Answer to Granthams Book, Chapter 2
CHAP. II. A Vindication of Dr. Collings, from the Errour that this Author charges upon him.
THE Author of this Dialogue viſiting theſe Parts, firſt wrote a Contentious Letter to Mr. B. K. Then next he falls upon that Learned and Pious Divine, Dr. Collings, who is now at reſt with the Lord. Tho' the Dr. was dead, yet this Author muſt print what had paſſed about this Controverſie: And tho' the Ignorant and Erroneous may think, he hath done great matters againſt the Dr. yet he hath done nothing at all: Yea, this Author gives up the Cauſe to the Dr. in his ſecond Letter, in theſe words, Page 7.
You cannot fairly collect from my Paper that God can be reſiſted in the thing wherein he will act Omnipotently, for then he ſhould ceaſe to be God.
Now this is the very thing that the Dr. maintained in his Book, and in his Anſwer to this Author's Letter: So that this Author's Tongue hath fallen upon himſelf, Pſalm 115.3. Our God is in the Heavens; he hath done whatſoever he pleaſed. Iſa. 46.10. My Counſel ſhall ſtand, and I will do all my Pleaſure. When any ſay that God acts Omnipotently in this, or that which he purpoſes in himſelf to do, I ſuppoſe, none have ſuch groſs conceptions of God, as to think that God is hardly put to it to effect any thing that he pleaſes to do. When we read of God's Right-hand, and the exceeding greatneſs of his Power in ſome Acts of God, 'tis only to ſhew the greatneſs of thoſe Works above ſome other Works of God; but not at all to ſhew that God is hardly put to it to do thoſe Works. It is as eaſie for God, who is Omnipotent, to do the greateſt Work that he pleaſes to do, as to do the leaſt Works he pleaſes to do. He doth all things that he pleaſes to do with the greateſt facility. He made the World with the word of his Power: He upholds it as long as he pleaſes with the word of his Power: He converts Souls by the word of his Power: He raiſes the dead by the word of his Power: His willing in this ſenſe, is his effecting what he Wills: He doth whatſoever he pleaſes to do, as eaſily, and more eaſily than we can ſpeak a word.
But ſtill I fear, this Author doth not underſtand what he ſaith, and what others ſay in this matter; for if he had, he would have done with this Contention.
For he adds, Doth God never act Seriouſly when he doth not act Omnipotently?
I anſwer, As for ſuch a phraſe as God acting Seriouſly, I do not love to uſe it. It ſeems to me, that tho' we uſe ſuch an expreſſion as to Men, yet I think it is below the Divine Majeſty; and the Dr. uſing that word in his Book, you catch at it; and it is all the advantage you have againſt him. What Man upon Earth, not infallibly inſpired, but may ſometimes uſe a word that may not be ſo proper; but for that which the Dr. intended in that expreſſion in his Book, and explained in his Letter, it will ſtand againſt you and all the World. That is, Whatſoever the great and glorious God hath purpoſed, and intended he will do, ſhall certainly be effected by his glorious Power.
That which this Author does not underſtand, which would ſet his Judgment right in this Controverſie, is this; There are Laws, Precepts, and Commands of God, whereby he ſhews what is our duty to do: This we may call the Will of God, in reſpect of Precepts and Commands to us, what we ought to do: But then the Will of God is often taken in another ſenſe for his Eternal Purpoſe, what he will do in us, for us, and with us: and this is always effected in the time appointed by him. God's Will in reſpect of his Precepts or Commands, is, that none ſhould ſin at all: but God did not purpoſe to keep every one from ſinning; no, he did not purpoſe to keep the Elect from all ſin after their Converſion: in this life, ſo far as God purpoſed to reſtrain ſin in any, he doth effect it. Tho' the Creatures don't do what he commands them to do, yet he always doth effect, and doth whatſoever he purpoſes to do in them, for them, or with them.
How the Dr. quoting thoſe words, Rom. 9.19. For who hath reſiſted his Will? You make thoſe words to be the words of ſome Caviller and Objector, and you ſay, that the Dr. and you have reſiſted God's Will.
I anſwer, The Apoſtle had ſaid in the verſe before, Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth. Now let it be ſo, that the whole of the 19th Verſe, is the Allegation of one that objects againſt God's giving Grace, or denying Grace to particular perſons, as he pleaſes: Yet obſerve, tho' the Apoſtle in the following words anſwereth to the beginning of the 19th. Verſe, Why doth he yet find fault? The Apoſtle doth not anſwer as you have done, but, O vain Man! (O proud Clay) ſhall not the Potter have power over the Clay, to make of the ſame lump, one Veſſel to honour, and another to diſhonour? So confirming what he had ſaid, that God hath mercy upon whom he will have mercy, and whom he will, he hardeneth, Verſ. 18. If then the latter part of the 19th. Verſe, be the words of a Caviller, or Objector againſt God's Sovereignty, in giving or denying his Grace to whom he will, the Apoſtle acknowledges that to be a truth, Who hath reſiſted his Will? In his everlaſting Decrees and Purpoſes: But to take the meaning of the words as you do, who hath reſiſted his Will? I ſay, taking it for the Will of God in reſpect of his Precepts and Commands to Men: Every one knows they had reſiſted God's Will in that ſenſe; that is, broken his Commands: and if that were the meaning of, Who hath reſiſted his Will? the Apoſtle would have made anſwer, all have ſinned, and come ſhort of the glory of God: and not, O man, who art thou that replieſt againſt God? Shall the thing formed ſay to him that formed it, why haſt thou made me thus? He aſſerts the Sovereignty, Lordſhip, and Dominion of God over the Creatures; and ſo he goes on, Verſ. 22, 23. The Apoſtle by the Spirit of God knew how to anſwer him that finds fault with God about his Decrees: He ſhews the abſolute Power and Lordſhip of God, that he may ſave one by his Grace, and condemn another for his Sins, as he pleaſes; and that it is not for Man to diſpute and contend with God as many do.
Again you ſay to the Doctor, you ſeem to hold that God cannot affect an end, (I ſuppoſe you mean he cannot convert a Sinner) without a willing the utmoſt of his power to effect it. But you cannot give an inſtance where he ever did exert, or put forth his power to the utmoſt in any thing that ever he did. We muſt take heed, leſt we limit the power of the Almighty; leſt whilſt we accuſe others, we our ſelves be found moſt ignorant of Gods Omnipotency.
I Anſwer, all this is againſt your ſelf, for ſeeing Gods power is infinite, and his greatneſs is unſearchable: Therefore he doth effect, and bring to paſs whatſoever he wills and pleaſes to do, in the converſion of any Man he pleaſes to Convert, or in any other thing that it is his Will and Pleaſure to effect and do. When the Doctor ſaith, when God affects an end (that is, purpoſes to bring a thing to paſs,) he muſt needs put forth the utmoſt of his power to effect it: The plain meaning is, not that God in any Act of his puts forth all his power: But ſo much power, as to effect and bring to paſs infallibly what he purpoſed, and intended to do: And that when it is the Lords Gracious purpoſe and intention to Convert a Soul, he doth exert, and put forth his power, ſo as that the Soul ſhall certainly and infallibly be Converted.
And whereas you ſay, you cannot give an inſtance where God did ever exert and put forth his power to the utmoſt in any thing that ever he did, this makes for the Doctors poſition; for it ſuppoſes, if there were a thouſand thouſand times more oppoſition and difficulty in the Converting of a Man, or in any other thing that he pleaſes to do, yet nothing is too hard: Yea, all is eaſy for God to do, if it pleaſes him to do it. I think you have been over-ruled by the All-governing hand of God to juſtifie the Doctor, and to confute your ſelf with your own pen.
Your fourth Paragraph runs all upon the old miſtake, that you do not diſtinguiſh between the will of God, in reſpect of his precepts which he commands us as our Duty, and his purpoſe and intention what he will do.
That which the Doctor puts you to prove, is this, that God willed within himſelf the Converſion of the old World, the Jews and Phariſees that never were Converted: That is, whether God decreed purpoſed, and intended to Convert thoſe of the old World, thoſe of the Jews and Phriaſees, or any other perſon that never are Converted. You endeavour to prove that God did ſo will and purpoſe in himſelf.
1. You ſay as to the old World, that God was ſo ſerious and inwardly concerned, that he ſtrove with them by his Spirit, and it grieved him at the Heart, that they were Diſobedient, and he gave them an hundred years to repent in, and this ſhews he inwardly willed their Repentance. I am ſure that if they had Repented, God would not have deſtroyed them; for he hath taught us ſo to judge of his threatnings to a Sinful Nation.
I Anſwer, 1. God is ſaid to ſtrive with the old World. How did he ſtrive with thoſe that periſhed? The Lord did reprove them by the preaching of Noah for their Sins, and by Convictions of Conſcience; but is this enough to Convert men? if God had purpoſed and intended to ſave them, ſurely he would have done more for them: He would have given them a new Heart, and a new Spirit, he would have taken away the Heart of Stone, and given them an Heart of Fleſh. This expreſſion of Gods ſtriving with Man, muſt not be ſtrained: Surely God is greater than Man, and can prevail over the moſt Stubborn and Rebellious Heart in the World, and give it a ſaving turn in one Moment
2. You ſay it grieved God at his Heart that they were Diſobedient: It is ſaid indeed, Gen. 6.6. And it repented the Lord that he had made man, and it grieved him at his Heart: This is ſpoken by a Figure called Anthropopathia. In another place it is ſaid, God is not as Man, that he ſhould repent When God is ſaid to repent or grieve, 'tis ſpoken by a Figure, and muſt not be properly taken, and ſo likewiſe, when God is ſaid to have Eyes, Hands, Face, if we be not careful to underſtand theſe things aright, we ſhall mightily diſhonour God. So that theſe things are ſpoken after the manner of Men, in condeſcention to us Poor, Weak, Shallow, Creatures; but muſt be careful to underſtand them, ſo as to conſiſt with the immutability and perfection of God. We muſt not have ſuch low thoughts of the Majeſty of God, as to think that God ever had, or can have Perturbation or Sorrow at any thing, for that is inconſiſtent with his inſinite Happineſs and Perfection: But this expreſſion of Gods repenting that he had made Man, and that it grieved him at the Heart, is only to ſet forth the extream, extraordinary wickedneſs of the old World, not the leaſt perturbation and ſorrow in God, for he is infinitely above ſuch things: Ah! What need of Humility and Prayer to God for guidance for the underſtanding of the Scripture.
3. You ſay that God gave them a Preacher of Righteouſneſs, and an bundred years ſpace to Repent in.
I Anſwer, if they had had a thouſand thouſand Preachers of Righteouſneſs as good as Noah was, and better, and had not only a hundred years ſpace to repent in, but had had never ſo many thouſand of years, this was not enough to Convert one of them, without Gods ſpecial Grace working a new Heart in them, and as to Noah himſelf, he was as bad by nature as the reſt: But Noah found Grace in the ſight of the Lord, Gen. 6.8. not only to preſerve him and his Family when the Floud came; but Noah found Grace in the ſight of the Lord, to make him a real Saint, and to be Righteous before God in that Generation: If the reſt had found Grace in the ſight of the Lord, they had been turned to God too.
4. You add that you are ſure if they had Repented, God would not have deſiroyed them; for he hath taught us ſo to judge of his threatnings to a ſinful Nation.
I Anſwer that Repentance is twofold.
1. There is ſuch a Repentance as Ahab had: A change of mens Thoughts and Converſations meerly out of ſlaviſh fear of outward Judgments here, or of Hell hereafter; and upon ſuch Repentance God may pleaſe, God doth pleaſe ſometimes to defer outward Judgments, and to beſtow outward Mercies, and when it is ſo, God purpoſed to give ſuch Repentance in order to that end, for we muſt by no means admit that there can be any new immanent Acts in God, any new purpoſes and intentions in him with whom there is no variableneſs: There is no mutability in the Divine Majeſty, from Eternity to Eternity.
2. There is ſaving Repentance, or Repentance to Salvation, ſuch as Gods Children have given them, when God takes away the Heart of Stone, and gives them an Heart of Fleſh, that is, Sorrow for Sin, accompanied with Faith and Reliance on Gods free Mercy in Chriſt, for pardon of Sin, and deſire and endeavour to walk ſo as to pleaſe God, to be ſure ſuch ſhall never periſh in the World to come, though they ſuffer in common Calamities here in this World.
There is a Connexion between true Repentance and Salvation, not for any Merit in our Repentance: But ſo hath the Lord in infinite Wiſdom ordained from Eternity, and hath in time manifeſted it in his word, that thoſe that he is pleaſed to beſtow glory upon hereafter, he beſtows upon him them the beginnings of of grace here, both were intended eternally to their particular perſons, and from his meer good pleaſure, and the exceeding Riches of his Grace. Thoſe that God had a purpoſe of grace to from Eternity, them he calls in time, according to his purpoſe, Rom. 8.28. Whom he hath predeſtinated, them he hath alſo called, v. 30. 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling, not according to our Works; but according to his own purpoſe and grace, which was given us in Chriſt Jeſus, before the World began. Others beſides the elect, are called by the Preaching of the Word, yea, and may have inlightning and Convictions of the Spirit, and God hath Wiſe and Holy ends in it:
To Reſtrain ſome of them from being Perſecutors of the Church, and to reſtrain them from groſs Idolatry, and ſuch like Sins, whereby they are leſs puniſhed in Hell.
2. That his elect may adore for ever his Free, Special and Diſcriminating Grace, that they ſhould be ſavingly Converted, when ſome that lived under the ſame outward means of Grace, and ſome of them had great Convictions and Enlightning too, and exceeded many of them, it may be in notional knowledge, and ſuch common gifts of the Spirit: And yet they are ſavingly turned to God, when others are never ſo changed: Many other Holy ends might be mentioned, why God affordeth the Preaching of the Word to many, upon whom he never purpoſed, and intended to beſtow ſpecial and ſaving Grace. But to the Elect, God gives ſpecial Grace; and this the Apoſtle ſaith, is not according to their works, that is, not for any worthineſs or towardlineſs in them above others, but according to his own Purpoſe and Grace, which was given them in Chriſt Jeſus, before the World began: That is, was promiſed them to Chriſt in the Covenant of Redemption between the Father and the Son from Eternity: For which purpoſe and Grace, they ſhall be enabled to praiſe God to Eternity.
2. Then you come to the Jews, and ſay to the Doctor, is it poſſible you ſhould call in queſtion Gods Seriouſneſs to the Jews? Did not God ſay to them, Pſal. 81.13. O that they had hearkned unto me, and that Iſrael had walked in my ways! With v. 8. and 10.
I anſwer, as to God's Seriouſneſs, and being Serious, I told you before, I do not like that ſuch words ſhould be uſed, when we ſpeak of the moſt high God: but that which the Doctor put you to prove, is, that God purpoſed or intended to Convert thoſe Jews that in the Concluſion were not Converted. As for theſe words, O that they had hearkened unto me! and that Iſrael had walked in my ways!
1. Some obſerve, that the words that we tranſlate [O that] might be rendered [O if] ſo they are rendred by the Septuagint, and the Targum; and ſo they only ſhew the iſſue of their Obedience, if they had obeyed the Law of the Lord.
2. This is ſpoken of Iſrael only; what is that to all mankind? The Jews had ſome peculiar Promiſes as to being preſerved in the Land of Canaan, and to give them plenty of outward things, if they continued to worſhip the True-God, and obſerve his Ordinances, tho' but in an outward way, tho without Spirituality and Sincerity. God had ſaid to them, Verſ. 9. There ſhall be no ſtrange God in thee, neither ſhalt thou worſhip any ſtrange God: But they fell to Idolatry and ſo forfeited God's protection to them in the Land of Canaan, and ſo the Lord ſhews, that if they had hearkened unto him, to have no ſtrange Gods, and to walk in his ways tho', as I ſaid, but formally and outwardly) God would ſoon have ſubdued their Enemies, Verſ. 14. and the Lord ſaith, he would have fed them with the fineſt of the Wheat, and with Honey out of the Rock would he have ſatisfied them, Verſ. 16. So that this place ſpeaks of Temporal Bleſſings only. Nothing of God's Intention and Pleaſure to give Eternal Salvation to all that People, and ſo is nothing to the purpoſe. See what is ſaid of the generality of that People of the Jews, Deut. 29.2, 3, 4. God hath not given you a Heart to perceive, and Eyes to ſee, and Ears to hear unto this day. No doubt God gave to Moſes, and his Elect amongſt them, a new Heart; but as to the generality of the People, God did not give them Hearts to perceive, Eyes to ſee, and Ears to hear, which he doth infallibly give to them, to whom he purpoſed and intended to do it for them. No Text of Scripture muſt be underſtood ſo as to make God Impotent inſtead of Omnipotent, which he ſhould be if he could be diſappointed in bringing to paſs what he hath purpoſed and intended to do.
You ſay that Chriſt was inwardly ſerious in his endeavours to gather Jeruſalem, appears by his words and tears which are ſuch as may break a Heart of Stone.
I anſwer, The Texts, tho' you don't ſet them down, are Matt. 23.37. Luke 19.41, 42, 43, 44. And when he was come near, he beheld the City, and wept over it, ſaying, if thou hadſt known, even thou at leaſt, in this thy day, the things which belong unto thy peace! but now they are hid from thine Eyes; for the days ſhall come upon thee that thine Enemies ſhall caſt a trench about thee, &c.
So that our Saviour is not ſpeaking about the Eternal Damnation of the Jews, but of the Temporal Deſtruction of Jeruſalem, and the People of the Jews, which came upon them about forty years after. It was ſuch a Deſolation as never was, according as our Saviour had foretold. But obſerve, notwithſtanding the Deſtruction that came upon that People, all the Elect amongſt them were Converted; and between this Prophecy, and Threatning, and the Deſtruction of Jeruſalem, there was a great and famous Church at Jeruſalem, as we may ſee in the Acts: So that our Saviour doth not mean, that the things that belonged to their Spiritual and Eternal Peace, were hid from all the People of the Jews; for many of them believed, and were ſaved after this time: but that the things that belonged to the outward peace and ſafety of their City and Land, were now ſo hid from the Eyes of the generality of that People, and that God would lay their City and Land waſte in a ſhort ſpace.
And for that place, Matt. 23.37. O Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which are ſent unto thee, how often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and ye would not! behold your Houſe is left unto you deſolate: and in the next Chapter, Mat. 24. he ſhews what Deſolation ſhould come upon Jeruſalem. As if Chriſt had ſaid, You have had many Prophets before, that called you to Repentance, and you have ſtoned, and killed them, and how often would I have gathered you for your ſafety, to prevent your Ruin by the Roman Eagles, that will as eaſily kill and deſtroy you, as the Eagle doth the Chickens, and ye would not.
Our Saviour, as he was God, ſo he was Man; and ſome Speeches and Actions belong to him as Man. Chriſt as Man preached to the Jews as a Miniſter of the Circumciſion: He was a Miniſter and Prophet to the Jews, and would have gathered them as Man, whom he would not gather as Godman Mediator. Surely as God he could have gathered them, ſo as to prevent both their Temporal and Eternal Deſtruction, if he had pleaſed; and as God-man Mediator he did gather the Elect amongſt them as to Eternal Salvation.
And for what you ſay concerning Chriſt's Tears over Jeruſalem, ſuch as may break a Heart of Stone:
I pray conſider, this may give more light into this whole buſineſs; that this is ſpoken of Chriſt only as he was man, and not as he was God: And ſo it is ſaid when Chriſt went to Lazarus's Grave, Jeſus wept, John 11.36. Surely when Chriſt wept over Jeruſalem, and over Lazarus, it was only as man, he did not weep as he was Gods As he was Man he had ſuch ſinleſs Paſſions as Humane Nature hath; but as he was God he was above all weeping and ſorrow whatſoever.
But when you ſay that Chriſt's Tears over Jeruſalem were ſuch as might break a Heart of Stone: you muſt know, that Chriſt's pouring out of Tears as Man, is not ſufficient to break an Heart of Stone. It is only Chriſt pouring out of his Spirit upon us, as he is God-man Mediator, that can break an Heart of Stone: So that you have done nothing to prove, that when God doth graciouſly purpoſe and intend to convert a Man, that he doth not effect it.
Ay, but you add, that ſure you are, that God's Mind in ſending Chriſt to them, was to turn every one of them from their Iniquities, Acts 3. ult.
Let us enquire into the meaning of that Scripture, Acts. 3.25, 26. Peter preaching to the Jews, ſaith, Ye are the Children of the Prophets, and of the Covenant made with our Fathers, ſaying to Abraham, In thy Seed ſhall all the kindreds of the Earth be bleſſed: unto you firſt God having raiſed up his Son Jeſus, ſent him to bleſs you, in turning every one of you from his Iniquities.
The Apoſtle Peter was now preaching to the Jews, and tells them, that they had been ſo wicked, as to deliver up Chriſt to Pilate, denyed him to be the Meſſiah, and had killed the Prince of Life, Verſ. 13, 14, 15. yet he exhorts them to Repent, and be Converted that their ſins might be blotted out, Verſ. 19. Now whereas thoſe that were Convinced, that beſides their other ſins, they had been guilty of Crucifying the Lord of Glory, they might think there was no hope for their Salvation. He tells them, that they were the Children of Abraham, to whom God promiſed, that by the Meſſiah, who came of his Seed, according to the Fleſh, all the Kindreds of the Earth; all the Elect amongſt the Gentiles, as well as the Jews, ſhould be eternally bleſſed: Therefore, tho' theſe Jews ſhould be greatly humbled for their having a hand in Chriſt's death, yet they ſhould not deſpair of Mercy: For unto you firſt God having raiſed up his Son Jeſus, hath ſent him to bleſs you, in turning every one of you from his Iniquities; that is, that they ſhould obtain Mercy, be bleſſed, and ſaved, any one, every one of theſe Jews to whom Peter preached, notwithſtanding all the evil that they had done, if now the Lord were pleaſed to give them a Heart to believe in Chriſt, whom they had Crucified. The Jews, notwithſtanding they had Crucified Chriſt, were to have a priority in having Chriſt preached to them, and Salvation by him. This is all that is intended in the words. It was far from Peter's meaning, that God purpoſed to ſave every particular man and woman of the Jewiſh Nation then living, and to turn them from their Iniquities, for then it ſhould have been effected, for the Counſel of the Lord ſtandeth ſure, and the Thoughts of his Heart to all Generations. What do men mean in wreſting Texts of Scripture, thus to diſhonour the moſt high God, as if he were uncertain to effect what he purpoſes, and intends to do, as if he were like Man, whoſe Purpoſes are often broken off and diſappointed: No, our God is wonderful in Counſel, and mighty in working; his Counſel ſhall ſtand, and he will do all his Pleaſure. As to this of the Jews, compare Scripture with Scripture, and you will find, that God never ſent Chriſt to ſave and convert all the Jews, Iſaiah 8.14, 15. 'Tis a Prophecy of Chriſt, and he ſhall be for Sanctuary (to the Elect amongſt them) but for a ſtone of ſtumbling, and for a rock of offence to both the houſes of Iſrael (to the generality and Body of the Jews) for a gin and for a ſnare to the Inhabitants of Jeruſalem; and many amongſt them ſhall fall, and be broken, and be ſnared, and taken. And the Apoſtle Peter, 1 Epiſt. 2.8. after he had ſaid that Chriſt was precious to thoſe that believe, he adds, and a ſtone of ſtumbling, and rock of offence to them that ſtumble at the Word, being diſobedient, whereunto alſo they were appointed: And Simeon ſpake by the Holy Ghoſt, Luke 2.34. Behold this Child is ſet for the fall and riſing again of many in Iſrael, and for a ſign that ſhall be ſpoken againſt. And when the Diſciples ſaid unto Jeſus, why ſpeakeſt thou to them in Parables? he anſwered and ſaid unto them, Becauſe it is given unto you to know the Myſteries of the Kingdom of Heaven, but to them it is not given, Matt. 13.10.11. and Luke 8.10. Ʋnto you it is given to know the Myſteries of the Kingdom, but to others in Parables; that ſeeing they might not ſee, and hearing they might not underſtand. 'Tis ſaid too in another place, when they were alone he expounded all things to his Diſciples; yea (tho' others are ready to diſpute, and quarrel with God about it) when Chorazin, Bethſaida and Capernaum repented not: At that time Jeſus anſwered and ſaid, I thank thee, O Father, Lord of Heaven and Earth, becauſe thou haſt bid theſe things from the wiſe and prudent, and haſt revealed them unto babes, even ſo Father, for ſo it ſeemed good in thy ſight, Matth. 11.25, 26. Theſe Scriptures make it plain, that God never purpoſed nor intended to convert and ſave the generality of the Jews, but only them, whom he had ordained unto Life Eternal.
4. You ſay, as to the Phariſees, God did by his Servant John ſeriouſly call them to Repentance: yea, his Counſel was of God, Luk. 7.29. who never ſaid to the Houſe of Jacob, ſeek ye my Face in vain.
I anſwer, as to that place, Luk. 7.29.30. the words are, And all the people that heard him, and the Publicans, juſtified God, being Baptiſed with the Baptiſm of John, but the Pariſees and Lawyers rejected the Counſel of God againſt themſelves, being not Baptiſed of him: For the underſtanding of this Scripture obſerve,
1. What is meant by this. That the generality of the Jews that were Baptized of John, they juſtified God? the meaning is, that they acknowledged, that God had ſent them a great Prophet to call them to Repentance, and they ſubmitted to the Ordinance of Baptiſm that he was ſent to adminiſter, not that the generality of the people that were Baptized of John, were truly converted; for John's Preaching and Baptiſm came to little: for when he carried them further in his Preaching, to ſet forth, that Jeſus was the Meſſiah, the Saviour that was to come into the World, they would not own him to be the Chriſt. Indeed John was a burning and ſhining light, and for a ſeaſon the people rejoiced in his light; but the generality of the Jews did not believe that Jeſus was the Chriſt: But tho' ſome of them did admire him for his Miracles and Preaching for a while, yet the Phariſees, at the laſt, did carry it with the generality of the people of Jeruſalem, and they cryed out, Let him be Crucified; and ſaid, His Blood be upon us, and on our Children.
2. Conſider what is meant by the Phariſees and Lawyers rejecting the Counſel of God against themſelves, not being Baptized of him. The meaning is, that they wholly rejected the Command of God by his Servant John; they did not ſo much as make a ſhew of Repentance, nor were Baptized of him, as many of the common people were; nor would own at all, that Jeſus was the Chriſt, as John preached he was. What is all this to prove, that God purpoſed and intended to convert theſe Phariſees, and yet they were not converted. As for thoſe words you mention, Iſai. 45.19. He hath not ſaid to the Houſe of Jacob, ſeek ye me in vain: 'Tis certain, that never any Jew or Gentile that ever did ſeek God with all their Heart, diligently and ſincerely in Chriſt the Mediator, that ever it was in vain: But you are quite off from the buſineſs in hand, which is to prove, that God doth purpoſe and intend to give any perſons Hearts to ſeek him aright in Chriſt, and that God fails in the effecting and doing of it. Then you conclude your Letter to the Dr. that Miniſters, may boldly aſſure poor Souls, that God wills not their death, but that they turn and live; yea, he hath ſworn, that he hath no pleaſure in the death of the wicked.
To ſpeak a little of this; Preachers had need have a care that they ſpeak right things of God.
1. As to aſſuring men that God wills not their death, take it as to particular perſons; take any man that is yet in his Sins, how can you tell him, and aſſure him, that God wills not his death? Hath not the Lord ſaid, The Soul that ſinneth, it ſhall die? and curſed is every one that continueth not in every thing that is written in the Book of the Law, Gal. 3.10. ſo that all men are condemned by the Law. Well, come to the Goſpel; He that believeth not ſhall be damned: Surely, according to the way of the Goſpel, if God do not give them Faith and Repentance, God wills their death and damnation; for none can be damned but thoſe whoſe Damnation God wills, to glorifie his Juſtice. God wills the Salvation of all that are ſaved, and he wills the Death and Damnation of all that are damned: Surely, you hold, that God wills the death of thoſe that are never converted.
2. As to aſſuring men, that God wills that they turn and live: take it in this ſenſe, that where the Goſpel is preached, God commands men to turn unto him and live; and that all that do turn unto him, all to whom God giveth Grace to turn to him, ſhall live: But canyou tell a company of People that are yet in their ſins, that you can aſſure them, that God will give them Grace to turn unto him, that they may live. That man that could indeed aſſure all people that come to hear him, that God will certainly and infallibly give them a new Heart to turn unto him and live; this were a rare Preacher, indeed: but this no mortal man can aſſure all people of.
The way that Preachers are to go, is, firſt, to ſhew men, how all have ſinned, and come ſhort of the Glory of God, and that God is Righteous, tho' he ſhould take vengeance upon them for ever. To ſhew them that there is no help and hope in their own Righteouſneſs or Strength; and to ſhew, Chriſt is an Alſufficient Saviour to all Believers; that whoſoever believeth on him, ſhall not periſh, but have everlaſting life: And to exhort them to pray to God to give them true Faith and Repentance, to ſhew them that they have not a good thought or deſire, but what God works in them; that it is not enough for Converſion, to have Commands, Promiſes, and Threatnings ſet before them tho' God makes uſe of theſe; but to tell them as our Saviour did, that none can come to Chriſt, but thoſe whom the Father draws: None but thoſe to whom it is given of the Father; and that Sighs and good Moods, and Reſolutions in their own Strength are far ſhort of true Converſion; and that they pray and wait in the uſe of God's Ordinances, that the Lord, of the exceeding riches of his Grace, would give them a new Heart and Spirit, that they may find, that God hath put his fear in their Hearts, that thro' his Grace they may find not only ſome ſudden flaſhes, and ſudden reſolutions to turn to God, but a penitent frame of Heart for ſin, a prizing of Chriſt, adoring of God's free Grace in him, and deſire and endeavour to walk with God. But to entertain people with Diſcourſes of By-opinions and Controverſies, and to talk of Univerſal Redemption is but to do people hurt inſtead of good: yea, upon preaching of Univerſal Redemption, Experience hath ſhewn, that people generally are more Carnal and Prophane in their lives.
Now to explain Ezekiel 18.32. I have no pleaſure in the death of him that dieth: and Ezekiel 33.11. As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way, and live; turn ye, turn ye, from your evil ways, for why will ye dye, O Houſe of Iſrael?
1. This is ſpoken to the Houſe of Iſrael, not of all mankind. They were the Children of Abraham, his Friend, they were under the external Diſpenſation of the Covenant of Grace; what is this to all mankind? The Gentiles, they were aliens to the Commonwealth of Iſrael, and ſtrangers from the Covenant of Promiſe, having no Hope, and without God in the World, Eph. 2.12.
2. God hath no pleaſure in the death of the wicked, as it is the pain and miſery of the Creature; ſo God hath no pleaſure in the torments of the Devils, and damned in Hell: yet it is his holy pleaſure to puniſh them there to Eternity, for the glorifying of his Juſtice. And when God Commands the people of Iſrael, ſaying, Turn ye, turn ye, why will you dye? he ſhews them that Obedience is acceptable to him, but not that ever he purpoſed, and intended to give all their Hearts a ſaving turn, which he could have done, if it had pleaſed him.
3. Compare Scripture with Scripture: God ſaith, Ezekiel 5.11. Neither ſhall mine Eye ſpare, neither will I have any pity, v. 13. Thus ſhall mine anger be accompliſhed, and I will cauſe my fury to reſt upon them, and I will be comforted; Minuit vindicta dolorem. Iſai. 1.24. Ah, I will eaſe me of mine Adverſaries, and avenge me of mine Enemies: in the Hebrew it is, I will comfort my ſelf] in ſhewing my Wrath and Juſtice upon them, Proverbs 1.25.26. but ye have ſet at nought all my Counſels, and would have none of my Reproofs, I alſo will laugh at your Calamity, and mock when you Fear cometh. All theſe texts of Scripture; thoſe in Ezekiel 18.32.33.11. and thoſe in Iſaiah 1.24. Ezekiel 5.11, 13. Proverbs 1.25, 26. muſt be underſtood with great Caution and Sobriety. God doth often ſpeak after the manner of men to our ſhallow Capacities, but we must underſtand all Scripture ſo as to know that there are no Paſſions in God's immutable Eſſence, nor any change in his Purpoſes for ever. So much in anſwer to this Author's Letter to Doctor Collings.
But he is up with the Doctor again, Pag. 17. concerning Voluntas ſigni, and Voluntas beneplaciti; but ſurely he doth not rightly engliſh voluntas beneplaciti, or elſe his Printer hath not done right, for he calls it (his acceptable Will.) That which Divines mean by voluntas beneplaciti, is what God himſelf hath decreed ſhall infallibly come to paſs: But as this Author ſpeaks, this diſtinction of Divines would be no diſtinction at all; for to be ſure, what God commands is acceptable to him: but the meaning of Divines by voluntas beneplaciti, is not what is acceptable to God from Man as his duty, but what God himſelf pleaſes to do, or ſuffers to be done for his Glory.
This diſtinction of Divines being well underſtood, is a great help to the underſtanding of many places of Scripture: God gives out Precepts and Commands to men for ſeveral wiſe and holy Ends.
1. To ſhew his Lordſhip and Authority, that he hath an abſolute dominion over them, to command what he pleaſes.
2. To ſhew what is good and acceptable to him, to ſhew what is their Duty.
3. To ſhew them their inability, weakneſs, and inſufficiency; that man may ſee what cauſe he hath to be humbled, and lye low before God; for man of himſelf can do nothing of what God commandeth, from a right Principle, and to a right End, but what God pleaſes to work in us, and do for us; that is another thing, indeed as to his Elect, what he commands them as their Duty he purpoſes and promiſeth to do for them of his meer Grace and good pleaſure. Tho' man by his fall hath loſt his power to obey, yet ſurely God hath not loſt his power to command: God gives ſome Grace to obey, to others he doth not give Grace: Who ſhall diſpoſe of his Grace but himſelf?
Further to illuſtrate this diſtinction of Divines concerning God's Will of Precept, what he commands men to do; and his Will of Purpoſe, what he will certainly and infallibly do himſelf: Let it be obſerved, that God's Will, as to ſome Precepts and Commands to men do vary, and alter as it pleaſeth him. As for example, ſeveral ritual Commands about the Worſhip of God, which he required in his Worſhip under the Old Teſtament, are altered under the New Teſtament: But take God's Will for his Purpoſes and Intentions, what he will do, and he is of one mind, unchangeable from Eternity to Eternity.
Yea, to make this Diſtinction far more evident, God doth ſometimes give out a Command to Man to do a thing, and yet may abſolutely purpoſe and intend to hinder a Man from doing of it; as in the caſe of God's Command to Abraham, to offer his Son Iſaac, Gen. 22.2. And he ſaid, take now thy Son, thine only Son Iſaac, and get thee to the Land of Moriah, and offer him there upon one of the Mountains that I will tell thee of: Abraham prepared all things to obey this Command of God: and v. 10, 11, 12. and after he had bound his Son, ſtretched out his Hand, and took the Knife to ſlay his Son, the Lord called unto him, and ſaid, Lay not thy Hand upon thy Son, neither do thou any thing unto him: Here we ſee that God gave out a Command to do a thing which he never purpoſed and intended to be be done; yea, which he reſolved to hinder the doing of; therefore it is one thing for God to command us to do a thing, and another thing for God to purpoſe and intend this thing ſhall certainly be effected: Yea, take another inſtance concerning Pharaoh, Exod. 4.21. And the Lord ſaid unto Moſes, When thou goeſt to return into Egypt, ſee that thou do all thoſe wonders before Pharaoh, which I have put in thine Hand; but I will harden his Heart, that he ſhall not let the people go. God ſent a Command to Pharaoh to let the People of Iſrael go out of his Land, Exod. 5.1. but before ever Moſes came to Pharaoh with this Meſſage and Command, God ſaid to Moſes, I am ſure that the King of Egypt will not let you go, no not by a mighty hand, Exod. 3.19. So here you ſee, that God, as Sovereign Lord, may give out a Command to ſhew his Authority over Man, and require a thing of Man as his Duty, when he doth not intend to enable a Man to do it: Yea, when God intends to harden a Man's Heart; that is, intends to leave Man to the Corruption of his own Heart, that he ſhall never do what God commands him. If you will not adore the Incomprehenſible Majeſty and Ways of God, but compare him with Man, put Laws upon God, that he muſt do, as Man is bound to do; then, I ſay, this borders upon Blaſphemy, if it be not down-right Blaſphemy againſt the moſt high God.