A Confutation of the Heresies and Errors of Thomas Collier, Chapter 3
CHAP. III.
Of the Extent of Chriſts death.
I Return now to his ſecond Chapter, where he diſcourſeth of the extent of the deſign of God in the death of his Son, wherein he is ſo extreamly confuſed, contradictious to himſelf, Scripture and Reaſon, that I fear the cenſure of my Reader for abuſing him, with the repetition of Mr. C's abſurdities, that can juſtly plead for no anſwer; and alſo for imploying my own precious time to no better purpoſe; But that which firſt engaged me in this task muſ… be my plea for proceeding in my reply to this and the remaining part of his Book.
In the beginning of this Chapter p. 13. After he hath minded us of differing apprehenſions among men concerning the end of Chriſts death; That he may be ſure to outſtrip all, he tells us.
That Chriſt dyed for the world, that is the Ʋniverſe, the Heavens and Earth all things therein, the whole ſix days Creation that fell with man for the ſin of man, &c.
Certainly whatſoever the Scripture holdeth forth concerning the curſe brought upon the Creation by the ſin of man, and the future deliverance of the Creature from the vanity it now groans under, it cannot but ſound very harſh to Chriſtian ears, to hear, That their Saviour dyed for the Univerſe, yea for all things in Heaven or Earth, for every ſilly Bird that flies in the Air, yea and every Creature known in nature, even the vileſt, moſt periſhing and contemptible thing: Yea, how ridiculous might this notion be rendred; But I fear God, and therefore dare not dally with thoſe things wherein the dying of my precious Lord muſt be mentioned. This woful miſtake he is caſt upon by the ambiguity of the word World, which he ſuppoſeth muſt always intend the Univerſe, but the abſurdity of that Hypotheſis abundantly appears if we look into divers Texts where the word is uſed, and can in no wiſe bear that ſenſe: Mr. Collier doth alſo aſſert univerſal Redemption in the Arminian ſenſe in the next Section: Becauſe this word and the term All is ſometimes uſed in Scripture where Redemption by Chriſt is treated of: And ſo do others more ſober than he: For an anſwer therefore unto his abuſe of divers Texts (even all that are with any colour pleaded by him) and fully to deliver the weak from his ſnares; as alſo that my Reader may not complain of the utter loſs of his time; I will briefly give an account of thoſe two terms from the Reverend Dr. Owen his Treatiſe of Redemption, which I the rather inſert, becauſe that excellent Treatiſe is now grown ſcarce, and in the hands of few of thoſe for whoſe benefit theſe Lines are eſpecially deſigned. Thus he writes;
Two words there are that are mighti…y ſtuck uponDr. O. Treat. of Redemp. p. 180, &c. or ſtumbled at: Firſt, the World. Secondly All. The particular places wherein they are, and from which the arguments of our adverſaries are urged, we ſhall afterwards conſider, and for the preſent only ſhew; that the words themſelves according to the Scripture uſe, do not neceſſarily hold out any collective univerſality of thoſe, concerning whom they are affirmed: but being words of various ſignifications, muſt be interpreted according to the ſcope of the place where they are uſed, and the ſubject matter of which the Scripture tre…teth in thoſe places.
Firſt then for the word World, which in the New Teſtament is called foreign (for there is another word ſometimes tranſlated World, viz. foreign that belongs not to this matter, noting rather the duration of time, then the thing in that ſpace continuing▪ he that doth not acknowledge it to be foreign (i. e. a word of various ſignifications) need ſay no more to manifeſt his unacquaintedneſs in the Book of God: I ſhall briefly give you ſo many various ſignifications of it, as ſhall make it apparent, that from the bare uſage of a word, ſo exceedingly aequivocal, no argument can be taken, until it be diſtinguiſhed, and the meaning thereof in that particular place evinced, from whence the argument is taken.
I ſhall paſs over the Scheme inſerted by the Learned Author, becauſe it is contained in what followeth, which is more accommodate to mean capacities. He proceeds,
The word World in the Scripture is in general taken four way…. Firſt, pro mundo continente, and that firſt general…y foreign 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. Six…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. H…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 foreign, 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 foreign, to his own, even all things that he had made, foreign, 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 tak…n ſubjective, foreign; in the ſecond, the whole frame of Heaven and Earth, and is taken ſubjectivè, foreign; and in the third, for ſome men living in the earth, viz. unbelievers, who may be ſaid to be the world adjunctivè. So again Joh. 3. 17. God ſent not his Son into the world to condemn the world, but that the world through him might be ſaved: where by the world in the firſt is neceſſarily to be underſtood, that part of the habitable world wherein our Saviour converſed; in the ſecond, all men in the world, as ſome ſuppoſe, ſo alſo there is a truth in it, for our Saviour came not to condemn all men in the world; for firſt, condemnation of any was not the prime aim of his coming; ſecondly, he came to ſave his own people, and ſo not to condemn all; in the third, Gods Elect, or Believers living in the world in their ſeveral generations, are meant, (although it is granted, they are not conſidered in this place as Elect, but under ſuch a notion as being true of them, ſerves for the farther exaltation of Gods love towards them, which is the end here deſigned; and this is, as they are poor miſerable loſt creatures, in the world, of the world, ſcattered abroad in all places of the world, not tyed to Jews or Greeks, but diſperſed in any Nation, Kindred or Language under Heaven: ex eod. p. 201. the like is to be ſaid of parallel Texts) who were they whom he intended to ſave, and none elſe, or he faileth of his purpoſe, and the endeavour of Chriſt is inſufficient for the accompliſhing of that, whereunto it is deſigned.
Secondly, That no argument can be taken from a phraſe of ſpeech in the Scripture in any particular place, if in other places thereof, where it is uſed, the ſignification preſſed from that place is evidently denied, unleſs the ſcope of the place or ſubject matter do enforce it: For inſtance, God is ſaid to love the world, and ſend his Son; to be in Chriſt reconciling the world to himſelf, and Chriſt to be a propitiation for the ſins of the whole world: If the ſcope of the places where theſe aſſertions are, or the ſubject matter of which they treat, will enforce an univerſality of all perſons to be meant by the word World; ſo let it be without controll: but if not; if there be no enforcement of any ſuch interpretation from the places themſelves, [as indeed there is not, but the contrary, that being ſpoken in them concerning the world, viz. their being loved of God: reconciled to him, forgiven, &c. that in other Texts is plainly denied to be the portion of all and every perſon in the world] why ſhould the world there more ſignifie, all and every one, then in Joh. 1. 10. The world knew him n…t, which if it be meant of all without exception, then no one did believe in Chriſt, contrary to verſe 12. or in Luk. 2. 1. th…t all the w…rld ſhould be ta…ed; when none but the chief inhabitants of the Roman Empire can be underſtood: or in Joh. 8. 26. I ſpeak to the world thoſe things which I have heard of him, underſtanding the Jews to whom he ſpake, who then lived in the world, and not every one to whom he was not ſent▪ or in Joh. 12. 19 Perceive ye not that the world is g…ne after him? which world was nothing but a great multitude of one ſmall Nation, &c.
That all Nations, an expreſſion of equal extent with that of the world, is in like manner to be underſtood, is apparent, Rom. 1. 5. Rev. 18. 3, 23. Pſa. 118. 10. 1 Chro. 14. 17. Jer. 27. 7. It being evident that the words world, all the world, the whole world, where taken adjunctively for men in the world, uſually, and almoſt always denote only ſome, or many men in the world, diſtinguiſhed into good or bad, believers or unbelievers, elect or reprobate; by what is immediately in the ſeveral places affirmed of them: I ſee no reaſon in the world why they ſhould be wreſted, to any other meaning or ſenſe, in the places that are in controverſie between us and our opponents.
Now as we have ſaid of the word World, ſo we may of the word All, wherein much ſtrength is placed, and many cauſeleſs boaſtings are raiſed from it: That it is no where affirmed in the Scripture, that Chriſt dyed for all men, or gave himſelf a ranſom for all men, much leſs for all and every man, we have before declared: That he gave himſelf a ranſom for all, is expreſly affirmed, 2 Tim. 2. 6. But now who this all ſhould be, whether all believers, or all the elect▪ or ſome of all ſorts, or all of every ſort, is in debate. Our adverſaries affi…m the laſt, and the main reaſon they bring to aſſert their interpretation, is from the importance of the word it ſelf, for that the circumſtances of the place, the analogy of Faith, and other helps for Expoſition, do n…t at all favour their Gloſs, we ſhall ſhew when we come to the particular places urged: For the preſent let us look upon the word in its uſual acc…ptation in the Scripture, and ſearch whether it always neceſſarily requires ſuch an interpretation.
That the word Al… b…ing ſpoken of among all ſorts of men, ſpeaking, writing, any way expreſſing themſelves, but eſpecially in holy Writ, is to be taken either collectively, for all …n general without exception, or diſtributively for ſome of all ſorts, excluding none, is more apparent then that it can require any Illuſtration. That it is ſometimes taken in the firſt ſenſe for all collectively is granted, and I need not prove it, they whom we oppoſe, affirming that this is the onelyonly ſenſe of the word, though I dare boldly ſay, it is not one in ten times ſo to be underſtood in the uſage of it through the whole B…ok of God; But that it is commonly, and indeed properly uſed in the latter ſenſe, for ſome of all ſorts, concerning whatſoever it is affirmed; a few inſtances for many that might be urged, will make it clear; Thus then ye have it Joh. 12. 32. And I, if I be lifted up from the Earth, will draw all unto me: that we tranſlate it all men, as in other places (for though I know the ſenſe may be the ſame, yet the word men being not in the original, but only foreign) I cannot approve. But who I pray are theſe all? are they all and every one? Then are all and every one drawn to Chriſt, made Believers, and truly converted, and ſhall be certainly ſaved; for thoſe that come unto him by his, and his Fathers drawing, he will in no wiſe caſt out, Joh. 6. 37. All then, can here be no other then many, ſome of all ſorts, no ſort excluded, according as the word is interpreted, Rev. 5. 9. Thou haſt redeemed us out of every kindred, Tongue, and People, and Nation: Theſe are the all he draws to him: which expoſition of this phraſe is with me of more value and eſteem, then a thouſand gloſſes of the Children of men. So alſo Luke 11. 42. where our Tranſlators have made the word to ſignifie immediately and properly (for Tranſlators are to keep cloſe to the proper and native ſignification of every word) what we aſſert to be the right interpretation of it: for they render foreign which foreign is every Herb; all manner of Herbs, taking the word (as it muſt be) diſtributively for Herbs of all ſorts and not for every individual Herb, which the Phariſees did not, could not Tyth. In the very ſame ſenſe is the word uſed again, Luke 18. 11. I give Tyth of all that I have; where it cannot ſignifie every individual thing▪ as is apparent: Moſt evident alſo is this reſtrained ſignification of the word, Act. 2. 17. I will pour out of my ſpirit foreign upon all fleſh; which whether it comprizeth every man or no, let every man judge; and not rather men of ſeveral and ſundry ſorts: The ſame courſe of interpretation as formerly, is followed by our Tranſlators, Act. 10. 12. rendring foreign, literally all Beaſts, or four-footed Creatures; all manner of Beaſts: or Beaſts of ſundry ſeveral ſ…rts: In the ſame ſenſe alſo muſt it be underſtood, Rom. 14. 2. One believeth that he may eat all things, i. e. what he pleaſeth of things to be eaten of: ſee moreover 1 Cor. 1. 5. yea in that very Chapter (confeſſedly) the word is to be expounded according to the ſenſe we give, viz. v. 8. I will therefore that men pray foreign, which that it cannot ſignifie every individual place in Heaven, Earth and Hell, is of all confeſſed, and needs no proof.
I ſhall conclude all concerning theſe general expreſſions that are uſed in the Scripture about this buſineſs, in theſe obſervations.
Firſt, The word All is certainly and unqueſtionably ſometimes reſtrained, to all of ſome ſorts, although the qualification be not expreſſed, which is the bond of the limitation: ſo for all believers in 1 Cor. 15. 22. Eph. 4. 10. Rom. 5. 18. The free gift came upon all men to the Juſtification of Life; which all men that are ſo actually juſtified, are no more nor leſs, then thoſe that are Chriſts, i. e. Believers, for certainly Juſtification is not without Faith.
Secondly, The word All is ſometimes uſed for ſome of all ſorts, Jer. 31. 34. the word foreign is by Paul rendred foreign, Heb. 8. 11. ſo Joh. 12. 32. 1 Tim. 2. 1, 2, 3. which is made apparent by the mention of Kings as one ſort of People there intended. And I make no doubt but it will appear to all, that the word muſt be taken in one of theſe ſenſes in every place where it is uſed in the buſineſs of Redemption.
Thirdly, Let a diligent compariſon be made, between the general expreſſions of the new, with the predect…ons of the Old Teſtament, and they will be ſound to be anſwerable to, and expoſitory of one another. The Lord affirming in the New that, that was done, which in the Old he foretold ſhould be done: Now in the predictions and prophecies of the Old Teſtament (that all Nations, all People, all Fleſh, all the ends, Families or Kindre… of the Earth, the World, the whole Earth, th… Iſl…s, ſhall … converted, look up to Chriſt, come to the Mountain of the Lord▪ and the like) none doubts but that the Elect of God in all Nations are only ſignified, knowing that in them alone theſe predictions have the truth of their accompliſhments: And why ſhould the ſame expreſſions uſed in the Goſpel, and many of them aiming directly to declare the fulfilling the other, be wire-drawn to a larger extent, ſo contrary to the mind of the Holy Ghoſt?
In fine, as when the Lord is ſaid to wipe tears from all Faces, it hinders not but the reprobates ſhall be caſt out to Eternity, where there is weeping and wailing, &c. So when Chriſt is ſaid to dye for all, it hinders not but thoſe reprobates may periſh to Eternity for their ſins, without any effectual remedy intended for them, though occaſionally propoſed to ſome of them.
Thus far are the words of that worthy Sevant of Chriſt.
I ſhall now return to Mr. Collier.
The Scriptures that he produceth to prove that Chriſt died for all men, (viz. Judas as well as Peter; thoſe that were already under Divine vengeance when he laid down his Life, as well as thoſe that were ſaved) are theſe, Joh. 1. 29. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 2 Cor. 5. 19. He tells us not how he thinks to enforce his notion by them, but takes it for granted, that the word World, and All uſed in them muſt intend every individual perſon in the world, which Hypotheſis is abundantly overthrown in the foregoing lines; and there needs no farther anſwer to them; only I will briefly clear Heb. 2. 9. that there may be no occaſion of ſtumbling left to any; The words are thus tranſlated, That he by the Grace of God ſhould taſt death for every man: the word in the Greek is foreign for every one; which is here uſed for foreign for all. That this term every man is commonly uſed in Scriptures where ſome limitation of it muſt be allowed is certain, ſee Col. 1. 21 where every man can intend only thoſe to whom Paul preached, and 1 Cor. 12. 7. with ch. 4. 5. And in this Chapter we have ſuch a deſcription of theſe All for whom Chriſt teſted death, as will by no means agree to all and every one, but the Elect only, v. 10. they are called many Sons to be brought to glory; v. 11. his Brethren and thoſe that are ſanctified, the Children that God gave him, v. 13. thoſe that were delivered from ſlaviſh fear of death, v. 15. I conclude therefore that the All here ſpoken of are all Chriſts ſheep and they only, whether Jews or Gentiles, &c.
Mr. C. ſeems to be aware, that he hath made very bold with the two laſt Texts cited by him, and that they will not bear the ſenſe he impoſeth upon them; and therefore he ſtates an objection againſt his application of them to the General ranſome. p. 14. And ſeeing he will have it brought in, I will take leave to frame the Objection my ſelf; (and know that the like might be urged with reference to the other Texts.)
By the World in 2 Cor. 5. 19. and the whole World, 1 Joh. 2. 2. we may not underſtand all and every man in the world. becauſe that which is affirmed in theſe Texts, is not applicable to them; in Cor. thoſe that are called the World in v. 19. are called us (Believers) v. 18. They are reconciled to God, and have the pardon, or are under the non-imputation of their ſins, being made the righteouſneſs of God in Chriſt: ſo alſo thoſe ſpoken of in Joh. were ſuch whoſe ſins Chriſt was a propitiation for, and that had by him intereſt in the favour of God; ſo that in both theſe Scriptures, actual reconciliation to God, and the application of Grace rather then the impetration thereof is intended, in which, multitudes in the world have no part; and therefore theſe terms can intend no more; but men living throughout the whole world in all the parts and regions thereof (in oppoſition to the Inhabitants of any one Country or place as ſuch) even ſo many of them as being ordained to Eternal Life did believe, as well Gentiles as Jews; according to Joh. 11. 51, 52.
That Mr. C. acquits himſelf but poorly in his anſwer to the objection as framed by himſelf, every one will ſee, that ſhall ſeriouſly weigh his lines. The ſ…m of what he inſiſts on is this;
That the Scripture clearly ſtates a general reconciliation, and a ſpecial: A general reconciliation of all things, all men, Col. 1. 20. And having made peace by the bloud of his Croſs to reconcile all things to himſelf, whether things in Earth, or things in Heaven, &c A ſpecial reconciliation of Believers, which is not the ſame as the General, but ariſeth out of it▪ and is that intended Col. 1. 21. Both theſe we have likewiſe in Rom. 5. 8, 10.
Theſe Texts do in no wiſe prove what Mr. C. doth produce them for. The firſt mentioned, viz. Col. 1▪ 20. is by divers learned and judicious men, interpreted according to the ſubject matter; all things, i. e. the whole Church or Family of God: in Heaven, viz. the ſpirits of juſt men made perfect; and in Earth, i. e. the Elect ſtill in the world; even all that are reconciled, are ſo in Chriſt. And if he carry it farther, as ſome able Interpreters do alſo; and will have Angels included, and alſo the fabrick of Heaven and Earth, and the Creatures therein made for the ſervice of man; yet can it not on alike account be applyed to a…l theſe; we cannot rightly conceive of a reconciliation of Angels (properly ſo called) that never ſinned, it is at moſt but an analogical reconciliation; they being confirmed in Grace, and ſecure… in their ſtation by Chriſt. And ſo with reſpect to the things that are in the world; it can be but a metaphorical reconciliation, for they never ſinned, neither was God angry with them as breakers of his Law which they were not made under: Indeed as God commanded that all that did belong to Achan ſhould be deſtroyed for his ſin; ſo we may conceive, that the whole Creation that was made for mans uſe, came under a curſe for his ſake, and for the farther declaration of Gods hatred of ſin, muſt have periſhed with him, had it not been for the Mediator; and ſo Chriſt keeps off …he wrath that was pouring forth upon man, and all his ſubſtance (if I may ſo ſay) But this comes much ſhort of Mr. Colliers purpoſe, and is ſo far from proving any ſpecial reconciliation ariſing out of the general, that it is from hence manifeſt, that the laſt mentioned is a fruit and adjunct of the firſt. Indeed this Text, and that in the Romans, holds forth no more then this; That by the death of Chriſt all the Elect of God were virtually, and fundamentally reconciled to him, while they were ſinners, i. e. The price of their Redemption was then paid down to God, and accepted by him; But the actual application of it to their Souls, and their perſonal intereſt in it is upon believing: It is alſo evident that (eſpecially) the Text laſt mentioned doth hold forth the certain application of the Grace purchaſed and obtained by Chriſts death unto all thoſe for whom he died; which quite overthrows Mr. C's notion of the General ranſome.
He proceeds, p. 15. to Queſtion,
In what ſenſe may the world be ſaid to be reconciled to God, and to have ſin not imputed? he means; not to have ſin imputed.
I anſwer not in his ſenſe, for if we underſtand by the World, as he doth, the whole univerſe: To talk of the reconciliation of Birds and Beaſts, Stones and Trees, &c. unto God without any diſtinction, and the non-imputation of ſin unto them that … were never under any Law, is abſurd and fooliſh: no nor yet is it true in reſpect of all and every one of the Sons of Men in the world; For the greateſt part of them live and dye enemies in their minds to God, they are Children of wrath by nature, Eph. 2. 3. and lye foreign in the wicked one, 1 Joh. 5. 19. and the wrath of God abideth on them, Joh. 3. 86. But Mr. Collier ſaith, They are ſo in a twofold reſpect;
1. They are ſo far reconciled and ſin not imputed, as to have the Goſpel of reconliation truly tendred to them, that whoſoever do accept it on the ſame terms thereof might be reconciled and ſaved.
This anſwer is built upon his ſuppoſition, that the Goſpel ought to be, and is preached to all inanimate and animate Creatures as well as man; the folly of which notion I ſhall farther detect by and by: At preſent I make my reply onelyonly with regard unto men, and even with reſpect to them, it is exceeding ſhort and weak. Reconciliation is tendred (ſaith he) to the world; and pardon of ſin is offered on Goſpel terms: Grant it: doth this prove that they are already reconciled and pardoned? But indeed the Goſpel is not preached to all men in the world.
2. The word is ſo far reconciled and ſin not imputed, as that it ſhall not hinder their reſurrection, and reſtitution out of the fa…en ſtate, 1 Cor. 15. 22. Act 3. 21.
If there be in theſe words any due coherence with what Mr. C. writes before, then doth he here preſent us with another new notion, of the reſurrection of all thoſe Creatures that died, or ſhall die, before the reſtauration of the Univerſe; But then certainly the world muſt not only be reſtored, but either new made or greatly enlarged, otherwiſe there will not be found therein place for them all. But however two things with reference to man he ſuppoſeth undoubted;
1. That all men are by the death of Chriſt recovered from their fallen ſtate, &c.
What he intends hereby, he doth not explain; and it is too evident that he little underſtands what the redemption and recovery of man out of his loſt and lapſed ſtate means. I cannot underſtand by what mediums he will prove, That the world of ungodly men, that lye in their filth and under their guilt, that ar… eſtranged from the womb, and ſpeak lyes as ſoon as they are born, with whom God is angry every day, and they dye in their ſins, are yet reconciled to God and reſtored from their fallen ſtate: when he hath done it,
—Erit mihi magnus Ap…ll….
For the preſent we have only his word for it, without any proof tendred.
2. That the reſurrection of all men (veſſels of wrath as well as veſſels of mercy) is a fruit of their being reconciled to God by Chriſt.
Now ſeeing the wicked are raiſed for no other end, but that they may be brought to a juſt, though fearfull, Judgment, and are raiſed immortal that they may be capable of enduring the fire that ſhall never be quenched, I cannot ſee that this is any proof of their being redeemed by Chriſt, more then the Devils, that muſt alſo receive their ſentence from him in that day. And whereas he cites 1 Cor. 15. 22. it gives no countenance to his notion: The Apoſtle ſaith indeed, v. 21. That by Chriſt came the reſurrection from the dead; and v. 22. that all ſhall be made alive in him: But who are theſe all? all and every one of the ſons of men? No certainly: for to be made alive in this Text, doth not ſignifie ſimply the reſurrection of the body, in which the wicked have a ſhare alſo; but their reſurrection to a bleſſed immortality, to bear his image who is the Lord from Heaven, confer v. 45.—50. In this Context Adam and Chriſt are oppoſed as two publick perſons; and the term all is to be expounded accordingly: All that were in Adam as their head and repreſentative, dyed in him when he fell; And ſo all that were in Chriſt as their head and repreſentative, ſhall be made alive in and by him; even all us, believers, they that are Chriſts, of whom he is the firſt fruits, v. 23. And indeed throughout this Chapter the Apoſtle manifeſts, that it is the happy and joyfull reſurrection of the Saints that he is ſpeaking of, and all his reaſoning thereabout is accordingly ſuited to ſuch: And it is granted, that the redeemed of the Lord have a reſurrection unto life and glory, by virtue of their intereſt in Chriſt, who dyed and roſe again: So then the reſurrection conſidered as the ſpring of Believers happineſs, and their glorious priviledge, came by Chriſt: But how Mr. C. will evince that there is the like reaſon to referr the reſurrection of the wicked, which is only unto condemnation, unto their redemption by Chriſt, I ſee not. He proceeds:
—And the ſecond death ſhall be for ſin againſt the New Covenant and G…ſpel law of Grace, for not accepting the reconciliation and ſalvation on the terms thereof, Joh. 3. 19.
If there be any kind of argument in theſe words to Mr. C…lliers purpoſe it muſt be this;
If Chriſt had not dyed for all men, and reconciliation to God by him been tendred to them on Goſpel-terms, they had not been liable to the ſecond death. But all that do not believe and obey the Goſpel, muſt dye the ſecond death; Ergo, Chriſt dyed for them, and procured non-imputation of ſin to them, &c.
I deny the major Propoſition: Sinners are guilty of damnation by the breach of the Law, though they never hear the Goſpel, &c.
And immediately Th. C. will deny the minor, as we ſh…ll hear: Certainly he will be hard put to it to prove that all men are redeemed, becauſe moſt men are damned.
The Scripture cited by him, viz. Joh. 3. 19. proves indeed, That where the objective light of the Goſpel is afforded to a people, and t…ey obey it not, but refuſe to walk in it, they ſhall dye the ſecond death, yea their caſe will be worſe then others that have not en…yed the like means: unbelief is a crying ſin and brings them under condemnation with a witneſs, (as we uſe to ſpeak:) But it doth in no wiſe prove, what Mr. C. ſuppoſeth, that none are guilty of the ſecond death, by the breach of the firſt Covenant.
And in plain terms Mr. C. doth not think, that all that have not faith in Chriſt ſhall be damned, as his minor Propoſition ſuppoſeth; though for the preſent he is willing to pretend ſo, that he may thereby prove they are redeemed; for thus he writes, p. 26.
Damnation is the judgment of Goſpel-unbelief and diſobedience, (he intends that only) yet thoſe that never heard the Goſpel… cannot be un…er this judgment, becauſe its impoſſible (without a miracle) that they ſhould believe the Goſpel; its in ſome ſenſe their affliction and judgement that they have it not; but not their ſin becauſe they believe it … becauſe they cannot, Rom. 10. 14.
I grant that a Law cannot oblige, unleſs it be ſufficiently made known or publiſhed, and that there are multitudes in the world that enjoy not the Goſpel; and theſe, as they are (in an ordinary way) capable of no ſaving benefit by Chriſt: ſo neither is the ſin of not believing the Goſpel chargeable upon them. But even theſe are under the firſt Covenant, which requires of them perfect Obedience to the moral Law, or Law of nature, which (if they have not the written Law neither) is ſo far written, even in their hearts, as that they are a Law unto themſelves; and utterly inexcuſable in the breach of it▪ Rom. 1. 19, 20 ch. 2. 15. But amongſt theſe there are many filled with all unrighteouſneſs, ch. 1. v. 21. … 31. and ſhall we ſuppoſe according to this mans licentious Doctrine▪ that theſe are in danger only of a temporal death, which the beſt in the world cannot eſcape? The Conſciences of theſe very wretches tell them otherwiſe, v. 32. where by death, the ſ…cond death, or periſhing under Divine wrath muſt be underſtood; otherwiſe there were no evil peculiar to them intended therein; and the Apoſtle aſſures us, that the wrath of God is revealed from …eaven againſt all unrighteouſneſs and ungodlineſs of men; who impriſon and ſtifle their natural Light, holding that truth in unrighteouſs, and not ſubjecting themſelves thereto, through the …nmity that is in their hearts to God, v. 18. &c. Though the Law cannot give life; yet is its curſe heavy enough, to ſink all the world under Eternal wrath, which it had done without remedy, if Chriſt had not delivered Believers from the Curſe of the Law by being made a Curſe for them Gal. 3. 13.
Thus we have heard out Mr. C. what he hath …o ſay for the reconciliation of all the World to God, and the non-imputation of ſin to them; and I know ſome will take notice of that which immediately follows in the next Section, where he aſſerts,
That there is a more ſpecial deſign of Grace in the death of Chriſt, i. e. the ſalvation of his Elect of his Church, whoſe peculiar priviledge it is, that the bloud of Chriſt is ſhed for them for the remiſſion of ſin: And they will perhaps wonder at the mans acumen, that hath found out ſuch a notable diſtinction of non-imputation of ſin; from remiſſion of ſin; the one of which belongeth to the reprobate, the other to the Elect; though Paul took them to be of the ſame import, Rom. 4. 7, 8. But I cannot ſtay to remark every abſurdity in his Book; and therefore let this paſs:
The glorious and wonderful deſign of free Grace to redeem and ſave to the utmoſt all the Elect, by Jeſus Chriſt, I adore: and to own that there was any end or deſign of God in the death of his Son, which was not perfectly accompliſhed thereby I dare not: But I ſhall proceed with Mr. C. it not being my purpoſe (as I ſaid at firſt) to enter upon a full diſcuſſion of theſe points, or to urge the arguments that might be pleaded againſt his opinion, but only to clear our way of that rubbiſh that he hath caſt into it.
He diſcourſeth in the next place of the Preaching of the Goſpel, and he is as liberal here (and good reaſon for it) as he was in determining the extent of Chriſts death.
The deſign of God (ſaith he) in his Goſpel Grace by the death of his Son, being thus univerſal to the whole world in this threefold ſenſe as hath been mentioned; Hence it is that the Goſpel muſt be preached to the whole Creation, &c. He grants indeed p. 16. That it is eſpecially to be publiſhed to men who were concerned in the ſin and fall, But it is and may be truly preached to the whole Creation, though they hear it not, nor underſtand it.
I ſuppoſe in this particular, Mr. C. may truly ſay he hath not followed Authors, for I know none before him that have been ſo fond as to aſſert what here he doth; though in other things it is evident that he hath imbibed the notions of divers Hereticks that have been before him: Although I muſt confeſs the Papiſts in ſome of their Legends tell many odd ſtories to this purpoſe; and we may collect from thence what ſome of them thought in this matter. And although all Proteſtants deride their foppery; that will not diſcourage Mr. C. from joyning with them in this and other things; for he hath obſerved (as he tells us p. 59.) That the Proteſtants run themſelves too much in both principle and practice, beyond (almoſt) all works of Charity; amongſt which perhaps he reckons Preaching to Birds and Beaſts, Stones and Trees, &c.
If I ſhould recite to Mr. C. ſome of the ſtories they tell of St. Francis his Preaching oft to the Birds, and how affectionately they heard him: his converting a ravenous Wolf, from his rapine to a tame and harmleſs life, &c. and of Father Bede his Preaching to the Stones, when he was blind, and his naughty Boy led him to a heap of Stones inſtead of a company of Men, and how in the cloſe of his Devotion they all cryed out with a loud voice Amen. How he would approve of theſe things I know not; but others would think I intended to make him ridiculous; and therefore I will forbear; only if he will allow me freely to impart my thoughts with him, I ſhall ſay this, That I think Mr. C. would have been much more innocently imployed, if he had thus ſpent his time, and never Preached and Printed to men the lamentable ſtuff that we have in this Book.
But let us conſider what proof of this notion he offers to us.
There are two Scriptures produced by him, Mar. 16. 15. & Col. …. 23. The firſt ſaith, …o ye into all the world and Preach the Goſpel to every Creature: concerning which he tells …s,
The word tranſlated to every Creature, is in the Gree… to all the Creation; foreign, to all the Creation.
What Emphaſis Mr. C. ſuppoſeth in theſe words to all the Creation, more then in th…ſe to every Creature, I know not: ſome great thing he hath imagined in this criticiſme that no body elſe can find out, elſe he would not have inculcated it with ſuch a tautology as he doth: or it may be he…nly took this occaſion to ſhew his s… in the Greek: But if that be it, I muſt beg his pardon, for I think it is not much Learning, but ſ…mething elſe, that hat… made him ſo far forget himſelf as to interpret this Scripture after ſuch a mann… as he hath. There is doubtleſs no more intended i… Mark then is in other words expreſt by Matthew in his record of …he ſame Commiſſion; Go ye therefore and teach all Nations, Baptizing them, &c. Mat. 28. 19, 20. So that the Commiſſion to Preach the Goſpel to every Creature, intends only thoſe concerned to hear and obey it▪ as the following words evince, He that believeth and is baptized ſhall be ſaved, &c. even the Children of men of all Nations, Kindreds and Tongues, as well as the Jews. And as this phraſe ſuits our dialect or way of ſpeaking, in the ſame ſenſe; ſo was it common with the Jews (as I could evince from their Writings) to uſe the word in their Language, that properly ſignifiet… a Creature for a Man, becauſe men are the moſt excellent of all viſible Creatures.
Of the ſame import is Col. 1. 23. But there the words are expreſly, which was Preached foreign i… all the Creation that is under Heaven, i. e. in all the Earth to the men that dwell thereon. But Mr. C. ſaith that under Heaven may be underſtood to be under God: I anſwer it may not, neither is this phraſe, under Heaven, ſo to be expounded any where in the Scripture; and although it be allowed that in the Texts cited by him, Heaven is put for God; yet it is ſo uſed not according to its proper ſignification, but figuratively per metonymiam adjuncti; for him that dwells in Heaven. It doth not therefore follow that we may take it in that ſenſe wherever we meet with it; But what he means by this I know not, unleſs he would have the Goſpel Preached not only to the whole viſible Creation, but alſo to the Devils, for they are under God. Neither know I what to make of that which follows,
That the Goſpel may be truly Preached to the whole Creation, though they hear it not, nor underſtand it: and thus we muſt underſtand Col. 1. 23. For the Goſpel was not then Preached in the hearing of all men, nor in the hearing of the whole Creation, yet it was Preached to all the Creation.
If this were true, the Apoſtles needed not to have gone abroad into the world to have preached the Goſpel to every Creature; But I am perſwaded if one at London ſhould pretend that he daily preached the Goſpel to the Turks in Conſtantinople that hear him not; or to the animate and inanimate Creatures that either are not capable of hearing or underſtanding what he ſaith; many would laugh at his folly, and conclude the man was under a Delirium; but none would think that he truly preached the Goſpel to any of theſe, nor yet that it was worth their while to refute his conceit by argument. Yea but thus we muſt underſtand Col. 1. 23. Mr. C. were doubtleſs the greateſt Tyrant in the world, if he could force our underſtandings to aſſent to ſo great an abſurdity: But his words are but wind, we have our liberty ſtill to think otherwiſe; eſpecially ſeeing his reaſon for it is ſo weak; For (ſaith he) though the Goſpel was not then preached in the hearing of all the Creation, yet it was preached to all the Creation: which in plain terms amounts to no more then this: It muſt be ſo becauſe Tho. Collier ſaith it was ſo.
This needs no anſwer, valeat quantum valere poteſt. We may conclude, this notwithſtanding, that the Goſpel was preached in the hearing of all it was preached to.
In the next place he tells us, That the works of God do preach the Goſpel to the whole Creation. His notion of The preaching of the Goſpel by the works of God, we ſhall meet with again, and farther examine preſently: in the mean time we might enquire what theſe works of God are that preach to the whole Creation in his ſenſe; for ſurely the works of God that preach, muſt not be the ſame with the whole Creation preached to: But however Mr. C. ſcape for writing thus; I ſhould incurr the c…nſure of idleneſs if I ſhould purſue ſo fruitleſs an enquiry. I will therefore leave it off; and proceed to the doubt or queſtion that he moves, and endeavours to ſolve p. 17.
Queſt. If Chriſt dyed for the ſins of the world; and if God had a real deſign of good-will and Grace to all men, in his general love, why then is not the Goſpel preached to all men? whence is it tha… the greateſt part of the world have been, and ſtill are without the Goſpel?
If Mr. Collier had not been conſcious to himſelf that his previous diſcourſe had been very vain and futilous, he needed not to have moved this doubt; having already concluded, that a man may preach the Goſpel to the whole Creation, though they hear him not, nor underſtand him; and that it is alſo preached to all by the works of God: But the truth is, notwithſtanding all he hath ſaid or can ſay, there is great weight in what he here ſuggeſts. For certainly if Chriſt had given himſelf a ranſome for all men, ſeeing none can enjoy the benefit thereof without Faith, and none can believe on him, of whom they have not heard; he would not ſo …ave diſpoſed things in his providence, that multitudes of theſe ranſomed ones, ſhould never have knowledge thereof: But we ſee that things are ſo ordered, Ergo, He never intended to give himſelf a ranſome for all men; in Mr. Colliers ſenſe. Let us hear what Mr. C. ſaith to theſe things.
The firſt branch of his anſwer to this enquiry, as propoſed by himſelf, hath nothing in it but a repetition of his former errour, about the preſent recovery of all men out of their fallen ſtate; which hath already on good grounds been rejected; and he here gives it no inforcement: He adds:
2. The Goſpel hath been and ſtill is preached to the whole world by the works of God, and his common goodneſs to men, Pſal. 19. 1, 2. Rom. 10. 18. Pſal. 145. 8, 9. Rom. 2. 4.
The queſtion is about that preaching of the Goſpel that is a ſufficient means to beget faith, and ſo infers the duty of thoſe to whom it is ſo preached to believe and obey it; That it is ſo preached by the works of God, Mr. Collier in this Treatiſe flatly denies: we recited one paſſage to this purpoſe but a little before: I cannot think therefore that he at all ſatisfies his own Conſcience in this anſwer; but only to ſerve a turn, thruſts in this notion to am…ſe his ignorant Reader. He doth not at all explain himſelf in what ſenſe he ſuppoſeth the works of God preach the Goſpel: Indeed his notion is utterly falſe, and therefore we need not wait for his explication of it; neither do the Scriptures quoted by him prove any ſuch thing: By the works of God, we grant, his Eternal Power and Godhead is knowable to the …ons of men, which leaves them without excuſe in that they worſhip him not as God: and by his common goodneſs, is his patience and long-ſuffering of the Veſſels of wrath manifeſted, which is a further witneſs againſt them in their impenitency and rebellion againſt him: And this is all the Scriptures produced by Mr. C. ſpeak: There is n… a word of preaching the Goſpel in any of them; except in Rom. 10. 18. which is not by the works of God, but by a Miniſtry ſent forth from God for that work, as the whole context doth manifeſt, which is alſo quoted by Mr. C. to prove that none can believe without that means; notwithſtanding this ſuppoſed preaching of the works of God. So then though the Apoſtle apply thoſe words in Pſal. 19. to his preſent purpoſe, either by alluſion to them, or more directly; yet doth he in no wiſe teach; that the Heavens, Sun, &c. preach the Goſpel, but rather the contrary. In Pſal. 19. There is mention made of a double medium of the revelation of God to the Sons of Men, viz. His Works, and his Word: what the works of God teach, and what the efficacy of their teaching is, the Apoſtle diſcourſeth Rom. 1. 19. ad finem. Unto the word of God the Pſalmiſt aſcribeth much more; even all ſaving effects, v. 7, 8, 9, 10, 11. and herein its excellency beyond the other is manifeſted. He proceeds,
3. Though there is no other name given under Heaven among men whereby they may be ſaved, Act. 4. 12. yet we muſt own that many have been, and may be ſaved by that name, that never heard of him, and ſo could not have Faith in him.
In this it muſt be granted that Mr. C. ſpeaks to the purpoſe, and hath ſaid ſomething that gives real countenance to his notions, and directly overthrows that which hath generally been the received Doctrine of the Proteſtants; yea razeth the foundation of Goſpel Grace, And therefore here we might have expected ſome formidable arguments to drive Chriſtians from that ſtrong hold of their common faith. That believing in Chriſt is the only way to Glory; But how miſerably he faulters in his proof notwithſtanding his ſtrange confidence, we ſhall immediately diſcern. I deſire the Reader to bear in mind, That perſons adult, and endued with reaſon, are the ſubjects of this diſcourſe. Mr. C's drift then is to ſhew, That although it would grate upon this notion, that all the world ſhould not hear of Chriſt, if there were no other way to be ſaved by him, but believing in him, yet it is otherwiſe, if many may be ſaved by him, without faith in him, which they could not have but by hearing; And that many have, and may be ſaved without that, we muſt own. Dictator like! But why muſt we own it? Becauſe if we will not own this, Tho. C. cannot prove that all men are rede…med. And verily if we do own it, we muſt directly contradict the Apoſtle, who ſaith, That without Faith it is impoſſible to pleaſe God, Heb. 11. 6. And that he there intends believing in God by Chriſt, in whom alone we can know him to be a rewarder of all that diligently ſeek him, the whole ſcope of that Chapter doth manifeſt; and if Mr. C. think meet to deny it, I ſhall God aſſiſting, evince the certainty thereof, beyond his contradiction. And as he at preſent doth not, ſo I am aſſured …e, nor his companions with him, cannot produce one Text of Scripture that gives countenance to his notion.
That kind of proof which he offers, I will now conſider.
For (ſaith he) we may not ſuppoſe that any ſhall dye the ſecond death for not believing in the Son of God as crucified, that never heard of him, Rom. 10. 14.
What there is in theſe words that may any ways ſtrengthen his notion, I cannot imagine: The argument is this,
None ſhall dye the ſecond death for not believing, which have not heard of Chriſt:
But many that have not heard of him do dye the ſecond death: Ergo, many may be ſaved without faith in him.
I hope by this kind of arguing he will not infect many with his principles; we have already ſaid and proved, That though diſobedience to the Goſpel, be not chargable on thoſe that never heard it; yet are they under the curſe of Gods holy Law, and muſt dye the ſecond death, for their breach thereof, ſeeing they remain ſtrangers to the only remedy: And in the diſcourſe of the Apoſtle cited by him, he ſuppoſeth, That there is no ſalvation to be had without calling upon the Lord; no calling upon the Lord without Faith, no Faith without hearing; Ergo, without hearing no ſalvation. He goes on,
And we muſt likewiſe underſtand, that there hath been a ſufficiency of teaching, under all the miniſteries of God to the world, to bring them to the knowledge of God, and ſo to ſalvation by that name, (though unknown to them) and to leave all others without excuſe, which could not be were there not a ſufficiency of teaching therein, Rom. 1. 19, 20, 21 & 2. 1.
Here we have Mr. C. again (as if he conceited himſelf in St. Peters Chair) impoſing his Magiſterial dictates upon us: This we muſt know; and that we muſt underſtand; but no warranty thereof tendred beſides his foreign; and though perhaps he will take it amiſs that his authority is rejected, and may think with himſelf, Si hoc non ſit probationum ſatis, neſcio quid ſit ſatis; yet I ſhall pe…mptorily deny, and prove the contrary to, what he here aſſerts, and ſuppoſeth undeniable; viz.
1. That there is a ſaving knowledge of God attainable out of Chriſt. This is firſt, contrary to the whole tenor of the Scripture, that repreſents God as a conſuming fire to all that are out of Chriſt; a God that will by no means clear the guilty; and that his pardoning love and grace is made known to the ſons of men only in and by the Mediator; life and immortality is brought to light by the Goſpel; and thus it was from the beginning, the foundation of the Church, after the fall of man was laid in the promiſe of ſending Chriſt to be its Saviour, &c. There is no knowledge of God ſaving, but that whereby we know him to be a juſt God and a Saviour; and this we cannot know but in and through Chriſt, who was ſet forth to be a propitiation through faith in his bloud.
Secondly, It is againſt the expreſs teſtimony of Chriſt, Joh. 14. 6. I am the way, the truth, and the life; no man cometh vntounto the Father but by me. And again ch. 17. 3. This is life eternal to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent into the world, not to know God and be ignorant of Chriſt, as Mr. C. dreameth: And 1 Pet. 1. 20, 21. where the efficacy, and ſaving fruit of Chriſts death is declared to belong only to thoſe who by him do believe in God; and that it is God conſidered as raiſing him from the dead, and giving him glory (ſo teſtifying his acceptance of the price that Chriſt payed for the redemption of ſinners) that is the object of our faith and hope. More might be added, but I haſten.
Thirdly, It is alſo contrary to the experience of all that are ſaved. There are ſome proud Hypocrites indeed, that are alive without the Law: that think they can pleaſe God and truſt in him without a Mediatour; but a poor convinced ſinner, unto whom the Commandment is come with power; and he by it is convinced of the holineſs of God, and the exceeding ſinfulneſs of his ſin; can find no reſt until he have Chriſt revealed in him; all thoughts of God out of a Mediatour, are breaking and terrible to him, neither can he put his truſt in God, nor dares he once to think of an approach to him, until he have ſome knowledge of the meeting together of mercy and Juſtice, and how righteouſneſs and peace did kiſs each other in the undertaking of a crucified Saviour.
That which he farther ſuppoſeth in the words recited is,
2. That the works of God without his word, are a ſufficient means to b…ing perſons to ſaving acquaintance with God.
But ſeeing it is conf…ſſed by Mr. C. That notwithſtanding this Miniſtry (as he t…rms it of the works of God, men remain under invincible ignorance of Jeſus Chriſt; and we have before proved, That out of Chriſt there is no ſaving knowledge of God attainable, there needs no more be ſaid to enervate this propoſition alſo: Only for the more full diſcovery of its falſhood, obſerve,
1. In the Old Teſtament when the Scripture ſpeaks of thoſe Nations that enjoyed not the word of God, it ſpeaks of them as People under his wrath, Jer. 10 25. as People neg…ected of God, and in his juſt Judgement ſuffered to walk in their own ways, Pſal. 147. 19, 20. compared with Act. 14. 16. And the ſad effects of being deprived of Gods word, we have ſignally ſet forth Amos 8. 9▪ 14. And in the New Teſtament when the Apoſtle relates what condition the Gentiles were in, before they enjoyed the Light of the Goſpel; he doth it in theſe words, Eph. 2. 12. without Chriſt, ali…ns from the commonwealth of Iſrael, and ſtrangers from the Covenants of promiſe; having no hope, and without God in the world. To be brief, Though Mr. C. affirm the contrary; yet the God of truth aſſures us; Where there is no viſion the People periſh; Prov. 29. 18.
2. The Condition of thoſe Nations that enjoy not the word of God, is ſuch as plainly beſpeaks them to be in the Region of the ſhadow of death: The Apoſtle diſcourſeth of ſuch Rom. 1. 19. &c. and aſſures us their enmity to God is ſuch, as renders ineffectual the conviction they have of a Deity, by his works; and that notwithſtanding this means, they grow worſe and worſe, and neceſſarily periſh at laſt, if not converted and ſaved by the Grace of Chriſt revealed in the Goſpel, yea, enquire of thoſe that know the ſtate of the poor Indians, and they will fully reſolve you, That there is no proof of Mr. Colliers Opinion amongſt them.
And whereas Mr. Collier ſaith, That otherwiſe they were not without excuſe; The Apoſtle in the Texts cited by him, proves the contrary, ſhewing that they are, and why they are, without excuſe. Men are inexcuſable in ſinning againſt the Law, and light of nature; yet can none be ſaved by the works of the Law, without Faith in Chriſt, Gal. 3. 10, 11.
What he adds in the cloſe of this Chapter, That God will ſave all upright hearted ones, &c. though the ſpecial ſaved ones are ſuch as are eſpouſed to Chriſt by the Word, Spirit and Faith of the Goſpel; is a vain flouriſh, for beſides, that its foundation is laid in thoſe principles that have been already diſproved; it is a fond imagination, that any are upright hearted with God, or can be ſo; that are utter ſtrangers to the Word, Spirit and Faith of the Goſpel; ſeeing ſuch muſt needs remain unconverted; For Mr. C. himſelf confeſſeth p. 33. That in the great work of converſion, the Spirit worketh in the word of the Goſpel, by that means and miniſtry, and not without it: the Word and Spirit may not be ſeparated, Joh. 3. 5. & 17. 20. Jam. 1. 18.