it must needs be conceived to be proportionably so much the further off from being any just matter of offence unto any man then it would be in case it should be occasioned by any straitness of bowels or the good intended by it be conceived to relate onely to a few 3. The sence of the words and place which this Interpretation exhibiteth is more clearly parallel and consistent with the minde of the Holy Ghost in other Scriptures then that which is issued by the other The Scripture no where at least no where so much commendeth the Patience or long-sufferance of God determinately towards his Elect or towards Beleevers in reference to their Repentance or Salvation as towards the generality of men and more especially towards those that are wicked and ungodly But we are sure saith the Apostle Paul that the Judgment of God is according to Truth against them which commit such things And thinkest thou this O man that judgâ—st them which do such things and dost the same that thou shalt escape the Judgment of God Or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the goodness of God leadeth THEE to Repentance But THOV a Rom. 2. 2 3 4. c. And God Himself by His Prophet Ezekiel speaketh thus to the wicked and stiff-necked Jews in general Turn your selves from all your transgressions so iniquity shall not be your ruine And further For why will ye dye O House of Israel For I have no pleasure in the death of Him that dyeth saith the Lord God wherefore turn your selves and live ye b Ezek. 18. 30 32. And elsewhere by the same Prophet Say unto them As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his ways and live Turn ye turn ye from your evil ways for why will ye dye O House of Israel c Ezek. 33. 11 Our Apostle himself speaking of the wicked generation of the old world and of Gods Patience towards them saith thus Which sometimes
that know God or have means and opportunities of knowing him not to glorifie him like himself and as God is a sin of a very high provocation and which directly and with a swift course tends to an utter dissolution of all communion and friendly converse between God and men 2. That for men of Knowledg Parts and Abilities to neglect the manifestation and making known of God in and to the World to the intent that he may be acknowledged reverenced loved delighted in by his Creature is a strain of the worst resentment with God of that unthankfulness which he interprets a non-glorifying him as God or like himself Knowing the Terror of the Lord in the way of the Premisses Brethren honored and beloved in the Lord according to the measure of the Light of the Knowledg of himself which he hath been graciously pleased to shine in my Heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have in the ensuing Discourse lift up my Heart and Soul and all that is within me to the discovery and manifestation of him in the World in the truth of his Nature Attributes Counsels Decrees Ways and Dispensations and that with a single eye with clearness and simplicity of intention to dis-encumber the Mindes Judgments and Consciences of Men of such thoughts and apprehensions concerning him which are evil Mediators between Him and his Creature feeding and fomenting that distance and enmity between them which have been occasioned by sinful and unworthy deportment on the Creatures side I confess that in some Particulars managed and asserted in the Discourse I have been led I trust by the Spirit of Truth and of God out of the way more generally occupyed by those who of later times have travelled the same Regions of Enquiry with me But deeply pondering what Augustin somewhere saith that as nothing can be found out more beneficial unto the World then somewhat Nihil periculosius quaeritur nihil fructâ—osius invenitur further of God then is at present known so nothing is attempted or sought after with more danger I have steered my course in the subsequent Debates with all tenderness and circumspection arguing nothing concluding nothing but either from the Grammatical Sence or best known signification of words and phrases in the Scripture and this for the most part if not constantly in conjunction both with the scope of places the express consent and agreement of Contexts together with the Analogy of the Scriptures themselves in other places or else from the most unquestionable and universally received Principles and Maxims either in Religion or sound Reason and more particularly from such Notions concerning the Nature of God and his Attributes and Perfections which I finde generally subscribed with the Names and Pens of all that is called Orthodox amongst us and have written of such things Nor have I any where receded from the more general sence of Interpreters in the Explication of any Text or Passage of Scripture but onely where either the express signification of words or the vergency or rather indeed urgency of the Context or some repugnancy to the expressness of Scripture elsewhere or else some pregnant inconsistency with some clear Principle either of Religion or sound Reason necessitated me unto it Yea I seldom upon any of these accounts leave the common road of Interpreters but I finde that some or other one or more of the most intelligent of them have troden the same path before me And for the most part Chrysostom among the Ancient Expositors and Calvin himself among the Modern are my Companions in the paths of my greatest solitariness Concerning the main Doctrine avouched in the Discourse wherein the Redemption of Mankinde by Jesus Christ no particular person or member hereof excepted is held forth and asserted I demonstrate by many Testimonies from the best Records of Antiquity to have been the Oecumenical sence of the Christian World in her primitive and purest Times Nor am I conscious to my self I speak as in the present of God of any the least mistake either in word or meaning of any Author or Testimony cited by me throughout the whole Discourse nor yet of any omission in point of diligence or care for the prevention of all mistakes in either kinde The Discourse such as it is with all Respects of Honor and Love I present unto you not requiring any thing from you by way of countenance or approbation otherwise then upon those equitable terms on which Augustus Sueton. in vita Augusti recommended his Children unto the care and favor of the Senate Si meruerit Onely as a Friend and Lover of the Truth Name and Glory of God and Jesus Christ and of the Peace Joy and Salvation of the World with you I shal take leave to pour out my Heart and Soul in this Request unto you that either you will confirm by setting to the royal signet of your Approbation and Authority the Great Doctrine here maintained if you judg it to be a Truth or else vouchsafe to deliver me and many others from the snarâ— thereof by taking away with an hand of Light and potency of Demonstration those weapons whether Texts of Scriptures or Grounds in Reason wherein you will finde by the Discourse it self that we put our trust Your Contestation upon these terms will be of a resentment with me more precious and accepted then your Attestation in case of your comport in Judgment with me though I shall ingenuously confess and profess that for the Truths sake even in this also I shall greatly rejoyce Notwithstanding I judg it much more of the two richly conducing to the dear Interest of my Peace and Safety to be delivered from my Errors then to receive countenance and approbation from men in what I hold or teach according to the Truth If nothing which is here pleaded whether from the Scriptures or otherwise shall be able to over-rule your Judgments into an acknowledgment of Truth in the main Doctrine contended for in which case you will I trust though not with respect to my Request in that behalf yet for the Truths sake and for your own Interests sake as well in the things of this World as of that which is to come declare your selves in some worthy and satisfactory Answer to the Particulars here propounded I shall not need I presume to desire you that in your Answer you will not rise up in your might against the weaker looser or less-considerate Passages or Expressions of which kind you may very possibly meet with many more then enough but that you will rather bend the strength of your Reply against the strength of what you shall oppose at least if there be any thing herein worthy such a title You well know that a Field may be won though many Soldiers of the conquering side should fall or be wounded in the Battel and that a Tree may flourish and retain both its beauty and firmness of standing in the Earth though many of the smaller
in matters of Religion and Conscience Heart and Soul and all that is within thee to strengthen thy hand to a diligent perusal of the Treatise ensuing â—â— the high necessity that lieth upon thee as it doth upon all the world besides respectively to awake raise and engage all those worthy faculties and endowments which God hath vested in thee Reason Judgment Memory Vnderstanding about the thingâ— of thine eternal Peace And because this Iron I fear hath been of late much blunted with the earthly Conceits and Suggestions of many I am desirous to put so much the more strength to it But to me it is the first-born of wonder and astonishment that amongst men professing the glorious Gospel of Christ who is the Wisdom of God yea amongst the Teachers themselves of this Wisdom men should be found who think they do God and men very good service in perswading men wholly to lay aside their Reasons Iudgments Vnderstandings in matters of Religion and not to make use of or engage any of these in their enquiries after matters of a spiritual or supernatural concernment Doubtless Satan is a Debtor to those persons who have seasoned the world with the unsavory Salt of such a Principle as this for all the religious respects and high entertainment that have of late been given by many amongst us to all those wicked senceless sapless hideous and blasphemous Doctrines and Opinions which like the dead Frogs of Egypt m Exod. 8. 14 make the Land to stink For if men may not interpose with their Reasons and Iudgments to distinguish between Spirit and Spirit Opinion and Opinion why should not one Spirit be beleeved as well as another and one Opinion received as well as another Or if the difference be not to be made by the interposure and exercise of Reason in a man I demand by what other principle or means ought it to be made If it be said partly by the Word of God and partly by the Spirit of God I answer 1. Concerning the Word of God it is acknowledged that this is to be in special manner interessed in all our dijudications between Doctrine and Doctrine Opinion and Opinion in matter of Religion and that this is the fire which must try every mans work of what sort it is n 1 Cor. 3 13. and that must separate the vile from the precious But as the Plummet and Rule do not measure the work of the Architect or discover whether it be true and square or otherwise of or by themselves but as they are regularly applyed hereunto either by the workman himself or some other capable of making such an application however true it may be that a sufficient test or proof of the work cannot be made without the use of the Plummet and Rule about it In like manner though the Word of God be of soveraign use and necessity for the measuring of Opinions and Doctrines and for the discovery of what is streight and what crooked in them yet he that desires to reap the spiritual benefit and advantage of the usefulness of it in this kind must 1. rightly understand the sence and mind of God in it and 2. be dexterous and expert in making a due application of it being rightly understood to the Doctrines or Opinions â—he soundness or unsoundness whereof he desires to understand by it For 1. It is not the letter or form of words as separated or considered apart from the spirit notion or sence of them that is the Touchstone or Rule of Tryal for Doctrines Yea the letter and words are only servants to the sence and notion which they contain and exhibit and were principally if not only delivered by the Holy Ghost unto men for this end that by them the Sence Mind and Counsel of God in all the particularities of them which are held forth in the Scriptures might be communicated and conveyed to the Reasons and Vnderstandings of Men. So that in case a man had the sence and mind of God upon the same terms of certainty and knowledg without the letter on which he hath it or may have it by means of the letter he should be as richly as compleatly qualified hereby to discern between Doctrines as he now can be by the opportunity and advantage of the letter Now if the Scriptures themselves be upon no other terms nor in any other case serviceable or use ful unto men for the tryal of Doctrines and Opinions but only as and when they are truly understood by them it clearly follows that whatsoever is requisite and necessary to bring men to a true understanding of the Scriptures is of equal necessity for the distinguishing of Doctrines and to interpose or be made use of in all affairs and concernments in Religion If then the Reasons Judgments and Vnderstandings of men must of necessity interpose act argue debate and consider before the true sence and mind of God in any Scripture can be duly apprehended understood and beleeved by men it is a plain case that these are to be used and to be interessed in whatsoever is of any Religious consequence or concernment to us That the Mind of God in the Scriptures cannot be duly apprehended received or beleeved by men but by the acting and working of their Reasons Minds and Vnderstandings in order hereunto iâ— evident from hence viz. because the Mind of God cannot be thus apprehended or beleeved by men but by means of an intellectual or rational difference tasted or resented by them between this mind of his and all other minds meanings or sences whatsoever that may be supposed to lie or reside in the words For example if there be another sence to be given of such or such a passage of Scripture either contrary unto or differing from that which I conceive to be the Mind of God here which hath the same rational or intellectual savour and taste with this that is which as well suits with the words agrees with the Context falls in with the scope and subject matter in hand is as accordable with Scripture assertion elsewhere comports as clearly with the unquestionable Principles of Reason and the like how is it possible for me in this case to conceive or beleeve especially with the certainty of Faith that my sence is the Mind of God and consequently the true sence of that place rather then that other which hath all the same Characters Symptomes and Arguments of being the Mind of God which mine hath Therefore it must needs be by the exercise and acting of my Reason and Vnderstanding and by the report which they make of their Discoveries in their Enquiries that I come regularly to conclude and to be satisfied that this is the Mind of God in such or such a Scripture and none other If it be here objected and demanded But is it meet or tolerable that the Reason of man should judg in the things of God Or that the Vnderstandings of men should umpire and determine
their sacrificing to an unknown God d Acts 17. 29 4. And lastly The Interposure and actings of Reason and Vnderstanding in men are of that soveraign and most transcendent use yea necessity in and about matters of Religion that all the Agency of the Spirit notwithstanding a man can perform nothing no manner of service unto God with acceptation nothing in a way of true Edification to himself without their engagement and service First I stand charged by God not to beleeve every spirit but to try the spirits whether they be of God e 1 Iohn 4. 1 I demand by what Rule or Touchstone shall I try any spirit When or upon what account shall I reject one as a spirit of Error Falshood and Delusion and do Homage with my Iudgment and Conscience to another as the Spirit of God If it be said I ought to try the spirits by the Scriptures or Word of God I demand again but how shall I try my Touchstone or be sure that that principle notion or ground which I call the Word of God and by which I go about to try the spirits is indeed the Word of God There is scarce any spirit of Error that is abroad in the Christian World but freely offers it self to be tryed by the Word of God as well as the true Spirit of God Himself i. e. by such meanings sences or conclusions as it self confidently asserts to be the Word of God i. e. the Mind of God in the Scriptures So that I am in no capacity to try such a spirit which upon such an account as this pretends his coming forth from God unless I be able to prove that those sences meanings and conclusions by which he offers to be tryed are not indeed the Word of God Now it is unpossible that I should prove this meerly and only by the Scriptures themselves because unto what place or places soever I shall have recourse for my proof or tryal in this case this spirit will reject my sence and interpretation in case it maketh against him and will substitute another that shall not oppose him Nor can I reasonably or regularly reject his sence in this case at least as an untruth unless I apprehend some relish or taste therein which is irrational or some notion which jarreth with or grateth upon some clear principle or other of reason within me For as on the one hand what Doctrine or notion soever clearly accordeth and is commensurable with any solid and undoubted principle or ground of Reason within me is hereby demonstrably evinced to be a Truth and from God so on the other hand what Doctrine or saying soever bears hard or falls foul upon any such principle must of necessity be an Error and somewhat that proceeds from Satan or from men and not from God The Reason hereof is clearly asserted by the Apostle in these words For God is not the Author of Confusion but of peace a 1 Cor. 14. 33. From whence it appears that God is not divided in himself or contradictions to himself so as to write or assert that in one book as in that of the Scriptures which he denyeth or opposeth in another as viz. in that of Nature or of the fleshly tables of the heart of man but whatsoever he writeth or speaketh in the one he writeth or speaketh nothing Inclinavit Deus Scripturas ad infantium lactentium capacitatem Aug. in Psal 8. * Tertul. De testimonio Animae adversus Gentes c. 1. Mirum si a Deo data homini novit divinare Sic mirum si a Deo data cadem canit quae Deus suis dedit nosse Ibidem c. 5. Si de tuis literis dubitas neque Deus neque natura mentitur ut Deo naturae credas crede animae c. Ib. cap. 6. Cur verba habet Christianonorum quos ne auditos visâ—s que vult Ibid. O testimonium Animae naturaliter Christianae Tertul. Apologet Ne â—ui praeclusus esset ad felicitatem aditus non solum hominum mentibus indidit illud quod diximus Religionis semen c. Calvin instit l. 1. c. 5. Sect. 1. in the other but what is fairly and fully consistent with it Vpon this account it is a grave and worthy advertisement of Mr Perkins in his Epistle before his Treatise of Predestination It is saith he also requisite that this Doctrine he speaks of Predestination Election and Reprobation agree with the grounds of common Reason and of that knowledg of God which may be obtained by the light of nature In this saying of his he clearly supposeth that whatsoever should be taught by any man in the mysterious and high points of Predestination otherwise then according to the Scriptures and the Truth may be clearly disproved by this viz. the disagreement of it with the grounds of common Reason and of that knowledg of God which the light of Nature shineth into the hearts of men If himself had kept close to this principle of his own in drawing up his Judgment in the point of Predestination the World had received a far differing and better account from his pen of this subject then now it hath But if his sence were that the heights and depths of Religion for so we may well call the Doctrines of Election and Reprobation c have nothing in them but what agreeth with the grounds and principles of common reason and with the Dictates of Nature in men and consequently may be measured discerned and judged of by these he did not conceive that matters of a more facile and ordinary consideration were above the capacity and apprehension of Reason It was the saying of Augustin that God hath bowed down the Scriptures to the capacity even of Babes and Sucklings Tertullian hath much upon this account to excellent purpose In one place speaking of the Soul being yet simple rude and unfurnished with any acquired knowledge either from the Scripture or other institution he demands why it should be strange that being given by God it should speak out or sing the same things the knowledg whereof God giveth unto his children Not long after he admonisheth the Gentiles that neither God nor Nature lye and thereupon that they may beleeve both God and nature willeth them to beleeve their own Souls A little after he saith that the Soul he speaks of hath the words and therefore the inwards senses and impressions of Christians whom notwithstanding it wisheth that it might never hear or see Elsewhere having mentioned some expressions of affinity with the Scriptures as oft coming out of the mouths of Heathen he triumphs as it were over them with this acclamation O the Testimony of a Soul naturally Christian Nor doth Calvin himself say any whit less then all this when he saith that God hath implanted or inwardly put the seed of Religion in the mind of men Doubtless the seed sympathizeth richly with that body which springs and grows from it But these
and Vnderstandings as unlawful or dangerous in these affairs how prudently soever they may consult their own carnal ease honor or worldly accommodations by such a Doctrine yet herein they say unto men in effect Be not excellent let it never be said that the God of Heaven hath made you rich or Great Good Reader I have no Apology for my Prolixity in the Argument in hand but only the high and soveraign importance of it together with mine own abounding in the sense of that most sad Calamity under which the world groaneth by means of the importune tyrannical Regency of that Notion or Doctrine unto the deposal whereof I have lift up my Heart and Hand in all that I have said herein I shall only add this one word more upon this account at the present Whereas thou I fear art ready to complain of a long Harvest already the truth is that all I have said in the business hitherto is but a first-fruit of that abundance which yet remaineth in my spirit and Soul ready to utter it self upon any other like occasion for the eradication and utter extirpation if it be possible of that most pestilential and pernicious notion and conceit out of the minds of men In the mean time I shall make thee some part of amends for thy patient bearing of my burthen in this Point by as much brevity as thou canst reasonably desire in the third and last particular yet remaining The tenour hereof was to remove some stumbling stones which it is like have been thrown in thy way to alienate thy mind from the perusal of the Discourse ensuing Objections against the reading of the present Discourse with others of like Argument answered For Satan and men have together devised and hammered out variety of Arguments or Pretences to alienate the minds of weak and inconsiderate persons not only from the Dâ—â—trines themselves here asserted but even from acquainting themselves with Books or Discourses of like Argument and Plea with the Discourse before thee One Vizor very hideous and affrighting which they put upon the face of such Discourses as this to scare children in Vnderstanding from them is that they teach the uncomfortable sad and dismal Doctrine of the possibility of Saints and true Beleevers falling away and this both totally and finally But how far this Doctrine is from being either uncomfortable sad or dismal I shall not here stand to demonstrate but refer thee to the nineth Chapter of the Discourse it self with several other passages afterwards where I evidently prove the two opposite Doctrines being duly and unpartially compared together that that which denyeth this possibility is every whit as great yea a far greater Enemy to the peace and comfort of the Saints then that which affirmeth it Secondly Some labor to work a distaste of such Discourses as we speak of in the minds of men by possessing them with a conceit that they are derogatory and injurious to the Grace or freeness of the Grace of God in the Salvation of Men and that they exalt Nature and the abilities hereof as Free-will and the like to the dishonor and prejudice of this Grace To this I answer 1. That I am no ways responsible for all that may possibly sibly be taught or said in every Treatise or Discourse that buildeth up one or more of the Doctrines here asserted but only for such things wherein their sence and mine greet eâ—ch other 2. I answer to the Charge in reference to my self and my Doctrine and Judgment touching the Grace of God that it is of a like consideration and relation between my Accusers and me as the accusation of an unchaste deportment brought against Joseph by his Mistress was between them For as the Accuser here and not the Accused was guilty of the crime objected in the Accusation so the truth is that the Sence and Opinion of those who sentence my Doctrine as injurious to the Grace or freeness of the Grace of God are themselves deep in the condemnation my Doctrine being as innocent as the manifest Truth it self is from such a crime Nor doth it exalt Nature any whit more if not much less then they For 1. Concerning the Grace of God and the freeness hereof I hold and teach nothing but what fairly and fully accords with these Positions 1. That the Original or first-spring of the Salvation of the World and so of every particular person that comes to be saved was in and from the Grace the free Grace and good Pleasure of God 2. That the whole method or systeme of Counsels by which and according unto which God effecteth and bringeth to pass the Salvation of all that are saved did proceed wholly and entirely from the same Grace and good pleasure 3. And more particularly That the gift of Jesus Christ for a Mediator and Saviour unto the World and so the Grant or Promise of Justification and Salvation unto men by or upon beleeving issued solely and wholly from the same Grace 4. That men by Nature and of themselves i. e. considered in and under such a condition as they were brought unto by Adam and wherein they should have subsisted in case they had ever been born and lived in the world had not the free Grace of God in Christ interposed to relieve them and better their condition have no strength or power not the least inclination or propension of Will to do any thing little or much acceptable unto God or of a saving import 5. That notwithstanding this restaâ—ration or healing of the natural condition of man by the free Grace of God yet there is not one of a thousand possibly not one throughout the whole World but so far corrupts himself with the lusts of the flesh and ways of the World that without a second relief from the free Grace of God as viz. in his patience and long-suffering towards him ever comes to repent or believe or to persevere beleeving and so to be saved 6. That it is from the free and undeserved Grace of God that any person of Mankind is so much as put into a capacity of beleeving or hath power and means vouchsafed unto him sufficient to enable him to beleeve 7. That a man is put into this capacity of beleeving by an irresistible acting or working of the free Grace of God 8. That when any man by vertue of the power and means vouchsafed unto him by the free Grace of God comes actually to beleeve the exercise and acting of this power proceeds also from the free Grace and good pleasure of God so that no man ever believeth without a present and actual assistance from the free Grace of God in order to this his beleeving over and above his ability or power to beleeve 9. And lastly That the act of beleeving whensoever it is performed by any man is so inconsiderably and at so low a rate of efficiency from a mans self that to help apprehension a lttle in the case
relating unto those affections or impressions in men which are attributed unto God should be parallel'd in him or have something in his nature corresponding to them It is a sufficient ground or reason for the attribution if the humane affection or impression attributed unto him be Similitudo non currit quatuor Pedibus Neque illa quae important intrinsecam perfectionem sunt tribuenda Deo proprie formaliter nec debemus consuetum modum loquendi omnino cavere cum de Divinis loquimur si seclusâ—s imperfectionibus non aliter humana transferamus ad Deum Arrib Op. Concil l. 3. c. 9 in respct of any one particular appertaining to it in men parallel'd or analogized in the Nature of God the Proverbiall maxime well admonishing that similitudes are not wont to run on all foure no nor alwayes on three not yet on two they do service enough if they stand well on one To exemplifie our Caution in a particular or two Anger as it is incident unto and sometimes as it is inherent in men is obnoxious to be attended with unseemely behaviour inconsiderate and unjust actions c. Yet it doth not follow from hence that because God is said to be angry therefore there is that in his nature which renders him obnoxious in either of these kinds It is a sufficient ground of the attribution of this Passion or affection unto him that out of the perfection of his simple Essence or Nature he doth any thing upon occasion which is proper or frequent for men being angry to do as that he sharply expostulates or reproves that he smites those who provoke him with any severe stroke of judgement or the like c. So again expectation in men is alwayes attended with an apprehension that the thing expected will indeed come to passe no man expecting that which he knows certainly will never come to passe yet it doth not follow from hence that because expectation is ascribed unto God therefore he must not know but that the thing expected by him will come to passe It is a sufficient ground of ascribing expectancy unto him that out of the perfection of his simple essence or nature he sometimes deporteth himself as men under expectation are wont to do though it be but in some one particular as that he apprehendeth a probability or likelihood in respect of means motives and ingagements that the thing which he is said to expect will come to passe notwithstanding he certainly knoweth withall that what he is said in this kinde to expect will all that probability or likelihood notwithstanding never come to passe Instances hereof we have Esa 5. 2. 4. 7. Mat. 21. 37 38 39. c. Take yet one example more for the better understanding of the premised Caution Purposes and intentions where they are in the letter and in their Propriety as in men are alwayes found in conjunction with a supposall that the things purposed or intended shall or will be effected no man ever intending or purposing that which he certainly knows before hand never shall or will be effected But it doth not follow from hence that when Purposes or intentions are attributed unto God they must needs be thus attended I meane with a supposition or expectance that the things said to be purposed or intended by him shall or will come to passe Therefore that saying of Mr. Rutherford Excercit p. 224. Tenentur omnes credere Deum omnipotentem sua intentione excidere non posse i. e. All men are bound to believe that God being Omnipotent cannot faile of his intention is lesse considerate yea and defective in truth without the help of some further explication If instead of intention he had said Decree thus All men are bound to believe that God being Omnipotent cannot faile or fall short in any Decree so as not to be able to put it in execution Reason and Truth had greeted each other in such a saying But God may be said as we shall see further anon to purpose or intend things in case he affordeth means that are proper and sufficient to bring them to passe especially if he commands them to be used accordingly this being a dispensation of like consideration and nature with the deportment of men who are wont to provide a sufficiency of means at least so apprehended by them for the effecting of what they purpose or intend So that to Reason thus God intendeth not the salvation of all men because he certainly knoweth that all men will not be saved no wise man ever intending that which he certainly knows before-hand shall never be effected is to reason weakly and upon a false supposition viz. that purposes and intentions are attributed unto God in respect of all particulars or under all circumstances wherewith they are accompanied in men whereas such attributions are sufficiently salved as hath been shewed in the Analogy and Similitude of one Particular only Yet before we can conveniently come at our intended explication how §. 8. and in what respect or sence Desires Purposes Intentions and Decrees are by Scripture assignment transferred upon God necessary it is that the difference between them in point of Signification and Propriety of import together with the signification of some other terms of neer consideration with them be examined and cleerly stated For that these words Desire Purpose Intention and Decree doe not precisely signifie one and the same thing is out of question nor are they ascribed unto God in one and the same signification or respect though it is true there is a word frequently also ascribed unto him I mean the word will which in the latitude of the signification of it comprehendeth them all yea and some other too besides these For what God more properly may be said to Desire he is in a more generall terme often said to will so againe what in more propriety and strictnesse of expression he might be said and sometimes is said to Purpose Intend Decree and to command or perswade unto he is very frequently said to WILL. So that this word Will when it is attributed unto God must be differenced in point of sence and signification pro subjecta materia according to the different exigency of the context and matter in hand in such places where it is respectively used as we shall shew presently But to the foure terms mentioned First to desire according to the Precise and strict import of the word as §. 9. it is appropriable unto and found in men signifies only an act of appetency in the heart or soule of a man towards somewhat that is absent whether in respect of simple Being or of Place only and with all apprehended by the Desirer as connaturall and suteable unto him either in respect of his own Personall conveniency and accommodation only or the accommodation also of some others whom he wisheth well unto How it differs from the other three will plainly enough appeare in the Progresse Secondly to purpose
their sakes whoever they be that are here meant by the World There are but three significations of the Word that to my Remembrance I ever heard of as competitors in this place First some by the World here understand the elect dispersed up and down the World By the Elect they meane all those and those only who shall in time actually be saved whom they call the Elect because they judge them to have been chosen by God from eternity out of the generality of Man-kinde with an intent to be by him in time with a strong hand and power irresistible 1. Brought to believe 2. Caused or made to persevere believing unto the end and 3. Hereupon eternally saved the residue of Men being absolutely rejected and left to that unavoydable and heavy doome of perishing everlastingly But that this is not the sence of the word World in the Scripture in hand will appeare by the light of these considerations 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated World was never known to have any §. 9. such sence or signification in the Greek Tongue nor was it nor is it to be found in any Author who wrote in this language before or about the time when John wrote his Gospell in such a signification nor yet in any neere to it Now the Gospell as is generally acknowledged and that upon sufficient grounds being written in the Greek Tongue chiefly for the Gentiles sake amongst whom this Language was known and understood far and neer that they might be brought to believe and so be saved by it it is no wayes likely that the Evangelist should use words especially in such Masterveyns and maine passages of it as this is in an uncouth unknown and unheard signification 2. Nor can it be proved that it is to be taken in the sence now opposed §. 10. in any other place of the Scriptures themselves but in very many places it signifies the Universall Systeme Body or generality of Men in the World we shall not need to instance for the proof of this places being so frequent and obvious as also for that part of the generality of Men which is opposite and contradistinguished to the Saints i. e. to the Elect in their sence of the word Elect who yet would have these signified by the World This latter signification of the word World is evident in these Scriptures We know that we are borne of God and that the whole WORLD lieth in wickednesse a 1 Joh. 5 19. Even the Spirit of Truth whom the World cannot receive b Joh. 14. 17. c. If yee were of the WORLD the WORLD would love her own but because yee are not of the WORLD but I have chosen you out of the WORLD therefore the VVORLD hateth you c Joh. 15. 19. §. 11. to omit many others 3. If by the World in the Scripture in hand be meant the Elect in the sence of the assertors of this signification then it will follow that God out of his great love gave Christ unto those or for those who stood in no need of Him at least either to preserve them from perishing or to invest them with a Right or Title to eternall life which yet are here laid down as the two only or at least as two maine ends of that great gift For if exemption from perishing or salvation be absolutely and without all consideration awarded or decreed by God unto Men before or from eternity they have a full Right and Title unto them or unto the possession and enjoyment of them by vertue of this award or decree without the intervening of any thing else whatsoever For what better Right or Title can there be to the injoyment of any thing then a decree of Heaven or the award of him who hath an unquestionable Right and Power to dispose of all injoyments whatsoever as and to whom he pleaseth But more of this consequence hereafter 4. The structure it self of the sentence and tenor of the words riseth up §. 12. against this sence of the word in question For 1. If by the word World we understand the Elect we destroy the very Grammar of the place and make it an uncouth and harsh sentence such doubtlesse as cannot be parallel'd in any Author nor yet in the Scriptures themselves Read we then the place thus So God loved His Elect that He gave His only begotten Sonne that whosoever I demand how or in what regular sence that Universall distributive particle whosoever or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that shall be understood It is a thing generally known to those that understand any thing in the Rules of Grammar yea the vulgar dialect of those that speak Reason or common Sence confirmeth it that partitive or distributive Particles of Speech alwayes suppose a difference at least in possibility between the things parted or distributed and this in reference to what occasioneth the distribution As for example Suppose a great King having many Sons should expresse himself thus I so love my Children that which soever of them shall be dutifull unto me I will bestow Principalities Dukedomes or other great matters upon them should he not plainly imply a possibility at least that some of them might not prove dutifull unto him In like manner if the word World in the Scripture in hand should signifie the Elect the distributive whosoever must needs imâ—ly that some of these Elect might possibly not beleeve and so perish because beleeving and not perishing thereupon occasion the distribution here made 2. Though our Saviour in this Period of Scripture mentioneth only the §. 13. benefit intended by God in the gift of his Son to those that shall believe viz. non-perishing and the obtaining of everlasting life yet he plainly implies and supposeth withall the misery and losse which they should certainly suffer who shall not believe Except this he supposed we shall altogether misfigure our Saviours Mind and Scope in the place and make him speak more like a Man void of understanding then himself For then the taste and savour of his words would be this God so loved the World that He gave His only begotten Son that whosoever believeth or not believeth in Him should not perish but c. Therefore certaine it is that he in the place in hand as well insinuates the condemnation or perishing of those who shall not believe as asserts the salvation or non perishing of those who shall believe And besides it is contrary to Reason especially in seriousnesse of discourse in a positive and strict manner to suspend that upon the performance of such or such a condition which may be had without any such performance This then being granted that our Saviour here supposeth the certaine perishing of those who shall not believe the place according to their sence who by the World will needs understand the Elect must run thus So God loved the Elect that whosoever of them believed should not
not by way of intention on Gods Part. Yet let us afford the honor of a triall to the three Interpretations mentioned For the first which by the whole VVorld understands only the Elect this §. 34. hath been resolved into smoke already Sect. 9. 10 11. c. of this Chapter where if the Reader please to look back he may see it smoking still The other two being confederate with it for both the one and the other are the same in substance of matter with it and differ only in terms of explication must needs fall with it For both they who by the whole VVorld in the Scripture in hand understand Men of all sorts and conditions by these Men of all sorts and conditions understand the Elect only and they also who interpret Jewes and Gentiles understand no other either Jewes or Gentiles but the Elect only So that all the three interpretations are interpretatively but one and the same And therefore as in case Abrahams Son by Sarah had been sacrificed Isaac could not have escaped no more can any one of the three Interpretations mentioned stand if any one of them fall there being but one and the same faint spirit of life in them all That which their Respective Assertors plead for their legitimacy is of no §. 35. value at all For their Plea is that the word World and the whole World do in severall other places signifie sometimes the Elect only sometimes Men of all sorts ranks and conditions sometimes likewise Jewes and Gentiles and hereupon they conclude that they may admit of the same sence and signification both in the Scripture in hand and in all the other Scriptures usually brought upon the Theater of Discourse for the same end and purpose with it But the mouth of this Plea is easily stopped For 1. The determinate signification of a word in one place is no argument of the same sence or signification of it in another place Elohim Gen. 1. 1. signifieth him who is by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 17. 3. a true God subsisting in three Persons but this is a weake Proofe that it is to be taken or that it may be taken in the same sence Psal 82. 6. where the Prophet introduceth God speaking thus to and concerning the Rulers of the Earth I have said yee are Elohim or Gods That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 1 Pet. 3. 3. as it is translated adorning is no argument at all that it so signifieth Joh. 3. 16. or in twenty places besides where it is used Nay in one and the same period or sentence where the same word is twice used it doth not follow that because it is used and must necessarily be taken in such or such a sence determinately in one of the places therefore it must be taken in the same sence likewise in the other As for example where Christ saith to the Scribe Let the dead bury their dead Mat. 8. 22. because in the first place by dead are meant persons spiritually dead or dead in sinnes and trespasses it no wayes followes from hence that therefore it signifieth such as are spiritually dead in the latter place So likewise in that passage of our Saviour whosoever drinketh of this water shall thirst againe but whosoever drinketh of the water that I shall give him shall never thirst a Ioh. 4. 13 14 c. by Water in the first place he cleerly meaneth that common and materiall element commonly known by the Name of Water but in the latter Water analogically only and spiritually so called viz. the gift of the spirit as himself interpreteth Joh. 7. 39. and Joh. 4. 14. compared Therefore to heape up a multitude of quotations from the Scriptures wherein the word World or the whole World doth or may signifie either a certaine species or determinate kinde of persons living up and down the World or Men of all sorts and conditions or Jews and Gentiles and from either an Evidence or Possibility of any or all of these significations in these places to infer either a Necessity or Possibility of a like signification of the words either in the Scripture in hand or in those other places argued in this Chapter is but to beate the Aire or build upon the Sand. 2. If the said words either may be taken or necessarily must be taken §. 36. in the places so multiplied in any of the said significations it is a signe that there is a sufficient ground of reason in the Contexts respectively to inforce either the Necessity or Possibility of such significations Now then to infer or suppose either a like Necessity or Possibility of the same signification where there is no sufficient ground in the Context to inforce either which is the case in hand but many sufficient grounds to overthrow such significations as hath been in part already and shall God assisting be out of hand further manifested as concerning the Texts insisted upon in this and the following Chapter is as if I should prove that such or such a Man must needs be a Prisoner at London because he is a Prisoner in Yorke or that he hath the liberty of the Tower of London because he may walke where he pleaseth within the Liberties of Yorke Castle The signification of words in one place is not to be adjudged by their signification in another unlesse both the Contexts stand uniformly and impartially affected towards this signification 3. That neither of the two Texts already opened will at any hand endure §. 37. any of the three significations of the word World lately mentioned as pretended unto hath been argued into the cleerest evidence That the Text in hand no whit better comports with any of them then they appeareth thus 1. If any of the said three significations of the whole World should be here admitted the Apostle or rather the Holy Ghost by the Apostle must be supposed to speak after no better rate of reason then this Christ is the propitiation not for our sinnes only but also for the sinnes of some few particular Men besides whom you know not or of some few Persons as well of the Gentiles as of the Jewes For none of the three interpretations amounts to any thing more then this as is evident They who interpret that Christ is the propitiation for the sinnes of Jewes and Gentiles by Jewes and Gentiles doe not meane the two great divisions of Men in the World commonly distinguished by these Names in all the Particulars of either division for this is the fence and interpretation which we contend for but that small and comparatively inconsiderable remnant of both who in conclusion come to be actually saved There is the same consideration of the two other interpretations Now what weight or worth of Notion or savour of sence there should be in informing the Christians here written unto that Christ was the propitiation for some few Mens sins besides theirs or as well as theirs I
more of them Therefore universality of Redemption by Christ is the most unquestionable Doctrine of the Apostle in this Scripture The next specified in the said Catalogue or Inventory was Because we thus §. 2. judge that if one died for ALL then were ALL dead and that he died for ALL that they who live should not henceforth live unto themselves but unto him who died for them and rose againe a 2 Cor. 5. 14. 15. We see the Apostles judgement here is very cleer that Christ died for ALL he once cleerly supposeth it if one died for ALL. i. e. since one died for ALL the Particle if being racionantis not dubitantis as in twenty places besides meaning Christ and once plainly asserteth it and that he died for ALL i. e. We also judge that he died for ALL. That which is commonly given in by way of answer to this and other Scriptures both of the former and latter import by those who looke another way in the controversie in hand is not much considerable But that which it is is this they pretend that both the word World and such terms of universality as these All All Men every Man c. are in many places of Scripture used and accordingly are to be taken and understood in a restrained signification as sometimes for many or greater numbers of Men sometimes for some of all sorts sometimes for Jewes and Gentiles or the like From whence they would infer that therefore such Terms and Expressions as these are in the Scripture in hand and in the others formerly cited for our purpose to be taken in some of these limited significations and not in the rigor or extent of what they properly signifie as viz. for an absolute and unlimited universality of men For to this we answer 1. By way of Concession most true it is that these Notes or Terms of universality All All Men every Man c. are in many places of Scripture necessarily to be taken in some such limited and restrained signification as is affirmed But then 2. I answer further by way of exception foure things First that neither §. 3. the terms we speak of nor any other words or expressions in Scripture are in any other case or upon any other pretence whatsoever to be taken out of their proper and best known significations but only when the tenor of the Context or some circumstance of the place doth necessitate and inforce such a construction of them Now evident it is by what hath been formerly argued upon the Scriptures alledged that there is no necessity at all in respect of any the respective Contexts nor of any circumstance in any of them to understand the said terms of Universality any otherwise then in their most proper i. e. in their most extensive and comprehensive significations 2. That which is more then this we have evidently proved that the very tenor of the severall Contexts wherein the aforesaid places are found doth absolutely enforce and necessitate us unto such a proper and comprehensive signification of the said terms of universality as hath been contended for so that there can be no Reasonable Regular or Grammaticall sence or construction made of those Places unlesse such a sence of these terms be admitted 3. To reason thus these or these Words or Terms are to be taken in §. 4. this or in that sence in such and such places of Scripture Therefore they must or they may be taken in the same sence in such and such other places of Scripture is to reason our selves into a thousand errors and absurdities As for example evident it is that in that Scripture Joh. 18. 16. where it is said that Peter stood at the doore by the word doore is meant a doore of wood or some such materiall But would it not be ridiculously erroneous to infer from hence that therefore it is to be taken or may be taken in the same sence Joh. 10. 9. where Christ saith I am the Doore So again when Paul saith that Christ sent him to the Gentiles to open their eyes Acts 26. 18. evident it is that by the word eyes he means their inward eyes their Minds Judgements and Understandings but from hence to conclude that therefore when David saith that the Idols which Men make have eyes Psal 116. 5. the word eyes is to be understood or may be understood here also in the same sence is to conclude that which common sence it self abhorreth So that the weaknesse of all such arguings or pleadings as this the words All All Men every Man are in these and these places of Scripture to be taken in a limited sence for some of All sorts of Men for Jewes and Gentiles or the like therefore they are to be taken in the same sence in all others where they are found is notorious and most unworthy considering men Though whilest a man is a Prisoner he cannot goe whither he desires but must be content with the narrow bounds of his Prison it doth not follow from hence that therefore when he is discharged and set at liberty he must needs continue in his Prison still especially when his necessary occasions call him to another place whither also he hath a desire otherwise to goe * See more upon this account in the preceding Chapter Sect. 35. 36. and likewise Sect. 19 of this We have as concerning the former Scripture evidently proved that the §. 5. terms ALL Men must of necessity be taken in their most proper free and unlimited significations and shall God assisting demonstrate the same in those yet remaining Let us at present because the place in hand is pregnant and full to our purpose evince above all contradiction that the word ALL or ALL Men in it cannot with the honour of St. Pauls intellectualls be understood otherwise Because we thus judge saith he that if one died for ALL then were ALL dead and that he died for ALL that they who live c. Observe that clause of distribution that they who live we judge that Christ died for ALL that they who live i. e. That all they without exception who recover and are or shall be delivered from this death by Christ for them should not live c. So then if by the word ALL or ALL Men for whom the Apostle here judgeth or concludeth that Christ died we shall understand the universality of the Elect only for ALL Men i. e. for All the Elect and for these only we shall grievously misfigure the faire face of a worthy sentence and render it incongruous and inconsistent with all Rules and Principles of Discourse For then the tenor of it must rise and run thus we judge that Christ died for all the Elect that all the Elect who shall live and be recovered from death by Christ should not live c. Doth not the eare of every mans reason yea of common sence it self taste an uncouthnesse and unsavourinesse of sound in such a
answer that if this were the intent of the Author I meane to difference the latter proposition from the former in point of error or falsehood upon this account because the latter supposeth such an intention as that mentioned in God to be the adequate reason or motive why He tenders such an Offer or Promise unto them I should not much gainesay because I suppose that God hath indeed other reasons and these of greater weight why He makes a tender of Salvation unto all men upon condition of Faith then His intention of giving Salvation unto them in case they shall believe Yea I doe not conceive that either God or men do any thing which they intend simply out of their intentions thereof or because they intend it but out of a desire to effect or to procure the effecting of it or because they desire it But that the Authors meaning in impleading the said latter proposition §. 7. of error was far differing from this appears sufficiently by the account which Himself gives hereof in the sequell of his Discourse From this account it cleerly appears that in framing the said latter proposition he useth those words ex Dei intentione for cum Dei intentione and placeth the error of the proposition in this viz. that it supposeth an intention to be in God of giving life unto all men upon their Faith when He makes the offer mentioned unto them To prove this to be an error he argues to this effect from Joh. 17. 2. for his other arguments are plainely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father gave power unto the Sonne to give eternall life to those ONLY who were given unto him by the Father But reprobates saith he are not given unto the Sonne by the Father therefore the Father gave no power unto the Sonne to give eternall life unto Reprobates and consequently the Sonne cannot either according to his own or to his Fathers Intention offer remission of sinnes or eternall life unto Reprobates To this I answer that the whole proceede of the argument ariseth from a mistaken ground or a plaine mis-understanding of the Scripture upon which it is built For by a power given unto the Sonne to give eternall life c. is not meant a power of dying for men one or other but a power of an actuall and reall investing men with eternall life or a power to confer eternall life actually upon men as appears from the former clause of the Verse As thou hast given him power over all flesh that he should give eternall life c. From whence it is evident that the Power here spoken of as given unto the Sonne to give eternall life c. is a consequent branch or effect of that Power or Sovereignty which the Father hath given him over all man-kinde as viz. to dispose of them especially in respect of their eternall estates and conditions according to such Rules of righteousnesse and equity as the Father with the Son have judged meet and accordingly agreed upon for the regulating of such high and important dispensations Now a power of conferring eternall life upon men may very well be conceived to be a branch or part of that sovereignty or larger power which the Father hath given unto the Son over all flesh But an injunction or command or a free leave or liberty Notion it how you please given unto Him to die for a few men cannot reasonably be looked upon as any Part or Branch especially as any such considerable or high-importing branch as this here expressed must needs be conceived to be of that most transcendent and majestique power Or 2. By eternall life may very well be meant not eternall life properly and §. 8. formally so called as viz. the blessednesse and glory of the World to come but such a discovery or manifestation of God and His Counsells which is an effectuall meanes to bring men in time to the Possession and Enjoyment of this life It is a frequent Dialect of Scripture to call the meanes and cause yea and sometimes an opportunity only which are proper and effectuall for the compassing effecting or obtaining a thing by the name of the thing it self which is to be or may be procured or effected by them Thus Numb 22. 7. the wages or rewards by which the Elders of Moab sent from Balaak the King to Balaam the Wizard expected to procure Divinations or some imprecatory and divellish Practises against the People of God from Him are termed Divinations And the Elders of Moab saith the Text and the Elders of Midian went and Divinations in their hand c. Thus good tidings is put for the reward which good tidings usually procure unto them who bring them 2 Sam. 4. 10. In this Phrase of Speech the Scriptures or the saving Knowledge of God therein revealed are according to the generall sence of our best Interpreters termed Salvation Joh. 4. 22. So again Heb. 2. 2. Thus wisdome is called a mans life keepe her for shee is thy life Pro. 4. 13. because shee is the meanes of life i. e. of Peace and Well-being unto men In this sence also to forbeare further instances which are in great numbers at hand the Gospell and sometimes the Preaching or Ministry of it is frequently termed the Kingdome of Heaven According to this manner of speaking so familiar in the Scriptures by eternall life which the Son had Power given Him over all flesh that He might give to as many as the Father had given him may well be meant the words of eternall life as Peter calls them Joh. 6. 68. or that Manifestation of the Name of God as Himself speaketh soone after Joh. 17. 6. by which they might be effectually brought to the fruition and injoyment of eternall life And that this indeed is the very meaning of our Saviour is abundantly evident by the sequell of the Context all along for several Verses together For having said that the Father had given him Power ove◠all flesh that he should give eternall life to as many as he had given him Verse 2. He immediately declares Verse 3. what He meanes by eternall life And this is life eternall that they know thee the only true God and him whom thou hast sent Jesus Christ This Notion He still carrieth on saying Verse 6. I have manifested thy Name unto the Men which thou gavest Me out of the World thine they were and thou gavest them Me c. So again directly still to the same point Verse 8. For I have given them the words which thou gavest me c. yet again upon the same account Verse 14. I have given them thy Word c. That which Verse 2. He had called eternall Life here He calls His Fathers Word as before the Declaration or Manifestation of His Name as we heard From the carriage of the Context that further is abundantly evident that §. 9. by those words Verse 2. as many as thou hast given Him are not
making away themselves or destroying their own lives though there be no absolute Decree of God to secure them in this behalf the Naturall desire of self-preservation which God hath planted in them easily over ruling by the Power and Strength of it all motions â—or dispositions towards self-destroying which are wont to arise from such occasions in like manner the strength of that inclination or desire which is or ought to be and very possibly as hath been Proved might be in the Saints to save their Soules and consequently to preserve themselves from apostasie is sufficient without any such Decree in God as was mentioned to secure them both from all danger and from all feare of apostatizing to destruction notwithstanding all weaknesses or infirmities that they are subject unto The truth is that the infirmities and weaknesses of the Saints as such are so far from being any necessary or just ground of fear unto them that they shall fall away that the sence and acknowledgement of them are most cleer pregnant and effectuall Antidotes and Preservatives against falling away For he that is inwardly and truly sensible of his own weaknesse and inability to stand will especially being a Saint or Believer most certainly depend upon him for strength who is both able and willing to supply and furnish him upon such terms 3. And lastly upon the former accompt and for a close of this Chapter §. 36. I answer that if the Doctrine of falling away be so uncomfortable unto the Saints as the objection pretends the truth is as we have in the Premisses of this Chapter made it to appear they are not much relieved at this Point by the Received Doctrine of Perseverance For this Doctrine as hath been shewed scarce suffereth any man to believe upon any Rationall competent or sufficient grounds that he is a true Saint or Believer yea and doth little lesse then tempt him to such things which are exceeding apt and likely to fill him with feares and questionings touching the truth of his Faith And what great comfort can it then be unto him to hear or believe that true Believers cannot fall away or perish whereas the other Doctrine leaveth them a good latitude of competent ground whereon to judge themselves true Saints and true Believers nor doth it deprive them of sufficient ground on which to secure themselves both against the danger and against all feare of the danger of Apostatizing or falling away to Perdition This Doctrine therefore of the two is questionless of the more benevolous aspect and influence upon the Peace and Comforts of the Saints CHAP. X. A Continuation of the former Digression wherein the Texts of Scripture commonly alledged to prove the impossibility of Saints declining unto Death are taken into consideration and discharged from that Service BEing occasioned and after a sort necessitated for the securing of §. 1. some passages of interpretation Cap. 8. being of main concernment to the Principall cause undertaken in this Discourse to ingage home in the Question about Preseverance I should according to ordinary Method and that hitherto observed in the traverse of the maine Doctrine first have argued my Sence and Judgement in the Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assertively and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by answering such Objections whether from Scripture or otherwise which are wont to be levied by Men of contrary judgement in opposition thereunto But finding by experience that weaker men through too much fulnesse and aboundance in their own sence in matters of Controversie and this chiefly by meanes of some Texts of Scripture running still and working in their heads which in sound of words and surface of Letter seeme to stand by them in their Sence and Notion are under a very great disadvantage either for minding or understanding such things which are spoken unto them for their information in the Truth I thought it best for their relief in this case to invert that Method in the present Dispute and first to endeavour to take from them those weapons whether of Scripture or argument wherein they trust and afterwards present them with such other Scriptures and grounds which are Able Pregnant and Proper to build them up and establish them in the Truth We shall not tie our selves to any Rule or Prescript of Order in bringing §. 2. those Scriptures upon the theatre of our Discourse which men of differing judgement in the cause in hand are wont to plead in defence thereof themselves as far as I have observed observing none but shall produce them one by one as God shall please to bring them to mind unlesse haply two or more of them by reason of affinity or likenesse in Phrase or import may commodiously enough be handled together Most of the places compelled to serve in this warfare I finde scituate in the New Testament The first that commeth to hand is that of our Saviour unto Peter and upon this Rock will I build my Church and the gates of Hell shall not prevaile against it a Mat. 16. 18 From hence it is argued that those that are once built by Faith upon the Rock Christ or upon the truth of the Gospell are not in danger or in a possibility of being prevailed against viz. to destruction by all the Powers of darkness whatsoever I answer 1. That this promissory assertion of Christ the Gates of Hell shall not prevaile §. 3. c. doth not necessarily respect every individuall and single Person who de praesenti is a Member of his Church so as to secure him of his Salvation against all possible sins or wayes of sinning whereunto he may or can be drawn by Satan but may well be understood of the Church in generall i. e. considered as a body of men separate and distinguished from the world Now the Church in this sence may be said to stand and be secured against all the Power and Attempts of the Devill though not only some but even all the Particular Saints of which this body consists at present should be prevailed against by Satan to destruction Because the ratio formalis or essence of the Church in this sence doth not consist in the Persons of those who do at present believe and so are members of it for then it would follow that in case these should die or when they shall die Christ should have no Church at all upon the Earth in as much as nothing can be without the essence of it but in the successive Generation of those who in their respective times believe whether they be fewer or whether they be more whether they be such and such Persons or whether others As suppose there be not now one drop of that Water in the chanell of the River of Thames as it is like there is not which was in it seven years since yet is it one and the same River which it was then and so put the case there be not one Person now alive in any
their thoughts and judgements from the Doctrine of Universall Redemption We shall be invited I suppose before the conclusion of this discourse to recruite the Readers memory with a re-mention of this notion of Scripture Dialect In the mean time we cleerly see by the light of it how God may be said to establish to confirme unto the end to keep Men from evill though Men neither be actually or in the event established confirmed or kept from evill and this without any prejudice or disparagement in the least either unto the grace or goodnesse of God or to His Power or Effectualnesse of Working in this behalf The next Scripture which we shall undertake to right against those §. 21. who have done it the injury of fathering the common Doctrine of Perseverance upon it is this They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us a 1 Ioh. 2. 19 From hence this inference is drawn up that they who are of the Saints i. e. of the number of those who are reall and true Saints will alwayes continue in this number and never apostatize But for answer 1. This inference presumeth many things for which neither it nor any the Authors of it will ever be able to give any good security of Proof as viz. 1. That this Phrase they were not of us imports that they never were true Believers This certainly can never be proved because there is another sence and this every whit as proper to the words and more commodious for the Context and scope of the Place which may be given of them as we shall see anon 2. That this expression they were of us signifies that they were true Believers of the uncertainty of this supposition we shall give the like account 3. That these words they went out from us signifie their finall desertion or abdication of the Apostles Communion or their totall and finall renunciation of Christ His Church and Gospell This supposition hath no bottome at all or colour for it 4. That this clause they would no doubt have continued with us signifieth they would have continued in the same Faith wherein we persevere and continue Nor is there any competent reason to inforce this sence of these words because neither doth the Grammaticall tenor of them require it and much lesse the scope of the passage of which in due time 5. The said inference supposeth that John certainly knew that all those who for the present remained in his Communion were true Believers For if they were not true Believers they that were gone out from them in the sence contended for might be said to be of them i. e. Persons in the same condition with them But how improbable this is I mean that John should infallibly know that all those who as yet continued with them were true Believers I refer to consideration 6 The inference under contest yet further supposeth that John certainly knew that they who were now gone out from them neither were now nor ever before true Believers yea and that he certainly knew this by their departure or going out from them 7. And lastly it presumeth yet further that all true Believers doe alwayes abide in the externall Communion of the Church and that when Men doe not so abide they plainly declare hereby that they never were true Believers Which is not only a manifest untruth but expresly contrary to the Doctrine it self of those Men who assert the inference For they teach as we heard before that even true Believers may fall so foule and so far that the Church according to the command of Christ may be constrained to testifie that shee cannot tolerate them in her externall Communion nor that ever they shall have any part or Portion in the Kingdome of Christ unlesse they repent Doubtlesse to be cast out of the Church according to the Institution and command of Christ who commands no such thing but upon very heynous and highly-un Christian misdemeanours is of every whit as sad an importance as a voluntary desertion of the Churches Communion can be especially for a season But 2. Suppose these two suppositions be granted to the Inference-Makers §. 22. 1. That this Phrase to goe out from us signifies voluntarily to forsake the Society or Communion of Christians and 2. That this expression to be of us signifies true and inward Communion with those from whom they went out yet will not these contributions suffice for the firme building of the said Inference The reason is because the Apostle expresly saith that they would have continued WITH Us not that they would have continued such as they were in respect of the truth or essence of their Faith And if the Apostles scope in this place were to prove or affirme that they who are once true Christians or Believers alwayes continue such then when He saith they would have continued with us He must of necessity mean either that they would have continued faithfull as we continue faithfull or else that they would have continued alwayes in our Society or in the Profession of Christianity But that neither of these sences are of any tolerable consistency is evident by the light of this consideration viz. that the Apostle then must have known that the persons He speaks of and who went out from them neither were nor ever had been true Christians or Believers when they thus went from them Now if He had this knowledge of them it must be supposed either that He had it by extraordinary Revelation but this is very unprobable and howsoever can never be proved or else that He gained or obtained it by their departure or going out from them But that this could be no sufficient Argument or Ground to beget any such knowledge in the Apostle concerning them is evident from hence because it may very easily and doth very frequently come to passe that they who are true Christians doe not alwayes continue in that Christian Society unto which they have once joyned themselves and adhered no nor yet in the externall Profession of Christianity it self Yea our Opposers themselves frequently and without scruple teach and affirme that even true Believers themselves may either through fear or shame or extremity of sufferings or the like be brought to deny Christ and without any danger of making shipwrack of their Faith forbear a Profession-making of the Name of Christ afterwards But 3. For the true meaning of the Place it is to be considered that the §. 23. Apostles intent in the words was to prevent or heale an offence that weak Christians might take at that Doctrine which was taught and spread abroad by those Anti-Christs or Anti-Christian Teachers spoken of in the former Verse and there said to have been many and that especially because they had sometimes lived and conversed with
neither can sin made use of in both Propositions First by sinneth not may be meant committeth no act of sin sinneth not at all In this sence of the Phrase the Minor is absolutely untrue For he that is borne of God certainely sinneth in a sence i. e. committeth acts yea many acts of sin In many things saith James we offend all b James 3. 2. meaning even the holiest and most regenerate of all Secondly by sinneth not may be meant say some doth not perpetrate or commit sin with delight But this sence I am confident cannot be justified either from the Scripture nor yet upon any competent ground of â—eason Not to sin doth no where in Scripture signifie not to sin with delight I acknowledge that Words and Phrases are sometimes in Scripture used emphatically in which cases over and besides their Proper significations they consignifie some Peculiarity of manner or some speciall circumstance relating to the thing or action expressed But what they signifie in this kinde I mean over and besides their strict and Proper significations is not arbitrary or left for Men to make what they please but is to be estimated by the scope of the place and Nature of the matter in hand I easily grant that the words under debate sinneth not or doth not commit sin are emphaticall in the Scripture before us But that the emphasis lieth in any such modification which should give them this sence sinneth not with delight hath no good accord with reason or with truth For there are many borne of God who do Commit sin with delight yea the delight or pleasure which they take in many sins committed by them is the chiefe if not the only reason why they commit them Yea it is a question whether any man commits any sin whatsoever without delight in one kinde or other Thirdly by sinneth not is meant say others sinneth not deliberately §. 26. or without inward reluctation in the act of sinning But neither hath this sence any better bottome then conjecture and this obnoxious enough to him that will chew and not swallow For 1. What necessity is there that when John saith he that is borne of God doth not commit sin he should mean committeth it not with deliberation or premeditation or without reluctance why may not his meaning as well be doth not commit sin unto Death or customarily as other Men doe or the like 2. Certaine it is that he that is borne of God doth at least sometimes commit Sin with deliberation yea and in the Apostles expression makes provision for the flesh a Rom. 13. 14 i. e. Plots and Projects Means and Opportunities for the committing of it and digests it as it were into method before hand that he may commit it the more artificially as well as wicked men witnesse David in the matter of Bathsheba and Uriah b 2 Sam. 11. witnesse the two Patriarches Simeon and Levi in the matter of the Sichemites c Gen. 34. besides examples in this kinde which every day almost brings forth 3. Neither is it true that every one that is borne of God Sinneth alwayes when he doth Sin with inward reluctancy Doubtlesse David was not divided in himself suffered no inward conflict about the committing of those sins lately intimated considering that according to the generall opinion of our best Protestant Expositors and Divines he remained for about the space of an whole yeere after the committing of these sins without any sence of or remorse for them And if the Lord had not sent his Prophet Nathan unto him to awaken him who knows but that he might have slept in his guilt even unto Death Besides as concerning sins quotidiani incursus or sins of infirmity as they are commonly called which are incident to those that are borne of God as well as unto others the case is yet more evident viz. that these at least many of them are committed by them without any such inward reluctancy as the Exposition now opposed suggesteth and particularly those of which they have no knowledge or sence when they commit them 4. And lastly to this suppose it were granted that Men borne of God doe not Sin but with inward reluctancy yet that this is not the sence wherein the Apostle ascribes a non-Sinning unto them is evident from hence viz. because certaine it is that the non-Sinning here intended by him to be ascribed unto them is such which is appropriate to them and not communicable to wicked or unregenerate Men. But that Men unregenerate sin and that frequently with inward reluctancy is the frequent acknowledgement of these Men themselves and besides is of easie Deduction and Observation from Romans 1. 32. Romans 2. 1. 5. c. Nor is it nor can it reasonably be denied by our Adversaries themselves 4. When the Apostle saith that he that is borne of God doth not commit §. 27. Sin some understand it of committing Sin unto death or with finall impenitency This Exposition indeed if it could be made to stand upright would beare the weight of the controversie depending alone But it argues much weaknesse for a Man in an Exposition of Scripture to determine for his own sence in a controversie or question without giving a very substantiall reason of such his Exposition Now I can meet with no reason at all from the Assertors of this Exposition for the confirmation of it But reasons against it there are these three at hand and many more in comeing 1. The Grammar or Letter of the Phrase breatheth not the least aire of such a sence 2. The Phrase of committing Sin is no where in Scripture found in such a sence I meane to sin with finall impenitency or unto death The Authors of the Exposition have not yet shewed it nor I believe ever will 3. Nor doth the Context or Scope of the place any wayes invite much lesse inforce such an Exposition The intent and drift of the Apostle from ver 3. even to the end of the Chapter as he that doth but run the Context over may read is not to shew or argue whether the Sons of God may possibly in time so degenerate as to live sinfully and die impenitently but to evince this that those who claime the great Honour and Priviledge of being the children of God cannot justifie or make good this claime neither unto others nor to themselves but by an holy and Christian life and conversation Now it is one thing to argue or prove who are the Sons of God at present another whether they who are such at present must of necessity alwayes so continue The former is the Apostles Theme in the Context the latter he is wholly silent unto So then if by not Sinning the Argument which we have now upon answer understands the non-committing of any of these foure kinds of sin or a non-Sinning upon any of the terms explained the minor proposition is denied which saith that whosoever is borne of God
8. Which words plainly suppose that we may doe many things of a beneficiall tendency and import which must needs be by doing the sayings of Christ and yet lose the benefit of such doings by turning-aside out of the way of them before we come to receive our reward So againe the love of many shall wax cold but he that continueth unto the end shall be saved b Mat. 24 The Galatians did for a time run well c Gal. 5. 7. yea and suffered many things for Christs and the Gospells sake d Gal. 3. 4. but afterwards they were bewitched e Gal. 3. 1. proved disobedient to the Truth and so fell from that Grace f Gal. 5. 4. and favour of God wherein they stood whilest they obeyed the Gospell But we shall God willing in due time muster greater numbers of such passages as these The third and last comparison Luke 8. 8. hath lesse colour in the face of §. 46. it then either of the former In this they who receive the Word with good and honest Hearts are compared unto seed that fell on good ground which springeth up and beareth fruit an hundred fold For 1. It is not said that the seed which fell on good ground are they who hear the Word with a good and honest Heart but who having heard the Word detaine or keepe it in a good and honest Heart The tenor of the place in Luke is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Luke 8. 15. So that it is not simply the hearing of the Word with a good and honest Heart that brings Men under the comparison of the seed that fell into good ground but the retaining and keeping of it in such an Heart and that so as to bring forth fruit with patience i. e. with parient continuance in well doing whatever temptations they shall meet with to interrupt them in their way as the word is translated Rom. 2. 7. both by our English Translators and by Calvin himself who interprets the place accordingly 2. Our Saviours intent in describing the severall tempers and conditions of those that should hear the Gospell together with the event and consequence of their hearings respectively by that variety of grounds which the Parable of the Sower speaketh of was not to assert the absolute necessity of the severall events specified upon the respective hearings as if for instance those who at the time of their first hearing were like unto the thorny ground must necessarily miscarry and never afterwards believe savingly but to informe and admonish the World what is like to be the event and consequence and what ordinarily is the event and consequence of such hearings as are here described by the severall tempers of those that heare being habituall and of long standing with them For otherwise there is no absolute impossibility but that he in whose Heart the Gospell is for the present much incumbred and choked with the Cares and Pleasures of this life and so hath been for a long season may yet recover Himself from under this great disadvantage and so believe unto Salvation though such a recovery as this be very difficult and rare which is all that our Saviour intended to shew or teach in this part of the Parable There is the same consideration of all the other grounds or kinds of hearers So that though he that should hear the word with a good honest heart should be compared to the seed falling on good ground yet could there not an absolute necessity be concluded from hence that therefore such a Man must bring forth fruit unto Salvation but only a great likelyhood and hopefull Probability that such an heater will not miscarry by the way but will hold out with Patience in well doing unto the end and so be saved So that there is nothing in this Argument neither to keepe that Doctrine from falling which is already shaken Therefore A tenth Argument is built by some for the honour of the said Doctrine §. 47. upon such Scriptures which testifie that such as doe not Pesevere but make either a totall or finall defection in or from the Faith were never true Believers or by a true Faith ingrafted into Christ and that make it the Property or badg of a true Believer that he still doth continue in the Faith The Scriptures Produced to justifie this account are Joh. 8. 31. 1 Joh. 2. 19. Heb. 3. 6. 14. To this also we answer 1. In generall three things 1. That there is no good consistency of sence in it to say that they fall away from Faith who never were at it never were true Believers If it be said that Men are said to fall away from Faith when they fall away from such a Faith as they had as viz. from a temporary Faith or a light and superficiall believing of the Gospell c. I answer 1. If this be the Faith from which Men are said to fall in the Scriptures then must this needs be the Faith also wherein they are exhorted and charged to Persevere For those that have in any kinde or with any Faith imbraced the Gospell and made Profession of it are exhorted to continue in the Faith Now that the Holy Ghost should perswade Men to continue in a temporary Faith I meane in such a Faith which is not accompained with justification or which worketh not by love or which will certainly faile imports a kinde of impious contradiction 2. If this were all the apostasie or backsliding from Faith mentioned in the Scriptures viz. to apostatize from a temporary false hypocriticall dead Faith the sin of apostasie would not be a sin of that deep demerit or high Provocation unto God which the Scripture so frequenly declareth it to be Nor hath God any reason to say that his Soule shall have no pleasure in such Men who withdraw themselves from an Hypocriticall feyned or unsound Faith 3. And lastly it is no where to be found in the Scriptures either explicitly or implicity that they who make Shipwrack of Faith or prove Apostates were no true or sound Believers at any time before this shipwrack but the contrary hereunto will be made manifest in due time In the mean while to the Scriptures upon which this argument is built I answer 2. And in Particular 1. That these words of Christ Joh. 8. 31. If yee §. 48. continue in my words then are you my Disciples indeed doe not imply that in case they should not continue in his words for the time to come it would argue that they were not His Disciples at the present but that they could not approve themselves Disciples of His upon those excellent and blessed terms which being Disciples of His at present they very well might doe and were hereby in a ready way of doing unlesse they did continue in his words i. e. in obedience unto His Commands unto the end For that they were His Disciples at present without
there are who being loth to see the cause of their long-magnified §. 10. Doctrine of Perseverance dying by the Hand of the Scripture yet before us and despairing of help for it by any or by all the fore-mentioned applications have thought it not amiss in a case of such imminent and extream danger to try conclusions by administring this Antidote unto it When God threatens say they the righteous man apostatizing that for the iniquity which He committeth He shall dye He speaks neither of the first Death properly so called nor yet of the second Death but of Afflictions Judgments and Calamities oft signified in Scripture by the word Death as Prosperity is by the word Life which God often brings upon truly good and righteouâ— men when they greatly provoke Him by their sins To this I answer 1. That this mist hath been already scattered and dispel'd by the strength of that light which shineth in Sect. 3. of this Chapter by which it clearly appeareth that by the Death threatened by God against a righteous man backsliding and persevering in His backslidings unto death which we there shew to be the case put by God in the Scripture in hand is meant Eternal Death Therefore not any temporal Judgments or Afflictions at least noâ— onely or principally these Yet here we add 2. That it ill becomâ— an Interpreter of Scripture to recede from the plain proper and best known signification of words save onely when necessitated by the exigency either of the Context and scope of the Place in hand or else of the nature and condition of the matter as viz. when the sence which the common signification of the word raiseth and exhibiteth is inconsistent either with the course of the Scriptures or with Principles of Reason Neither of which can be reasonably pretended in this Place 3. The express Tenor of the Context it self riseth up like an armed man against this Interpretation For the execution or infliction of that Death which is here threatened against the righteous man that shall apostatize is not threatened but upon his dying under His Apostacy in which case there is no opportunity for God to inflict any temporal Judgments upon men When a righteous man turneth away from His Righteousness and committeth iniquity and DYETH IN THEM for His iniquity that He hath done shall He dye a Ezek 18 26 4. When God threateneth at any time such and such sins or such and such sinners in one kinde or other with Death it is of very dangerous consequence and tending to allay and break the energy and Power and consequently to hinder the operation of such Threatenings upon the Consciences of men for any Man to put a qualified or mitigating sence upon the word death especially not being authorized by God Himself so to do 5. And lastly the Authors themselves of this Interpretation seeme to be half heartlesse and hopelesse of doing any great matters for their cause by it and in their Explication of themselves about it they distinguish themselves quite besides that which should relieve them The word Death they say in the Prophet doth not IN THE FIRST SENCE of it signifie eternall Death as neither doth the word life in the opposite part of the sentence signifie eternall life But what though the word Death doth not in the controverted Passage signifie eternall Death in the first sence or signification of it yet if it signifieth it in the second third or fourth sence or if it signifieth it at all it is of one and the same consideration for the eviction of what is claimed by us from the place which is that a Man truly righteous may so degenerate and Apostatize that God will inflict eternall Death upon Him I omit to demand of these Interpreters by what Authority or Confidence of genius they undertake thus particularly to range and marshall the severall sences which they say God intended in such and such words giving the Preheminence to such or such a sence and saying to another stand back or come behinde If we had meere ignorance or nescience of the Truth to encounter or satisfie §. 11. though in conjunction with the greatest parts of judgement and understanding on the one hand and with the greatest warinesse and scrupulousnesse of circumspection on the other hand the traversing of the Scripture already insisted upon were sufficient I conceive without any further labour of arguing to gaine credit and fullnesse of consent to that Truth which is now upon the advance But Prejudice and Paâ—tiality are hydropicall and hardly satisfiable and these are our chiefe adversaries in the businesse in hand Therefore to reconcile if Possible the diaffections of these with the truth we shall shew them more visions from Heaven of the same light and truth with the former And first upon this account we shall remember them of a Passage formerly argued and gather up at present onely so much of the substance of the Discussion and that with what brevity may be as we judge serviceable for our present Purpose referring the Reader to a review if he please of the largeâ— examination The tenor of the place is this Then His Lord after He had called Him said unto Him O thou wicked servant I forgave thee all the debt because thou desiredst Me shouldst not thou also have had compassion on thy fellow servant even as I had pity on thee And his Lord was wroth and delivered Him to the Tormentors till He should pay all that was due to Him So likewise shall My Heavenly Father doe also unto you if yee from your Hearts forgive not every one his Brother their Trespasses a Mat. 18. 32 33 c. Evident it is from our Saviours reddition or application of the Parable So likewise shall my Heavenly Father doe also unto you if c. speaking unto His Disciples Ver. 1. and to Peter more particularly Ver. 21. that Persons truly regenerate and justified before God for such were they to whom in speciall manner he addresseth the Parable and the application of it and indeed the whole carriage of the Parable sheweth that it was calculated and formed onely for such may through high misdemeanors in Sinning as for example by unmercifulnesse cruelty oppression c. turne themselves out of the justifying grace and favour of God quench the spirit of Regeneration and come to have their portions with Hypocrites and Unbelievers If Men will make any thing at all of the Parable in a clear and direct way without troubling or obscuring without wresting or straining the carriage scope and pregnant tendency of it such an inference cannot be avoided Further satisfaction herein may be had for the Price only of so much Paines as the Perusall of the 54. and 59. Sections of the 8. Chapter of this Discourse will require Nor doth the reversall of such acts of grace in God as we speak of argue §. 12. the least mutability or shadow of change in Him either in
more passable with others He oft recourseth to this Apology viz. that in the Profession of Christianity he serves no other God but the God of his Forefathers See Acts 22. 14. 24. 14. 26. 7. 28. 20. c. In this sence Calvin himself interprets the place in hand on which he hath these words amongst others of like import Certain it is that Pauls Conscience was not always pure in as much as himself confesseth that through hypocrisie he was deceived when he indulged himself a liberty of lusting For whereas Chrysostom excuseth his Pharisaism in that he opposed the Gospel out of ignorance and not out of malice it no ways satisfieth For the elogy or commendation of a pure Conscience is not vulgar or common neither can it be separated from the sincere and serious fear of God Therefore I restrain his words to the present time thus that he worshiped one and the same God with his Forefathers but now since he was enlightened by the Gospel he worshipeth Him with a sincere affection of heart a Certum est non semper puram fuisse Pauli coÌ„scientiam utpote qui fatetur se per hypocrisin fuisse deceptuÌ„ quùm sibi concupiscendi licentiam indulgeret Nam quòd excusat Chrysostomus ejus Pharisaismum eò quòd non maliciâ sed ignoratione Evangelium oppugnabat id non satisfacit Neque enim vulgare elogium est purae conscientiae nâ—c potest à sincero serio Dei timore separari Itaque ad praesens tempus restringo hoc modo quòd unum cum Proavis suis eundem Deum colat sed nunc colat sincero cordis affectu ex quo per Evangelium erat illuminatus and Soul It were easie to second Calvin with several others of his own band in the interpretation mentioned but when little is to be done much help is but a burthen Thus then we see that by a good Conscience which some putting away make shipwrack of Faith as the Apostle saith must needs be meant such a Conscience which hath its goodness from true Faith and cannot be separated from it and consequently that the persons here spoken of were or had been true Beleevers Besides that Faith of which some are said to have made shipwrack cannot reasonably be supposed to have been a feigned counterfeit or pretended Faith onely nor any thing accompanying destruction because it is such a Faith which the Apostle exhorts and encourageth Timothy to hold fast holding Faith and a good Conscience which some having put away concerning Faith which I advise thee to hold and keep have made shipwrack Doubtless the Apostle would not have perswaded Timothy to hold or keep such a Faith with which he might perish Nor had the making shipwrack of no better a commodity then so been any such great loss unto Him 3. That Faith which He exhorteth Timothy to hold must needs be supposed to be that Faith which He was possessed of at present and which was now in Him And that this was a true Faith appears from several Passages in the two Epistles written by this Apostle unto Him especially from those words When I call to remembrance THE UNFEIGNED FAITH that is in thee which dwelt first in thy Grandmother Lois b 2 Tim. 1 5 c. 4. The Faith which He exhorts Timothy to hold and consequently the Faith whereof he admonisheth him that some made shipwrack by the means specified must in reason be such a Faith of which he had discoursed before in the Chapter Now this was a Faith unfeigned out of which that Charity or Love floweth which he saith is the end of the Commandment c 1 Tim. 1 5 such a Faith of which he speaks a few Verses before the place in hand in reference to himself thus And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Iesus d Verse 14. such a Faith by which men were to beleeve on Christ to life everlasting a Vers 16. 5. And lastly the Faith here spoken of is such a Faith in the retention or holding whereof the warring of a good warfare consists This is evident from the Context and connexion between this and the next preceding Verse This charge I commit unto thee Son Timothy according to the Prophecies which went before on thee i. e. according to the sence and judgments of the Prophets or Interpreters of the Scriptures who unanimously agreed in this that thou wert a Person fit for the work of the Ministry and by all means oughtest to be called thereunto that thou by them i. e. being encouraged by them mightest war a good warfare Holding Faith and a good Conscience c. Now if by Faith should be meant nothing but onely an outward Profession of the Gospel or the Doctrine thereof Timothy might have held these and yet not have warred a good warfare For who will say that Judas warred a good warfare who yet held an outward Profession of the Gospel and preached the Doctrine thereof truly And it is generally granted by those who by Faith in the place in hand will needs understand the Doctrine of the Gospel that men who are no good Souldiers of Jesus Christ who are destitute of sound and saving Faith may yet hold yea hold fast the Doctrine of the Gospel yea and this to the suffering of death it self for it Therefore questionless the Faith of which the Apostle speaks in the place before us is a true sound and saving Faith Nor is this any thing but the sence and judgment of very learned and orthodox §. 12. Expositors upon the place Musculus affirmeth that the Apostle speaks here the same thing which before He had expressed in these words But the end of this Commandment or Charge is love out of a pure Heart and good Conscience and Faith unfeigned from which whilest some went astray they turned aside to vain-jangling b Idem dicit quòd suprà ad hunc mâ—dum expressit Finis verò denunciationis hujus est Charitas ex puro corde Conscientiâ bonâ fide non simulatâ à quibus quòd aberrârunt quidam deflexerunt ad vaniloquium c. Presently after the Apostle he saith admonisheth us that they cannot have a good Conscience who are strangers unto Charity a pure Heart and Faith unfeigned and moreover that upon the putting away of a good Conscience we are in imminent danger of making shipwrack of THE TRVE FAITH and Religion of Christ c Monet nos bonam eos conscientiam habere non posse qui alieni sunt à charitate corde puro fide non simulatâ deinde repulsâ bonâ conscientientiâ in proximo esse ut incidamus in naufragium circà veram Christi Fidem Religionem c. Therefore doubtless it came not neer the thoughts of this Author to conceive that any other Faith should be meant in the place in hand but onely that which was
inrendeth one thing with one kinde of Will or Intention and another either contrary to it or differing from it with another kinde of Will or Intention amounts to no more truly interpreted then to this that some of His Dispensations have a tendency towards the producing of such and such ends and others towards the producing of such and such other ends either differing from them or contrary to them Nor doth it follow from Gods acting in order to differing yea or contrary ends that he is therefore divided in himself or inconsistent with himself no more then it follows that he that mourns at one time and upon one occasion and rejoyceth at another time and upon another occasion suitable to such a Passion or expression is inconstant or any ways contradictious to himself For a close of this Chapter I shall endevor the assoyling of a special difficulty at least as it seems to some concerning the Intentions of God It hath been said that God in Scripture is said to purpose or intend a thing when He affordeth means that are proper and sufficient to bring it to pass especially if He commands them to be used accordingly this being a Dispensation of like consideration with the deportment of men who are wont to provide a sufficiency of means at least so apprehended by them for the effecting of what they purpose or intend q Cap. 3. Sec. â— Upon this Explication of Intentions in God this Question is moved Whether according to the purport hereof it may not be said that He intended the offering up of Isaac by death because 1. By His Providence He furnished Abraham with all things sufficient and necessary hereunto And 2. gave an express Command unto him that he should offer him accordingly Now if he did not intend the oblation we speak of which by his Prohibition of it by an Angel before it was performed and by means whereof it never came to be performed he seemed not to have done then cannot the said Explication stand nor are the Intentions of God to be judged of by his vouchsafement of means proper for the production of an effect no not though he commands them to be used in order thereunto To this I answer 1. That the Intention of God in commanding Abraham to offer up his Son Isaac having otherwise furnished him with means sufficient hereunto was a through Tryal of Abrahams Love and Faith not the actual offering up of Isaac by death This is evident from Genes 22. 1. and Hebr. 11. 17 c. compared 2. In order to the accomplishment of this his Intention He commands Abraham to take His Son His onely Son Isaac whom He loved and to offer Him for a burnt offering r Gen. 22. 2. c. Therefore 3. This Command of God unto Abraham concerning the offering of his Son is none otherwise nor in any other sence to be understood as directed by God unto him then as Abrahams obedience or disobedience to it was or might be a sufficient Tryal either of the soundness or unsoundness of his Faith and Love towards God So then 4. The soundness and sincerity of Abrahams Faith and Love being sufficiently tryed and discovered by a discovery of his readiness and willingness to obey the said Command of God and to offer up his Son and this discovery being sufficiently made by that which Abraham did towards the offering up of his Son by death though he was not actually thus offered by him it roundly follows that the meaning of the Command given unto Abraham in the case in hand was not that He should actually offer up his Son by death but that he should proceed so far towards the offering him up in that manner until his willingness thereunto were sufficiently manifested and himself God I mean take him off and stay his hand from acting further herein Such constructions structions or forms of speech wherein the Consequent is put for the Antecedent and so again where the end or effect is named to signifie the means proper for the procurement of either are familiar and frequent with the Holy Ghost in the Scriptures An instance of the former we have Psal 22. 26. in this clause They that seek the Lord shall praise Him i. e. they shall be graciously entreated by him and receive good from him and hereby be occasioned or provoked to praise him So Deut. 10. 17. taking rewards is put for doing unjustly which commonly follows upon taking rewards So again to make the first-born signifies the conferring of the inheritance or a double portion upon a Person this being an usual consequent of Primogeniture to carry the inheritance or a double portion Deut. 21. 16. So to be wicked or vile signifies to be guilty or liable to Punishment 1 King 1. 21. guilt or obnoxiousness unto Punishment being a consequent of wickedness To pass by many other places of like construction Instances of the latter are frequent also Thus Salvation is put for the Scriptures or knowledg of God as being the means of Salvation Joh. 4. 22. For Salvation is of the Jews Upon a like account Peter exhorteth men to count the long-suffering of the Lord towards them Salvation i. e. a means of Salvation 2 Pet. 3. 15. See more places of like character Rom. 14. 20. 1 Tim. 4. 16. Deut. 13. 5. according to the Original c. According to either of these constructions the Command of God unto Abraham to offer up His Son Isaac for a burnt offering may import onely a doing of such things which were precedaneously necessary to an offering Him up after such a manner as viz. to provide wood and fire for the burning of him a knife for the slaying of him a coard or the like wherewith to binde him an Altar on which to lay him and so again actually to lay the wood provided upon the Altar for the burning of him actually to binde him to take the knife into his hand to stretch forth his hand with the knife in it with an intent to slay him All these things with the like being requisite to the actual offering up of Isaac by death might well be signified and doubtless were signified yea and were all that was signified or meant by that Command of God so oft mentioned unto Abraham concerning the offering up his Son Therefore 5. Look what God commanded Abraham to do about the offering up of his Son that he really intended he should do yea and Abraham did it accordingly He commanded Abraham to offer up his Son and in such a sence as he commanded Abraham obeyed the Scripture testifying thus of him in these words By Faith Abraham when He was tryed offered up Isaac and He that had received the Promises offered up His onely begotten Son s Hebr. 11. 17. Therefore certainly God commanded Abraham no other kinde of offering up Isaac then that which Abraham performed and what himself really intended that he should perform Whether Abraham at first understood the Command
signifies a dayly summoning of them and that TO DRAVV AND UNITE THEM UNTO HIMSELF A little after The Lord never speaks unto us but He there with all stretcheth forth His Hand to unite us unto Himself and causeth us to feel that He is neer unto us Yea He so manifests His FATHERLY LOVE and so willingly accepts of us that if we yeeld not obedience unto his voyce we ought justly to impute the same to our own frowardness So that Calvins Judgment clearly is that in this and such like places God professeth a reality of Intention and Desire in Him to draw and unite unto Himself i. e. to sanctifie and save such who through their own frowardness never come to be actually united unto Him or saved Add hereunto onely two places more for the present though there be many others to be found The former of these shall be that in Jer. 44. 4 5. Howbeit I sent unto you all my servants the Prophets rising early and sending them saying O do not this abominable thing that I hate But they harkened not nor inclined their ear to turn from their wickedness to burn incense unto other gods a Jer. 44. 4 5 The latter place is in the New Testament 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 an Hen gathereth her chickens under her wings and ye would not Behold your house is left unto you desolate b Mat. 23. 37 c. Upon the former of these places Calvin makes the Prophet to say that God was watchful because HE WAS SOLICITOVS FOR THE PEOPLES SAFETY Even as a man that is intent upon his business will not stay till the Sun shines upon him but will prevent the morning it self c Nam quisquis erit atteÌ„tus ad negotium non expectabit dum Sol illuceat sed praeveniet ipsam Auroram Sic etiam dicit Propheta Deum fuisse vigilem quia SOLICITUS ERAT DE SALUTE POPULI Et paulò pòst Sciamus ergo Doctrinam quùm nobis annuÌ„ciatur esse signum paternae erga nos Dei solicitudinis quia noÌ„ vult nos perire sed descendit ad nos prospicit quid nobis opus sit acsi adesset tanquaÌ„ pater filios curaret nos res nostras Haec igitur Summa est Upon the latter place he saith that God attempted in a way of gentleness and fair speaking TO ALLVRE the Jews unto Him that his BENIGNITY or kindness was great towards them that his invitations of them were more then mother-like d Quùm verò comitèr ac blandè ad se allicere Deus tentaverit Judaeos ac nihil profecerit tantâ benignitate longe atrocius fuit tam superbae contumeliae crimen Nunc tenemus cur se Christus in Dei personâ gallinae comparet nempe quò plus ignominiae huic scelestae genti irroget quae suaves plusquam maternas ejus invitationes respuerat Mirum hoc certe incomparabile amoris documentum fuit quod se ad blanditias usque demittere gravatus non est quò circuraret in suum obsequium rebelles with much more of like-import Now to say that God should profess and express himself unto Men and Women with so much vehemency and patheticalness of affection as these gestures phrases and expressions our chiefest adversaries themselves being Judges imply spreading forth his hands all the day long endevoring to gather people with as much care and tenderness as an Hen gathereth her chickens under her wings crying out O do not this abominable thing c. and yet have no desire at all no intention at all of their Salvation nay on the contrary to have setled and grounded intentions to destroy them for ever is to render him like to that generation of men in the World whom His Soul most abhorreth and who are indeed and that most justly the hatred and abhorring both of God and Men Hypocrites I mean and Dissemblers Christ commands us to be merciful as our Heavenly Father is merciful e Luk. 6. 36. but if we should be merciful as those represent the mercifulness of our Heavenly Father who deny that Christ dyed for all Men we should be the first-born children of Hypocrisie and the most notorious dissemblers under Heaven many degrees worse then those whom James speaks of with reproof who say to a Brother or Sister naked and destitute of dayly food Depart in peace be ye warmed and filled notwithstanding give them not those things that are needful for the body f Jam. 2. 15 16. For though such merciful ones as these do their poor Brethren and Sisters little good with their merciful words yet it no ways appears nor is it likely that under such words as these they hide or harbor intentions of evil or of a further increase of misery unto them whereas they that shall be merciful like unto their Heavenly Father as the Opinion which we oppose lays the pattern before us shall under the most affectionate protestations of love and kindness unto men under the most earnest asseverations of intentions and desires of their good conceal setled projects purposes desires and intentions of doing them the greatest mischief they can imagine That which is wont to be excepted against this Argument is so empty except §. 11. it be of contumely and dishonor unto God that it neither deserves consideration nor confutation and I beleeve all that can be excepted against it is of very little more weight Some as to the Scriptures cited for the confirmation of the Argument with their fellows wherein God as we heard professeth with so much earnestness the sincerity of His Desires to the welfare and Salvation of those who perish answer somewhat to this purpose for it is hard indeed to make any regular or good sence of what they answer at this Point That God in such expressions useth sanctâ quâdam simulatione a kinde of an holy simulation others that He doth duplicem personam induere i. e. that He takes upon Him a double Person others that God is presented in such Scriptures as speaking secundum voluntatem approbativam non â—fficacem i. e. according to his Will of Approbation not according to his Will of Efficacy or Execution others that such wishes or desires as are expressed in the said Scriptures are attributed unto God anthropopathetically and according to the rate of humane capacity c. But what uncouth and hard fac'd allegations are these or what salt of interpretation is there that will make them savory Or what do they that use them but as it were beg bread out of desolate places to support the life of an Opinion that is guilty and deserves to dye First I would know of those who take sanctuary from the pursuit of the Scriptures mentioned under the wing of Sancta quaedam Simulatio in Deo a kinde of Holy Simulation in
ἈπολÏτφωσις Ἀπολυτφώσεως OR Redemption Redeemed Wherein the Most Glorious Work of the REDEMPTION OF THE World by Jesus Christ is by Expressness of Scripture clearness of Argument countenance of the best Authority as well Ancient as Modern Vindicated and Asserted in the Just Latitude and Extent of it according to the Counsel and most Gracious Intentions of God against the incroachments of later times made upon it whereby the unsearchable Riches and Glory of the Grace of GOD therein have been and yet are much obscured and hid from the eyes of many Together with a sober plain and through Discussion of the great Questions relating hereunto as viz. concerning ELECTION REPROBATION THE Sufficiency and Efficacy of the Means vouchsafed unto Men by GOD to Repent and Beleeve concerning the Perseverance of the Saints and those who do Beleeve concerning the Nature of GOD his manner of Acting his Intentions Purposes Decrees c. the Dependency of all Creatures or second Causes upon Him as well in their Operations as simple Existencies or Beings c. The Decision of all these Questions founded upon the good Word of GOD interpreted according to the generally-received Doctrine concerning the Nature and Attributes of GOD the manifest Exigency of the Words Phrases coherencies in the respective passages hereof relating to the said Questions as also for the most part according to the Judgment and Sence of the best Expositors as well Modern as Ancient With three Tables annexed for the Readers accommodation By JOHN GOODVVIN A servant of God in the Gospel of his dear Son The Lord said to Eliphaz the Temanite My wrath is kindled against thee and thy two Friends for ye have not spoken of me the thing that is right as my servant Job hath Job 42. 7. Aegrotat humanum genus non morbis corporis sed peccatis Jacet toto orbe terrarum ab Oriente usque ad Occidentem Grandis aegrotus Ad sanandum grandem aegrotum descendit Omnipotens Medicus c. Aug. de verbis Domini Serm. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It becomes a man to sacrifice even his own opinions and sayings upon the service of the Truth Arist LONDON Printed by John Macock for Lodowick Lloyd and Henry Cripps and are to be sold at their shop in Popes head Alley neer Lumbard street M. DC LI. TO THE Reverend Doctor Benjamin Whichcote Provost of KINGS Colledg and Vicechancellor of the University of CAMBRIDG together with the rest of the Heads of Colledges and Students in Divinity in that famous VNIVERSITY REverend and Right worthy Gentlemen Friends and Brethren in Christ How either your selves or others will interpret this Dedication I am I confess no such Seer as to be able to foresee and were the foresight hereof to be bought I should strain my self very little to make the Purchase I have that Witness within me whose Prerogative it is to laugh all Jealousies and Suggestions of Men to scorn which rise up in opposition to his Testimony clearly assuring me that the Oracles consulted by me about this Dedication were neither any undervaluing of you nor over-valuing of my self or of the Piece here presented unto you nor any desire of drawing respects from you either to my person or any thing that is mine much less any malignity of desire to cause you to drink of my cup or to bring you under the same cloud of disparagement with me which the World hath spread round about me Praise unto his Grace who hath taught me some weak rudiments of his Heavenly Art of drawing Light out of Darkness for mine own use I have not been for so many years together trampled upon to so little purpose as to remain yet either ignorant or insensible of mine own vileness and what Element I am neerest allied unto or so tender and querulous as either to complain of the weight of those who still go over me as the stones in the street or to project the sufferings of others in order to my own solace and relief My long deprivation and want of respects from men is now turned to an athletique habit somewhat after the manner of those who by long fasting lose their appetites and withall either contract or finde an ability or contentedness of Nature to live with little or no meat afterwards I can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Philip. 4. 13 Non est arrogantia sed fides praedicare ea quae accepisti Aug. from the dunghil whereon I sit with much contentment and sufficient enjoyment of my self behold my Brethren on Thrones round about me The Prize then that I run for in my Dedicatory Applications unto You is by the opportunity and advantage hereof to excite provoke and engage and this if it may be beyond and above all reasonableness of pretence to decline the service those whom I judged the most able and not the least willing among their Brethren to bless the World laboring and turmoyling it self under its own vanity and folly by bringing forth the Glorious Creator and ever-blessed Redeemer of it out of their Pavilions of Darkness into a clear and perfect Light to be beheld reverenced and adored in all their glory to be possessed enjoyed delighted in in all their beauty sweetness and desirableness by the Inhabitants of the Earth I know you have no need to be taught but possibly you may have some need to consider that your Gifts Parts Learning Knowledg Wisdom Books Studies Opportunities pleasant Mansions will all suddenly make Company for that which is not and never turn to any account of true greatness unto you nor of any Interest worthy the lightest thoughts of truly prudent and considering men unless they shall by a serious and solemn Act of Consecration be consigned over unto and interessed in that great Service of God and Men whereby that blessed Union between them shall be promoted and advanced the Foundations whereof have been by so high an Hand of Grace layd in the Blood of Jesus Christ You know the Saying of the great Prophet of the World He that gathereth not with me scattereth abroad b Mat. 12. 30 Whatsoever shall not suffer yea and offer it self to be taken and carryed along by and with Jesus Christ in that grand and sublime Motion wherein he moveth dayly according to the Counsel of his Father in a streight course for the saving of the World will most certainly be dissipated and shattred all to nothing by the irresistible dint and force thereof how much more that which shall stand in his way obstruct and oppose him in this his Motion Especially Gifts Parts Reason Understanding in Men improved and raised or under means and opportunities of being improved and raised by Study Learning Knowledg if these do not make one shoulder with Jesus Christ in lifting up the World from the gates of Death much more in case they shall disadvantage and indispose the World to a receiving of those impressions from Christ by which it should or
might otherwise be thus lifted up by him will undoubtedly above the rate of all other things abound to the Shame Judgment Confusion and Condemnation of Men. When Men of rich endowments and worthy abilities of Learning and Knowledg shall give their strength in this kinde to other Studies Contemplations and Enquiries suffering in the mean time the Mindes and Consciences of Men to corrupt putrifie and perish in their sad Pollutions through that Ignorance or which is worse those disloyal and profane Notions and Conceptions of God and of Christ which reign or rather indeed rage in the midst of them without taking any compassion on them by searching out and discovering unto them those most excellent and worthy things of God and Christ the knowledg whereof would be unto them as a Resurrection from Death unto Life they do but write their Names in the dust and buy Vanity with that worthy Price which was put into their hand for a far more honorable Purchase And yet of the two they are sons of the greater folly and prevaricate far more sadly with the dearest and deepest Interest both of themselves and other men who by suffering their Reasons and Judgments to be abused either by sloth and supine oscitancy or else by sinister and carnal respects otherwise for there is a far different consideration of those who miscarry at this point through a meer Nescience or humane infirmity bring forth a strange God and a strange Christ unto the World such as neither the Scriptures noâ— Reason unbewitched know or own and this under the Name of the true God indeed and of the true Christ yea and most importunely and imperiously burthen and charge the Consciences of Men with the dread of Divine Displeasure and the Vengeance of Hell fire if they refuse to fall down and bow the knee of their Judgments before those Images and Representations which they set up as if in all their lineaments and parts they exhibited the true God and the true Christ according to the Truth The Apostle Paul relates a sad story of a great fire of Indignation kindled in the Brest of God and breaking out in a very formidable manner upon the Heathen who as he saith knew God c Rom. 1 21 i. e. had means sufficient to bring them to the knowledg of God d Men under means opportunities of knowledg are sâ—il estimated this justly in their Delinquencies as having Knowledg whether they be actually knowing or no. Compare Mat. 25 44 4â— with Luke 12 47 48 c. and withall professed themselves wise men e Rom. 1 22 Whether by such men he means the Philosophers in particular and learned men amongst them which is the more probable and the more received sence of Interprecers or whether the generality of them as Calvin rather supposeth varyeth not the story in any point of difference much material to my purpose The Misery which these men brought upon themselves through the just Displeasure of God is first in general drawn up by the Apostle in these words that Professing themselves wise they became Fool * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justâ Dei ultione fuerunt infatuati or rather were infatuated or made Fools as Calvin well expoundeth i. e. whilest they assumed unto themselves the honor and repute of much wisdom and understanding God as it were insensibly and by degrees withdrew that lively presence of his Spirit from them by which they had been formerly raised and enlarged as well to conceive and apprehend as to act and do like wise and prudent men but now the wonted presence of this Spirit of God failing them the savor and vigor of their wisdom and understandings proportionably abated and declined as Sampsons strength upon the cutting of his hair sank and fell to the line of the weakness of other men Secondly The Misery which these men drew upon their own head by breaking as they did with God is termed by the Apostle a delivering up or giving over to a reprobate minde f Rom. 1 28 which seems to import somewhat more sad and deeply penal then a simple infatuation or at least the height and consummation hereof A reprobate or injudicious minde implies such a constitution or condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that soveraign and supreme Faculty in Man his Understanding whose proper office and work it is to order umpire and command in chief all his motions and actions as well internal as outward that light and darkness things comely and things uncomely actionâ— and ways pregnantly comporting with and actions and ways palpably destructive unto the dear Interest of his eternal Peace shall especially upon a practical account be of one and the same consideration to him neither shall he be capable of any difference of impression from things that differ in the highest The delivering up of a man by God to such a Reprobate Minde as this clearly supposeth the frame and constitution of the Minde and Understanding of Man to be naturally Reprobate I mean considered as the sin of Adam hath defaced and distempered it and as it would have been in all men in case the Great Advocate and Mediator of Mankinde had not interposed to procure the gracious conjunction of the illuminating Spirit of God with it yea and as it will be whensoever this Spirit of God shall be so far offended and provoked by a man as wholly to depart and desert it So that this Judiciary Act of God in giving men over to a Reprobate Minde imports nothing but the total withdrawing of all communion and converse by his Spirit with them hereby leaving them in the hand and under the inspection of such a minde or understanding which is naturally properly and entirely their own In which case the minde and understanding of a man suffers after some such manner as a quantity of good wholesom and spiritful wine would do in case it should be bereft of all the subtil and spirituous parts of it by a Chymical Extraction made by fire that which should remain after such a separation would be but as water without strength or taste Now the cause of this fire of displeasure kindled in the Brest of God against the persons mentioned burning so neer to the bottom of Hell as we heard our Apostle recordeth first in these words Because that when they knew God they glorified him not as God neither were thankful g Rom. 1. 21 Afterwards in these And even as they did not like to retain God in their knowledg h Verse 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. c. Or as the Original I humbly conceive would rather bear as they did not make tryal i. e. put themselves to it engage their abilities to have God in acknowledgment i. e. so to discover him to the World that he might be acknowledged in his soveraign Greatness and transcendent Excellencies by men From which passages layd together it clearly appears 1. That for men
towards God and in faithfulness to mine own Soul neither to beleeve any thing at all as coming from God which I have not or may have a very substantial ground in Reason to beleeve cometh indeed from him nor yet to do any thing at all as commanded by him unless there be a like ground in reason to perswade me that it is indeed his command I confess good Reader I have presumed at somewhat an unreasonable rate upon thy patience in detaining thee so long with the Argument yet in hand But the sence of that unconceivable mischief and misery which I most certainly know have been brought upon the Christian World at least in our quarters of it and which lie sore upon it at this day by means of the reigning of this notion or Doctrine amongst us that men ought not to use but lay aside their Reason in matters of Religion lieth so intolerably sad and heavy upon my Spirit that I could not relieve my self to any competent degree with saying less then what hath been said to relieve the World by hewing in sunder such a snare of death cast upon it Most assuredly all the ataxies disorders confusions seditions Insurrections all the Errors blasphemous Opinions apostasies from the truth and ways of Holiness all trouble of mind and sad workings of conscience in me all unrighteousness and injustice all bribery and oppression all unmanlike self-seeking and prevaricating with publick Interests and Trusts all covetousness and deceit and whatsoever can be named in this World obstructive destructive to the present comfort peace to the future blessedness and glory of the sons and daughters of men proceed and spring from this one root of bitterness and of death they neglect to advance and engage home their Reasons Judgment 's Vnderstandings in matters of Religion to imploy and improve them according to their proper interests and capacities in these most important affairs O Reader my mouth is open unto thee my heart is enlarged Now for a recompence in the same I speak unto thee as a dear Brother in Christ be thou also enlarged Say unto the World round about thee Awake thou that sleepest and arise from the dead and Christ shall give thee light Doubtless the World would soon find it self in another manner of posture then now it is and see the whole hemisphere of it filled with the glorious light of the knowledge of God in the face of Jesus Christ if the inhabitants thereof every man from his quarters would be perswaded to rise up in the might of those abilities those heavenly endowments of reason judgment understanding wherewith God by Jesus Christ hath re-invested them to seek after him by enquiring diligently into by weighing narrowly all those things as works of creation works of providence inscriptions upon the Soul and especially the Sacred Word of extraordinary revelation wherein and whereby God hath drawn neer unto men and as it were prepared postured and fitted himself on purpose to be found and known and this as well in the excellency of his Grace as of his glory by all those who upon these terms seek after him The time was when the Spirit was not given because Christ was not glorified a John 7. 39. in Heaven the time now is wherein the Spirit is not given unto the World according to the preparations of the royall bounty and magnificence of Heaven because he is not glorified on Earth by the worthy imployment of the means abilities opportunities vouchsafed unto men The Word of God makes it one argument of the wickedness and sensual ways of men that they have not the Spirit b Iude ver 18. 19. yea the Apostle Paul by charging the Ephesians to be filled with the Spirit c Eph. 5. 18 clearly supposeth it to be a sinful strain of a voluntary unworthinesse in men if they have not a very rich and plentiful anoynting of the Spirit He that lives up to those principles of light which God hath vested in him is under the Beatifical influence of that most rich Promise of Christ to him that hath shall be given and he shal have abundantly d Mat. 25. 29 By him that hath in this promise is meant as clearly appears from the tenor of the parable immediately preceding such a person who useth imployeth improveth that which he hath hereby declaring that he hath what he hath Nor is that which he is here said to have any thing of a spirituall or supernatural import This likewise is evident from the said parable For here one of the three who all had received talents one or more all which talents must needs by the course of the parable â—e supposed to be of one and the same kind nor is the least intimation of any difference especially of any specifical difference between them is said to be an evil and slothful servant notwithstanding his talent and because of his slothfulness to have been cast into utter darkness These are no characters especially in the Judgment of those with whom we are to conflict in the ensuing Discourse of persons that had received any thing saving or supernatural But by that which is here promised to be given and that in abundance to him that hath must of necessity be meant somewhat that is of a spiritual and saving nature This also is evident from the carriage of the same Parable where the servants who had received the Talents and imployed them faithfully by whom are typified our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that have as was lately said are graciously invited by their Master into his joy Enter thou into thy Masters joy So to the other Enter thou into thy Masters joy Now if either God or Christ be signified and meant by the Master of these servants as I suppose no man questions but that either the one or the other are typified hereby by entering into their joy cannot be meant a receiving of a greater measure of natural gifts or endowments nor of receiving any reward which belongs to persons qualified only with such Endowments as these but Salvation or Eternal Blessedness and Glory If so it roundly follows that by what Christ promiseth shall be given to him that hath in the sence declared is meant somewhat of a saving consequence as regenerating Grace the sanctifying Spirit of God Faith and the like And promising not only or simply that to him that hath shall be given but further that he shall have abundantly he clearly signifieth that in case men will provoke stir up and lay out themselves accordingly in the improvement of such abilities and gifts which shall from time to time be vouchsafed unto them they may by vertue of the bounty and gracious Decree of God in that behalf attain and receive from God what proportion or measure of the Spirit of Grace and of God they can desire Therefore they that teach men to be meerly passive in matters of Religion and forbid them the use of their Reasons
Production and first bringing into Being yet conceiving it not to be of any difficult or remote speculation nor finding it so much as controverted or questioned by any considering man especially of latter times we shall in these respects content our selves with a brief and light enquiry upon it The Holy Ghost indeed judged the Assertion of this Truth and that by one §. 3. of his Greatest Instruments worthy of him yet not so much I suppose to commend it simply as a Truth or to secure the judgements and consciences of men of the Veracity of it as to inforce the practicall consequences thereof upon them upon which ground doubtlesse it is that we finde so many common and ordinary Truths not only delivered but some of them oft repeated and inculcated in the Scriptures Principles and Assertions that are very obvious and low for matter of Truth and apprehension may be transcendently weighty and High in those things whether relating unto practice or opinion which are infolded and contained in them and deducible from them Mary was but a Carpenters wife yet did she bring forth the Great Messiah and Saviour of the world But this only occasionally The Truth held forth in the Thesis is the clear Doctrine of the Apostle Paul and that preached at Athens amongst Philosophers for learning and knowledge the Princes of the world For in him saith he speaking of God we live and move and are or subsist b Acts 17. 28. as the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him i. e. through him or by means of him as the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifieth We are not said to live move and have our beings in God in a way of permission only as viz. because he refrains the exercise of that power in him by which he is as able to take away all our beings as he was at first to give them or because he forbears to annihilate us in such a sence as this we might as well be said to live in every man who having power and opportunity to kill us yet suffereth us in the possession of our lives but we are said to receive or have these accommodations in or through God in a positive way viz. by means of a glorious supporting influence which issuing from his power by the mediaâ—ion of his goodnesse or will is to the great Body of the Creation and to the respective parts and members hereof as the Soul is to the naturall Body of a man with the members thereof which remaining in union with it preserveth it from dissolution and putrifaction or as the presence of the Sun is to the light in the ayr which retains its Being whilst the Sun shines upon it but vanisheth presently and becomes that which is not as soon as the fountain of light withdraweth his shining The Holy Ghost himselfe expresseth the dependance of creatures upon God in a borrowed resemblance of very near affinity with this Thou hidest thy face saith David unto God they i. e. the creatures are troubled thou takest away their breath they dye and returne to their dust c Psal 104 29 That Great Act of God in it selfe so wonderfull and inexpressibly glorious the Sustentation and upholding of the Universe with all the parts thereof in Being is ascribed only to the setting or turning of his face towards it to shew I conceive that it is an act of speciall dignation and favour in him to preserve it and yet withall an act of easie performance and which costs him not the least labour or toyle A gracious look from him will do it effectually as the contrary is enough to affright all things out of their Beings and which is equivalent hereunto and in some cases more out of all that is desireable in their Beings The Lord Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Heb. 1. 3. i. e. to sustain or bear up all things by §. 4. the word of his power which implies 1. An utter impotency and weaknesse in the creature to stand alone or to keep it selfe by its own strength from a recidivation or relapse into its first vanity or nothing For that which is able to preserve it self from falling needs no support or bearing up by another 2. That Christ feels no weight or burden of the Universe whilst he supporteth it The speaking of a word especially within himselfe and in his mind only engageth no mans strength nor putteth him to the least pain This great Act of bearing up the Universe is therefore I conceive appropriated unto Christ though common to the other persons with him because in his Mediatory Humiliation he laid a foundation of Equity and Reason why God notwithstanding that great provocation given by the sin of man to dissolve it should yet consent to the standing and supportation of it Such executions which depend upon his Mediation and for which there had been no place otherwise are elsewhere in Scripture peculiarly asserted to him in respect thereof See John 5. 27. Though in respect of the Divine Nature Power and Will being one and the same in all the three Persons there is a necessity of their joynt concurrence in all actings ad extra as the Schoolmen call them yet such of these actings for which way hath been made by any personall atchievement or transaction of any of the Three may with a good savour of Reason be in a more speciall and remarkable manner attributed to that person who hath more peculiarly interposed for the procurement of them When the Apostle affirmeth that we live and move in God in the sence §. 5. declared as well as have our essence or being in him his meaning seems to be that it is through God and his voluntary closing with us that we have and do enjoy all manner of accommodations of Being as well the greater and lesser as Essence or Being it self To live oft-times in Scripture signifies the enjoyment of an happy and contentfull condition which signification is no ways inconvenient for this place Or if the Apostle be conceived to speak of the life naturall which is not improbable he must be supposed to include all those noble and desireable faculties and endowments as of Reason Memory Judgement Understanding Speech c. which are appropriate to the life of man So that when he saith We live in God his meaning is not only or simply that that spring or fountain of vitall actions or motions in men which in a district sence is termed life is possess'd enjoyed and held by means of a gracious and loving comportment of God with them for such a purpose but that all that honourable retinue likewise of those excellent powers and faculties named which attend upon the Principle of life in man is maintained in being by the same compliance also Whereas he adds That in him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we move or are moved as the §. 6. word
impertinent where all particulars are of one and the same consideration 2. It is no where said that the hand or counsell of God determineth before §. 12. that such or such evil actions shall be done by such or such particular men or that such or such men shall do these and these evill actions but only that such and such things shall be done It is not said that the hand or counsell of God had determined before that Herod Pontius Pilate such and such of the Gentiles and of the Iewes should have their hand in the crucifying of Christ but only that these were gathered together and levied their joynt endeavours to do whatsoever the hand and counsell of God had determined before to be done or come to passe Notwithstanding the determination of God before hand concerning the crucifying of Christ yet were Herod Pontius Pilate and the rest at as much liberty to have declined all manner of compliance with the action as they could have been in case no such pre-determination had passed in the counsell of God For it is not here said that God gathered Herod or Pilate or any of the rest together to act in this businesse but as our former Translation read it that they gathered themselves together Thus Calvin also translateth it Convenerunt â—nim c. i. e. They came or met together c. Nor doth the passive reading of the word were gathered together imply any acting much lesse any compulsive acting on Gods part in uniting or drawing them together about such a work For such actions which proceed from men themselves or from their own wills are frequently in Scripture and may with propriety of speech enough be attributed unto them in terms of a Passive signification But every man saith Iames is tempted when he is DRAVVN AVVAY of his owne lust and ENTICED a Jam. 1 14 So also Paul For of this sort are they which creep into houses and lead captive silly Women LADEN with sins LED AVVAY with diverse lusts b 2 Tim. 3 6. And again For some are already TVRNED ASIDE after Satan c 1 Tim. 5. 15. Besides many others And if God who hath so severely prohibited the shedding of bloud or the taking away of any mans life unjustly should any wayes incline or dispose especially compell men to the Perpetration of such things should he not be divided in or against himselfe and then according to the Processe of our Saviours Argument how should his Kingdom stand d Mat. 12. 26. §. 13. Therefore 3. Some Interpreters as Chrysostome Oecumenius Prosper and others do not refer the Decree spoken of Acts 4. 28. to the sin of those who crucified Christ but to the effects and fruits of his suffering in this kind According to this interpretation the sence of the place will rise thus Herod Pontius Pilate the Gentiles c. met together to do whatsoever the hand and counsell of God had determined before to be done i. e. Whereas God had before determined to redeem and save the World by the delivering up of his Son unto death i. e. By leaving of him to the wills and pleasures and in the hands of such men whom he infallibly fore-knew would put him to death Herod Pontius Pilate c. did now accordingly rise up and though knowing nothing of the determinate counsell of God concerning that which should follow upon their wicked act yet did that in crucifying Christ which effected it Notwithstanding to speak properly the redemption and salvation of the world were not the effects of their act in crucifying Christ but partly of the determinate counsell of God in leaving him in their hands for such a speciall Purpose partly of the obedientiall humility and voluntary subjection of Christ himself to his Fathers Will and Pleasure in that kind So that that which the hand and counsell of God determined was not the act of Herod Pontius Pilate c. in putting him to death but his own Providential act or Premission in leaving him in their hands for such a Purpose God need not determine that before to be done which he knew would be done without any determination of his in that behalf See v. 18. of the second and v. 23. of the third Chapter of the Acts. But 4. And lastly for the true and genuine sence and Purport of the Passage in hand it is to be considered 1. What the maine intent and scope of it is 2. How the Words and Phrases in the Passage may and must be understood in order hereunto For the first evident it is that the young converts or Christians who are said to have uttered these words with one accord intended hereby the magnifying of God together with the strengthening of their own Faith for his most gracious and wonderfull dispensation in and about the death and sufferings of Christ as viz. that in order to the Redemption and Salvation of the World he should so far dispence with the Counsels and Methods of his ordinary Providence in Protecting the innocent and righteous as to expose or leave his holy Child or Son Jesus the most innocent and righteous Person oâ— all others to the rage malice and cruelty of wicked men yea so far as to suffer death it self from them There is no consideration able to reconcile the Providence or Permission of God in leaving a Person of such infinite Worth Holinesse and Greatnesse as the Lord Christ was in the hands of wicked men with Principles of Reason Equity or Prudence and so to render it worthy Faith but only some great and signall designe to be accomplished and effected by it Hence it is that in their mention of what Herod and Pilato the Gentiles and the Iewes had done unto Christ in Crucifying of him they cast and fix their eye upon the hand and determinate counsell of God i. e. Upon the speciall Counsell and Decree of God not to interpose by any Power or Providence of his to prevent or divert the malice and rage either of these or of any other wicked men that should have attempted the same thing from crucifying the Lord of life though so innocent and holy a Person as he was Here is not the least intimation of any counsell or determination by God that any of the Persons here mentioned or any others should have acted in towards or about the death of Christ but only that those things should be done i. e. be permitted or suffered by God to be done as we shall shew further presently which these men met together to effect and Perpetrate Nor was it any wayes necessary that God in order to the salvation of the World by Christ should determine or decree that such and such men by Name should crucifie or put him to death no nor yet that Christ should be actually crucified by any man or men whatsoever for the effecting of this great and blessed designe it was sufficient for God to determine and decree that in case any
pleaseth and pleaseth when he judgeth meet give forth himself and act all that variety and diversity of action which these different Principles are wont to produce in men As for example a man that hath wisdom is able to act and doth act when he pleaseth in a regular proportion or due order unto his ends So a man that hath knowledge whether of things past present or to come being wise withall manageth and disposeth his affaires according to the exigency of such knowledge and with the best advantage that such knowledge affords unto him A man that is just doth things that are just and equall and so he that is angry frowns threatens or strikes he that loves doth good unto and kindly by those who are loved of him he that hates acts to the prejudice or hurt of the person hated when he hath opportunity and so in the rest Now because God out of the infinite perfection of his Nature though it be as hath been said most singly and simply one is yet able to act and doth act when he pleaseth all this variety of action acts as wise men act as men that have knowledge of things act as men that are angry as men that love as men that hate are wont to act c. Therefore all these Principles of action as Wisdom Knowledge Anger Love Hatred c. are by the Holy Ghost ascribed unto him Suppose there were in Physique such a simple as for example an Herb Root Drug Mineral or the like which had such a precious or soveraigne vertue in it that the use of it were a certaine cure of all diseases as Gout Stone Feaver Apoplexy c. and further that there were particular Medicines or Receipts besides appropriated to every disease respectively and were all of them sufficient to cure their appropriated diseases in this case that simple we speak of might be said to have the severall vertues of all those other Medicines or Receipts in it because it is able to do alone as much and as many things in a medicinall way as all those taken together yet can it not be said to have the vertue of any one of them in the specificall or formall Nature of it but only eminently i. e. in respect of that soveraigne Property which though it be simply and formally but one yet answereth in value worth and variety of operation unto all the severall vertues and healing properties in all those other Receipts In like manner all that great variety of Faculties Powers Properties Vertues Endowments Excellencies and all Principles of action whatsoever that are scattered in their proper and distinct Natures amongst the Creatures may be attributed unto God though not so much as any one of them be properly and formally in him viz. because there is that soveraign and super transcendent perfection in his Nature being but simply and most singly one which for Power and variety of action in every kind answereth them all yea and far exceedeth them also Secondly from the simplicity of the Nature of God as it hath been argued §. 6. and explained it cleerly followeth that love and hatred and so mercy and justice or severity in God towards his Creature do not argue any different affection or inclination in him towards it the simplicity of his Nature not admitting of any such difference but only a different dispensation answerable to the different effects or expressions of such Principles in men So that there is no inconvenience nor untruth in it at all to affirme that God at one and the same time may both hate and love and so again love and hate the same Person viz. in respect of severall dispensations of a contrary Nature and import As for example when he severely punisheth a godly Person for some sin or sins committed and yet withall continues such a measure of his Grace or good Spirit unto him whereby he is inabled still to believe in God and to love him his fore affliction notwithstanding in respect of this latter dispensation God may be said to love and in respect of the former to hate him If it be demanded but can God in any sence be said to hate a Person that is godly I answer that hatred in God importing not matter of affection but of dispensation only agreeable to the effects of hatred in men to deny that God can in any sence be said to hate a godly Person is to deny that he can punish him for sin or act to the prejudice of his Comfort and Peace in any kinde howsoever he provoketh him If it be yet said but the Scripture will not justifie or warrant any such assertion as this that God haâ—eth a godly Person I answer 1. By concession that the Scripture doth not indeed to my best remembrance justifie or warrant such a saying by way of example or samenesse of expression But 2. By way of exception I answer that the Scripture warranteth many things by way of reason or ground which it doth not warrant either by Example Precept or otherwise then by ground as is famously known in the case of Infant-Baptisme and of womens admission to the Lords Table Now where ever either the Perfection or Simplicity of God is asserted in the Scriptures whether expresly or by way of consequence as both the one and the other frequently are there is a sufficient ground laid to warrant both truth and also aptnesse enough of expression in such a saying as this that God may be said both to Love and to hate the same Person yea and both these at one and the same time as hath been sufficiently explained Thirdly and lastly from the Simplicity of the Nature of God the Truth § 7. of that common maxime in Divinity Quicquid est in Deo Deus est i. e. whatsoever is in God is God is fully demonstrable and consequently that neither from eternity was there any thing neither for the present is there any thing nor ever shall be any thing in him to eternity inferior to himself any thing which is not God And if so then both the justification of men from eternity and so the condemnation of men from eternity are but idle fancies with which some men partly through weaknesse partly through inconsideratenesse commit spirituall fornication Yea though I will not say that any of the Persons who hold either of these opinions doe blaspheme yet the opinions themselves narrowly examined will not be found innocent from this great offence in as much as both the one and the other do apparantly give the honour of the glorious God in his incommuicable attribute of eternity a parte ante as Divines call it to weake and contemptible Creatures men they make these co-eternall with God and to subsist from Eternity For that which is not can neither be justified nor condemned If it be demanded in favour of these opinions but had not men some §. 8. kinde of being or subsistence from eternity were they not in the
righteousnesse were the objects of Gods Love who is frequently in Scripture said to love the righteous a Psal 146. 8. to blesse the righteous b Psal 5. 12. with his favour to compasse the righteous as with a Shield c Ibid. c. Therefore all this while I meane during their innocency and integrity in Adam there was none of them that could possibly be the Objects of Gods hatred or consequently of his Reprobation So that if any of them be reprobated it must be afterwards and in time for upon the said supposition which is manifestly true viz. that they were all the Objects of his Love whilest they were righteous and innocent it could not be from eternity And besides if God loved them personally considered it is impossible that without a change in his affection which is absolutely inconsistent with the Perfect actuality of his Nature and Being he should ever hate them or reprobate them under the same consideration or under any other then as changed personally from righteousnesse unto sin from innocency unto transgression In which case God may be said to hate them though he loved them formerly without the least shadow of a change either in himself or in his affection as was lately proved Fourthly and lastly from that compleat Actuality of the Divine Essence §. 33. which hath been argued and asserted it plainely followes that all Gods Counsells Purposes and Decrees are absolute unchangeable irreversible upon any terms suppositions or conditions whatsoever Any change or possibility of change in any of these supposeth a change or possibility of a change in him either of which are diametrally inconsistent with a compleat Actuality which excludeth all Potentiality and capacity of change in what kinde soever It is true many of the Purposes and Decrees of God have conditions essentially included in them and which are parts of them but taking the whole body or systeme of the Decree they are all absolute irrevocable indispensable It is one of the great Purposes and Decrees of God that if Men believe they shall be saved Here is a condition viz. believing essentially included in the Decree But this condition doth not make the Decree conditionall in reference to execution nor any whit lesse absolute then those Decrees are which have no condition at all framed into them For let the World stand or fall let Men Angels and Devils interpose and oppose their utmost this Decree of God shall stand and be put toties quoties in execution if men believe they shall be saved There is the same reason of all others which are of like tenor and frame And thus from the Perfection of the Divine Nature we have evinced 1. The Simplicity thereof 2. The most Pure and absolute Actuality thereof and from both these in a way of lawfull cleer and evident deduction inferred severall considerations and conclusions for the support and strengthening of our maine building in this Discourse We have only one thing further to argue from the Infinite Perfection of the Nature of God Therefore Thirdly and lastly if God in his Nature and Essence be absolutely §. 34. and infinitely Perfect then can He act nothing Order Decree nothing to the Prejudice or hurt of any Creature whatsoever but only in a way of righteousnesse and equity i. e. upon the consideration of some demerit or sin Preceding For not only to act but to be able to act unrighteously or to intend evill to or against the innocent argues imperfection and that in a very high degree Because as Job reasoneth and demandeth on the one hand who can bring a cleane thing out of an uncleane and concludeth not one * Job 14 4. so may we on the other who can bring an uncleane thing out of that which is Perfectly cleane Surely not one If the Nature of God be infinitely Perfect there can be nothing in it there can nothing proceede from it or be done by it that is unjust nothing unequall nothing hard nothing that any wayes bendeth or inclineth to the hurt or damage of the Creature being yet innocent And if so then can there be no such purpose no such Decree in him as men commonly call Reprobation or an irreversible Decreeing or Ordaining of men much lesse far the greatest part of Men to eternall destruction from eternity no nor yet any such Preterition of men whether we conceive it under the Notion of an act or of a meere Negation which even Lenitate verbi tristiciam rei mitigante Cic. Offic. in the sence of those Men who think to qualifie the harshnesse of the matter with the softnesse of such a terme tendeth every whit as infallibly as unavoydably to the everlasting ruine and misery of the Creature as a Positive Reprobation could do And indeed the exchange of the word Reprobation for a Preterition no more easeth God or vindicates the honour of his Grace Goodnesse Love Bounty towards the Creature then it would the justice or clemency of a Judge to pleade on his behalf that though he sentenceth guiltlesse men unto death yet he takes speciall care that execution shall not be done upon them with hempen but with silken Halters For as not to feede a mans enemy when he is an hungry or when he is thirsty not to give him to drink is interpreted by God to be an avenging of a mans selfe Rom. 12. vers 19. compared with vers 20. in like manner for God to leave Men in such a condition or upon such terms in and under which it is simply unpossible for them to escape the vengeance of eternall fire is constructively and as we use to say neither better nor worse then to Ordaine or Decree him in a Positive way to the suffering of this vengeance But here it is commonly pleaded on Gods behalf and said yea but it is no §. 35. unrighteous thing no unequall or hard thing in God to Reprobate or Predestinate to destruction and that from eternity which or how many of his Creatures he pleaseth without any consideration of sin at all This is his lawfull and just Prerogative as he is the absolute Lord of his Creatures and if he useth it in reference to such or such of them who can say unto him why dost thou so Or however if he be conceived to have looked upon Men as lapsed in Adam and so sinfull when he Passed by so many of them and left them in the hand of eternall ruine without all possibility of an escape is there so much as any appearance of unrighteousnesse or hardnesse in this I Answer 1. As some men importunely officious unto Kings and Princes and desirous to make their faces to shine above their native lustre in the World have attempted to vest such Prerogatives as they call Prerogative in them as a lawfulnesse of Power to impose what taxes they please upon their Subjects to take away any mans estate they have a minde unto to exempt such Malefactors
perish but on the contrary that whosoever of them should not believe should perish Which according to their Principles against whom we now argue is as if a man should say which soever of my sheep is no sheep but a goate shall have no pasture with his fellowes 3. They who by the World here understand the Elect must if they will §. 14. not baulk with their Principles suppose that Christ speaks at no better Rate of Wisdom or Sence in this Scripture then thus So God loved the World that He gave His only begotten Sonne that whosoever did that which was not possible for them to decline or not to do should not perish but c. Who ever being serious and in his wits required that in the nature of a condition from any Man especially in order to the obtaining of some great and important thing which he of whom it was required upon such terms was necessitated or had no Liberty or Power but to performe what Father ever promised his Son his Estate either in whole or in part upon condition that whilest he rode upon an Horse he should not go on foote or upon condition that he would do that which a force greater he was able to resist should necessitate him to do So that the whole tenor and carriage of the verse renders the interpretation of the word World hitherto encountred a meer nullity in Sence Reason and Truth 5. The Context and words immediately preceding will at no hand endure §. 15. that sence of the word World against which we have declared hitherto This little word for FOR God so loved c. being causall importeth not only a connexion of these words with what went before but such a connexion or Relation as that which intercedes between the cause and the effect So that the words in hand must be looked upon as assigning or exhibiting the Cause or Reason of that effect which was immediately before mentioned This being granted as without breach of conscience it can hardly be denied it will appear as cleer as the light of the Sun that by the word World in the place under Contest cannot be meant the Elect only The tenor of the two next foregoing Verses for together they make but one intire sentence is this And as Moses lifted up the Serpent in the Wildernesse even so must the Sonne of Man be lifted up that whosoever believeth in Him or every one believing in Him should not perish but have everlasting Life So that the effect here mentioned and expressed is the Salvation and everlasting happinesse of what Person or Persons soever of Men or of Man-kinde that shall believe in Christ The Reason or Cause hereof our Saviour discovers and asserts in the words in hand For God so loved the World that He gave c. If now by the World we shall understand only the Elect the Reason or Cause here assigned of the pre-mentioned effect will be found inadequate to it and insufficient to produce it For Gods Love to the Elect and his giving his Son for their Salvation only is no sufficient cause to procure or produce the Salvation of WHOSOEVER shall or should believe on him For certaine it is that there is Salvation in Christ for no more then for whom God intended there should be Salvation in him If there be Salvation in him for none but for the Elect only then is it not true that whosoever believes in him shall be saved For certaine it is that no Mans believing puts any Salvation into Christ for him therefore if it were not there for him before he believed yea or whether he beleeved or not neither would it be there for him though or in case he should believe 6. And lastly that by the word World in the Scripture in hand is not meant the Elect nor any thing equivalent hereunto is evident also from the Context in the Verse and words immediately following where our Saviour goeth forward in his Doctrine Thus. For God sent not His Sonne into the World to condemne the World but that the World through him might be saved a Ioh. 3. 17. This Particle for being as we lately noted Causall or Raciocinative plainly sheweth that he useth the word World or speaks of the World in this Verse where he speaks of the condemnation of it in the same sence wherein he spake of it in the former and the meanes of the Salvation of it otherwise he should not argue ad idem i. e. to the point in hand Now then to make him here to say that God sent not his Sonne into the World i. e. to take the nature or to live in the condition of the Elest to condemne the Elect but that the Elect c. is to make him speak as never man I suppose spake but not for excellency of Wisdom or gracefulnesse of expression but for weaknesse in both To say that God sent not his Sonne into the World to condemne his Elect were but to beate the Aire or to fight against a shadow I mean solemnly to deny that which no man was ever likely to imagine or affirm For â—ow or by what way of apprehension should it ever enter into any mans thoughts that God should send his Sonne into the World to condemne those whom out of his infinite love he had from eternity decreed to save with a strong Hand out-stretched Arme and Power omnipotent and invincible Or are not these the Elect in their notion of Election with whom we have now to do Therefore certainly the World in the Scripture before us doth not signifie the Elect. A second interpretation of this word asserted by some is that by the §. 16. World is meant genus humanum or Mankinde indefinitely considered i. e. if I rightly understand the minde of those who thus interpret as neither importing all nor any of the individiuums or persons contained in or under this species or kinde but only the specificall nature of Man common to them all as when the Jewes said of the Centurion that he loved their nation * Luke 7. 5. their meaning was not either that he loved all that were Jewes without exception of any nor yet that he loved any particular person of them more then another but only that he was lovingly disposed towards them as they were such a particular Nation as viz. Jewes But that this Interpretation either falls in in substance with the former and so is already condemn'd with the condemnation thereof or else with the third and last which as we shall hear presently findeth in this Scripture a Love in God towards all the individuall Persons of Man-kinde without exception of any or else that it vanisheth into nothing and hath no substance at all in it may be thus demonstrated If by Man-kinde indefinitely considered be neither meant a speciall or determinate number of the persons of Men which the former interpretation asserteth nor yet the universality or intire body of Men consisting
of all the particular Persons of men which either have been now are and shall be hereafter which the third Interpretation avoucheth then is it only the nature of Man abstractively considened which we may with the Schoolemen call Humanitas Humanity or the specificall nature of Man not the persons of Men some or all which God precisely loved with that love out of which He gave His only begotten Sonne If so then it undeniably followes that Christ was given out of as much Love to one person of Man-kinde as to another or which is the same not out of any love to any at all For certain it is that Humanitas or the specificall nature of Man is not the person of any Man And so according to this Interpretation God should love the Reprobates as much as the Elect and consequently give His only begotten Sonne to Death as well for the one as the other Besides if it were the humane Nature indefinitely considered in the sence pre-declared which God is here said to have loved with that love out of which He gave His only begotten Sonne from hence also it must needs follow in as much as the Reprobate so called partakes every whit as much in this nature as the Elect that Christ was given as much for the one as for the other Again if by the World be meant the humane Nature in the sence distinguished the distributive Particle whosoever with the following words will be found incongruous and no wayes answering the former part of the Verse either in sence or regularnesse of construction For the humane Nature is but simply one and the same nature or thing nor doth it containe any Plurality of Species or Individuall humane Natures under it whereas a distribution cannot be but of some generall which containeth many particulars under it And upon the supposall of such a sence of the word World to make the construction Regular in the latter part of the Verse the tenor of the whole must run thus So God loved the humane Nature that He gave His only begotten Sonne that what humane Nature soever believed in him should not perish c. If this construction be ridiculous so must that interpretation needs be which produceth it Lastly to answer the illustration of this interpretation from Luke 7. the Jewes who said the Centurion loved their Nation did not suppose that he loved only a handfull or small number of their Nation and hated all the rest with an irreconcileable hatred nor did they say that he so loved their Nation that whosoever of this Nation should trust him he would be a signall Benefactor unto them or the like nor did they by their Nation understand the Jewish Race Lineage or Descent abstractively considered and without reference to any Person or Persons whatsoever of this Nation for their Nation in this sence was wholly uncapable of any fruit or expression of his love or of having a Synagogue built to it or for it So that this instance no wayes parallel's or fits the interpretation of the word World for the illustration or confirmation whereof it is brought But the plain meaning of the Jewes saying that the Centurion loved their Nation was this that he was ready and willing to do any office or service of love to any Person or Persons of their Nation because of their Nationall Relation rather then to any other upon such a consideration when he had opportunity The two pretenders being non-suited a sufficient way I presume is made for the admission of the right heire Therefore The third and last interpretation of the World in the Scripture under §. 17. debate is that by it is signified Universum genus humanum the whole compasse of Man-kinde or all and every individuall person subsisting at any time in the humane Nature without exception of any This exposition stands with the ordinary and best-known signification of the words and withall gives Smoothnesse and Regularity of construction unto the period or sentence which both the former as upon examination hath been found take from it is of perfect accord with the Context and besides magnifies the Love of God in the freenesse fulnesse and extent of it incomparably above and beyond either of them For 1. The word World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very frequently and familiarly both in the §. 18. Scriptures themselves and in other Authors signifieth the generality of Man-kinde or of Men in the Scriptures especially when it relates unto persons it seldome or never signifieth any thing else but either the generality of Men simply and absolutely or else that generality of Men which comparatively comprehendeth all Men I meane the whole number of wicked and unregenerate Men who in respect of their vast multitudes and inconsiderable number of the godly in comparison of them are by John termed the whole World And we know that we are of God and THE WHOLE WORLD lieth in wickednesse a 1 Joh. 5. 19. Or lastly the promiscuous generality of persons good and bad together be they fewer or more where a Man converseth or hath opportunity to come amongst or speake unto Severall instances were lately given of the second signification of the word from the Scriptures Instances of the first signification also there are many Yee are the light of the World b Mat. 5. 14. And the World knew Him not c Joh. 1 10. And I speake to the World those things which I have heard of Him d Joh 8. 26. But I have chosen you out of the World e Joh. 15. 19. Whom thou hast given me out of the World f Joh. 17. 6. God forbid for then how shall God judge the World g Rom. 3. 6 As by one Man sin entred into the World h Rom. 5. 12. But God hath chosen the foolish things of the World and the weake things of the World i 1 Cor. 1. 27. There are it may be so many kinds of voyces in the World k 1 Cor. 14. 10 The word being never used in the Scripture for the Elect or godly party in the World considered by themselves or apart from others but either for the wicked of the World alone or apart by themselves or else for both godly and wicked taken together and as mixed one with another it were very strange that our Saviour should use it in that by-sence and unheard of else-where in so eminent a place and passage of the Gospell as that in hand and nor in the familiar and best known signification of it 2. This interpretation of the word accommodates the whole Verse or §. 19. Sentence with cleernesse of sence and regularnesse of construction as is evident unto those who understand what the one and what the other of these meane For by it the Genuine and Proper use and import of the distributive Particle whosoever is fully salved which is destroyed by either of the former and such a distribution of a generall made
by it which supposeth a possibility of a difference between the Particulars contained under it and into which the said generall is distributed according to the exigency of those things in Reference whereunto the distribution is made As for example here is a distribution made of this generall the World i. e. of all Mankinde by this distributive Pronoune whosoever the occasion of this distribution is to shew who or what particulars contained under this generall i. e. what particular Persons of Man-kinde shall not perish but have everlasting life and withall by a tacit antithesis or in a consequentiall way as hath been already noted to shew what other particulars contained under the same generall shall perish and not have everlasting life The former are said to be such as shall believe on the only begotten Sonne of God the latter are cleerly implied to be such who shall not so believe Now if it should be supposed that there was or is no possibility that any such difference should be found between the Particulars into which the generall is here distributed as believing and not believing the distribution would be altogether needlesse and vaine yea and would dis-sence the whole sentence These things are plaine and sensible to every understanding that knows what belongs to common sence or regularity of Syntaxis 3. This exposition of the word World makes a cleane joynt a rationall §. 20. and pleasant coherence between this Verse and that which followes as also betweene this and the two Verses immediately precedent The words of the two preceding Verses are these And as Moses lifted up the Serpent in the Wildernesse even so must the Sonne of Man be lifted up that whosoever believeth in Him should not perish but have everlasting life Now certaine it is that Moses did not lift up the Serpent with an intent of healing to be conferr'd by it upon such or such a definite or determinate number of persons nor with an intent either on his part or on Gods Part that none should looke upon it but only such a parcell or determinate number of Men but with an intent not only that whosoever in the event did looke upon it and could not but looke upon it might looke upon it but that whosoever would might look up unto it and that whosoever being stung with the fiery Serpents did look up unto it should be healed thereby This is evident from the story Make thee saith God to Moses a fiery Serpent and set it upon a Pole and it shall come to passe that EVERY ONE THAT IS BITTEN when He looketh upon it shall live a Numb 21. 8 Now then all Men without exception being stung with that fiery Serpent sin unlesse Christ should be lift up upon the Crosse with an intent on Gods Part and in Himself 1. That every Man without exception might believe in Him and 2. That every Man that should believe in Him should be saved by Him He could not be said to be lifted up as i. e. upon the same terms of an Universall accommodation on which Moses lifted up the Serpent in the Wildernesse Therefore our Saviour to give the World a satisfying account how it comes to passe that the Son of Man meaning himself should be lifted up upon such terms viz. for the Universall benefit of Salvation unto all Man-kind he assigns the Love of God to the World as the reason or productive cause of it For God so loved the World that c. Therefore by the World he must needs mean all Man-kinde or the generality of Men that were bitten or stung with sin unlesse we will say that God gave His Son for the Salvation of those whom He loved not The tenor of the following Verse is this For God sent not His Sonne into â— 21. the World to condemn the World but c. In these words our Saviour confirms his former Assertion touching the love of God to the World in giving His Sonne for the Salvation of it by rejecting that Reason or Motive of his sending Him into the World which Men might imagine did occasion this His sending by God and besides which there could none other well be imagined but only that which he had asserted viz. an Intent or Purpose in Him in God of condemning the World by Him Now to make Christ to say that God sent not His Sonne into the World to condemn Man-kinde or the generality of Men as having sinned against Him is to make Him say that which is savoury and comfortable and that which opposeth or is apt to prevent such a sad imagination as was very incident to the minds of Men through a consciousnesse of the guilt of sin viz. That if God ever did or should send His Son amongst them it would be to judge or condemn them But to make Him say that God sent not His Sonne into the World to condemn the Elect i. e. those few whom He infinitely loved and to whom He had peremptorily and without all possibility of reverse decreed non-condemnation before this sending of Him is to make Him speak at an extreme low rate of Sence or Reason and to labour as the Proverb is in lifting a feather in as much as no such thought or imagination as this was ever like to beare upon or trouble any mans spirit In as much then as no other interpretation of the World in the former Verse but only that which hereby understandeth the generality of Men-sinners will accommodate this Verse in respect of the connexion between them with any tolerable sence evident it is that that must needs be the true interpretation thereof By the way when Christ saith For judgement I am come into this World §. 22. c. * Ioh. 9. 39. He no wayes opposeth what he here saith viz. that God sent him not into the World to condâ—mnâ— the VVorld For in the former place he speakes not of the intent but of the event in this not of the event but of the intent of his sending or comming into the World Christ was not sent into the world with any intent on Gods part nor came with any intention of his own to make those which see to become blind meaning either to augment or to discover to their shame the spirituall blindness and ignorance in such Men who being ignorant presume of their knowledge by one means or other but with an intent to heale the blindnesse of all to their Comfort Peace and Glory Therefore if any man through a foolish and proud conceit of his own knowledge and wisdom shall stumble at or reject the Gospell and Doctrine of Christ as foolishnesse and so discover himself to be blind ignorant and foolish in the end this is meerly adventitious and accidentall in respect of the Antecedent Primary and direct intention of God in sending Christ into the World as Calvin himself affirmeth a Quod autem alibi docet Christus se in judicium venisse quod vocatur Petra
the minde of the interpretation held forth then learned Musculus By the World saith he speaking of the Scripture in hand he understands the Universe of Man-kinde so that here his love of the World and his love of Men is the same And elsewhere thus After the same manner it is in this Redemption of Mankinde whereof we speak That Reprobates and desperately wicked Men partake not of it IS NOT THROVGH ANY DEFECT OF THE GRACE OF GOD nor is it meete that for the Sons of Perdition sake it should lose the glory and title of an UNIVERSALL REDEMPTION since IT IS PREPARED or procured FOR ALL and all are called to it a Sic Deus dilexit mundum c. Per munduÌ„ enim intelligit Vniversum genus humanum ut hîc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem sit quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musc Loc. De philanthropiâ Dei Ad eum modum habet Redemptio ista generis humani de quâ loquimur quòd illam homines reprobi ac deplorate impii non accipiant neque defectu fit gratiae Dei neque justum est ut illa propter filios perditionis gloriam ac titulum Vniversalis Redemptionis amittat cuÌ„ sit parata cunctis omnes ad illam vocentur Idem Loc. De Redempt Gen. humani Nor were there Men wanting in the Synod of Dort it self who though Ante-Remonstrants by profession yet frequently by expression did plainely close with that Doctrine which they would be thought to oppose concerning the particular in hand Our English Divines lay down this Thesis GOD out of compassion to Man-kinde being fallen sent His Sonne who gave himself a price of Redemption for the sinnes of the WHOLE WORLD In the explication of this Thesis they say That price which was paid for all and which shall certainly benefit all that believe yet shall not benefit all Men c. And presently after So then Christ died for all Men that all and EVERY ONE by the mediation of Faith may through the vertue of this ransome obtaine remission of sinnes and eternall life b Deus lapsi generis humani miseratus misit filium suum qui seipsum dedit pretium Redemptionis pro peccatiâ— totius Mundi Et posteà Illud precium quod solutum est pro omnibus quod omnibus credentibus certò proficiet ad vitaÌ„ aeternam non proficit tamen omnibus c. Paulò post Sic ergo Christus pro omnibus mortuus est ut omnes singuli mediante fide possint virtute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hujus remissionem peccatorum vitam aeternam consequi Syn. Dord Sentent Theol. Mag. Brit. de Artic. 2. Thes 3. Evident it is that these Men by Gods love to the world understand his love of compassion to all Man kinde in as much as nor a part or some but the whole and all particulars of Mankinde were fallen Besides saying that all and every one may through the mediation of Faith obtaine forgivenesse of sinnes and eternall life through the vertue of Christs ransome they cleerly imply that Remission of sinnes and Salvation are purchased by Christ for all and every Man upon the same terms after the same manner and with the same intention on Gods Part in as much as he intends the donation of remission of sinnes unto no Man notwithstanding the vertue of the ransome of Christ but through the mediation of Faith and through this mediation he intends yea and promiseth it unto all Men without exception yea so say our Countrymen that all and every one may through the said mediation obtaine it Nor were these Men altogether without company in that Synod in such expressions Immediately after the Suffrage and Sentence of the Ministers of Geneva upon the second Article I finde one I suppose of those who were sent from Geneva delivering himself thus There is a certaine common love of GOD towards all Men wherewith he loved all Man-kinde being fallen and seriously willeth or desireth the Salvation of all Afterwards speaking of the condemnation of unbelievers Such an event as this saith he is not of it self intended by GOD but accidentally followes through the default of Men. Yet again if this Redemption be not supposed as a common benefit bestowed upon all Men that indifferent and promiscuous preaching of the Gospel which was committed to the Apostles to be performed in all Nations will have no true foundation c Est communis quaedam Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quâ dilexit totuÌ„ genus humanuÌ„ lapsuÌ„ serio omniuÌ„ salutâ—m voluit Et paulò pòst loquens de damnatione increduloruÌ„ Hic auteÌ„ eventus per se non intenditur à Deo sed per accidens hominis culpâ sequitur Et posteà Si haec redemptio tanquaÌ„ commune beneficiuÌ„ omnibus hominibus impensuÌ„ non supponatur indifferens promiscua praedicatio Evangelii Apostolis commissa apud omnes gentes obcunda nulluÌ„ veruÌ„ fundamentum habebit Doubtlesse that which is bestowed upon all Men by God was by him intended for all Men in the purchase or procurement of it and this out of love to all those on whom it is bestowed and for whom it was purchased It were easie to multiply quotations of like import with these from many convened in that Synod who are supposed to have condemned that Doctrine which holds forth Universall Redemption by Christ for an error But the certaine truth is that if this was their intention or attempt the truth was at many turns too hard for them and prevented them and gain'd many a testimony from her Adversaries For the Fathers they who shall please to peruse and ponder the Commentaries §. 26. or Exposition of Austin the chiefe of the Latine Fathers and of Chrysostome the chief of the Greeke upon the place will easily perceive that their sence of the word VVorld was the same with that which hath been avouched Is not Christ life saith the former and yet Christ died but death died in the death of Christ because life being dead flew death the fulnesse of life devoured death death was swallowed up in the Body of Christ a Nonne vita Christus tamen mortuus est Christus sed in morte Christi mors mortua est quia vita mortua occidit mortem plenitudo vitae deglutivit mortem absorpta est mors in Christi corpore In all these Passages evident it is that the Father speakes of that Death which had equally seized upon all Men or whereunto all Men without exception of any where alike obnoxious Therefore affirming this death to be dead by the Death of Christ to be devoured by the fulnesse of Life c. He supposeth it equally dead devoured removed or taken away in respect of all Men. A while after having rehearsed these words For GOD sent not His Sonne to judge the VVorld but that the VVorld should be saved by Him he infers thus Therefore as much as
lieth in the Physician He came to save or heal the sick He slayeth Himself who will not observe the Precepts of the Physician He came a Saviour unto the World Why is He called the Saviour of the World but that He should save the World b Ergo quantum in medico est sanare venit aegrotum Ipse se interimit qui praecepta Medici observare non vult Venit Salvator ad Mundum Qâ—are Salvator dictus est Mundi nisi ut salvet Mundum c. Aug. in JohaÌ„ tractat 12. Doubtlesse he that speaketh these things had not yet dream'd of any other signification of the World in the Scripture in hand but only that which we have asserted nor did he imagine that Christ was given or sent into the World upon any other terms then those which equally and indifferently respected the healing of all that were sick or the saving of all that were lost otherwise why should he insert this Provisionall Clause as much as in the Physician lieth meaning Christ This plainly importeth that he came to heale such sick ones who notwithstanding slew themselves by neglecting His Precepts yea and that he could do no more then he did in or by his Death to save those from perishing who do perish and consequently that he died as much for these as for those who are saved Nor doubtlesse had the other I mean Chrysostome any other Notion of §. 27. the World in the said Scripture then the former For describing those whom God is here said to have loved he gives no other description of them then which agreeth as well to the Reprobate as Elect affirming them to be such who come from the Earth and Ashes who are full of an infinite number of sinnes who injured or offended Him without ceasing very wicked or deserving no Pardon And afterwards but we neglect or despise Him being naked and a stranger who died for us And who then shall deliver us from the punishment or judgement which is to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Homil. 27. in Johan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Cleerly implying that those for whom Christ died may notwithstanding suffer and undergoe the wrath or punishment which is to come It were easie to levy many more quotations both from the Authors already mentioned and from many others as well ancient as Moderne of a full and cleer concurrence with the interpretation given But I take no pleasure in quotations from Men nor doe I know any great use of them unlesse it be to heale the offence which truth is alwayes apt to give to prepossessed and prejudicate minds The use which more commonly is made of them is a grand abuse being nothing else but the interposing or thrusting of the credits and authorities of Men between the judgements of Men and the truth that so the one should not easily come at the other However we have I trust made it fully evident by many demonstrations in full conjunction with the judgements of learned Men that the Scripture in hand casteth the light of that love of God out of which he gave his only begotten Sonne to Death with an equall brightnesse upon all Mankinde and consequently that this Death of his faceth the whole Posterity of Adam with the same sweetnesse and graciousnesse of aspect The Scripture last opened speaking so plainely and fully as we have §. 28. heard the point in hand might well be accepted as a sufficient security that all its fellowes mentioned with it as in effect they speak so likewise they intend and meane the same thing Yet because prejudice is froward and hard of satisfaction let us unpartially examine one or two more of the company we shall finde Universall Attonement as well at the bottome as at the top as well in the heart as in the face of them The former of the two shall be that of the Apostle Paul To wit that God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath committed unto us the word of Reconciliation a 2 Cor. 5. 19. That by the World which God is here said to have been in Christ Reconciling unto Himself cannot be meant the Elect only but the universality of Men is cleer upon this account First it is not here said that God in Christ did actually or in facto esse Reconcile the World unto Himself but that he was Reconciling the World c. i. e. God was and is and ever will be for the unchangeable Perpetuation of the Acts of God are usually expressed in the Scriptures by Verbs signifying the time past for the reason specified in the last Chapter in i. e. by or through Christ following and prosecuting his great and Gracious designe of Reconciling the World unto Himself Participles of the present tense active import the currency or carrying on not the consummation or ending of an action or endevour Secondly by the Reconciling the World unto Himself in or through Christ which is here ascribed unto God must of necessity be meant either such an act or endeavour in him by which he gaines or rather seeks and attempts to gaine the love and friendship of the World which was and is full of hatred and enmity against him or else such an act by which he went about to Reconcile Himself i. e. to render and make Himself Propitious and Benevolous unto the World Now take either of these Sences it is unpossible that by the word World should be signified only the Elect or indeed any thing but the generality of Men. If we take the Act of God here termed the Reconciling the World unto Himself §. 29. in the former sence which doubtlesse is the true sence of it as cleerly appears from the next Verse and subsequent Clause in this by the World cannot be meant only the Elect because God doth not by Christ or in Christ held forth and Preached in the Ministry of the Gospell seeke to bring over these only unto him in love or to make only these his friends neither doth he send the word of Reconciliation as the Apostle calleth it i. e. the gracious message of the Gospell by which this Reconciliation is to be actually made only unto them but Promiscuously to the generality or universality of Men without exception of any Gâ—e and Preach the Gospell to every Creature under Heaven b Mar. 16. 15. And therefore Paul did but keep to his Commission when as he saith he Preached Christ warning EVERY Man and teaching EVERY Man in all wisdome that he might present EVERY Man perfect in Christ Jesus a Colos 1. 28. And 2. Evident it is that in the Ministry and Preaching of this word God doth as well and as much and after the same manner perswade the obstinate and many of those who never come to believe as he doth those who are overcome and Perswaded hereunto It is said concerning the ancient Jewes that the Lord
no wayes convenient for God as neither consisting with His Wisdom or Holinesse to take those into part and fellowship with Himself in His own Blessednesse and Glory who should hate Him and be full of enmity and hard thoughts against Him and would not admit of terms of a Reconciliation with Him 2. To effect this Reconciliation and to bring Men over unto Him in love who generally through a consciousnesse of guilt contracted by their evill workes and because of that contrariety between His holy Lawes and their lusts and vile dispositions hated Him it was necessary that He should take a course and have a meanes suiteable and proper and which every wayes became a God of infinite Wisdom Now this course or means the Apostle here expresseth to be the non-imputation of their sins unto them i. e. The tender Offer or Promise of the forgivenesse of all their sins upon their Reconcilement God by the Proposall and tender of such an incomparable Grace Favour and Blessing as this unto Men upon such sweet and gracious terms makes account to Reconcile the World unto Himself to bring off His Creature Man from their hatred and hard thoughts to a love and honourable esteeme of Him 3. And lastly to put Himself into a way or capacity of making so rich and glorious a Proposall as this of forgivenesse of sins unto the World He put Himself as it were into His Christ or as our Apostles expression is he was in Christ meaning that that which God did or intended to doe by His being in Christ as Mediator was immediately and in reference unto a further end that by meanes of His Death he might offer free Pardon and Forgivenesse of sins unto the World mediately and as more Principally intended that He might by meanes of this offer Reconcile the World unto Himself i. e. Prevaile with Men to repent of their sins and turne in faith and love unto Him Evident it is from the very letter of the Context that the Apostles intent in this Scripture was only to expresse and declare the tenor or Purport of the Gospell or as He calls it of that Word of Reconciliation the Ministry whereof He saith in the end of the Verse was committed unto Him Doe but reade in the former Verse to this and you will cleerly see it And all things are of GOD who hath Reconciled us to Himself by Jesus Christ and hath given unto us the Ministry of the Reconciliation To wit that GOD was in Christ Reconciling c. As if He should say He hath given unto us the Ministry of that Reconciliation the tenor substance or purport whereof is this viz. or to wit that GOD was in Christ Reconciling c. So that here is nothing at all affirmed or intended to be spoken concerning men actually or effectually Reconciled or brought home unto God or what their Priviledges are in one kinde or other but only to shew how or by what meanes God hath projected or contrived the Reconciling of Men to Himself which is expressed to â—e as hath been said by the message or Doctrine of forgivenesse of sins sent and Preached unto them by Christ. Nor are the best and most confessedly-Orthodox of our Reformed Divines §. 32. Dissenters from the interpretation given of the Scripture in hand especially as concerning the sence and import of the word World GOD saith Mâ—sâ—ulus upon the place inhabitâ—ng his Sonne Christ and directing him in all things Reconciled unto Himself not us only but even THE WORLD i. e. ALL MAN-KINDE which was is or shall be from the beginning of THE WORLD to the end thereof by giving his Sonne unto Death for all Men. And soone after It is most true which the Apostle saith that GOD Reconciled the World unto Himself in Christ not imputing their sinnes unto them as concerning the worke it selfe of Reconciliation being PREPARED or made ready FOR ALL MAN-KINDE and sufficient for them a Deus Christum filium suum inhabitans in omnibus dirigâ—ns non nos modò sed munduÌ„ i. e. omne genus humanum quod inde ab initio ad finem usque mundi fuit est erit sibi Reconciliavit dum filium in mortem pro omnibus dedit Verum est omninò quod dicit Apostolus Mundum sibi in Christo Deus Reconciliavit non imputans eis peccata ipsorum quantum attinet ipsum Reconciliationis opus toti generi humano Reconciliando paratum ac sufficiens Calvin also though not altogether so expresly as the former yet with cleernesse enough secondeth the same interpretation writing on the place thus But the fuller and richer sence â—s that GOD was in Christ and then that he Reconciled the World unto Himself And a little after To what purpose then did GOD appeare in Christ unto Men for Reconciliation that they who were strangers might be adopted for Sons a Sed plenior est sensus et uberior quòd Deus in Christo erat deinde quòd ejus intercessione Reconciliabat sibi mundum Quorsùm ergo apparuit Deus hominibus in Christo in Reconciliationem ut sublatis inimicitiis qui alieni erant adoptentur in filios If this were the end of that Reconciliation for which God appeared in Christ unto Men that they who were strangers might he adopted for Sons it must needs follow that the end which God Propounded unto Himself in this Reconciliation was the adoption of all Men without exception in as much as all Men were strangers unto Him Among the ancients Chrysostome expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 World in the Text in hand by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the inhabited parts of the World or the persons of Men wheresoever inhabiting in all the World in which sence it is used Acts 17. 31. and in very many places besides in the Scriptures A third Text of that squadron of Scriptures yet in hand and the last §. 33. of this Character that we shall insist upon is that mentioned from 1 Joh. 2. 2. And he is the propitiation for our sinnes and not for ours only but also for the sinnes of the whole World Some to keep the light of that Truth which we have now under assertion from shining out of this Scripture in their eyes and in the eyes of others have essayed amongst them a threefold depravation of the sence and import of these words the whole World By the whole World say some John meanes the Elect living in all parts of the World Others Men of all sorts and conditions others Jewes and Gentiles Some to avoid the like danger I meane of being convinc'd of the Truth and suspecting as they have cause enough the security of those interpretations take sanctuary under the wing of this distinction Christ say they is a propitiation for the sinnes of the whole World i. e. of all Men in the World in point of sufficiency but
Texture of words as this Yea doth not such a carriage of the place cleerly imply that there are or may be some of the Elect themselves who shall not live or be restored from death by Christ and consequently shall not be bound upon any such ingagement to live unto him Doubtlesse if by the word ALL the Apostle had meant ALL the Elect and these only he would not have added that they who live but rather that they or these might live For these words that they who live cleerly import a possibility at least yea a futurity also i. e. That it would so come to passe that some of those ALL for whom Christ died would not live and consequently would be in no capacity of living from themselves to live unto him The uncouthnesse and sencelessnesse of such interpretations as these was somewhat more at large argued in the next preceding Chapter Sect. 12. 13 c. But now let us take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL in the proper and due signification of it viz. for the generality or universality of men the sence will run cleer and have a savoury and sweet relish with it Because we thus judge i. e. upon cleer Grounds and Principles of reason argue and conclude that if one died for All Men then were All Men dead i. e. Obnoxious unto death dead in Law as good as dead otherwise they should not have had any need that another should die for their preservation and that he died for All Men i. e. we further also judge and conclude that he died for All Men with this intent or for this end amongst others that they who live i. e. That whosoever of those for whom he thus died shall be saved by this death of his for them should in consideration of and by way of signall thankfulnesse for such a Salvation not live unto themselves i. e. only or chiefly minde themselves whilest they live in the World in their carnall and Worldly interests but unto him who died for them and rose again i. e. Promote his interest and affaires in the World who so notably ingaged them hereunto by dying for them and by resuming his Life and Being after his Death is become capable of their love and service to him in this kinde In such a carriage of the place as this there is spirit and life evidence of Reason Commodiousnesse of Sence Regularnesse of Construction no forcing or straining of Words or Phrases or the like whereas in any such exposition which contracts the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ALL Men either to the Elect or to any lesser number of Men then ALL there will be found an universall disturbance in the sentence nothing orderly smooth or clear By the way the Apostle in saying that Christ died for All Men that they §. 6. who live should not live unto themselves c. doth not intend to confine the duty of thankfulnesse for Christs Death only unto the Saints or those that are put into an estate of Salvation by it as if wicked Men and Unbelievers ought him no service at all upon that account but only shewes that Christ expects or lookes for no such deniall of themselves for his sake at the hands of any but of theirs only who come actually to taste and partake of the great benefit and blessing of his death Thus then we see that the word ALL or ALL Men though in some place or places it may yea of necessity must signifie only some men or some parts of all men yet in others and particularly in those two lately insisted upon it must with the like necessity signifie ALL Men without exception 4. And lastly for the word World which was the terme of contention in the former head of Scriptures though I deny not but that in some places it signifies only some part of men in the World and not the intire universality of Men as Luke 2. 1. Acts 19. 27. and frequently elsewhere yet that it any where signifies precisely that part of the World which the Scripture calls the Elect I absolutely deny neither hath it yet been nor I believe ever will be proved and the rather because the Holy Ghost delights still as some instances have been given a Cap. 5. Sect. 10. and more might be added without number to expresse that part or party of men in the World which is contrary unto the Saints and which are strangers and enemies unto God by the World This by way of answer to that exception or pretence against the exposition given of the Scriptures alledged viz. that the word World and those generall terms ALL and every Man are sometimes used in a restrained signification Concerning the exposition given of the Scripture last argued were it not §. 7. clear and pregnant enough by the light wherein it hath been presented further countenance might be given unto it by shewing what friends it hath amongst our best and most approved Authors Among the Ancients Chrysostome is generally esteemed and that worthily the best Interpreter of the Scriptures His sence of the place under debate is plainly enough the same with ours For saith he writing upon the place He meaning Christ had not died or would not have died for All had not All died or been dead In which words he cleerly supposeth that Christ died for as many as were dead and consequently for ALL without exception in as much as ALL without exception or difference were dead A little after thus For it argueth an excesse of much love both to die for SO GREAT A WORLD and to die for it being so affected or disposed as it was b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst our later Divines Musculus is not the least if not equall to the greatest Yet he also gives the right hand of fellowship to the interpretation given upon the place But Christ saith he died not only for his friends but for his enemies also NOT FOR SOME MEN ONELY BVT FOR ALL without exception This is the unmeasurable or vast extent of the love of God a Christus verò non pro amicis tantum sed inimici◠non pro quibusdam tantùm sed pro omnibus Mortuus est Haec est immensa Divinae dilectionis amplitudo But the cause we plead needs no such Advocates as these being potent enough with its own evidence and equity and therefore we shall retaine no more of them A third Text of Scripture presented upon the same account with the former §. 8. was that he by the Grace of God should taste death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every Man b Heb. 2. 9. This clause importeth that universality of attonement made by the Death of Christ which we maintaine more significantly if more may be and with lesse liablenesse to any evasion or shift then any of the former places ingaged in the warfare To shew that the Lord Christ though cloathed with a body of flesh
wherein he was capable of dying as well as other men yet did not suffer death simply through the malice or power of his enemies but upon an account far superior unto these the Apostle attributes his death to the Grace of God i. e. The love and gracious affections of God not towards some or a few no nor yet towards all men collectively taken or in the lump but towards all men distributively taken i. e. towards every particular and inviduall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Holy Ghost for every man i. e. to procure eternall Redemption and Salvation for every man without the exclusion of any I cannot apprehend what can reasonably be said to alienate the minde or import of this Scripture from our present cause Evident it is and you shall finde our best interpreters of the place affirming the same that the Apostle in these words that through the Grace of God he might taste death c. assignes a Reason or two rather of what he had said a little before concerning the Incarnation and Humiliation of Jesus Christ whom he had in the former Chapter asserted to be the Son of God to prevent or heal any scandall or offence that either had already or might afterwards arise in the minds of these Hebrewes through the unlikelyhood strangenesse ot incrediblenesse of such a thing It is a saying among Philosophers and all men have experience in part of truth in it that a knowledge of the Reasons or Causes of things causeth admiration and so all troublesomenesse of thoughts about them to cease So then the Apostles drift and intent in the words mentioned being to satisfie the Hebrewes concerning such a strange wonderfull and unheard of a thing as 1. That the Son of God should be made Man and 2. That being made Man he should suffer death it is no wayes credible but that he should 1. Assigne such a cause as would carry the greatest weight of satisfaction in it and 2. expresse himself in such Perspicuity and Plainnesse of words that they might not lightly mistake his meaning lest if by occasion of his words they should first apprehend the Reason or Cause assign'd by him to be more weighty or considerable then he intended it and afterwards should come to understand that it was far lighter and lesse considerable their scandall and offence in stead of being healed or prevented would be more strengthened and increased as usually it comes to passe in such cases Now evident it is 1. That the Apostles words in this place that he through the Grace of God should taste death for every Man in the plainest the most obvious and direct sence and signification of them hold forth the Doctrine which we maintaine for Truth here being no restraint at all nor the least whispering of any limitation to be put upon that terme of universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Man and 2. As evident it is that the Death of Christ for all Men without the exception of any which is the Doctrine we assert and the Grace of God so intending it amount to a far more weighty consideration and satisfaction touching those great dispensations spoken of the Incarnation and Humiliation of the Son of God then his dying only for a few or for a select number of men and the Grace of God commensureable hereunto Therefore there is not the least question to be made but that the large and not the limited sence was the Apostles sence in the words now under debate And when the Holy Ghost expresseth himself as we have heard that he through the Grace of God should taste death FOR EVERY MAN for any man to come and interpret thus for every Man i. e. for some men or for a few Men which if not for forme yet for matter and substance must be their interpretation who oppose the exposition given is not to interpret but to correct and to exercise a magisteriall authority over the Scriptures Nor had Pareus himself the heart to decline the interpretation asserted §. 9. though he seemes somewhat desirous by some expressions to hide this his ingenuity from his fellowes to avoide their offence Whereas saith he the Apostle saith for every Man it respects the amplification or extent of the Death of Christ HE DIED NOT FOR SOME FAVV the efficacy or vertue of it appertaines unto ALL. Therefore there is life prepared or made ready in the Death of Christ for ALL afflicted consciences a Quod dicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fructum mortis Christi amplificandum pertinet Non pro paucis aliquibus mortuns est sed ad omnes efficacia ejus pertinet Omnibus igitur afflictis conscientiis in morte Christi vita parata est c. c. The truth is that there can be no solid ground of Peace or Comfort to any afflicted conscience whatsoever without the supposall of Christs Death for every Man without exception as hath been argued in part Sect. 38. of the former Chapter and might be further evicted above all contradiction Amongst the Orthodox Fathers Chrysostome who as we heard avouched the exposition given of the former Scripture stands by his own judgement and mine in his explication of this That he through the Grace of God should taste Death for every man not only saith he for the faithfull or those that believe but for ALL THE WORLD He indeed died for ALL Men. For what if all Men doe not believe yet He hath done His part b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fully performed that which was proper for Him to do The Scripture next advancing in the forementioned troope was Who will §. 10. have ALL MEN to be saved speaking of God and to come unto the knowledge of the Truth b 1 Tim. 2. 4. Whereunto for conformity in import we shall joyn the last there specified which is this The Lord is not slack concerning his promise as some Men count slacknesse but is long suffering to us-ward NOT WILLING THAT ANY should perish but that ALL should come to Repentance c 2 Pet. 3. 9. Concerning the former of these places we cleerly evinced in the first Section of this Chapter from the unquestionable tenor and carriage of the whole Context that by ALL Men cannot possibly be understood either some of all sorts of Men or Jewes and Gentiles or all the Elect or the like but of necessity All of All sorts of Men simply and universally without the exemption of any whether Jewes or Gentiles Any other interpretation or sence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Men but this renders the Apostle palpably impertinent and weake that I say not ridiculous in his arguing in this place This I plainly demonstrate in the said Section I now add that if it may be said that God will have All Me◠to be saved because he will have some of All sorts of Men to be saved it may more properly and truly be said of him that he
will have all Men to be destroyed at least in their sence who hold an irreversible reprobation of Persons Personally considered from eternity because not simply some but a very great part of All sorts of Men now extant in the World will in time perish and that according to the Decree or Will of God the tenor whereof is that all Persons dying in impenitency and unbelief shall perish Yet the Scriptures do no where say upon any such account as this either in terminis or in substance that God will have All Men to perish and not to come to the knowledge of the Truth Which is somewhat more then a â—opique argument that God is not therefore said to will that all Men should be saved and come to the knowledge of the Truth only because he will have some some few of all sorts of Men to be saved and come to this knowledge but simply because his will is to have all Men without exception viz. as they are Men and whilest they are yet capable of Repentance to be saved and in order thereunto to come to the knowledge of the saving Truth i. e. the Gospell Nor doth it follow that the Will of God is changeable in case he should Will the same Man as this day to be saved and as on the morrow to perish but only that such a Man is changeable as we shall further shew God willing in due time Now then if it be the Will of God to have All Men without exception saved c. most certaine it is that Christ died and that intentionally on Gods Part for ALL Men without exception because it is not imaginable that God should be willing to have those saved for whom he was unwilling that Salvation should be procured The latter of the two Scriptures lately brought upon the Theatre of our §. 11. present Discourse acts the same part with the former There it is said of the Lord Christ that he is not willing that ANY should perish but that ALL should come to Repentance If so then certainly there neither was nor is nor ever shall be any for whom Christ was not willing did not intend to die and to purchase Repentance So that his Death was intentionally for All Men as well in respect of himself as of God the Father Besides those slimme evasions and shifts of making bondmen of Christs Free-men I meane of an arbitrary and importune confining the expressions importing a simple and absolute universality in such Scriptures as these to petty universalities as of the Elect of Species Sorts or kinds of Men c. the nakednesse whereof hath been detected over and over a Cap. 5. Sect. 9. 10 11 c. Sect. 34. 35. c And again in this Chapter Sect. 3. 4. our adversaries in the cause in hand are wont to take Sanctuary from such Scriptures as the two now in debate under the wing of this Distinction It is true say they God Wills that all Men should be saved and so that all should come to Repentance voluntate signi with his Signified or Revealed Will but this doth not prove but that voluntate beneplaciti with the will of his Pleasure or Purpose he may be willing that many even far the greatest part of men should perish But to shew the vanity or at least the impertinency of this Distinction to the businesse in hand 1. I would demand of those who leane upon the broken Reed of this §. 12. distinction in opposition to the cleer and direct sence given of the two Scriptures last mentioned what they meane by their voluntas signi the signified or revealed Will of God and wherein the opposition or difference lieth between this and that other Will of God which they terme the Will of his good Pleasure or Purpose If by his signified or revealed Will they meane only the Precepts or Commandements of God concerning such and such duties which God would have practised and done by Men which is all the account that some of the greatest Opposers in the Point in hand give of it I doe not understand how or in what respect God can be said to will the Salvation of all Men or that none should perish For 1. Salvation actively taken is an act of God himself not of men and consequently cannot be said to be a duty injoyned by him unto men and therefore not to be willed neither by him by way of Precept or Command 2. Salvation Passively taken is not an act but a state or condition and consequently is no matter of duty and so cannot be said to be willed by God in such a sence If by the signified or revealed Will of God in the distinction now under §. 13. canvasse be meant the Declaration which he hath made in his Word concerning the finall or eventuall Salvation and Condemnation of men evident it is that neither in this sence can he be said to will the Salvation of all Men because he hath declared and signified unto the World that few comparatively will or shall in fine be saved If it be pleaded that in this sence God may be said to will the Salvation of all Men with his signified or revealed Will because he injoynes Faith and Repentance unto all Men which are the means of Salvation and he that injoynes the means may in a consequentiall way be said to injoyn the end in the same injunction I answer 1. If God injoynes Faith and Repentance unto all men it argues that he Preacheth the Gospell unto All men and consequently that they who have not the letter of the Gospell Preached unto them by Books or Men as many Heathen Nations have not at this day yet have the spirit substance and effect of the Gospell Preached to them otherwise as viz. by the Creation and gracious Government of the World which is as I have shewed elsewhere a Divine Authority of the Scriptures c. p. 184. 185 c. Again p. 332. 333 c. purely Evangelicall and corresponding with the Scriptures But how this will stand with our adversaries judgement in the cause depending I understand not 2. It is the sence of one of the greatest Patrons of the adverse cause that §. 14. the precept or injunction of God is not properly the Will of God b Mandatum Dei non est vâ—luntas Dei proprie dicta quia illo non tam significet quid ipse vult fieri quam qu. d nostri officii sit sacere D. Twissâ— Vindiciae Gra tiae c. p. 171. because saith he he doth not hereby so much signifie what himself willeth to be done as what is our duty to doe I confesse that no signification whatsoever whether of what a man willeth or decreeth to be done or of what is the duty of another to do can properly be said to be the will of the signifier but yet that will wherewith or out of which God willeth or Commandeth us to do that which is our
duty to do is as properly his Will as that whereby he willeth or decreeth things to be done My Will or desire that my Child should obey me or that he should prosper in the World is as properly my Will as that whereby I Will or purpose to shew the respects of a Father unto him in providing for him being as proper naturall and direct an act of that Principle or Faculty of willing within me whereby I Will the latter as that act it self of this Faculty wherein I will the latter is For the Principle or Faculty within me of willing how numerous or different soever the acts of willing which I exert by vertue of this faculty may be is but one and the same And this faculty being naturall there can be no such difference between the acts proceeding from it which should make some to be more proper and others lesse though some may be better and others worse But this difference can have no place in the acts of the Will of God Therefore if the precept or preceptive Will of God be not properly his Will neither can any other Will of his or any other act of his Will be properly such If so then that Will of God or act of Will in God whereby he Willeth or injoyneth Faith and Repentance and consequently Salvation unto All men is as properly his Will as that whereby he willeth the Salvation of any Man Therefore if there be any secret or unrevealed Will in God whereby he willeth the destruction of any man at the same time when he willeth the Salvation of All men be it with what kinde of Will soever these two wills must needs enter-feere and contradict the one the other Nor will that distinction of the late mentioned Author salve a consistency between them wherein he distinguisheth between the Decree of God and the thing Decreed by him affirming that the thing which God Decreeth may be repugnant to or inconsistent with the thing which he commandeth though the Decree it self cannot be repugnant to the Command a Râ—m a Deo decretam cum re a Deo mandata pugnare posse dicimus decretum vero Dei cum mandato pugnare posse non dicimus Twissus ubi supra The vanity of this distinction cleerly appeareth upon this common ground viz. that Acts are differenced and distinguished by their Objects Therefore if the Object of Gods decreeing Will or the thing Decreed by him be contrary to the thing preceptively willed or commanded by him unpossible it is but that the two acts of his Will by the one of which he is supposed to will the one and by the other the other should digladiate and one fight against the other Therefore certainly there is no such paire or combination of wills in God as the distinction of voluntas signi and beneplaciti as applied in the question in hand doth suppose It is unpossible that I should inwardly and seriously will or desire the Death of my child and yet at the same time seriously also will and injoyn the Physician to doe his best to recover him Again if God injoyn Faith and Repentance unto All men with a declaration §. 15. that he injoyneth them in order to their Salvation or with a promise that upon their obedience to this injunction of His they shall be actually saved then can he not at the same time will with a secret will the condemnation of any But most evident it is that unto whomsoever he injoyneth Faith or Repentance he injoyneth them in order to their Salvation and with promise of actuall Salvation upon their obedience to this injunction Mar. 16. 16. Acts 3. 19. Joh. 20. 31. c. Therefore unpossible it is that he should secretly intend will or purpose the destruction of any to whom he injoyns Faith and Repentance The consequence in this argument is so rich in evidence that it needs no Proof If a Prince should inwardly and resolvedly determine to put such or such a Malefactor to death and yet by Proclamation or otherwise promise him his Life or a Pardon upon condition he would reform his course would this be a strain of Divine Perfection or like unto one of the Wayes of God There is a sence I confesse wherein the distinction now in consideration §. 16. may be admitted If by the signified or revealed Will of God be meant nothing else but such Declarations or Manifestations made by God which when made by men are signes of a Will Purpose or Desire in them suitable to their respective tenors and imports which is cleerly their sence of this member of the distinction who were the first coyners of it I mean the Schoolemen b Aqu. Sum. Part. 1. Qu. 19 Art 12. in Cor. there is no inconvenience in granting a revealed will in God distinguished from or opposed unto a will of good Pleasure or of Purpose in him This sence makes no opposition of Wills in God nor yet between things willed or purposed by him but only sheweth or supposeth that the will and good Pleasure in God extendeth not to the actuall Procurement of obedience from men unto all those Lawes or Commands which he judgeth meet to impose upon them or which is the same that God hath not positively decreed that all Men shall or shall be necessitated by him to live in subjection to all those Lawes which he hath appointed unto them This sence is orthodox and unblameable but holds no intelligence with that opinion which supposeth one will in God according unto which he willeth all Men to be saved and another according unto which he willeth the far greatest part of men to be damned and both antecedent For otherwise two such wills as these are fairely and cleerly enough consistent in him God according to the distinction of the Will of God into Antecedent and Consâ—quent first set on foot by some of the Fathers Chrysostome and Damascen by name and since made use of by the Schoolemen may with the former be said to will the Salvation of all Men and yet with the latter be said also in a sence to will the condemnation of far the greatest part of them His Antecedent Will the distinction being admitted as it ought to be having so cleer a foundation in Scripture respecteth men simply as men his Consequent Will relateth to them as considerable under the two opposite qualifications or immediate capacity of life and death or of Salvation and Condemnation the one of these being Faith persevered in unto Death the other finall impenitency or unbelief According to the former of these wills God is said to will the Salvation of all Men partly because he vouchsafeth a sufficiency of means unto all Men whereby to be saved partly also because he hath passed no Decree against any man which either formally or consequentially or in any consideration whatsoever excludeth any man personally considered from Salvation before he voluntarily excludeth himself by such sinfull miscarriages
which is prepared or any wayes made fit for us and withall so disposed of or set in our way that we may readily and lawfully serve our selves with it is said to be GIVEN unto us by Him or them who thus prepare and dispose of it He that shall prepare wholesome and savoury Meat such as a man loveth and shall set it before Him and give Him free leave to take it or eat of it may in sufficient propriety of speech be said to GIVE this Meate unto him yea whether he takes or eats of it upon such terms or no. So God the Father having wrought and fitted the men whom Christ chose for Apostles to serve and honor Him in this capacity and withall disposed of them in their Times Residences and Conditions in the World so that Christ might both readily and lawfully call them to His Service He may very well in these respects be said to have given them unto Him Thus by a diligent and narrow inquiry into Mr. Rutherfords Scripture it evidently appears that there is nec vola nec vestigium not the least mutter or peepe of any such Notion in it as he imagineth viz. that if Christ should Offer eternall life unto any more then only unto the Elect so called by Him He must needs doe it besides His own and His Fathers Intention Here is not the least word syllable letter apex or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning either the Fathers or the Sons intentions about the offer of Salvation unto Men. By the briefe Discussions of this Chapter it fully appears that all those §. 11. Texts of Scripture which offer either forgivenesse of Sins or Salvation unto all men without exception and which promise either or both these unto all men upon or upon condition of their believing which are very frequent and numerous doe with the clearest light and evidence of Truth hold forth the universality of Redemption by Christ From whence it followes in regular and due processe of reason and discourse that all they make God a lyar in such Scriptures who restrain the Salvation or Redemption purchased by Christ to any lesser number of men then All. CHAP. VIII Wherein the Scriptures of the fourth and last Association Propounded Cap. 5. Sect. 6. as pregnant also with that Great Truth hitherto Maintained are impartially Weighed and Considered VVE shall God assisting examine every of these Scriptures particularly §. 1. and so shall have occasion to exhibit the purport and tenor of them respectively as they shall be produced to act their severall parts in Order In which respect we shall not here transcribe them especially considering the Reader may with a very little paines see them in their Muster Cap. 5. Sect. 6. but shall only point at their severall Dwellings or Scituations in the Booke of God which are these Rom. 14. 15. 1 Cor. 8. 11. 2 Pet. 2. 1. 2 Pet. 2. 20. Heb. 10. 29. Mat. 18. 32 33. c. We make these Scriptures of one and the same Combination and Associate them by themselves because their import is in effect one and the same they all supposing that Christ hath Died for those who may perish notwithstanding yea for those who will perish And certainly if He Died for those who notwithstanding His Dying for them may perish yea and for those who will actually perish as well as for those who shall be saved He Died for all Men without exception For as for that opinion of the Valentine Councell in France mentioned by Estius a In 2 Pet. 2. 1. vi Jo. Ball. Covenant of Grace p. 238. and adopted by him as it seems for his own which supposeth some Reprobates as he calleth them to have been redeemed by Christ but not all this opinion I say is not like as far as I conceive to make many Proselytes nor to attract the judgements of considering Men. For if the Dying of Christ for Men be to be esteemed matter of Love to them as without all controversie and question it ought what reason can there be imagined why he should die for Apostate Reprobates who yet are that kinde of Reprobate for which only Christ Died according to that opinion rather then for those who though living and dying in unbeliefe yet never contracted the guilt of so desperate and provoking a sin But this by the way The tenor of the Scripture first in view amongst those lately appearing is §. 2. this destroy not him with thy meat for whom Christ Died b Rom. 14. 15. First that the destruction here spoken of whereunto the strong Christian is so earnestly admonished and dehorted by the Apostle from exposing the weake is not any temporall destruction but that which is of body and soule for ever is more cleare then to require Proof It is not easily imaginable how or that a strong Christian or any other Man by eating meate sacrificed unto Idols should expose a weake Christian unto the danger of any other destruction but of that only which is Decreed by God against those who shall depart from the Faith or finally apostatize from the Profession of Christ Besides it is every mans Notion that this is that Destruction that first borne of things formidable and dreadfull unto the precious soules of men with which this great Apostle had so much to doe and from which the great Prize that he runs for with all his might in all his Epistles was to deliver them 2. Whereas he chargeth Men not to destroy those for whom Christ Died §. 3. though he doth not indeed suppose that all those shall be actually destroyed or perish whom another may be said to destroy i. e. to doe things tending to their destruction which is the sence of the word in this place yet this he cleerly supposeth that such men for whom Christ Died are obnoxious to destruction may be destroyed and perish everlastingly Otherwise we shall quench the spirit of his zealous tendernesse over the Precious soules of weake Christians expressed in this serious Item or charge unto others not to destroy them yea and make him speake very weakly and indeed ridiculously To admonish men in a serious and solemne manner to take heed of destroying those who are out of all possibility of being destroyed especially this being known to the Men that are thus admonished is as if a Man should seriously and affectionately intreat an Archer with his Bow and Arrowes about him to take heed of shooting too high for feare of hurting the Sun and cause him to fall down out of the firmament of Heaven If it be said yea but though it be supposed that the Persons admonished §. 4. in this case do know in in the generall that they for whom Christ Died are not under a possibility of Perishing yet they may be ignorant in Particular whether those Men whose destruction they are like to Procure or Promote by the abuse of their Christian liberty be of the number of those Men
I meane with the Blood of Christ nor that this their tasting of the Word of Life was the formall or precise consideration under which Christ bought them though the Particle as frequently imports this consideration As well the one as the other of these sences are the abhorrings of common sence it selfe and besides they are at enmity with the Principles of the Author relating to the businesse in hand Nor am I conscious of any thing at all intended in the Clause unlesse haply this may be it viz. that in as much as they tasted of the Word of Life it is an argument that they were bought with Christs Blood i. e. that they were Partakers in the Fruit and Benefit of Christs Death or that the intentions of God in the Death of Christ extended thus far or in this consideration unto them But can it enter into any reasonable Mans thoughts to imagine that if this had been all which the Holy Ghost intended to say viz. That God intended by the vertue or meanes of Christs Death to cause these Men to taste of the Word of Life especially with exclusion of all intentions in Him to save them that He would have expressed it by saying that Christ bought them Suppose a Man should buy or procure such a quantity of Meat and Drink for a poor captive as were sufficient to nourish him well and with good satisfaction two or three dayes but should intend no such thing as to purchase his Liberty or Redemption from captivity will any Man call this a buying or Redeeming of the Person of this Man It is a very strange thing to observe with what importune bold and broad fac'd absurdities error sometimes though in company and conjunction with modesty and sobernesse of judgement will attempt an escape out of an exigency or straite But further to the Point in hand evident it is as hath been already observed that the Apostle in these words who bought them intends an emphaticall aggravation of the sin of such Teachers who should deny their Lord. Now if there were nothing more intended in the said words but only this that their Lord procured this for them that they should taste of the Word of Life but intended nothing further or better then this to them this would be so far from aggravating the sin mentioned that it would rather ease and qualifie it For if there was nothing purchased for them by the Lord Christ but only this tasting of the Word of Life unpossible it was for them to have obtained any thing more weake and sinfull Man being in no capacity of obtaining more good in any kinde then what a way hath been opened for him in and by the Death of Christ to compasse Now for a Man to taste only of the Word of Life and to be in no capacity of making any further progresse in the way of Salvation nay to be in no capacity of doing that by which he might be actually saved no whit bettereth or sweeteneth any Mans condition but makes it much worse and much more grievous then otherwise it would have been Better it had been saith our Apostle afterwards in the same Chapter for them not to have known the way of righteousnesse i. e. to taste of the Word of Life then after they have known it to turne from the holy Commandement delivered unto them which yet they must of necessity doe if they were in no capacity under no possibility of going forward or of being saved Now for a servant to deny or disclaime his Lord in case he never intended to make his condition any whit better but in many respects worse is a far lesser and lighter sin if any at all then it would be to deny Him upon a supposition that he had never done any thing at all in relation to Him neither good nor bad Therefore this Author is inextricably intangled with his exposition of the place in hand and makes no earnings of it at all He gives no tolerable account how those Teachers who brought swift destruction upon themselves should be bought by Christ inchoately only and in a sort and not simply and absolutely after the same manner and upon the same termes that all other Men yea the Elect themselves are bought by Him Our English Annotators taking no notice of the former Exposition of the §. 33. place as being it seemes to them inconsiderable give us in stead thereof our choyce of two others but both of them calculated likewise to serve the turne not the truth The Lord that bought them i. e. say they that gave a price sufficient for them Or by whom they professed that they were Redeemed and therefore they should not have denied Him But for the former we have once again razed to the ground the polluted Sanctuary of that Distinction which asserteth Christs Dying sufficiently for Men and yet denieth His Dying intentionally for them a Cap 5. Sect. 39 40. c. Again Cap. 7. Sect. 5. Besides here to interpret that Christ Died sufficiently for the persons spoken of without supposing that He died intentionally also for them is cleerly to overthrow the Apostles intention in the words and to turne his aggravation of the sin he speaks of rather into an extenuation then otherwise For he that shall pay that for the ease and benefit only of another which was sufficient to have pleasured and eased me also as well as him and yet shall neglect me in such a payment and leave me in misery when as he might without the least trouble or charge to himself above what he underwent upon another account have relieved me hath no cause to expect service or thanks from me for such a payment but I am the more excuseable if I neglect him or refuse to own him as a friend because he neglected me in my greatest extremity and that when he had such a faire opportunity of a miserable to have made me an happy Man and might have done it without the least inconvenience to himself more then what he voluntarily put himself upon for the sake of others to whom he was no whit more beholding or ingaged then unto me It is a palpably-importune and sencelesse conceit to think that men are engaged in any bands of thankfulnesse or service unto Christ for dying sufficiently for them unlesse He died intentionally also The latter Exposition of the last named Author◠〈◊〉 that the Lord Chris◠§. 34. is said to have bought these false Teachers beca 〈…〉 they professed themselves to have been bought by him But 1. why doe they â—ot put such a glosse as this upon other places where there is every whit as much reason to do it as here As when Paul saith For God hath not appointed us unto wrath but to obtaine Salvation a 1 Thess 5 9 c. why do they not interpret here For God hath not appointed us c. i. e. WE PROFESSE that God hath not appointed us c. So when the
the Apostles themselves in Christian Churches and had professed the same Faith and Doctrine with them By reason hereof some Christians not so considerate or judicious as others might possibly think or conceive that surely all things were not well with the Apostles and those Christian Societies with which they consorted there was something not as it ought to have been either in Doctrine or Manners or both which ministered an occasion unto these Men to break Communion with them and to leave them To this the Apostle answers partly by Concession partly by Exception First by Concession in these words They went out from us Which words doe not so much import their utter declining or forsaking the Apostles Communion though there be an expression following which probably doth as the advantage or opportunity which they had to gaine credit and respects both to their Doctrine and Persons amongst Professors of Christianity in the World in as much as they came forth from the Apostles themselves as Men taught and Commissioned by them to Teach The same Phrase is used in this sence and with the same import Acts 15. 24. where the Apostles write thus to the Brethren of the Gentiles For as much as we have heard that certaine which WENT OVT FROM Us have troubled you with words subverting your Soules saying yee must be Circumcised and keep the Law to whom we gave no such Commission or Commanaement So that in this clause they went out from us the Apostle grants 1. That those Anti-Christian Teachers had indeed for a time held Communion with them and 2. That hereby they had the greater opportunity of doing harm in the World by their false Doctrine But 2. He answers further by way of exception But they were not of us i. e. Whilest yet they conversed with us they were not Men of the same Spirit or Principles with us we walked in the Profession of the Gospell with single and upright Hearts not aiming at any secular greatnesse or worldly accommodations in one kinde or other these Men loved this present World and when they found that the simplicity of the Gospell would not accommodate them to their minds they brake with us and with the truth of the Gospell it self at once By the way when He saith But they were not of us He doth not necessarily imply or suppose that they never had been of them i. e. sincere and single-hearted in the Profession of the Gospell as they were but only that about and at the time of their going out from them or perhaps somewhile after they were thus tainted and corrupted The cares of this World and the deceitfulnesse of Riches and those lusts of other things which choked the seed in the Thorny grâ—und are said to have entered in viz. some while after the seed was sown and sprung up a Mar. 4. 19 Nor is it said to have fallen among Thorns because there were Thorns on the ground when it was sown but because it fell on such a ground where it Proved to be amongst Thorns afterwards Nor is it like that Demas Himself loved this present World when first he imbraced Pauls company with that affection either for kinde or degree which he did afterwards So that it cannot be Proved from this clause that the Persons spoken of had never been sincere Christians but only that they were not such when John spake these things concerning them It followes For if they had been of us they would no doubt have continued with us In these words the Apostle gives a reason of his exception telling them to whom he writs that this was a signe or argument that those Anti-Christian Teachers were not of them in the sence declared viz. that they did not continue with them i. e. they quitted their former intimacy and converse with the Apostles refused to steere the same course to walk by the same Principles any longer with them which saith he questionlesse they would not have done had they been as sincerly affected towards Jesus Christ and the Gospell as we In which Assertion John plainely vindicateth himself and the Christian Churches of his Communion from giving any just occasion of offence unto those men whereby they should be any wayes induced to forsake them and resolves their unworthy departure in this kinde into their own carnall and corrupt hearts which lusted after such fleshly accommodations and contentments that were not to be obtained or injoyed in a sincere Profession of the Gospell with the Apostles and those who were Perfect in heart with them It followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but that they §. 24. might be made manifest that they are not at all of us meaning that God suffered them thus unworthily to break fellowship with us that hereby they might all of them one or other of those who thus causlesly deserted us be discovered to be Men of degenerous and ignoble spirits and not Principled like unto us the true Apostles of Christ or those that walke in uprightnesse of heart with us It appertaines to the just and righteous Judgement of God and withall is a dispensation of a gracious tendency and import for the Honour Peace and Safety of Christian Churches and sincere Christians that Men of corrupt minds amongst them should be timely discovered This being the cleere and undoubted Scope and Sence of the Place evident it is that no inference or conclusion can be drawn from it for the countenance or establishment of the received Doctrine of Perseverance All that can be made of it towards such an account as this is that Men sincerely affected towards the Gospell and free from that adulterous and inordinate love of this present World which turns such multitudes aside from the way of Truth whilest they abide in this Posture and Frame are seldome or never found to desert the Society of faithfull Teachers or sound Christians But concerning any absolute necessity of their continuing free who either have been free or are free at Present from the inordinate love of the World here is not the least overture or intimation Yea the non-continuance of those false-Teachers with John and the good Christians with Him here spoken of though it argues and imports a worldly and dangerous distemper in their Hearts and Spirits yet doth it not necessarily or demonstratively imply a nullity of their Faith Another Text of Scripture from whence the Doctrine of Perseverance §. 25. claimes countenance and credit is that which speaketh thus whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God a â— Joh. 3. 9. From hence such an Argument as this is levied in defence of the said Doctrine He that sinneth not neither can sin cannot fall away from His Faith Whosoever is borne of God sinneth not neither can sin Therefore whosoever is borne of God cannot fall away from His Faith To this I answer by distinguishing those terms sinneth not
sinneth not nor doth the Apostle John affirm it as hath been cleerly shewed in any such sence If by Sinneth not the Argument meaneth walketh not ordinarily or §. 28. customarily in any known way or course of sin maketh not as it were a Trade or Occupation of sinning which we have formerly proved to be the sence of the Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures and more particularly in the writings of this Apostle a Cap. 9. Sect. 11. the said minor proposition is granted as to this clause whosoever is borne of God Sinneth not For that further clause in it neither can Sin this also as to the Scripture use of the words can and cannot is very ambiguous and of doubtfull signification For 1. a Man may be said to can or to be able to doe a thing when the thing is meet or comely for him to doe and in opposition hereunto when a thing is uncomely or unmeet to be done by him it may be said of him in Scripture Phrase that he cannot doe it How then saith Ioseph to his mistrisse CAN I doe this great wickednesse and Sin against God b Gen. 39. 9 which is as if he had plainly said I cannot doe it So againe Can the children of the bride-chamber mourne saith Christ as long as the Bridegroome is with them c Mat. 9. 15 meaning that it was an irrationall or uncomely thing for them so to doe and in this respect saith he they cannot doe it Thus Exod. 8. 26. where our English Translators reade It is not meet so to doe Ierom Translated it Non potest ita fieri i. e. it cannot so be done Thus also the Apostle Paul to spare other places For we CAN doe nothing against the truth d 2 Cor. 13. 8 c. meaning that it was a most unworthy and unseemly thing for him to act in any kinde against the truth or to the prejudice of the Gospell and in this respect he saith that he could not doe it * See also 1 Cor. 3. 1. 1 Cor. 10. 21 12 21 Gal. 4. 15. Luke 6. 42. Gen. 24. 50. 29 8 c. Secondly a person may be said to can or to be able to doe such or such a thing when being otherwise provided of strength sufficient He is under a present disposition or inclination of minde and will to do it In this sence the Lord Christ is said to can or to be able to have compassion on the ignorant Heb. 5. 2. and in opposition hereunto when a Man wants such a disposition especially when a contrary disposition rules in him it may in Scripture language be said of him that he cannot do it Thus it is said of the Lord Christ himself that being in his own Country He COVLD there do no mighty work d Mark 6. 5 meaning that he had no disposition of mind or will hereunto and this because of the general unbelief of the People here as one of the Evangelists accounteth for otherwise his naturall or executive power of doing mighty workes was the same here which it was in other places So he demands of the Pharises How CAN yee being evill speake good things a Mat. 12. 34 implying that having a disposition in them contrary unto that by which Men are inclined to speak good things they were as Men unable and wanting Power to speak such things Again speaking to the same Generation of Men he demands Why doe yee not understand my speech and answers his own question thus even because yee CANNOT hear my Word b Ioh. 8. 43 meaning that they 〈◊〉 a mervellous averse disposition as to the hearing or minding of it which he plainly signifieth in the words immediately following yee are of your Father the Devill c. i. e. you are of a devillish disposition enemies unto God and goodnesse and this renders you unable to hear i. e. duely to minde and consider my words This signification of the word cannot is most frequent in Scripture See further upon this account Gen. 37. 4. Rev. 2. 2. Mat. 20. 22. Mar. 9. 39. Luke 11. 7. 14. 20. c. Thirdly the word cannot sometimes notes only the difficulty of a thing to be performed In this sence our Saviour approving that saying of his Disciples It is good not to marry saith thus All Men CANNOT receive this saying c Mat. 19. 11 c. meaning that it was very difficult for some Men to acknowledge the goodnesse of that saying in reference to themselves or to refraine marrying For that it was not or is not simply impossible for any Man in this sence to receive the said saying or to judge the forbearance of marriage good for him and to forbeare accordingly is in selfe evident and besides may be inferr'd from these words of our Saviour following and there be Eunuches which have made themselves Eunuches for the Kingdome of Heavens sake He that is able to receive it i. e. whose heart serves him to encounter and engage against the difficulty and shall overcome it let him receive it i. e. Let him forbeare to marry For concerning those of whom he saith that they have made themselves Eunuches for c. evident it is that he meaneth not by them either such who by nature are indisposed to marriage nor such upon whom an incapacity in this kinde hath been forced for of these he had spoken plainely in the former part of the Verse but of such who had over-ruled and vanquished their inclinations and desires that way by the weight and great import of spirituall considerations proper to obtain a conquest of that nature In this sence also Amaziah the Priest of Bethel saith concerning the Prophet Amos that the Land is not able to or cannot beare all his words d Amos 7. 10 i. e. can hardly beare them without falling soule up on him because of them So when our Saviour saith A City that is set on an Hill CANNOT be hid e Mat. 5. 14 he doth not import an absolute impossibility of the hiding of it for doubtlesse there may be means found out to hide a City so scituate as well as another standing in a valley but only a difficulty thereof * See also Gen. 32. 12 Gen. 45. 1. Exod. 7. 21. 24. Fourthly the Word or Phrase we speak of cannot sometimes imports only a present incapacity in a Person for the doing of a thing when there is a remote Principle or Power in him notwithstanding to doe it Thus God Himself saith to his Prophet Ezekiel Thou art not sent to a People of a strange speech or of an hard language whose words thou CANST NOT understand f Ezek. 3. 6 implying that there were some People whose words he could not understand viz. de praesenti for the present not but that there was a Principle of reason and understanding in him by the improvement whereof accordingly he might come in time to be very able to understand them
Thus it is said of the Egyptian Magitians that they COVLD NOT STAND before Moses viz. at present because of the Boyles g Exod. 9. 11 but these notwithstanding they were in a capacity of standing before him another time as viz. when they should be healed of their Boyles Thus it is said that the Children of Israel COVLD NOT stand before their enemies a 1 Judg 7. 12 viz. whilest Achans sin was unpunished amongst them yet were they remotely capable not only of standing before their enemies but of vanquishing yea and making their enemies flie before them Fifthly and lastly the Phrase cannot frequently importeth an absolute impotency or incapacity in Persons in reference to the doing of such or such a thing Thus our Saviour speaking of His sheep No Man or none CAN take thâ—m out of my hand b Ioh. 10. 29 i. e. either hath or ever shall have any such Power whereby to take them out of my hand And so Gamaliel to his fellowes But if this Counsell or Work be of God yee CANNOT overthrow it c Acts 5. 39 c. i. e. you are in no capacity at all either present or remore to overthrow it It were easie to multiply instances of this Signification Now if the clause cannot sin in the Argument propounded be understood §. 29. according to any of the foure first signification mentioned of the word cannot both the Propositions are false if according to the fifth and last the major is true but the minor false The major Proposition was this He that sinneth not NEITHER CAN SIN cannot fall away from his Faith 1. If by the deniall of a Power to sin in this Proposition which that clause neither can sin importeth be meant nothing else but an unmeetnesse or uncomlinesse for a Man to Sin it is a cleer case that He that cannot sin may notwithstanding such a want of Power to sin very possibly fall away from his Faith For thousands may doe yea and doe things very unmeet and uncomely to be done by them 2. If by a deniall of the said Power in the Proposition be meant a present indisposition or incapacity in a Man to Sin by reason of the contrary disposition of holinesse prevailing in Him in this sence also He that cannot Sin may very possibly fall away from His Faith For He in whom a disposition of holinesse is predominant at present may very possibly by degrees and through a frequency and custome of contrary actions if not by an impetuous and suddaine turne also of Heart within Him devest Himself of that honourable habit and put on the vile garments of Loosenesse and Prophanesse in the stead 3. If by cannot Sin the Argument meaneth can hardly Sin or cannot Sin without difficulty which was the third signification of the word cannot neither will this sence give any colour of truth to the said Proposition For He that can hardly Sin or not Sin without difficulty may yet possibly Sin and consequently such an inability to Sin notwithstanding fall away from his Faith 4. If by cannot Sin the Argument imports only a present incapacity of sinning in the Person not excluding a remote capacity in Him hereunto and such as may in time by means suteable be reduced into act evident it is that the Person this inability to Sin notwithstanding may possibly fall away from his Faith Againe 2. according to all these Significations and Importances of the §. 30. clause cannot Sin in the said Syllogisme the other Proposition also is false which saith that whosoever is borne of God sinneth not neither CAN SIN For 1. He that is borne of God may very possibly doe that which is uncomely and unmeet for Him to doe 2. May be able to doe that by the superveening or contracting of another habit upon Him which by reason of a contrary habit prevailing upon Him for a time He cannot doe 3. He may possibly doe that which only is hard or difficult for Him to doe 4. And lastly He may have a remote capacity in Him of doing that in the future and in time and consequently may doe it which at present He is under an inability to doe Therefore it is a cleare case that there are four severall Significations of the Word cannot and these frequent in Scripture wherein both the Propositions in the argument now under canvass is false If the said argument understands the Phrase cannot Sin according to the §. 31. fifth and last import mentioned of the Word cannot wherein it sounds an utter and absolute incapacity or impossibility though in this sence the major Proposition be granted viz. that he that doth not Sin nor can Sin cannot fall away from his Faith yet the minor is tardy which saith as we lately heard whosoever is borne of God Sinneth not neither can Sin For He that is borne of God is in no such incapacity of Sinning of Sinning I mean in the sence formerly asserted to the Scripture in hand which amounts to an absolute impossibility for Him so to Sin But because this seems to be the sence intended in the argument and the minor Proposition in this sence to be built upon the Scripture in hand let us consider whether the reason which this Scripture assignes for the said assertion Whosoever is borne of God cannot sin doth necessarily inforce such a sence thereof The tenor of the whole Verse is this Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannâ—â— sin because he is borne of God Here are two Propositions or Assertions laid down and a reason given of either of them respectively The former Proposition is this Whosoever is borne of God doth not commit sin The reason hereof is for his seed remaineth in him The latter Proposition this Whosoever is borne of God cannot sin The reason hereof is because he is borne of God The sence and difference of the two Propositions according to what we have argued about the place hitherto and what we judge is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. every one that hath been borne of God stnneth not i. e. whosoever hath by the Word and Spirit of God been made partaker of the Divine Nature so as to resemble God in the frame and constitution of his Heart and Soule doth not under such a frame or change of Heart as this make a Trade or Practise of sinning or walke in any course of inordinatenesse in the World yea saith He in the latter Proposition every such Person doth not only or simply refraine sinning in such a sence but He cannot sin i. e. He hath a strong and potent disposition in him which carrieth Him another way or He hath a strong antipathy or aversenesse of Heart and Soule against all sin especially against all such kinde of sinning Now the reason saith the Apostle why such a Person committeth not Sin in the sence explained is because his seed the seed of God by or of
it continues thus effectuall and potent but the present effectualnesse or Potency of it in a subject that is mutable and successively capable of both contraries is no sufficient Argument to Prove that therefore it must needs alwayes continue Effectuall or Potent in the same degree And if it may abate or fall one degree why not another and if two why not all considering that all and every Degree hereof is but of one and the same Nature If it be here said yea but such a strong antipathy against Sin as you suppose §. 36. and grant in Regenerate Men is inconsistent with any such abatement or declining cannot reasonably be looked upon as capable of any Falling Sinking or Losing so much as one Degree of its strength in as much as such a Falling or Losing as this cannot be without Sin and till there be such a declining as this in that Holy Principle we speak of the Person is supposed to be full of the hatred and abomination of Sin Therefore unlesse he shall be supposed capable of Sinning even in sensu composito i. e. whilest He is yet under the greatest and most perfect hatred and abhorrency of Sin which seemes to be dura suppositio and to need good Proof he must be supposed uncapable of any declining at all in such his Principle and consequently much more uncapable of falling away either totally or finally To this I answer 1. That according to the known Sence and Principles of our adversaries themselves in the cause depending Faith in Men Regenerate or the Grace of Regeneration it self to what Degree or Perfection soever raised or advanced in the subject may notwithstanding very possibly decay or decline though not totally or in all the Parts or Degrees of it yet in some yea in many yea so far that in appearance it may seeme utterly and totally lost If so then every Particular Grace in such a Person may possibly abate in the strength and fal from the height of it and consequently that antipathy or hatred against Sin which is in him how perfect soever it be may lose ground also and abate of its perfection Therefore 2. When we suppose or grant a strong antipathy against Sin in those that are borne of God we doe not suppose withall either this antipathy to be un-impaireable or any such Principle which cannot decline in the strength and Power of it or that it can be impaired or decline without Sin in him who suffers an impairement of it to be made in him When we suppose the greatest antipathy against Sin in a Man that flesh and blood is lightly capable of we doe not hereby suppose him without the reach of temptation or a Man not subject to incogitancies forgetfulnesse and other humane frailties We may very well and ought to suppose Solomon to have been the wisest of Men and yet suppose him withall even in the height and excellency of his wisdome to have been a man capable or under a possibility of doing weakly or foolishly Nemo omnibus horis sapit There is no acquired habit or created Principle whatsoever seated in the heart or soule of a Man that doth at any time act him or cause him to act congruously to it without the actuall intention of the minde upon and the like concurrence of the will with the action Again 2. most certaine it is that the minde of a Man being a finite faculty cannot intend plurality of objects actions or occasions at once or at one and the same time 3. As certaine it is as either of the former that neither the minde nor will of a Man are compell'd or necessitated by any habit inclination or disposition whatsoever alwayes or indeed at any time to intend them or their motions and actings or to concur with them herein but are in some degree at least of liberty and power to tuâ—ne aside from them to severall other objects and occasions as they please It is true habits and inclinations especially when they are much grown and rooted in the Soul by frequent and long-continued actions have a great Power over Men to intice and draw them into a frequent repetition of the same kinde of action by which they were first introduced and whereunto they have so long prevailed with such Men to accustome themselves And in respect of this Power it is that the Scripture so frequently ascribes a kinde of morall impotency unto Men to act contrary to the tenor of such actions whereunto they have much accustomed themselves yea or to suspend or forbear them upon opportunities and upon the same account represents Persons as servants as in subjection and bondage to those respective kinds of actions or courses whereunto they have voluntarily inured themselves for any considerable time Of this notion are such passages and sayings as these Verily verily I say unto you that whosoever committeth Sin i. e. frequently and customarily as we formerly interpreted the import of the Phrase in the Writings of the Apostle John a Cap. 9 Sect. 11. is the SERVANT of Sin b Ioâ— 8. 34. So againe Know yee not that to whomsoever yee give your selves as servants to obey his SERVANTS yee are whom yee obey whether it be c Rom 6. 16. c. So also CAN the Ethiopian change his skin or the Leopard his spots then may yee also doe good that are accustomed to doe evill d Jer. 13. 23. Of like consideration is that also of our Saviour A good Tree CANNOT bring forth evill fruits neither CAN a corrupt Tree bring forth good fruit e Mat. 7. 18. To omit many others But 4. And lastly when the Scripture supposeth or asserts a morall impotency in Men as in the passages now cited with their fellows either wholly to cease from their long-accustomed actions or to act contrary to them it neither supposeth nor asserts a naturall simple or absolute impotency in respect of either For it is the Nature Property and Condition of all habits or created Principles in Men whatsoever by discontinuance or long suspension of their appropriate actions to languish and abate of their wonted strength and vigor and in time wholly to expire So then it remaining still in the Power of the minde and will of a Man even under the greatest captivity or subjection unto any Habit Disposition or Principle whatsoever whether sinfull or holy to suspend and discontinue as hath been proved their proper actings respectively by denying or withholding their concurrence with them in order towards such actions evident it is that they have Power and may shake and weaken every such Habit disposition or Principle in themselves to what degree they desire yea and in time wholly enervate dissipate and expell them Therefore it is no dura a suppositio no hard supposition to suppose that a Person invested with the strongest antipathy against sin whereof he is capable especially in the State and Condition of mortality may notwithstanding even in sensu composito
i. e. This antipathy standing either doe that which is sinfull but especially omit or neglect the doing of that which is his duty yea and of great concernment likewise unto him to doe Thus we have at last fully and cleerly we suppose acquitted that Scripture 1 Joh. 3. 9. more vehemently suspected and charged then all his fellows with confederacy against that Doctrine which affirms a Possibility of a totall and finall defection in the Saints Another Scripture hath the same imputation cast upon it for speaking §. 37. only thus My Father which gave them me is greater then all and no Man is able to take them out of my Fathers Hand a Ioh. 10. 29 From hence it is argued and conceived that God ingageth himself with his Omnipotency to preserve the Saints or Sheep of Christ from either totall or finall apostasie and consequently that it is unpossible but that they should be preserved But to this place of Scripture a sufficient answer hath been given already in this Chapter b Sect. 18. 19 20 c. where we shewed that the ingagement of the mighty Power of God for the Protection and safeguarding of the Saints as such or remaining such against all adverse Power whatsoever is frequently asserted in Scripture but no where for the compelling or necessitating of them to Persevere or continue such Nor is there the least intimation of any such thing in the Text before us And yet here I shall further add in reference unto it That by the tenor and carriage of the Context it appeares 1. That that security for which our Saviour ingageth the greatnesse of His Fathers Power unto his Sheep is promised or ascertained unto them not in order to the effecting or procuring their finall perseverance but rather by way of toward to it 2. That this promise of eternall safety made by Christ unto His Sheep doth not relate to their estate or condition in this present World but to that of the World to come My Sheepe saith he verse 27. heaâ— my voyce and I know them and they follow me In which expressions of hearing his voyce and following him he intimates or includes their perseverance c Intellige autem loqui Christum de oviâ—us quâ— tales sunt ac maâ—ent Hag. Grot in locum as appeares by the words immediately following Verse 28. And I give unto them etenall life This gift of his presupposeth the finall perseverance of those to whom it is given It followes and they shall never perish neither shall any pluck them out of my hand In these words he seems further to explaine how and in what sence he calls that life eternall which he promiseth to confer upon them as viz. that by the eternalnesse of it he doth not only meane such a constitution or condition of it which secureth it from perishing or dissolving in respect or by means of any intrinsecall cause upon which account the lives they live in the flesh are perishable but which secureth it likewise against all externall means or power that may seem to threaten or indanger it And for a further confirmation that the life which he promiseth unto his Sheepe hearing his voyce and following him viz. as was said perseveringly is eternall in the best largest most comprehensive most desireable sence of the word he subjoynes the words in hand Verse 29. My Father which gave them me is greater viz. in power then all and none is able to pluck them out of my Fathers Hand as if he should have said God Himself by whose grace they became my Sheepe and followed me and whose power is abundantly sufficient for the work would maintaine and make good unto them to the uttermost that life which I shall give unto them against all dangers all enemies all adversary powers whatsoever This being the naturall and cleer disposition of the Context it is a plaine case that here is not the least aire or breathing of any ingagement of the great power of God to bring about the perseverance of the Saints upon those terms of infallibility or necessity which are so much contended for Another Scripture much intreated in the behalf of the Doctrine of perseverance §. 38. is that of the Evangelist John concerning our Saviour having loved his own which were in the World he loved them unto the end a Ioh. 13. 1. Out of this light some draw this darknesse Therefore whom Christ once loves He loves alwayes or unto the end Which inference they suppose is further strengthened by that of the Prophet For I am the Lord I change not b Mal. 3. 6. I Answer 1. From the passage in John there can nothing more be concluded in Reference to the Question in hand then by way of immediate deduction the greatnesse and constancy of Christs love towards such of His Disciples who continued in their obedience and faithfulnesse unto him for the Evangelist I suppose did not intend Judas amongst those whom Christ loved unto the end and 2. By way of Proportion or Rationall consequence from this deduction that the love of Christ is great and constant towards all those who persevere in love and faithfulnesse unto him This is the constant Doctrine of the Scriptures but no wayes concerns the present Dispute Yet for the passâ—ge it self if it hath any aspect at all upon it it is rather by way of favour and countenance to that side against which then to that for which it is commonly alledged For if the love of Christ towards His Disciples unto the end necessâ—rily supposeth or requireth the concurrent continuance of the same affection in them towards him it plainely follows that if men shall draw back from Him His Soul will have no further pleasure or delight in them And this indeed was the expresse Doctrine of that Man of God who was sent to meet King Asa and the People with him upon the late Presence of God with them against their enemies O Asa and all Juda and Benjamin hear yee me The Lord is with you while yee be with Him and if yee seeke Him He will PE FOVND of yoâ— but IF YEE FORSAKE HIM He will forsake you c 2 Chron. 15. 2 Which cleerly supposeth 1. A possibility of their forsaking God who for a time are truly and really with Him 2. A certainty of Gods forsaking those who forsake Him 2. It is not here said that Christ having loved His own loved them unto the §. 39. end of their lives or dayes but to the end viz. of his life and abode in the World the emphaticall and clear meaning of the place being thus that to declare the exceeding greatnesse and mervellous constancy of his affection towards His Disciples and that whilest they were yet in the World and so subject to many weaknesses and infirmities which might seeme to render them lesse lovely unto Him then those that were made perfect d Heb. 12. 23. as the Apostle speaks thorough death
cited in the Margent b Mat. 3. 10. 5 19 Maâ— 26. 16. 1 Coâ— 6. 9. 10. â—oh 3. 36 c. See also 51. Sect. of this Chapter yet from other passages of Scripture it is fully evident that this Decree of His is conditionall in such a sence which imports a non-execution of the punishment herein Decreed upon the Repentance of the persons against whom the Decree is bent In like manner though the purpose and Decree of God for the justification of those who are called and so for the glorifying of those that shall be justified be in the Scripture in hand delivered in an absolute and un-conditioned forme of words yet is it no wayes necessary to suppose the most familiar frequent and accustomed expression of Scripture in such cases exempting us from any such necessity that therefore these Decrees must needs bring forth against all possible interveniencies whatsoever so that for example he that is called by the word and spirit of God must needs be justified whether he truly believeth or no and he that is justified must needs be glorified whether he persevereth or no. If it be objected and said yea but he that is called in the sence here §. 44. meant must needs believe and consequently be justified and so he that is justified must needs persevere and so be glorified I answer that whether either the one or the other of these assertion be so or no it must be judged of by other Scriptures certaine it is by what hath been argued concerning the frequent usage of the Scripture in point of expression that it cannot be concluded or determined by the Scripture in hand If it be yet further objected concerning all the places mentioned wherein the conditionall Decrees of God commonly so called are positively and without condition expressed that the conditions respectively included in them and leâ—t to be understood in such expressions are plainly enough mentioned in Scripture else-where whereas no such conditions as I would obtrude upon the Decrees of God so positively and peremptorily expressed as we have heard in the Scripture in hand can be proved from any other Scripture to relate or appertaine unto them to this also I answer 1. That by the tenor of this objection it is granted that the peremptoriness and absoluteness of the said Decrees cannot be inferred from the Scripture now under debate but that recourse must be had to other places for the proof hereof Therefore no perseverance of Saints concludable from this Scripture 2. For other Scriptures we have already in part and shall God so pleasing further shew in due time that none of those which are counted Pillars of such a Doctrine have any communion at all with it Nay 3. And lastly we shall I doubt not be able to shew that there are other Scriptures from which the conditions specified as relating to the said Decrees may be undeniably evinced to relate unto them accordingly In the meane time that the Decrees or purposed acts of God expressed in the Scripture in hand as viz. his justifying those that are called and so his glorisâ—ing those that are justified have no such peremptory or essentiall connexion between them but that the former in reference to particular persons may be put in execution and take place without the latter I demonstrate 2. By this reason If the Apostle should frame this series or chaine of Divine Acts with an intent to shew or teach the uninterruptiblenesse of it in what case or cases soever he should fight against his generall and maine scope or designe in that part of this Chapter which lieth from about Verse 17. to the end which cleerly is this to exhort strengthen and incourage them to constancy and Perseverance in suffering afflictions For to suggest any such thing unto them as that being called and justified nothing could possibly interpose to hinder them from being glorified was to furnish them with a plaine motive or ground on which to neglect his exhortation in that kinde For who will be perswaded to suffer tribulation or things grievous to be indured for the obtaining of that which they have sufficient assurance given that they shall obtaine whether they suffer such things or no Therefore certainly the Apostle did not intend here to teach or imply the certainty of Perseverance in those which are once justified unto Salvation against all carriages and miscarriages of these Persons whatsoever 3. And lastly I demonstrate the same thing yet further by this consideration If God should justifie all without exception whom He calleth and that against all bars of wickedness and unbelief possible to be laid in His way by those who are called then might ungodly and unbelieving Persons inherit the Kingdome of God and of Christ But the Scripture speaks aloud the impossibility or how-ever the non-futurity hereof Ergo. The reason of the connexion in the Major Proâ—osition is evident it being a known truth that Personâ— justified are in a condition or present capacity of inheriting the Kingdome of God If it be objected that the said Connexion is tardy in this that it supposeth §. 45. that which ought not to be supposed viz. that persons called by God in the sence of the word calling here meant may lay such barrs of wickednesse or unbelief in the way which shall hinder God from justifying them I answer Judas Demas Simon Magus and others were called and yet they laid such barrs as we speak of in the way and by which their Justification at least their finall justification was obstructed and prevented If it be replied but these were not called by God in the sence of the Apostles called in the place under question I answer 1. It hath not yet been proved by any Man nor I believe ever will be that the calling here spoken of imports any such act or work of God whereby the called are irresistibly necessitated savingly to believe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryâ—ost in locum If it imports no such thing as this what hinders but that the persons mentioned might have been called with or by that very kinde of calling which is here spoken of 2. Suppose it should be granted that the calling here spoken of is that kinde of calling which is alwayes accompanied with a saving answer of Faith yet neither doth this prove but that even such called ones may obstruct and prevent by wickednesse and unbelief their finall justification and consequently their glorification If so then the chaine of Divine Acts or Decrees here framed by the Apostle is not indissolveable in any such sence which imports an infallible and universall exertion or execution of the latter wheresoever the former hath taken place That Judas was called with such a calling as this is Chrysostomes collection from Mat. 19. 28. from whom Peter Martyr knows not well how to dissent in the point b Vid. Pet. Martyr Loc. Class 3. cap. 13. Sect. 4. and how probable at least it is that
much fulfill'd during and under the captivity yea and before it as at any time afterwards For in the sence of those against whom we now argue the Elect and faithful always persevered in Grace unto the end If it be yet demanded but do not those words I will give them one heart and §. 53. one way that thâ—y may fear me for ever as also those I will put my fear into their hearts that they shall not depart from me plainly imply their final Perseverance I answer 1. That these words that they shall not depart from me savor too much of the Translation the Original would rather have them thus that they MAY not depart from me as the Translators also themselves render words of the same character in the former Verse And I will give them one heart and one way that they MAY fear me for ever And thus both Arias Montanus a Et timorem meum dabo in corde eorum pro non recedere desuper me in the margent Ut non recedant a me Arias Mon. Which latter words the other two borrow from this Author for their Translation and Junius and Tremellius also render them 2. The words thus read do not necessarily import the actual event or taking place of the effect intended by God in the Promise and his performance thereof but onely his Intention it self in both these together with the sufficiency and aptness of what he promiseth for the producing of such an effect in them As when our Saviour expressed himself thus unto the Jews But these things I say that ye might be saved b John 5 34 he did not suppose that they either would or should be infallibly saved by means of what he spake for a few Verses after speaking still to the same persons he saith And ye will not come to me that ye might have life but he declared that the real desire and intent of his Heart and Soul in speaking to them as he did was that they might be saved and withall that the words which he spake to them were such as by the due minding and harkening whereunto they might and should have been saved There is the same consideration of what God said unto Adam Hast thou eaten of the tree whereof I commanded thee that thou shouldst not eat c Gen. 3. 10 It cannot be inferred from hence that Adam did not eat of this tree for we all too well know that he did eat thereof but onely that the intent and scope of Gods Commandment unto him concerning this tree was that he should not eat thereof See what was lately and more largely observed touching such expressions as these Sect. 50. of this Chapter 3. The certainty of the continuance of the external and civil prosperity §. 54. of the Jewish Nation might much more colourably be concluded from sundry passages in this promissory Contexture of Scripture then the certainty of their Perseverance in Grace from those mentioned For here Gâ—d promiseth that he will do thus and thus by them for the good of them and of their children after them Vers 39. And again that he will make an everlasting Covenant with them that he will not turn away from them to do them good that he will rejoyce over them to do them good and will plant them in that their Land assuredly with his whole heart and with his whole Soul Vers 40 41. And yet we know that all these Promises and Engagements on Gods part notwithstanding God since the making of them hath turned away from them and that in greater displeasure then ever before yea and that as the Apostle saith his Wrath is come upon them to the uttermost a 1 Thes 2 16 and they are accordingly at this day the most contemptible and miserable Nation under Heaven This plainly sheweth that all these Promises were Conditional though no Condition appears in mention and the performance of them intentionally suspended upon their good behavior and obedience to him that made them See more upon this account in the Premisses b Cap. 10. Sect. 43. If then the temporal Promises running along in the same current of discourse with spiritual and much more assertively expressed then these were Conditional and have suffered a non-performance through a non-performance of the Condition intended why may we not suppose the spiritual Promises also to be subject to the same Law Nay certainly 4. Had the spiritual Promises been meerly positive and unconditioned the temporal would have been such also at least they had not been obnoxious to a non-performance For had God actually and with effect given them one heart and one way so that they had actually feared him for ever or put his fear in their hearts upon any such terms that they had not departed from him questionless all the temporal Promises had brought forth God would not have turned away from them to do them good and their children after them but would have rejoyced over them to do them good would have planted them in their Land c. 5. That expression in the said passages And I will make an everlasting COVENANT with them plainly supposeth that the whole Contexture of Promises therein was but Conditional it being the nature and property of a Covenant never to engage one party alone but both or all comprized in it and when one party refuseth to make good the terms imposed thereby upon him to dis oblige and free the other Therefore 6. And lastly The true and clear intent and meaning of the spiritual Promises §. 55. made unto the People of the Jews now in captivity in the Scripture in hand and particularly of the expressions last objected is this I will give them one heart and one way that they may fear me for ever and will put my fear into their hearts that they shall not or may not depart from me i. e. I will deal so above measure graciously and bountifully with them as well in matters relating to their spiritual Condition as in things which concern their outward Condition that if they be not prodigiously refractary stubborn and unthankful I will overcome their evil with my goodness will cause them to own me for their God and will reduce them as one man to a loving and loyal frame and temper of heart towards me that they shall willingly and with a full and free Purpose of heart fear and serve me for ever To secure this Interpretation 1. That is to be remembred which hath been offered to consideration already a Cap. 10. Sect. 20. viz. That it is the frequent and familiar Dialect of Scripture to ascribe the doing of things or the effects themselves unto those whether God or men who either minister occasion or afford proper or likely means or endevors for the doing of them whether ever they be actually effected or no. A pleasant number of Instances in this kinde you shall finde drawn together elsewhere b Ibidem Repetitions
are needless where Primitives are at hand According to this kinde of expression God may be said to give men one heart and one way that c. and so to put his fear into their hearts that c. when he vouchsafeth and exhibiteth such motives means and opportunities unto them which are efficacious and proper to work them to such a frame and disposition of Heart and Soul out of which men are wont firmly to resolve to love serve and obey him for ever whether they be actually wrought or brought hereunto or no. In this sence it is easie to conceive when and how the said Promises were performed or fulfilled as viz. to a good degree in upon and soon after that famous Deliverance out of their seventy years Captivity God hereby as by many other signal mercies vouchsafed unto them soon after their return about the repairing of their City and Temple as likewise by the effectual Ministry of several great Prophets raised up amongst them from time to time mightily engaging them all to devote themselves unto him and his service for ever But more fully and gloriously when the great Messiah was sent unto them in the flesh by whose unparallel'd â—olinesse in Life and Conversation together with His frequent and wonderfull miracles and especially by His Doctrine so full of Heavenly Authority Light and Power they were only not compelled into such an heart and such a way wherewith and wherein to have feared i. e. to have religiously served and obeyed Him for ever In so much that proving such Apostates as they wilfully became under such transcendent means as they had to have rendered them the best and most faithfull People under Heaven unto their God they declared themselves to be the most stiff-necked and rebellious Generation of Men in all the World and were judged by God accordingly Take any other sence of the Promises or words now in question especially that which is so much contended for and which imports a finall Perseverance in grace to be wrought in this People by the irresistible Hand of God and it will be impossible for any Man to finde so much as by probable conjecture when or how they should ever be fulfilled To say that they might even in that sence which I so much oppose be fulfilled constantly in the Elect of this People is to say that which reason will gainesay For 1. An absolute or un-conditioned Promise made to a great number of Men cannot be said to be fulfilled when the thing promised is exhibited only to some few of them Now the Promises under debate were cleerly made to the whole body or nation of the Jews as we have formerly proved from the expresse Context and not to the Elect only amongst them 2. According to their judgments who plead the fulfilling of them in this sence the Persons for whose sakes and comfort they were made the Elect might yea must needs have had every whit as much comfort without them as they could have with or by them For they knew before the making of any of these Promises to them that being Elect and once in an estate of grace they should persevere therein unto the end And thus these great and signall Promises of God shall be rendred voyd and meere impertinencies unto those for whose sake only they are supposed to have been made 3. And lastly to say they were fulfilled in the Elect in the sence gainesaid is to begg the question instead of digging for it 2. The Scriptures many times assert the futurity or comming to passe §. 56. of things not yet in being not only when the comming of them to passe is certaine or certainly known unto God but upon a probability only or likelyhood of their comming to passe in respect of means used or to be used for the bringing of them to passe Upon this account God Himself is represented by our Saviour in his parable of the Vineyard as speaking thus in the person of the Lord of the Vinâ—yard They will reverence my Son a Mar. 12. 6. in case I shall vouchsafe to send Him unto them And yet the event shewed that they were so far from reverencing Him that when He came to them they tooke Him and slew Him and cast Him out of the Vineyard So when He saith upon occasion of the punishment which he commandeth to be inflicted upon the Man that should doe presumptuously that all the People shall heare and feare and doe no more presumptuously b Deut. 17. 1â— 13. He doth not speak it out of any certainty of knowledge in Him that it would or should actually so come to passe for many doubtlesse of this People did not so feare as to forbeare doing presumptuously notwithstanding the exemplarinesse of such a punishment but because the severe and thorough execution of Justice in this kinde was a proper and probable means to restraine all sorts of persons amongst them from the like sins See Sect. 50. of this Chapter In this notion and idiome of Scripture also God may say I will give them one Heart and one way that they may feare Me for ever not out of a certainty of knowledge or determination in Himself that any such Heart or Way should actually and with effect be given unto them which would infallibly produce such an effect in them as is here specified but because he was purposed so to intreat them and to afford such excellent administrations of His Grace and Spirit unto them which should be very Pregnant Proper and Efficacious to create such an Heart in them and to put them into such a Way that they should never have declined from His Worship and Service whilest the Sun and Moone endure This answer I acknowledge is of much affinity with the former Therefore 3. And lastly that no such sence was intended by God in the Words or Promises yet under consideration which imports any certainty of a finall perseverance in Grace in those to whom they are spoken and made fully appeares from all those propheticall passages and predictions in the old Testament which are many in number and very plaine and pregnant in import wherein that sad breach which afterwards happened between God and this People to whom these Promises were made and which amounted even to a rejection of them from being any longer a People unto Him is foretold by Him For that God should absolutely promise such an Heart unto a People which should infallibly cause them to feare Him for ever and not to depart from him and yet withall prophecy the great and generall Apostasie of this People from him and their rejection upon that account by him doubtlesse lieth not within the verge of any Mans belief who takes any competent care what he believeth I trust the Scripture now last Opened will from henceforth be put to no more trouble about any Contribution of aid towards the maintenance of the Doctrine of absolute perseverance Some other Scriptures possibly there may
unto true Beleevers but unto the body and generality of that People or Nation which we mentioned The particulars are these For the mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee a Isai 54. 10 So again As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever b Isai 59. 21 And again And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgment and in loving kindness and in mercy I will even betroth thee unto me in faithfulness c Hos 2. 20 21 c. For the first of these Places evident it is that there is nothing asserted §. 3. or promised by God therein but onely his faithfulness in his Promises and the sure and certain performance of his Covenant But that the tenor or substance of this Covenant should be that they who once truly beleeve should be by him infallibly and by a strong hand against all interposals of sin wickedness backsliding rebellion whatsoever preserved i◠such a Faith is not so much as by any word syllable iota or tittle here intimated Yea that it is contrary to the nature of a Covenant to impose Articles and Conditions upon one Party onely and to leave the other free was lately shewed a Cap. 10. Sect. 54. And particularly that God required terms of those with whom he made or was about to make the Covenant here spoken of is evident from Vers 3. of the following Chapter Incline your ear and come unto me hear and your Soul shall live and I will make an everlasting Covenant with you even the sure mercies of David The plain meaning whereof clearly is that upon condition of their obedience and faithfulness unto him he would engage himself to be a God and glorious Benefactor unto them for ever and that the breach should never be on his side Concerning the second Place As for me this is my Covenant with them c. §. 4. 1. It may as well be conceived to hold forth a charge or injunction of obedience unto the People as a Promise from God of any thing And Mr Calvin himself upon the Place acknowledgeth that some translate the words in the Imperative Mood Let not my words depart and granteth withall that the Future tense will bear an Imperative construction According to this sence the meaning of those words this is my Covenant with them is this That Covenant of Perpetual Grace and Mercy which I make with them requireth this of them in order to the performance of it on my Part that they quench not my Spirit which I shall put into them nor forsake my Word that I shall teach them Or 2. If we look upon the Passage as Promissory there is little reason to judg it as promising the gift or Grace of Perseverance unto true Beleevers whatever their deportment shall be For as for Conditional Promises unto Beleevers of Perseverance in Faith unto the end as viz. upon their Christian and good behavior diligence c. I question not but that the Scripture abounds with them And that the Promise contained in this Verse if there be any such thing in it be it a Promise of Perseverance in Faith or of whatever besides is none other I mean then Conditional cannot reasonably be gain-say'd or the contrary proved Nay 3. Those words in the beginning of the Verse As for me which Junius translates De me autem i. e. but as much as concerns me seem to import the Promise ensuing to be Conditional and that God is ready willing and resolved for his Part to deal worthily and bountifully with them even according to all that which followeth always provided that they the other Party keep Covenant with him and do what he requires of them But 4. Be it granted that the words in debate are Promissive and that whether §. 5. with Condition or without Condition yet nothing can be more clear then this that they are or were directed and spoken not as was said concerning the former Passage to Saints or true Beleevers onely but to the whole Posterity of Jacob or Nation of the Jews The Apostle Paul questionless understood them thus directed and meant as appears Rom. 11. 26. where he applies the Promise contained in the words immediately preceding with a little expository variation of them after the New-Testament manner to this whole Nation And so saith he all Israel shall be saved as it is written there shall come out of Zion a Deliverer and shall turn away ungodliness from Jacob. For this is my Covenant unto them when I shall take away their sins Meaning that when the time cometh that upon the Repentance of this Nation he shall pardon that great and grievous Apostacy and Rebellion under the guilt whereof they have layn for many generations he will give Salvation unto them all i. e. freedom from all their present miseries and calamities by the Hand of a great Redeemer or Deliverer who shall come out of Sion i. e. whose descent shall be of themselves or who shall come out of Sion i. e. out of Heaven typified by Mount Sion and which may be called Sion mystical and he shall turn away ungodliness from Jacob Ungodliness i. e. in that dialect so frequent in Scripture wherein sin is put for the punishment of sin as Righteousness also for the reward of Righteousness the punishment of that signal Ungodliness from the house of Jacob the Jews for which they have suffered the Heavy Displeasure of God so long Or thus He shall turn away ungodliness from Jacob i. e. partly by means of that wonderful Deliverance which he shall bring unto them partly by other gracious Administrations of his towards and amongst them he shall preserve them or turn them away for to turn away ungodliness from Jacob is I suppose by an Hypallage put for turning away Jacob from ungodliness from the Ungodliness of that unthankfulness and backsliding whereunto they and their Forefathers have been so extreamly subject from the beginning Now then the Verse and words immediately preceding being Promissory and that to the whole Nation it is no ways like but that the Verse and words following being Promissory also and every ways as appropriable and appliable to the whole Nation as they should be every whit as comprehensive or extensive in respect of their object as they Nor are there wanting amongst our best Reformed Expositors who thus understand them let Musculus be consulted upon the place 5. Whether the said Promise be conceived to respect either the whole Nation §. 6.
water springing up c. his meaning is not as if either the Doctrine or Spirit which He gives unto men and they drink or receive from His Hand should always actually necessarily and infallibly end or issue in Eternal Life properly and compleatly so called the Scriptures in many places testifying the contrary of both a Mat. 13. 20 22. Maâ—k 6. 20. Act. 8. 13 compared with Vers 20 21. Hebr. 6. 4 5 c. but that their natural course and tendency always stand that way as the course motion and inclination of waters in a river always stand bent towards the Sea though they may be turned by force out of their channel or dried up by the violent and scortching heat of the Sun Therefore neither is there any Promise in this Scripture of such a Perseverance of the Saints in Faith as is commonly notioned amongst us and hath been opposed hitherto Another place wherein the said Minor Proposition in the sence intended §. 13. by the Assertors is pretended to be found consists of these words And I will pray the Father and he will give you another Comforter that he may abide with you for ever b John 14. 16. But 1. Evident it is that our Saviour doth not in this place oppose the abiding or remaining of the Holy Ghost to his own discession or departure from the Hearts or Souls of men into which He is entered or come but to his departure out of the World by death which was now at hand Therefore 2. By the abiding of the Comforter or Holy Ghost with them for ever he doth not mean his perpetual or un-interruptible residence or abode in their Hearts or Souls or in the Heart or Soul of any other particular man determinately but His constant abiding in the World in and with the Gospel and the children thereof until the consummation and end of it In respect of which permanency of His Spirit with them and their spiritual Successors or Posterity He saith of Himself elsewhere And â—o I am with you always to the end of the World c Matt. 28. 20 And to put our Saviours meaning in the words in hand into words of more plainness it was as if He should have said to His Disciples thus The Counsel and Purpose of my Father in sending me into the World required that I should make no long stay or abode in it but that I should return by the way of Death again unto Him after a season and accordingly I am now upon my Return and so must leave you but when I shall have finished my Return unto my Father and am come to Him I will intercede for you and he will send you another Comforter the Holy Ghost upon better terms for staying and continuing with you then those on which I came for He shall be sent not to be taken out of the World by Death as I must be but to make His residence with and amongst you my friends and faithful ones for ever This to be our Saviours express drift and scope in the words appears by the carriage of the greatest part of the Châ—pter Now from such an abiding of the Holy Ghost with them as this cannot be inferred His perpetual abiding with any one person or Beleever determinately much less with every one 3. This Promise concerning the abiding of this other Comforter for ever §. 14. must be conceived to be made either to the Apostles personally considered or else to the whole Body of the Church of which they were principal Members If the first â—f these be admitted then it will not follow That because the Apostles had the perpetual Residency of the Spirit with them and in them therefore every particular Beleever hath the like no more then it will follow That because the Apostles were infallible in their Judgments and Doctrine through the Teachings of the Spirit in them therefore every Beleever is infallible upon the same account also If the latter be admitted neither will it follow that every Beleever or every Member of the Church must needs have the Residence of the Spirit with him for ever There are Priviledges appropriate to Corporations or Bodies Politique which every particular Member of these Bodies cannot claim The Church may have the Residence or Presence of the Spirit of God with her for ever and yet every present Member hereof lose his present Interest and Part in Him Yea that the abiding for ever of the Spirit in the Apostles themselves was not absolutely promised unto them appears from those and such like passages of our Saviour unto them If ye shall keep my Commandments ye shall ABIDE in my a John 15. 10 c. If any man love me he will keep my Word and my Father will love him and we will come unto him and will DVVELL with him b John 14. 23 4. And lastly Notice hath been taken and given formerly that this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut that doth not always import the certainty of the thing spoken of by way of event no not when speech is of God Himself but oft-times the Intention onely of the Agent c See Cap. 10 Sect 50. 53 In this Dialect of speech those words that he may abide with you for ever do not imply an absolute necessity of his abiding with them for ever but onely that that should be the intent of Him that should send Him and that He would send Him in such a way or upon such terms that if they were true to their own Interest in so weighty a matter and proportionably careful they might retain Him and have His presence and abode with them for ever Turn the words any way with any tolerable congruity either to the scope of the place manner of Scripture expression or Principles of Reason and the Doctrine of Perseverance which we implead will be found to have nothing in them As for such Passages as these He that heareth my Word and beleeveth on §. 15. Him that sent me hath everlasting life and shall not come into condemnation d John 5. 24 c. And again He that beleeveth on the Son hath everlasting life e John 3. 36 And He that eateth me shall live by me f John 6. 57 with many others of like import enough and that with advantage hath been said already to evince them innocent from all compliance with the common Doctrine heterodoxly sirnamed Oxthodox of Perseverance * See cap. 10. Sect 11. 54. And this cap. Sect. 1. Sect. 9. Sect. 11. These indeed are all Promises of eternall life unto those that believe but that the condition of Perseverance rules though invisibly in them all but is it self absolutely Promised in none cleerly appeares by what hath been already argued from the Scriptures and might easily be made to appeare yet further by the consideration of all those Scripture Texts wherein salvation is suspended upon Perseverance and Perseverance upon
the watchfulnesse and diligence of Men. But it is like we shall have better occasion to survey such Texts as these hereafter We have now done with the first argument of our opponents in the Present Controversie Their second is built upon such Texts which affirme and teach that God §. 16. Argum. 2. will according to his Promise so Preserve and keepe all true Believers that none of them shall ever fall away from their Faith either totally or finally Let us hearken to what they bring forth upon this account From the Apostle Paul they furnish themselves with such sayings as these Who speaking of Jesus Christ shall also confirme you unto the end that yee may be blamelesse in the day of our Lord Jesus Christ God is faithfull by whom yee were called a 1 Cor. 1. 8 9 c. Againe But the Lord is faithfull who shall stablish you and keepe you from evill b 2 Thess 3. â— c. That neither of these Scripturs nor any of like Character hath any communion with that Doctrine of Perseverance which hath been disowned hitherto hath been sufficiently proved already c Cap. 10. Sect. 20. where the passages themselves were briefly opened and a cleer sence rendered wherein God according to Scripture Phrase may be said to establish and confirme Men unto the end though these Men be neither actually or with effect established nor confirmed thereunto The Scripture frequently attributes Actions Events or Effects where means or endeavors are or have been used or attempts made yea and when intentions only have been entertained in order to the acting or effecting such things yea and sometimes where occasion only hath been administred for the effecting of them Instances have been given formerly of all these kinds of expression in the Scripture So that God may properly enough as the Scripture counts propriety be said to establish or confirme Believers unto the end when he vouchsafeth unto them means sufficient both inward and outward for their establishment and confirmation in this kind or when he doth that which is proper and fitting for him to doe for and towards the procuring and effecting the one and the other Now God may doe all this and yet Men neither be compleatly and to Salvation established nor confirmed unto the end through their own negligence and carelessnesse to comport with the grace of God towards them in this behalf and to doe that which is required on their part towards the working out of their Salvation And 2. That the Apostle in neither of these places doth undertake or affirme §. 17. that God will establish or confirme them unto the end after any such manner or in any such sence but that they may possibly miscarry notwithstanding appeares from the Context it self where the latter of them stands For having comforted them with the words mentioned Verse 3. But the Lord is faithfull who shall stablish you and keepe you from evill d 2 Thess 3. 3 and professed Verse 4. a confidence i. e. a confident hope in the Lord touching them that they both did and would doe the things which He commanded them which by the way had been a very weake saying if he had known that they must of necessity doe them and could not chuse to doe otherwise Verse 5. He lifterh up this Prayer for them And the Lord or now the Lord direct your Hearts into or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of God and into or unto a patient waiting for Christ Doubtlesse had he first absolutely promised unto them such an establishment and keeping from evill by God the saving successe or event whereof had no wayes depended upon them nor upon any such comportment on their part with it which they might possibly have neglected or refused He would not so immediately have conceived such a Prayer for them as we heard viz. that God would direct their Hearts into unto or towards as the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might very well be translated the love of God c. It is of no good consistence that a Man should first absolutely and confidently affirme that such or such a thing should or would be done by God against all opposition whatsoever and then presently Pray unto God that He would direct the Hearts of Men to such a course upon their walking wherein the event or comming to passe of the thing so promised depended especially considering that a drecting of the hearts of Mâ—n into or towards such a course or way doth not necessarily suppose that therefore they will or of necessity must walke in them Therefore certainly that stablishment and keeping from evill which the Apostle in the place in hand promiseth unto them imports nothing else but his willingnesse and readinesse at all times to furnish and follow them with such means of grace which would be proper and abundantly sufficient to stablish them and to keepe them from evill yea and which would actually stablish and keepe them from evill if they proved not extreamly negligent and unfaithfull to their own Soules in despising them Therefore 3. Whereas the Apostle in both places mentioneth the faithfulnesse §. 18. of God God is faithfull by whom yee were called c. as that Divine Principle in Him or Attribute out of which He is moved to establish and confirme them unto the end and so to keepe them from evill by faithfullnesse He doth not necessarily meane that property or attribute in Him which renders Him true and just or constant in the performance of His Promises I meane of His Promises properly and commonly so called and which are exhibited in words as if the Apostle in these or any the like places supposed such a Promise one or more by Him by which He stands obliged to stablish or confirme His Saints unto the end by a strong and irresistible Hand but such a kinde of faithfulnesse or disposition in Him as that meant by Peter when He stileth Him a Faithfull Creator e 1 Pet. 4. 19 Now God as we formerly shewed f Cap. 4. Sect. 39. is and may properly be termed a Faithfull Creator because He constantly performs unto His Creature whatsoever the Law or Relation of a Creator Promiseth in an equitable and rationall way unto it which we there signified to be a great care tendernesse and love towards it for the preservation and well being of it according to the nature and condition of every Creature respectively In like manner He may yea it is most likely that He is called Faithfull in His calling of Men God is faithfull by whom yee were called i. e. as He is a Spirituall Father or Creator a giver of a new and more excellent being unto Men because He never faileth to performe unto these new Creatures of His whatsoever such a being as this regularly interpreted promiseth unto Him who receiveth it from Him who is the Donor or Collator of it i. e. convenient and sufficient means for the
of their Crucifying him should be Forgiven them i. e. should not be imputed unto them by way of bar to their Repentance either by any suddaine or speedy destruction or by a delivering them up to such a spirit of obstinacy or obduration under which Men seldome or never repent which was also the sence of Stephens prayer for those who stoned him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay not this sin to their charge c Acts 7. 60. So from Christs Prayer for all those that should believe in him that they might all be one as the Father and He were one and as the Father was in Him and He in the Father d Joh. 17. 21 22. it cannot be concluded that therefore there should never fall out any difference in judgement any dis-union in affection between the Saints because there is neither between him and the Father the intent of this Prayer being only this that God would vouchsafe gracious and plentifull means unto them as well for the uniting of them in judgement as affection not that he would necessitate or compell them into either of these unions either by such means or without So againe when he Prayeth to the Father to keepe his Disciples from evill a Joh. 17. 15. it cannot be gathered that therefore they never sinned or never did that which was evill or if it be to be understood of the evill of suffering as some conceive that they never suffered Therefore 2. To the Scripture cited for proof of the said Proposition And I knew §. 29. that thou hearest me alwayes b Ioh. 11. 42. I answer that the cleer sence of these words is that Christ knew and doubted not but that God the Father perfectly knowing the secret of his heart and soul in every Prayer that he made unto him had formerly and would still accordingly answer him and gratifie him in every thing according to the true intention of his Prayer He knew that what he prayed for absoutely God the Father would absolutely grant and doe and what he prayed for with or under a reserve exception or condition that he would grant and doe where and as far as such a reserve exception or condition did not take place and interpose Whensoever he prayed for the Fathers concurrence with him to work Miracles for the confirmation of his Doctrine he prayed absolutely and consequently was heard absolutely the matter and letter of his Prayer was never denied unto him in such cases but when he prayed that the Cup which he afterwards drank might passe by him without his drinking it though he prayed thrice and that very earnestly as the Text saith yet because he prayed this Prayer with a Reservation desiring what he prayed for only conditionally and with submission to his Fathers Will and the great exigency of Mankinde these standing in opposition to what he prayed for it was not granted unto him Now certaine it is that Christ never prayed for the absolute Perseverance of Believers in their Faith yea it is no wayes likely that he would have prayed for it as he did I mean with so much seriousnesse and affectionatenesse of spirit if God had absolutely Decreed the giving of it unto them whether he had prayed for it or no. Therefore 3. And lastly concerning His praying for Peter that his Faith might not faile which is all the strength of the minor proposition I answer 1. That from hence it apparantly followeth that therefore Peters Faith §. 30. was in danger of failing or might have failed had not Christ interceded for him and consequently that God had not absolutely decreed the Perseverance or non-failing of Peters Faith or of the Faith of any other Man Otherwise what efficacy can we ascribe to the Prayer of Christ for Peters Faith Or how can it be known upon what account Peters Faith was preserved whether that of Christs Prayer or that of Gods Decree for the non failing of it 2. Neither can it be proved that Christ Prayed that Peters Faith might never faile totally but only if so much that it might not faile upon that particular and sore rentation which He knew would soone after come upon Him It is evident from the Context that this was all if not more then all that Christ Prayed for on the behalf of Peters Faith And the Lord said Simon Simon behold Satan hath desired to have you that he may sift you as wheat But I have prayed for thee that thy Faith faile not and when thou art converted strengthen thy Brethren c Luk. 22. 31 32. Now then to infer from Christs Prayer that Peters Faith might not faile by or under a particular temptation that therefore it could or should never faile is a straine of no better Logique then it would be to conclude that those who were with Paul in the ship never died because God made a Promise unto Paul that He would give their lives unto Him a Act. 27. 24. as for that Voyage 3. If it be by the vertue and efficacy of Christs Prayer for Peters Faith that the Faith of true Believers can never faile then was the Faith of all true Believers before this Prayer made by Christ obnoxious unto a failing If this then neither was there nor is there any peremptory Decree of God concerning the non failing of the Faith of Believers If so then is there a possibility that their Faith may faile For whatsoever is possible in respect of the nature of the thing and of second causes sufficient to produce it may very possibly come to passe where no Decree of God to the contrary obstructeth the possibility Now our adversaries themselves acknowledge that the Faith of true Believers is in it self faileable and in respect of severall causes destructive to it might perish 4. Nor is it so cleer from the tenor of Christs Prayer intimated by him §. 31. that He prayed against the totall failing of Peters Faith under the said temptation much lesse against the finall failing of it afterwards but most likely it is that what He Prayed for was only this that Peters yeelding to the tentation or his being overcome by it might not extinguish his Faith upon any such terms but that he might and should eft-soones recover it by Repentance If this were that which Christ Prayed for on His behalf then might His Faith faile totally under the temptation as Ambrose amongst the Fathers conceiveth that it did notwithstanding Christs Prayer though not finally And that Peters Faith did indeed faile totally by the force of the temptation seemes very probable at least from those words of Christ to Him when thou art CONVERTED strengthen c. Men are not said to be CONVERTED a gradu ad gradum sed a specie ad speciem i. e. from a lesser degree of Faith to a greater but from unbelief unto Faith And besides that Peter upon His deniall of Christ was untill His Repentance in the state and condition of those
assumption whereof we shall give notice presently Yet 2. We answer that the conclusion it self That all true Believers shall never miscarry or fall away rightly understood opposeth not our sence in the present controversie We firmly hold and believe that no true Believer shall fall away from the grace of God or miscarry in point of Salvation and that all who either doe thus fall away or miscarry are no true Believers but wicked Apostates at the time of their falling away or miscarrying But this we presume satisfies not the Argumentators Therefore 3. If these words shall certainly and faithfully be preserved and kept by Christ unto the end import no other preservation or keeping by him but what is meant in and can be proved from the Texts specified for proof of the Minor proposition the Major is denied They who are preserved and kept by Christ in such a sence as the Scriptures affirme Men to be preserved and kept by Him may possibly miscarry or fall away both totally and finally from their Faith viz. in case themselves shall not comport with Christ in His act of preserving or keeping them with their diligence and care to preserve themselves Nor doe any of the Scriptures cited prove the contrary no nor yet that those that are preserved by Christ must by any compulsory or necessitating power joyn with him their care and diligence in preserving themselves Let us take a brief survey of such of the particulars which have not been taken off already from the ingagement The first place Ioh. 6. 37. affirmeth that Christ will in no wise cast out §. 37. him that commeth unto him or that is comming unto Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this proveth not but that he that is on his way towards Christ may go back before he comes fully to Him nor that he that is fully come to Him is under no possibility of departing from him It only proveth that there is not the least disposition or inclination in Christ to discourage any Man whatsoever from coming to him nor to deny entertainment or acceptance to whosoever shall come to him and whilest he shall be willing to stay or abide with Him And elsewhere he perswades and exhorts those that are come to Him to abide in him or with him as Ioh. 15. 4. and threatens those who shall not abide with him Ioh. 15. 4. 6. Heb. 10. 38. both which evidently suppose a possibility of their departure from Him who at present are with him Whereas Ver. 39. he expresseth himself thus And this is the Fathers will that hath sent Me that of all which He hath given Me I should lose nothing but should raise it up againe at the last day it is evident that He speaketh not of losing Believers by defection from Faith but by Death And to assure all Believers of this He declares that it is His Fathers Will and Pleasure that He should raise them all up all that should die Believers unto a blessed estate and condition of life at the last Day Besides if the place should be meant of losing by defection from Faith the losing of such who should be lost this way could not be imputed to Christ who fulfils His Fathers Will and Pleasure to the uttermost for their preservation but to themselves who withdraw themselves from His custody Concerning the third place Ioh. 10. 27. 28. we spake largely in the next preceding Chapter Sect. 37. c. where we shewed in what sence Christ speaking of His Sheep saith that no Man should pluck them out of His Hand The next place Ioh. 17. 12. presenteth us with these words from Christ in His Prayer to the Father Those that thou gavest Me I have kept and none of them is lost But neither can it be inferred from hence either that Christ so keepeth all true Believers that none of them at any time perisheth or is lost much lesse that He so keepeth them that there is no possibility that any of them should ever be lost no nor yet that He had kept His Apostles themselves of whom it is a plaine case that He speaks particularly in the place so or upon any such terms of keeping that there was no possibility that any of them should be lost or perish but only that He had so kept them that none of them was lost excepting only the Son of perdition as it immediatly follows who was not lost neither for lack of good and sufficient keeping wherein doubtlesse He did partake with his fellowes but through the great malignity or wretchednesse of his own will his good keeping notwithstanding So that neither can hence any thing be gathered to prove any such preservation of the Saints by Christ but that they may neverthelesse decline both totally and finally The two next places viz. Ioh. 13. 1. 1 Cor. 1. 8. upon former examinations §. 38. have been found strangers to that cause which they are here brought to plead The former cap. 10. Sect. 38. The latter in the same Chap. Sect. 20. Sect. 16. of this present Chapter The Scripture next to these is Eph. 5. 23. where Christ according to the more generall sence of Interpreters for some understand it not of Christ but of the Husband is termed the Saviour of His Body But neither doth this expression import any such preservation of the body or Church of Christ by Him which supposeth an impossibility of the defection of any one member from it For to follow the ducture of the Parable or Similitude here used by the Apostle the Husband is the conservator or keeper of his wife yet notwithstanding the wife may possibly miscarry and break the Marriage Covenant yea though the Husband acts his part upon the best and most commendable terms for the preserving of her from that folly that may be The reason is because the wife being a reasonable Creature is to be dealt with in order to her preservation or keeping in that kinde accordingly as viz. by rationall arguments or motives only as by an exemplary loving and prudent carriage in the Husband towards her by Seasonable instructions gentle admonitions upon occasion c. not by keeping her under Lock and Key as in a Prison where no Man may come neer her nor by any compulsory or violent means in one kinde or other All such wayes of securing her from solly as these would ill become the Husband and be very unacceptable to the Wife whether vertuously or viciously disposed In like manner Christ is the Saviour of His Spouse the Church and not only of the Church in generall but of every member thereof but He executes and performes the interest or office of a Saviour by wayes and means meet to be exercised towards and about such a Body and such Members for their preservation if we speak of their preservation from sin as viz. by inward motions and excitements of His Spirit unto well doing and to a continuance therein by vouchsafing the Ministry
of His Word the examples and converse of his Saints many providentiall opportunities apt and proper to prevaile with a rationall Creature to minde the things of God and of its own Peace c. but not by any necessitating administrations or applications of Himself whatsoever So that though Christ performes the office of a Saviour towards His Body upon the most faithfull carefull and honorable terms that can be imagined yet there must needs be a possibility at least left for any Member thereof to miscarry But 2. I rather conceive that Christ is here called the Saviour of His Body in respect of that protection which He affords unto it and to every particular Member of it as such and whilest it continues such or rather in respect of that great Salvation and Deliverance from Death and Hell and all manner of penall evills which He hath purchased for it with His Blood and with which He will actually invest the members of it in due time But this doth not prove that every present Member of His Body though it corrupts and putrifies and falls off from it should neverthelesse partake in Priviledges with the sound nor yet that every Member sound at present will never hereafter putrifie or corrupt Nor is it any whit more dishonour or disparagement unto Christ to have such Members relating to His Body which are capable of spirituall then which are liable to corporall putrifaction He that vouchsafeth to be the Head of a Body consisting either in whole or in part of flesh and blood in and by this very act of grace condescendeth to be an head of such Members which are very capable of sinning and therefore not uncapable of dismembring themselves through sin To that of Iude Verse 1. to them that are sanctified by God the Father and §. 39. preserved in Jesus Christ and called I answer 1. It is not denied but that Christ doth preserve His Saints and that with much care and tendernesse yea and watcheth over them for good The question is whether by His preserving them He imposeth an unconquerable necessity upon them of persevering in Faith unto the end The simple preservation of the Saints by Christ is all that can be concluded from this Scripture the manner of it or the terms on which it is performed are not at all so much as intimated here 2. The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved being of the Preterperfect-tense imports only that the Persons to whom he speaks had been viz. hitherto preserved or kept by Iesus Christ or for Iesus Christ for so the words will beare not that He intended whatsoever their after-misdemeanors in sin should be to preserve them in Faith unto the end Here is no Word Sylable Letter or Iota of any such thing as this And if His intent had been to informe them that they were so kept by Iesus Christ that there was no danger or possibility for them finally to miscarry He had laid a very slippery and incongruous foundation to build that serious exhortation upon wherein He addresseth Himself unto them Verse 3. viz. to contend earnestly for the Faith For what need they contend earnestly for the Faith who have assureance from God that they shall be preserved in the Faith whether they contend for it or no And if they were against all possible interveniencies whatsoever to be preserved by Christ in the Faith to what purpose or with what co-herence of discourse doth He re-mind them of the example of Gods Severity upon many unbelieving Israelites even after he had delivered them out of the Land of Egypt as likewise upon those Angels who kept not their first standings Verse 5. 6. The very proposall of such examples unto them as these plainly enough supposeth that they also were liable to suffer the same severity from God upon the like terms The next place 2 Tim. 1. 12. acquaints us with the Apostle Pauls spirit as §. 40. far as these words will extend I know whom I have believed and I am perswaded that He is able to keep that which I have committed unto Him against that day I answer That this place of all the rest is eccentricall to the businesse in hand For it speaks only of the Power of God to keep whereas this never came within the verge of the question Or if the Will of God to keep be here included or supposed also neither was it ever questioned by me whether God be willing to keep His Saints or no. That which I oppose is that manner which some obtrude affirming that God preserves his Saints upon such terms after such a manner that he peremptorily hereby necessitates their Perseverance Certaine I am that the Scripture in hand gives no such sound as this Besides that depositum or thing committed by him unto God which the Apostle here speaks of was not his Faith this can in no very tolerable sence be said to be committed unto God but rather his Soul which he committed to the care and safe-keeping of God Nor is there the least doubt or question to be made but that God was both able and willing to keep this safe as long as the Apostle was desirous and willing to intrust him with it and to suffer it to lie in his hand But this proveth not but that the Apostle himself was at liberty to have recalled or taken back this his depositum out of the hand of God in which case he had been discharged from taking further care of it Whereas Heb. 12. 2. Christ is stiled the Author and Finisher of our Faith §. 41. or rather of the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Particle ours is not in the Greek it doth not imply any acting of Christ in about or upon our Faith in a Physicall way or with any efficiency properly so called much lesse with any necessitating efficiency but that he was an absolute or perfect Captaine or Leader in that way of Faith wherein we all stand bound to follow him at the perill of our Souls He was dismayed discouraged danted at nothing which he was called to suffer or indure in his course but with an excellent and unconquerable spirit of Faith held on his way through the midst of those threatnings and devouring afflictions which incountred him untill he came where glory and blessednesse waited for him and attended his comming This to be the sence and meaning of the said words the carriage of the Context round about doth perfectly manifest we shall not need to argue for it So that Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Arch-leader or Captaine of Faith not because by any Physicall or proper efficiency much lesse because by any irresistiblenesse of Power he worketh the begining of Faith in his Saints but because he marched as it were in the head of his Saints and like a valiant and resolute Captaine lead the way of Faith unto all that should believe in him and shewed them how to walk in
they keepe possession of what they have at present unto the end Some learned and grave Authors by the first Resurrection in this passage understand not a spirituall or metaphoricall but a literall and proper Resurrection which shall take place and be effected by God in the beginning and as it were in the morning of the great day of Judgement as they conceive another far greater then it to follow after it in the close or evening of this day b Mede Comment Apocalyp p. 277. This interpretation of the first Resurrection is marvellously probable from the Context it self For Iohn having Ver. 4. described the happy condition of those who had borne the heat and burthen of the day of Anti-Christ without fainting in this that they sate upon thornes and had judgement i. e. power of judging the World given unto them and that they reigned with Christ a thousand years He adds Ver. 5. This is the first Resurrection where likewise He saith that the rest of the dead lived not againe untill the thousand years were finished Much more might be argued for this Exposition but our present engagement craveth it not 2. Nor doth the sence contended for of the Resurrection any wayes opitulate the cause in distresse For in case it should be said that the second death shall have no Power on those that are Regenerate it must according to the constant Rule formerly delivered c Sect. 9. Sect. 44. of this Chap. Cap. 10. Sect. 43 for the interpretation of such like passages be understood with this Proviso or Explication viz. if they continue Regenerate or be found in the estate of Regeneration at their death Which condition is expressed and insisted upon in severall places and particularly Rev. 2. 11. where ou◠Saviour Himself in His Epistle to the Church of Revel 2. 11. Smyrna promiseth exemption from harme by the second death only upon condition of victory i. e. of such a victory which imports a standing fast and faithfull unto Christ in the Profession of the Gospell against all temptations allurements persecutions and whatsoever should attempt their loyalty and faithfulnesse in this kinde unto the end He that overcommeth shall not be hurt of the second Death The sence now given of these words is fully confirmed by those in the Verse immediately preceding be thou faithfull UNTO DEATH and I will give thee a Crown of life as also by other passages from the same blessed Hand to other Churches And He that overcometh saith He to the Church of Thyatira and keepeth my words UNTO THE END to Him will I give power over the Nations a Revel 2. 26. So to the Church of Sardis Behold I come quickly HOLD that FAST which thou hast that no Man take thy Crown b Revel 3. 11. To which many others of like character might be added from other places but this hath been done already in part and remaines to be done more fully in place more convenient In the meane time we cleerly see that however the received Doctrine of Perseverance saith unto the Scriptures Scriptures Scriptures yet these make no other answer but Depart from us we know you not you are a Doctrine that gather not with us but scatter what we gather CHAP. XII The former Digression yet further prosecuted and a Possibility of Defection in the Saints or true Believers and this unto Death Cleerly Demonstrated from the Scriptures IT is the saying as I remember of Quintilian Many men might have §. 1. Multi ad Sapientiam pervenire potuissent nisi se jam pervenisse putassent been wise had they not prevented themselves with an Opinion of being wise before they came to it Nor is there much Question to be made but that many have miscarried and doe miscarry daily in the great and important affaire of their everlasting Peace out of a presumption or conceit that they are under no danger in no Possibility of any such miscarrying whose most deplorable and irremediable diaster and losse in this kinde might otherwise have been prevented and their Persons Crowned with eternall glory which now are like to suffer the vengeance of eternall Fire Of so dismall a consequence it is to misunderstand pervert or wrest the Scriptures especially in order to the gratifying of the flesh or to the occasioning or incouragement of Men to turne the Grace of God in the Gospell into wantonnesse The truth is that the Scriptures seeme in many Points and matters of question to speak very doubtfully and to deliver such things in severall places and sometimes in the same which Men of contrary judgements may very plausibly interpret into a compliance with them in their respective Opinions though the unquestionable truth be that even in such cases as these they love the one Opinion and hate the other It is no part of our present ingagement to prescribe any perfect or compleat method or rule how to discover which way the Heart of the Scripture leaneth when the Tongue or Mouth of it seems to be cloven or divided between two inconsistent Opinions I shall only by the way make my Reader so far of my counsell in the businesse as to give him to know that when the letter of the Scripture hath for a time left me in a great straite and exigency of thoughts between contrary Opinions a condition that hath more then once befallen me that brief Periphrasis or Description of the Gospell which the Apostle delivers calling it the Truth which is according unto godlinesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 1. hath upon serious consideration oft delivered me yea and brought me to such a cleer understanding of the letter it self wherein before I was intangled that I evidently and with the greatest satisfaction I could desire discerned the minde of God therein and that with full consonancy to the ordinary Phrase and Manner of speaking in the Scripture upon a like occasion For having this touchstone by an unerring hand given unto me that the Gospell is a Truth according unto Godlinesse i. e. a Systeme or Body of Truth calculated and framed by God in all the veyns and parts of it for the exaltation of godlinesse in the World I was directed hereby in the case of Doctrines and Opinions incompatible between themselvs to own and cleave unto that as the truth and comporting with the Gospell the face whereof was in the clearest and directest manner set for the Promotion and Advancement of Godliness amongst Men and to refuse that which stood in opposition hereunto Nor did I finde it any matter of much difficulty or doubtfulnesse of dispute within my self especially in such cases and between such Opinions wherein I most desired satisfaction to decide and determine which of the two Opinions competitors for my consent was the greater friend unto Godlinesse That competent knowledge which God had given me of the generall course of the Scriptures together with the experimentall knowledge I had of mine
4. they shall commit iniquity c. all the righteousnesse that they have done formerly shall not be mentioned i. e. as Calvin Himself interprets shall not come into any account as to matter of reward a Cum autem satis liqueat non venire justiciam ejus qui defecit in rationem ut quicquam mercedis sperare debeat c. Calv. in Ezek. 18. 24 evident it is that if it shall not come into any account at all as for example to obtaine from God so much as the reward of a temporall deliverance much lesse shall it turne to any such account as to be rewarded with that great recompence of reward Salvation Againe that Death which God here threateneth against that double or two fold iniquity of backsliding is opposed to that life which is promised to Repentance and Perseverance in well doing But this life is confessed by all to be eternall life therefore the death opposite to it must needs be eternall or the second death When the Apostle saith the wages of sin is death but the gift of God is eternall life through Christ Iesus our Lord b Rom. 6. 23. is it not evident from the antithesis or opposition in the sentence between the death and life mentioned in it that by that death which He affirmes to be the wages of sin is meant eternall death How else will the opposition stand Yet againe when God in the Scriptures threatens impenitent Persons with Death for their sins doubtlesse He intends and means eternall Death or that Death which is the wages of sin Otherwise we have no sufficient ground to believe or think that Men dying in their sins without Repentance shall suffer the vengeance of eternall fire but only a temporall or naturall Death which the righteous and truly penitent themselves suffer as well as they Therefore to say that God threatens impenitent Apostates in the place in hand with a temporall Death only when as elsewhere He threatens impenitency under the lightest guilt of all with eternall Death is in effect to represent him as vehement and sore in his disswasives from ordinary and lesser sins but indifferent and remisse in disswading from sins of the greatest Provocation Once more if it be only a temporall Death which God here threatneth against the Sons of Apostasie dying under the guilt of their Apostasie and of all the sins they have committed therein without Repentance then may Men under the guilt of the greatest and foulest abominations remaine in the greatest love and favour of God as just and righteous Men yea and without Repentance not only escape damnation but also inherit eternall life And where then is the God of judgement c Mal. 2 17. Or what will become of that great voyce of the Scriptures which every where calleth Men to Repentance for the forgivenesse of sins That comparative allusion of the Leper under the Law wherewith the §. 5. Synod of Dort it seemes much pleased themselves and others also since of the same judgement with them reacheth not the case nor administers any relief at all to their cause against the Scripture in hand The Leper say they among the Jews was enforced for a time meaning whilest his leprosie was upon Him to want His House but yet He did not in this time lose the right of Title which He had to this House because upon His healing or cleansing He might againe possesse it a Leprosus siquidem apud Judaeos cogebatur pro tempore domo caâ—ere non tamen jus ad domum amisit quia sanatus potuit illam rursus possidere Dr. Prid. Lect. 6. De Persever Sanct. p. 202. This comparison I say squares not with the businesse in hand For 1. The reason why the Person leprously affected did not lose the right He had to His House before He was leprous by His becomming a Leper was because there was no Law by which any Mans right or title to His House was disabled or made voyd by Leprosie whereas in the case of Apostasie there is a plaine Law or rather many Lawes established and declared by the great Law-giver of Heaven by which backsliders from wayes of righteousnesse into wayes of sin and abomination are without Repentance cut off from all right of title or claime to the inheritance of Heaven For this yee know saith the Apostle as we heard lately that no Whore-monger or uncleane Person nor covetous Man who is an Idolater hath any inheritance i. e. any right of inheritance or to inherit for otherwise no righteous Person yet living in the flesh hath any actuall inheritance in the Kingdome of Christ and of God b Eph. 5. 5. To object that this Law or Decree of Heaven holds good against such sinners in every kinde Whoremongers covetous c. who never were righteous not against such who have been righteous though now lapsed into these wayes of abomination is not only to declare a Law without the sence or authority of the Law-maker but against that Declaration which he hath made of it who still declareth those the worst and greatest of sinners who with the lapsed Angells which we call Devils revolt from his service and wayes to walke in wayes that are an abomination to Him Be astonished O yee Heavens at this and be horribly afraid be yee very desolate saith the Lord. Why what is it that causeth the Glorious God to appeare in such an extasie of Passion For my People saith He have committed two evills they have forsaken Me the Fountaine of living Waters and hewed them out Cisterns broken Cisterns that can hold no water c Jer. 2. 12 13. The Scripture is full of such Declarations from God as this against Apostates So that the Dort comparison palpably faulters in that circumstance which should have rendered it apposite to their Purpose 2. The leprous Person they speak of was cureable before his Death and §. 6. so as they say being healed might re-enter and possesse His House againe But the Revolter from Righteousnesse of whom Ezekiel speaks is supposed as we heard before to die under the guilt of his revolt without healing and consequently to be without all Possibility of cure being dead Therefore as the Leprous Person they speak of though whilest he lived had a right to His House no Law as was said depriving Him of this yet during His leprosie upon Him He had no right to enter take Possession or dwell in His House the Law disabling him hereunto in respect of his leprosie and in case he had been leprous untill his Death he should have had no more Power or Right to Possesse His House then if his title to it had been wholly lost in like manner should it be granted or supposed that the spirituall Leper of whom Ezekiel speaks had a right to the Kingdome of Heaven during his Leprosie yet supposing the cleaving of this Leprosie to him untill death which is the Prophets supposition he could never
seemingly wicked but truly and really so as is acknowledged on all hands So that the Antithesis or opposition between the righteous and the wicked runing so visibly quite through the body of the Discourse must needs be dissolved if by the righteous man should be meant a Person seemingly righteous only he that is righteous in this sence being truly and really wicked Yea Calvin writing upon the place though he sets himself to manage it so that the cause of Perseverance may not suffer damage by it and in order hereunto turns many a stone to make the righteous man a man seemingly righteous onely yet now and then by the force and Power of the Truth is turn'd quite out of the way of his design so as to make this righteous man righteous in such a sence that nothing should be wanting unto him but Perseverance in his way to make him blessed a Nunc autem terret eos qui ad tempus professi fuerant se puros sinceros esse Dei cultores si deficiant in medio cursu Câ—terum colligimus ex hoc loco quemadmodum Christus docet solâ—s esse beatos qui perseveraverint quia nihil prâ—derit temporalis Justicia Apostatis qui postea sâ—â—a Deo avertunt Et paulo post Rursum ut in officio contineat eos qui fecerunt aliquos progressus correcta omni ignavia eos ad solicitudinâ—â—â—dducat minari nisâ— ad extremum usque prosequantur cursum Sanctae piae vitae Justiciam superiorem pro nihilo fore c. Which clearly sounds an acknowledgment of true Righteousness in the man stiled righteous by the Prophet in as much as Perseverance in a way of Formality or of a pretended and seeming righteousness onely is quite out of the way to any mans blessedness To this we may add that of Dr Prideaux in the fore-cited Lecture But if the righteous man saith he should turn himself away from his counterfeit and hypocritical righteousness should he not rather live then dye in as much as he should put off the Wolf to put on the Lamb a Quod si justus se averteret à Iusticiâ simulatâ hypocriticâ an non potius viveret quà m moreretur quia exuisset Vulpem ut Agnum indueret Others have sought for a door of escape from that Exposition of the place §. 9. yet in hand which we have asserted in the Hypothetical tenor and form of the words themselves Ezekiel say these doth not affirm that a righteous man may turâ— aside from his righteousness c. or that he may dye in his Apostacy but onely speaks conditionally or by way of supposition viz. that if or when he shall turn away from his righteousness c then he shall dye c. And from such conditional sayings as this nothing positive can be concluded But this Sanctuary also hath been profaned by some of the chief Guardians themselves of that cause for the protection and safety whereof it was built There needs no more be done though much more might be done yea and hath been done by others b Vid. Defens Senten Remonstr circà Art 5. de Persever p. 220. then what the learned Doctor so lately named hath done himself for the demolishing of it Having propounded the Argument from the place in Ezekiel according to the import of the Interpretation asserted by us Some saith He answer That a Condition proves nothing in being which how true soever it may be in respect of such Hypotheticals which are made use of onely for the amplification of matters and serve for the aggravating either of the difficulty or indignity of a thing as if I should climb up into Heaven thou art there Psal 139. it were ridiculous to infer therefore a man may climb into Heaven yet such conditional sayings upon which Admonitions Promises or Threatnings are built do at least suppose something in possibility however by vertue of their Tâ—nor and form they suppose nothing in being For no man seriously intending to encourage a Student in His way would speak thus to Him If thou wilt get all the Books in the University Library by Heart thou shalt be Doctor this Commencement Besides in the case in hand He that had a minde to deride the Prophet might readily come upon Him thus But a righteous man according to the judgment of those that are Orthodox cannot turn away from His Righteousness therefore your Threatening is in vain Thus we see to how little purpose it is to seek for starting holes in such Logique quirks as these c Respondent noÌ„nulli conditionem nil ponere in esse quod utcunque verum sit de Hypotheticis quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solummodo sive amplificationem adhibentur aggerandae rei alicujus difficultati vel indignitati inserviunt ut si scanderem Coelos ibi es Psal 139. ridiculum esset inferre ergo potest aliquis Coelum scandere Conditionales taâ—en quibus Commonefactiones Promissiones vel Comminationes superstruntur supponunt saltem aliquid in posse licet nil ponant ex vi connexionis Nemo enim serio aliquem ad progressum in studiis sic adhortaretur Si omnes in publicâ Bibliothecâ libros mandâ—s memoriae eris Doctor hisce comitiis Quid quòd in praesenti negotio irrisori in promptu esset sic adversus Prophetam subsumere At justus secundum Orthodoxorum the sin non potest se avertere ergo in nihilum recidit tua interminatio Videtis quà m parùm opus sit in Logicis hujusmodi tricit diverticulum quaerere Dr Prid. Lect. 6. de Perseverant Sanct. p. 201. Thus far this Great Assertor of the Synod of Dort and of the cause which they maintained to shew the vanity of such a sence or construction put upon the words now in debate which shall render them meerly conditional and will not allow them to import so much as a possibility of any thing contained or expressed in them To which much more of like demonstration might be added if I conceived that light stood in need of light for the manifestation of it To say that God putteth a case in such solemnity and emphaticalness of words and phrase as are remarkable all along the carriage of the place in hand of which there is no possibility that it should ever happen or be exemplified in reality of event and this in vindication of himself and the equity of his dealings and proceedings with men is to bring a scandal and reproach of weakness such a weakness as is scarce to be paralleld in men upon that infinite wisdom of his which magnifies it self in all his words and works Which also is so much the more unworthy and unpardonable when there is a sence commodious every ways worthy as well the infinite wisdom as goodness of God pertinent and proper to the occasion He hath in hand which offers it self plainly clearly without any straining of word or Phrase unto us Lastly Some
from the expressions which accompany it But that Earth which beareth Thornes and Briers is REIECTED and is NIGH UNTO CVRSING WHOSE END IS TO BE BVRNED b Heb. 6. 8. 2. Chrysostome who is generally acknowledged to be the best Expositor of Scripture amongst all the Fathers by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understands a a Person rejected from Salvation by God Doe not thinke saith Paul as this Author commenteth the place when once you have believed that it is sufficient to save you for if it be not sufficient for me to Salvation to Preach to Teach to bring thousands unto God unlesse I be unreproveable also in my personall wayes and actions much lesse will it be so unto you a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Pareus Himself acknowledgeth that besides Chrysostome Ambrose Theophylact and Lyra interpret the word and place accordingly * Par. ad Roman pag. 780. 4. Our best modern Expositors themselves though for the most part they straine hard to deliver the common Doctrine of Perseverance out of the hand of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet by the tenor of the sentence and manifest scope of the place are so amused in their designe that in their expressions they fall into the way of the ancient Interpretation mentioned Calvin having mentioned the Exposition of some to this effect lest when I have well and faithfully taught others I my self by an evill course of life should receive the sentence of damnation from God doth not at all tax this Exposition but onely presents another which as He supposeth doth melius quadrare better suite with the place And yet immediately after acknowledgeth that the sentence may cohere with the former saying thus lest I be defrauded or deprived of the Gospell whereof others by my meanes are made partakers b Nonnulli exponunt necum alios bene ac fideliter docuero malè vivendo damnationis judicium à Deo reportem Potest etiam conjungi cum superiore dicto in hunc modum ne Evangelio defrauder cujus alii mea operâ fiunt participes Which sence with that contended for by us are no more two but one Interpretation Musculus is right down for the same sence upon the place The first reason saith he is lest he should become a Reprobate i. e. lest he should be amongst those who do not run or strive lawfully and so never come to obtaine the Prize c Ratio est i. e. ne reprobus fiat Hoc est ne inter eos sit qui non ritè currunt adeoque nec brabio potiuntur Mr. John Deodate as He is Englished upon the place thus a cast-away i. e. found unworthy of being approved and rewarded as one of Gods hold Champions He hath a relation to that there were certaine Colledges or Schools of these exercises of Armes in which those that were entred if they did not submit themselves to the rigor of the Discipline or did not prove as they should doe were CROSSED OVT by the Masters Our English Annotators who plow much of their ground with Mr. Deodates Heyfer incumber their Opinion about Perseverance with words of the same import upon the place So that the best ancient Expositors freely and with perfect agreement to themselves and their judgements otherwise and the best moderne Interpreters unwillingly and without sparing themselves in their Opinions otherwise give testimony to such a sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and so of the whole Period which cleerly asserteth a Possibility of a 〈…〉 ll fall in true Believers 5. And lastly the scope of the place from Verse 23. evinceth the legitimacy of such a sence in both above all contradiction For the Apostle having asserted this for the Reason Motive or End why He had made Himself a servant unto all Men in bearing with all Mens humours and weaknesses in the course of His Ministry viz. that He might be partaker of the Gospell i. e. of the saving benefit or blessing of the Gospell with them Ver. 23. and againe that what He did He did it to obtaine an incorruptible Crown Ver. 25. plainely sheweth that that which He sought to prevent by running and fighting at such an high rate as He did was not the blame or disparagement of some such misbehaviour under which notwithstanding He might retaine the saving Love of God but the losse of His Part and Portion in the Gospell and of that incorruptible Crown which He sought by that severe Hand which He still held over Himselfe to obtaine Pareus seemes not to be very difficult in admitting the sence of the place §. 16. contended for but denies that this sence doth any wayes imply or suppose any danger or possibility of Pauls becoming a Reprobate To which Point He reasoneth thus As it followeth not Christ died lest Believers should perish therefore Believers are in danger of perishing but on the contrary that Believers are out of the danger of perishing because Christ Died for them So saith He it doth not follow I keepe under my Body lest I should be a Reprobate therefore I am in danger of being a Reprobate but on the contrary therefore there is no danger of my being a Reprobate because I keepe my Body under c a Sicut igitur non sequitur Christus est mortuus ne credentes in eum pereant ergo periculum est ne credentes pereant sed contra ergo non est periculum quia Christus est mortuus Ita non sequitur contundo corpus ne Reprobus fiam ergo periculum est ne reprobus fiam sed contrâ ergo non est periculum quià contundo corpus c. Pareus in 8. Rom. Dub. 15. p. 780. To this I answer if this Author intends onely to assert by this arguing that Paul was in no danger of being a Reprobate whilest He did continue that holy exercise of keeping under his Body which He speaks of I am not He that shall oppose Him Doubtlesse Paul was in n◠danger no nor yet in any possibility which is much lesse then a danger of being a Reprobate or of being rejected by God whilest He used the means specified to prevent it But 2. If his intent be to assert or affirme either that Paul whilest he did keepe under his Body was in no possibility of giving over his exercise in this kinde or that in case of giving it over he was in no Possibility of becoming a Reprobate hereby my answer is that his Argument reacheth neither of these unlesse it be in a way of confutation For as there was a Precedaneous Possibility that Christ who did die might not have died and againe in case he had not died that the Persons who now believe in him and are saved should not have been saved in like manner there was a Possibility both that Paul who did now keepe under his Body might not have kept it under or might not continue to keepe it under and that
in case he had not continued to keep it under he might be a Reprobate Nay as in case Christ had not died there had not been a Possibility onely but even a certainty of their perishing who now by believing on him are saved in like manner in case Paul had deserted his exercise of keeping under his Body there had been more then a possibility and no whit lesse then a certainty of his proving a Reprobate though now by means of his persevering therein unto the end as we have cause in abundance to judge concerning him he be saved So that the Argument recoyles as we see upon the Author himself and the cause which he seekes to maintaine by it Our English Annotators upon the place are very tender of admitting any §. 17. such sence of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should imply any uncertainty in the Apostle of his Election or of obtaining the prize But the truth is that that sence of the Word for which we have contested doth no wayes imply the former nor yet if by uncertainty be meant any thing grievous or discourageing to the Apostle the latter For 1. He might notwithstanding a possibility of becoming a Reprobate afterwards know certainly that for the present He was elected in as much as know He might with the greatest certainty and doubtlesse did that He did believe And that all those who truly believe are elected our Adversaries themselves will not deny 2. Notwithstanding such a possibility as we suppose of his becoming a Reprobate He might have as much certainty of obtaining the prize as He desired or was any wayes meet or reasonable for him either to desire or enjoy This certainty He might have and questionlesse had upon his continuance in well doing and for any Man to be certaine of obtaining the prize though He should apostatize and decline into wayes of wickednesse is not a certainty either meet for God to give or for any Man to receive Somewhat more was said upon this account in the nineth Chapter The next passage we shall insist upon to evince the possibility of a finall §. 18. defection in the Saints openeth it self in these words For it is unpossible for those who were once enlightened and have tasted of the Heavenly gift and were made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come If they shall fall away to renew them againe unto Repentance seeing they Crucifie to themselves the Son of God afresh and put Him to an open shame For the Earth which drinketh in the raine that cometh oft upon it and bringeth forth Herbs meet for them by whom it is dressed receiveth blessing from God But that which beareth Thornes and Briers is rejected and is nigh unto cursing whose end is to be burned a Heb. 6. 4 5 6 7 c. Answerable hereunto is another in the same Epistle For if we sin willfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certaine fearful looking for of judgement and fiery indignation which shall devour the Adversaries He that despised Moses Law died without mercy under two or three witnesses Of how much sorer punishment suppose yee shall he be thought worthy who hath troden under foot the Son of God and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace b Heb. 10. 26 27 c. Evident it is that in these two passages the Holy Ghost after a most serious manner and with a very pathetique and moving straine of speech and discourse scarce the like to be found in all the Scriptures admonisheth those who are at present true Believers to take heed of relapsing into the wayes of their former ignorance and impiety This Caveat or admonition he vehemently presseth by an argument of this import that in case they shall thus relapse there will be very little or no hope at all of their recovery or returne to the estate of Faith and Grace wherein they now stand Before the faces of such sayings and passages as these rightly understood and duly considered there is no standing for that Doctrine which denies a possibility either of a totall or finall defection in the Saints But this light also is darkened in the Heavens thereof by the interposition of the vailes of these two exceptions 1. That the Apostle in the said passages affirms nothing positively concerning the falling away of those he speaks of but only conditionally and upon supposition 2. That he doth not speak of true and sound Believers but of Hypocrites and such who had Faith onely in shew not in substance The former of these exceptions hath been already non-suited and that by some of the ablest Patrons themselves of the cause of Perseverance c Cap. 11. Sect. 9. where we were taught from a pen of that learning That such conditional sayings upon which Admonitions Promises or Threatenings are built do at least suppose something in possibility however by vertue of their Tenor and Form they suppose nothing in being But 2. As to the Places in Hand there is not any Hypothetical sign or conditional Particle to be found in either of them as they come from the Holy Ghost and are carried in the Original Those two iffs appearing in the English Translation the one in the former Place the other in the latter shew it may be the Translators inclination to the cause but not their faithfulness in their engagement an infirmity whereunto they were very subject as we shall have occasion to take notice of the second time ere long in another instance of like partiality But the Tenor of both the Passages in hand is so ordered by the Apostle that He plainly declares how great and fearful the danger is or will be when Beleevers do or shall fall away not if or in case they shall fall away To the latter exception which pretends to finde onely Hypocrites and §. 19. not true Beleevers staged in both Passages we likewise answer that it glosseth no whit better then the former if not much worse considering that the Persons presented in the said Passages are described by such characters and signal excellencies which the Scriptures are wont to appropriate unto Saints and true Beleevers and that when they intend to shew them in the best and greatest of their glory What we say herein will I suppose be made above all gainsaying by instancing Particulars 1. The Persons spoken of are in the former of the Passages said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. enlightened meaning with the knowledg of God and of Jesus Christ in the Gospel How frequently is this Grace of illumination or enlightening attributed unto the Saints or true Beleevers The Apostle having said that the god of this world had blinded the eyes of those who beleeve nor lest the light
of the glorious Gospel of Christ should shine unto them He adds soon after For God who commanded the light to shine out of darkness hath shined in our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give the light of the knowledg of the glory of God a 2 Cor. 4. 4 6 c. So that true Beleevers are here distinguished from Unbeleevers by this that they are enlightened the other having their eyes blinded by reason whereof they are without any such illumination So again where He saith to these Hebrews But call to remembrance the former days in which after ye were enlightened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye endured a great fight of afflictions b Heb. 10. 32 He clearly rermeth their Conversion it self to the Faith their illumination or enlightening Yea this illumination is so appropriate unto the Saints or sound Beleevers that our Saviour Himself stiles the generation of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of light c Luk. 16 8. So the Apostle Paul admonisheth the Ephesians to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as children of the light d Eâ—hes 5. 8. meaning as Saints or true Beleevers And in the same Verse he distinguisheth their present estate in Faith from their former in unbelief thus For ye were sometimes darkness but now are ye light in the Lord. 2. In the latter of the said Passages the Persons spoken of are said to have §. 20. received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the acknowledgment of the Truth Which expression doth not signifie the bare notion or apprehension of what the Gospel teacheth and holdeth forth of which they are capable who are the most professed enemies thereof but such a consenting and subjection hereunto which worketh effectually in men to a separating of themselves from Sin and Sinners This is the constant acception and import of the Phrase in the Scriptures Always learning saith the Apostle of silly women laden with Sins and never able to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an acknowledgment of the Truth e 2 Tim. 3. 7. i. e. to a through and cordial assent to it which is wont to utter it self in a suitable Conversation So when He saith that God will have all men to be saved and to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the knowledg or acknowledgment rather of the Truth by coming to the acknowledgment of the Truth f 1 Tim. 2. 4 He cannot mean any thing ineffectual or unavailable to Salvation such a sence would render the sentence senceless and exhibit it in this form God will have all men to be saved and to come to that which is not able to save them Therefore by the acknowledgment of the Truth is meant such a cordinal and through assent to it which consists in a sound and saving Faith So when He saith that the Servant of the Lord must be gentle in meekness instructing those that oppose themselves if God per adventure will give them Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for the acknowledgment of the Truth He clearly supposeth the acknowledgment of the Truth to be either the end or specifical Perfection of Repentance i. e. such a thing which demonstrates Repentance to be sound and of the saving kinde where ever it is found There is but one Place more where the Phrase is used and here also it bears as high a sence as in the testimonies already opened Paul a Servant of God and an Apostle of Jesus Christ according to the Faith of Gods Elect and the acknowledgment of the Truth which is after godliness g Tit. 1. 1. By the acknowledgment of the Truth cannot any such knowledg of it be meant in this place which should stand with unregeneracy or unbelief because then Paul should stile himself an Apostle of Jesus Christ according to the exigency or requirement of such a knowledg of the Gospel in men which is insufficient to save them A sence ridiculous and preposterous Somewhat was done by us in the preceding Chapter h Sect. 26 27 towards the unfolding of this place Yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgment in construction with other words of like import as the acknowledgment of Christ Ephes 1. 17. of the Son of God Eph. 4. 13. of God Colos 1. 10. of the mystery of God Col. 2. 2. of Him that hath called us 2 Pet. 1. 3. to omit many the like still importeth such a knowledg which accompanieth a sound and saving Faith 3. The Persons queried about are said to be sanctified with or by the §. 21. blood of the Covenant i. e. by their being sprinkled herewith to be separated from such who refuse this sprinkling as likewise from the pollutions and defilements of the world To be sanctified when applied unto Persons is not found in any other sence throughout the New Testament unless it be where Persons bear the consideration and respect of things rather then of persons and this onely in that one place 1 Cor. 7. 14. But of this signification of the word which we claim in this place instances are so frequent and obvious that we shall not need to mention any And we have formerly I remember demonstratively evinced that the Scripture in hand speaks of none other but a true and real Sanctification i Câ—â— 8. Sect. 50 51 c. and such which is appropriate unto Saints 4. They are said to taste or to have tasted of the Heavenly gift By this §. 22. Heavenly gift may be meant either 1. Christ himself who is called the gift of God Joh. 4. 10. Or 2. the Holy Ghost who is said to be given to them that beleeve Act. 11. 17 and again to them who obey God Act. 5. 32. Or 3. the gift of Righteousness or Justification for this also is called a gift Rom. 5. 15 16 17. Or 4. and lastly Salvation or Eternal Life This also is termed the gift of God Rom. 6. 23. Now all these gifts are given onely unto true Believers Whatsoever is meant by this Heavenly gift certaine it is that by tasting is not meant any light or superficial impression made upon the Hearts or Souls of Men through the sence or apprehension of it but an emphaticall inward and affectuous rellish and sence of the excellent and Heavenly sweetnesse and pleasantnesse of it opposed to a bare speculation or naked apprehension thereof The reason hereof is cleare viz. be cause the tasting of this Heavenly gift here spoken of is not mentioned by the Apostle in a way of easing or extenuating the sin of those that should fall away from Christ but by way of aggravation and exaggeration of the heynousnesse and unreasonablenesse thereof and withall more fully to declare and assert the equitablenesse of that severity in God which is here denounced against those that shall sin the great sin of apostacy here spoken of It must needs be much more unworthy and provoking in the sight of God for a Man to turne His back
yea though he should intice you away from God by the allurements of the World and intangle you with them againe yea and should cause you to run and rush headlong against the light of your own judgements and consciences into all manner of horrid sins and abominations yet shall all his attempts and assaults upon you in every kinde be in vaine you shall be in never the more danger or possibility of perishing unto you I say attend and consider how sore and dangerous a combate you are like to sustaine for you are to wrastâ—e not against flesh and blood but against Principalities and Powers the Governors of this World and spirituall wickednesses against that old Serpent the Devill that great red Dragon who was a murtherer from the beginning and who still goeth about like a roaring Lion seeking whom he may devoure who will set himself with all his might to thrust you headlong into all manner of sins and so to separate betweene God and you for ever and truly I am afraid lest as the Serpent by his subâ—ilty deceived Eve so your minds should be corrupted from the simplicity which is in Christ Jesus lest the Tempter should any wayes tempt you and my labour about you be in vaine Therefore watch pray and resist him stedfast in the Faith take unto you the whole Armour of God that you may be able to resist in an evill day and having done all things stand fast stand having your loynes girt with the girdle of truth and the brest-Plate of Righteousnesse upon you c. Would such an Oration or speech as this be any wayes worthy the infinite Wisdome of the Holy Ghost Or is it not the part of a very weak and simple person to admonish a Man and that in a most serious and solemn manner of a danger threatning him or hanging over his head and withall to instruct and teach him with a great variety of Rules Precepts and Cautions how to escape this danger when as both himself knows and the person admonished likewise knoweth and this with the knowledge also of the Admonisher that it is a thing altogether unpossible that ever the danger should befall him or the evill against which he is so solemnly cautioned come upon him Therefore they who make the Holy Ghost to have part and fellowship in such weaknesse as this are most insufferably injurious unto him And whereas they still plead or pretend rather that such admonitions §. 38. as those lately specified may well stand with an unconditioned promise of Perseverance we have formerly shewed a See from Sect 4. of this Chapter to the end of Sect. 16. that they are not able to make good this Plea nor to give any reasonable account of it Whereas they adde that their Sence or Opinion is not that it is a thing absolutely or every wayes impossible for true Believers to fall away totally or finally from their Faith but that they willingly grant that even true Believers what through their own weaknesse and what through the subtil baits and temptations of Satan may so fall away c. I answer that this is but a Fig-leafe sought out to cover the nakednesse of their Opinion which hath no strength at all nor wear in it For what though it were in a thousand other respects never so possible for true Believers to perish yet if it be altogether unpossible in such a respect which over rules all those other and which will and of necessity must hinder the coming of it to passe all those other notwithstanding it is to bee judged simply and absolutely impossible and all those respects wherein it is pretended possible are not to be brought into account in such a case The Rule in the Civill Law and in Reason is Omnia invalida nihilo sunt aequiparanda i. e. All things which together are invalid are to be judged as none at all Yea the Scripture it self when it speakes of any thing which God hath promised or ingaged Himselfe to bring to passe though there be never so many second causes and these never so potent in their kinde to oppose it it nullifies the validity of all these and asserts the certaine futurity of the effect upon such termes as if in no respect whatsoever it were impossible or obnoxious to a non being or non-comming to pass If God BE FOR US saith Paul who can be against us a clearely b Rom. 8. 31. implying that no enmity no opposition or interposition of things or persons whatsoever against our Comfort and Peace are of any consideration at all when we have the Power of God ingaged for our security And is there not altogether the same reason of the Perseverance of the Saints in case God hath made an absolute Promise hereof unto them Or is it reasonable or any wayes considerable to say that in this respect or in that respect or in a third respect they may possibly not Persevere in case it be supposed that God hath absolutely peremptorily and irreversibly against all possible Interveniences whatsoever Decreed their Perseverance Whereas some pretend that Christ Himselfe was tempted who yet §. 39. was in no danger of sinning or of perishing the answer is that this indeed is a truth but palpably irrelative to the cause in hand It would have parallel'd in case the Holy Ghost should have applied Himself unto Christ in such admonitions detections of Satans malice and methods against him exhortations to be watchfull to pray to stand fast and resist him with professing himself afraid lest Satan should circumvent him c. as those wherein we heard he addresseth himself unto Believers but there being no such applications as these made unto him by the Holy Ghost the case is altogether different It is true Christ as Man was subject to the whole Law of God and to every branch and particular Precept thereof so far as it concerned him i. e. so far as it concerned Men considered simply as Men or as righteous and good Men but as it relates unto Men considered as subject to morall weaknesses and infirmities or as in a capacity of being over-grown and overcome with sinfull corruptions and so liable unto perishing he was not in subjection to it Neverthelesse it is not to be denied but that even Christ Himself considered simply as Man had upon him the image and superscription of a Creature or finite Being I meane mutability yet so that all potentiality in him in this kinde was abundantly balanced over-balanced by the hypostaticall union and the unmeasureablenesse of that Grace which flowed from this Spring upon and into his humanity by means whereof there is an impossibility though neither meerly Logicall or Naturall nor yet meerly Morall but compounded and as it were mixed of both such as hath no place in the condition of any meere Creature whatsoever that he should be actually changed to the dayes of eternity So that in respect of the personall union with the God-head
true and unfeigned Calvin also recovered Himself before the end of his Commentary on the Scripture in hand and asserteth the same interpretation His words upon this account to save transcription are to be seen towards the end of the 9. Sect. of this Chapter J. Deodat in his pious Annotations upon the Bible interpreteth the word Faith in the Passage in hand as his words are Englished thus Faith viz. sufficient Knowledg full Assurance and SINCERE Profession of the Truth of the Gospel So that there is not onely ground upon ground reason upon reason to demonstrate that by Faith in the Scripture under consideration must needs be meant a true solid and sincere Faith and not the bare Doctrine of Faith onely but Author upon Author also and Expositor upon Expositor and these Orthodox to avouch the same Interpretation Therefore the first of the two Particulars mentioned is unquestionable viz. that that Faith whereof the Apostle saith some made shipwrack was a true justifying Faith and such wherein had they persevered unto the end would have been accompanyed with Salvation The latter we shall not need to insist upon it being generally granted by our Adversaries that by making shipwrack of the Faith here spoken of what Faith soever it be is meant the utter absolute and total loss of it All Expositors without exception that I have seen are unanimous in this The line of the same interpretation is to be stretched over the other Scripture §. 13. also mentioned as parallel with the former wherein Hymeneus and Philetus are said to have overthrown the Faith of some by teaching that the 2 Tim. 2 18. Resurrection was past already That by overthrowing is meant an utter and total subversion or destruction of the Faith mentioned is every mans sence upon the place So that the Proof hereof would be but an impertinency That the Faith here said to have been overthrown by the Doctrine mentioned was a true justifying Faith appears clearly from the Context In the Verse next before the Apostle had said And their word will eat or fret as doth a canker of whom is Hymeneus and Philetus Now it is the nature and property of this ulcerous disease not to prey feed upon or consume onely the corrupt humors or putrified members of the body which would tend rather to its preservation then destruction but those especially that are most vital and sound yea and this to the extinguishing life it self Calvin upon the place affirms this as the judgment of all Physicians All Physicians saith He affirm this to be the nature of a cancer or gangrene that without very present help against it it spreads to the parts adjoyning and eats into the bones themselves and gives not over its prevailing progress until the man dyeth For in as much as upon a gangrene a mortification or syderation presently followeth which very suddenly with their contagion infect the other parts to the universal destruction of the body Paul elegantly compareth adulterate or erroneous Doctrines to such a pernicious contagion For if you shall once give way unto them they will proceed and prevail to the destruction of the whole Church a Sed omnes medici talem ejus naturam esse affirmant ut nisi quà m ocyssime succurras ad contiguus partes serpat adeóque in ossa penetret nec grassandi finem faciat nisi homine extincto Quùm enim gangraenam protinus sequatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel syderatio quae mox suo contagio inficit reliqua Membra usque ad universalem corporis interitum eleganter cum tam exitiali contagione Paulus adulterinas Doctrinas comparat Nam si aditum illis semel dederis pervadunt usque ad totius Ecclesiae interitum If erroneous Doctrines may possibly prevail to the destruction of the whole Church doubtless they may as possibly yea much more possibly destroy the Faith of some true Beleevers considering that the whole Church is not made up of Hypocrites or Formal Professors onely but hath many sound and sincere Beleevers in it Therefore Calvin in the interpretation asserted is either with us or against himself His Successor also though after some descents Mr J. Deodati in His said Annotations commenteth the words and their word will eat c. thus Being once admitted into the Soul it will penetrate to the total extinguishing of the SPIRITVAL LIFE thereof Therefore He likewise by the Faith said to be overthrown by Hymeneus and Philetus their Doctrine clearly understandeth such a Faith by which men live spiritually In the Verse immediately following the Apostle subjoyneth by way of §. 14. antithesis Nevertheless the foundation of God standeth sure having this Seal 2 Tim. 2. 19 The Lord knoweth them that are His and Let every one that nameth the Name of Christ depart from iniquity The words in the Original are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the stable or sure foundation of God standeth or hath stood c. In these words the Apostle preventeth a scruple or Objection which might possibly arise in the mindes of some upon occasion of what He had said concerning Hymeneus and Philetus their forsaking of the Truth and the overthrow of the Faith of some others by means of their Error The Scruple or Objection is this If such men of note professing the Christian Religion as Hymeneus and Philetus were grew out of liking of that Faith which sometimes they professed and forsook it and besides prevailed with some others also to relinquish their Faith are not we in danger of falling away likewise and so of losing all that we have either done or suffered hitherto in a Christian Profession To this Objection or Scruple the Apostle in the words now in Hand answereth to this effect That notwithstanding the falling away of men who ever or how many soever they be yet the Glorious Gospel and Truth of God therein stands and always hath stood firm stedfast and inviolable which Gospel hath the matter and substance of this saying in it as a Seal for the establishment and security of those that are upright in the sight of God viz. that God knoweth i. e. takes special notice of approveth and delighteth in those that are His i. e. who truly beleeve in Him love and serve Him yea and further hath this Item or Heavenly Admonition in it tending to the same end the firm establishing of those that are Gods in the way of their Faith Let every one that calleth upon the Name of Christ i. e. makes Profession of His Name depart from iniquity So that in this Answer to the Scruple or Demand mentioned the Apostle intimateth by way of satisfaction that the reason why men fall away from the Faith of the Gospel is partly because they do not seriously consider what gracious and worthy respects God beareth to those that are His i. e. who cleave to Him in Faith and Love partly also because they degenerate into loose and
men in most things and in the main orthodox are any demonstrative grounds of the unsoundness of this Opinion or that it is not from God How much less when that Opinion indeed which suffers rebuke from men upon such terms was neither taught nor held by the one nor rejected or opposed by the other but onely an Opinion in some outward lineaments somewhat like unto it but in heart and substance of matter altogether differing from it The Doctrine of Election or Predestination unto Life from foreseen Faith or Works is commonly decryed and made odious unto men upon this pretence that it was a Doctrine held by Pelagians and Semi-Pelagians and condemned and cast out of the Church for an Error by all the Orthodox Fathers long since Whereas it is evident from the Records of Antiquity that the Opinion concerning Predestination from foreseen Faith or Works which was held by the Pelagians and rejected by the Orthodox Fathers was not simply this that God Predestinated those unto Life whom He foresaw would beleeve or live holily but whom He foresaw would beleeve or live holily out of the strength or abilities of Nature The Orthodox Fathers themselves held and taught Predestination from foreseen Faith and Holiness as well as the Pelagians but with this difference The Fathers taught it from the foresight of such a Faith and Holiness which men should be enabled unto by Grace the Pelagians from such whether Faith or Holiness which men should raise or exhibit by the strength of Nature This is evident from what Gerardus Vossius a diligent and faithful Surveyor of Antiquity demonstrateth in the sixth Book of his Pelagian History The Greek Fathers saith He always and all the Latine Fathers who lived before Austine are wont to say that they are Predestinated unto Life whom God foresaw would live godlily and well or as some others speak whom He foresaw would beleeve and persevere who should beleeve on Him to Eternal Life 1 Tim. 1. 16. Which they so interpret as to say that Predestination unto Glory is made by God according to His foreknowledg of Faith and Perseverance But they did not mean the foresight or foreknowledg of such things which a man was to do by the abilities of Nature but by the strength and assistance of Grace as well preventing as subsequent So that this consent of Antiquity no ways helpeth either the Pelagians or Semi-Pelagians in their cause For both these held that the cause of Predestination is assignable on mans part according to all the effects of it whereas the Orthodox Fathers acknowledg that the first or preventing Grace is conferr'd not of merit but freely So that their Opinion was that there was no cause assignable on mans part of Predestination unto preventing Grace a Graeci Patres semper Patrum Latinorum verò illi qui ante Augustinum vixerunt dicere solent eos esse praedestinatos ad vitaÌ„ quos Deus piè rectéque victuros praevidit sive ut alij loquuÌ„tur quos praevidit credituros perseveraturos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut est 1 Tim. 1. Quod ita in terpretaÌ„tur ut Praedestinatio ad Gloriam â—acta dicatur secundum praescientiam fidei perseverantiae Verum non intellexerunt praescientiam eorum quae homo acturus erat ex viribus naturae sed quae esset facturus ex viribus gratiae tum praevenientis tum subsequentis eóque antiquitatis ille consensus nihil vel Pelagianos vel Semi-Pelagianos juvat Nam utrique illi crediderunt Praedestinationis causam dari ex parte hominis secundum omnes effectus At Catholici agnoverunt gratiam primaÌ„ non ex merito sed gratis conferri Quare nec putârunt ex parte hominis causam dari Prâ—destinationis ad gratiam praevenientem c. Gerard. Johan Vossius Hist Pelag. lib. 6. Thes 8. c. This to have been the true and clear difference between the Ancient Orthodox Fathers and the Pelagians and Semi-Pelagians touching the Point of Predestination He sheweth with an high Hand of Evidence and Proof from several Passages cited out of the Authors themselves in the Prosecution and Proof of His said Thesis As the Doctrine of Predestination from foreseen Faith and Perseverance §. 2. as it is at this day held and taught by some which yet is none of my Sence or Opinion as I may have occasion I conceive more particularly to declare in the Progress of the Work in Hand is unjustly traduced as if it savored of Pelagianism and had been long since thrown out of the Church by all Orthodox Antiquity whereas it was the express Doctrine as we have heard generally held and taught by them so is the Doctrine of Conditional Perseverance and which asserteth an amissibility of Grace and true Faith both total and final most unduly and unworthily branded with this reproach that it is a rotten Popish Error and was never heâ—d by Orthodox Men. We shall therefore in the former part of this Chapter wipe off this aspersion and prove by express Testimonies and these not a few that this Doctrine was a branch of the Faith of the Primitive Christians and of those who were and are at this day esteemed to have been the most Orthodox and sound in their generation Some Testimonies of this import we have already as I remember cited upon other occasions in the preceding part of this Discourse and to save transcriptions as much as with convenience may be we shall not repeat the words of any Author which have been already expressed but onely give the sence of the said words in English and for the words themselves send you to those quarters of the Discourse where they are lodged and easie to be found We shall do the like in the latter part of this Chapter in respect of such Testimonies from Modern Writers which have been already presented in the express words of their respective Authors upon another account In the first place I shall account unto the Reader what the forementioned §. 3. Author Gerard Vossius delivers in His said Pelagian History for the sence and judgment of Orthodox Antiquity in the present Question about Perseverance From this additament of Austin's Opinion saith He speaking Ex altero hoc Augustinianae senteÌ„tiae additamento satis clarè liquet tam Augustinum Prosperum quà m Pelagium ejus reliquias super eo convenisse quòd Fides justificanâ— et gratia regeneranâ— amitti possit à plerisque amittatur of what this Father had added to the common Doctrine of those who had gone before Him touching Perseverance which He had expressed in His former Thesis it is manifest enough that both Austin and Prosper and Pelagius with His Followers agreed in this That Justifying Faith and Regenerating Grace may be lost and that they are lost by very many A little after Therefore they understand not the Doctrine or Judgment of Antiquity who when they read in Augustin and others that the Elect of God
either never fall away or else that they return to God before they dye from hence infer that their Opinion was that true Beleevers either always persevere in Faith or at least never fall away utterly from the Grace of God Whose Arguing leans upon this supposition that true Beleevers and the Elect are terms convertible whereas according to Augustin's Doctrine not true Beleevers but true Beleevers persevering and Elect are reciprocable Yea the whole Dispute which Augustin had with Pelagius and the Massilienses about the Perseverance of the Saints stands upon a contrary Hypothesis For unless it be granted that some true Beleevers and godly ones do depart from God and not return do fall and noâ— rise again this Question why some of these persevere others not is at an end before it begin and yet this was the Question so hotly disputed between Augustin and his Adversaries Yea the truth is that all Antiquity joyntly opposeth that Et paulò post Neutiquam igitur Antiquitatis mentem assequuntur qui cum apud Augustinum et alios legunt Electos Dei vel deficere nunquam vel ad DeuÌ„ antè obitum redire inde colligunt ex eorum sententiâ fideles semper in fide perseverare aut saltem nunquaÌ„ penitùs divinâ gratiâ excidere Quorum argumentum hac nititur hypothesi quòd fideles Electi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum juxtà Augustinum non reciprocentur Electi Fideles sed Fideles perseverantes Imò omnis disputatio illa quae Augustino cum Pelagio Massiliensibus de Perseverantiâ Sanctorum fuit hypothesin plane contrariam habet Nam nisi concedatur quosdam fidelium piorum deficere nec redire cadere nec surgere cessabit penitùs haec questio cur aliqui eorum perseverant aliqui non item de quo inter Augustinum Adversarios tantoperé disceptatum fuit Quid quod Antiquitas tota indeficibilitati adversatur necquenquanc quantum meminisse valemus veterum invenire est qui Fideles omnes omnimodam de perseverantiâ suâ certitudinem habere arbitraretur Fatentur quidem animos filiorum Dei dubitationis anxietate cruciari non debere cum spei fiduciam habeant quae sufficienti consolatione lapsuros sustentet lapsos levet at nihilominus negant posse quemvis ex inde quòd impraesentiarum Fidelium se in numero esse sciat tantum sibi de reliquo vitae tempore favorem Dei pro certo polliceri ut tanquam divâ—nâ revelatione de se edoctus spondere ausit nunquam se adulterii homicidii idolatriae reum fore quanquam David Solomon alii tantoperè à viis Domini declinârant vel si cum illis in tantum scelus prolabatur tum uti Davidi ita sibi quoque prorogatum iri vitae tempus usque dum seriò penitentiam egerit reconcilietur Deo Cujusmodi omnimodam certitudinem negant expedire in hâc vita tot tentationibus obnoxiâ ubi tanta est infirmitas ut nisi perpetua adsit sollicitudo custodiendi gratiam quam semel acceperimus facillimè obrepat carnis securitas per quam velut bipatentibus portis undique vitiorum se insinuent catervae Gerard. Johan Vossius Hist Pelag. lib. 6. Thes 12. indefectibility of the Saints which some defend Nor is there any of the Ancients to be found who as far as I am able to call to mind conceiveth that Beleevers have any absolute certainty of their Perseverance They indeed acknowledg that the minds of the children of God ought not to be tortured with any anxiety of doubting in as much as they have a confidence of hope which may sustain and keep up with sufficient comfort those that may fall and relieve those that are already fallen But yet they deny that any man because he certainly knows that he is at present in the number of true Beleevers can therefore promise unto himself upon any certainty such or so much favour from God for the remaining part of his life that he may be as bold as if he had it by revelation from God that he shall never incur the guilt of Adultery Murther Idolatry though David Solomon and others declined so fearfully from the ways of God as they did or in case he shall fall into such horrible sins with them that be also shall have the time of his life prolonged as David had until upon his serious repentan 〈…〉 he be reconciled unto God Such an absolute certainty as this they affirm to be inexpedient in this life being obnoxious to so many temptations and where the weakness of men is such that unless there be a continual sollicitousness and care to keep that grace which we have once received a carnal security will most easily steal upon us through which as by a broad gate wide opened whole Troops of Vices are like to convey themselves into us Thus far Vossius who in the words mentioned comprehendeth the clear §. 4. and unquestionable sence of the Primitive Faith and of the most Orthodox Fathers for several Hundreds of years next after Christ and the Apostles concerning the Point of Perseverance and therefore subjoyneth in the entrance of his Demonstration of the said Thesis words to this effect That the sence and opinion expressed touching the perseverance of Beleevers was the common Opinion of Antiquity they only at this day can deny who though in other matters they may possibly be men learned enough yet are altogether strangers in Antiquity or else have their minds and judgments so emancipated or inslaved to the opinions of this man or that that they chuse rather to see with their eyes then their own and prefer a going astray with them before walking in ways of Truth with other men a Communem fuisse Antiquitatis sententiam quam diximus soli bodie negare possunt qui caetera fortasse viri sunt non ineruditi sed in Antiquitate tamen plane sunt hospites vel animum habent unius alterius sententiis ita mancipatum ut eorum oculis videre malint quam suis cunque iis errare praeoptent quam cum aliis bene sentire And whereas some pretend that when the Fathers say that Grace or Faith may be lost they speak not of true Grace or of true Faith but of that which is feigned the said Author in the process of his Discourse resolves this pretence into smoak and evidently proves the Doctrine of the Fathers to have been that even true Faith and that which justifieth and makes men at present true children of God and which in the nature of it is saving may be utterly and for ever lost And whereas some passages are found in their Writings wherein they say that true Faith may indeed be lost but is always recovered again before death and in some others that Faith cannot be lost to this he clearly answereth by that distinction of three several degrees of Faith which they still suppose affirming that in passages of the former
postulanti ut gratissimè illi possit inservire in eo spiritu quem accepit in nullo vincatur à malitiâ aut fallatur per ignorantiam temeritateÌ„ ac ignaviam aversa peragens omnia praeter decorum divinae voluntatis Talem enim animam manet supplicium mors luctus quod Divinus etiam Apostolus dixit ne cum aliis praedicaverim ipse reprobus efficiar Vides cum Dei Apostolus esset quo pacto timebat Ejus enim est homo naturae ut etiamsi in profundum vitiorum lapsus sit ac peccato deserviat ad id quod bonum est converti possit Et contrà Spiritui Sancto devinctus rerum coelestium ebrietate correptus ad id quod malum est converti potest Ibid. No man considering these things can lightly imagine but that this devout and learned Father who carrieth Blessedness in his name held dogmatically and upon mature consultation had with the best of His understanding in the Mystery of Christ a Possibility that even the best and highest-raised Saints may through sloth and negligence lose this standing fall away and perish Basil sirnamed the Great who lived much about the same time with the last-mentioned §. 13. Author assigning the differences between the condition of the Saints in this present world and that which is to come asserteth this for one That in this life the danger of falling is great upon which account Paul said Let him that standeth take heed lest he fall but there meaning in the future estate of glory their steps are firm or fixed life is unchangeable there is no more danger of being carried away unto sin For neither is here any rebellion or insurrection of the flesh c. Not long after Therefore we men dye often before the body cometh by death to be unyoked or loosed from the Soul So that the life of men is made or naturally apt to be accomplished or fulfilled not only with a change in respect of one age succeeding another but with falls or ruines of their Souls through sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil in Psal 114. non longè à fine Paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Father in another place speaks yet more plainly to the business in hand Many saith he who had gathered much together from their youth when they come to the middle of their years Temptations from evil spirits rising up against them and assaulting them have not been able to bear the stress or burthen of the Winter for want of a good Pilot-ship and so HAVE LOST ALL. And hence it cometh to pass that SOME HAVE MADE SHIPVVRACK OF FAITH others by means of a violent tempest as it were of pleasure rushing upon them have utterly lost that Chastity which they had preserved together from their youth A most sad spectacle for a man after fasting after austereness of living after much praying after much weeping after a continent life it may be for twenty or thirty years together through negligence and carelessness of Soul to be found naked or destitute of all and that such a person who hath greatly prâ—spered and thriven by the trade or work of the Commandments of God should become like unto a Merchant of a great Estate who whilest His ship sailed on Her course with a fair and prosperous wind judged Himself a brave man for the abundance of Goods in Her but having passed through Tempestuous Seas His Vessel comes to be wracked in the very Haven and He pointed at or shewed by men as one that on the sudden and at once hath lost all that abundance which He lately had b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IdeÌ„ HoÌ„ 12. in Princip Proverb propè sineÌ„ The same Father in another of His Sermons expresseth His sence in the matter yet before us in words of this import But Sin is the Destroyer of that Grace which is given us by the Laver of Regeneration And soon after allegorizing our Saviours Parabolical History of the man who going from Jerusalem towards Jericho fell among Theeves thus But now stripes go before stripping or taking off his rayment that thou mayst learn and know that Sin goeth before the laying aside or loss of that Grace or gracious benefit which is given unto thee by that Love or kindness which the Lord beareth unto men c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et paulò post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 21. circa finem Once more in another Homily this Great Doctor of the Christian Church in his days owneth the Doctrine we now contend for in words to this purpose Thou seest them speaking of the Galatians having the Spirit thou hast also heard Ye are abolished from Christ and again Ye are fallen from Grace What doth He subjoyn after all this making room or granting place for their renewing My little children of whom I travel in birth again He had once begotten them before but He that had once begotten them refuseth not to beget them the second time unto Salvation d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Hom. 28. De Poenitentia propè finem All the Authors hitherto consulted about the sence of Antiquity and of §. 14. the Primitive Christians concerning the possibility or non-possibility of the Saints relapsing unto death had served their generations respectively and were gone off the Stage of Mortality before Pelagius was entered to act His part hereon or at least had not much to do with Him We now come to enquire what their judgment and sence in the same Points were who either synchroniz'd with Pelagius and skirmished Him or else took their turns of Mortality after Him Concerning the former of these that Star of the first magnitude in the Christian Firmament Augustin I mean is I suppose in every mans estimate instar omnium a man that will perform the service alone as sufficiently as if He had twenty more with Him to assist Him Questionless no man was better versed in the affairs of Christianity or that better understood what Doctrines or Opinions ruled in the Christian World or that dissented less from the common and generally-received Tenets of he Church then He. Now to how great a degree He abounded in that Faith which beleeveth a Possibility of the Saints declining and that unto death cannot lightly be unknown to those that are though but competently acquainted with His Writings I shall present the Reader with a first-fruits onely and leave the Harvest for his own gathering It is saith He much to be admired and admired again that God to some of His Children whom He hath regenerated in Christ and to whom He hath given Faith Hope and Love should NOT GIVE PERSEVERANCE when as He forgives such great sins unto strange children and by imparting His Grace unto them makes them children of His own a MiranduÌ„ est quidem multuÌ„que miranduÌ„ quòd Filiis suis deus quibusdaÌ„ quos regeneravit in Christâ— quibus
Election of Men as hath been mentioned as held by him which was the occasion or ground of his Opinion that such could not fall away finally or to perdition we shall have opportunity in the latter part of this Discourse to enquire God sparing life health and liberty for the composure of it In the mean time we have yet a further account of the Judgment of this Father touching the possibility of the total and final defection of many true Beleevers in the Citation following Many are called and yet are not of those of whom it is said that few are chosen Yet who can deny them to be elect or chosen when as THEY BELEEVE and are baptized AND LIVE ACCORDING UNTO GOD They are plainly termed Elect by those who are ignorant what they will prove afterwards but not by Him who knoweth that they have not Perseverance which bringeth the Elect to Life eternal and that they so stand that He foreknoweth they will fall In this case if the question be put to me why God doth not give Perseverance unto those to whom he hath given the Grace of Love by which they live Christianly I must answer that I am ignorant d Multi vocati non in eis de quibus dictuÌ„ est Pauci verò electi Et tameÌ„ quis negeâ— eos Electos cuÌ„ credunt baptizaÌ„tur secundum Deum vivunt Plané dicuntur Electi à nescieÌ„tibus quid futuri sint non ab illo qui eos novit non habere PerseverantiaÌ„ quae ad beatam vitam perducit Electos scitque illos ita stare vt praesciat esse casuros Hic si à me quaeratur cur eis Deus PerseverantiaÌ„ noÌ„ dederit quia eaÌ„ quâ Christianè viverent dilectioneÌ„ dedit me ignorare respoÌ„deo Aug. de Corr. Grat. c. 7. 8. If all this be not sufficient to satisfie the Reader that this great and learned Defender of the Christian Faith whose sence in the Point in hand we are now enquiring after was of the same Judgment with us herein let him feed further upon what yet remaineth Having asserted a beneficial necessity even to the Elect or Predestinate ones themselves to be kept in ignorance by God of their Predestination or Election in this life He subjoyns words of this import So then for the beneficialness of this secret it is to be beleeved that some of the Children of Perdition who receive not the gift of Persevering unto the end yet begin to live in such a FAITH WHICH WORKETH BY LOVE yea and live for a time faithfully and justly and afterwards fall away nor are they taken away by death before this happeneth to them a Propter utilitatem ergo hujus secreti credendum est quosdam dâ— Filiis Perditionis non accepto dono Perseverandi usque in Finem in Fide quae per Dilectionem operatur incipere vivere aliquamdiù fideliter ac justé vivere postea cadere neque de hâc vitâ priusquam hoc eis contingat auferri Ibidem Cap. 13. Doubtless there is no Faith at all either justifying or saying but that which worketh by Love and yet we clearly see that Augustin's Opinion was that the Children of Perdition i. e. such who perish eternally are very capable of such a Faith and consequently may yea and sometimes do fall away both totally and finally from it The same Father in another Tract discovereth his sence in the point queried in these words That of two both being GODLY Perseverance unto the end should be given unto the one and NOT GIVEN UNTO THE OTHER belongs to the unsearchable Judgments of God b Ex duobus autem piis cur huic donetur Perseverantia usque in FineÌ„ illi autem noÌ„ donetur inscrutabilia sunt Judicia Dei Aug. de Bono Persev c. 8. That in this sentence He speaks of persons truly godly and not seemingly onely besides the exigency of the Passage it self to make the sence of it regular as well that which goeth a little before as what followeth after maketh manifest The words a little before are these For of Him they receive this power viz. of being made the sons of God who giveth pious cogitations to the heart of man by which He cometh to have Faith which worketh by Love c Ab eo quippâ— accipiunt eam qui dat cordi humano cogitationes pias per quas habeat FideÌ„ quae operetur per dilectionem The words a little after these To conclude Were they not both called and BOTH FOLLOVVED HIM THAT CALLED THEM Were they not BOTH of Sinners made righteous or JVSTIFYED and both RENEVVED BY the Laver of REGENERATION d Nonne postremò utrique vocati fuerant vocantâ—m seâ— cuti utrique ex impiis justificati per Lavacrum Regenerationis utrique renovati Afterwards in the same Treatise He cites with approbation the Judgment of an Orthodox man of good repute in his days to whom also He gives the testimony of learning and much acuteness concerning the Reason which moved Christ not to work those mighty works among the men of Tyre and Sidon which He wrought in Capernaum although He knew that they would have beleeved and repented upon the sight of them The Lord Christ saith this Author as the Father records His gloss foresaw that the men of Tyre and Sidon would afterwards have apostatized from their Faith in case they had been brought over to beleeve by such Miracles wrought amongst them in which respect it was out of mercy that He forbare the working of them there because they had been liable to a much greater punishment in case they should have turned their backs upon the Faith which they had once received then if they had never received it e Quidam Disputator catholicus non ignobilis hunc Evangelij locum sic exposuit vt diceret praescisse Dominum Tyrios Sidonios à Fide fuisse posteà recessuros cum factis apud se Miraculis credidissent misericordiâ potiùs non eum illic ista fecisse quoniam graviori poenae obnoxii fierent si Fidem quam tenuerant reliquissent quà m si eam nullo tempore tenuissent Ibid. c. 10. In process of the same Discourse He hath words to this effect That of Regenerate men some dye persevering unto the end others are detained in life until they fall away who certainly had not fallen away in case they had dyed before they so fell and again that some who thus fall pass not out of this life until they return or rise again who certainly should have perished had they dyed before their return a Ipsos quóque regeneratos alios perseverantes usque in FineÌ„ hînc abire alios quibusque decidant hic teneri qui utique non decidissent si antequam laberentur hînc issent rursus quosdaÌ„ lapsos quousque redeant non exire de hâc vitâ qui utique perireÌ„t si antequam redirent exirent Ibid. cap.
tantaruÌ„ sit viriuÌ„ ac efficaciae vt secum trahat effectum fiduciae spei charitatis omnia tandem bona opera vt prâ—sentis vitâ— infirmitas patitur Idem in Loc. Com. Class 3. c. 4. Sect. 5. From the latter words of this Testimony it plainly appears that the sence of this Author is that that trust recumbency or reliance upon God or Christ wherein the said Synod with some others placeth as it seems the essence of justifying Faith is no part of this Faith but only a necessary effect or consequent of that firm assent unto the Gospel or Word of God wherein he placeth the intire essence of this Faith as we have heard Of which unquestionable Truth I could joyn many Co-assertors unto him of approved learning and worth as Chamier Dr George Downham and others if I conceived it any ways necessary or commodious to the business in hand But I have still a considerable Reserve of Resolute Doctors to make good §. 28. against the Synod of Dort that they themselves assert and teach a possibility of a final Apostacy in persons truly justified as well as their Opposers the Remonstrants notwithstanding their heavy censure passed upon them for this Doctrine such I mean who place true justifying Faith in a certain knowledg of or firm assent unto the Word of God and consequently conclude those to be persons truly justified against some of which the said Synod doth not onely avouch and teach a possibility of their total and final defection but even a necessity also which is a strain of contest against the necessity of the Saints Perseverance higher then ever any Arminian or Remonstrant woun'd up his pen unto We therefore saith Gualter say that Faith is a certain firm assent of minde arising from the Word of God whereby we acknowledg Christ for such as the Scriptures exhibit Him unto us or hold Him forth to be a Dicimus ergo Fidem esse certum firmum animi assensum ex verbo Dei enatuÌ„ quo ChristuÌ„ taleÌ„ agnoscimus qualeÌ„ illum nobis Scripturae proponunt Gualt in Ioh. Hom. That Faith saith Melancthon which justifyeth is not onely a notice of the History but it is TO ASSENT to the Promise of God wherein Remission of Sins and Justification are freely offered for Christs sake b Sed illa Fides quae justificat noÌ„ est tantuÌ„ noticia Historiae sed est adseÌ„tiri promissioni Dei in quâ gratis propter ChristuÌ„ offertur remissio peccatoruÌ„ justificatio Melanct. in loc de Justificat And elsewhere he affirms this Faith to be AN ASSENT to every Word of God delivered to us c Fides est assensus omni verbo Dei nobis tradito Chemnitius delivers this definition of justifying Faith as more generally approved of by Protestant Divines and by himself also Faith is TO ASSENT unto the whâ—le Word of God delivered unto us and herein to the free Promise of Reconciliation granted unto us for Christ our Mediator d Fides est assentiri universo Dei verbo nobis tradito in hoc promissioni gratuitae reconciliationis donatae propter Christum MediatoreÌ„ Chemn Exam. pag. 159. Musculus observeth That in the Example of Abraham in the Scriptures this is not onely commended or taken knowledg of that He beleeved there was onely one God but that He beleeved the Promises of God e In exemplo Abrahae non hoc tantuÌ„ praedicatur quòd crediderit ille hoc tantuÌ„ unuÌ„ esse DeuÌ„ sed quod FideÌ„ habuerit promissionibus Dei Musc loc de Justif Sect. 5. clearly implying that his belief of these Promises was that Faith which justified him Zanchius reports this to be a definition of justifying Faith which Bucer and other Orthodox Divines gave Faith is the gift of God and work of the Holy Ghost in the minde of the Elect whereby they BELEEVE THE GOSPEL of Christ f Non Bucerus soluÌ„ sed etiaÌ„ alij multi definiunt saepè FideÌ„ ita vt dicant eaÌ„ esse donuÌ„ Dei opus Spiritus Sancti in Mente Electorum quo Christi Evangelio credunt Zanch. Tom. 7. pag. 352. Himself elsewhere frameth us this definition Faith is a vertue given unto us by God by which we ARE PERSVVADED that whatsoever was heretofore propounded by the Prophets and Apostles in the Name of God and is now preached unto us out of their Writings is the Word of God and beleeve and profess this whole Word as well the Law as the Gospel as the certain Word of God g Fides est virtus à Deo nobis donata quâ quicquid olim propositum fuit nomine Dei à Prophetis Apostolis nunc auteÌ„ nobis ex ipsorum Scriptis praedicatur persuasi sumus esse verbum Dei illudque totum tà m legeÌ„ quà m Evangelium vt certum Dei verbum credimus ac prositemur Zanch. Tom. 4. pag. 241. Beza affirmeth that the state of the Epistle to the Romans is to be ordered or disposed of in our Judgments thus That we are saved by God through one Christ IF WE SHALL BELEEVE THE GOSPEL h Sic disponendus est status hujus Epistolae nos à Deo per unum Christum servari si Evangelium crediderimus Beza in Rom. 1. 17. Polanus describes justifying Faith A KNOVVLEDG AND ASSENT whereby a man beleeveth all that to be true which God hath commanded to be beleeved i Fides est notitia assensus quo creditur verum esse quicquid Deus credendum praecepit Polan Partit Theolog. l. 2. p. 368. Vrsine thus Faith is a true perswasion whereby we ASSENT to every Word of God delivered unto us k Fides est vera persuasio quâ assentimur omni verbo Dei nobis tradito Ursin de Primo Praecept If thou saith Mr Tyndal the Martyr BELEEVEST THE PROMISES of God the Truth of God justifieth thee i. e. He forgiveth thee thy sins and taketh thee into Favor l Si promissionibus Dei credas veritas Dei te justificat i. e. ignoscit tibi teque in gratiaÌ„ recipit Tyndal de Christian Obed. ad Hen. 8. Give me leave to instance one Author more Dr Jo Davenant a member of those convened in the Synod at Dort quorum pars magna fuit arguing against Bellarmine the non-abolition of Faith even in the glorified condition it self of the Saints in respect of the nature habit or essence of it useth this demonstration viz. that those who are in an estate of perfect blessedness are so affected or disposed that they are willing to assent unto God not onely because of the evidence of the matter but also for the Authority of the Assertor although the thing affirmed were in it self inevident Yea and further saith that there is none of the Blessed or glorified ones but will much more readily beleeve God for the Authority of the Speaker then He that is endued with the greatest Faith amongst
meerly accidental to the Law and to the Judg and so to their intentions respectively that such or such a person becomes a Malefactor and consequently that he suffers death But the suffering punishment or death are the natural and proper fruits of the violation of the Law justly inflicting them in whomsoever it be found And if the matters of Fact deserve punishment or death it would argue a defect in the Law and in the Judg if they should not according to their different capacities give sentence accordingly We have as I remember elsewhere shewed that neither God nor any Decree or Law of his are any cause intentionally or directly of any mans either sin or punishment but occasionally or accidentally only and that so that whosoever sinneth or comes to be punished for sin might have avoided both any Purpose Law or Decree of God notwithstanding And to this purpose pertinent is the Observation made by Musculus upon our Saviours expression Mat. 22. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. the Kingdom of Heaven is made like or become like not is like unto a certain King c. For saith he the Kingdom of Heaven is not such a thing that all the particulars here in this Parable reported of it should belong to the nature of it but several of them are accidental to it through the wickedness of men Otherwise this Kingdom doth not of it self or in its proper nature tend to the destruction of any man a Observaâ—duÌ„ est quà m notanter siâ— dictuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similâ— factum est Non enim in seipso tale quid est regnum coelorum vt quae hîc de illo coÌ„memorantur ad illius pertineant naturaÌ„ sed accidunt illi improbitate mortalium Alioqui non facit naturâ suâ ad cujusdaÌ„ Pâ—rditionâ— c. Proinde rectè non dicit Simile est regnum coelorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed simile factum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fifthly and lastly The pregnant Result of the premised Particulars is this That the marriage Feast in the Parable was provided by the King and the Oxen and Fatlings here spoken of killed not only for those who upon their invitation were perswaded to come and partake of them but as well and with equal if not with more especial intentions on the Kings part for those also who never came to taste of them and consequently that the Death of Christ signified by the Oxen and Fatlings slain and the blessedness accruing unto the children of men hereby signified by the Feast it self were equally meant and intended by God for those who perish and for those who are saved and consequently for all men without exception of any And indeed this purport of the Parable lieth so large and full in the carriage of it that Calvin himself could not but subscribe unto it as he that shall please to peruse his Commentaries upon Mat. 22. 2. and withall acknowledg what is evident must needs confess Amongst several other passages facing this way having specified some points of difference between Matthew and Luke in recording the Parable he saith That yet in the sum and substance of the matter they very well agree viz. that whereas God vouchsafed this peculiar Honor to the Jews to provide and FVRNISH A TABLE OF ENTERTAINMENT FOR THEM they rejected this Honor prâ—ffered to them And saith moreover That Whereas many Expositors refer the Marriage of the Kings Son in the Parable to this Point That Christ is the end of the Law and that God had NO OTHER INTENT IN HIS COVENANT with this people then to set him as a King or Ruler over them and by the sacred band of a spiritual Marriage to joyn a Church unto him I freely accord with them herein b In summâ quideÌ„ optimè conveniunt quòd cum Deus Judaeos peculiari honore dignatus fuerit quasi mensam hospitalem illis instruens illi oblatum sibi honoreÌ„ contempserint Quòd nuptias filii Regii hûc refereunt multi Interpretes quia Christus finis est Legis neque aliò spectavit Deus in suo foedere quà m ut eum populo suo praeficeret sacroque spiritualis conjugii vinculo EcclesiaÌ„ ei conjungeret libenter amplector Afterwards upon vers 9. of the same Chapter But saith he if God then spared not the natural Branches the same Vengeance hangeth over us at this day unless we answer when he calleth Yet shall not the Supper PROVIDED or prepared FOR US be lost but God will furnish himself with other guests a Quod si tunc non pepercit naturalibus ramis eadem nobis bodie impendit ultio nisi vocanti respondeamus Nec vero peribit coena quâ— nobis parata erat sed alios sibi convivas Deus accerset Calvin Harm p. 188. In these passages this Great supposed Enemy to the Universality of Redemption by Christ clearly supposeth or affirmeth rather the same to be a truth For he expresly affirmeth that God provided a Table of Entertainment for those who rejected it and never came unto it and supposeth that the Supper provided by God for us may through our neglect of our invitation hereunto be withheld from us and that others may be admitted unto it in our stead If the Death of Christ and Salvation by him were provided and prepared by God as well for those who reject them as for those who imbrace them doubtless they were intended for all men without exception Which truth as was lately observed is so necessary for the due managing of the Scriptures and many other the most important affairs in Christian Religion that the Professed Enemies thereof are ever and anon constrained and forced to make use of it both in opening the Scriptures as likewise in their other Theological Discussions and Debates and so consequently to give testimony unto it And the very truth is that it is one of the main Pillars that supports and bears up the weighty Fabrick of that Divinity and Religion which the Scriptures hold forth unto the World Another piece of Scripture rising up in assertion of the same Doctrine is §. 2. that which speaks in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. word for word For there hath appeared the Grace of God which is saving unto all men b Tit. 2. 11. or being saving unto all men that is which is of a saving nature property or tendency unto all men The Syriac Translation reads Servatrix omnium the savioress of all men Our last English Translators rendering the place thus For the Grace of God which bringeth Salvation hath appeared unto all men shew themselves more indulgent to their own sence and opinion then will well stand with the ingenuity and faithfulness required in Translators an infirmity too too apparant in them at several other turns though the truth is that this Translation of the words damnifies their Opinion one way as much or more then it
gratifies it in another For in making the Apostle to say that the saving Grace of God hath appeared unto all men they suppose him to be of their Judgment who conceive the Gospel and the saving Grace thereof to be discovered and preached by God unto men not only by the Ministry of Men or by the Letter of the Gospel it self but by the Works of Creation also and the gracious Government of the World For certain it is that the saving Grace of God of which the Apostle here speaks had not at this time appeared unto all men upon any other terms But this by the way Our former Translators dealt much more fairly with the Holy Ghost at this place rendering and pointing the words thus For that Grace of God that bringeth Salvation unto all men hath appeared The Grace of God in Christ is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvifical unto all men not because it is such to all sorts or ranks of men only or to some men of all sorts and degrees as some not fearing to destroy the clear sence of the Holy Ghost to salve their own interpret but because it is such to all men simply and without exception of any This Exposition is confirmed 1. From the Context in the words immediately following wherein the proper end or ducture of this saving Grace of God now discovered is declared thus Teaching us that denying all ungodliness and worldly lusts we should live soberly righteously and godlily in this present world If then this saving Grace of God teacheth i. e. be apt to teach perswade and lead all men without exception as well one as another to a denyal of all ungodliness and to live soberly then must it needs be alike saving unto all For if this teaching property in it flows from the savingness of it which the Apostle here clearly supposeth then must the savingness of it necessarily be of equal extent with that property An Act of Grace Love or Bounty inviteth obligeth no more unto thankfulness then those to whom it is meant and intended Now certain it is that the saving Grace of God held forth and profered unto all men in the Gospel teacheth inviteth perswadeth obligeth all mâ—n without exception as well one as another to deny ungodliness c. to live soberly c. Otherwise we must say that there are some men who ought not who are no ways bound to learn any of these things from the Gospel nor to practise them upon any accompt of Grace or love â—endered herein from God unto them which I suppose is a saying too hard for any considering man to digest 2. The words themselves in their Grammatical native and proper signification give out the sence and Exposition specified The Grace of God here spoken of is expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. saving or salvisical unto or apt to save all men And of what dangerous consequence it is to turn the words of the Holy Ghost out of their proper and best known significations into any by devious and qualified sence when there is no necessity of doing it hath been once and again admonished and declared in the Premisses a Cap. 5. Sect. 35. Cap. 6. §. 2 3 4 c. 3. The Exposition given fairly accordeth the passage in hand with many other its fellow-Scriptures as where God is said to have prepared His Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face of ALL People b Luke 2. 30. to be willing to have ALL Men saved and to come to the knowledg of the Truth c 1 Tim. 2. 4. So again to have NONE perish but to have ALL MEN come to Repentance d 2 Pet. 3. 9. And again where Christ is said through the Grace of God to have tasted death for EVERY MAN e Heb. 2. 9. to omit several others which we have demonstratively proved to be of one mind and one heart with the said passage so understood as now interpreted 4. And lastly The Exposition given is attested by Orthodox Interpreters so owned and acknowledged by our Adversaries By name saith Pelican he testifieth the Grace of God to be COMMON TO THE UNIVERSE OF MEN or to men universally because of Servants of whom he had spoken And presently after But we are ALL one in Christ we are ALL UNIVERSALLY called to the Kingdom of God we were ALL after the offence given to be reconciled unto our Father f Nominatim universiis communem esse gratiam Dei testatur propter servos de quibus locutus erat sed cuncti in Christo unum sumus universi ad regnum Dei vocamur omnes post offensam Patri nostro reâ—onciliandi suimus Aretius upon the place affirmeth That the Gospel offers the Grace of God unto ALL MEN and hereupon infers that therefore it concerns ALL MEN to adorn the Doctrine hereof with their lives and manners g Prima ratio est Evangelium omnibus hominibus offert gratiam Dâ—i Ergo omnium interest hanc Doctrinam ornare vita moribus If the Gospel offers the saving Grace of God unto all men and all men upon this account stand bound to adorn the Doctrine thereof then must this Grace in the offer of it and so in the intention of him who offers it in the Gospel be saving i. e. of a saving tendency and import unto all men Yea if all men stand alike bound in respect of the alike offer of it respectively unto them neither of which alikeness can reasonably be denyed or indeed questioned it is a plain case that the savingness of it and Salvation by it is by God alike intended unto all men But from the Universal Offer of Grace unto men in the Gospel we have formerly argued and evicted real intentions in God of Salvation by Christ unto all men without exception h Cap. 7. Sect. 2. 3. c. As for those trivial evasions from this and such-like Scriptures as viz. that by all men may be meant either great numbers of men or all sorts or some of all sorts and ranks of men or Jews and Gentiles and so again that the Grace of God may be said to be saving unto all men because there is a sufficiency of merit in Christ to save all men though the Salvation of all men by him be not intended by God c. These I say with the like put-offs we have already upon like occasions frequently occurring detected of vanity and shewed their clear inconsistency with the principles as well of that Wisdom which is revealed from Heaven in the Scriptures as of that reason and understanding which are naturally ingrafted in men If any mans judgment be yet tempted with a face of any seeming beauty or strength in any of them he may I presume be delivered from further inconvenience in this kind by a second review of the sixth Chapter of this Discourse at least if he shall diligently consider what is to be seen
hope that he MAY BE one of Gods Elect at present hath ground yea the same ground to hope that he Is such an one at present Now if such an unregenerate man as hath been oft mentioned hath a sufficient ground of hope that he is at present one of Gods Elect then have the generality of wicked and unregenerate men respectively a sufficient ground of hope that they are all and every person of them the Elect of God For if any one of this sort of persons hath a sufficient ground of hope in this kind then have they all and every one the same for no ground of difference between them in this case is imaginable But how ill it accords with sundry the grounds and principles of our Adversaries to affirm That all the world which as John saith lieth in wickedness should have sufficient ground of hope that they are the Elect of God I leave to themselves to consider Therefore certainly no unregenerate person such especially as we lately described hath any sufficient ground of hope that he is at present one of the Elect of God and consequently the Doctrine we oppose for denying that Christ dyed for all men without exception leaveth no place or ground of any such hope unto unregenerate persons which is likely to engage or provoke them unto any Gospel enquiry or addressment of themselves to the means of beleeving no nor yet which leaves them in any capacity of being wrought or perswaded hereunto by any other motives or inducements whatsoever 5. And lastly In case unregenerate men should by the leave and sufferance of the said Doctrine be under any such hope as it asserts unto them I mean that they may be the Elect of God in that sence of the word Elect which the Patrons of this Doctrine commonly put upon it yet would not this hope be apt or likely to animate or encourage them to such applications of themselves as those specified no nor yet suffer them to be much affected with or wrought upon in this kind by any other motives or means of excitement whatsoever The Reason hereof hath been formerly given where we shewed and proved that such an hope which hath certainty of success or attainment absolutely and unconditionally insured unto it is not of that kind of hope which is likely to engage much unto action a Cap. 10. Sec. 15. Cap. 13. Sect. 7. I here add and have added That the very genius or import of it is rather to render the Subject of it uningageable unto action by other motives And thus we clearly see by a through examination and debate of the whole business that the Doctrine of our present contest and which denyeth that Christ dyed for all men leaveth no ground of hope for any person whatsoever in his natural condition that he either is or may be one of those who are in any possibility of being saved by Christ and consequently must needs be a Doctrine Anti-evangelical in the highest This for the opening and asserting of the Philanthropy of God avouched in the Scriptures When the Apostle writeth thus to the Hebrews For if we sin willingly after §. 9. we have received the knowledg of the Truth there remaineth NO MORE SACRIFICE for sins b Heb. 10. 26. he clearly supposeth that they for whose sins there was an expiatory Sacrifice offered by Christ may by Apostacy and a rejection of the grace of this Sacrifice reduce themselves to such a condition wherein they shall be uncapable of any attonement for sin by any Sacrifice whatsoever For this clause there remaineth NO MORE Sacrifice for sin evidently implieth 1. That before the horrid sin of Apostacy here spoken of the persons that fall into it have or had a Sacrifice for their sins viz. for the expiation and attonement of them which can be no other but the Sacrifice of the Death of Christ. In saying there remaineth no more or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not still or not further a Sacrifice for sins he must of necessity suppose that till that sad alteration in their spiritual estate here described by their sinning wilfully after c. should befall them they were partakers of a Sacrifice for the expiation of their sins which as hath been said must needs be the Death of Christ otherwise they should have been in no worse case as to matter of receiving benefit by the Death or Sacrifice of Christ after their Apostacy then before 2. That upon and after this alteration they are either absolutely and altogether excluded from a re-admission into their former grace whereby they were partakers of the Sacrifice of Christ or at least that they stand upon terms of extream difficulty ever to obtain such a re-admission So that this passage of Scripture befriendeth both the main Doctrines avouched in this first part of our Discourse with pregnancy of confirmation respectively For 1. It supposeth that Christ offered the Sacrifice of Himself for the sins of those who very possibly may never be saved by him and consequently for all men without exception for concerning those that come to be saved by him there is no question And 2. That they who have sometimes been partakers of the Sacrifice of Christ and hereby of the Grace and Favour of God in the pardon of their sins may afterwards apostatize into such a condition wherein there remains no more Sacrifice for their sins but a certain looking for of judgment and fiery indignation c. Calvin himself knew not it seems how to manage the place but in full comport with the sence given There is a great difference saith he upon the place between particular fallings and such an Universal defection whereby it cometh to pass that we WHOLY FALL AVVAY from the Grace of Christ But because this cannot befall any man but him who is enlightened therefore he saith If we sin willingly after we have received the knowledg of the Truth as if he should say who shall willingly CAST AVVAY THAT GRACE WHICH HE HAD OBTAINED A little after He the Apostle denies that any Sacrifice remains for those who DEPART FROM THE DEATH OF CHRIST which is not done by any particular Delinquency but by a CASTING AVVAY OF FAITH TOTALLY a Porrò multùm interest inter particulares lapsus universalem ejusmodi defectionem quâ fit vt à Christi gratiâ in totum excidamus Quia autem nemini hoc contingere potest nisi qui jam illuminatus fuit ideò dixit Voluntarie post acceptam veritatis noticiam peccantibus acsi diceret Qui sciens ac volens grantiam quam adeptus erat abjecerit Et paulò pòst Hostiam ergo iis residuam esse negat qui à Christi morte discedunt quod fit non particulari aliquo delicto sed abjectâ in totum Fide Doubtless they who depart from the Death of Christ were sometimes at it i. e. partakers of it and they who cast away Faith totally sometimes had it And long
before Calvin Chrysostom had declared for the substance of the Interpretation given That which the Apostle saith saith he upon the place is some such thing as this Thou hast been cleansed thou hast been discharged from matter of crime or accusation against thee thou hast been made a Son if now thou shalt return to thy former vomit dis-inheritance fire and all such like terrible things abide thee for there is not a second Sacrifice for thee b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall upon the account of this Chapter produce only one brief passage §. 10. of Scripture more wherein the Gracious Intentions of God towards all men in point of Salvation by the Death of Christ are like Solomons King upon his Throne against whom there is no rising up The intire Verse wherein the words we mind are extâ—nt runneth thus 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 c 2 Pet. 3. 9. Evident it is and Expositors generally consent that the Apostle in these words propounds a further Reason or consideration to satisfie those that being weak were apt to stumble and take offence that the Lord Christ delayed his coming to judg the World and to deliver his Saints so long No man saith the Apostle in effect upon this account hath any reason to be offended or take it amiss at the hand of Christ that he makes no more haste in coming to judg the World seeing that his delay in this kind proceeds not at all from any neglect or backwardness in him to perform his Promise in that behalf though some men count all delay which is contrary to their minds and desires to be no better then neglect or slackness unto action but from his great patience and long-sufferance towards men His will and desire being that no person whatsoever of mankind either in present being in the world or that shall be born hereafter should perish everlastingly but that every man of them should come to Repentance whereunto his patience and long-sufferance inviteth yea and leadeth them d Rom. 2. 4. and by which many are actually led and brought unto it that so they may be saved From the passage thus understood I argue thus If Christ be not willing that any man should perish but that all should come to Repentance then questionless he intendeth the Salvation of all and consequently dyed intentionally for all for unless he intended to dye for them yea and did dye for them it is not possible that he should either will or intend their Salvation in as much as no man can will or intend that which he knows to be unpossible But certain it is that Christ is not willing that any man should perish but that all should come to Repentance the Holy Ghost in the Scripture in hand expresly affirming it Ergo. Against the sence and Interpretation of the words given and so to the invaliditating §. 11. of the Argument built thereon it is pretended by some that the Apostle doth not here assert an unwillingness in Christ that any person whatsoever of mankind should perish but only that any person of the Elect should perish To give colour to this Exposition they circumscribe the particle or pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us with the limit or line of their Election so carrying the sence thus The Lord is not slack c. but is long-suffering to us-ward viz. who are his Elect and consequently to all others that are partakers of the same Election with us not willing that any viz. of these the Elect of his Father should perish but that all these should come to Repentance not any others This sence of the place is commended by Estius a Popish Expositor but we shall find Calvin leaning with the Truth another way So then Peter saith Estius upon the place saith that the Lord dealeth patiently i. e. delayeth his promised Coming and Judgment for the Elects sake that they might not perish but being converted to Repentance be saved a Sic ergo Petrus dicit Dominum patienter agâ—â—e i. e. adventum promissum judicium suum differre propter Electos ut ne per 〈…〉 â—ed ad poenitentiam conversi salventur c. Estius in 2 Pet. 3. 9. This Exposition he labors in the very fire to make to stand but as one said in another case oportet aliquid intus esse an Exposition that hath not truth in it cannot be made to stand 1. I would demand of this Expositor and of those who sence with him in the Interpretation specified why or by what authority they expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards us the Elect rather then towards us Beleevers For if they will needs have the persons here spoken unto to be considered by the Apostle not in their Natures or general capacities viz. as they were men but in some particular or special capacity wherein other men or all men did not partake with them the capacity of Saintship or of Faith was as neer at hand as that of Election For that the persons we speak of were Saints and Beleevers is far less questionable then that they were Elect in their sence of the word Election who thus interpret It is true what Estius alledgeth to credit his Exposition that this Epistle was written to the same persons with the former who are stiled Elect 1 Pet. 1. 2. But 1. Whether his Elect and the Apostles Elect be the same is very questionable unless haply the Apostle puts it out of question that they are not the same by setting forth his Elect in the place cited by such a description which will not agree with Estius his Elect Estius with the Generality of Divines amongst us by his Elect understands as well those that shall repent and beleeve hereafter though they be at present sons of Belial and to every good work Reprobate as the Apostle speaketh as those who actually do beleeve whereas Peter in the place now mentioned estimateth his ELECT by the Sanctification i. e. the actual Sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ according to the fore-knowledg or pre-approbation of God i. e. as God approved and judged it meet and consequently decreed from eternity to regulate his Election of men in time But this only by the way for as to this Scripture with others which treat of Election we shall God favouring speak more fully in due time 2. Though the Epistle was as this Author alledgeth written to the same persons with the former who in the beginning of the said former Epistle are termed Elect yet are these persons in this very Epistle and much neerer to the place in hand described or considered in their capacity of Beleeving Simon Peter an Apostle of Jesus Christ to them that have obtained like precious FAITH with us b 2 Pet. 1. 1.
c. So that in this respect there is much more reason why in the place in question he should speak unto them or consider them as Beleevers with Himself then as Elect with Himself in such a notion of Election wherein Elect are distinguished from Beleevers as was lately declared But now to make the Apostle to say that God is patient towards us BELEEVERS not willing that any of us who BELEEVE should perish but that all WE should come to Repentance is to make him speak beneath the line of common sence For 1. the Patience of God towards Beleevers who are in a present capacity of Salvation and according to the Principles of our Adversaries out of all Possibility of perishing is no means of their non-perishing neither need He be patient towards them in reference to any such end 2. Neither have these need to come to Repentance in order to their non-perishing unless we shall suppose them in a Possibility of a total loss of that Faith that is in them yea and that they will defacto totally lose it 2. That the Apostle doth not in the place in hand speak of the Christians to whom He writes as they were Elect in the common sence of the word appears from hence viz. because in case there were any Elect in this sence the Patience of God towards them would be no argument or sign of His non-willing their perishing or of His willing that they should come to Repentance because He shews the same or greater Patience towards such Persons who are not Elect in that sence and who never come to Beleeve or Repent 3. The Lord is not here said to be not willing that any of the Elect should perish or but that all these should come to Repentance but simply and indefinitely that any should perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and universally but that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should come to Repentance Now these indefinite Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise these universals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do frequently in Scripture we shall not need to cite places being so numerous and obvious signifie men simply and absolutely considered the former partitively distributively and sometimes interrogatively the latter universally but no instance I presume can be found where either the one or the other signifie men in any special capacity or under any particular consideration unless haply it be where such capacity or consideration is either in the same period or else in the same contexture of speech and neer at hand particularly mentioned and expressed Now concerning the place in debate certain it is that the capacity or consideration of Election is not onely not at all mentioned or specified in the same period nor yet in the same Passage or Contexture of Scripture or any where neer at hand but not so much as in all the Epistle from first to last Therefore doubtless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all do not here signifie any of the Elect and all the Elect but any men and all men 4. Neither can God in any tolerable construction or propriety of speech or sence be said to be patient or long-suffering towards those whom He loves with the greatest love that is and this unchangeable for such is the love of Election supposed by those against whom we argue to be especially if it be supposed withall which these men suppose likewise that though they be wicked yet they cannot Repent cannot cease to be wicked until God comes with a strong and irresistible Hand to cause them to Repent For when we ardently and affectionately love a Person one or more we cannot reasonably be said to be patient towards them though we do not punish them for such miscarriages or actions wherein they are prejudicial unto us in case we know it to have been impossible for them to forbear such actions unless we our selves had effectually restrained them from them It would not argue any patience in a Parent towards His young Infant which He tenderly loves to forbear correcting it in case it should let fall and break a Venice glass or some like brittle commodity which were put into the hand of it Patience we know is a Grace or Vertue whereby a man is enabled and disposed to moderate the Natural Passion of Anger and to prevent the exorbitant and undue motions of it So that Patience hath no place or opportunity to express it self but onely in such cases wherein this Passion is apt to be stir'd and provoked Now the Passion we speak of Anger is not apt to be raised or provoked but onely by such actions wherein or whereby we apprehend either our selves or some neerly relating to us to be neglected or despised according to the Philosophers discourse and description of it wherein He mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neglect or contempt of a Person or of some related to Him as always the cause of it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. 2. cap. 2. which description if need were we might shew to be very agreeable to what the Scriptures themselves deliver concerning the same Passion So then in case there be no ground or reason upon which God can judg himself or any of his neglected or despised by the impenitency of his Elect in their sinful ways whilest they continue in them He cannot be said to be patient or long-suffering towards them though he forbears to punish them with death for it Now when that onely is done by a man which he is either in one kinde or other necessitated to do and cannot possibly refrain the doing it no Person whatsoever what damage soever he may receive by what is done upon such terms hath any sufficient ground to judg himself or any of his neglected or despised in such an action nor consequently to be provoked unto anger by it 5. Neither can the Elect in such a sence as many call Elect truly or reasonably account the long-suffering of the Lord Salvation unto them which yet the Persons here spoken of and to are in the sequel of this Chapter injoyned to do And account that the long-suffering of the Lord is Salvation Vers 15. For they that have Salvation infallibly and infrustrably against and above Death Life Angels Principalities Powers things present things to come height depth every creature whatsoever ascertained assigned or designed by the irrevocable Decree of God unto them stand in no need of any respite or reprievement from death through the long-sufferance of God in order to the obtainment of Salvation Because in case they should dye either the first moment that they are born into the world or after never so much sin committed yet the Decree of God concerning their Salvation being peremptory absolute and irresistible must needs take place and produce their Salvation against all obstructions and impediments whatsoever Therefore as a man hath no reason to set any such high prize upon a Receipt prescribed unto him
were disobedient when once the long-suffering of God waited in the days of Noah d 1 Pet. 3. 20 c. Not to multiply Places that of the Apostle Paul formerly opened e Cap. 6. Sect. 10. cap. 12. 20. is of much affinity with the words in hand Who will have all men to be saved and to come to the knowledg of the Truth f 1 Tim. 2 4. In all these Passages unto which many more of like import might readily have been added the gracious intendments of God in his Patience towards the generality of men and more especially towards the wicked are very emphatically asserted and this by way of encouragement and invitation unto them to Repent that so they might be saved But concerning any such intentions of God in His Patience determinately towards Beleevers or His Elect I finde the Scriptures silent altogether 4. And lastly The sence of the Scripture in hand contended for is attested by Mr Calvin Himself over and over The Apostle saith He checketh the too-much and preposterous haste that some made by another Reason viz. because the Lord doth therefore defer His Coming that hereby He may invite all mankinde or the whole of Mankinde unto Repentance A little after thus And indeed there is the same consideration to be had of the duration of the whole World which there is of every mans life in particular For God by affording or enlarging time to every PARTICVLAR MAN forbeareth them till they may or that they may repent So likewise He makes no haste of puting an end unto the World that He may give unto ALL MEN a space to repent g Alia ratione nimiam ac prapo 〈…〉 am festinationem compescit nempe quod Dominus adventum suum ideo differat ut totum humanum genus ad poenitentiam invitet Et paulo post Atque omnino de totius mundi duratione idem quod de cujusque hominis vita sentiendum est Deus enim tempus singulis prorâ—gando sustinet cos quâ—â—d resâ—piscant Similiter finem mundi ideo non accelerat ut det omnibus resipiscendi spatium Calv. in 2 Pet. 3. 9. Aretius in his brief Commentary upon the Place compares it for sence and import with three of those four Texts lately cited viz. Rom. 2. Ezek. 18. 1 Tim. 2. 4. in all which as we observed the Patience of God towards the generality of men or towards sinful men in order to their Repentance and Salvation hereupon is clearly avouched but not the least mention or intimation of any confinement or appropriation of this His Patience or intendments either of Repentance or Salvation therein unto righteous men or His Elect. Therefore questionless this Orthodox Author also correspondeth with us in the Interpretation given Dr Ames upon the place acknowledgeth That the Patience of God in it's own nature hath this use and end viz. to allure or invite sinners unto Repentance Rom. 2. 4. And in this sence He granteth that their Exposition may be admitted who understand these words and the like of all and every particular man a Patientia Dei ex sua natura illum usum finem habet ut allicâ—at Peccatores ad resipiscentiam Rom. 2. 4. Atque eo sensu posset admitti eorum explicatio qui ista verba similia intelligunt de omnibus singulis But whereas He adds that the Apostle in this place particularly respected the Elect and for proof saith that He speaks of the Elect Vers 8. and numbereth Himself with those of whom He speaketh We answer briefly 1. That He doth not speak Vers 8. of the Elect as such or in their capacity of Election but onely stiles those to whom He there speaks Belâ—ved which onely imports His affection towards them as they were Saints or Beleevers or rather as they were so judged by Him 2. Whereas He numbers Himself with those to whom and of whom He speaketh it no ways proveth or supposeth that He numbereth Himself in respect of His Election with them or of His Saintship especially considering that He speaketh not either to them or of them as they were Elect as we have proved at large in the traverse of the words And whereas He grants That the Patience of God hath in its own nature this use and end that it allures or draws Sinners to Repentance doth He conceive that this nature of it is altered or changed for the worse by any Intentions of God in respect of what sinners soever Or doth He think that God dissolveth or destroyeth the proper operativeness or tendency of any of His Dispensations in order either to procure the perpetration of more sin in the world or to the extenuation of the demerit or punishment of men who live and dye impenitent and obdurate in their sins Or is there any other end imaginable but onely one or both of these why the Patience of God which in its own nature hath this use and end to draw sinners to Repentance should be devested of them by God But against the Exposition given and maintained some things are objected §. 13. First If the Lord Christ should defer His Coming or be patient towards all men without exception in order to their Repentance that so they may not perish He must defer it for ever and so never come in as much as that day will never come wherein all men will Repent To this I answer That it is neither the sence of the Text nor yet of the Interpretation given that Christ should be patient unto all men or defer His Coming until all men without exception should actually Repent but that His intent and desire in His Patience towards all men is that they should repent and be saved and that He doth by His Patience and long-suffering towards all men afford unto them means and opportunities sufficient to bring them all to Repentance How such Intentions and Desires in God and in Christ which are real and cordial may yet very possibly never take place or be fulfilled hath been shewed in part formerly b Cap. 2. Sect. 14 cap. 3. sect 7 11 c. cap. 10. sect 43. and remains to be further opened in convenient place Another Objection levyed by some against the Interpretation avouched which yet in part falls in with the former and is already fallen with it is this If Christ certainly knows knoweth before-hand that all men without exception will not repent or will not be saved how can it be thought that He should will intend or desire that they should repent or that they should be saved Doth any sober man will or intend such a thing which he certainly knows beforehand will never be effected To this sufficient Answer hath been given in the Premisses c Cap. 3. Sect. 7 11 c. where we delivered this for a general Rule to direct to a right understanding of Scripture Anthropopathies and attributions of humane things unto God viz. That it is not
given unto them or conferred upon them upon the performance of such and such Conditions as the Covenant specifies And this clearly and without controversie is the end I mean the proper and immediate end for there are several ends besides this of the Covenant of Grace established in the Blood of Jesus Christ viz. to give Assurance unto the Sons and Daughters of Men that upon their Faith and Repentance and their Perseverance in both unto the end they shall have Salvation and Eternal Life conferred upon them If so be a man hath an absolute unlimited and right-out Purpose or Intent to confer such or such things upon men a Covenant is but an unsavory and superfluous thing because a man may confer or give what he pleaseth to another without it So if God had a simple and absolute Intention to confer the Great things of Heaven upon Men I mean without the performance of such and such Articles or Conditions as we speak of the making of a Covenant with them had been in vain Therefore the proper end of a Covenant is to assure or to secure those that are Covenanted with that upon the performance of the Articles of the Covenant the good things mentioned therein if it be a Covenant of Good things shall be exhibited and given unto them Now then this being the end of a Covenant if the Persons interessed and concerned in it or Covenanted with should not be known who they are they cannot partake of this end nor be any whit the better or more secure in their mindes touching the enjoyment of the good things mentioned in the Covenant upon any performance whatsoever because the good things mentioned in a Covenant cannot be claimed or expected by any but onely by the Persons Covenanted with though they should perform the terms or conditions specified in the Covenant ten times over If the Trumpet saith the Apostle give an uncertain sound who shall prepare 1 Cor. 14. 8. Himself to the Battel In like manner if the Covenant of Grace speaks unto Persons unknown both to themselves and others and holds forth Life and Salvation onely unto such both men and women as no man can say or tell who they be how shall any man or woman be excited provoked or engaged either by the tender of the Covenant unto them or by the great and excellent things therein promised conditionally to take hold of the Covenant as the Scripture speaketh i. e. to perform the Conditions therein required If it be said Yes the Covenant is to be preached and tendered unto all §. 3. without exception of any and assurance is therein given unto all that upon performance of what is there required the good things there promised shall be given unto them So that there is ground and encouragement enough howsoever for every man and woman without exception to beleeve To this I answer It is true the Covenant is to be preached and tendered unto all without exception and there is ground and encouragement enough for every man without exception to beleeve but both these clearly suppose that the Covenant is made with all Men without exception of any and consequently that the Death or Blood of Christ which is the ground work and foundation of this Covenant extendeth unto all No Covenant offereth any thing insureth any thing upon what terms soever but onely unto those that are Covenanted with and comprehended in the Covenant When a man covenanteth with such or such a work-man to give him so much or so much as suppose five or ten shillings by the day this Covenant doth not binde him to give the like wages to another What is the reason why the Covenant of Grace or the Gospel doth not offer or insure Grace and Salvation to the Devils as well as to all manner of men whatsoever upon their beleeving Doubtless because the Devils are not within the number of the Covenanted ones nor of those unto whom Grace and Mercy were intended upon the terms of the Gospel and this because the Death of Christ which is the ground of the Covenant doth not in the attoning vertue of it reach unto them the sphere of whose activity in this kinde is limited and bounded by the Will and Pleasure of God And certainly if Reprobates so called amongst men I mean such who in fine perish everlastingly had no more interest then the Devils have in the Death of Christ there were no more ground or reason why the Covenant or the Grace thereof should be more preached unto them then to the Devils nay there were less reason of the two why it should be preached unto them then why it should be preached to the Devils at least according to the Principles of that Opinion which we oppose because if preached to the Devils though it did them no good it would do them no harm it would not increase their condemnation whereas the preaching it to such men as we speak of can onely encrease their misery and torment This for our first Argument If Christ dyed not for all then is the Covenant in his Blood made but with some men and these altogether unknown even to themselves which as hath been shâ—wed is contrary to the nature end and scope of a Covenant I shall not trouble the Reader with that impertinent Objection and uncouth Notion of Christ being the onely Person with whom the Covenant is made What other Covenant soever may be found to have been made by God with Christ certainly that Covenant we speak of viz. wherein Remission of Sins and Deliverance from the Wrath to come are promised upon Repentance and beleeving in Christ was not made with Christ himself God never said unto Christ Repent and beleeve and thou shalt have thy sins forgiven and be saved Therefore the Covenant made with Christ if any such thing be or were is altogether irrelative to our present Argument Nor doth that of the Apostle Galat. 3. 16. prove that Christ in a personal consideration is the onely Person or indeed any person at all with whom the Evangelical Covenant is made The Tenor of the place is this Now to Abraham and his seed were the Promises made He saith not and to seeds as of many but as of one And to thy seed which is Christ First It is evident from this place that Christ is not the onely Person to whom the Promises here spoken of are made because they are expresly said to be made to Abraham as well as to Christ Now TO ABRAHAM and His seed were the Promises made c. Therefore 2. The word Christ in the latter clause is to be taken Metonymically for those who spiritually descend from him and are born of him by Faith in such a sence as the words Jacob and Israel frequently signifie Jacobs seed or posterity i. e. the whole Nation of the Jews in the Old Testament In such a sence the same word also Christ is to be understood 1 Cor. 12. 12. For as the
Act or Decree of His Election freely and of His meer good will and pleasure irrevocably assign adjudg make over and give to His Elect Justification Salvation Glorification and what not in this kinde And if so Christ could not dye to purchase or procure these things for them because they were truly properly and by right of free donation theirs before It were ridiculous for any friend of mine to go and lay down a great sum of money to purchase or procure that on my behalf which I have already assured unto me by the free and stable and irrevocable gift and donation of him that hath a full right and power to give it unto me Therefore whereas many amongst us cry out of Socinianism as a most dangerous Heresie and the great abomination of their Souls the truth is that themselves teach and hold as rank and right-down Socinianism in their Opinion about Election as the greatest Socinians themselves can do For what is the master-veyn in the body of this Heresie but to deny that Christ truly satisfied or made any attonement for sin and that upon this ground because God freely and of His meer grace gives forgiveness of sins unto men without any satisfaction And how little doth this differ from that Doctrine of Election which passeth for currant amongst us teaching that forgiveness of sins and all the great things depending hereon are assigned and decreed unto men in their Election without any consideration had of Christs dying for them or their beleeving in him If it be here said that they who hold Election in the most absolute and §. 5. peremptory way do not say or hold that God intends actually to confer Remission of sins or eternal Life upon the Elect otherwise then for and through the satisfaction made by Christ for them in His Death though they hold that He intends without any respect had to the consideration of Christs Death actually to confer them upon them They exclude the satisfaction of Christ from having any thing to do in Gods Purpose of Election not from having any thing to do in the execution of this His Purpose here they acknowledg it to have much to do to be upon the matter all in all To this we answer That this Distinction or Explication of the Opinion doth no ways relieve it but rather burthens it more and more For 1. Certain it is that God doth not purpose or project one way and act or execute in another but His executions do exactly answer the tenor purport and form of His Purposes or Intentions Men who are subject to oversights and consequently to repentance may and many times do vary from their model or platform when they come to action because some better thing it may be hath come in their way then they thought upon in the first projection of their work But nothing can come in Gods way either more satisfactory or better pleasing unto Him then what was present with Him in the first contrivance or projection of His affairs Therefore if in point of execution He actually confers Remission of sinâ— and Salvation upon men because of and with respect unto the Death and Satisfaction of Christ it is a certain sign that He purposed this collation of them in His Purpose of Election upon no other terms and consequently that in Gods very Purpose of Electing men unto Salvation He had respect unto the Death of Christ yea and to their ingraffing into Him by beleeving and that He never purposed Salvation unto any without interâ—ssing the Death of Christ in His Intentions in this kinde as well as in His Executions of what He thus intâ—â—ds 2. If God might intend and purpose Salvation unto men without the consideration of the Death of Christ certainly He may as well actually confer and give this Salvation without any respect had thereunto For this is a general and plain Rule that whaâ— a man may lawfully will or intend to do without such or such a consideration he may as lawfully act or do it without this consideration For there iâ— every whit as much required to justifie a man in his will or purpose of doing a thing as to justifie him in his act or deed according to this will Certainly that which a man may lawfully will or purpose he may lawfully do In like manner iâ— God might lawfully I mean with the consistence of His Wisdom and Justice purpose will or decree Forgiveness of sins and Salvation unto men without considering them as Beleevers in Christ He â—ay as well actually confeâ— these things upon them without any such consideration and if so the Death of Christ is no ways necessary either to justifie oâ— commâ—nd either the Justice or the Wisdom of God in the actual Justification or Salvation of Men. So that evident it is that the Doctrine of Election as it is ordinarily entertain'd amongst us doth abrogate the Grace of God in Christ and makes His Death to be in vain But the Scripture teacheth this Doctrine upon other terms and maketh Christ i. e. the consideration of Christ and of Faith in Him the foundation of Election and that upon which God raised as it were and built it Blessed be the God and Father of our Lord Jesus Christ saith the Apostle who hath blessed us with all spiritual blessings in heavenly pâ—aces or things in Christ according as He hath chosen us in Him before the foundation of the world that we should be holy a Eph. 1. 3 4. c. Observe these words according as He hath chosen us in Him Here are two things very considerable as to our purpose in these words The first lies in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as or even as Who hath blessed us i. e. actually and de facto blessed us with all spiritual blessings in heavenly things in Christ according as or even as He hath châ—sen us this clearly shews that Gods actings His actual and present Dispensations are adequately and exactly conformable unto His Purposes or Projections God saith the Apostle to them in effect in all that He hath done for us by the Gospel and by Christ as in the enlightening of us in sanctifying of us in justifying of us in comforting of us c. hath but acted that which He had model'd and form'd out for us in His Purpose or Counsel of Election before the World began The second thing to be observed in the words is that God is here said to have chosen us in Him i. e. in Christ before the foundation of the world How or in what sence is God here said to have-elected or chosen us in Christ First I suppose the Apostle here speakâ— not of the Act buâ— of the Purpose or Decree of Election or chusing So the sence oâ— the words according as He hath chosen us in Him before the foundation of the world is this according to that Model Platform or Purpose of Election which upon the happy advantage or opportunity
that very estate wherein what person or persons of men soever should at any time be found God in his eternal Counsel judged it meet to confer the honorable title of Elect or chosen together with the Grace and Priviledg of Justification upon them So that to chuse us in Christ doth not signifie to chuse us personally considered with Christ or in the same act of Election wherein or wherewith Christ was chosen or the like but to intend purpose or decree to chuse us as being or when we should be in Christ by beleeving Having once obtained this Being a Being in Christ by Faith we may truly and in good propriety of speaking be said to be chosen by means or by vertue of that Purpose or Decree of Election which was in God before the foundations of the world whereby he decreed to chuse all those unto Salvation how many or how few soever they should prove who should at any time be found in Christ by Faith In such a sence Othniel having smitten and taken Kiriath-Sepher may be said to have been made Caleb's Son in Law by vertue of that Declaration Law or Promise which Caleb had made before viz. that Whosoever should smite Kiriath-Sepher and take it to Him He would give Achsa His Daughter to Wife Judg. 1. 12. In such a sence likewise all those of Aarons Posterity who came to be Priests though many generations after may be said to have attained this Office and Dignity by vertue of the Law concerning Persons admitable into this Office which was enacted and made by God long before The Scripture it self ascribeth a vertue or power unto the Law to make Priests For the Law MAKETH MEN HIGH PRIESTS which have infirmity a Heb. 7. 28. In like manner that Law Purpose or Decree of Election wherein and whereby God before the foundations of the World determined to chuse all those that should beleeve in Christ may be said to make all those Elect or chosen who do thus beleeve yea and God himself by means of this his Purpose or Decree may be said to have Elected or chosen all those who do at any time beleeve from before the foundations of the World Thus we have done with our second Argument wherein we have fairly and clearly proved 1. That Christ needed not to dye at all for the Elect in the common Notion of the word Elect. 2. That He did not dye for the Elect onely in any sence or Notion of the said word whatsoever and consequently that He dyed for all Men. A third Demonstration of the Point is this If Christ dyed not for all §. 6. Argum. 3. Men then are not all Men bound to beleeve in Him or on Him for Salvation or as a Saviour But all Men are bound to beleeve on Him for Salvation Ergo. The Reason of the Major Proposition is clearly this No man is bound to lay out his silver for that which is not bread nor to stay himself with any confidence or assurance upon any person whatsoever for help or succor in any kinde concerning whom he knoweth not whether he hath wherewith to help him or no. Therefore except all Men had a sufficient ground to beleeve that there is Redemption and Salvation for them in Jesus Christ they were not bound to beleeve on Him as a Saviour or to depend upon Him for Salvation And if Men have a sufficient ground to beleeve that there is Redemption and Salvation for them in Christ and that if they come unto Him for it they shall partake of it then must it needs be a Truth that He hath these things for them indeed and consequently that He dyed for them because no man can have a sufficient ground to beleeve that which is not or that which is false This Proposition is so plain so obvious to every mans capacity and understanding yea to common sence it self that I cannot well suspect the least question or doubt in any about the Truth of it If Christ dyed not for all Men then are not all Men bound to beleeve on Him for Salvation Notwithstanding if any shall object and say It is true if Christ dyed not sufficiently for all Men all Men were not bound to beleeve in Him for Salvation but we grant that in this sence viz. sufficiently He did dye for all Men. And this is a sufficient ground to oblige all Men to beleeve on Him for Salvation though He dyed not intentionally for them To this I answer 1. By demanding what men mean in saying that Christ dyed sufficiently for all Men in opposition to His dying intentionally for them If they say they mean that the Death of Christ simply and in it self considered was or is sufficient to redeem and save all Men as well as those who are redeemed and saved by it but was not intended by God or by Christ for any such end or purpose as the Redemption of all I answer If so then was that redundancy or over-plus of merit or attonement in the Death of Christ which remains over and above what is necessary for the Redemption of those for whom it was intended and who are actually redeemed by it suffered by God to run to waste and to be like water spilt upon the ground And if so then was there but a very small quantity or proportion of the worth and value of the Death of Christ intended by God for use or to do either Himself or his Creature any service in comparison of what vanisheth into the ayr and is thrown behinde his back as good for nothing For if there be a sufficiency in it for all those who are not redeemed by it these being a far greater number then those who are or are supposed to be actually redeemed by it it must needs follow that if that proportion of it which was sufficient for them was not designed or intended by God for them that far the greater part of it was designed by him unto vanity and to no more honor then that which is not Thus we see how they that deny the Death of Christ for all Men intentionally and yet grant it sufficiently count the blood of the Covenant at least the far greatest part of it as an unholy thing as that which is consecrated to no holy use end or purpose yea and that which is yet worse make God himself and Jesus Christ the drawers or makers up of this account to their hand If they reply and say that that remainder of the value and price of the Death of Christ though it was not intended by God for the Salvation of those who are not actually redeemed by him yet it was intended for their condemnation and so not lost I answer that this is yet worse and more unreasonable then the other For 1. might not men as reasonably say that God made the Sun and put him into the midst of the Firmament of Heaven to bring night and darkness upon the world as that he gave his Son
both to his wisdom and goodness be disposed Therefore certainly if the Death of Christ was sufficient for all it was intended by God for all But 2. Suppose it were granted that Christ dyed sufficiently for all yet unless it be granted withall that he dyed intentionally for all the sufficiency of His Death is no sufficient ground for all Men nor indeed for any man to beleeve on Him or to cast themselves upon Him for Salvation Nabal was a rich man and had sufficient to have relieved David and his men in their necessity and his sheep-shearers too But yet David and his men had no sufficient ground to depend upon him for relief in their extremity nor is it like they would have repaired to him for relief if they had known his churlish and inhumane disposition before In like manner that Opinion which represents God as minding onely and intending the Salvation of a few peculiarly relating to Him by a Purpose of Election in the Death of Christ but altogether averse from so much as hearing of the saving of all others thereby what doth it else but dissolve and loose all bonds of engagement or obligement upon men to beleeve on Christ or on God through Christ for Salvation For who is bound to seek water from a flint or to repair to thorns in hope to gather grapes from them For they who deny that God intendeth the Salvation of all Men by Christ represent him to the generality of men upon no better terms of comparison then of a flint to him that wanteth water and of thorns to him whose Soul lusteth after grapes If it be said Yes there is reason and ground sufficient for all Men without §. 8. exception to beleeve on Christ for Salvation though it be not supposed that He dyed for all Men. Because the Promise of God howsoever is general and free unto all Whosoever beleeves on Him shall be saved To this I answer It is true the Promise is general and free unto all and this generality and freeness of the Promise plainly sheweth the generality and freeness of the Salvation promised to all Men to be commensurable with the Promise and extensible to as many as it Otherwise the Ministers of the Gospel shall be found lyars and false witnesses For if they shall promise Salvation unto all Men in case they shall beleeve when as there is no Salvation for far the greatest part of men whether they beleeve or not beleeve or in case they should beleeve for their beleeving or not beleeving do not alter the Intentions of God in the Death of Christ nor multiply Salvation do they not undertake more in the behalf of God then God himself according to their Notion is able or willing to perform But this Point we have debated more liberally in the seventh Chapter of this Book If it be yet said yea but God who orders and frames their Commission may without danger will them to preach and promise Salvation to all that will beleeve though Salvation be not purchased for all Men because He knows beforehand that those onely will beleeve for whom there is Salvation purchased in the Death of Christ To this I answer If God had kept His Intentions in this kinde to Himself and had not declared that He intended Salvation onely to a few there might be some more colour or pretence for such a Plea If He had not let the World know any thing but that He really intended the Salvation of them all though He should in the mean time have intended but the Salvation of a very few He might with far less dishonor at least for the present cause the Heralds of His Grace His Ministers I mean to make such a general Proclamation as now He hath given them in charge to make throughout the World of Grace and Salvation prepared for all flesh for all Comers whatsoever But to imagine and suppose that first He gives the World to know and understand that He intends to save but a very few of them and yet this notwithstanding and as it were in the very face of such a Declaration to cause the great year of Jubilee to be proclaimed throughout the World eternal Liberty and Redemption to be offered unto all flesh unto all persons without exception must needs be most unlike unto Him and unworthy of Him yea and have a direct tendency to make Him that which a reverential sence of His Majesty makes hard to be uttered the hatred and abhorring of all his Creatures David to present his hollow-hearted and treacherous friends hateful both to God and Men describes them thus The words of his mouth were smoother then butter but war was in his Heart His words were softer then oyl yet were they Psal 55 21. drawn swords And doth not that Opinion turn the Glory of the ever-gracious God that great Lover of Mankinde into the image of such a vile and abominable creature as David here describes which saith of Him that He comes indeed unto men and opens the Bosom of Love unto them speaks sweet and loving and gracious words unto them offers them yea and that with much importunity of urging and pressing them to an acceptance terms of Mercy and great Compassions Forgiveness of Sins Adoption Life Salvation Glory the great things of the World to come and yet all this while under all these sweet droppings of His Lips hath in His Heart that most bloody and irreconcilable War of Reprobation a Purpose and Resolution taken up and conceived within Him from the days of Eternity never to be altered upon any terms whatsoever of casting them into Hell and tormenting them with the vengeance of eternal fire Certainly that Opinion which representeth God unto men upon such terms in such a shape as this flatters or rather befriends the Devil and makes Him to have much of God in Him And if God should conceal for the present that Intention of His we speak of viz. of saving onely a few and of destroying the generality of men and yet proceed in that method which now He doth in inviting the whole World to Grace and Favor with Him except He should conceal it to the days of Eternity whensoever it should break forth and be discovered it would occasion the same reflexion of dishonor upon Him yea and doubtless would comfort and ease the damned in Hell if ever the knowledg of it should come amongst them But this for the proof of the Major Proposition in the Argument propounded If Christ dyed not for all Men then are not all Men bound to beleeve on Him for Salvation The Minor I conceive needs little proof being this But all Men are §. 9. bound to beleeve on Him for Salvation However the Truth of this Proposition is as clear as the light at Noon day partly from the Commandment of God directed unto all Men to beleeve on him partly from the Threatenings of God denounced against all Men that shall refuse to beleeve in
God what they mean by this Sancta Simulatio As far as my short understanding is able to reach to talk of an Holy Simulation and of a Sun shine Night or of a Beast endued with the reasonable Soul of a man would make Discourses of a parallel consistence If Simulation counterfeiting or professing one thing whilest the contrary is intended be holy in God why or how should they not be holy in Men also But in Men we know they are abominable Yet the Tenor of Gods Injunction unto Men is AS HE THAT calleth you is Holy SO BE YE HOLY in all manner of conversation a 1 Pet. 1. 15 Or if some things in God may be Holy which are abominable in Men how or by what rule shall Men distinguish between such holy things in God which are holy also when found in Men and such other holy things in God which when found in Men are abominable Besides the Holy Ghost attributes the Honorable Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one uncapable of lying unto God b Titus 1. 2 If God cannot lye much less can He counterfeit or dissemble simulation and dissimulation always including lying and adding somewhat besides that is evil to boot And doubtless he that so much loveth or desireth Truth i. e. conformity in reality of purpose and affection unto words and outward professions in the inward parts c Psal 51. 6 of Men and commands them to love not in word or in tongue but in deed and in Truth d 1 Iohn 3. 18 is himself fully commensurable in Heart and Soul in the most real Purposes and Intentions that can be conceived with all that goeth out of his lips His mouth is not so wide opened unto the World but that his Heart is enlarged accordingly nor is He at any hand to be judged like unto him whom David brandeth with this character of wickedness The words of his mouth were smoother then butter but war was in his Heart His words were softer then oyl yet were they drawn swords e Psal 55. 21 Such a simulation or dissembling as we now speak of and which some most unworthily attribute unto God is by the very light of Nature execrable and accursed Homer puts these words into the mouth of his Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Iliad 1. i. e. To me He is abhorr'd like Death Whose Heart accords not with His Breath But this subter-fuge of Simulatio Sancta is it seems so broadly obnoxious that the greatest part of those who wish themselves safe from the prementioned Scriptures are afraid or ashamed to trust to it Therefore 2. Some others of them attempt an escape by the new but dead way of this Distinction God say they wisheth the Peace and Salvation of those that perish voluntate approbativâ with or according to His approving Will i. e. He approveth of the Salvation of such Persons as good but He doth not wish it voluntate efficaci i. e. with His efficacious Will Are not men think we sorely afraid of the Truth who can accept of deliverance from it by the unworthy hand of such distinctions as these For 1. Is it a thing of any reasonable resentment in the least that God should positively and peremptorily determine and decree from Eternity that which is directly contrary to His Will of Approbation Or is not the destruction of those who perish contrary to their Salvation Therefore if God approveth of their Salvation and yet peremptorily decreeth their Condemnation whether positively or permissively onely as these men count Permission is not material as we formerly observed b Cap. 2. §. 20 doth He not decree that from Eternity which His Soul hateth or abhorreth or which is the same which is contrary to His Will of Approbation And who ever decreed such a thing which is contrary to what he approveth taketh pleasure or delighteth in No man ever yet being in possession of his Senses though but common and ordinary decreed his own Sorrow or any thing contrary to what he approveth In what sence Christ is said to have been delivered up taken and crucified with wicked hands by the determinate Counsel of God hath been formerly opened c Cap. 2. Sect. 13 by the Tenor of which Explication it plainly appeareth that in or about the crucifying of Christ there was nothing decreed or determined by God but with perfect accord to His Will of Approbation 2. When the said distinction teacheth us that God doth not will the Salvation of those that perish voluntate efficaci with his efficacious or effectual Will I would gladly know what it meaneth by this efficacious Will of God Certainly He willeth the Salvation of these men with a Will efficacious to a degree yea to a very considerable and great degree with a Will I mean exerting it self upon such terms in order to the promoting furthering and procuring their Salvation that unless they resisted the Holy Ghost they should be actually saved yea upon such terms that God himself professeth that He knoweth not what to do more to effect or procure their Salvation then what He doth What could have been done more saith He to my Vineyard that I have not done in it d Isaiah 5 4 To interpret What could have been done more by What would have been done more is to dissence the place and to make Hay and Stubble of good Silver and Gold In what sence God is and properly enough may be said not to be able to do more then what He actually doth to promote the Salvation even of those who perish hath been formerly opened e Cap. 16 Sect. 15 16 Yea the learnedst abettors of that Doctrine which we now oppose generally grant that God vouchsafeth means of Salvation yea sometimes means very rich and powerful in this kinde unto those who in the event are not saved Doubtless such Dispensations as these argue a Will in God some ways and in some measure operative and efficacious in order to the Salvation of such men which is more then a Will of meer Approbation If by the efficacious Will of God the said Distinction meaneth such a Will which acteth irresistibly or necessiâ—atingly in order to the saving of men and that God with such a Will as this doth not will the Salvation of any of those who perish My Answer is 1. That if this be meant particularly of the initial or first applications made by God unto such men that Will of His from which these proceed may in a sence be said to act irresistibly and necessitatingly towards their Salvation not indeed as if by these exertions or actings of this Will of His the Salvation of these men must necessarily follow but because such applications of God unto them in order to their Salvation cannot be prevented nor God hindered by any means whatsoever from or in the making of them unto them God will will or nill men themselves or who ever besides
safety or Salvation OF ALL MANKINDE is PVRCHASED or bought with the Blood of our Saviour as the Apostle Peter saith c. In a fifth If therefore the price of our Life be the Blood of the Lord see then how it is not the earthly uncertainty of a Field that was redeemed therewith BVT THE ETERNAL SAFETY of the WHOLE WORLD q Legimus in Scripturis quòd totius generis humani falus redempta sit sanguine Salvatoris sicut dit Apostolus Petrus c. Et paulò post Igitur si pretium vitae nostrae sanguis est Domini vide ergo quia illo non tam redempta sit agri terrena fragilitas quà m totius Mundi in columitas sempiterna Aug. de Temp. Ser. 128. In a sixth God in no other way provided more beneficially or bountifully for Mankinde then when the very Wisdom of God that is His only Son consubstantial and coeternal with the Father attempted to assume whole Man r Deus nullo modo beneficentius consulit generi humano quà m cum ipsa Sapientia Dei id est unicus filius consubstantialis Patri coaeternus totum hominem suscipere conatus est c. Aug. de ver Relig. c. 16. In a seventh What then is the meaning of God is in the midst of Her This signifies that God is equal or equally affected unto all and accepteth no mans person For as that which is in the midst is a like distant from all the extream parts so God is said to be in the midst in as much as He consults and provides Equally FOR ALL s Quid ergo est Deus in medio ejus Hoc significat quòd aequus est omnibus Deus personas non accipit Quòmodo enim illud quod in medio est paria habet spacia ad omnes fines ita Deus mediâ—â— esse dicitur aequaliter omnibus consulens Aug. in Psal 45. In an eighth speaking in a Rhetorical Apostrophe unto Thomas He expresseth himself thus Thomas look well on our Price diligently consider the Prints of the Nails and in His very wounds acknowledg or take notice of the Medicine or Treasure of Mankinde t Intuere Thoma pretium nostrum signa clavorum diligenter attende in ipsis vulneribus Medicamentum vel thesaurum humani generis recognosce Aug. de Temp. Ser. 138. And not long after Death was given unto one THAT IT MIGHT BE TAKEN AVVAY FROM ALL u Et mox Vni Mors data est vt omnibus tolleretur It were easie to make this Pile of Testimonies far greater but that we judg these specified abundantly sufficient to convince any man that hath not abjured ingenuity that Austins habitual and standing Judgment was that Christ by His Death attoned the Sins of all Men without exception Nor can there I verily beleeve so much as one saying be produced out of all his writing wherein the contrary is asserted by him Many places I grant may readily be found wherein he denies the possession and actual enjoyment of the Redemption or Salvation purchased by Christ unto many as viz. to all final Impenitents and Unbeleevers Of such an import as this is that saying of his The Lord did not by His Resurrection repair or restore unto Forgiveness all or any Unbeleevers and such who for their hainous sins were adjudged to eternal punishments * Neque enim infideles quosque pro suis criminibus aeternis suppliciis deditos ad veniam Dominus resurgendo reparavit c. Aug. de Tem. Serm. 137. Such sayings as this are of perfect â—ord with the Doctrine asserted by us Cap. 17. of this Discourse where we acknowledged and proved at large that notwithstanding the Redemption purchased by Christ for all Men yet no Man dying in Impenitency and Unbelief shall be saved Now if Augustin were of this Judgment that Christ dyed for all Men there is little question to be made but that this Opinion or Doctrine reigned generally in the Christian Church in his days and so had done before him as Orthodox and Catholique considering that He was as the ablest so the strictest and closest Defender of that Faith which was more generally esteemed Orthodox and professed taught and held throughout the Christian World Nevertheless let us hear other learned pious and orthodox Writers delivering their Sence about the said Point in their own words Ambrose with whose Ministry and Eloquence Augustin was much affected §. 2. asserteth the same Doctrine without fear The Sun saith He is commanded to arise upon all Men. And this Sun doth indeed arise dayly upon all Men. But that mystical Sun of Righteousness is risen unto or for ALL MEN is come to ALL MEN hath suffered FOR ALL MEN and is risen again FOR ALL MEN and hath therefore suffered that He might take away the sin of the World But if any man beleeveth not in Christ He depriveth Himself of the GENERAL BENEFIT as if a man by shutting the windows should shut out the beams of the Sun it doth not prove that therefore the Sun is not risen upon or unto all because such a man depriveth Himself of His Heat But as for what concerneth the Sun He keeps His Prerogative but this man acteth the part of an unwise man in shutting out from Himself the favor of the common light And a little before He had said The Earth is full of the Mercy of the Lord because Forgiveness of Sins is granted or given unto ALL MEN x Mysticus Sol ille justiciae omnibus ortus est omnibus venit omnibus passus est omnibus resurrexit ideò autem passus est vt tolleret peccatuÌ„ Mundi Si quis auteÌ„ non credit in ChristuÌ„ generali beneficio ipse se fraudat vt si quis clausis fenestris radios Solis excludit non ideò Sol non ortus est omnibus quia calore ejus seipse fraudavit Sed quòd Solis est prarogativaÌ„ suam servat quod imprudentis est coÌ„munis à se gratiaÌ„ Lucis excludit Ambr in Psal 118. Tom. 2. p. 948. Edit Paris Et paulò antè Plena ergo est terra misericordiâ Domini quia omnibus est data remissio peccatoruÌ„ i. e. offered as a gift unto all In another place thus The brazen Serpent was in a figure as it were fastened to a Cross because it was hereby declared that the true Serpent was to be crucified for Mankinde who should frustrate or make voyd the poyson of the Serpent the Devil being indeed cursed in the figure but yet in truth was He that should take away the sins of the whole world y In figura aneus Serpens tanquaÌ„ coÌ„fixus cruci quia verus Serpens crucifigendus generi annunciabatur humano qui Serpentis Diaboli venenu vacuaret in figurâ maledictus in veritate autem qui totius Mundi maledicta deleret Ambr. Apolog. David 1. c. 2. Once more So then He the Apostle Paul saith
Theodoret Leo Fulgentius Primasius Gregorius Beda Theophylact Anselm Oecumenius Bernard Let us briefly hear what is resolved by these respectively upon the Question concerning the Intentions of God about the extent of Christs Death Prosper well known for a through Disciple of Augustin and who served his generation not long after him declareth his sence in the business in hand plainly enough in words to this effect All Men â—re truly said to be Redeemed yet all Men are not gotten out of captivity For that cup of immortality which is tempered or compounded of the infirmity of Men and power of God hath in it wherewith to profit all Men but it helpeth not unless it be taken or drank And the Lord Jesus expresly saith that His Flesh is Bread from Heaven or an heavenly Bread which giveth Life unto the World But except it be eaten it giveth no life as in the Parable in the Gospel the Marriage Feast was prepared for all that were called but they only enjoyed it who came with a wedding garment unto it a Rectè omnes dicuÌ„tur Redempti tamen noâ— omnes à captivitate eruti Poculum quippe immortalitatis quod confectuÌ„ est ex infirmitate nostrâ virtute divinâ habet quidem in se ut omnibus profit sed si non bibitur non medetur Et ipse Dominus Jesus diserté dicit carnem suam esse panem coelestem qui vitam dat Mundo At si non comeditur non vivificat Sicut in Parabolâ Evangelicâ Nuptiae omnibus vocatis paratae sunt si ij soli iis fruuntur qui ad eas veniunt cum veste nuptiali Prosp ad Capp Vincent c. 1. Elswhere he saith Our Saviour is most truly said to have been crucified for the Redemption of the whole World both in respect of the Humane Nature truly assumed by Him as also because of the common destruction of Men in the first man And yet in a sence He may also be said to have been crucified only for those who receive benefit by His Death i. e. that His Crucifying was in the Consequent Intentions of God intended onely for such For the Evangelist saith that Jesus was to dye for that Nation and not for that Nation onely but that He might gather the sons of God dispersed into one c. He gave His Blood for the World and the World would not be redeemed because the Darkness received not the Light b Cum rectissimè dicatur Salvator pro totius Mundi redemptione crucifixus propter verum humanae Naturae susceptionem propter coÌ„munem in primo homine perditionem potest tamen dici pro his tantum crucifixus quibus Mors ipsius proficit Dicit enim Evangelista quia Jesus moriturus erat pro gente nec tantum pro gente sed etiam ut filios Dei dispersos congregaret in unum c. Dedit pro Mundo sanguinem suum â— Mundus redimi noluit quia lucem tenebrae non receperunt Idem ad Object Vincâ—nt cap. 10. These last words plainly interpret his meaning in those wherein he had said that Christ may be said to have been crucified for those onely who reap benefit by His Death and imply that His meaning herein was onely this that God by His Consequent Will or Intention intended the Death of Christ or the benefit of His Death onely for such who come in time to partake hereof viz. by beleeving Concerning the Antecedent and Consequent Will or Intentions of God see before Cap. 17. Sect. 9. He that yet questions the Judgment of this Author in the Point may please to peruse the brief Sentence which He gives upon the nineth Chapter or Head Capp Gallorum and especially those two Books De Vocatione Gentium which though some ascribe unto Ambrose yet are they discernable enough by some characters to be the Writings of Prosper and are cited under his name by the Synod of Dort In these He shall finde General Redemption by Christ asserted ten times over the main scope of these Books being to prove that there is no person of Mankinde simply excluded from participating in the saving Grace of Redemption purchased by Christ. Cyril of Alexandria about the same time with Prosper filleth his Writings §. 10. with the same Truth They saith He speaking of the Jews unjustly desire His Death wickedly lie in wait for Him unmercifully slay Him thrust Him out of their Land and City who is the Life the Light the Salvation OF ALL MEN c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Alexandr lib. 2. in Ioh. cap. 5. Elsewhere Since it became Him to suffer that Corruption Sin and Death which was brought in to the World being by this means to be turned back or destroyed He gave Himself a Counter-ransom for the Life OF ALL MEN d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Ioh. l. 5. c. 3. Once more It is without controversie that the WHOLE WORLD is saved Emanuel having dyed for it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem See more in this Author upon the same account De Rectâ Fide ad Reginas c. c. 22. circa initium In Joh. lib. 2. c. 1. in 3. cap. Joh. vers 17. c. Theodoret somewhat before the two last-named Authors conceived that He found the Universality of Redemption by Christ in the Scriptures For commenting the fifth Chapter to the Romans He maketh the words of the Apostle equipollent to these The Munificence of Grace over cometh the Decree of Justice For when man sinned the whole kinde or race is punished But now when ALL MEN behave themselves impiously and unjustly He doth not inflict punishment upon them but granteth life f Superat inquit Gratiâ—e Munificentia Justiciae DecretuÌ„ Tunc enim cùm Homo peccâsset totum genus â—oenus luit Nunc autem cum omnes homines se impiè iniquè gerant non supplicium irrogavit sed vitam donavit Theodoret. ad Rom. 5. Et posteà Ne dubitate inquit quae à me dicuntur ad Adam respicientes Si enim illa vera sunt vt sunt cum ille transgressus esset universum genus Mortis Decretum suscepit clarum est quòd Servatoris Justicia vitam omnibus hominibus procurat unto them Afterwards in the progress of His Exposition upon the same Chapter He presents the Apostle speaking thus to His Romans Doubt not of the things I speak with relation unto Adam For if these things he true as they are and that when He sinned His whole race received a Decree or Sentence of Death evident it is that the Righteousness of our Saviour procureth LIFE FOR ALL MEN. Leo commonly stiled the Great very frequently bewrayeth His Judgment to stand to the same Point Comparing the Death of the Lord Christ with the deaths of other holy men He saith that there were but single or particular deaths in every of these respectively nor did any of these persons discharge the
faithfulness signal serviceableness of these men to the Christian Churches in their generations I acknowledg that many of them equalized both in all Intellectual and Moral Accomplishments and Endowments the best of the Fathers so called of old The onely prize that we run for in the present race is so far to reduce and temper their Esteem and Authority with us that on the one hand what was worthy and of God in them may turn to an happy account unto us and bless us and on the other hand that what was weak and of men in them may not insnare us or balance the spiritual commodity accruing to us from what was honorable and beneficent in them with loss and disadvantage I begin with Calvin Himself and humbly desire those that oppose His §. 21. Judgment and Authority to obstruct the course of the Doctrine avouched in this Discourse lest it should run and be glorified as Truth ought to be to consider whether these Passages and Sayings next ensuing be with it and for it or against it Although saith He there is nothing to be found in the World worthy the Favor of God yet He sheweth himself PROPITIOVS or favorable UNTO THE WHOLE WORLD in that He calls ALL MEN WITHOVT EXCEPTION to beleeve in Christ which is nothing else but an entrance into life s Tametsi enim in Mundo nihil reperietur favore Dei dignum se tamen toti Mundo propotiuÌ„ ostendit cum sine exceptione omnes ad Christi Fidem vocat quae nihil aliud est quà m ingressus in vitam Calvin in Joh. 3. 15 16. with more to like purpose transcribed Cap. 5. Sect. 25. of this Discourse Certainly if Gods calling of All Men without exception to beleeve in Christ be a sufficient argument or sign of His propitious and favorable inclination towards them He must needs really intend the grace or good of Salvation unto them otherwise His calling of them to beleeve as namely if it should be accompanyed with a Purpose or Intent in Him either simply to destroy them or to increase their destruction would rather argue His Hatred then any propitiousness of affection towards them And if God intends the Salvation of all Men without exception certainly He hath provided Salvation in Christ for them all Elsewhere the same Author saith that although Christ suffered for the sins of the WHOLE WORLD and be through the KINDNESS or good will OF GOD INDIFFERENTLY OFFERED UNTO ALL MEN yet all Men do not receive or take hold on Him t Nam etsi passus est Christus propeccatis totius Mundi atque omnibus indifferenter Dei benignitate offertur non tamen omnes appreheÌ„dunt Calvin ad Rom. 5. 18. See this and much more cited from him of like Notion Cap. 6. Sect. 25. In another place He discourseth thus In as much as the utmost end of a blessed life standeth in the knowledg of God that the entrance or access unto blessedness might not be shut up against ANY MAN God hath not onely implanted in the mindes of men that which we call the seed of Religion but hath also manifested Himself in the whole Fabrique or Workmanship of the World after such a manner and offers himself dayly so plainly or openly unto men that they cannot open their eyes but they must needs behold him u quia ultimus beatae vitae finis in Dei cognitione positut est ne cui prâ—clusus esset ad felicitatem aditus non solum hominum mentibus indidit illud quod dicimus Religionis semen sed ita se patefecit in toto mundi opificio ac se quotidié palà m offâ—rt vt aperire oculos nequeant quin â—um aspicere cogantur Idem Institut l. 1. c. 5. sect 1. If God provideth that the passage or way unto Happiness may be open for every man or which is the same obstructed or shut up against no man doubtless there is Happiness and consequently Salvation provided in or procured by Christ for every man For there is no way or access for any man unto Happiness but by Christ no nor yet by Christ himself except onely for those whose sins are attoned by Him Of like import with the former is that saying also The fuller and more comprehensive sence is this that God was in Christ and then that by his intercession He reconciled THE WORLD unto himself x Sed plenior erit sensus uberior quòd Dâ—us in Christo erat deinde quòd ejus intercessione reconciliabat sibi Mundum Idem 2 ad Coâ— 5. 19. Et mox Quorsum ergo apparuit Deus hominibus in Christo In Reconciliationâ—â—s vt sublatis inimicitiis qui alieni erant adoptentâ—r in filios Questionless if an Expositor of Scripture meets with a figurative term or expression I mean so apprehended by him in the Text which is before him and which he is about to open it is very unproper for him to use the same word in the same figurative or unproper sence in his Exposition especially without giving any notice of the figurativeness of it or substituting a word of a more plain and ready signification for the explaining of it Therefore if Calvin by the word World 2 Cor. 5. 19. understood the Elect of God onely dispersed up and down the World he would not in his Exposition have used the same word to express them especially without the help of some other one or more of a more plain and known signification in that kinde So that there is not the least question but that he both in the Text mentioned as likewise in his Commentaries upon it understood the word World in the ordinary and best known signification of it i. e. for the generality or universality of Men. Upon the same Scripture afterwards he demands For what purpose did God appear unto Men in Christ He answereth and saith For Reconciliation that Enmities being taken out of the way THOSE THAT WERE ESTRANGED from Him might be adopted for Sons Now they that were estranged from God were not the Elect onely but the whole Universe of Mankinde with them Therefore according to the express import of this piece of Commentary God designed in Christ the Adoption of all Men without exception for Sons Nor doth He any whit less then confirm the same Doctrine in saying that is by the offence of one Adam Judgment or Guilt came upon all Men to Condemnation so by the Righteousness of one Jesus Christ the â—ift or Benefit of God abounded unto ALL MEN TO THE JVSâ—â—FICATION OF LIFE y Sicut per â—nius Adami offensam Judicium sive reatus venit in omnes homines ad condemnationeÌ„ sic â—tiam per unius Jesu Christi justiciam DonuÌ„ sive BeneficiuÌ„ Dei redundavit in omnes homines ad Iustificationem vitae Calv. ad Rom. 5. 15. He speaketh likewise to the Heart of the Cause we plead when He termeth that saying of the Apostle 1 Cor. 8. 11. a memorable
which He was borne of Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaineth in Him i. e. according to the frequent signification of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide or remaine in the Writings of this Apostle is or hath an actuall and present being or residence in Him And that in this place it doth not signifie any perpetuall remaining or abiding no nor any abiding with relation to the future is evident because the abiding of the seed here spoken of is given as the reason why He that is borne of God doth not commit sin i. e. doth not at present walke in any course of known sin Now nothing in respect of any future Permanency or continuance of being can be looked upon as a cause of any present effect but only in respect of the present being or residence of it The reason why the Soul moves and acts the Body to day is not because it will move or act it to morrow or because it is in the Body to day upon such terms that it will be in it to morrow also much lesse because it is an immortall substance or the like but simply because it is now or this day in the Body So the reason why the Angells at this day doe the Will of God is not because they have such a Principle of Holinesse or Obedience vested in them which they cannot put off or lose to Eternity but because they have such a Principle as we speak of of Holinesse and Obedience residing in them at the present Therefore when John assignes the remaining of the seed of God in Him that is borne of him for the reason why He doth not commit sin certaine it is that by this remaining of the seed He means nothing else but the present residence or abode thereof in this Person And if his intent had been either to assert or imply a perpetuall residence of this seed in Him that is borne of God it had been much more proper for Him to have reserved it for a reason of the latter Proposition viz. why He that is borne of God cannot sin especially according to their sence who by cannot sin understand can never sin then to subjoyne it as a reason of the former For though the future continuance of a thing in being can be no reason as hath been said of a present effect yet may it well be a Ground or Reason of the continuance of a present effect Now that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remaine or abide frequently signifieth especially in the Writings of this Apostle only a present residence or being §. 32. whether of a Person or Thing without any reference unto or implication of a future appeares by many instances But yee know him saith our Saviour to his Disciples speaking of the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. because he remaineth or abideth with you and shall be in you Here the latter clause and shall be in you will be found a meere tautology if the other Phrase abiding with them imports a perpetuall residence or inbeing In the same Chapter Verse 25. where the originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. remaining or abiding with you our English Translation renders it being yet PRESENT with you So where this Apostle saith that he that loveth not his Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth in death a 1 Ioh. 3 14 the meaning is that such a Man is in an estate of Death or condemnation not that he will much lesse of necessity must abide for any space of time after least of all for ever in that estate For then it would follow that whoever at any time did not truly love his Brother never after became a Child of God Which saying how insupportable it is to the greatest part of those who say they believe yea and doe believe indeed any mans first thoughts may sufficiently determine It is familiar with John saith a late Writer from Cameron and Hugo Grotius to use the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth to remaine for the Verb Substantive to be b Familiare Johanni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponere simpliciter pro esse ut Ioh. 5. 38 15. 11. 1 Ep. 2. 6. 10. cap. 3. 15. 2. Ep. 2. Et alibi Edward Leigh Critic Sacra p. 259. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides that in the place in hand it must needs signifie only a present abode or being not a future or perpetuall is evident from hence because such a signification of it would render a sence altogether inconsistent with the plaine scope of the Apostle in the Context which is to exhort Christians unto Righteousnesse and love of the Brethren Now it is contrary to all reason yea to common sence it self to signifie unto those whom we admonish exhort and perswade to any duty any such thing which imports an ablolute certainty or necessity of their doing it whether they take care or use any meanes for the doing it or no. And a cleare case it is that the certainty of a perpetuall remaining of the seed of God in those that are borne of him imports a like certainty of their perpetuall performance of the duties whereunto they exhorted If it be here objected and said yea but the seed of which those that are §. 33. borne of God are begotten is said to be an immortall or incorruptible seed a 1 Pet. 1. 23 and therefore cannot perish or decay in those who are begotten of it or in whom it ever takes place I answer 1. That seed which the Holy Ghost affirms to be not corruptible but incorruptible is expresly said to be the Word of God b Ibidem Now certaine it is that the Word of God is not therefore said to be immortall or incorruptible because it cannot be lost by those who once receive it or in whose Heart it hath been once sown but partly because it is in the Nature and Essence of it incorruptible in respect whereof though all the World who are now partakers of it should reject and cast it out of their Hearts so that it were no where to be found under Heaven yet it would be in the Nature and Essence of it every wayes the same and suffer no alteration or change hereby at all partly also because it is endued with such an excellent vertue or property that it is able to derive and confer immortality and incorruption upon those who are begotten of it yea and will actually derive and confer these glorious Priviledges upon them if they suffer not the spirit of this Heavenly Birth to be extinguished and quench'd in them before the season of the actuall collation thereof comes For as that seed which is corruptible is not therefore termed corruptible because it may be transferr'd or removed from the subject or soyle wherein it remaines at present but because according to the Nature and Elementary constitution of it it may be corrupted and suffer a change