of Stones instead of a company of Men and how in the close of his Devotion they all cryed out with a loud voice Amen How he would approve of these things I know not but others would think I intended to make him ridiculous and therefore I will forbear only if he will allow me freely to impart my thoughts with him I shall say this That I think Mr. C. would have been much more innocently imployed if he had thus spent his time and never Preached and Printed to men the lamentable stuff that we have in this Book But let us consider what proof of this notion he offers to us There are two Scriptures produced by him Mar. 16. 15. Col. â— 23. The first saith â—o ye into all the world and Preach the Gospel to every Creature concerning which he tells â—s The word translated to every Creature is in the Greeâ— to all the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the Creation What Emphasis Mr. C. supposeth in these words to all the Creation more then in thâ—se to every Creature I know not some great thing he hath imagined in this criticisme that no body else can find out else he would not have inculcated it with such a tautology as he doth or it may be heâ—â—nly took this occasion to shew his s 〈…〉 in the Greek But if that be it I must beg his pardon for I think it is not much Learning but sâ—mething else that hatâ— made him so far forget himself as to interpret this Scripture after such a mannâ—â— as he hath There is doubtless no more intended iâ— Mark then is in other words exprest by Matthew in his record of â—he same Commission Go ye therefore and teach all Nations Baptizing them c. Mat. 28. 19 20. So that the Commission to Preach the Gospel to every Creature intends only those concerned to hear and obey it as the following words evince He that believeth and is baptized shall be saved c. even the Children of men of all Nations Kindreds and Tongues as well as the Jews And as this phrase suits our dialect or way of speaking in the same sense so was it common with the Jews as I could evince from their Writings to use the word in their Language that properly signifietâ— a Creature for a Man because men are the most excellent of all visible Creatures Of the same import is Col. 1. 23. But there the words are expresly which was Preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— all the Creation that is under Heaven i. e. in all the Earth to the men that dwell thereon But Mr. C. saith that under Heaven may be understood to be under God I answer it may not neither is this phrase under Heaven so to be expounded any where in the Scripture and although it be allowed that in the Texts cited by him Heaven is put for God yet it is so used not according to its proper signification but figuratively per metonymiam adjuncti for him that dwells in Heaven It doth not therefore follow that we may take it in that sense wherever we meet with it But what he means by this I know not unless he would have the Gospel Preached not only to the whole visible Creation but also to the Devils for they are under God Neither know I what to make of that which follows That the Gospel may be truly Preached to the whole Creation though they hear it not nor understand it and thus we must understand Col. 1. 23. For the Gospel was not then Preached in the hearing of all men nor in the hearing of the whole Creation yet it was Preached to all the Creation If this were true the Apostles needed not to have gone abroad into the world to have preached the Gospel to every Creature But I am perswaded if one at London should pretend that he daily preached the Gospel to the Turks in Constantinople that hear him not or to the animate and inanimate Creatures that either are not capable of hearing or understanding what he saith many would laugh at his folly and conclude the man was under a Delirium but none would think that he truly preached the Gospel to any of these nor yet that it was worth their while to refute his conceit by argument Yea but thus we must understand Col. 1. 23. Mr. C. were doubtless the greatest Tyrant in the world if he could force our understandings to assent to so great an absurdity But his words are but wind we have our liberty still to think otherwise especially seeing his reason for it is so weak For saith he though the Gospel was not then preached in the hearing of all the Creation yet it was preached to all the Creation which in plain terms amounts to no more then this It must be so because Tho. Collier saith it was so This needs no answer valeat quantum valere potest We may conclude this notwithstanding that the Gospel was preached in the hearing of all it was preached to In the next place he tells us That the works of God do preach the Gospel to the whole Creation His notion of The preaching of the Gospel by the works of God we shall meet with again and farther examine presently in the mean time we might enquire what these works of God are that preach to the whole Creation in his sense for surely the works of God that preach must not be the same with the whole Creation preached to But however Mr. C. scape for writing thus I should incurr the câ—nsure of idleness if I should pursue so fruitless an enquiry I will therefore leave it off and proceed to the doubt or question that he moves and endeavours to solve p. 17. Quest If Christ dyed for the sins of the world and if God had a real design of good-will and Grace to all men in his general love why then is not the Gospel preached to all men whence is it thaâ— the greatest part of the world have been and still are without the Gospel If Mr. Collier had not been conscious to himself that his previous discourse had been very vain and futilous he needed not to have moved this doubt having already concluded that a man may preach the Gospel to the whole Creation though they hear him not nor understand him and that it is also preached to all by the works of God But the truth is notwithstanding all he hath said or can say there is great weight in what he here suggests For certainly if Christ had given himself a ransome for all men seeing none can enjoy the benefit thereof without Faith and none can believe on him of whom they have not heard he would not so â—ave disposed things in his providence that multitudes of these ransomed ones should never have knowledge thereof But we see that things are so ordered Ergo He never intended to give himself a ransome for all men in Mr. Colliers sense Let us hear what Mr. C. saith to
not contend add thereunto the close of the verse now if thou didst receive it why dost thou glory as if thou hadst not received it From hence we may safely infer That if any man differ from another or from what he was in himself before that is to say be raised from a state of death in sins and trespasses unto newness of life delivered from the power of darkness and translated into the Kingdom of the Son of Gods love it is God hath made this difference to the praise of the riches of his Grace And thus much Mr. C. in answer to the objection grants It is God by Gospel Grace makes us to diffeâ— But if Mr. Colliers notion elsewhere be true that amongst men that receive every way as much Grace from God the one as the other some believe unto life others remain in their sins it will necessarily follow that those of them which choose the better part do make themselves to differ and have cause of boasting if not before God yet in comparison with other men And this is in terms denied by the Apostle And Mr. C. makes no reply thereto but what hath now been oft mentioned and answered and therefore I will not trouble the Reader with a repetition of it The Text that remains to be insisted on is Phil. 2. 13. For it is God which worketh in you both to will and to do of his gâ—od pleasure That this Scripture is directly opposite to Mr. Collierâ— Doctrine is evident In the foregoing Verse he exhorts the Philippians to work out their own Salvation with fear and trembling By working out their Salvation he intends labouring for or bestowing their utmost industry to obtain Salvation and according to this sense is the same word rendred Joh. 6. 27. Labour not for the meat that perisheth c. Now hereunto two things are required 1. A principle enabling and disposing them to walk humbly with God in Faith and Obedience 2. The exercise thereof Dr. O' s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 496. which is referred unto the internal acts of the will and external operations in duties suitable thereunto And as we have before proved that Grace is wrought in us by the spirit of God so the Apostle here expresly affirms that both to will and to do which expressions take in the whole of its exercise is also effectually wrought in us by him of his own good pleasure which is the most prevailing argument and motive to an humble walking with God and encouragement thereto He that reads Mr. Colliers Gloss upon this Text p. 43. will find him constrained almost to embrace that notion of it that doth evert his opinion and all that he offers towards the salving of it is in these words To understand it to intend Gods working an impulsive will and that they could not or should not work without it destroys the exhortation and makes null the duty What Mr. C. intends by an impulsive will or wheâ—her there be any good sense in those terms we need 〈◊〉 inquire That God worketh in us to will or the very act of willing the Text is express And it hath been already manifested to be his great errour to conceive That nothing is required of us in a way of duty but what in our lapsed state we are able to perform without the help of Gods spirit And therefore it is fallaciously done of him to join those terms together as if they were of equal extent that they could not or should not work without it It was their indispensible duty to obey the exhortation foregoing but this they could not do without the effectual working of God in them And there is not more frequent mention of any one thing in the Gospel it being that wherein Gospel Grace doth eminently shine forth then of our receiving Grace from God to enable us to yield to him that Obedience which he requires of us Pious therefore and well grounded was the petition of that worthy opposer of the Pelagians of Old Da Domine quod jubes jube quod vis Give me O Lord what thou requirest of me and command what thou pleasest Indeed to deny that we receive any thing from god in a way of special and distinguishing Grace that is required of us in a way of duty is flatly to reject the Gospel and to deny the Grace of the New Covenant We do not then destroy the exhortation and make null the duty but instruct men which way they may expect and receive Grace to obey it in the performance of their duty which is certainly a great quickening and incouragement thereto unto all that have an humble sense of their concernment in these things I shall now return to Mr. C. p. 34. where he propounds another Question Does the spirit in the Gospel where it comes work in all alike or may we suppose that he effects a more special work in some then in others In answer hereunto he first tells us That this is a mystery known only to God and then immediately proceeds to give an account of very different operations of the holy Ghost upon the Children of men as 1. Some are convinced but not converted 2. Others are wrought so far by the same word and spirit as to believe and obey the Gospel so as if they continue therein they shall be saved Col. â— 21 22 23. 1 Tim. 2. 15. Mat. 10. 22. 3. Though the work be sufficient by which all might obtain the end yet he worketh differingly and giveth differing measures for differing ends c. 4. His work on the special Elect is certain and shall not leave them untill it bring them to Glory Here we have another instance of the mans contradiction to himself as well as unto truth But to these things I say It is indeed certain from the Scriptures that many are convinced who never are converted by the spirit of God and also that the convictions of some proceed so far as that they escape the pollutions that are in the world through Lust 2 Pet. 2. 20. pass under that work described Heb. 6. 4 5 6. and yet fail of those things that accompany salvation which are things better then all that was before mentioned Such with respect to their profession and general assent to the truth of the Gospel c. are said to believe for a time And perseverance being the great touch-stone of sincerity the interest of persons in Christ is oft referred thereto with respect to the manifestation and proof thereof So in Heb. 3. 6. and those Texts cited by Mr. C. If persons hold fast their rejoycing of hope and confidence stedfast unto the end it is evident they were sincere and that their Faith was of the right kind in that it proves victorious against all opposition made thereto But if they draw back and fall away their Hypocrisie is detected and it is made manâ—fest that they were not of us For if they had been of us no doubt
in one person since the incarnation of the Son of God But his defence thereof together with his following positions will in no wise admit this sense but determine his meaning to be That Christ is no otherwise nor ever was the Son of God but as he was God-man considered in both natures Whence it necessarily followeth That either he had no existence before the days of Augustus Caesar when he was born of the Virgin or else that he had both natures and was a man before he came of the Seed of David as concerning the flesh And this last absurdity he seems not to stick at in his following lines The argument he endeavours to confirm his notion by may be thus framed That which the Scripture no where affirms is unsound and unsafe for any man to affirm But the Scripture no where affirms Christ to be the Son of God in the Divine nature-only Ergo For any man to affirm it is unsound and unsafe If his meaning in his first proposition be that every notion that is not either exprest in terms in the Scripture or by just consequence deduced from it for ex veris nil nisi verum is unsound we grant it But then his assumption is false and must be denied All the inforcement he gives it is in these words The Scripture always when it speaks of the Son of God it is as he was in both natures God and Man But I shall prove the contrary by an instance or two out of those many that might be produced from the Scripture The first is Psal 33. 6. By the word of the Lord were the Heavens made This text I do the rather mention because Mr. C. confesseth p. 2. That it is the Son of God that is here spoken of under the name of the Word And it is evident that he is nor here spoken of as he was God-man but only as he did subsist in the form of God The design of the Psalmist being to set forth the Glory of his Eternal Power and God-head by enumerating some of his great works in this and the following Verses As he is the Creator of all things is his praise here celebrated long before he became Immanuel by taking our nature The next Scripture I urge for the proof of Christs being spoken of as the Son of God before his Incarnation is Prov. 8. from v. 22. to the end of the Chapter Which Text hath always been a grievous eye-sore to the enemies of the Son of God and hath by the Orthodox been pleaded with great advantage both against the Arrians and Socinians The last mentioned have laid in all the Cavils they could devise to perswade men that it is not the Son of God that is here intended and with them Mr. Collier joyns and puts in his exceptions also against the application of it to him p. 7. The learned know where and by whom this Text with others have been fully vindicated from their exceptions And amongst others Dr. Owen in his Exercitations prefixed to the second part of his Exposition of the Hebrews p. 37. c. hath so learnedly and solidly asserted the truth by me pleaded for from this Text with so full an answer to all Socinian cavils against it as leaves no ground for Mr. Colliers saying That it is a question too hard for any man to resolve whether this Scripture intend the Son of God or not His fond trifling in the exposition of it I shall not trouble my self with but only remove his exceptions laid in against the true sense of it which being established his gloss upon it vanisheth without farther trouble That an intelligent person is intended in this Text almost every Verse in the Chapter doth confirm for all kind of personal properties are ascribed to it and if we compare this with chap. 1. 21. ad finem we must acknowledge That Wisdom speaking in them is a person and a Divine person too unto whom all fear and obedience is due or else there is no such mentioned in the Scripture Moreover Christ is expresly called Wisdom in the New Testament Mat. 11. 19. 1 Cor. 1. 30. and the word there is of the Feminine Gender as well as here which evinceth the vanity of that cavil of Mr. Collier That Christ is not intended Because the Wisdom here spoken of is in the Feminine Gender What terms can express at once the whole of his Glory who is infinite Neither is there any thing here spoken of Wisdom that is not in other Scriptures attributed to Christ as we may see in a brief paralel v. 22. The Lord possessed me in the beginning of his way c. Joh. 1. In the beginning was the word v. 23. I was set up from Everlasting c. Mic. 5. 2. whos 's goings forth have been from of old from Everlasting So 2 Tim. 1. 9. Grace is said to be given us in Christ before the World began v. 25 Before the Mountains were settled before the Hills I was brought forth Col. 1. 25 17. He is the first born of every Creature and before all v. 29 30. When he appointed the foundations of the Earth Then I was by him Joh. 1. 2. And the word was in the beginning with God I was daily his delight rejoycing always before him Mat. 3. 17. This is my beloved Son in whom I am well pleased v. 32. Now therefore hearken unto me O ye Children Mat. 17. 5. Hear ye him Thus might I pass through the whole context but this sufficeth at present Mr. Collier still objecteth That here is no mention of the Son under that name and title That Christ is not here called the Son of God in terms doth not in the least weaken the testimony of this Scripture seeing it is manifest that such a person is here spoken of as can be no other then the Son of God And the relative property of the second subsistence in the Divine nature is so expresly mentioned that it is abundantly evident he is here spoken of as the Son of God before time This we find first v. 22. The Lord possessed me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of his ways The word signifies either to acquire something or to possess it being acquired Now amongst other ways of acquiring Acquisition and so possession by right of paternity or generation is one so the same word is used Gen. 4. 2. and as the circumstances of the Text do necessitate us to embrace that sense here so the following words do put it out of doubt For thus he proceeds v 24. When there were no deeps was I brought forth and again v. 25. Before the Hills I was brought forth The word is the same in both places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in like manner by many learned Interpreters rendred brought forth Psal 51. 5. So then here is the Eternal generation of the person spoken of In that it is from Everlasting it can be applicable to none but he that is God
by nature And in that it is to be begotten or brought forth that is here predicate of him it can be no other then the Divine nature subsisting in the incommunicable property of a Son that is here spoken of And an Illustrious exposition of these words you have Joh. 1 1. c. Bâ—t Mr. Collier saith The word translated brought forth is in the Hebrew formed else he could not be set up from Everlasting That the Hebrew word ought to be rendred for 〈…〉 he offers not to prove and his saying so doth not at all 〈…〉 ce it Nay either he is unacquainted with that Language which is very probable and took this by hearsay from some Arrian or else he doth wittingly impose upon his ignorant Reader that cannot contradict him The root from whence that word comes viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the pain and sorrow of a Woman in Travail Peculiare est parturientium nisumque parturiendi proprie significat Mercer and hence being formed in Pihel it signifies properly to cause to bring forth or to bring into the pain attending parturition so it is used Psal 29. 9. and in Pyhall as it is formed here it can signifie no other thing then to be brought forth according to its proper import It is granted that from hence it sometimes borroweth other significations as from the Grief of parturition iâ— is transferr'd to signifie any sorrow or grief and because the product of art in forming something is a kind of birth or bears some similitude to it being oft accomplished not without care and pain which also bear some similitude unto the pains of parturition it is sometimes transferr'd to signifie the formation of a thing by art or otherwise But this is a sure rule that the proper signification of a word is to be retained unless the circumstances of the Text or the analogy of Faith require the contrary But both favour yea necessitate this sense in this place It is impious to think that he which claims religious Worship to himself as Wisdom doth in the close of the Chapter is a formed creature only Mr. Collier adds If it be not so he could not be set up from Everlasting This doth not at all weaken but enforce what I have pleaded Divers able interpreters viz. Pagn Mont. Merc. Vatabl. read it I obtained a prinpality or was constituted a Prince from Everlasting The intendment of these words we have fully exprest Col. 1. 15 16. with Heb. 1. 2. The Son is Lord of the whole Creation and Heir of all things and this right of principality in him hath a double foundation 1. It is in him as he is the Son begotten of the substance of the Father having the same Essence with him and the Creator of all things 2. It is founded in the Covenant of Redemption made between the Father and him and is referred to his Mediatory kingdom The first belongs to him by necessity of nature from Everlasting unto his Mediatory kingdom and principality he was designed of God according to Covenant and fore-ordained from Everlasting There is then nothing in these words that will give Mr. Collier any relief what he further adds requires no answer So then here is a second witness to the Everlasting Son-ship of Christ before he was God-man I will mention one Text more where we have not only the thing but even the term plainly exprest Prov. 30. 4. Who hath established all the ends of the Earth what is his name or what is his Sons name if thou canst tell This Scripture fully holds forth That the Father had a Son before the Incarnation of Christ whose name was Wonderful and his Glory as unspeakable as that of the Father It is therefore the Son of God not as made flesh but as he was from Eternity with God having his Essence and Glory that is here mentioned But why do I stay to enumerate particular testimonâ—es seeing all those Scriptures that speak of his Divine nature do confirm the truth pleaded for Joh. 1. The word was God and the word was made flesh How and when he was made flesh the other Evangelists particularly relate But before that This word was in the beginning with God and he is acknowledged by Mr. Collier to be the second in the Trinity and that his title is the Son And indeed the being of the Divine Essence is not more necessary then the manner of its being i. e. the incommunicable relative properties thereof or the subsisting of the Father Son and holy Spirit therein I conclude therefore that it is not only safe and sound to assert but moreover that it always was an Article of the Common faith of Christians That the Son of God was before he was made flesh while he subsisted only in the form of God And to deny that he was the Son of God in the Divine nature only is by just consequence to deny that he hath a Divine nature seeing it either infers an utter denial of his pre-existence to his Incarnation or at least that the nature he had before was neither Person nor Son until it received its perfection and became both by the uniting of the Humane nature thereto By Mr. Colliers after-discourse it appears that he hath been cast upon those absurd contradictions that this Chapter is filled with by a very gross mistake of the Decree of God concerning Christ and the Prophecies of his coming in the flesh Because it was from Eternity decreed that the Son of God should become Immanuel he concludes that he is to be considered as being actually God-man from Everlasting and because it was foretold what he should be therefore he always was such an one But he may as well conclude That himself or any other thing that ever was is or shall be in nature had an Everlasting existence seeing the futurition of all these was from Everlasting determined in Gods Decree Having thus removed the foundation of his whole discourse on this subject I shall not trouble the Reader with a reply to every futilous cavil and contradiction I meet with in the remaining part of this Chapter but pass through it with all speed and brevity He proceeds to the second position which depends on the first viz. That he is the Son of God only as considered in both natures His reason for this is the same also in effect with his former and his whole plea in defence of it is already sufficiently enervated But because he here endeavours to wrest many Texts to countenance his notion I will in few words reply to his abuse of them The first is Joh. 1. 2. 14. Let that whole context be soberly considered and we need no more to reprove Mr. Colliers folly But he saith The Scriptures that speak of Christ as in the bosom of the Father before time speak of him as he came forth in time That the Son of God as to his Divine nature is the same yesterday to day
destruction and many there be which go in thereat Because strait is the Gate and narrow is the way which leadeth unto Life and few there be that find it Beware of false Prephets Mat. 7. v. 13 14 15. But saith he It would be beneath the spirit and charity of the Gospel to allow no salvation during the old Covenant to any in the world besides the elect Church of the Jews and contrary to the Scripture Act. 10. 34 35. In what sense the Nation of the Israelites was chosen of God I shewed before That all are not Israel elect of God to eternal life that are of Israel according to the flesh is certain and I grant also that in the time Mr. C. speaks of God had his remnant though we have reason to think not many in other Nations unto whom he did by means ordinary or extraordinary manifest himself and these did fear God and work righteousness by which their Election of God was manifested But that these did not belong to the number of the special Elect nor were of that Church which is Christs Spouse is utterly untrue neither doth he attempt to prove it He saith moreover Or to allow no salvation now under the Gospel to any among the Gentiles that have not heard of Christ and contrary to the Scripture Rom. 2. 14 15 16. Mr. C.'s notion about this matter we shall meet with again and examine afterwards At the present I must tell him that without the Spirit and Grace of Christ which may not be separate from the knowledge of him and Faith in his name all that persons can do is from a principle of self-love to yield some obedience to the Law of God externally and so live honestly among men But by the deeds of the Law shall no flesh be justified in Gods sight for by the Law is the knowledge of sin Rom. 3. 21. and that the Law of nature where the written Law is wanting will so far supply the place thereof as to convince of sin and leave the sinner inexcusable in his disobedience is the design of the Apostle to evince Rom. 2. 14. When the Gentiles which have not the law viz. written do by nature i. e. by a knowledge and conscience which God causeth to remain in mans nature though corrupt do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offiees of the law viz. condemning evil and in theâ—r consciences approving good not so as to love good and hate evil but this they did sufficiently unto full inexcusableness These having not the law are a law unto themselves c. So Mr. C. closeth this Chapter without proof of his opinion CHAP. III. Of the Extent of Christs death I Return now to his second Chapter where he discourseth of the extent of the design of God in the death of his Son wherein he is so extreamly confused contradictious to himself Scripture and Reason that I fear the censure of my Reader for abusing him with the repetition of Mr. C's absurdities that can justly plead for no answer and also for imploying my own precious time to no better purpose But that which first engaged me in this task musâ— be my plea for proceeding in my reply to this and the remaining part of his Book In the beginning of this Chapter p. 13. After he hath minded us of differing apprehensions among men concerning the end of Christs death That he may be sure to outstrip all he tells us That Christ dyed for the world that is the Vniverse the Heavens and Earth all things therein the whole six days Creation that fell with man for the sin of man c. Certainly whatsoever the Scripture holdeth forth concerning the curse brought upon the Creation by the sin of man and the future deliverance of the Creature from the vanity it now groans under it cannot but sound very harsh to Christian ears to hear That their Saviour dyed for the Universe yea for all things in Heaven or Earth for every silly Bird that flies in the Air yea and every Creature known in nature even the vilest most perishing and contemptible thing Yea how ridiculous might this notion be rendred But I fear God and therefore dare not dally with those things wherein the dying of my precious Lord must be mentioned This woful mistake he is cast upon by the ambiguity of the word World which he supposeth must always intend the Universe but the absurdity of that Hypothesis abundantly appears if we look into divers Texts where the word is used and can in no wise bear that sense Mr. Collier doth also assert universal Redemption in the Arminian sense in the next Section Because this word and the term All is sometimes used in Scripture where Redemption by Christ is treated of And so do others more sober than he For an answer therefore unto his abuse of divers Texts even all that are with any colour pleaded by him and fully to deliver the weak from his snares as also that my Reader may not complain of the utter loss of his time I will briefly give an account of those two terms from the Reverend Dr. Owen his Treatise of Redemption which I the rather insert because that excellent Treatise is now grown scarce and in the hands of few of those for whose benefit these Lines are especially designed Thus he writes Two words there are that are mightiâ—y stuck upon Dr. O. Treat of Redemp p. 180 c. or stumbled at First the World Secondly All. The particular places wherein they are and from which the arguments of our adversaries are urged we shall afterwards consider and for the present only shew that the words themselves according to the Scripture use do not necessarily hold out any collective universality of those concerning whom they are affirmed but being words of various significations must be interpreted according to the scope of the place where they are used and the subject matter of which the Scripture treâ—teth in those places First then for the word World which in the New Testament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is another word sometimes translated World viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs not to this matter noting rather the duration of time then the thing in that space continuing he that doth not acknowledge it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a word of various significations need say no more to manifest his unacquaintedness in the Book of God I shall briefly give you so many various significations of it as shall make it apparent that from the bare usage of a word so exceedingly aequivocal no argument can be taken until it be distinguished and the meaning thereof in that particular place evinced from whence the argument is taken I shall pass over the Scheme inserted by the Learned Author because it is contained in what followeth which is more accommodate to mean capacities He proceeds The word World in the Scripture is in general taken four wayâ— First pro mundo
continente and that first generalâ—y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole Fabrick of Heaven and Earth with all things in them contained which in the beginning were Created of God so Job 34. 13. Act. 17. 24. Eph. 1. 4. and in very many other places Secondly distinctly first for the Heavens and all things belonging to them distinguished from the Earth Psal 90. 2. Secondly the habitable earth and this very frequently as Psal 24. 1. Psal 98. 7. Secondly For the world contained especially men in the world and that either first universally for all and every one Rom. 3. 6. 3. 19. 5. 12. Secondly indefinitely for men without restriction or inlargement Joh. 7. 4. Isa 13. 11. Thirdly exigetically for many which is the most usual acceptation of the word Mat. 18. 7. Joh. 4. 42. Joh. 12. 19. 16. 1. 17. 21. 1 Cor. 4. 9. Rev. 13. 3. Fourthly comparatively for a great part of the world Rom. 1. 8. Mat. 24. 14. 26. 13. Rom. 10. 18. Fifthly restrictively for the Inhabitants of the Roman Empire Luke 2. 1. Sixâ—hly for men distinguished in their several qualifications as first for the good Gods people either in designation or possession Psal 22. 27. Joh. 3. 16. Joh. 6. 36 51. Rom. 4. 13. 11. 12 15. 2 Cor. 5. 19. Col. 1. 6. 1 Joh. 2. 2. Secondly for the evil wicked and rejected men of the world Joh. 7. 7. Joh. 14. 17. 22. Joh. 15. 19. 17. 25. 1 Cor. 6. 2. 11. 32. Hâ—b 9. 11. 11 38. 2 Pet. 2. 5. 1 Joh. 5. 19. Rev. 13. 3. Thirdly For the world corrupted or that universal corruption that is in all things in it as Gal. 1. 4. 4. 1 4. 6. 14. Eph. 2. 2. Jam. 1. 27 4. 4. 1 Joh. 2. 15 16 17. 1 Cor. 7. 31 33. Col. 2. 8. 2 Tim. 4. 10. Rom. 12. 2. 1 Cor. 1. 20 21. 3. 18 19. Fourthly For a terrene worldly estate or condition of men or things Psal 73. 12. Luke 16. 8. Joh. 18. 36. 1 Joh. 4 5. and very many other places Fifthly For the world accursed as under the power of Sathan Joh. 7. 7. Joh. 14. 30. Joh. 16. 11 33. 1 Cor. 2. 12. 2 Cor. 4. 4. Eph. 6. 12. and divers other significations hath this word in holy Writ which are needless to recount These I have rehearsed to shew the vanity of that clamour wherewith some men fill their mouths and frighten unstable Souls with the Scripture mentioning World so often in the business of Redemption as though some strength might be taken thence for the upholding of the general ransome Parvas habet spes Troja si tales habet If their greatest strength be but sophistical craft taken from the ambiguity of an aequivocal word their whole endeavour is like to prove fruitless Now as I have declared that it hath divers other acceptations in the Scripture so when I come to a consideration of their objections that use the word for this purpose I hope by Gods assistance to shew that in no one place wherein it is used in this business of Redemption that it is or can be taken for all and every man in the world as indeed it is in very few places besides So that as concerning this word our way will be clear if to what hath been said ye add these observations First That as in other words so in this there is in the Scripture usually an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the same word is ingeminated in a different sense and acceptation So Mat. 8. 22. Let the dead bury their dead dead in the first place denoting them that are spiritually dead in sin in the next those that are naturally dead by a dissolution of soul and body So Joh. 1. 11. He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his own even all things that he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his own i. e. the greatest part of the people received him not So again Joh. 3. 6. That which is born of the spirit is spirit Spirit in the first place is the Almighty Spirit of God in the latter a spiritual life of Grace received from him Now in such places as these to argue That such is the signification of the word in one place therefore in the other were violently to pervert the mind of the Holy Ghost Thus also is the word World usually changed in the meaning thereof So Joh. 1. 10. He was in the world and the world was made by him and the world knew him not He that should force the same signification upon the word in that triple mention of it would be an egregious glosser for in the first it plainly signifieth some part of the habitable Earth and is takâ—n subjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second the whole frame of Heaven and Earth and is taken subjectivè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the third for some men living in the earth viz. unbelievers who may be said to be the world adjunctivè So again Joh. 3. 17. God sent not his Son into the world to condemn the world but that the world through him might be saved where by the world in the first is necessarily to be understood that part of the habitable world wherein our Saviour conversed in the second all men in the world as some suppose so also there is a truth in it for our Saviour came not to condemn all men in the world for first condemnation of any was not the prime aim of his coming secondly he came to save his own people and so not to condemn all in the third Gods Elect or Believers living in the world in their several generations are meant although it is granted they are not considered in this place as Elect but under such a notion as being true of them serves for the farther exaltation of Gods love towards them which is the end here designed and this is as they are poor miserable lost creatures in the world of the world scattered abroad in all places of the world not tyed to Jews or Greeks but dispersed in any Nation Kindred or Language under Heaven ex eod p. 201. the like is to be said of parallel Texts who were they whom he intended to save and none else or he faileth of his purpose and the endeavour of Christ is insufficient for the accomplishing of that whereunto it is designed Secondly That no argument can be taken from a phrase of speech in the Scripture in any particular place if in other places thereof where it is used the signification pressed from that place is evidently denied unless the scope of the place or subject matter do enforce it For instance God is said to love the world and send his Son to be in Christ reconciling the world to himself and Christ to be a propitiation for the sins of the whole world If the scope of the places where these assertions are or the subject matter of which they treat will
enforce an universality of all persons to be meant by the word World so let it be without controll but if not if there be no enforcement of any such interpretation from the places themselves as indeed there is not but the contrary that being spoken in them concerning the world viz. their being loved of God reconciled to him forgiven c. that in other Texts is plainly denied to be the portion of all and every person in the world why should the world there more signifie all and every one then in Joh. 1. 10. The world knew him nâ—t which if it be meant of all without exception then no one did believe in Christ contrary to verse 12. or in Luk. 2. 1. thâ—t all the wâ—rld should be taâ—ed when none but the chief inhabitants of the Roman Empire can be understood or in Joh. 8. 26. I speak to the world those things which I have heard of him understanding the Jews to whom he spake who then lived in the world and not every one to whom he was not sent or in Joh. 12. 19 Perceive ye not that the world is gâ—ne after him which world was nothing but a great multitude of one small Nation c. That all Nations an expression of equal extent with that of the world is in like manner to be understood is apparent Rom. 1. 5. Rev. 18. 3 23. Psa 118. 10. 1 Chro. 14. 17. Jer. 27. 7. It being evident that the words world all the world the whole world where taken adjunctively for men in the world usually and almost always denote only some or many men in the world distinguished into good or bad believers or unbelievers elect or reprobate by what is immediately in the several places affirmed of them I see no reason in the world why they should be wrested to any other meaning or sense in the places that are in controversie between us and our opponents Now as we have said of the word World so we may of the word All wherein much strength is placed and many causeless boastings are raised from it That it is no where affirmed in the Scripture that Christ dyed for all men or gave himself a ransom for all men much less for all and every man we have before declared That he gave himself a ransom for all is expresly affirmed 2 Tim. 2. 6. But now who this all should be whether all believers or all the elect or some of all sorts or all of every sort is in debate Our adversaries affiâ—m the last and the main reason they bring to assert their interpretation is from the importance of the word it self for that the circumstances of the place the analogy of Faith and other helps for Exposition do nâ—t at all favour their Gloss we shall shew when we come to the particular places urged For the present let us look upon the word in its usual accâ—ptation in the Scripture and search whether it always necessarily requires such an interpretation That the word Alâ— bâ—ing spoken of among all sorts of men speaking writing any way expressing themselves but especially in holy Writ is to be taken either collectively for all â—n general without exception or distributively for some of all sorts excluding none is more apparent then that it can require any Illustration That it is sometimes taken in the first sense for all collectively is granted and I need not prove it they whom we oppose affirming that this is the onely sense of the word though I dare boldly say it is not one in ten times so to be understood in the usage of it through the whole Bâ—ok of God But that it is commonly and indeed properly used in the latter sense for some of all sorts concerning whatsoever it is affirmed a few instances for many that might be urged will make it clear Thus then ye have it Joh. 12. 32. And I if I be lifted up from the Earth will draw all unto me that we translate it all men as in other places for though I know the sense may be the same yet the word men being not in the original but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot approve But who I pray are these all are they all and every one Then are all and every one drawn to Christ made Believers and truly converted and shall be certainly saved for those that come unto him by his and his Fathers drawing he will in no wise cast out Joh. 6. 37. All then can here be no other then many some of all sorts no sort excluded according as the word is interpreted Rev. 5. 9. Thou hast redeemed us out of every kindred Tongue and People and Nation These are the all he draws to him which exposition of this phrase is with me of more value and esteem then a thousand glosses of the Children of men So also Luke 11. 42. where our Translators have made the word to signifie immediately and properly for Translators are to keep close to the proper and native signification of every word what we assert to be the right interpretation of it for they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every Herb all manner of Herbs taking the word as it must be distributively for Herbs of all sorts and not for every individual Herb which the Pharisees did not could not Tyth In the very same sense is the word used again Luke 18. 11. I give Tyth of all that I have where it cannot signifie every individual thing as is apparent Most evident also is this restrained signification of the word Act. 2. 17. I will pour out of my spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all flesh which whether it comprizeth every man or no let every man judge and not rather men of several and sundry sorts The same course of interpretation as formerly is followed by our Translators Act. 10. 12. rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally all Beasts or four-footed Creatures all manner of Beasts or Beasts of sundry several sâ—rts In the same sense also must it be understood Rom. 14. 2. One believeth that he may eat all things i. e. what he pleaseth of things to be eaten of see moreover 1 Cor. 1. 5. yea in that very Chapter confessedly the word is to be expounded according to the sense we give viz. v. 8. I will therefore that men pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which that it cannot signifie every individual place in Heaven Earth and Hell is of all confessed and needs no proof I shall conclude all concerning these general expressions that are used in the Scripture about this business in these observations First The word All is certainly and unquestionably sometimes restrained to all of some sorts although the qualification be not expressed which is the bond of the limitation so for all believers in 1 Cor. 15. 22. Eph. 4. 10. Rom. 5. 18. The free gift came upon all men to the Justification of Life which all men that are so actually justified are no
more nor less then those that are Christs i. e. Believers for certainly Justification is not without Faith Secondly The word All is sometimes used for some of all sorts Jer. 31. 34. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Paul rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8. 11. so Joh. 12. 32. 1 Tim. 2. 1 2 3. which is made apparent by the mention of Kings as one sort of People there intended And I make no doubt but it will appear to all that the word must be taken in one of these senses in every place where it is used in the business of Redemption Thirdly Let a diligent comparison be made between the general expressions of the new with the predectâ—ons of the Old Testament and they will be sound to be answerable to and expository of one another The Lord affirming in the New that that was done which in the Old he foretold should be done Now in the predictions and prophecies of the Old Testament that all Nations all People all Flesh all the ends Families or Kindreâ— of the Earth the World the whole Earth thâ— Islâ—s shall â—â— converted look up to Christ come to the Mountain of the Lord and the like none doubts but that the Elect of God in all Nations are only signified knowing that in them alone these predictions have the truth of their accomplishments And why should the same expressions used in the Gospel and many of them aiming directly to declare the fulfilling the other be wire-drawn to a larger extent so contrary to the mind of the Holy Ghost In fine as when the Lord is said to wipe tears from all Faces it hinders not but the reprobates shall be cast out to Eternity where there is weeping and wailing c. So when Christ is said to dye for all it hinders not but those reprobates may perish to Eternity for their sins without any effectual remedy intended for them though occasionally proposed to some of them Thus far are the words of that worthy Sevant of Christ I shall now return to Mr. Collier The Scriptures that he produceth to prove that Christ died for all men viz. Judas as well as Peter those that were already under Divine vengeance when he laid down his Life as well as those that were saved are these Joh. 1. 29. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. He tells us not how he thinks to enforce his notion by them but takes it for granted that the word World and All used in them must intend every individual person in the world which Hypothesis is abundantly overthrown in the foregoing lines and there needs no farther answer to them only I will briefly clear Heb. 2. 9. that there may be no occasion of stumbling left to any The words are thus translated That he by the Grace of God should tast death for every man the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every one which is here used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all That this term every man is commonly used in Scriptures where some limitation of it must be allowed is certain see Col. 1. 21 where every man can intend only those to whom Paul preached and 1 Cor. 12. 7. with ch 4. 5. And in this Chapter we have such a description of these All for whom Christ tested death as will by no means agree to all and every one but the Elect only v. 10. they are called many Sons to be brought to glory v. 11. his Brethren and those that are sanctified the Children that God gave him v. 13. those that were delivered from slavish fear of death v. 15. I conclude therefore that the All here spoken of are all Christs sheep and they only whether Jews or Gentiles c. Mr. C. seems to be aware that he hath made very bold with the two last Texts cited by him and that they will not bear the sense he imposeth upon them and therefore he states an objection against his application of them to the General ransome p. 14. And seeing he will have it brought in I will take leave to frame the Objection my self and know that the like might be urged with reference to the other Texts By the World in 2 Cor. 5. 19. and the whole World 1 Joh. 2. 2. we may not understand all and every man in the world because that which is affirmed in these Texts is not applicable to them in Cor. those that are called the World in v. 19. are called us Believers v. 18. They are reconciled to God and have the pardon or are under the non-imputation of their sins being made the righteousness of God in Christ so also those spoken of in Joh. were such whose sins Christ was a propitiation for and that had by him interest in the favour of God so that in both these Scriptures actual reconciliation to God and the application of Grace rather then the impetration thereof is intended in which multitudes in the world have no part and therefore these terms can intend no more but men living throughout the whole world in all the parts and regions thereof in opposition to the Inhabitants of any one Country or place as such even so many of them as being ordained to Eternal Life did believe as well Gentiles as Jews according to Joh. 11. 51 52. That Mr. C. acquits himself but poorly in his answer to the objection as framed by himself every one will see that shall seriously weigh his lines The sâ—m of what he insists on is this That the Scripture clearly states a general reconciliation and a special A general reconciliation of all things all men Col. 1. 20. And having made peace by the bloud of his Cross to reconcile all things to himself whether things in Earth or things in Heaven c A special reconciliation of Believers which is not the same as the General but ariseth out of it and is that intended Col. 1. 21. Both these we have likewise in Rom. 5. 8 10. These Texts do in no wise prove what Mr. C. doth produce them for The first mentioned viz. Col. 1 20. is by divers learned and judicious men interpreted according to the subject matter all things i. e. the whole Church or Family of God in Heaven viz. the spirits of just men made perfect and in Earth i. e. the Elect still in the world even all that are reconciled are so in Christ And if he carry it farther as some able Interpreters do also and will have Angels included and also the fabrick of Heaven and Earth and the Creatures therein made for the service of man yet can it not on alike account be applyed to aâ—l these we cannot rightly conceive of a reconciliation of Angels properly so called that never sinned it is at most but an analogical reconciliation they being confirmed in Grace and secureâ— in their station by Christ And so with respect to the things that are in the world it can be
and inconditional promises of the new Covenant where he again pitifully intangles himself It might help him a little out of the Labyrinth he is lost in if he would consider That the New Covenant is originally made with Christ who became a sponsor and surety for all that the Father gave unto him Psal 89. 31. c. and in him all the promises thereof are yea and amen God the Father promised unto Christ Eternal Life for all his before the world was Tit. 1. 2. and engaged in time effectually to draw and bring them unto him to give them a new heart c. for whom he became surety that they might not fail to enjoy it on Gospel terms And this truth will of it self bear down all Mr. Colliers notions of free will and falling from Grace It is granted that all the promises of Life and Glory in the Gospel are conditional as set before us But the fulfilling of the condition in the Elect is absolutely undertaken for in the Covenant betwixt the Father and Christ And whereas Mr. Collier saith That the Covenant in the perfection thereof when we are come to Glory will be absolute in all its promises it s absolutely true to all over-comers he lamentably discovers his weakness thereby For our present enquiry is after those promises that do secure the Saints safe arrival in Glory and to talk of the absoluteness of these promises to those that are already glorified and to represent them as uncertain to those that alone are concerned to draw comfort from them is exceeding absurd In p 38. he frames this Objection against himself This asserts a possibility of falling from Grace and so destroys the assurance and comfort of Believers Unto this he answers It doth no other then the Scripture doth it s that of which the Scripture is full it frequently presents us with a possibility of falling Else those many and frequent exhortations to the contrary are useless if there were no danger as also the examples of those that have fallen 1 Tim. 1. 19 20. 2 Tim. 1. 15. Heb. 4. 11. Else what means the Lords appointing a Ministry in the Church to preserve it from falling That the Scripture asserts no such thing but the contrary we have manifested already as also what the import of these exhortations are and their usefulness in Gods hand for the preservation of the Elect. We say moreover if we respect our own weakness and the temptations we are to conflict with there is â—anger but free Grace will secure the Elect from perishing in the midst of their dangers and from being overcome by all the difficulties that are in their way And it is strange to me that he should conclude true Believers may fall away because God hath provided means and appointed a Ministry to prevent their falling To the other branch of the Objection respecting the comfort and assurance of Believers he saith It s so far from diminishing the consolation of Believers â—hat it s the only sure way for Gospel consolation c. I grant that none are capable of well grounded comfort but those that are under the promises of the Gospel viz. sincere Convert sound Believers but how Mr. Collier will evince that his Doctrine is the great spring of Gospel-consolation even this That though I be now a Child of God yet the next temptation I meet with for ought I know may sink me to Hell although God do at present lâ—ve me yet I have no assurance that he will continue to do so a day to an end for many that have been united with Christ as I now am are lâ—st for ever and I daily tremble under a sense of my own weakness and have no promise of preservation to trust to I say how this makes for their comfort I cannot understand nor how Mr. Collier will reconcile his present Opinion with what he writes in his Bâ—d of Div. p. 197. We ought to believe that God will maintain our Faith and kâ—ep us from falling Phil. 1. 6. 2 Tim. 1. 12. else we could have no solid comfort To that which he adds in the beginning of p. 39. concerning the usefulness of fear I answer The fear that ariseth from Mr. Colliers Doctrine hath torment in it and therefore a right understanding of the love of God will cast it out and teach the Soul to reject that Doctrine from whence it springs That is the true Gospel-fear which respect God as a Father and is tempâ—red with an holy rejoycing in his goodness which is a fruit of the spirit of Adoption that bears witness with our spirits that we are the Children of God and if Children then Heirs Heirs of God and joint Heirs with Christ Moreover There is as Dr. Owen hath well observed Saints Persever p. 293. a twofold fear of Eternal death and destruction 1. An anxious perplexing fear in respect of the end it self 2. A watchful careful fear in respect of the means leading thereunto The first is directly opposite to that peace consolation and joy in the Holy Ghost that God is pleased to afford unto his People and exhorts them to live up to and therefore it cannot be his end or design to ingenerate it in them by any of his threatnings or warnings given in his word For the other viz. A watchful heedful fear for the avoiding of the way and means that would lead them and do lead others to destruction it is not in the least inconsistent with that assurance that God is pleased by his promises to give to his Saints of their perseverance I shall now hasten to a close of this Chapter after I have in a word or two cleared the sense of two Texts of holy Scripture which Mr. C. hath endeavoured to darken because they speak not according to his mind The first is Rom. 9. 16-22 After Mr. C. hath for a while laboured against the stream of this Text he is forced p. 40. to acknowledge the truth viz That it is not our willing and running that can bring us within the câ—mpass of special Electing Grace that being past in Gods will before the world was Indeed the design of the Apostle throughout this Chapter as well as in the Verses referred to is to shew the freeness of Gods grace to his own Elect together with his just severity against the vessels of wrath and that one is a vessel of mercy and another of wrath proceeds from the meer good pleasure of God to choose the one and leave the other his choice not being grounded on foresight of their willing or running faith and obedience but being purely resolved into his Soveraign Grace And this doth quite overthrow Mr. Colliers Election on foresight of Faith and doth also afford a very good argument for the Saints perseverance which we were last upon But I must hasten only it is necessary I should remove an abusive passage or two of which his Book is full out of our way He saith Nâ—r may we understand
left The first are sentenced to Eternal Life and the other to Everlasting wrath and accordingly these shall go away into Everlasting punishment but the Righteous into Life Eternal Mat. 25. Mr. Collier begins to discourse of this matter in the 5th Chapter of his Book some things dropt therein have been already answered and therefore I shall only stay to mind the Reader That although the Scripture speaks of different degrees of the punishment of sinners according to the different measures of Iniquity which they have filled up yet it every where assures us that the punishment of all sinners that are found without an interest in Christ at the day of Judgement shall be Everlasting as shall more fully be evinced in my reply to his next Chapter And whereas he here speaks something of the condemnation of those that sinned against the Law and never had the Gospel tendred to them either before or since Christ came in the flesh it is very doubtful to me whether he honestly speak out his mind in this matter seeing he hath so stiffly maintained before That the penalty of the breach of the first Covenant was only temporal death and that damnation is the punishment of Gospel-disobedience only which they cannot be guilty of which never heard the Gospel If this be true I am sure such must not now come into condemnation But whatever Mr. Collier will or will not allow we are sure of the truth of the Scripture which teacheth other Doctrine as hath been already proved against him which if he will subscribe to he must of necessity recede from this corrupt notion We are now come to his 7th Chapter p. 47. where he first proposeth this enquiry Whether there may be any probability from Scripture light of any deliverance from or mitigation of the punishment of any after the sentence is past and the Judgement executed Which he thus answers Touching this I do apprehend that there are probable grounds both from Scripture and Reason that there may be a deliverance of some from the poenal part or pains inflicted though not from the sense of loss the Judgement in that respect will be Eternal Although it be exceeding sinful for a man though with the greatest pretence of modesty to suggest that which is opposite to a fundamental Doctrine of the Christian Religion and on that account Mr. Colliers pretext of proposing his notion on probable grounds will not excuse him yet besides this you shall find him to be most positive and peremptory in his assertion of what he here pretends to lay down only as a probable supposition and that in the very next Sections which is a full evidence that this pretended modesty of his serves only for a bait to the hook which is by him let down to take simple Souls which renders his design so much the worse and the more blame worthy The sufferings of the damned have by the School-men not improperly been distinguished in poenam sensus poenam damni into the punishment of sense and punishment of loss the one is signified in those Texts that speak of their being shut out from the Kingdom of God and the like the other of those that speak of their being cast into a Lake that burneth with Fire and Brimstone their being tormented day and night c. But that there is any part of their punishment which is not poenal and that this punishment of loss is to be distinguished from that which is so is such a contradiction as I think is peculiar to Mr. Collier who hath here furnished us with this distinction Thus we may see The beginning of the words of his mouth is foolishness and the end of his talk is like to prove mischievous madness Eccles 10. 13. And whereas Mr. Collier supposeth the duration of their punishment of loss who are damned shall be Eternal but not that of sense he is utterly without any probable ground in Scripture or right reason for his Opinion For although their suffering be sometimes exprest negatively and sometimes positively yet there is no intimation of the separating of the positive part from the negative so that some persons shall Eternally be punished with the loss of good but not with the feeling of Evil But both are â—n Scripture insâ—parably linked together both with respect to the subjects of them and their duration Who shall be punished with Everlasting destruction from the presence of the Lord and the glory of his power 2 Thes 1. 9. which certainly speaks the punishment both of sense and loss and the duration of both to be alike And that the positive part of their punishment or as Mr. C. terms it their pain inflicted shall be Eternal the Scripture is express which saith more then once That they shall go into Hell into the Fiâ—e that never shall be quenched where their worm dyeth not and the Fire is not quenched Mar. 9. 43 44. c. For the Châ—ff Christ will burn up with unquenchable fire Mat. 3. 12. and the smoak of their torment ascendeth up for ever and ever Rev. 14. 11. Let us now see what countenance Mr. C. gives to his notion His first plea is The Scripture lets us know that some shall be saved that through their own miscarriages shall loose the reward of their own work 1 Cor. 3. 14 15. They shall be saved yet so as by fire and what that fire is and how far it shall extend at and after the Judgement I must leave to him that knoweth all things to determine c. This Text is by the Papists abusively applyed to their Purgatory and it must be acknowledged their reasoning from it hath as much probability as Mr. Colliers though both they and he do miserably wrest it He confesseth that he neither knows what this fire is nor how far it shall extend He may well excuse us therefore if we refuse to take this for any proof of his notion That the fire here mentioned is not to be taken properly but metaphorically is evident from the Apostles discourse which is wholly in terms used figuratively viz. Wood Hay and Stubble to signifie such works as will not abide trial Gold Silver and precious Stones to denote those that will So by fire we are to understand such a probation of mens works as will be like fire unto the Gold Stubble c. burning up the one and manifesting the excellency of the other And seeing Mr. C. in his following lines though without giving any sufficient reason therefore doth reject the interpretation of those that refer this to any time or trial before the day of Judgement I will not contend with him thereabout but granting its respect to that time consider what must then be the true meaning of the Text which can be extended no farther then to signifie to us 1. That in the great day every mans work shall be strictly examined and proved of what sort it is 2. That those works which have not been wrought
in God all labours bestowed in a wrong way of Doctrine or practice will then be burnt up and prove unprofitable to those that have wrought them 3. That it is possible that some who are themselves built and do build on the true foundation may yet so far err in their work at least some part of it as that it may not be approved in this day but must be lost even as Wood Hay and Stubble is consumed by the Fire and they miss of that reward which shall be given to those whose labour hath been better imployed in the promoting of sound Doctrine and Godliness to the glory of God and the profit of their own and others Souls And 4. That this notwithstanding those that have an interest in Christ and have been in the main sincere with God shall themselves be saved yet so as by fire they cannot escape this tryal of their work and loss of that superadded gracious reward which they should have received if they had built upon the foundation Gold Silver and precious Stones Now let the whole context be diligently read and weighed by his Reader and mine and I doubt not but he will see that this Scripture proves not at all the Salvation of any that dye in their sins after the final sentence is past upon them And here it may not be unseasonable to remind Mr. Collier of those rules of interpreting Scripture that he would seem to have some regard to p. 39. viz. 1. Not to understand any dark Scripture contrary to the plain revealed will of God in his word 2. Not to understand any Scripture so as to contradict others especially so as to contradict the Volume of the Book of God This himself confesseth must needs be corrupt and dangerous and yet every one may see that his business throughout this Chapter is to oppose some few sayings of Scripture that have some difficulty attending their interpretation with parabolical and figurative expressions corrupted by his false glosses unto a multitude of plain Texts and the whole scope of the Scripture bearing plentiful witness to the certainty of the Everlasting punishment of the ungodly But I shall proceed He saith again The Lord of all lets us to know that none shall be Eternally damned but those who sin against the holy spirit Mat. 12. 31. Three of the Evangelists state this for confirmation Mar. 3. 28. Luk. 12. 10. And if all sin shall be forgiven then there must be a deliveâ—ance from the Judgement Now is Mr. Colliers mask of pretended modesty put off and laid aside and instead thereof a daring assertion of his Heresie is introduced and that by him boldly intitled to the Lord of all which oweth its Original to the Father of lies viz. That none shall be Eternally damned but those who sin against the holy spirit and that he may at once give full proof of his confidence he adds that this is stated by three of the Evangelists whereas in truth there is no such thing so much as intimated in any one of them But in divers Texts of Scripture the Lord of all lets us know that many shall be Eternally damned for other sins that may not be chargeable with the sin against the holy Ghost unto those already pleaded you may add Rev. 20. 15. 21. 8. As for the Texts abused by him The scope and design of them plainly is to let the malicious revilers of Christ and his Miracles know That although the Grace of God to sinners is so abundant that all sin and blasphemy of those that truly repent and believe in Christ may be and to some hath been and shall be forgiven on the terms aforesaid yet those that willingly and maliciously reject and blaspheme Christ so doing despight to the spirit of Grace whereby they have been so far enlightened as to know that what the Gospel reveals concerning Christ and salvation by him is truth are utterly excluded from hopes of pardon or possibiâ—ity of salvation it being impossible to renew them to Repentance and there remaining no more sacrifice for sin Compare the Texts cited with Heb. 6. 4 5 6. chap. 10. 26 27 28 29. The words in Mat. 12. are v. 31. Wherefore I say unto you All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men v. 32. And whosoever speaketh a word against the Son of man it shall be forgiven him but whosoever speaketh against the holy Ghost it shalâ— not be forgiven him neither in this world neither in the world to come The same thing is intended in either of these Verses though the expression thereof be doubled for the greater certainty and remarkableness thereof Wherefore I say unto you This refers to what is before recorded v. 24. c. all manner of sin and blasphemy i. e. sin and blasphemy of every kind not every individual sin and blasphemy The adultery of Repenting David was forgiven but not the adultery of those mentioned Rev. 21. 8. The blasphemy of Paul and the words that he spake against the Son of man but not of Caiaphas Herod c. shall be forgiven unto men and so v. 32. it shall be forgiven him i. e. it is remissible By the grace of God through Faith in Christ it may be forgiven and to some it hath and shall be forgiven Verbs that signifie action are sometimes understood only of a faculty or power of action so Psal 22. 18. I may tell all my bones in the Hebrew it is I will tell all my bones The sense is well exprest in our translation and Prov. 20. 9. Who can say I have made my heart clean c. In the Hebrew it is who saith Many will say and pretend this but the meaning is who of right can say so And that the words should here be taken in this sense the analogy of Faith doth require but the blasphemy against the holy Ghost or whosoever speaketh against the holy Ghost i. e. whosoever blasphemeth wittingly and maliciously against the inward enlightening and conviction of the Spirit shall not be forgiven unto men and v. 32 it shall not be forgiven him neither in this world neither in that which is to come Thus you have the certainty of their damnation first absolutely exprest v. 31. and then emphatically repeated in such terms as may serve farther to cut them off from all hopes and exclude all possibility of their forgiveness v. 32. And in them no more is intended then was before exprest and is in like absolute terms exprest by the other Evangelists no intimation which Mr. C. vainly imagines p. 48. that any which are not forgiven in this world may obtain pardon in that which is to come It is certain that it was a familiar phrase with the Jews to call the age of the Messiah the world to come and some with great probability to accept this sense both here and in Heb. 2. 5. 6.
Scripture seems rather to confirm this understanding then otherwise for we must understand it according to the time or times intended and not always for ever without end but very often the contrary and that both in the Old and New Testament Mr. Collier could have said nothing more against himself then what he hath here written for if these words are to be interpreted according to the subject matter which he calls the time or times intended then certainly when they are referred to that state which succeeds time when duration shall be no more measured by days and months and years but time shall be swallowed up in Eternity they can denote no less then for ever without end Moreover that these terms are most commonly used in this sense both in the Scripture and amongst men cannot be denyed and when a thing is said in Scripture to be Everlasting we cannot on any account suppose it shall have an end unless it be in one of these two cases 1. When the duration of that thing is expresly limited to some time in other Texts Or 2. When the subject to which any thing said to be Eternal is attributed is not capable of an absolutely Eternal duration at least in that condition wherein alone this may be attributed to it And thus it is in all those Texts where these terms are used in a limited sense in the Scripture as any one may clearly see that shall read the places cited by Mr. C. or others like to them Now this will in no wise warrant his restriction of them in the present case For 1. They are in reference to the punishment of the wicked no where limited throughout the Book of God 2. Mr. Collier himself confesseth that wicked men shall remain in being for ever So then here is an unlimited threatning of Everlasting punishment to be inflicted on a capable subject and for any man to say that less is intended is a blasphemous contradiction to the Scriptures Indeed the Eternity of the torment of wicked men is exprest by all those phrases in the word of God that are most significant of a duration without end so that nothing can be spoken more then is therein contained for the clearing this matter Mr. C. proceeds to instance in some Texts where for ever and everlasting are used in a limited sense in the Old Testament which limitation hath already been considered and the reason of it fixed But he seems to lay special weight on Jer. 7. 7. 25. 5. where he saith for ever and ever must be thus understood There is the like reason for the limitation here as in the other Texts that speak of serving for ever and an everlasting Priesthood of Aaron c. and till Mr. C. can produce evidence of the same reason and necessity to admit a limitation with respect to the punishment of sinners he saith not one tittle to the purpose In both these places the Israelites are told that on condition of their Obedience to God they should enjoy their Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for ever and ever the 70 exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. from age to age or from generation to generation as long as they and their off-spring remained in the world But there is another phrase used in the Hebrew to signifie an absolutely Eternal duration viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which by the 70 is rendred very commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to express the same thing are these words used oft in the New Testament and are rendred for ever and ever yea three times is the duration of the torment of the wicked exprest by them therein and that the phrase might be more emphatical they are put in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the significancy of which we cannot reach in our Language This you find Rev. 14. 11. 19. 3. 20. 10. And I am well assured neither Mr. C. nor any of his Socinian masters can produce one place in the New Testament where these words in such a connexion may be taken in a limited sense To his discourse concerning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall briefly make this answer 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of many significations is granted and therefore must be interpreted according to the scope of the place where it is used although it cannot be denied but oft-times Eternity is signified thereby as in Joh. 6. 51. 58. with divers other places where it is used to express the Eternal duration of the life and blessedness of Believers and in Mar. 3. 29. The Everlasting misery of those that have sinned against the holy spirit is exprest thereby And for Mr. C. to instance in those Texts where it is not directly expressive of time but the duration of things created in time as Mat. 28. 20. or doth signifie the course of men in this world as Eph. 2. 2. to prove that it may be taken in a limited sense when it strictly imports the duration of something in another world when time shall be no more is meer trifling But he saith not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the common words for everlasting and for ever yet must frequently be understood with limitation c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes intends the time before the world was sometime the time of a mans life Phil. v. 15. I suppose Mr. C. will grant that the use of this word Tit. 1. 2. Rom. 16. 25. where it is to be considered a parte ante is that wherein we are not concerned in our present disquisition it is therefore incumbent on him to prove that when it is used to signifie duration à parte post yet to come it is frequently to be taken in a limited sense in the New Testament and that it must be so taken when predicate of the torments of the damned This last which alone would relieve him he despairs of and therefore silently passeth over and gives but one instance of the first in Philem. v. 15. That thou shouldst receive him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which we grant to be an hyperbolical expression denoting as long time as they lived together and the reason of this limitation is clear in the Text He could not longer enjoy him as a Servant A like saying to this we meet with in an Heathen Poet Serviet aeternùm qui parvo nesciet uti Horat. Not one place more can be produced where such a limitation of the sense of this word may be admitted and yet it is used about 70 times in the New Testament And therefore Mr. C. doth wofully prevaricate when he saith it must frequently be thus understood Indeed the common use of it is such as Mr. C. himself being Judge will admit of no limitation sometimes it is put to signifie the everlasting being glory and blessedness of God himself and about 50 times
or more in the New Testament is the eternal duration of the Saints life and happiness in another world exprest thereby and frequently the everlasting torments of the wicked is so also as hath been before urged and every one may see how preposterous a course it would be because the term is once used figuratively in a limited sense which the subject there treated of and scope of the place doth inforce therefore to limit it in all other places where it doth occur although there be not only no reason for it but also in the things spoken of an utter repugnancy to such a limitation And if Mr. Collier know these things already he is far from upright dealing in this business if he know them not he is guilty of great temerity in publishing such things as these to the world at all adventures Much more might be added but I must hasten In the last branch of his answer to this Objection p. 52. he hath recourse again to his former distinction and allows the Judgement of the wicked to be Eternal in respect of their loss But the vanity of this hath been already detected and my answer thereto need not be here repeated The next thing he attempts is to clear his Doctrine fâ—om a charge laid against it most justly viz. That it tends to the encouragement of sinners in their wicked ways And truly this is so evident in it self that it needs no farther inforcement yea in his answer he lays a farther ground for such a charge His words are these If a fit of sickness and terrible pain be so hard to be boâ—n here for a season in which men wish for death and cannot obtain it what will be the dreadful state of sinners that must lye in the fiery Lake some perhaps a 100. some a 1000. and some perhaps 10000 years c. Thus he will interpret Everlasting punishment to be lying in the fiery Lake perhaps an hundred years yea according to his principles perhaps it may not be an hundred days no nor an hundred hours neither for if they repent which he supposeth they may and shall do the sacrifice of Christ remains the same to procure their pardon then as now and no doubt he will allow them the same power and free-will to repent there as here so that as soon as they find the place displeasing to them they may repent and repenting may obtain mercy and deliverance out of it And if this were true there is nothing can be devised more effectual to encourage a wicked life as on the contrary The Doctrine of Eternal Judgement doth make sinners tremble and by it they are restrained from much wickedness which otherwise they would rush into See also 2 Cor. 5. 10 11. Mr. C. is aware also that some will tax him for complying with the Popish Doctrine concerning Purgatory and therefore p. 53. he endeavours to shew the difference betwixt his Purgatory and theirs I cannot now stay to run the paralel betwixt them but must tell him in short 1. That although his Doctrine of a Purgatory after Judgement be not so pernicious to mens Purses as the Papists have rendred theirs yet it is full as much if not more ruining to their Souls that shall receive it and they that follow either of these blind guids and content themselves to go out of this world without Faith and true Holiness on hopes of a time to repent and better their state hereafter will certainly fall into the ditch of Eternal woe and misery and their heavy curse will all too late for their own relief come upon those that seduced them with this vain hope that will prove as the giving up of the Ghost 2. On two accounts his Doctrine in this point is more gross then the Papists for 1. They make believers fideles supposed to die in venial sin the subjects of their Purgatory But Mr. C. will indulge the Sodomites yea all that have not sinned against the holy Ghost to pass through his Purgatory unto forgiveness and ease 2. They place their Purgatory before the last Judgement and final sentence so that they do not so directly oppose that fundamental Article concerning the Eternal Judgement as he doth nor suppose any possibility of sinners obtaining a change of their condition after the sentence is past by the great Judge which yet Mr. C. hath the boldness to plead for There are other unsavoury notions couched in his answer to this Objection viz. That ordinarily sinners do not come under any Judgement or suffer any punishment before the great day c. But I must pass over them at present only mind how contrary this is to what we are taught in Luk. 16. 23. 1 Pet. 3. 19. c. The last Objection that I shall be concerned to take any notice of is to this purpose If the damnation of the wicked be limited unto time why may not the salvation of the Godly be so likewise Now although Mr. C. pretend that there is not the like reason for the one as for the other this will not secure us of the possession of this truth For if his arguing were right we had no word in Scripture that assures us of Eternal Glory There being no term used therein to signifie the Everlasting duration of the Saints happiness but what is used to denote the duration of sinners torment which Mr. C. will not allow to be without end And as he hath to day pretended reasons for limiting the words in this respect so may another idle brain to morrow devise as good reason 〈…〉 duration of the Believers happiness and then where are we in this point seeing the Eternity which the Scripture speaks of after Judgement may in this mans sense have an end in one hundred years In Mr. Colliers 8th Ch. he pretends to give some reasons of his understanding the Scriptures abused by him as he dotâ— But they being urged on those false grounds which have been already detected and refuted I will not abuse my Readers patience to attend my second or farther raking into such an heap But shall oppose thereto some reasons why his notion of the Judgement and punishment of sinners must be rejected briefly summed up from the former discourse I shall begin with his own words p. 1 2. 1. For any to affirm that which the Scripture doth not must needs be unsound and unsafe But the Scripture no where affirms nor allows That persons may obtain forgiveness after they are damned and by Repentance get out of Hell-torments c. Ergo. Mr. Colliers assertion hereof by his own confession must be esteemed unsound and unsafe 2. That assertion which is contrary to the express terms and evident scope of the holy Scriptures in a fundamental Article is pernicious and Heretical But this Doctrine of Mr. Colliers is such ergo It is pernicious and Heretical and if so to be rejected by all that love truth and tender the safeguard of their own Souls The first proposition
them But I shall pass this also and return to the beginning of his Chapter that his strange notions about the person of the Son of God may be brought to examination And that I may proceed with the more clearness I will first briefly represent what the Scripture teacheth in this matter That the Son of God might become the author of Eternal Salvation unto lost sinners he took upon him the office of a Mediator betwixt God and them and in order to the accomplishment of what he had undertaken on their behalf it was necessary that he should take hold of their nature and be manifested in flesh In the person of Christ therefore we are to mind 1. The distinction of both natures Divine and Humane 2. The union of both natures in the person of the Mediator First Both the Divine and Humane nature in Christ remain distinct in their essence and all their essential properties and necessarily must do so the one being created and the other increated the Divine nature cannot be changed into the Humane nor the Humane into the Divine neither is it possible that they should be so confounded or mixed together as to make a third nature distinct from both The Word was God and the Word was made flesh Joh. 1. He was in the form of God and yet took upon him the form of a servant Phil. 2. He was and remained the only begotten of the Father his own Son and yet was in all things made like to us sin only excepted He was true God God by nature and true man also made of the seed of David as concerning the flesh Secondly There is a glorious and unspeakable union of both natures in the person of Christ As he is Immanuel he is but one person and as such is spoken of throughout the Scripture even the same person that in the beginning was with God The Humane nature of Christ never having a personality of its own Vid. Amâ—sâ—i Medullam did from the first moment of its being subsist in the person of the Son of God So then 1. Though the second person of the Deity have but one only subsistence yet his subsistence is to be considered with a twofold respect first as he was in the Divine nature from Eternity and also as he was manifest in the flesh which last inferrs no change in God but only a relation The Son of God remained what he was although he became what he was not by uniting the Humane nature with the Divine in one person 2. Though there is not nor cannot be a real transfusion of the properties of the Divine nature into the Humane or of the Humane into the Divine yet by reason of this strict union of both natures there is a personal communication of properties which doth consist in a communion or concurrence of both natures unto the same operations so as they are done by both natures together yet each nature worketh according to its own properties So that all that Christ did or suffered is properly referred to his person but if we consider the immediate principle of his actions some of them must be referred to his Divine nature only others to his Humane 3. Hence ariseth and herein is founded that communication of properties in the Scriptures speaking of Christ 1. When that is spoken of the Person that agreeth to him onely with respect to one of his natures as when Christ is said to dye of which he was capable only in his Humane nature or to create all things which was proper to his Divine nature And sometimes it is said of him that he knew what was in man that he searcheth the reins c. at another time that he knew not the day of Judgement So likewise of God it is true that he cannot be tempted of evil and yet Christ who was God as well as man suffered being tempted but then this could not be as God but as man considered as made like to his Brethren in all things except sin neither can we avoid contradiction without embracing this way of exposition which is alone suited to the mind of the Spirit of God in such sayings and founded in the real distinction of both natures without division in the person of Christ 2. Sometimes also that is attributed to one nature as it doth connote the person that is proper to the other so Act. 20. 28. and 1 Joh. 3. 16. That is spoken of God viz. his shedding his blood and laying down his life which cannot without blasphemy be affirmed of the Divine nature as such 3. And again That which is only proper to the person as such considered in both natures is attributed to the one nature as 1 Tim. 2. 5. There is one Mediator betwixt God and men the man Christ Jesus He was not Mediator as man only nor as God only but as God-man in one person These things well weighed may deliver us from that strange confusion that Mr. Colliers discourse tends to cast us into and might serve for a refutation of his first Chapter but for the help of the weak for whose sake this work was undertaken I will particularly examine whatever therein might be occasion of stumbling to them and remove it out of the way In p. 1. of his Book he thus writes The exceptions against what I said in this matter i. e. relating to the Person of the Son of God are as followeth 1. That he is not the Son of God in the Divine nature only 2. That he is the Son of God only as considered in both natures 3. That he was the word as he was God-man and man-God 4. That as God-man he was a Creature 5. That this Creature God and man created all things 6. That this Word God-man was made flesh 7. That he is the Son of Man in both natures By these words of his one would conclude these gross contradictions were the assertions of the animadverter on his Book but his meaning is That these are the things excepted against in it which he still owns and undertakes the vindication of them in which fruitless attempt I shall attend him He begins with the first That he is not the Son of God in the Divine nature only My reason for this is Because the Scripture no where that I know affirms him so to be and for me or any other to affirm that which the Scripture doth not must needs be unsound and unsafe The Scripture always when it speaks of the Son of God it is as he was in both natures God and Man and hence its safe to say that he was not the Son of God in the Divine nature only Had I met with this position concerning Christ by it self That he is not the Son of God in the Divine nature only charity would have moved me to hope that the design thereof though the words are harsh and improper had been no more then to assert the indissoluble union of the humane nature with the Divine