Quakerism the Path-Way to Paganism, Chapter 9
CHAP. IX. Of Universal Salvation Possible.
1. AFter a pedantick parad, wherein our Quaker discovereth as much Vanity as Ignorance, conceiting that he and his party alone are the men of understanding, and that wisdome must die with them, and supposing, that the Opinions, which they embrace, and which he now broacheth, were never known in the world before they, whom he calleth Pag. 78.79. a company of poor mechanicks, were raised up to declare the same he proceedeth to declare, what these new Revelations are, which they have received. It is not worth the paines, to spend words in discovering this mans Ignorance, Folly, Pride and Pedantry, in all his excursions, for these appear manifestly, in his whole discourse. He not only falleth foule upon the worthy Ancients, Augustine and Prosper (whom yet he cited as favouring Universal Redemption) and upon Luther and Calvin; but his dear friends the Arminians cannot escape his rode; for albeit they asserted Universal Redemption; yet because they did not cleare so fully the way, how the benefites of this death of Christ were communicated to all, as he could have wished, they must be censured as a company of Ignorant-Fooles, that knew not how to speak consequent…ally to their own renent: And yet for any thing I see, they said little less, than he saith himself; for we must not think, that his errours are as New, as his Fond Fanatical Expressions are, wherewith he setteth them off. The Devil can helpe to the coining of new words, and to the framing of a new dress; for he is not so little Master of Words and Notions; nor is he so little versed in Politiques, as not to see it of his Advantage to cloath Old Errours with New Notions, that they may the better passe among the ignorant, for matters never heard of before.
2. But leaving this to the ensueing tryal, let us see, what is this New Light and Gospel, the knowledge of which, he saith, they have gote by the Revelation of Jesus Christ, and have it confirmed by their sensible Experience, and sealed by the Inward Testimony of the Spirit, in their hearts. He layeth downe the mater in three Propositions Pag. 79. § 11. The first whereof (which in this Chapter we are to examine) is this. That God, who out of his infinite love sent his Son, who tasted death for every man, hath granted to every Person, whether Iew, o… Gentile, or Turk, or Schithian, or Indian, or Barbarian, of whatsoever Kinde or Nation, or in whatever part of the world he live, a certain day and time of visitation, in which day, or time, it is possible for them to be saved, and partake of the benefite of Christs death. This is one part of the New Gospel, which the Quakers preach: And, …re I proceed in the examination of the grounds thereof, I must premise these two things, first. That all this is founded upon the errour of Vniversal Redemption, which we have rejected and confuted in the preceeding Chapter, and when the only pillar, on which this new Fabrick is erected, is taken away, by such force of Scripture and Reason, as this Man, I suppose, shall be forced to yeeld unto, or declare himself to be self condemned, the building setled thereupon, needeth no more than its owne weight, to bring it downe headlong. And when further Chap. VII. we have vindicated the doctrine of Reprobation and free Election, (which this man laboured with all his might to take out of the way, knowing that if that should stand, his New Religion or rather Old Pelagian & Arminian Delusion, should finde no footing, we might forbear the further examination of his following doctrine, which is but so many native consequences, flowing from false Grounds and Positions. But Secondly. I cannot well understand, how he can say, that he and the rest of the Quakers have this confirmed unto them by their sensible Experience, it not being a matter, that can come under that manner of cognition: it seemeth, that their inward senses are so quick and lively, that they can sensate what is not sensible. But I finde it usual with him, to say so much weight upon his owne Experience and Feeling, as if it were the whole basis of his new Inventions and Doctrine, that it is no wonder, he make use of it, in all cases, pertinent, or impertinent, all is a matter, valeat quantum valere potest, every one will not advert to its impertinency, but beleeve the man speaking from his owne Experience, what his owne Experience can never make him sensib…e of; for the Quakers do experience, as they say, what is not done, but remaineth to be done in the world, let be what is past, as all Christ's sufferings, &c. These thoughts and the like may possibly have moved him thus to speak here.
3. We have seen what his Proposition is; and the meaning of it is in short this, so farr as I can take it up, That because God hath an inconceivably great love to all, & desire to save all, & for this end sent his Son to die alike for all, & every man & mothers son, he granteth to all & every man a certain space of time, within which if they accept of the offer of peace, & hearken to his commands it is well, they shall be saved: but if not, they must perish: But if now we enquire; How this matter cometh to the knowledge of every son of Adam: for it is but reasonable they hear of the termes, on which they may be saved, before they be condemned for rejecting of them? He will tell us afterward of an Vniversal Gospel, making the matter known to all & every one. But againe, if we enquire, Whether or not every one of Adam's posterity hath Power in himself & gracious Ability, qualifying his Natural Faculties, to accept of this offer? He will tell us afterward, that there is an Universal Saving Grace and Light given to every man, whereby this may be brought to passe, if Freewill be so kinde, and tender of the mans salvation. Whence we see, that Salvation lyeth equally at every mans door, be he Iew or Gentile, Schythian or Barbarian, Turk or Christian: And every man hath Power and Ability, Moral, to lay hold on Salvation, if he be disposed to accept thereof: This, and nothing else, must be the Possibility, whereof he speaketh; so that there is not requisite hereunto any new grant of Grace, or Divine Helpe, to quicken the man, or to work Faith or any other grace requisite in him, he hath a stock, from his Mothers womb, which is sufficient, if he will but improve it, and that notwithstanding of any thing he lost in Adam: (it was not then, we see, for nothing, that this Quaker was so much against Original sin, as we heard.) Now this being the proper and native face of this mans doctrine, let any man tell me, wherein it differeth from the Old Pelagian and late Popish, Iesuitical, Arminian and Socinian Errour? And yet so vaine and confident is the man, in his Ignorance and Self Admiration, that he holdeth these things forth, as a New Revelation (from the lying Spirit that hath bin a lyar and murderer from the beginning, no doubt) communicated only unto the Quakers, who are but a company of ignorant mechanicks, not acquanted with controversies, or read in the writtings of Pelagians, Iesuites, Arminians and Socinians. And it may be, this is all the ground of his concluding this, as to the unlearned and unread Quakers, to be from Revelation, little knowing or observing, how deeply this erroneous imagination is implanted and rooted in the corrupt heart of every son of Adam, so that they learne it without book, or study; yea so that all the preaching of the Gospel of truth will never be able to eradicate these Natural errours, particularly this Natural Pelagianisme, Iesuitisme, Arminianisme and Socinianisme, out of their mindes and hearts, till the Grace of God come: and hence is it, that the Gospel, which is the doctrine of the Grace of God, diametrically opposite to this delusion, which is, in all points, a sworne enemy to the grace of God, is so little imbraced and closed with by many, who live and die under the clear Manifestations thereof. And it is no wonder, that these false imaginations, being natural & in laid in our corrupt natures, have so deep an Impression, & be looked upon, by this Corruption, that is as blinde as self conceity, as Impressions of the Spirit, especially when the God of this world, who is in them blinding their mindes, doth concurre to fortifie this Prejudice against the doctrine of the true grace of God, and withall transformeth himself into an Angel of light, for this effect: which consideration moderateth our astonishment at the Boldness and Confidence of the Q…akers, and particularly of this their Patron, in this matter.
4. When he cometh to explaine this proposition Pag. 82. §. 12. he tels us what he meaneth by this day and time of visitation, that God hath granted unto all men: And negatively he sayes he doth not mean, every man's tearme of life, though as to some, as for example the penitent thiefe, it may extend so far. But wherein consisteth this visitation? This was the chiefe thing that was here to be explained: we must, it seems, waite for his meaning till a fitter season afterward. A day of gracious visitation and invitation in the Gospel offer, we acknowledge; But what it is, which is granted to the Heathens, that can go under this name, I am yet to learne, knowing no dispensation of God, that can be called a day of Visitation, in reference to Salvation, but what it is in and through the preaching of the Gospel, which bringeth life and immortality to light, and which therefore cannot be said to be granted to such, as never heard of it.
5. Then he tels us positively, that it is only such a time, in which God is sufficiently exonered of the condemnation of every man, which may be longer to some, and shorter to others, as it seemeth good unto God, according to his wisdom. That no flesh shall have any ground of quarrelling with God, I am past all doubt; But if this man think, that in some cases, God is in hazard to be impanneled by man, it concernes him to make this matter more plaine to us, who see no such hazard, and can apprehend no such danger. If he learne any thing of this out of the Scriptures, he would do well to acquaint us therewith; if he have it only by Revelation, I am not like to bottome my faith upon his said or supposed Revelations. Sure, I think he should have given us some other ground for all this difference, that God maketh among men, granting to some a longer day, and to others a shorter day of Visitation, than is the good pleasure of God; for he cannot but know, that we lay this down for a ground, why some get no such day of Visitation, I mean as to the preaching of the Gospel; and yet this will not satisfy him, and others of his kinde, who take upon them with no small boldness, to tell us of Rules of Justice, of their owne imagining, which God must not transgress. What if some say, That God is not Iust and Righteous enough, if he grant not to all an equally long day of Visitation? Will he think to satisfy them with saying, So it seemeth good to God according to his Wisdom? If so, he must be very partial, who will not accept of this answere out of our mouth, when, sure, it may sufficiently serve to stop his mouth; seing it can not helpe him, to say, that in the other case God should be less Unjust; for in no degree, how small so ever, can God be Unjust. But all this is but what some Papists say, who will not have this sufficient grace alwayes at hand, but say that some sinne it away, as may be seen in Bellarmin. Lib. 2. de Grat. & Lib. Arb.
6. What becometh of them after this day? He saith, they may live after it, but there is no Possibility of salvation for them; and God suffereth them to be obdured, as a just judgment for their infidelity; and then he raiseth up such as instruments of his wrath and maketh them his rod against others. But (1.) May it not come to passe that such, after that day, may heare the Gospel preached? no doubt, he will say, yea: is not then the Lord mocking them, when he inviteth them to Repentance & Salvation, after it is Impossible for them to Repent & be saved? If not, why objected he this against our doctrine of Reprobation? (2.) Why is there no Possibility of Salvation? Is it impossible for God to give them grace? or hath their Free will gote such a crake, or such a byasse, as that it is impossible for them to run right? Then they have, in that case, lost all Free will; for his masters, the Iesuites & Arminians tell us, that it is not Free will, which cannot either will or nill, as it please…h, even all things requisite being present: And if there be not Free will, there can be nothing, as they say, but Necessity, & necessity taketh away all sin, & all conscience of sin. (3.) He saith, God suffereth them to be obdured. And is this all? The Scripture speaketh more actively of the matter, telling us, & that frequently too, that Go… hardened the heart of Pharaoh See Exod. 7. & 8. & 9. & 10. & that he hardeneth whom he will Rom. 9:18. (4.) But whether are they obdured, before the day of Visitation be at an end, or after? if before, then while they are Obdured, salvation is possible: If after, then their day of Visitation ended before they were abdured: & then I would ask, if sin procure this finishing of the day of their visitation or not? and what sin it is, seing it is not Hardness of heart? Is it the sin of Infidelity? but then, seing persons are guilty of that, at the first hearing of the Gospel, & not obeying & beleeving, eit…er this day endeth with the first proclamation of peace in the Gospel, (which is false, seing many are and may be long Unbeleevers under the drop of the Gospel, and after many yeers get grace to beleeve) or not; and then we would faine know, when? (5.) By his mentioning of Infidelity …ere, as the sin procureing God's permission of Obduration, he seemeth to import, that the day of Visitation calleth for faith: an… I wish he had explained to us, what he understandeth by faith, and what is the Object, and what are the Acts of this faith; for hithertil, I could observe nothing said by him, that might informe me. (6.) But how can Infidelity be charged upon such, as never heard the Gospel? Doth the Scripture any where charge Infidelity upon such, as lived without the pale of the C…urch? (7.) When the Lord gave up the Gentiles to uncleanness, to vile affections, and to a reprobat minde Rom. 1:24, 26, 28. Which I suppose he will think to be equivalent, unto the Lords suffering them to be Obdured, as he speaketh, we hear that it is for other sins, than want of Faith, or for not improving the day of Visitation. (8.) what the last clause can import, or for what end, it is adduced, I cannot well imagine. Only I gather out of it, and the preceding words That he cannot but say, that God punisheth sin with sin, and useth sinful men, acting sin, as his instruments, & as a rode in his hand, and so must will that sin be in the world by his permission; which is what our Divines say, though on all occasions, and without occasion offered, he falleth soule upon them, upon this very account; as is to be seen within two lines af…er this, where he would have his Reader beleeve, that we say, that God doth necessarily impell men to sin; which is a manifest untruth. (9.) In this case, what becometh of God's wil & intention to save all? if he say, These are excepted. He must prove this restriction, & withal deny his Universality. If he say, the will to save all is antecedent; but t…is will is consequent, as do Pelag. Iesuits, and Arminians, he must then say, that Gods will is really alterable and altered; and so make God like unto mutable man, neither wife enough to foresee what will be, nor powerful enough to do what he willeth, or effectuat what he intendeth: let him and his Patrons see to this.
7. To this purpose he applyeth that place already cited Rom. 1. but, as we said, we finde not the sin, for which the Lord gave them up to a reprobat minde, called a Despiseing or not receiving of the offer of the Gospel, or, not improving of the day of Visitation; but they were other sins against the Light of Nature; And if this man take the Light of Nature, for the Gospel, (as, it may be, we shall finde, in due time, that he doth) we may know, what is the Quakers Gospel. To prove that some may outlive this day, he adduceth the instance of Esau Heb. 12:16, 17. and the lamentation of Christ over Ierusalem Luk. 19:42. But (not to fall upon the business yet, nor examine his g…ounds, which he prosecuteth more fully afterward) I would only ask, what this can prove, concerning a day of Visitation granted to all and every per…on, Heathen, & Barbarian, that never heard of the promise of the Messiah, nor of his coming in the flesh, and of salvation through Him? will he say, that all the posterity of Esau had as faire an offer of the Inheritance, as he had himself? and that all the Iewes, these sixteen hundered yeers, have had as faire a day of Visitation, as they had, concerning whom Christ taketh up that lamentation? …f not, where is the truth of his Proposition? The Apostle tels us Rom. 11. that the natural branches were broken off, because of unbeleef, and cast away, vers. 15, 17, 19, 20, 21. &c. And that was not meant only of that generation; for he tels us vers. 25. that blindness is happened to Israel, until the fulness of the Gentiles be come in: and as yet, concerning the Gospel, they are enemies; for the deliverer is not yet come out of Zion, to turne away ungodliness from Iacob vers. 26. Esai. 59:20. They lye yet under their own doom, which their Forefathers pronunced with their own mouth, when they said, His bloud be upon us, and upon our children; and under that wrath which came upon them to the uttermost, 1 Thes. 2: v. 16. Have all their posterity had as a faire a day of Visitation, (or any thing like it) as their Forefathers had, before that Paul & Barnabas said unto them Act 13 46. It was necessary, that the word of God should first be spoken unto you, but seing ye put it from you, and judge yourselves unworthy of eternal life, Lo, we turn to the Gentiles? No, I suppose not, what will he then do with his false proposition?
8. This is all, which he giveth as an Explication of his Proposition, and there are two maine things, which called for some Explication, and which he hath left untouched. The one thing is, what is the nature of this Visitation? Or what is that dispensation of God towards Heathens, who are not within the visible Church, nor never heard a distinct sound of the Gospel, or of a crucified Christ, the Captaine of Salvation, and the only Peace maker, that can passe under the name of a day of Visitation? That we might know, whether it be of one and the same kinde, which is granted Both to those, that are within the Church, and to those, that are without▪ And if not, what is the difference: For it would seem reasonable to say, that God requireth something more of those that are within the Church, in order to salvation, than of such as are without it: and whether faith in a crucified Christ can be required of such, as never heard of Him? The other thing is, what is the meaning of that, Salvation is possible? What Possibility is this, which he meaneth, or in what respects is it said to be Possib…e? Is his meaning, that it is possible through God's grace? No: for then it should be possible, so long as they live: For if God would give them grace, they should be saved. His meaning then must be, that God hath laid it downe at all mens door, and they have all sufficient Power to accept of the Conditions, or do what is requisite for salvation, if they will, without any c…ncurrence of divine grace, or any new supply: And that this is really his true meaning, we shall see, when we come to examine his grounds.
9. As for the truth, which we maintaine, it is to be seen, in our Confession of faith Chap. 1. §. 1. [Although the light of Nature, and the works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men unexcusable (Rom. 2:14, 15. and 1:19, 20 Psal. 19:1, 2, 3. Rom. 1:22. with Chap 2:1. yet they are not sufficient to give that knowledge of God, and of his Will, which is necessary unto Salvation (1 Cor. 1:11. & 2:13, 14.) therefore it pleased the Lord at sundry times, and in diverse manners, to reveal himself, and to declare that his will unto his Church (Heb. 1:1.) and afterwards for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church, against the Corruption of the flesh. and the malice of Satan and of the world, to commit the sa…e wholly unto writing (Prov. 22:19, 20.21. Luk. 1:2, 4. Rom. 15:4. Mat. 4: vers. 4, 7, 10. Esai. 8: v. 19, 22.) which maketh the holy Scripture to be most necessary (1 Tim. 3:15.) those former wayes of God's revealing his Will unto his people being now ceased (Heb. 1:1, 2. 2 Pet. 2:19.) And in the larger Catechisme quaest. 60. Can they who have never heard the Gospel, and so know not Iesus Christ, nor believe in him, be saved by their living according to the light of nature? Ans. They who have never heard the Gospel (Rom. 10:14.) know not Iesus Christ (2 Thes 1:8, 9. Ephes. 2:12. Ioh. 1: vers. 10, 11, 12.) and beleeve not in Him, cannot be saved (Ioh. 8:24. Mark. 16:16.) be they never so diligent to frame their lives according to the light of Nature (1 Cor. 1:20,—24.) or the Law of that Religion, which they profess (Ioh. 4: vers. 22. Rom. 9:31, 32. Phil. 3:4,—9.) Neither is there salvation in any other, but in Christ alone (Act. 4▪ 12.) who is the Saviour only of his body the Church (Ephes. 5:23.) And againe Quaest 68. Are all the Elect only effectually called? Ans. [All the Elect and they only are effectually called (Act 13:48.) Although others may be, and often are, outwardly called by the ministry of the word (Mat. 2…:14.) and have some common operations of the Spirit (Mat. 7:22. & 13:20, 21. Heb. 9:4, 5.) who, for their wilfull neglect and contempt of the grace offered to them, being justly left in their unbeleef, do never truely come to Iesus Christ (Ioh. 12:38, 39, 40. Act 28:25, 26, 27. Ioh. 6:64, 65. Psal. 81:11, 12.)
10. When the Gospel cometh to a place, there is ground of hope, that God hath some lost groat or other to finde out by the light thereof, for it being the Gospel of Salvation, and by it the Lord bringing life and immortality to light, and it being the mean appointed and designed of God for this end, to bring in the chosen ones, there is ground to suppose, that the Lord hath some elected ones in that place, moe or fewer. And though as to the intention of God, and as it is the meanes designed of Lord, whereby to effectuate the purpose he hath of saving such, as he hath designed unto life, it be properly sent to gather them in: yet considering it as containing the revealed will of God, and pointing forth duty, and as it is put into the hands of men, who know not the secret Counsels of God, nor whose names are writen in the book of life, whose not, it concerneth all that hear it; and all are bound in obedience to the command of the great God, in the mouth of his authorized Ambassadours, to believe and obey the Gospel: And when obedience is not yeelded thereunto, the righteous God, because of the refusal of the offer, and the contempt done to the grace of God, in that refusal, either taketh away the Gospel, leaving that people in darkness, and in an irremediable case, by Non-churching or Excommunicating them, as he threatned to do to Ephesus Revel. 2: to La…dicea Rev 3: and did to the Iewes, when he cut them off, and hath done to several other Churches, sometimes …amous for Christianity: And where he continu…th the Light of the Gospel, after much contempt (there being of his Elect there whom he will not want, but with much long suffering, for the glory of his Grace, waite for) he hath other spiritual judgments, wherewith, even in this side of Eternity, he punisheth such contemptuous offenders, whose life natural he may spare for a time, by giving them up to hardness of heart, judicially blinding them, giving them up to the power of Unbeleefe, and to spiritual Security, and Deadness, so that no preaching can pierce them, no Meanes can prevaile with them, no Motives can move or perswade them, no Threatnings can awaken them, or rouze them out of their sleep: So that the Lord dealeth with them, according as it is written Esai 6:9, 10. Mat, 13:14. Mark. 4: v. 12. Luk. 8:10. Ioh. 12:40. Act. 28:26. Rom. 11:8. maketh their eyes heavy and shutteth their eyes, &c. or as it is written Esa. 29:10. Rom. 11.8. poureth out upon them the Spirit of a deep sleep, and closeth their eyes: or as it is written Psal. 81:12. giveth them up to their owne hearts lust: or as it is Psal. 6…:22. maketh their table a snare: or as it is 2 Thes. 2:10, 11, 12. giveth them up to all deceivableness of unrighteousness in them that perish, and sendeth them strong delusion, that they shall believe a lie, that they may be damned, who beleeved not the truth: or saith to them, as Revel. 22:11. He that is unjust let him be unjust still; and he that is filthy, let him be filthy still: And though such judgments may be inflicted upon some, that live and die under the drop of the Gospel; yet it may well be said, as to these, on whom the Lord poureth out these judgments, that the day of their Visitation, and hope is at an end: But yet, though the consideration of this, may and should make the Faithful Labourer in the work of the ministry, when ready to complaine, and cry out, that he hath laboured in vaine, and hath spent his strength for nought and in vaine Esai 49:4. lay his hand upon his mouth, and adore, knowing withall that his judgment is with the Lord, and his work with his God ibid. and that he is unto God a sweet savour of Christ even in them, that perish, and to whom he is the savoure of death unto death 2 Cor. 2:15, 16. Yet notwithstanding because it is not certain, who are the particular persons, who are thus judicially smitten of God, he should minde his duty, and preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine 2 Tim. 4:2. and be patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him, at his will 2 Tim. 2:24, 25, 26. And others also, who are even in a more private capacity, should save some with fear, pulling them out of the fire Iud vers. 23. Not do we hereby give allowance to any to despond, or despaire, who hear the Gospel, for the Lord hath his own time of coming, & the door standeth open, that whosoever will may be encouraged to come forward; for Christ in no wise casteth out any that cometh Ioh. 6:37. & the invitation is Free & Large, & whosoever will let him take of the water of life freely Revel. 22:17. Though with all we must say, that word Heb. 6:4, 5, 6, 7. may strick terrour into the hearts of many, for it is impossible for those, that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them againe unto repentance, seing they crucifie to themselves the Son of God afresh, and put him to an open shame; for the earth, which drinketh in the raine, that cometh oft upon it, and bringeth forth herbes, meet for them by whom it is dressed, receiveth blessing from God, but that which beareth thorns & briers is rejected, & is near unto cursing, whose end is to be burned.
11. But as concerning that possibility, which this Quaker dreameth of, whereby it is concluded, or presupposed, that every Mothers son of the Posterity of Adam have Power and Ability Moral, (I say moral, that no man may think▪ I speak here of the meer faculties of the soul, Understanding & Will,) to beleeve and obey the Gospel; or can of themselves beleeve, without the Spirit of God, and his mighty operation, enlightening the Understanding savingly, and renewing the Will, and causing, by the influence of his grace, the soul lay hold on the offered salvation, and accept of the alsufficient offered Mediator; we utterly deny it, affirming, faith to be the pure gift of God, wrought by the exceeding greatness of his power, according to the working of his mighty power, or according to the working of the might of his power, Ephes. 1:19. & 2:8. And that this faith cometh by hearing, and hearing by the word of God Rom 10:17. So that we see nor how any, without the Church, or the hearing of the word of God, and of the word of the Gospel revealing Christ, the power of God, and the wisdom of God, can beleeve; not how any w…thin the Church, and who hear the sound of the Gospel daily, can beleeve without the grace of God, working Faith by the Operation of his Spirit, and thus concurring with the word. And therefore, we deny Salvation to be Possible (in this Quakers sense) to any, yea even to the Elect; otherwayes we must reject the Scriptures of truth, and embrace the Pelagian Errour, and lay aside all prayer for the Spirit of grace to work faith, and only make our supplications to Lord Free will, and think to batter the wals of Freewill with meer Moral Swasion, as Iesuites, Arminians and Socinians, with the old Pelagians, imagine; and sacrifice to our own net, and burn incense to our own drag, Free will, because by it our portion is fat, and our meat plenteous; And so give thanks (with the damned) to God, that hath made salvation onelyonly Possible; but to ourselves alone for making it Actual, and for obtaining the crown and prize.
12. Having thus, in short, proposed our Judgment, after hearing of his Opinion, we come now to examine the proofs of his Proposition, which he layeth down Pag. 93. &c. §. 19. And first, in general, he saith, That it is manifest from the complaints, which the Spirit of God useth in the Scriptures, against such, as perish, chideing and reproving them for rejecting Gods visitation and love, and refuseing his mercy. Ans. (1.) His Proposition is Universal, and these Complaints an… Reproofs are only Particular, viz. against such, as were within the Church; & so they can prove nothing. (2.) Neither will these Reproofs, &c. prove that such had power and ability to embrace mercy and love offered unto them, without the grace of God, as say Iesuites and Arminians; for the Scripture tels us, that God must give the new heart, Ier. 31:33, 34. & 32:39, 40. Ezech. 11:19, 20. & 36:26, 27▪ Heb. 8:10. and that none cometh to the Son, but whom the Father draweth, Ioh. 6:44, 45. and that it is God, that worketh in us both to will and to do, Phil. 2:13. And to gather our Power and Ability out of the Commands and measure the one by the other, is the very core of Pelagianisme and Arminianisme; for upon this ground did Pelagius conclude, that we could keep the whole Law perfectly, as this man also saith, Heare Pelagius himself ad Demetriadem (cited by Vossius Histor. Pelag. lib. 5. part. 1. Thes. 6.) [Duplici ignorantia accusamus Deum. Inscientiae, ut videatur nescire quod fecit, nescire quod iussit, quasi oblitus fragilitatis humanae, cujus Author ipse est, imposuerit homini mandata, quae ferre non possit. Simulque (prô-nefas!) adscribimus Iniquitatem Iusto, Pio Crudelitatem, dum aliquid impossibile praecepisse conquerimur: deinde pro his damnandum esse hominen ob ea, quae vitare non potuit: ut (quod etiam suspicari Sacrilegium est) videatur Deus non tam salutem nostram quaesisse, quam poenam. Itaque Apostolus sciens, a Domino justitiae ac majestatis nihil impossibile esse praeceptum, aufert a nobis vitium murmurandi; quod tunc utique nascisolet, cum aut iniqua sunt quae jubentur, aut jubentis minus digna persona est. Quid tergiversamur incassum? Nemo magis novit mensuram virium nostrarum, quam qui ipsas vires nobis dedit. Nec quisquam melius, quantum possimus, intelligit, quam qui ipsam virtutem nobis posse donavit: nec impossibile aliquid voluit imperare, qui justus est nec damnaturus hominem fuit pro eo quod vitare non potuit, qui pius est.] Which in short is this, That to say, that God should command any thing, which is not in our power to do, were to accuse God of Ignorance, as not knowing mans power; and of Iniquity, Cruelty and Sacrilege, commanding that, which he knew we could not do, and thereafter condemning us for not doing of it. This Quaker may see his owne face in this glass.
13. He citeth further the words of God to Cain Gen. 4:6, 7. and saith, that this timeous admonition, and promise of pardon upon condition he did well, saith that he bad a day of visitation, wherein it was possible for him to be saved. That it was possible for Cain, through the grace of God, to have done well, and obtained the excellency, we affirme; but that he had power without this grace, all this admontion cannot prove; so that, as is said, it is pure Pelagianisme for him to adde, God could not propose that condition, to do well, to him, if he had, not given him sufficient strength to do well. Had Pharaoh sufficiency of strength moral to let the people of Israel go, when God had hardened his heart, so as he should not let them go? If not, how could God send Moses to him with a word of command? This man told us Thesis 4. That man, in his Natural state, could know nothing aright; and that all his Imaginations, Words and Actions were evil, and only evil continually: Now I enquire, if such a man can be said to have sufficiency of strength to know God and things divine, and to do well? If not, then it seemeth by this mans doctrine here, that God can impose no command upon such, to know God, and to do well. We know, that God giveth the heart to perceive, eyes to see, and eares to hear Deut. 29:4. and that the carnal minde is enmity against God, for it is not subject to the Law of God, neither indeed can be Rom. 8:7. And that the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, becauss they are spiritually discerned, 1 Cor. 2:14. He citeth to the same purpose Gen. 6:3. And we deny not, that the Spirit (speaking after the manner of men; for such expressions cannot b… understood properly of God) is said to contend with men, to wit, by his Word and Servants, whom he sendeth forth to deal with men in his name. So did he thus strive long with this old world by his messengers, the Patriarches, particularly by Noah, called a preacher of righteousness, 2 Pet. 2:5. But what of this? This day of Visitation, (saith he) which he granteth to every one, is such as therein the Lord is said to waite, and be gracious Esa. 30:18. to be long suffering Exod. 34:6. Num. 14:18. Psal. 86:15. Ier. 15:15: By all which, (not to mention the impertinency of that citation Esai. 30:18. as also of that Ier. 15:15. as may appeare to any at the first view) he can only inferre that which we do not deny, viz. That God is long suffering, and patient even towards the wicked: But can he hence conclude, that the wicked have power therefore, of themselves, without the Spirit of regeneration and grace, to do what is commanded in reference to life eternal? Let him essay this, and give yet fuller proof of his Pelagianisme. That wicked persons may forbear much wickedness, and acts of iniquity, without the special grace of God, I readily grant; and hereby turning from their former wicked courses, may prevent their owne temporal ruine, and hold off the judgments of God that are threatned and imminent, as we see in the people of Nineve, and in that wicked King Ahab; and so that the old world might have prevented their destruction by turning from their evil wayes, and hearkning to the counsel and command of Noah from the Lord, who waited with patience, 1 Pet. 3:20. All this is true, but what is all this, in reference to eternal Salvation? Is it likewise in their power, when they please, to turne to the Lord, and serve Him with a perfect heart, and to walk before Him and b… perfect? Ere we beleeve this, we must see other proofs thereof, than what is brought from the word of Command; for that, I suppose, will reach even such, whose day of Visitation is at end; and to whom salvation is, on this account, impossible, as this man saith.
14. He foresaw, that it would be answered, that the long suffering mentioned, 1 Pet. 3:20. was not unto salvation. And therefore citeth as a parallel place, to cleare that it was unto salvation, 2 Pet. 3▪ 15. But the man taketh no notice to whom the Apostle Peter is speaking there, in his second Epistle, see vers. 9. explained and vindicated in the former Chapter. They were these, whom the Apostle looked upon, as having obtained like pretious faith, with him and others, through the righteousness of God, and our Saviour Iesus Christ 2 Pet. 1:1. and whom he stileth beloved Chap. 3:1, 8, 14, 17. and such as were looking for the comeing of the day of God, and for new heavens, and a new earth, wherein dwelleth righteousness vers. 12, 13, 14 and such as were in case to grow in grace, & in the knowledge of Iesus Christ vers. 18: Now to these only, and such as belonged to the Election of grace, whom the Lord was yet to bring-in, the Lord's delay to destroy the world with fire (which is the long suffering here spoken of, as vers. 9. cleareth) was salvation, because he would want none of them, that his body (to which they belonged as members) might be compleat. But he tels us further, to as little purpose, that Peter in this matter looketh to Paul's writtings, insinuating that this was the Catholick and common doctrine of the Church. And why should it not be so, as we have cleared it. And Paul also, in his Epistle to the Hebrewes (which is the writing of Paul to them, to whom Peter is now writing, as appeares 1 Pet. 1:1. 2 Pet. 1:1.) speaketh to this same purpose Heb. 10.35. to the end. So that this man is in a fond mistake, when he supposeth afterward, that in this particular Peter hath his eye towards Paul's Epistle to the Romans. Chap. 9. seing that Epistle was not written to them, to whom Peter is here writing; and that he meaneth such an Epistle, as was writen to the same persons, is clear from vers. 15. Even as our beloved brother Paul also—hath writen unto you. It is true, Peter addeth other Epistles of Paul, wherein he speaketh of these things, that Peter is here treating of, which cannot be said of that place of his Epistle to the Romans. And what he speaketh of our wresting of the Scriptures, may (as is evident enough from what is already said, and will appear more ere we end with him,) without the hazard of a reproach, be retorted upon himself and his party: But we have some other thing to do, than insist upon recriminations.
15. He citeth next Pag 95. Rom. 2:4. and then asketh, how these could be called riches and bounty, unless there had been a time, wherein they might have repented, & become partakers of these riches, which were then offered? Ans. These might have been the riches of God's goodness and forbearance and long suffering, calling them to turne from their wickedness, and not treasure up wrath to themselves against the day of wrath, though nothing certanely accompanying salvation: Nature may teach persons, that God's bounty and goodness in spare…ng or not cutting off with remarkable judgments, as he doth some; and continueing life, & good things necessary for life, notwithstanding they deserve to be cut off, should be otherwise improven, than by taking encouragement therefrom, to sinne the more. Shall temporal spareing favoures, bestowed on such, as deserve nothing but hell fire, be in so small account with us? Was it in their power, without the grace of God, upon the simple consideration of the goodness of God, and his long suffering and patience towards them, to repent savingly? or could they have been made partakers of Salvation, without saving Repentance? One of these this Man must prove, ere he can evince any thing hence, proving salvation possible, in his sense, to all and every person. And I suppose these words of the Apostle vers. 7. To them who by patient continuance in well doing, seek for glory and honour and immortality; Eternal life, will import some other thing. This seeking after glory and honour and immortality & that by well doing (or, as the opposition made vers. 8. cleareth, by doing the truth, & obeying righteousness, & by working good as vers. 10.) and by continuance in well doing, & by patient continuance in well doing, cannot sure be performed by any, by the meer strength of Nature, and without the Grace of God. And how shall it be performed by them, that know nothing of an Eternal life, or of Glory and Honour and Immortality; & so cannot seek after it, & that in such a manner? Will he say, that all the Heathens & Barbarians, the Cannibals, & Men-eaters, & such as have little more of Men, than the outward visage, & positure of the body, are acquainted with these things; & can by their owne Industry & Paines reach the crowne of immortal glory? If he do not both affirme & confirme this, he proveth not his Universal Day of Visitation granted to every Mothers son, in which they may, if they please, lay hold on eternal life.
16. Thereafter §. 20. he citeth Esai. 5:1, 2, 3, 4. (and as parallel parables Mat ▪ 21:33. Mark. 12:1. Luk. 20:9. which yet differ in several maine points) a passage which his predecessours, the Iesuites & Arminians, did much …elaboure and wrest, to give some countenance to their errours, about the Resistibility of the grace of Conversion. All which this man deduceth from all of them is this. That this parable could be no wayes Apposite to them, to whom it was spoken, unlesse these labourers might have brought forth frute; such a possibility had they, that Christ by the Prophet saith, what was more to be done to my vineyard, which I have not done? Answere. (1.) What can this prove for them, who had not such paines taken upon them? had no vineyaird erected among them? This man is good at concluding an Unlimited Universal from a plainly Restricted Particular. (2.) That it was their duty to have brought forth fruite, is certane; that they had power of themselves, without the grace of God, to have brought forth saving fruite, he hath not proved, neither can reprove 3.) To say, that therefore they could not be blamed, is a Pelagian Erour, & such as himself cannot allow of, if he will not contradict himself; for after the day of Visitation is past with a man, that man hath no more Power or possibility of doing any good, and yet he will not say. that therefore he cannot sinne, & become blame worthy after that time. (4.) Any may see, that the parable, mentioned by the Evangelists, reached mainly the Priests & Rulers, & not the People, though in their hearing it was spoken; and that it was to exaggerat their cruelty, & rage against his faithful servants, and that, which they wert shortly to exercise against himself, the true Son & Heire. And who knoweth not, that even without saving grace, they might have foreborne these acts of cruelty, & that it was really in their power? And thence to inferre a power of doing all requisite to salvation, must be such logick, as is hateht in a distempered braine, & a clear evidence thereof (5.) When the Lord said by his prophet, what could be more done &c. He speaketh only of external meanes, whereof there was no deficiency; but these they had were sufficient in their own kinde, and enough, and more than enough to convince all of the height of the wickedness of the Jewes, who under all this plenty of means brought forth (as to the generality, and body of the people, concerning whom he is speaking) nothing but wild grapes, yea stincking grapes, as the word importeth; so that their deeds were worse, then the deeds of the heathens, who neither had such Meanes, nor outward Favoures conferred upon them Ier. 5: ver. 28. He citeth as of the same import, Prov. 1:24, 25, 26. Ier. 18:9, 10. Mat. 18:32, 33, 34. & Act 13:46. But he tels us not what use he would make of them. That persons may and will refuse the Lords call, who doubteth? Because they can do evil, have they therefore a Power to do good? Or because they may forbear some acts of cruelty towards others, will it thence follow, that they have a power to do that which hath a certain connexion with Salvation? These are Quaker-like Inferences, that want all solidity, and no little of sobriety.
17. In the last place he citeth Mat. 23:37. Luk. 13:34. & 19:41, 42. whence he Inferreth first, that there was a day, wherein the inhabitants of Ierusalem might have known the things, that belong to their peace. Nex, that in that day, God would have gathered their children, as an hen her chickens Thirdly, that they would not; and because they would not, they were now hid from their eyes, so as they could not see, that day being expired; and therefore they were justly condemned and obdured. Ans. (1.) That the inhabitants of Jerusalem had a faire sun shine day of the Gospel, at that time, is most certain: but had all the world, and every city of the world, from the beginning of the world, unto that day, and since to this day, such a faire day light? If yea, whence is it proved? This text proveth no such thing, but in the rare phancy of this Quaker, who supposeth that a Particular will prove a General: Just as if he should say, He, and some few others are, Quakers; therefore all the world are turned Quakers, and were Quakers from the beginning, & shall be Quakers to the end of the world. But if not, how then doth he conclude the thing, that is in question? (2.) The text speaketh nothing of this Power and Ability to know: But Christ, as man, Pathetically expresseth his vehement and earnest desire, that they had known: And therefore there is no ground for any such conclusion, as he would hence inferre. (3.) That the Lord Jesus laboured with earnestness and love, to have gathered their children, as a hen doth her chickens under her wings, is very true; but hence he cannot prove, that God hath Ineffectual Desires and Wishes after the salvation of the damned: what is spoken of Christ, as man, and a preacher of Righteousness, can with no shew of reason be applied to God. (4.) That the Lord punisheth the contempt of the Gospel, with Darkness, Judicial strokes, and Desolation, is true, and asserted by us above; but none can hence inferre, what this man would conclude, that knoweth what he saith.
18. What followeth Pag. 96.97. is but what we willingly confess, & have asserted above, to wit, that after the Contempt of Mercy & Salvation offered, God giveth up to hardness of heart, as Esai. 6. Mat. 13:14. Mark. 4:12. Luk. 8:10. Ioh. 12:40. Act 28:26. But when he speaketh of the talents given Mat. 25:14 &c. he insinuateth that the one talent was sufficient, being of the same kinde with the rest: But how hath he proved, that by these talents is meaned saving grace? And that by persons, or servants, to whom these talents were given, are meant all and every man, from the beginning of the world to the end; and that their tradeing with the same, importeth power and ability in themselves, without divine help and grace, to improve these gifts or graces to a spiritual and saving advantage? Sure, the Scripture tels us, that without Christ we can do nothing Ioh. 15:3, 1, 5, 7. and that it is the grace of God, that doth all in us, 1 Cor. 15:10. And that of ourselves, as of ourselves, we are not sufficient to think anything, but our sufficiency is of God. 2 Cor. 3:5. and that it is God, that worketh in us, both to will and to do Phil. 2:…3. And whatever ability be granted to improve some common gifts and advantages, given to many, to be improven for the glory of God, and the good of others, (which is all that is imported by these Talents) no man can hence inferre, sufficiency of saving grace granted to all, and ability to improve savingly all gifts and advantages common to all, but such as can make ropes of sand. Thus we have considered all that he hath said on this Proposition, for which he is beholden to his friends the Iesuites and Arminians, as might be shown, if it were worth so much paines, let any, who will, Rea… the Jesuite Didacus Ruiz de Praedestinatione dispp. 39 40.41.42.43.44.45. and especially disp. 46. de Barbaris and he shall finde this Quakers doctrine, at full length.