The universality of the love of God asserted in a testimony to his free grace in Jesus Christ by William Rawlinson.

THE Universality OF THE Love of God ASSERTED , In a Testimony to his Free Grace in Jesus Christ .

By William Rawlinson .

Therefore as by the Offence of one , Judgment came upon all Men to Condemnation : even so by the Righteousness of one , the Free Gift came upon all Men unto Justification of Life , Rom. 5.18 .

— That they may adorn the Doctrine of God our Saviour in all things : For the Grace of God that bringeth Salvation , hath appeared to all Men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present World , Titus 2.10 , 11 , 12.

London , Printed and Sold by T. Sowle , in White-Hart-Court in Gracious-Street , 1700.

THE PREFACE . Friendly Readers ,

LOve to the Blessed Gospel of our Lord and Saviour Jesus Christ , who was Crucified without the Gates of Jerusalem ; joined with real Desires for the Welfare of all those who believe the Doctrines opposed in the following Treatise : More particularly , you who are my Neighbours and Acquaintance , hath been the only Motive that hath drawn these following Lines from me ; and that hath made me willing to Present this small Treatise to your Consideration ; believing the same to be my Duty .

Now , as Life Eternal is placed in the True Knowledge of God , and Jesus Christ whom he hath sent ; which Knowledge is more than a bare Assent and Belief of the Truth ; even a Heart-Knowledge , proceeding from the New Birth ; and Christ being formed in the Soul . Yet to have right Thoughts and Apprehensions of God , is a great Step towards the Attaining of this more Excellent Knowledge ; for such Persons are far more likely to persevere in their Journey towards Heaven ; tho' they may be sorely Assaulted with Temptations , and sometimes overcome , by the Enemy of their Souls : Yet there is more hopes of their Recovery , by much , than of those that are , as it were , Principled with false Notions of God .

Wherefore it is not safe to believe , That Christ has so made Satisfaction to the Justice of God for Sin , by that One Offering , whereby he has for ever Perfected all the Sanctified ; as that , there is nothing now to be done by us , through his help , to entitle us to the Saving Benefit of that One Offering , made by him , once for all ; for , if we do , the loss will be irrepairable : For then we destroy Faith , Repentance , Mortification , Sanctification , and the Work of Regeneration , and the New Birth ; without which , our Saviour hath affirmed , We cannot see the Kingdom of God .

Nor is it safe to believe , That the Infinite Good God , did , before all Time , Ordain any part of Mankind to Dishonour and Wrath , without any respect had to their Disobedience and Sin ; or that Christ died only for a certain Number of Mankind , called the Elect ; and that the rest of Mankind hath no Interest , or Saving Benefit intended them by his Death ; or that Grace is only given to those that shall be Saved ; or that none can fall away from Grace .

Now , to make the contrary to appear to be the Truth , is the design of this small Treatise : Therefore I have adapted the First Head , to shew God's Universal Love to Mankind in general ; the Second , to shew , That Christ died for all Men , without Exception ; the Third , to shew , That Christ hath procured , as the Fruit and Effect of his Death , a Measure of Saving Light and Grace for all Men ; whereby all are put into a Capacity , to lay hold on the Redemption that is in him : For if there were not a Measure of Divine Light and Grace given to all Men , enabling them , in the Day of Visitation , to convert or turn to God , and lay hold on Christ and his Righteousness , I see not how they should have any Benefit by Christ ; seeing Man , in his natural State , is unable of himself to make the least step towards his own Restoration . And it is also absurd to think , That Christ should Offer up himself for the Sins of Mankind , and yet not give them the Means , whereby they may lay hold of , or imbrace , the Benefit . The Fourth Head shews , That those , to whom Grace is given , may , notwithstanding , perish ; if they be not duly watchful , and improve the same . All this I have done , in as brief a manner as I possibly could .

Friendly Readers , One thing more I owe you ; that is , To give you a small Account , what we , as a People , believe , concerning some of the weighty Principles of Christianity : Because I know we are , as the Christians were in the Primitive Times , a People almost every where spoken against . And it often happens , that the Prejudiced are more apt to take an account from our Adversaries , of our Belief , than from our selves ; though every Impartial Man must conclude , that we certainly know what we do Believe , better than any else : For how should any know what we Believe , but from us ?

First , We Believe in one God , and in one Lord Jesus Christ , and in one Holy Spirit ; and that these Three are One , of Infinite Perfection , and Wisdom , Goodness , Justice and Holiness ; knowing all things , past , present , and to come ; present in all places , and able to do all things .

Secondly , That Jesus Christ , the Son of God , in the Fulness of Time , took on him the Seed of Abraham , and was Conceived of the Holy Ghost , and Born of the Virgin Mary , at Bethlehem in Judea ; being Perfect Man , as well as Perfect God ; and was made in all things like unto us , Sin only excepted ; and that he was Crucified for our Sins , and not for our's only , but also for the Sins of the whole World ; and Rose again on the Third Day ; and after Forty Days , ascended into Heaven , now appearing in the Presence of God for us ; our Mediator and Advocate with the Father : And that as he was True and Real Man , so he continues to be , Glorified in Soul and Body . Also , as we believe , that there is no Remission of Sin but by Vertue of his most precious Death and Sufferings , performed for us , without us , through our unfeigned Repentance , and receiving him into our Hearts , by his Blessed Light , Grace , and Holy Spirit ; so we believe the same to have Influence on the whole Work of our Salvation ; even Sanctification , as well as Justification : For though it is the Holy Spirit that doth inwardly Renew and Sanctifie us , yet that Blessed Priviledge is owing to the Offering up of himself , and Shedding of his most precious Blood without us , as the procuring cause thereof . Also we believe , He will return to Judge the World in the Day of Judgment , according to these Scriptures : And he hath commanded us to preach unto the People , and to testifie , That it is he which was ordained of God , to be the Judge of Quick and Dead . — Because he hath appointed a Day , in the which he will Judge the World in Righteousness , by that Man whom he hath ordained ; whereof he hath given assurance unto all Men , in that he hath raised him from the Dead , Acts 10.42 . & 17.31 . And from thus Believing in Christ , it followeth , that we should Believe in the Resurrection of the Dead , or of the Body , which we sincerely do ; though some have been so Ignorant , or Wicked , as to say , we do not .

Thus I have given you a Short , but True Account , what we Believe , concerning our Lord and Saviour Jesus Christ , and the great Benefits that cometh to us through him . But if you are desirous to be further Informed , concerning our Faith and Doctrine , I recommend to your perusal , that excellent Book , published by Robert Barclay , entituled , An Apology for the True Christian Divinity , as the same is held forth and preached by the People called , in scorn , Quakers ; Printed 1675.

To conclude , I desire you , whoever you are , that may read me , That as you would profit in Godliness , to apply your Minds to that Divine Principle of Grace and Light , spoken to under the Third Head of this Treatise ; for thereby you may come Savingly to know God and your selves aright , and to understand the Scriptures : And except thereby you come to be Taught , Instructed , or Illuminated , you can never rightly either know God , or your selves , nor truly understand the Scriptures . Wherefore it highly concerns you , to have a tender regard to the Operation of this Divine Principle in your own Consciences , which discovereth Sin , and the Evil of it ; and also inclines your Minds to Godliness , and the Love of Vertue . That there is such a Principle often so working in your Hearts , I do not at all question but that you will readily acknowledge , if you are not those whose Day of Visitation is expired : But if you are not yet so acquainted with God , or his Discoveries to your Souls , by his Light , Grace , or Holy Spirit , as to know His Voice from that of the Strangers ; and so question , whether that which doth thus Reprove you for Evil , and Incline you to Good , be the Grace of God , or only the Checks of a Natural Conscience : Let me inform you , what Christ hath said , That the Comforter , John 16.7 . the Spirit of Truth , when it came , should Reprove the World of Sin , of Righteousness , and of Judgment . And the Apostle John , speaking also of the Spirit , under the Name of the Anointing , saith , But the Anointing , 1 John 2.27 . which ye have received of him , abideth in you ; and you need not that any Man teach you , but as the same Anointing teacheth you of all things , and is Truth , and is no Lye . And that this Gracious Visitation of the Love of God is Universal , in the Day of Visitation to all Men , is also clear from the Doctrine of the same Apostle ; for , saith he , The True Light John 1.9 . lighteth every Man that cometh into the World : To which the Apostle Paul joyns his Testimony , affirming , That the Grace of God , that brings Salvation , hath appeared to all Tit . 2.11 . Men ; and taught them that Believed , not only to deny Ungodliness and Worldly Lusts , but also , to live Soberly , Righteously , and Godly , in this present World . Wherefore , I hope , it is apparent , That this is the Work and Office of the Spirit .

So , with Sincere Desires , Friendly Readers , for your Eternal Salvation , I shall conclude ; Remaining ,

In all Christian Duty , Your Christian Friend , William Rawlinson .

CHAP. I.

Of the Universal Love of God to Mankind .

SAy unto them , 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 die , O House of Israel ? Ezek . 33.11 . For this is good and acceptable in the sight of God our Saviour : Who will have all Men to be saved , and to come unto the knowledge of the Truth . 1 Tim . 2.3 , 4. The Lord is not slack concerning his Promise , ( as some Men count slackness ) but is long-suffering to us-ward , not willing that any should perish , but that all should come to repentance . 2 Pet . 3.9 . What mean ye , that ye use this Proverb concerning the Land of Israel , saying , The Fathers have eaten sowre Grapes , and the Childrens Teeth are set on edge ? As I live , saith the Lord God , ye shall not have occasion any more to use this Proverb in Israel . Behold , all Souls are mine , as the Soul of the Father , so also the Soul of the Son is mine : The Soul that sinneth , it shall die . The Son shall not bear the iniquity of the Father , neither shall the Father bear the iniquity of the Son ; the righteousness of the Righteous shall be upon him , and the wickedness of the Wicked shall be upon him . But if the Wicked will turn from all his Sins that he hath committed , and keep all my Statutes , and do that which is lawful and right , he shall surely live , he shall not die . Ezek . 18.2 , 3 , & 20 , 21. verses . Then Peter opened his Mouth , and said , Of a Truth I perceive that God is no Respecter of Persons : But in every Nation , he that feareth him , and worketh righteousness , is accepted with him . Acts 10.34 , 35. For God so loved the World , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have Everlasting Life . For God sent not his Son into the World , to condemn the World ; but that the World through him might be saved . — And this is the Condemnation ( of the World ) that Light is come into the World , and men loved Darkness rather than Light , because their deeds were evil . John 3.16 , 17 , 19. And the times of this ignorance God winked at ; but now commandeth all Men every where to Repent . Acts 17.30 .

Remarks .

(a) Here the Prophet Ezekiel , in the Name of the Lord , informs us , That God hath no pleasure in the Death of the Wicked ; but on the contrary , That if the Wicked will turn from their evil ways , they may live : This Testimony , if we had no more , is sufficient to prove , That God hath not from all Eternity fore-ordained any part of Mankind to Dishonour and Wrath , or to Everlasting Death , without any respect had to their Disobedience or Sin , for the Glory of his Soveraign Power , as the Westminster Confession of Faith teacheth ; which I shall consider at the close of this small Treatise , with the Scripture-Texts they bring for proof ; that if by any means I may be helpful to remove so dangerous an Opinion concerning the Soveraign Power of God , out of the Minds of some well-enclined Neighbours , and others , to whose Hands these may come : Seeing this Doctrine is much embraced , both by Presbyterians , Independants , and some Baptists , which much hindereth them from receiving the Truth . For if God had so fore-ordained , how could he say , He had no pleasure in their Death , or Destruction ? For we must conclude , He doth take pleasure in his own Acts ; and such is this acknowledged to be . And moreover , How could the holy true God call unto them ( the Wicked ) to turn from their evil Ways , and that in such a manner , as bespeaks Compassion ; as , Turn ye , turn ye from your evil ways , and live ; if he had fore-ordained , yea , from all Eternity decreed their Destruction ?

( b ) Neither is the Apostle Paul less remarkable ; who , to his Beloved Timothy , gives this plain account of the great Love of God to all : That it is good and acceptable in the sight of God our Saviour : who will have all Men to be saved , and to come unto the knowledge of the Truth . If we may believe the Apostle , to be as sincere , as he is plain , we must to the Glory of God confess , This Doctrine of eternal absolute Reprobation , is contrary both to the Doctrine of the Prophets and Apostles : First , What is this , That is good and acceptable in the sight of God ? It is , that Prayers and Supplications be made , not only for Kings , and all in Authority , but for All Men : And surely , since it is good and acceptable , we should pray for all Men . God desires the Salvation of all , and the Destruction of none ; and therefore it is truly said , Man's Destruction is of himself , but his Help is in the Lord . Whereas , if this Doctrine of absolute Reprobation is true , I see not how Man's Destruction is , properly or originally , of himself ; because , according thereto , God had from all Eternity fore-ordained it , and nothing future was the cause thereof : But on the contrary we see , the Apostle exhorts , That Supplications , Prayers , Intercessions , and giving of Thanks be made for all Men : And why ? Because it is good and acceptable in the sight of God our Saviour : And why is it acceptable in the sight of God our Saviour ? Because , he would have all Men to be saved . And what Reason gives the Apostle for that ? Because , Jesus Christ his Son , and our Saviour , gave himself a Ransom for all . Thus we see how that , even in a current , God's Universal Love flows and runs towards Mankind , without exception .

( c ) Nor is the Apostle Peter less full and clear in this matter ; That whatsoever some Men count of the Long-suffering of God , yet he attributes it to his Goodness and Mercy , That not any should perish , but that all should come to Repentance : Which , what more and full can be expressed , I know not : For if he is not willing that any should perish , then certainly , he has not fore-ordained any thereunto .

And that he has not fore-ordained any to perish , is most clear , in that he would have all come to Repentance ; for to whom Repentance is possible , Salvation is likewise . And that he calleth any to Repentance , without placing them in the capacity to Repent , or giving them Power , is more absurd .

( d ) This Article brings us again to the Prophet Ezekiel ; where , in the Name of God , he Expostulates thus : What mean ye , that ye use this Proverb concerning the Land of Israel , saying , The Fathers have eaten sowre Grapes , and the Childrens Teeth are set on edge ? This is that for which God complained , as a false Charge upon him ; seeing it implieth somewhat of Injustice , as he in the latter part of the Chapter observes , saying , Ye say , The Way of the Lord is not equal ; but to clear himself of this , he saith , Ye shall not have occasion any more to use this Proverb ; and then assigns a Reason , viz. All Souls are mine , as the Soul of the Father , so the Soul of the Son is mine : The Soul that sinneth it shall die . Here God gives a strong Reason , which is sufficient indeed , and shews his Impartiality , That all Souls are his : So that the Son shall not suffer for his Father's Sins , until by his own Sin he comes to draw them upon him ; it being only , The Soul that sinneth shall die : But to put it past all dispute , in the 20th verse he expresly saith , The Son shall not bear the iniquity of the Father ; than which , what more can be said , to clear God from imputing the Sin of the Father upon the Son , without his own actual Transgression ? And further , to shew us , that as the Sin of the Father should extend no farther than himself ; so nor his Righteousness ; The Righteousness of the Righteous shall be upon him ; and the Wickedness of the Wicked shall he upon him : And then he shews the Mercifulness of God towards the Wicked ; that , notwithstanding their Wickedness , yet if they will but turn therefrom , they shall not die , but surely live . God having thus cleared himself , appealed to them , Hear now , O House of Israel , is not my way equal ? Are not your ways unequal ? And then shews the possibility of falling away ; which I may consider under that Head . But here , we may note , That God , to shew the Equality of his Ways , appealeth to them for Witnesses , and doth not plead his absolute Soveraign Power , and the Unsearchableness of his Wisdom ; for though the Unsearchable Wisdom of God is too great for us to fathom ; yet according to the Principles of Justice and Goodness , which he has given us , we know what is Just and Good , and what is contrary ; and therefore he appealeth even to them , as Judges . Thus we see how opposite this Absolute Reprobation is , both to the Doctrine of Holy Scripture , and the Reason God has given us , as Men . Only Note this by the way , under this Head , That though God doth thus graciously extend his Mercy toward the Wicked ; yea , all Men , if we may believe Ezekiel , Paul and Peter ; yet is not hereby understood , all their Life-time , but only during the Day of his Visitation to them : So that it is possible for many to out-live the Long-suffering of God , that leadeth to Repentance ; and then such may indeed ( as indeed they are ) be called Reprobates , who are ordained to Dishonour and Wrath ; but not without respect had to their Disobedience or Sin .

( e ) From that passage of Cornelius , we may in part gather , That Peter had even in some degree been under a Misapprehension , supposing that God's Love and Providence was not extended to Mankind in general ; as he came by that occasion to understand from the Vision he saw , with the Relation Cornelius gave him , and God's pouring out the Holy Ghost , fully resolves him herein ; so that he thus breaketh out into acknowledgment of this Truth , saying , Of a Truth I perceive God is no Respecter of Persons : But in every Nation , he that feareth him , and worketh Righteousness , is accepted with him . Which Passage I recommend to my Reader's serious Consideration .

( f ) Now I come to that Beloved Disciple , that had the priviledge to lean upon the Breast of his Lord ; who , by the Holy Ghost , gives us this full Account of God's Love to the World , viz. For God so loved the World , that he gave his only Begotten Son , that whosoever believeth in him should not perish , but have Everlasting Life . This is a general Offer of Christ to the World ; here is no limitation ; for the word , Whosoever , is an indefinite Term , from which no body is excepted ; as for Example : If in any place any should make Proclamation , of any Gift , or Priviledge , That Whosoever will , may have ; Are not all then at liberty to accept thereof ? Even so is God's Love through Christ , according to this Beloved Disciple , That Whosoever believes in him , should not perish ; so that God excepts none , but those who exclude themselves through their Unbelief , and rejecting the Grace offered : And thus God sent not his Son into the World , to condemn the World ; but that the World through him might be saved . Now if we take the word World , according to its common and genuine Sense , I hope all Mankind is under this priviledge . And for my part , I do not remember in any part of the Bible , that the Believers are called the World , distinct from the rest of Mankind . Yet the Apostle leaves it not here , but gives us to underst and , what Christ said , was the Condemnation of the World , that Light is come into the World , and Men love Darkness rather than Light . Now , except the Apostle is speaking of two distinct Worlds , which yet he no ways distinguishes ; we may safely conclude , That Mankind in general is here intended ; for he tells us , The Condemnation was , because they loved Darkness rather than Light ; by which we cannot suppose , he intended only Believers ; for this is not applicable to Believers . To conclude this particular : Here we see , that Christ was not sent to condemn the World , but to save it ; but its Condemnation is , because it loves Darkness rather than Light ; and the Reason of that is , because their Deeds are Evil . So that , is it not safer to believe the Account the Apostle gives us of the Condemnation of the World , than the Account the Westminster Confession gives us ? The One saith , Because Light is come into the World , and Men love Darkness rather than Light ; the Other saith , For the Glory of his Soveraign Power over his Creatures , he has fore-ordained and decreed , and that from all Eternity .

( g ) If God had so Ordained and Decreed it , how could the Apostle Paul truly say , That God commands all Men every where to Repent ? I do therefore query , Doth not All Men every where , include all Particulars ? And if it doth , as it needs must , then all Mankind must needs be under the possiblity of Salvation : For to whom Repentance is possible , Salvation is also possible ; for those that Repent , shall be saved , if they fall not away again . And if God commands all Men to Repent , it must needs be , that they have Power given them of him to Repent ; for it were repugnant to Reason , much more to the Holy , Just and Good God , to require that of any of his Creatures , which he gives them no Power to do . If it be replied , God gave Adam Power , and he lost it ; so he may require Obedience , and yet give no Power . I answer , I deny it ; for if Adam lost his Power through his Sin , and that his Posterity is included in the same Condition ; let them that so affirm , prove , That God requireth any Worship or Obedience of him or them , without giving them Power so to do : For , I suppose they will grant , those that are in this State deserves Eternal Punishment for their Sin already committed , so that there is no need of more to Damn them . But waving this ; for Answer , I further say , This Sin of Adam's , according to the Westminster Confession , could be no ground for God's Decree ; for his Sin was but in time , and this Decree was from Eternity ; and also , God did not Decree any thing , because he fore-saw it , as future ; nay , Adam's Sin was necessary , he could not avoid it ; because these Faithmakers say , God did , from all Eternity , freely and unchangeably Ordain whatsoever comes to pass ; yet they confess , Adam had Power to fulfil the Law of God , being left to the liberty of his own will ; which , if they can reconcile these two together , so as to make it intelligible to the Understanding God has given to Mankind , I must confess I am to learn : But for a more full Answer hereto ; I refer to the next Head : That the Obedience of Christ is as extensive as the Sin of Adam .

CHAP. II .

Of the Universal Extent of Christ our Saviour's Sacrifice and Attonement .

AND the Scripture fore-seeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all the Nations be blessed . Gal. 3.8 . Fear not : for behold , I bring you good tidings of great joy , which shall be to all People . For unto you is born this day in the City of David , a Saviour , which is Christ the Lord . — Glory to God in the highest , and on Earth peace , good will towards Men . Luke 2.10 , 11 , 14. For so hath the Lord commanded us , saying , I have set thee to be a Light of the Gentiles , that thou shouldest be for Salvation unto the ends of the Earth . Acts 13.47 . Go ye therefore and teach all Nations . — Mat . 28.29 . That Repentance and Remission of Sins should be preached in his Name , among all Nations . Luke 24.47 . For the Love of Christ constraineth us , because we thus judge , that if one died for all , then were all dead : And that he died for all , that they which live , should not henceforth live unto themselves , but unto him that died for them , and rose again . 2 Cor . 5.14 , 15. Therefore as by the Offence of one , judgment came upon all Men to Condemnation : Even so by the Righteousness of one , the free Gift came upon all unto Justification of Life . Rom. 5.18 . And through thy knowledge shall the weak Brother perish , for whom Christ died ? 1 Cor . 8.11 . Who gave himself a Ransom for all , to be testified in due time . 1 Tim . 2.6 . But we see Jesus , who was made a little lower than the Angels , for the suffering of death , crowned with Glory and Honour ; that he by the Grace of God should taste death for every Man . Heb . 2.9 . And he is a Propitiation for our sins : and not for ours only , but also for the sins of the whole World . 1 John 2.2 . And we have seen and do testifie , that the Father sent the Son to be the Saviour of the World . 1 Joh . 4.14 .

Remarks .

I desire all the Lovers of Holy Scripture , and all those that are desirous to be Zealous for the Faith once delivered to the Saints , seriously to weigh and consider , how fully these Inspired Writers declared the Extent of Christ our Saviour's Attonement , and his being given for a General Redemption , without all Exception or Limitation to any Family , Nation or People ; but that he it was in whom all Nations should be blessed ; which is Glad-tidings of great Joy to all People ; He being the Light of the Gentiles , and God's Salvation unto the ends of the Earth ; who is therefore to be Preached to all Nations , for Repentance and Remission of Sins ; and that he died for all ; and by whose Righteousness , the free Gift is come upon all unto Justification of Life : So that the Plaister is as broad as the Sore , and the Medicine as universal as the Disease . Therefore it highly concerns us , Not to give Offence to any , seeing Christ died for them , giving himself a Ransom for all , and tasted Death for every Man ; being not only a Propitiation for our Sins , but also for the Sins of the whole World ; being sent of the Father to be the Saviour of the World . What more full , more extensive , and what more plain and clear can be delivered or spoken ? What Article of Faith , or Principle of Christianity , is in more express Terms ? So that it is even Matter of Astonishment , how any dare Limit the blessed Benefits of the Attonement of our Lord Jesus Christ to any certain Number of Men , excluding the rest from any Interest or saving Benefit intended to them by God , and by our Lord Jesus Christ .

There may many undeniable Arguments be drawn from the foregoing Scriptures , and others that might be produced , in Confirmation and Proof of this Doctrine ; but in regard these are so clear of themselves , I shall simply recommend them to the serious perusal of my Readers ; desiring they may seriously weigh the Force and Extent of them , and then I hope there will be no need of Illustrations . However , it may be time enough to consider them further , when any takes it upon them to shew their Deficiency , in holding out this Comfortable Doctrine .

And I hope I have delivered to my Reader this Article of Faith : ( Of our Saviour's being not only a Propitiation for our Sins , [ Believers ] but also for the Sins of the whole World ) not feebly Furnished , but richly Stored , with the Authority of Christ and his Apostles .

I know , that not only the Westminster Confession , but some other Professors , hold for Doctrine , That Christ did not die for all Men ; but , That all for whom he died shall be saved . Now the falseness of the former is sufficiently demonstrated in this Proposition ; the latter , I will offer a Text or two in Refutation of ; though my intended Brevity will not admit me to be more particular ; neither is there that occasion , as I apprehend : Yet hereby it may appear , Holy Scripture is against them in both : First , Then we have one Scripture already , 1 Cor . 8.11 . And through thy knowledge shall thy weak Brother perish , for whom Christ died ? If the Apostle be not mistaken , nor I misapprehend him , then those for whom Christ died , may perish . Again , the Apostle Peter saith , But there were false Prophets also among the People , as there shall be false Teachers among you , who privily shall bring in damnable Heresies , even denying the Lord that Bought them , and bring upon themselves swift Destruction , 2 Pet , 2.1 . What can be said more Plain and Full ? For the whole Matter is here exprest , both that these false Teachers was within the Purchase of Redemption , seeing they denied the Lord that Bought them ; and that notwithstanding they perished : For besides the nature of their Crime , as being false Teachers , and bringing in Damnable Heresies , even to the denying the Lord that bought them ; the Apostle saith , They brought upon themselves swift Destruction .

And thus the Falseness of their other Doctrine doth appear , which is so Repugnant to the Love of God , and the Extent of Christ's Attonement , as well as highly Injurious to a great part of Mankind ; seeing that most Men may there-from have Reason , to question , Whether they are placed by God under any possibility of finding Mercy : And on the other hand , there may be those who may perswade themselves to be under this Happy Condition , when they are not ; so that , tho' they live in much Wickedness , yet may flatter themselves , They shall be saved . Thus this Doctrine gives too much ground either to Despair or Presume ; whereas , on the other hand , to believe as we do , and as Holy Scripture holds out , there is ground of incouragement for all , yet none for any to presume . That notwithstanding the Depravedness of our Wills , and Corruption of our Natures , yet such is the Infinite Love of God , as to give his Son , even our blessed Lord Jesus Christ of Nazareth , to be our Redeemer ; who , in most Perfect Obedience to his Father , offered up himself , even unto Death ; yea , the Shameful Death of the Cross ; and hath thereby both procured Remission of Sins , and obtained for All , that free Gift of Grace , even a Manifestation of Saving and Evangelical Light and Grace ; whereby , if they do not reject and resist it , but suffer it to have influence upon them , they witness thereby Faith to be begotten in their Hearts , and so come to Repentance , and then witness the Remission of their Sins , through the Offering up of the Body of Jesus once for all , Heb . 10.10 . But on the contrary , if they reject the Offer of so great Love , they notwithstanding perish .

Thus I shall conclude this particular , That it is possible for those to perish , for whom Christ died , in the words of the Author to the Hebrews , Of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the Son of God , and hath counted the Blood of the Covenant , wherewith he was sanctified , an unholy thing , and hath done despite unto the Spirit of Grace ? Heb . 10.29 .

And that I may be the more intelligible we may distinguish Redemption into Particular and General ; even as there is a General giving , according to Mat . 11.27 . John 3.35 . Psalm 2.8 . And a Particular giving , according to John 6.37 . and yet both real , and agreeable to Scripture ; as well as there is a General Call , according to Mat . 9.13 . Mat . 20.16 . and a Particular Call , according to Rom. 8.30 . And yet both real , being relative to different States and Conditions ; by the General Call , all Men , without Exception , are called to Repentance , and to turn from their Evil Ways , and be received into the Favour of God ; which Call is real in God , though it is not always obeyed , as we may see Rom. 10.16 . The Special Call is to those , who having obeyed the General , are called to a more Glorious State , by the Spirit of Adoption , even to Sons and Daughters ; and whom he thus Calls , he Justifies , and in time Glorifies : Yet these two Calls differ not originally , being both the Drawings of God by his Light and Grace in the Hearts of Men ; but the one is to Man while Un-converted and Un-renewed ; and the other when Converted and Renewed : And till we come thus to apply Scripture , as it was spoken to divers States and Conditions , and Growths in Grace , we are never like either to Reconcile the Scripture with it self , or our selves to the one true Faith : For if we apply the Qualifications of grown Christians , and the Promises made to them , to Beginners ; and on the other hand , to allow to grown Christians only the Qualifications and Growths of Beginners , we shall make strange work , and put the Holy Scriptures into great disorder . So in the Redemption , purchased by our Lord , we are to distinguish between Particular Redemption , which relates to actual Justification , and is only applicable to those that are in a Sanctified State , 1 John 1.7 . And that General Redemption , which relates to all : Which , that I may be understood , what I mean thereby , take this following Account .

First then , The Wrath of God is so far removed , and his Divine Justice so far satisfied , as that Repentance and Remission of Sins is offered , and a measure of Saving Light and Grace procured , whereby those great Mercies are not only simply offered , but Man is thereby put in a capacity to receive them , and turn to the Lord , who is thus far , through his Son's Obedience , come nigh unto all ; so that the Lord is on his part reconciled to us , if we receive him , as hereby we are enabled to do . But on the contrary , if God made only an Invitation to all , to receive those good things , and had not also given them Power , or placed them in a Condition to receive them ; nay , which is worse , to have ordained they shall not receive them , What are they the better for such an Offer ? Or were it not as well they had no such Offer ? Is it not , as if any were so foolish or idle , to set a Dish of good Meat before a company of Dead Men , and bid them Eat , and be refreshed ? And yet thus , or worse , would too many suppose of God , in giving his Son for the Life of the World , and the Preaching of the Gospel . But to return ; he is , in the sense above , a Propitiation for the Sins of the whole World ; not that all are actually Reconciled ; for so none are , but who are come to be in Christ : And thus the Apostle Paul distinguisheth , saying , Who hath reconciled us to himself by Jesus Christ , and hath given us the Ministry of Reconciliation . Now then we are Ambassadors for Christ , as though God did beseech you by us : we pray you in Christ's stead , be ye reconciled to God , 2 Cor . 5.18 , 19 , 20. Observe here , he saith , Who hath reconciled us to himself by Jesus Christ ; that is , Believers , who were in Christ ; but of the rest , distinct from them , he neither saith , they were thus Reconciled , nor that they should not be thus Reconciled ; but saith , Reconciling the World to himself , &c. which plainly implieth , both that the Work was begun , and yet not finished : And thus they were Ambassadors in Christ's stead , to beseech or pray People , to be Reconciled to God : All which runs parallel , and shews God was willing , but Man was wanting on his part .

Thus is God's Love to lost Man excellently well set forth ; so that all are put by him under a real Capacity of Salvation , through our Lord Jesus Christ , and his Meritorious Obedience ; and yet if Men will not receive so rich Grace and Mercy , the Love of God is not in vain , nor our Lord Christ's Obedience un-accepted of his Father , as some do weakly imagine ; for God's Love is hereby heightned , so that he has done all that could be expected of a Merciful and Just Being . And Christ's Obedience is never the less accepted , in that in all things he was found in perfect Obedience to his Father's Will ; which , to all that are saved , will be matter of Eternal Joy ; as well as to all that perish , matter of Eternal Sorrow . Thus God will be Glorified , both in them that are saved , and in them that perish : The one acknowledging their Salvation to be of him ; the other , their Destruction to be of themselves .

CHAP. III .

Of the Universal Principle of Saving Light and Grace .

IN the beginning was the Word , and the Word was with God , and the Word was God . — In him was Life , and the Life was the Light of Men . And the Light shineth in Darkness , and the Darkness comprehended it not . — That was the true Light , which lighteth every Man that cometh into the World . John 1.1 , 4 , 4 , 9. For the Grace of God that bringeth Salvation , hath appeared unto all Men ; teaching us , that denying ungoliness and worldy lusts , we should live soberly , righteously , and godly , in this present world . Tit . 2.11 , 12. Therefore as by the offence of one , judgment came upon all Men to Condemnation : Even so by the righteousness of one , the free Gift came upon all Men to Justification of Life . Rom. 5.18 . But the Manifestation of the Spirit is given to every Man to profit withal . 1 Cor . 12.7 . The Righteousness which is of Faith , speaketh on this wise , Say not in thine heart , Who shall ascend into Heaven ? ( that is , to bring Christ down from above ) Or , Who shall descend into the deep ? ( that is , to bring Christ again from the Dead ) But what saith it ? The Word is nigh thee , even in thy mouth , and in thy heart , Rom. 10.6 , 7 , 8. Deut . 30.12 . That thou may hear it and obey it .

Remarks .

If we would but seriously weigh the force of these few Texts , without regard to our particular Opinions , no doubt but we should soon come to acknowledge to the Truth of them ; and to them may be added many more , that declares the same Doctrine ; which , for brevity sake , I have omitted . But such is some Men's unhappiness , that they are rather willing to make the Holy Scripture speak as they would , than to hear it speak in its own Language ; and to give Meanings to it , than take it in its own Terms : Here the Apostle John giveth us three strong Reasons , to move us to believe that this Light , which lighteth every Man , is Divine :

First , That this Light is the Life in him , the Word , which was with God , and was God , and was made Flesh ; which was Christ .

Secondly , That it shineth in Darkness ; by which he distinguisheth it from the Light of Nature , or Man's Natural Understanding ; for the State of Man , in his Natural Condition , is called Darkness , see Ephes . 5.8 .

Thirdly , He further distinguisheth it from the Light of Nature , as well as confirms it to be Divine , in affirming it to be that True Light , which the Light of Nature neither is , nor can be .

All which , I may demonstrate further thus : That Light , which is the Life in him the Divine Word , by whom all things was made , is not Natural , but Supernatural Light ; yet such is that Light , which is the Light of Men , or which lighteth every Man that cometh into the World ; therefore that Light , which lighteth every Man that cometh into the Wo●●d , is no Natural , but a Supernatural Light . Again , That Light , which is not comprehended by Darkness ( which Darkness is , as above , the State or Condition of Man , naturally ) must be a Supernatural Light , consequently Di●ine ; and yet such is the Light which lighteth every Man , according to John ; therefore this Light , which ●ghteth every Man that cometh into the World , is a Divine Light . This is pro●ed from 1 Cor . 2.11 , to 14. For what Man knoweth the things of a Man , save the spirit of a Man that is in him ? Even so the things of God knoweth no Man , but the Spirit of God . Thus it is evident , that as no lower Principle than the Spirit of a Man , knoweth the things of a Man ; so , nor any lower Principle , than the Spirit of God , can give the true Knowledge of God . Wherefore the Spirit of God is absolutely necessary to come to the true Knowledge of God ; and therefore Man , in his Natural State , may properly enough , both be called Darkness ; and also truly enough be said , not to comprehend this Light ; because it is Supernatural , and he is Natural ; for the less Excellent , cannot comprehend the more Excellent ; for nothing can reach above its proper Sphere . However , the Apostle in the 14th verse , puts a full period to the Controversie , saying , But the Natural Man receiveth not the things of the Spirit of God , for they are foolishness unto him : Neither can he know them , [ observe ] because they are spiritually discerned . Now if it be objected , What better is Man , for this Supernatural Light , seeing his Condition is such , that he cannot comprehend it ? I answer , Though he cannot , yet it can so break in upon him , as to reveal it self to him ; and then , by the discovery it makes , he may thereby receive so much knowledge as is sufficient to his present State . And thus it doth reveal it self in the Day of every one's Visitation ; for its lightning every one that comes into the World , is the Day of Visitation to every one ; therefore every one has a Day of Visitation . And to this is applicable that of the Apostle Paul , 2 Cor . 4.6 . For God , who commanded the Light to shine out of Darkness , hath shined in our Hearts , to give the Light of the knowledge of the Glory of God , in the face of Jesus Christ . To which I I may add , that of the Psalmist : For thou wilt light my Candle : The Lord my God will enlighten my darkness , Psalm 18.28 . Thirdly , The Light of Nature ; which is that Principle of Reason , whereby Man becomes a Rational Being , cannot properly be called a True Light ; because , through the Fall , Man in all , his Faculties is degenerated and corrupted ; so that our very Minds are become Carnal ; which , as the Apostle Paul hath defined , is Enmity against God , Rom. 8.7 . And this is also further proved , from Gen. 6.5 . where we have a Woful , but True Account of our selves , as we stand in the Fall , That every Imagination of the Thoughts of our Hearts are only evil continitally : So that as such , I cannot understand how we can have any True Light ; for the Evangelist doth not say , That this Trur Light , which he saith , lightneth every Man that cometh into the World , is any Principle we have as Men , thus considered ; for he doth not make it to be any Principle or Faculty of Man ; but the contrary , That it is the Life in him the Word : No more do we , but accounts it the Grace of God , and his Rich Mercy through our Redeemer , the Lord Jesus Christ .

Thus upon the whole , I would hope , every one will acknowledge , the Light of Grace , or Redemption , which is only in and by Jesus Christ , and is the Light of his Holy Spirit , who is God and Man , only to be that True Light ; and then , according to the Apostle , every Man that cometh into the World is lightned therewith .

I now come to that noted Saying of the Apostle Paul to Titus , For the Grace of God that bringeth Salvation , hath appeared to all Men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present World ; from which , Three things are very observable : First , That this Grace is Saving Grace , because he saith , It brings Salvation . Secondly , That all Men may come to have Benefit by it , because he saith , It appears to all Men . Thirdly , That it was the Saints Teacher , both with relation to what they were to avoid , and what they were to do . All this is so very plain from the Text , that one would even conclude , none would adventure to deny : Though it 's too apparent , some Men are so bold , that before they will have their Opinions refuted , they will even deny the most plain Sense of any Scripture : As for instance , John saith , He ( to wit , Christ ) was a Propitiation for our Sins ; and not for ours only , but also for the Sins of the whole World . Here they will not admit , That the Apostle , by the whole World , intended Mankind in general , but only the Elect , whom they also conclude to be but a small part of Mankind : When the Apostle doth plainly dis●linguish the Elect , or Believers , from the whole World , in saying , For our Sins , and not for ours only ; and then saith , but also for the Sins of the whole World ; by which it is most clear , that Mankind in general is comprehended , And again , though they at times will grant , that Holy Scripture is the best Expounder of Holy Scripture ; yet here , though the Apostle uses the same Phrase , in the same Epistle , in distinguishing the Believers and the World in general , they will not allow one and the same Interpretation to both ; for the Apostle saith , in the same Epistle , We know we are of God , and the whole World lieth in Wickedness . Here they will not allow the Apostle intends , by the whole World , the Elect ; and yet they have the same Reason .

Thus too many makes the Scripture suit with their Opinions , instead of making their Opinions suit with Scripture .

Now this Grace is that Spiritual Guide , which the People called Quakers are heard so frequently to exhort People to observe the Teachings of : And is it not well done ? And may they not lawfully do it ? Since it was the Saints Teacher of old , and taught them both to deny Ungodliness , and Worldly Lusts , and also to live Soberly , Righteously , and Godly in this present World : ( Mark , In this present World ) And have not we , in this Age , need to be taught this Lesson ? And if we have , were it not well , if all pressed People to hearken and adhere to this Teacher , in their own Hearts , as well as the Quakers do exhort ? And tho' thus to Preach and Teach be , by too many now-a-days accounted Enthusiasm ; yet if the Christian World , so called , were more taught by this Teacher , it would look more like to its Primitive State .

The Apostle Paul , in Rom. 5.18 . maketh a plain Parallel between the Extent of Adam's Transgression , and Christ's Obedience and Righteousness ; so that if there be a loss and disadvantage come upon all Men , by Adam's Transgression , even so there is a gain and advantage come upon all Men , through the Righteousness of Christ ; even , such a gain and advantage , as the Apostle terms the free Gift , which is unto Justification of Life : So that for my part , if I were for Absolute Reprobation , this very Text would make my very Heart ake ; seeing it is a Dreadful Thing , either to add or diminish to Holy Scriptures ; for which see Rev. 22.18 , 19.

Now the Apostle doth say , This free Gift doth come upon all unto Justification of Life ; yet he saith not , that all are thereby Justified , even as he said before , That the Grace of God appeared unto all Men ; yet not , that all Men were saved by it ; nay , none are saved by Grace , or justified by this Free Gift , but those that suffer it to renew and sanctifie them , by receiving it into their Hearts ; all others are only thereby put into the capacity of Salvation ; and the Reason thereof is , because they reject and resist it , as those did , Acts 7.51 . It would of its own Nature produce Saving Effects in all ; but all do not yield to its Operation : Even as it is in the Figure , Cast a grain of Wheat into the Ground , and if there be no impediment , it will naturally produce Fruit , and yield Increase ; but if it be not suffered to abide in the Ground , or otherwise hindered , it doth not bring forth Fruit ; and yet no wise Man will lay the blame in the Wheat : And thus we shall find in the Day of Judgment , according to those Parables made by our Lord , That the Condemnation of the World will not be , because they wanted Saving Grace , this Free Gift , or Divine Light ; but because they loved the Pleasures of Sin , their Evil Life , and Darkness , better . For to be sure , the holy , just , merciful and good God , will make it appear , when he Judges the World in Righteousness , that he has done all , in order to the Salvation of Mankind , that is consistent with so Glorious a Being .

But if it be objected , He may do what he pleases , he being an absolute Soveraign ●ord .

I answ●● , He may do what he pleases ; but we are to understand , he will not please to do any thing , but what is agreeable to all his Holy Attributes ; his absolute Power will not move him to act contrary to the rest .

And here I shall take notice what the Westminster Confession saith , Chap. 1. and Sect . 1. That the Light of Nature , and the Works of Creation and Providence , do so far manifest the Goodness , Wisdom and Power of God , as to leave Man unexcusable ; yet are they not sufficient to give the Knowledge of God , and of his Will , which is necessary to Salvation . Now I do deny that to be sufficient to leave unexcusable , which is not , if improved , sufficient to leave excusable ; and to say otherwise , is contrary to all the Reason God has given us : I hereby plead not for the Sufficiency of the Light of Nature ; for I do not believe it to be able , either to excuse or accuse , that is sufficiently : But the Grace of God , and Light of Christ is able to do both● as we are found loving or hating it●● ▪ So I desire all to be careful , how they charge such unaccountable things to God : First , in taking the Slothful Servant's part , in making God require that of Man , he gives him no Power to do : And then , to make God amends , goeth about to make it appear , He may , and that justly . Let such first resolve us , Whether God doth not look on Man as an accountable Creature , and whom he will call to an account for the Deeds done in the Body ; and accordingly as he hath well or ill done , reward or punish him ? Which , if it be granted , that Man is an accountable Creature , and that he shall receive according to the Deeds done , whether it is not ab●olutely necessary that such a Creature , under such Circumstances , have Power given him , either to do what is required of him , or not to do ? But to clear the matter further , How can any Creature be justly punish'd for not doing that it never had Power given it to do ? Or what Reward can it deserve , which was not in the power of the Creature to do otherwise ? For if Man be under an absolute Eternal Decree , so that all his ways was from Eternity decreed ; and that God hath unchangeably Decreed whatsoever comes to pass : Whether , pray , can any Actions done by Man be properly and originally called Man's Actions ? Or are they not more properly and originally God's ? And then , pray , where is there any such thing as Sin in the World , except we will say , that God is the Author thereof ; which is Blasphemous to think ? So upon the whole , if this Doctrine were true , it would destroy both Vertue and Vice out of the World ; and consequently Rewards and Punishings : Not to say , it overthrows the Belief of the General Judgment . Yet I shall leave it with the rest , to the serious Consideration of my Readers .

Thus having taken a short view of this Doctrine of Absolute Reprobation , and the Nature and Tendency of it : I shall proceed to our next , 1 Cor . 12.7 . Here the Apostle doth declare , That a Manifestation of the Spirit is given to every Man to profit withal ; which is more than to every Believer , or every one of the Elect ; and much more , than to none but the Elect ; for every Man comprehends both Believers and Unbelievers . And thus we find it was given , according to our Saviour's Parable of the Sower , and the Talents ; the Sower ( who was himself ) sow'd his Seed upon all the four sorts of Ground , though but one of them brought forth Fruit to maturity ; and the fault is there assigned to be in the Ground , not in the Seed ; for there is no difference made of the Seed , but that it was all one in the four sorts of Ground . So likewise of the Talents , the Slothful Servant is charged with not improving his Talent ; and nothing alledged even by the Slothful Servant , but that the Talent was the same with the others , as it doth clearly appear to be ; for the Lord calleth it his Money , and his own ; nay , the Slothful Servant confesses it to be his ; and therefore it was given to him that had made his five ten .

I have elsewhere shewed , that the asserting of Saving Grace to be given to all , doth not conclude all to be therefore Saved . And the Holy Scripture doth abundantly make it out , as I have already instanced , and shall more fully do , under the next Head . So that it greatly concerns all , to see that they improve their Talents ; and that the Word of Grace grow in their Hearts , that they suffer nothing to choke it ; and that they profit with the Manifestation of the Spirit given them ; or else , notwithstanding , they may perish : So that our Saviour's Exhortation is very necessary , That what I say unto you , I say unto all , Watch .

Our last Instance is , Rom. 10.6 , 7 , 8. Where the Apostle acquaints us , That the Word of Faith is nigh , in the Mouth and Heart ; and therefore , as Moses exhorted the Jews , so doth Paul the Romans ; and holds it out as an Universal Principle to both Jew and Greek ; and in verse 12. he saith , There is no difference , but the same Lord over all , is rich unto all that call upon him : So that , according to this Doctrine , he might well affirm , as he did in Chap 2. That the Judgment of God is righteous , who will render to every Man according to his deeds : To them , who by patient continuance in well-doing , seek for Glory , and Honour , and Immortality ; Eternal Life : But unto them that are contentious , and do not obey the Truth , but obey Unrighteousness ; Indignation and Wrath ; Tribulation and Anguish upon every Soul of Man that doth evil , of the Jew first , and also of the Gentile . But Glory , Honour , and Peace to every Man that worketh good , to the Jew first , and also to the Gentile . For there is no respect of Persons with God . Thus we see how Universally this great Minister holds out the Gospel : Here is nothing that savours of an Absolute Reprobation .

So I shall sum up and conclude this Head thus , That since it doth appear , that the Life in him the Divine Word , is the Light of Men ; and that every Man that cometh into the World is lightned with a True Light ; That the Grace of God , which bringeth Salvation , hath appeared to all Men ; That there is a Manifestation of the Spirit given to every Man to profit withal ; that the free Gift which is unto Justification of Life , is come upon all Men ; That the Word of Faith is nigh , in the Mouth and Heart : I hope we may , without Error , hold for Doctrine , as we have hitherto done , That such is the Infinite Love of God to Mankind in general , that through the Righteousness and Obedience of his Only Begotten Son , our Lord Jesus Christ , he doth commit to every Man a Measure of Saving Light and Grace , in order to their Salvation ; and in the Day of every one's Visitation doth call them to Repentance thereby ; Notwithstanding the Westminster Confession saith the contrary , and concludes , That God has passed by , and Eternally Reprobated , a great part of Mankind , without any respect had to their Disobedience or Sin , but for the Glory of his Soveraign Power : And yet concludes , God made Man in his own Image ; and notwithstanding decrees him to Hell and Torment , without ( as before ) respect had to his Disobedience or Sin .

Pray , Friendly Readers , consider this , and see how it tends to the Glory of his Soveraign Power , which is accompanied with the Perfection of Wisdom , Goodness , Righteousness , Love and Mercy .

CHAP. IV .

Of the Possibility of Falling away from Grace .

BUT when the Righteous turneth away from his Righteousness , and commiteth Iniquity , and doth according to all the Abominations that the wicked Man doth , shall he live ? All his Righteousness he hath done shall not be mentioned : in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he die . Ezek . 18.24 . Every Branch in me that beareth not fruit , he taketh away — If a Man abide not in me , he is cast forth as a Branch , and is withered — John 15.2 , 6. But I keep under my Body , and bring it into subjection : lest that by any means when I have preached to others , I my self should be cast away . 1 Cor . 9.27 . Moreover Brethren , I would not have you ignorant , how that all our Fathers were under the Cloud , and all passed through the Sea ; and were all baptized unto Moses in the Cloud , and in the Sea ; and did all eat the same spiritual Meat ; and did all drink the same spiritual Drink : ( for they drank of that spiritual Rock that followed them , and that Rock was Christ . ) But with many of them God was not well-pleased : for they were overthrown in the Wilderness . Now these things were our Examples , to the intent we should not lust after evil things , as they also lusted . 1 Cor . 10.1 , 2 , 3 , 4 , 5 , 6. Well , because of unbelief they were broken off , and thou standest by Faith : Be not high-minded , but fear . For if God spared not the natural Branches , take heed lest he also spare not thee . Rom. 11.20 , 21. Take heed , Brethren , lest there be in any of you an evil Heart of unbelief , in departing from the living God . — For it is impossible for those who were once enlightned , and have tasted of the heavenly Gift , and were made partakers of the Holy Ghost , and have tasted the good Word of God , and the Powers of the World to come ; if they shall fall away , to renew them again unto Repentance : seeing they crucifie to themselves the Son of God afresh , and put him to open shame . Heb . 3.12 . & Chap. 6.4 , 5 , 6. Now the end of the Commandment is Charity out of a pure Heart , and of a good Conscience , and of Faith unfeigned : which some having put away , concerning Faith have made shipwrack . 1 Tim . 1.5 , 6 , 19. Now the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , giving heed to seducing spirits , and doctrines of Devils . 1 Tim . 4.1 . For if after they have escaped the pollutions of the World , through the knowledge of our Lord and Saviour Jesus Christ , they are again intangled therein , and overcome ; the latter end is worse with them than the beginning . — But it is happened unto them , according to the true Proverb , The Dog is turned to his own vomit again ; and , The Sow that was washed , to her wallowing in the mire . 2 Pet . 2.20 , 22.

Remarks .

From Ezekiel 18. it is very clear to me , That a Righteous Man may fall from his Righteousness , and turn to commit Wickedness , and therein die ; as it is , That a Wicked Man may turn from his Wickedness , and become a Righteous Man : The one is as inferrable from the Chapter as the other , and both undoubtedly true . Neither is it less inferrable from our Saviour's Doctrine , John 15. That it is possible to be grafted in him , so as to become a Branch in that Heavenly Vine ; yet through unfruitfulness , may come to be broken off , and wither . Which Doctrine had weight with the Apostle Paul , which made him keep under his Body , and bring it into subjection , lest that after he had preached to others , he himself should become a cast away . Now I come to Matter of Fact , where this holy Apostle , to warn the Believers then , acquaints them , how many of the Fathers fell away , and were destroyed , notwithstanding their high Attainments , as to eat of that spiritual Meat , and drink of that spiritual Drink ; for he tells us , they drank of that spiritual Rock that followed them , which Rock was Christ ; and then pray , were not such as those , that thus partook of Christ , Partakers of Saving Grace ? And yet fell away , and were destroyed by swift Judgments . Therefore he cautions the Corinthians , that though they stood , to take heed lest they fell .

Moreover , the Apostle in Rom. 11. doth from the rejection of the Jews , and their being broken off from the good Olive-Tree , ( which is Christ ) and the Gentiles being grafted in , cautions them to be careful , lest they be broken off too ; telling them , their standing was by Faith ; so that they ought not to be high-minded , but fear ; seeing the Jews , if they continued not in Unbelief , should be grafted in again ; which was the cause of their being broken off : Which ( I should think ) would induce any sober Man to believe , that a State of Grace may be fallen from ; and then Grace may be given to those that perish .

The Author to the Hebrews cautions the Believers , to take heed , lest there be in any of them an evil Heart of Unbelief , in departing from the living God ; and shews how impossible it is to restore such again , as were made Partakers of the Holy Ghost , and the Powers of the World to come ; seeing they crucifie afresh to themselves the Son of God , and put him to open shame .

The Apostle to his Beloved Timothy , is also very full touching this Particular , how that some had made shipwrack of Faith ; which plainly demonstrates their falling from Grace ; for if they had not turned from Grace , they would not have made shipwrack of Faith ; and without Grace , I know not how a Man can have Faith ; especially Faith unfeigned , and a good Conscience . Besides he further informs us , That the Spirit spake expresly , that in the latter times some should depart from the Faith ; and if it had not been the True Faith , I cannot see any Evil in departing from it .

The Apostle Peter is very full herein also , how that with such it is according to the true Proverb , The Dog is turned to his vomit again ; and , The Sow that was washed to her wallowing in the mire : For , having escaped the Pollutions which are in the World , through the knowledge of our Lord and Saviour Jesus Christ , ( which cannot be without the Grace of God ) yet they come again to be intangled therein ; so that their latter end is become worse than their beginning . So it to me is matter of weight , that notwithstanding we may know our selves in a State of Grace , yet we may , if we be not duly watchful , lose so happy a Condition . And Experience has shewed us too much of the Truth of this ; though I deny not but there may such a State in Grace be obtained , from which there cannot be a total Apostasie ; yet it is evident , a good Condition may be departed from ; and if so , the Westminster Confession is out in this matter , which concludes All but the Elect , God was pleaved to pass by , and to ordain to Dishonour and Wrath , giving Saving Grace to them only , and that none of them can fall away ; which concludes , that Grace cannot be fallen from . So upon the whole , if these Four Particular Doctrines , be Orthodox , and according to the Gospel , then is that Doctrine of Absolute Reprobation Heterodox , and contrary to Gospel . And that these my Labours may have the desired Effect , if it be but upon one Soul , I shall think them well bestowed .

Having thus shewed , under these Four Heads , how full the Holy Scriptures are against , and in direct opposition to this Doctrine of an Absolute Reprobation , or God's Eternally Decreeing a certain Number , not only of Men , but Angels , to Dishonour and Wrath : And that he hath not Decreed any thing , because he Fore-saw it as future , or as that which would come to pass upon such Conditions . Yet that those who are resolved , Right or Wrong , to hold to it , may have as little as possible to object against me , of Unfairness , I shall also briefly Consider those Scripture-Texts , the Makers of this Confession of Faith bring for Proof of the same . I shall thus , in order , both quote their Doctrine , and also the Scripture-Texts , as they stand in their Westminster Confession-Book : Which Scriptures , I suppose they would make People believe , this their Doctrine is Conformable to , and builded upon : By the opening of which , I also hope , my Readers may further see , how wide these Scripture-Texts are to their purpose . So that except they have some better Foundation , this their tottering Fabrick will not stand long , having no Footing or Warrant from them ; for they are in Harmony of themselves , though such opposite Doctrine would endeavour to rent them , or have them divided ; even as the Harlot in 1 Kings 3.16 . who , having overlaid her own Child , would have had the Living Child divided . But Blessed be God , who has and will more and more open the Eyes of People , so that they will not be thus imposed upon , in Matters so nearly concerning them ; but will , like the Bereans of old , Examine , whether these things be so , or no .

Westminster Confession , Chap. 3. §. 1.

God , from all Eternity , did , by the most Wise and Holy Counsel of his own Will , freely and unchangeably Ordain whatsoever comes to pass . Eph. 1.11 . Rom. 11.33 . Heb . 6.17 . Rom. 9.15 , 17.

Their First Proof , Ephes . 1.11 .

In whom also we have obtained an Inheritance , being Predestinated according to the purpose of him , who worketh all things after the Counsel of his own Will .

Remarks .

That God worketh all things after the Counsel of his own Will , this is most certain : For who shall be his Teacher ? But how doth this prove , ( which is the chief part of the Text , to the matter in hand ) That God did , from all Eternity , Ordain whatsoever comes to pass ? They must have brighter Eyes than I , that can see that ; for I am satisfied , the Proof is not in these Texts : But all the Text says , is , God worketh all things , &c. which relates to the Present Time , and nothing to any Former Decree , and which all Christians acknowledge , That God worketh all his own Works , or Things , after his own Counsel . Now as to the phrase , All things ; we must only understand , the Apostle intends , God worketh all his own Works or Things ; and not , Whatsoever comes to pass : This is most absurd , and would make God Author of all Wickedness . And the Apostle uses the same Phrase in the foregoing Verse , That he might gather together in one , all things in Christ . I hope these Faith-makers will not conclude , that this is meant Universally ; for then Reprobates must be gathered into Christ , as well as the Elect . And thus it doth appear , that this Text doth no ways make for their Doctrine , neither with respect to an Eternal Decree , nor to whatsoever comes to pass .

Their 2d Proof , Rom. 11.33 .

O the depth of the Riches both of the Wisdom and Knowledge of God! How unsearchable are his Judgments , and his Ways past finding out !

Remarks .

This Text is a Holy Admiration of the Wisdom and Knowledge of God ; and doth very well prove the Infiniteness thereof : But doth no ways prove , He has , from Eternity , Decreed whatsoever comes to pass .

Their 3d & 4th Proofs , Rom. 9.15 , 17.

For he saith to Moses , I will have Mercy on whom I will have Mercy , and I will have Compassion on whom I will have Compassion . Therefore hath he Mercy on whom he will have Mercy , and whom he will he hardeneth .

Remarks .

These two Texts chiefly declares the Power of the Will of the Almighty God . Now , since it is the Power of the Will of an Holy , Good , and Merciful God , we need not fear any Severity , but what is bounded with perfect Goodness . As concerning the Mercifulness of God , it is no ways contrary , but very agreeable to what is contained under these Four Heads of Doctrine , I have brought in opposition to this Doctrine of Absolute Reprobation . And as concerning the other part of the Text , Whom he will he hardeneth ; it is not them whom he did from all Eternity Harden , or decreed to Harden ; this had been something : But , as the Apostle delivers it , it rather shews his Power , than Act ; being only , Whom he will he hardeneth : Yet , to be rightly understood , we deny not God's Hardening , in a right Scripture-sense , even as it relates to the time of Men's great Provocation , and having Rejected the Offers of Mercy , and Sinned out the Day of their Visitation : As it was in Jerusalem's Case , where our Lord with Tears expresses , How often she might have been gathered ; and to make it Carry the Sense of his Meaning , gives it under the Comparison , of a Hen gathering her Chickens ; which makes it appear to be a real Design , and no feigned Shew : But she rejecting so tender and real Offers of Mercy , till her Day expired , our Lord also tells us , That then the things that belonged to her Peace was hid from her , but not before : And as it is also in the Parable of the Supper , How that several having refused the Invitation , was afterwards rejected . So God hardeneth none , as far as we find by Holy Scripture , till after they have refused the Offers of Love and Mercy . And thus is verified that Scripture , Man's Destruction is of himself , but his Help is in the Lord . But if God had from all Eternity decreed it , and that without respect to any thing future , or to come , How can Man's Destruction be , properly , of himself ? Pray consider this , you that are for this Doctrine , and make it demonstrable , how this Scripture can be true , and your Doctrine too . The manner of God's Hardening therefore , is , A withdrawing of his Mercy , having been rejected ; and not an infusing Hardness into Men's Hearts . Thus we see what Proofs these Men bring for their Doctrine : Surely they thought , if they quoted but Scripture , it would serve , how impertinent soever to their purpose .

Westminster Confession , Chap. 3. §. 2.

Yet hath he not Decreed any thing , Rom. 9.11 , 13 , 16 , 18. because he foresaw it as future , or as that which would come to pass upon such Conditions .

Their Proof , Rom. 9.11 , &c.

For the Children being yet not Born , neither having done any Good or Evil , that the purpose of God according to Election might stand , not of Works , but of him that Calleth : As it is written , Jacob have I loved , but Esau have I hated .

Remarks .

Throughout this 9th of the Romans , yea to the 12th Chapter , the Apostle laboureth to beat down the carnal Conceit of the Jews , That because they were the Seed of Abraham , according to the Flesh , therefore they were the Children of God ; but he shews their mistake ; and openeth the Mystery of the Gospel , How that All the Promises relate to Christ , and Faith in him ; as he also else-where observes , If ye be Christ's , then are ye Abraham's Seed , and Heirs according to he Promise . Now here he brings , for Example , that of Jacob and Esau . But first , we must observe what that was , that was said , Before the Children were Born ; not that God loved Jacob , and hated Esau ; that was not spoken till long after they were both Dead , and is there only , by the Apostle , quoted out of Mal . 1.2 , 3. But that which was said before they were Born , was , The Elder shall serve the Younger ; which was rather Prophetical , than any Decree ; and was fulfilled in David's time , when the Edomites became Tributers ; as also it is Allegorical , Representing the Two Inward Seeds and Births : At most , take it which way you will , it is only a Preference of Jacob before Esau ; which implies no Reprobation of Esau : For many Men , having several Children , may love or prefer one above the rest , yet love them all well : And as our Saviour had several Disciples , yet he did in some measure shew more respect to John , than he did to the rest ; wherefore he was accounted the Beloved Disciple ; not but that he loved them all . Neither doth the word Hated , always signifie an absolute and final Hatred : For God hates the Wicked , yet many wicked Men comes to find Mercy . And it is said in Scripture , Jacob loved Rachel , and hated Leah ; by which we are to understand , a Preference of Rachel above Leah ; for it is not to be granted , That Jacob hated his own Wife , in the common sense of the word . Yet such Instances are these Men's Proofs for their Doctrine of Absolute Reprobation . As to the other Verses , enough is said above .

Westminster Confession , Chap. 3. §. 3.

By the Decree of God , for the Manifestation of his Glory , some Men and Angels 1 Tim . 5.21 . Mat . 25.41 . are Predestinated unto Everlasting Life ; and others Fore-ordained to Everlasting Death . Rom. 9.22 , 23. Eph. 1.5 , 6. Prov 16.4 .

Remarks .

As touching these Scriptures , which relate to Election , it being a Doctrine no ways opposed by me : Election being a Selection , or a Preference of some before others ; which doth not in the least imply the Reprobation of any : Therefore I have no cause to have any Controversie therewith . But whereas some Angels , as well as Men , are by the Confession concluded to be Fore-ordained to Everlasting Death , I may take the liberty to enquire , What Ground from Scripture they have for this Doctrine ? And all the Proof I find that they bring , touched the Angels being Fore-ordained to Everlasting Death , is but One , and that is from Mat . 25.41 . Then shall he say to them also on the left hand , Depart from me , ye Cursed , into Everlasting Fire , prepared for the Devil and his Angels . One might have thought , since they have brought but one Text , it would have been to the purpose : But I must say , I can find no Fore-ordination at all in the Text ; for all that is said , is , That Everlasting Fire is prepared for the Devil and his Angels ; which is no more than what is generally believed : For the Infinite , Wise , Just and Good God , has , no doubt , prepared Punishment for all Wicked Angels , as well as Men ; as well as he has prepared Joy and Felicity for all the Holy , of both sorts . Now all this is but agreeable with the Acts of his divine Wisdom and Fore-knowledge ; and no Fore-ordination , or Ordering any part of the Workmanship of his Hands , either Angels or Men , to Everlasting Death , without regard had to any thing future , or to come , as to be done by them , as occasion thereof . So shall return to consider their other Proofs , relating to Men .

Rom. 9.22 . What if God , willing to shew his Wrath , and to make his Power known , endureth with much Long-suffering the Vessels of Wrath , fitted to Destruction ?

This Text chiefly teacheth , That it may be consistent with the Divine Wisdom , to bear , through his great Long-suffering , the Vessels of Wrath , ( which are those that have out-lived the Day of their Visitation , as I have in part shewed ) to fill up their measure of Wickedness , that he may more Remarkably bring his Judgments upon them . And is not this the great Wisdom of God , that so others may be warned , and Repent before the Day of their Visitation expire , and so they become fitted to Destruction ? For then they may be truly said to be fitted to Destruction , and not before . And , pray , what more doth this Text hold out ? Which is far short to prove , That they were by God fore-ordained to Everlasting Death . For my part , I can find no such Meaning in the Text . Pharaoh was , no doubt , one of those who had out-lived the Day of Mercy , when the Lord said , For this purpose have I raised thee up , that I might shew my Power in thee : For these words were not spoken till the time of his great Provocation ; having before that several times refused to let the Children of Israel go ; so that the Case of Pharaoh doth not make any thing for this Doctrine of Absolute Reprobation : For it is no where in the Bible said , That God did , from all Eternity , fore-ordain him to be a Vessel of Wrath ; or words that will carry that Construction . And for that saying of the Apostle , Hath not the Potter power over the Clay , of the same lump to make one Vessel unto Honour , and another unto ●ishonour ? This comparison sheweth the Power of God over Men , even as the Potter has Power over the Clay ; which no way holds out any Absolute Eternal Decree . And what Potter will make that a Vessel unto Dishonour , that will be one to Honour ? But if the Clay will not frame under his hand , to be a Vessel of Honour , he then may make it to Dishonour . And what ground have we to suppose otherwise of God , seeing we find according to Holy Scripture , that it is not the way of his Holy Spirit generally , to work irresistably ? For there were those , who resisted the Holy Ghost , as their Fathers also did ; so , not only They , but their Fathers also , resisted it . And God saith of the Old World , That his Spirit should not always strive with Man ; which also holds out the same Truth . And also there were such as Crucified a-fresh , to themselves , the Son of God ; and did despite to the Spirit of Grace : All which verifies the Truth of this Assertion . Thus I have taken notice , not only of their Proofs out of this 9th of Romans , but the Chapter it self , which may any ways be thought to favour this their Doctrine , and can find no such Inference warrantably to be drawn from it . As to their Proof out of Proverbs 16.4 . The Lord hath made all things for himself ; yea , even the Wicked for the day of evil : I suppose no more can be justly drawn from this Text , than that the Lord will bound all things to his own Glory ; and that therefore the Wicked are to be punished : For I think there is no great difference between , the Wicked being appointed for the Day of Evil ; and the Day of Evil being appointed for them : Which doth no ways prove , That God did from all Eternity fore-ordain any to be Wicked ; or , that any was foreordained to Everlasting Death , without any regard had to their wickedness : For if God did not decree any thing , because he fore-saw it , or as what would come to pass upon such Conditions ; then what less doth this Doctrine teach , than that God did fore-ordain some to Everlasting Death , without regard had to their Wickedness ? So that it is no wonder , that such Doctrine as this should have no better proof from Holy Scripture .

Westminster Confession , Chap. 3. §. 4.

These Angels and Men , 2 Tim . 2.19 . Joh . 13.18 . — thus Predestinated and Fore-ordained , are particularly and unchangeably designed ; and their number is so certain and definite , that it cannot be either increased or diminished .

Remarks .

These Faith-makers have here , as it were , Riveted their Doctrine with bold Assertions ; but it would have passed far better , with sober thinking Christians , if they had withal brought clear Scripture-Proof ; then it had been Riveted indeed : But since they have given us two Scripture-Texts , we will hear what they will say on their behalf .

Nevertheless , the Foundation of God standeth sure , having this seal , The Lord knoweth them that are his . And , Let every one that nameth the Name of Christ , depart from iniquity , 2 Tim . 2.19 . From this Text we may observe , First , That The Foundation of God standeth sure . Secondly , The Lord knows them that are his . Thirdly , That they that name the Name of Christ , ought to depart from Iniquity . That the Foundation of God , or the Foundation on which the True Church is builded , standeth sure , is most certain : But what Foundation is that ? Is it not Jesus Christ ? 2dly , That the Lord knoweth them that are his ; this is universally Believed by all that Believe in God ; for they believe him to be Omnipresent , Omniscient , and Omnipotent : But I hope his Fore-knowledge is no Decree . However they have spared us the pains in disputing that Point , because they say , He did not decree any thing , because he fore-saw it as future . Thirdly , That they that name the Name of Christ , are to depart from iniquity ; I suppose they will lay no claim to , for to prove their Doctrine by . So how it is concludable from this Text , that the number either of those that are saved , or perish , are so definite and certain , that one cannot be added or diminished to either number , is more than I can apprehend , or they have proved .

Their other Proof is , John 13.18 . I speak not of you all ; I know whom I have chosen . — Is it not plain , that this Text chiefly shews the Divine Fore-knowledge of Christ , that the Disciples might know , that he foreknew who would betray him , and doth relate to Judas ? Which , what shew of Proof this has , to prove the Number of them that are Predestinated to Life , and of those that are Fore-ordained to Everlasting Death , to be so certain and definite , that one cannot be added or diminished to either number , I leave to my Readers to observe .

Thus I have also Examined the pretended Proofs they bring for the Confirmation of this their Doctrine of Absolute Reprobation , and find they will not stand them instead : By which it may be observed , what great difference there is between the Evidence the Holy Scripture giveth , in behalf of any of those Four Particular Doctrines I have brought in opposition to this of Absolute Reprobation ; and the Evidence it giveth on the behalf of this Doctrine ; how copious and unanimous it is on the behalf of any of the Four , and how short and defective on the behalf of this of Absolute Reprobation . And indeed how should it be otherwise ? For it being in Harmony , it cannot give Evidence for them both ; for that which is an Evidence for the one , is an Evidence against the other ; so that if the one be true , the other is false . So I shall conclude these my small Endeavours , for the good of those that are , or may be herein concerned .

THE END .