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
if it be Doctrinally proposed to him in the exercise of that ability which he hath in his lapsed state is utterly denied â—n this Text and Tho. C. convict thereby of falshood who affirms it The second Scripture which I shall oppose to his forementioned assertion is Joh. 6. 44. No man can come to me except the Father which sent me draw him Christ doth here assert that notwithstanding the Gospel be preached to men their natural impotency is such that they cannot come yea their enmity such that they will not come unless the Father draw them viz. by those effectual teachings and that illumination by which alone this impotency is cured in the Elect. v. 45. Th. C. makes his exceptions likewise against this Text p. 30 but to very little purpose 1. He endeavours to perswade us that this drawing of the Father is the same with the preaching of the Gospel and so common to all that hear the sound thereof which the Text will in no wise admit seeing it is of such that hear the Gospel that Christ speaketh amongst whom some are thus drawn others not 2. He saith they cannot because they will not and that the one is not without the other We grant this they neither can nor will without special Grace come to Christ neither are men condemned meerly for their impotency but for their wilfulness in rejecting the Gospel but this helps not Mr. C. at all And whereas he gives an account in some particulars why they will not viz. 1. Because they are habituated in sin and accustomed to it c. And 2. Because of the influence that the Devil hath upon them I grant that these things do obstruct and hinder persons from coming to Christ but I must tell him also That the first and main reason of their refusal is quite passed over by him and that is the natural enmity that is in their Souls to God Rom. 8. 7. The third Scripture is Eph. 2. 1. with other paralel Texts that declare all persons unconverted to be dead in trespasses and sins and then certainly uncapable in that condition to put forth any truly spiritual vital act in receiving and obeying the Gospel of Christ seeing they are without that principle of life from whence such acts must flow Unto this Mr. C. replies p. 29. It is a great mistake to think and speak as if men were as dead and uncapable to believe and obey the Gospel as a stock or a stone or as men that are naturally dead this is a ridiculous and untrue imagination and so proceeds with his unlearned eloquence to set forth the folly of giving any thing in command to a stone c. But to these things I say 1. All men have indeed rational Souls and none besides Mr. C. will be so ridiculous as to to talk at such a rate as if Men and Stones were in the same capacity of being wrought upon by exhortations promises and threatnings we acknowledge that these are proper moral instruments in their own nature suited to work upon the understandings wills and affections of men and to produce the effects of Faith and Obedience in them and seeing these faculties are the principle and subject of all actual obedience it is also granted that there is in men a natural remote passive power of believing and obeying the Gospel which is not in stocks and stones but this power is never actually put forth nor can be without the effectual Grace of God working in them both to will and to do so that this notwithstanding as a stone or Corps cannot perform any operation of which natural life is the principle because they have it not neither can a man in his fallen state put forth an act of spiritual life because he is without that Life and Grace that is the principle thereof For as the Soul is to the Body with respect to natural life so is the new nature to the Soul with respect to a moral or spiritual life That which he offers that he might escape the force of this testimony is so remote from the evident scope of the Texts insisted on that I shall not need to return any particular answer thereto but leave his errour crushed under the weight of these savings of the holy Ghost who hath in them stained the pride of all flesh Only I could wish that they into whose hands these lines may come would â—lso consult Dr. Owen in his Discourse of the Spirit where he doth largely plead and vindicate these Texts against the Pelagians Arminians c. from whom Mr. C. hath drank in these notions For my own part I had not now produced them but only that I might take this opportunity to remove his objections against their true sense supposing this a convenient place for that work seeing my design is only to remove his cavils out of the way of weak Christians and not to handle any point my self farther then in the pursuit thereof I am led to I pass therefore a multitude of other Scriptures that contradict his notion and shall attend him in his proof offered and discover the weakness and insufficiency thereof The first thing which he saith proves his opinion is Because it is the duty of all men suitable to the meaâ—s and ministry they have been under to believe and obey God And after he hath by divers Texts proved this which none denies he adds All which proves a capacity in men to answer his will or we must reflect on God c. Were man to be considered in his primitive state as he came out of the hands of God there were some weight in this reasoning But to suppose that the duty of man must be measured by his power and ability in his fallen state is fond and groundless He cannot sin himself from under obligation to duty Though he loose the image of God that rectitude of nature by his sin that enabled him to obey God yet the most high doth not loose his right of commanding him that which is just and good In truth To say that we have power in and of our selves to do all that God requires of â—s is in effect to make void the Grace of God and to renounce the Gospel at least to allow its usefulness which is the most Mr. C. doth only to facilitate the discharge of our duty But if our duty is to be measured by our power it will appear that sinners hardened by continuance in sin and profligate wickedness are most excusable seeing they have least power to obey God as Mr. C. will confess and so by his argument it were unjust with God to require that of them which he doth of others not immerst in their debaucheries Yea let me add this also from Dr. O. p. 245. of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the transactions between God and the Souls of men with respect unto their obedience and salvation there is none of them but hath a power in sundry things as to
it is called 2 Pet. 1. 4. So also conversion is called a new Creation and Grace the new man or a new Creature 2 Cor. 5. 17. Eph. 4. 24. 2. 10. which terms in the common sense of men signifie the production of that which before was not in being by a divine power even the same that wrought in Christ when he was raised from the dead Eph. 1. 19 20. and do not suppose any pre-disposition or inclination in the person where this new Creation is not exciting the great Creator to a concurrence or assistance in order to its production Yet Mr. Collier hath the boldness to say that all these expressions amount to no more if rightly weighed then what he hath asserted viz. That God doth help men to believe by the working of his spirit with them so cherishing the Good he finds in them that it be not mastered by the sensual bruitish part Greater contempt hath not lightly been cast upon the holy spirit of God who works all Grace in us nor upon his sayings in the Scipture whereby his operation on the Souls of men is unfolded to us as if the holy Ghost intended to perswade them that they are beholding to distinguishing Grace for that which in truth they have in nature and do themselves The reason that Mr. Collier gives for his talking at this rate is Because it s we that believe and obey the Gospel and not the Spirit and it s our duty and so stated in the Scripture By this he intends to prove that the Spirit of God is not the only and principal efficient cause of Faith in men but they open their own eyes and raise themselves from the dead and create themselves anew in Christ Jesus or else believing must be attributed to the Spirit and not to them and must be considered as his duty and not theirs I might tell Mr. Collier seeing he pretends to Learning Qui actionis causa â—fficiens principalis prima est non illico ab actione cujus causa est denominatur lieet in illam per modum causae particularis determinantis influat sed ille tantum qui actione informatur But it s in vain to trouble his head with any Philosophical notion I shall rather make evident his mistake by some familiar instance that may be within his reach And I know none fitter â—o the case in hand then that of Lazarus his Resurrection from the dead by Christ I suppose it will be grated that the Lord diâ— not only help Lazarus to live and come out of his Grave but that by his Divine power he made him to live that was before dead and utterly uncapable of action yet was it Lazarus that came forth and revived not Christ so though the Spirit of God do give life to the Soul and by his own power make it to believe yet is it the man converted not the Spirit that believes c. To make the matter more plain we must remember That there are two moments in conversion to be considered The first is the infusion of a principle of Life and Grace by which the Soul is enabled and disposed to convert and believe being renewed after the image of God and this is called Gratia prima the first Grace in the reception whereof we are passive The second is the exercise of this Grace in actual turning to God believing c. through the blessed assistance of the Good spirit who workeâ—h in us to do as well as to will and this is called Gratia secunda In this the Soul is active and works according to the working of him who works in it mightily Before I pass farther I think it may be a convenient place here to remove out of our way the corrupt glosses of Mr. C. upon a Text or two which he is pleased to take notice of towards the end of this Chapter The first is Joh. 15. 5. mentioned by him p. 39. The words are without me ye can do nothing The design of Christ in these words is to press his Disciples to abide in him for this end he tells them in this Verse I am the vine ye are the branches he â—hat abideth in me and I in him the same bringeth forth much fruit for without me or severed from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye can do nothing We are by nature dry branches and unfruitful meet fuel for the fire of Gods wrath and if ever we bring forth fruit to God we must first by the powerful Grace of God the great Husband-man be ingraffed into Christ the true Vine that we may derive Life and Grace from him neither will our admission into the Church suffice thereunto without real union with himself and cleaving to him by faith lively and unfeigned by the daily exercise whereof we fetch new supplies of Grace so drawing sap from him from whom our fruit is found Thus is he unto us as the Vine unto the Branches for without Christ i. e. the influence of his Aid and Grace or in a state of separation in which we are not capable of this vital influence from him we can do nothing understand it according to the subject matter nothing that is spiritually Good Surely this casts man down from that Throne of self-sufficiency unto which Mr. Collier would advance him and very poorly doth he acquit himself in his reply thereto He saith 1. All the common light understanding and reason that men have is from him This is the refuge of the Pâ—lagians of Old in which Mr. C. hath before attempted to shelter himself They would pretend to own the Grace of God when their meaning was no more then this That men as men were beholding to God for their natural accomplishments more then which they neither had nor needed from him to enable them to yield acceptable obedience to him but that something else is intended in this Text we have already manifested 2. The Gospel leads Souls to him where their help is It s that which I say there is no capacity or power without the Gospel which unites Souls to Christ in whom their Life is c. It is the Faith of the Gospel and not the bare hearing of it that unites the Soul to Christ and though Mr. Collier here tell us of drawing to Christ and Union with him c. yet his design is still to exclude the special and effectual work of the spirit to bring the Soul to Christ and preserve it in him which I before proved necessary hereunto And there is little heed to be taken to his saying There is no power or capacity without the Gospel this is but to serve a present turn for he hath in his foregoing Chapters pleaded That where the Gospel never comes men have sufficient means and power to live to God without it The second Text is 1 Cor. 4. 7. Who maketh thee to differ and what hast thou that thou hast not received So Mr. C. reads it p. 43 about which we need
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
they should have continued with us 1 Joh. 2. 19 But the Scripture no where saith as Mr. Collier supposeth that these are in a saved condition and Heirs of Glory before their rottenness at heart is discovered or that any sincere sound Believer ever did or ever shall return from life to death from a state of redemption by Christ and reconciliation unto God into a state of bondage and enmity against God from a state of Justification before God into a state of condemnation and wrath The Scripture also fully declares that there are some who are the called according to Gods purpose a remnant according to the Election of grace that obtain like precious Faith through the effectual and saving operation of the holy Ghost who dwells in them and by whose indwelling they are made lively members of Christs mystical Body espoused to him and one spâ—rit with him but that any other then the Elect of God predestinate to be conformed to the Image of his Son called by his grace to the Obedience of Faith are or ever were in a state of salvation The Scripture no where teacheth but the contrary Those that are not Vessels of mercy are Vessels of wrath And that fiction of his p. 33. That the spirit worketh in all Gospel believers as he calls them alike which are the Elect in the threefold sense minded by him which might all obtain were they sincere and constant to the end is in this 35th page in part refuted by himself whilst he tells us That the work of the spirit on the special Elect is certain and infallibly brings them to Glory but on others some do wholly resist it others though for a time they savingly comply with it yet at last undo all again and dostroy it Certainly then here is a peculiar work of the spirit to be allowed in and upon the special Elect which in Scripture phrase are the only Elect unto Salvation Yet he supposeth that others are savingly wrought upon besides them and some of these persevâ—re others fall away and that many more are convinced and all have a sufficient work so as they might obtain the end even those who notwithstanding never believe nor are converted to God And probably the thing he drives at in this Question is whether God doth more for and the Spirit worketh more powerfully in one of these then the other And first he pretends that this is a great secret and God onely knows it but according to his principles it is easily resolved in the Negative For although as the Arminians say God draws some modo congruo and others modo non congruo So that some have external and circumstantial advantages beyond others yet there is no specifical difference in the drawing it self both the one and the other is only by way of moral swasion not physical operation objective and external not subjective and internal and the turning cast still lies on the will of Man not the efficacy of Grace And I marvel that he should pretend so much modesty in this point who but a little before hath asserted that which all sober Arminians protest against viz. The sufficiency or ability of man to believe without any help from the holy Ghost We have now met with Mr. Colliers assertion That there is a sufficient work of the Spirit upon all so that they might obtain the end repeated ad nauseam usque It may not be amiss therefore to look into it a little more strictly I say then 1. Upon whomsoever the Spirit works in any degree it is more then they deserve it is of grace and not of debt he is no way obliged to do so much for them and even the common workings of the Spirit have in their own nature a tendency towards a farther good in the conversion of the Soul were they not opposed and stifled by the enmity that is in mans heart unto God But 2. To pass over many other things that might be urged If the work of the Spirit upon all men be sufficient to bring them to Heaven how cometh it to pass that all men are not saved It will be answered Because many refuse to comply with and resist his working upon and striving with them Be it so I ask again From whence ariseth his opposition to the Spirit of God and his work in the Souls of men Certainly from that corruption of nature and aversion of will from God wherein all men are immerst by the faâ—l But then the Question returns on the other hand How comes it to pass that all men do not pâ—rish in their obstinacy The true answer is Because God prevents a râ—mnant with distinguiâ—hing mercy and quickens them whom he found dead in trespasses and sins by his grace they are saved and takes the heart of stone cut of their flesh and gives them an heart of flesh thus making them a willing people in the day of his power and considering mau in that fallen condition wherein he is there is no other work of the Spirit sufficient to bring a lost sinner to grace and glory but that by which his natural enmity to God is cured and so the opposition of his Soul to the work of the holy Ghost overcome even that work by which the heart is circumcised and made willing and obedient that before was not so And this Mr. C. seems to own as the priviledge of the special Elect and without this none ever was or will be converted In p. 35. Mr. C. proposeth a Question about the fore-knowledge of God which he supposeth to be really distinct from his Decree and though he be very unmeet to dispute such a Question yet he resolves to give the poor Calvinists another lash before he finish his answer to it Both Question and Answer are too confused for us to get any good by a particular examination of them and therefore instead thereof I will only give a brief account of what I understand in this matter and so obviate his design The Divine knowledge is variously distinguished according to its respecting different objects I shall at present consâ—der it only as it is conversant about things meerly possible or things future Things only possible are indifferent considered as such unto being or not being and are such as in their own nature imply no contradiction unto being even all things that all within the unlimited compass of Divine Omnipotence God knoweth all things that himself can do though an infinite number of these never are done Things future are all those things and only those which do in time come to pass Now whatsoever hatâ— doth or shall come to pass in time was future from Eternity i. e. It was true from Eternity that such things would be and as things that would be were they known unto God before time Seeing then some things were to be and many things possible never shall be it appears that some things were from Eternity passed from the condition of things meerly possible in
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.
by Grace in their station and glorified Saints cannot but love God choose and delight in perfect obedience to his holy will yet in all this are they free agents because they are thus determined by no external force but by the dictate of their own understanding And on the contrary the Devils and fallen man are by their own wickedness determined to sin and that onely yet are they free in the choice thereof c. 3. That God made man upright and so capable of yielding perfect obedience to the whole will of God according to that Covenant in which he stood related to him but he sought out many inventions and by his voluntary defection from and rebellion against God fell short of the Glory of God and lost that rectitude of nature which was concreate with him and became blind disobedient and dead to God 4. Man having thus wickedly and wilfully lost and cast away his power of obeying God doth infer no unrighteousness in the Law of God still requiring and commanding them to do that which is Just and Holy and Good neither doth it infer the least obligation on God to recover him out of his lost estate 5. Although man in his lâ—psed estate hath such a principle of enmity to God reigning in him that he cannot until converted by effectual Grace choose that which is right in the sight of God yet doth he freely put forth a positive act of his will in refusing mercy tendered on Gospel terms 6. So then the Question is not so much whether men left to themselves and the common helps afforded them may believe if they will But whether any such will believe and not rather finally oppose God and refuse his Grace tendred to them in the Gospel These things duly considered tend to obviate the cavils of Mr. Collier and to detect his mistakes He asserts in the first Section p. 24. That suitable to the means and Ministries men are under there is a capacity both of power and will in all men that are not debilitated of the ordinary capacities of men to understand believe and obey the Lord in them By this and other following passages it appears that by universal Grace Th. C. means the sufficiency of the humane nature which is it and not Grace that he desires to exalt and as his notions are the same in this matter with the Pelagians so is there the same deceit and aequivocation in his using the term Grace which they sought refuge in and therefore let none be blinded with that saying of his in the same Section That this capacity both of power and will is of God For Pelagius himself acknowledgeth as much and it amounts to no more then the acknowledgement of our endowment with natural abilities by God who is our Creator All these are from God in a way of nature but ability to believe and obey the Gospel is from him in a way of special Grace which is that we plead for and deny that a natural unregenerate man is capable of saving knowledge of or yielding obedience to the will of God in the Gospel otherwise then as a dead Soul is capable of being quickened by the Almighty power of the Spirit of Christ This the Scripture is full and express in I will instance in a Text or two We read 1 Cor. 2. 14. But the natural man receiveth not the things of the Spirit of God For they are foolishness unto him neither can be know them for they are spiritually discerned The Apostle doth in the context divide all men into two sorts Natural and Spiritual The last have the mind of Christ and are made acquainted with the Grace of the Gospel through the effectual working of the Spirit by which they are born again the other viz. natural men unregenerate persons even the wisest and best of them receive not the things of the Spirit of God i. e. the Doctrines of the Gospel because they are without any Spiritual discerning of the glory that is in them remaining under the power of darkness they are accounted foolishness and as foolish things are slighted and rejected by them Neither can they know them viz. savingly and effectually for they are spiritually discerned i. e. by the enlightening and teaching of the Spirit of God and not without it But I find divers exceptions laid against this interpretation of the Text by Mr. Collier p. 42. 43. which I shall here remove out of the way 1. He expounds this term the natural man by the sensual man as if all unregenerate persons were not intended thereby but only some of the most bruitish among them which is quite against the Apostles scope whose design is to shew that God hath made foolish the wisdom of this world and that the principal men thereof are strangers to the things of the new Covenant which eye hath not seen c. ch 1. 20. 2. 7 8 9. 2. He supposeth the Idolatrous Gentiles that would not come to the Gospel light c. to be intended But this also is plainly to contradict the Apostle who speaks of both Jew and Gentile and particularly those of them to whom the Gospel was preached as you may see most evidently in his foregoing discourse and these when the things of Gods Spirit were proposed to them received them not but esteemed them foolishness His third exception is plainly ridiculous He saith All where the Gospel comes should understand and believe it but its thâ—se only that by the Word and Spirit of the Gospel do believe and obey it that have this spiritual understanding This we plead That although all unto whom they are tendered ought to receive the things of the spirit of God yet no unconverted man doth so the reason is in part because he cannot understand them but they are foolishnesâ— to him and accordingly rejected by him and to confute this Mr. C. tells us that no unbeliever hath this understanding indeed but if he did believe and obey he should have it as if to obey and believe the Gospel were not to receive the things of Gods spirit The sum is this If he did believe he might believe and if he were not ignorant he might understand c. 4. He endeavours to perswade us that it is only such an understanding of Gospel mysteries as is proper to grown Christians that the unconverted man is uncapable of and how repugnant this is to the whole discourse of the Apostle I leave every one to judge Thus he concludes his futilous cavil So that it supposeth not any impossibility for the darkeâ—t and worst of men to obtain Light and Life by the Gospel He woulâ— fain lye hid under the darkness of his ambiguous terms This Scripture doth not suppose indeed but that the darkest and worst of men may be enlightened and quickened by the power of Gods spirit working with the word But that every man which hath only the natural accomplishments of a man may understand and obey the Gospel