Benjamin Cox (sometimes Coxe or Cockes) was trained for divinity in the
scholastical methodology of his day to minister in the National or Anglican
Church. He eventually changed some basic theological perspectives and therefrom
aligned himself with the Particular Baptists.
In 1643 he was sent to confirm a small group of Particular Baptists in Coventry.
While in the town, Richard Baxter challenged him to a public theological
debate on the topic of baptism. As a result of this exchange, Cox was imprisoned.
While incarcerated, Cox wrote Some Mistaken Scripture Sincerely Explained.
Three years later, for the "clearing of truth," this work was
published with the permission of the authorities. In the same year this
work was made public, Cox, along with fifteen other pastors and elders from
seven Particular Baptist Churches in and around London, signed what has
been called in our day, the 1646 or First London Baptist Confession.
These men wanted to display before the watching world the theological unanimity
between their beliefs and the Reformed and Puritan thinking of their day.
This was especially true with a view to the work of the Westminster Divines
then assembled in London. This small work by Cox gives insight into one
of the mature minds involved in the formulation of that 1646 Confession.
It becomes clear that Cox did not hold a neo-Marcion view that put the New
Covenant against the Old. But, rather, he assumes a divine unity between
God's self-disclosure to ancient Israel and the fuller disclosure of Himself
in Christ in the New. In his methodology and exegesis we see that Cox, as
regards the Old Testament, believed it to be authoritative and binding for
Christian faith and practice.
We do not know who the "one infected with some Pelagian Errours"
was, but we do know there are many of his theological kin and doctrinal
cousins alive today. In an age when there is the ever-growing weed of man-centeredness
in the professing Church, we do well to consider the balanced Calvinism
of men like Benjamin Cox. In our own self-absorbed way, we tend to remove
one weed only to let another grow in its place. May God use these things
to hone our faith and sharpen our dull minds that we might love Christ as
our first and best.
The editor shares Benjamin Cox's concern as we pray that our gracious
God might use this small work for a "clearing of his truth." We
also pray this little piece might be a pole to balance us all on truth's
razors edge so we don't fall into the abyss Pelagianism on the one hand
nor the entangling net of hyper-Calvinism on the other. For the most part,
the text is as it appears in the original edition. Some of the spelling
has been brought up to date and two antiquated words have been replaced.
I am confident these do not affect Cox's original intended meaning.
May God be glorified and your soul edified through the reading of this little
work.
Mike Renihan
Whereas you say that some Scriptures seem to hold forth unto
you that a man hath free-will, I desire you for your better information
to take notice of these two propositions.
1. Propos. We do not simply deny that a man hath any freedom of will:
but only do hold that no natural man, nor any man of himself, hath a sufficient
power, or freedom of will, unto the choosing of that way, which is good
and right, and acceptable in the sight of God. To the choosing of evil ways;
we grant that every natural man hath freedom enough, if so be this may be
termed by so good a name as Freedom. Consequently, we do not hold that any
man is compelled or enforced by violence to choose the evil, or to refuse
the good: but that through the corruption of nature man unrenewed doth willingly
and wilfully refuse the good way, and choose the evil. And whereas the unregenerate
person can do no otherwise, this is not the fruit of any force or compulsion
laid upon him, but only of the obstinate wickedness, or wicked obstinacy
of his own corrupted and depraved will. The truth hereof appears by these
Scriptures, Gen.8.21. Eccles.9.3. Jerem.17.9. Math.15.19. Rom.3.9,10,11,&c.
Rom.8.6,7,8. James 1.13,14,15. Joh.8.44.
2. Propos. The elect do indeed with unfeigned willingness obey the Gospel
of Jesus Christ, and choose the Lord to be their God: but this they do when
they are effectually called, and not before: and this they do not of themselves,
nor only by the well using of an ability or power given to all men: but
by the special grace of God to them afforded, who worketh in them both to
will and to do, and this according to the good pleasure of his own will
concerning them from all eternity. The truth of this appears in these places:
Isai.54.13 compared with Joh 6.44,45,64,65, Ezek.36.26,27. Rom.8.28,29,30.
Ephes.1.4,5,11. Philip.1.29. Philip.2.13. James 1.18.
These propositions being thus laid down and cleared, I come now to consider
those Scriptures which you name to prove that a man hath free will, or free
choice; viz. Deut.30.19. Josh.24.15,22. Judg.10.14. Isaiah 65:12.and 66.13.
I King.3.5-11. Psal.119.30. Luk.10.42.
Deut.30.19 I call heaven and earth to record this day against you, that
I have set before you life and death, blessing and cursing: therefore choose
life, &c.
This place shews what was the duty of the Israelites to do: but doth not
prove that they had any ability of themselves to do it; or that God gives
any such ability to all men. Compare this place with 2 Cor.3.5. and Deut.29.4.
Josh.24.15. And if it seem evil unto you to serve the Lord, choose you
this day whom you will serve, &c.
Here I somewhat question what part of the verse you would have especially
to be opened: whether this: Choose you this day who you will serve, &c.
Or this; But as for me and my house, we will serve the Lord. The first implies
that Idolaters do freely choose those idols, with which they commit spiritual
whoredom. Freely, that is to say, not being enforced or compelled thereunto
by any violence constraining them to this motion of their will. This is
not denied, but acknowledged and held by us, as you may see in the first
proposition. The last part of the verse holds forth the free and constant
resolution of the Saints to serve the Lord. This also is taught in my second
proposition. But there you must likewise remember, that this is the fruit
of the special grace of God afforded to the Elect, who worketh in them both
to will and to do; Phil.2.13. And this work is wrought by the infinite power
of God. Ephes.1.19. and 3.20.
Josh.24.22. Ye are witnesses against yourselves, that you have Chosen
you the Lord, to serve him.
This is meant directly and only of that which went before in vers. 21. The
people said unto Joshua, Nay, but We Will serve the Lord. They that were
Israelites indeed, did in truth and sincerity make this promise and choice;
but this they did not of themselves, but through the special grace of God,
as has been already proved.
Judg.10.14. Go and cry unto the gods which ye have chosen.
Isaiah 65.12. When I speak, ye did not hear, but did evil before mine eyes,
and did chase that wherein I delighted not.
Isaiah 66.3. They have chosen their own ways, and their soul delighteth
in their abominations.
These three places imply no more then what we clearly hold; as you may see
in my first proposition.
I Kings 3.5.6.9.10. God said, ask what I shall give thee. And Solomon
said, Give thy servant an understanding heart, &c. And the speech pleased
the Lord, that Solomon had asked this thing.
This place seems to you to import, that Solomon did freely make a choice
to ask of God understanding to hear judgment: This we deny not. But consider
also that this choice and petition was the fruit of the wisdom and grace
which God had already given him. Compare this place with Zechar.12.10. I
will pour out upon the house of David, and upon the inhabitants of Jerusalem,
the spirit of grace, and of supplications. See also Rom. 8.26.
Psal. 119.30. I have chosen the way of truth.
Luke 10.42. Mary hath chosen that good part.
True, but it was the special grace of God: the special, gracious and powerful
work of God's spirit, which caused David and Mary to make that good choice:
as also hath been already proved. And thus have I done with your first catalogue
of texts of Scripture.
Your second catalogue contains certain places, in which (as you conceive)
the promises of God do depend upon our doing of his commands. Hereto I answer
first more generally.
The Scripture promiseth eternal life to those that obey the Gospel of Christ:
Heb.5.9. and threatens eternal destruction to the disobedient, John 3.36.
2 Thes.1.8. This we acknowledge, and thus we teach But consider that which
I have also already proved, that the elect of God perform this obedience
through God's special Grace: and that this special grace is freely given
to them of God according to his own purpose concerning them from all eternity;
and that God hath freely promised this grace to his elect. All this appears
by places of Scripture already alleged for this confirmation of my second
propositions.
Thus I descend to consider more particularly the places of Scripture that
you here present unto me. viz. Levit.26.3. and Isaiah 1.19. Prov.1.23. Jer.7.13.
Mat.19.17. Mat.11.28. Mat.11.21. Mat.23.37. Luke 16.16. Jer.3.22.
Levit.26.3.&c. If ye walk in my statutes, and keep my commandments,
and do them, then I will give you, &c.
Here we must remember; 1. That since Adams fall no mere man either did or
could keep God's commandments, and do them according to the rigor and strictness
of the Law. Eccles.7.20. 2. That whereas the Elect among the Israelites
did truly believe in the promised Messiah, and did shew the truth of their
faith by the sincerity of their obedience to God's revealed will in every
thing; this was the fruit of God's special grace to them afforded. Numb.
14.24. Psal.119.32,36. These clear truths may also free you from your doubts
that seem to rise from the next place by you mentioned. viz. Isaiah.1.19.
Prov.1.23. Turn you at my reproof, behold, I will pour out my spirit
unto you, I will make known my words unto you.
The former part of this verse is an exhortation. It is the conceit of some
that such exhortations do always imply that the persons exhorted have a
sufficient ability in them to obey the exhortation directed unto them. But
this conceit is mere presumption, not only without ground, but also against
the Scripture, as appears in John 6.65. and other places. It is demanded,
why then are such exhortations used? I answer, 1. To mind the persons exhorted
of their duty, and to leave them more inexcusable in their willful disobedience.
2. Because the Lord is pleased to work powerfully upon the Elect by such
exhortations.
The latter part of this verse contains a promise. You (as it seems) conceive
the promise to be here made only unto those that obey the exhortation, afore
going. Be it so. Only remember then, that they which obey the exhortation,
do obey the same through God's special grace; and that the promise serves
to assure them of the continuance and increase of grace.
Jer.7.13. And now because ye have done all these works, saith the Lord,
and I spake unto you, rising up early, and speaking, but ye heard not; and
I called you, but you answered not.
If you consider this verse only, and read no further, it only holds forth
the goodness and patience of God, in admonishing and exhorting the stubborn
Jews; and their willful and obstinate disobedience to God's word. If ye
read the verses following also, this Scripture minds you that the disobedience
and obstinacy of the Jews was the cause of their destruction. All these
things we readily acknowledge neither do they make anything at all against
us.
Matt.19.17. If thou wilt enter into life, keep the commandments.
Here you must consider to whom our Saviour spake this, viz. one that sought
to establish his own righteousness, and to get to Heaven by his own doing
of good works which the Law required; who accordingly had propounded this
question? What good thing shall I do that I might have eternal life? The
meaning of our Saviours answer is this if thou wilt think to get eternal
life this way, thou must keep the commandments; that is, thou must be found
a person not any way guilty of any transgression against Gods commandments.
This was a thing of mere and utter impossibility, and our Saviour's scope
in returning to him was this answer, was to discover unto him the vanity
and madness of his proud and foolish imagination. Thus this place rightly
understood hath not in it the least shew of opposition against our doctrine.
Mat.11.28. Come unto me all ye that labour, and are heavy laden, and I will
give you rest.
Here Christ promiseth to give rest, not to all Persons whatsoever, but only
to those labouring and heavy laden ones which come to him, namely by a true
faith in him. This maketh nothing against us, it still remaining true that
they, and they only, do thus come unto Christ, in whose hearts God worketh
lively faith. And this God worketh in his Elect, and only in them.
Mat.11.21. Woe unto thee Chorazin, Woe unto thee Bathsaida: for if the
mighty works which were done in you, had been done in Tyre and Sidon, &c.
The manifest scope of our Saviour in this place, is to shew the open and
inexcusableness of the impenitency and unbelief of Chorazin and Bethsaida.
The last words of the verse, from which your doubt ariseth, may be understood
to be a figurative speech, like unto that in Luke 19.40. If these should
hold their peace, the stones should would immediately cry out. Otherwise
the words may be thus rendered, They had possibly repented; or, They would
possibly have repented. This translation would be found well to agree to
the signification of the potential particle which is here used in the Greek.
And then this will be the true and easy interpretation of this passage:
viz. A man would think they should have repented. Beyond this, this place
must not be stretched. For no interpretation must be given of any place
of Scripture, which shall indeed make it to contradict the Scripture itself
in other places.
Mat.23.37. O Jerusalem, Jerusalem, how often would I have gathered thy
children together, even as a Hen gathereth her chickens under her wings
and ye would not.
The meaning of this; How often have I graciously afforded unto the people
of Jerusalem excellent means of salvation? but the stubborn people of Jerusalem
have willfully refused to accept of those means of salvation, and to profit
by the same. This is all that this place doth import: and this maketh nothing
at all against us.
Luke 16.16 The Law and the Prophets were until John: since that time
the kingdom of God is preached and every man, &c.
The words in this verse which you would have to be opened are thus commonly
rendered: The kingdom of God is preached, and every man presseth into it.
Suppose this translation to be right and the meaning to be the same that
our common expositors have held forth in this ensuing interpretation; Every
man, that is to say, many men or every order and degree of men presseth
into it; that is, with willingness and forwardness receiveth the doctrine
of the kingdom; and so enter into the kingdom of God. Suppose I lay that
this were indeed the meaning of this place, yet it would be found to make
nothing at all against us. For still it will remain true, that the Elect
do this through Gods special grace. But the truth is, that this interpretation
doth not reach our Saviours meaning in this place. The words should thus
be rendered; every man offereth violence unto it. The meaning is this; every
man; that is, the whole world of ungodly men Offereth violence unto it,
that is, makes a violent opposition against the kingdom of God and the preaching
thereof, See Mat.11.13. compared with vers.16,17,18.7&c.
Jer.3.22. Return ye backsliding children, &c.
In this verse is contained:
1. An exhortation: Return ye backsliding children.
2. A promise: I will heal your backslidings. This promise you understand
to belong only unto those that obey the aforesaid exhortation. Even so this
maketh nothing against us, but perfectly agreeth with our doctrine. But
let me here mind you that this promise may be understood not only to be
a promise of pardon to them that repent, but also a promise of the gift
of repentance to the Elect. See Jer.31.33.34. and Acts 5.31. The particle
and here inserted, seems to make against this, But this need not trouble
us, since it is only a supplement or addition of the translators, and is
not in the text.
3. A profession of repentance and faith, Behold, we come unto thee, for
thou art the Lord our God. You must understand this is to be the speech
of the Elect endued with God's special grace. See Jer 31.18.19.
Thus according to your request, according to the ability which God hath
given me, I have opened the Scriptures that you have mentioned. The Lord
open your understanding, that you may discern the truth and acknowledge
the same to the glory of God.