fays, who gave himself for us, not for theme, or for all, that he might redeem us, not them, or all men, from all iniquity; and purify unto bimself a peculiar, diftinct people, zealous of good works. The argument above cited, is founded on a manifeft falfhood, that the apoftles tender'd the faving grace of God to all men, without exception; whereas they tender'd it to none, but preached the gospel to all, without any diftinction of perfons who came to hear it. The Arminians frequently argue from an univerfal offer of the gospel to an univerfal redemption; fuch whofe miniftrations run in the ftrain of offers and tenders, would do well to confider this, and deliver themselves from this argument, who only are pinched by it. IV. The doctrine of the grace of God is reprefented as teaching us to deny ungodlinefs and worldly lufts, and to live foberly, righteously and godly in this prefent world. Obferve, the apostle does not fay, teaching them, all men, to whom it appear'd; which is the fad miftake of a learned writer f; but teaching us, to whom it has come, not in word only, but in power; and fo taught them not only doctrinally, but influentially, both negative and pofitive holiness; which • Whitby, P. 122. Ibid. See alfo p. 51, 205. leffon, all who learn, will be undoubtedly faved; though not by learning this leffon, or doing these things, but by our Lord's falutary paffion; to which things they are obliged, by the grace of God, and fufferings of Chrift; though all men are not obliged by them, of which many are ignorant, but by the law of nature; from whence this abfurdity therefore does not follow," that there are fome, yea, the greatest part of Chriftians, who are not, on the account of this grace appearing to them, or of these sufferings, obliged to the performance of these duties". Since all men are not Chriftians, and all that are true and real Chriftians, Chrift fuffered for, and the grace of God appears to, with powerful influences, engaging them to the discharge of thefe things. NUMB. XLVIII. The Epiftle to the Hebrews. I Tis faid, "that the epiftle to the I brews was manifeftly written to prevent the apoftafy of the believing Jews; and that, as the excellent Dr. Barrow used to fay, it was written against the doctrine of perfe • Whitby, p. 123, verance, verance, and that it certainly contains many cogent arguments against that doctrine; as is evident from the exhortations, cautions, promifes, declarations and threats to true believers, of whom the apoftle there fpeaks; which fuppofe that they unquestionably might fall away, both finally and totally". I. It is very awkwardly expreffed, and founds a little oddly, that this epiftle should be written to prevent the apoftasy of believing Jews, and yet written against the doctrine of the faints perfeverance; fince all means to prevent apoftafy tend to eftablish and secure perfeverance, and can never be contrary to the doctrine of it; and among the means of perfeverance, may be reckon'd the exhortations, cautions, promifes, declarations and threats, mention'd and therefore ought not to be confidered as fo many cogent arguments against the do&trine of it. Befides, this church of the Hebrews, like other churches, no doubt, confifted of real and nominal profeffors, true believers and hypocrites; and perhaps, with a particular view to the latter, many of thefe exhortations, cautions, promises and threats, are given out; and fuppofing them to be all true believers, these directions were not unseasonable and improper; but very h Whitby, p. 414, 415, 416, 417. ufc ufeful to ftir them un a jury, diligence, cre and watchfulness; ince here night he n ger of a partial, ha for foratand cast falling away; and a not hete an only imply a poffibility or anger net : de ling, counter in themes. themselves, through in. teachers; but prive 10 mar furnith out any infance et liever that ever dis away. II. It feems frange be written agunt he ate i rance, when there are 2 proofs of this uerte of it represents the 15% God's connie specting the ar is fet forth as having, by one offering, perfect ed for ever them that are fanctified; as able, and as one that will fave to the uttermoft, all that come unto God by him; as one-that ever lives to make interceffion for the faints, and as the captain of their falvation, who has brought, and will bring, many fons safe to glory, even all the fons of God; for at the great day, he will fay, Behold, I and the children, which God hath given me, which he would not be able to do, fhould any of them be loft and perish. The graces of the Spirit are spoken of as fure and certain things; faith is faid to be the fubftance of things hoped for, and the evidence of things not feen; and hope, as an anchor of the foul, both fure and ftedfaft; yea, the apostle fays of thefe believing Hebrews, as well as of himself, that they had received a kingdom which cannot be moved, and knew in themfelves, that they had in heaven a better and a more enduring fubftance; that they were not of them who draw back unto perdition, but of them that believe, to the faving of the foul; and that the juft fhall live by faith. He was perfuaded better things of them, and things that accompany falvation; when fuch who were not true believers, finally and totally fell away, to whom alone the threats in this epiftle are directed. From all which Chap. xii. 28. and I. 1 Heb. xi. m it |