Ralph Venning (c.1621-1674) on Paradox in God's Will

"96. He [the orthodox Christian] believes that God willeth all men to be saved, and to come to the knowledge of the truth [1 Tim. 2:4 in the margin]: and yet he believes that to them who are without all things are done in Parables; that seeing they may see, and not perceive, and hearing they may hear, and not understand [Luke 8:10], lest at any time they should be converted, and their sins should be forgiven them: yea, he believes that they could not believe, because he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and be converted, and he should heal them [John 12:39-40]."

Ralph Venning, Orthodox Paradoxes: Or, A Believer Clearing Truth by Seeming Contradictions, 2nd Part (London: Printed by S. G. for J. Rothwell, at the Fountain and Bear in Goldsmiths-row in Cheapside, 1657), 13.

"110. He believes that 'tis the pleasure of the Lord that the wicked should die; and yet he believes that God takes no pleasure in the death of the wicked." Ibid., 15.

"161. He believes that nothing can be done against the will of God; for, Who hath resisted his Will? and yet he believes that every sin is committed against the Will of God." Ibid., 21.

"214. He believes that God willeth all men to be saved, 1 Tim. 2:4. and yet he believes that God wills not the salvation of all men." Ibid., 27.

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"43. He believes that God doth all that he wills to do; and yet he believes that God wills that to be which he never doth.

44. He believes that God's willing of sin is rather a permission than a willing; and yet he believes it to be a willing permission.

45. He believes that God's will is one; and yet that his will is manifold.

46. He believes that though men leave the will of God undone, yet his will is never disappointed."

Ralph Venning, Orthodox Paradoxes, Theological and Experimental. Or, A Believer Clearing Truth by Seeming Contradictions, 6th Edition (London: Printed for J. Rothwell, at the Fountain and Beare in Goldsmiths-Row in Cheapside, 1654), 5.

"48. He believes that [1 Tim. 2:3-4] God would that all men should be saved; and yet he believes that his will is not changed, nor frustrated though many are damned." Ibid., 6.

"61. He believes that God never made any man on purpose to reprobate him; and yet he believes that God ever purposed to reprobate some men." Ibid., 7.

"He knows that grace is much resisted; and yet he believes that there is nothing works so irresistibly." Ibid., 11.

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Ralph Venning (c.1621-1674) on Humbly Submitting to the Truth

"When truth is spoken yield to it; men think it is a shame to submit and surrender themselves after they have so long and so stoutly stood in the defense of their opinion: and therefore though they be convinced that their tenet is at least suspicious, like so many Sophisters in the Schools, they study to evade by distinctions, rather than give glory to God in confessing their sin.

But Christians, it is no small conquest and victory that you obtain, when your self, error and darkness is overcome and captivated by truth. It is an honour to be overcome by truth; but to overcome the truth is shame. Plutarch makes it a great discovery of proficiency in virtues, when a man does not take it ill that he is confuted."

Ralph Venning, The New Command Renewed: or, Love One Another (London: Printed by S. G. for J. Rothwell, 1657), 19.

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Ralph Venning (1621–1674) on God's Offers, Grace, Goodness, Patience and Mercy

(vi) They witness against the sinfulness of refusing the offers of the Gospel and of grace. There is a saying, Who but fools refuse gold when it is offered them? But there are such fools as refuse Christ and heaven and happiness when they are offered them, and will not be entreated to be reconciled that they may be saved. But they are set against the glory of God and their own salvation. Against these the stones of the street and the dust of the apostles' feet bear witness (Luke 19.40; 9.5; 10.10, 11). Indeed there is not a sin which the creation as a whole and in its various parts does not bear witness against. The very dullest and worst-natured creatures, the ox and ass have excelled man. Even Dives's dogs had more humanity than Dives himself, and were witnesses against his cruelty. In short, whatever duties the creatures teach they thus convince of and bear witness against the sins which are contrary to those duties, and whatever sins they convince of, they teach the duties contrary to them.

Ralph Venning, The Sinfulness of Sin (Edinburgh: Banner of Truth, 1993), 142–143.

(1) The patience and long-suffering of God with sinners is wonderful

If sin is so exceedingly sinful, that is, contrary to and displeasing to God, then surely his patience is exceedingly great, his goodness exceedingly rich, and his long-suffering exceedingly marvelous, even such as to cause wonder! That God should entreat sinners, his enemies, to be reconciled (2 Corinthians 5.20), that God should stand at a sinner's door and knock (Revelation 3.20), that God should wait on sinners to be gracious to them (Isaiah 30.18) is not after the manner of man, but of God. Truly, it is a characteristic of the God of grace and patience, and to be admired for ever! It was a wonder that in the beginning God should think thoughts of good and not of evil, of peace and not of wrath, but visit man in the cool of the day. Yet when he had imparted and commended his heart's love to us through his Son (Romans 5.8) and both were rejected, that he should still continue to offer and call and wait is a miracle of miracles. What shall we say? It is God who is the God of grace and patience (Romans 15.5) and rich in both (Romans 2.4; 2 Peter 3:9; 1 Timothy 1.13–16). He is as his Name is (Exodus 34.16; Numbers 14.18; Psalm 86.15), and as he was yesterday so he is today. We are all living monuments and examples of his goodness and patience. It is of the Lord's mercies that all of us are not altogether and utterly consumed, and that in Hell (Lamentations 3.22).

Sin is so sinful, contrary and displeasing to God, and has made man so much God's enemy, that it is a miracle that he should find his enemies and let them go away safely. God who is of purer eyes than to behold iniquity looks on the sin of men. His eyes so affect his heart as to grieve him. It tempts and provokes him to anger, wrath and hatred. And yet God keeps his anger, which is like burning coals in the bosom; he does not let out all his wrath and ease himself of his burden by avenging himself on his adversaries, but he woos and waits on sinners. Such is the power of his patience, the infiniteness of his mercy and compassion, and the riches of his unsearchable grace! God sees sin. He is not ignorant. God is sensible of it and concerned; for it grieves and vexes him. God is able to avenge himself when he pleases; yet he forbears and is patient. Wonder at it!

Ibid., 190–191.

But if you do not believe in Christ Jesus, though you repent of sin and live, as touching the law, a blameless life, as Saul of Tarsus did (Philippians 3), though you enjoy the reputation of a saint and may seem too good to go to Hell, yet without Christ and faith in him you will not be good enough to go to Heaven. Though there is a Christ to be believed in who has died for sinners, yet if you do not believe in him you may die and be damned notwithstanding that. Come then, come to and close with Christ, not with an idle and dead, but with an effectual and lively faith. Receive a whole Christ; not only Jesus, but Lord; not only Saviour but Prince (Colossians 2.6). Be as willing to die to sin as he was to die for sin, and as willing to live to him as he was to die for you. Be as willing to be his, to serve him, as that he should be yours to save you. Take him on his own terms, give up yourself wholly to him. Forget your father's house, depart from all iniquity, and become wholly and entirely his. Let your works declare and justify your faith, by purifying your heart (Acts 15.9), by sanctifying you (Acts 26.18), by overcoming the world, both the good and evil, the best and worst, the frowns and flatteries of it (1 John 1.4,1). This Moses and the rest did by faith (Hebrews 11). Thus come, and thus make good your coming to and believing in Christ.

Ibid., 221.

5. Obs. That God doth not strike without warning. God doth not surprise his creatures, nor fall upon them at unawares, but he gives them notice of his coming, before he comes; and he admonisheth before he threatens. Remember, (saith he) or else I will come. God doth not take advantage against poor sinners, nor deal with them according to their iniquities; for then, who could stand? but God, though he may use his Sword, will yet use his Word, and therefore gives them notice before-hand; and this is the very reason given by Peter, why God makes not haste to destroy the world, because (saith he) God is long-suffering, not willing that any should perish, but that all should come to repentance; Repent, or else I will come, &c.

Ralph Venning, A Warning to Backsliders: Or, A Discovery for the Recovery of Fallen Ones (London: Printed by A. Maxey, for John Rothwel, at the Fountain and Bear in Goldsmiths Row, in Cheap-side, 1657), 5.

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Ralph Venning (c.1621–1674) on God Begging

Thus sin is the work of the Devil, which is a great witness against it. I may add at this point that in some ways the sin of man is more horrible and heinous than that of devils. I do not mean the first sins of either, but the sins since the time when God revealed his pleasure concerning the disposal of devils and men. The devil has some sort of gratification in tempting man, for it is a kind of victory or revenge; but men only wrong and torment themselves. Moreover the devils are past hope and have grown desperate, being rejected of God (2 Peter 2.4); for Christ Jesus did not take them on him (Hebrews 2.16). They are hardened against God who punishes them, and have grown so envious that they will be avenged on man seeing they cannot be on God. If only they had a door of hope opened, it is probable they would not be so wicked as they are. When there is no hope, persons are more resolute (Jeremiah 2.25). But for men to sin whom God has spared, for whom indeed he spared not his own Son, whom he calls and woos and even begs to be reconciled and happy--for these men to sin, what horrible ingratitude is this! What an aggravating and inexcusable sin it is! It is worse than the Devil's sin, for devils do not sin against second mercy and offers of grace as men do.

Ralph Venning, The Sinfulness of Sin (Edinburgh: Banner of Truth, 1993), 160–161.

4. They Taste of his grace in that he not only commands, but invites and entreats them to come, to Repent and Believe that they may live; That God should condescend so far as to beseech and go a begging to them (as the word is) that they would be reconciled, gives them a Taste that the Lord is gracious, 2 Cor. 5:19, 20.

5. They Taste it in this, That God encourageth them to come by many great and precious promises, Isa. 55:1, 2, 3. Matth. 11:28-30, &c. Yea he swears to them as he lives that he delights not in the death of a sinner, but that he should return and live.

Ralph Venning, Christ's School (London: Printed for John Hancock, Senior and Junior, at the Sign of the three Bibles in Popes-head Ally, over against the Royal Exchange in Cornhill, 1675), 164.

The great God is so good, that he not only condescends and humbleth himself to behold the things that are in Heaven and in Earth, Psal. 113.6. but which is the wonder of wonders, he doth beseech and even beg men to be reconciled, to receive his grace and favour, 2. Cor. 5.20. and surely, they will do very little for God, who will not be entreated by him to be happy themselves.

Ralph Venning, Things Worth Thinking On; or Helps to Piety (London: Printed for Robert Duncombe, at the Golden Falcon in Cateaten street, over against St. Lawrence Church; and for John Handcock, at the end of Popes-head Alley next Corbil, 1665), 62.

239. The Sinner Speechless.

No man can give any reason why he should sin against God; if God should ask men, as he did the man that had  not on the wedding garment, Why camest thou hither without a wedding garment? So, why art thou proud? and thou wanton? and thou unclean? and thou covetous, and thou drunk, and why dost thou swear, &c.? Men would be as he, that is, speechless; they could give no reason, for indeed there is no reason to give. One may  say to sinners as Absolom said to Hushai, is this thy kindness to thy friend? Do ye thus requite the Lord, O foolish people and unwise? What iniquity have your fathers, may God say, or you found in me? What can you lay to my charge? Am not I a lovely and a loving God? Can any bid more for you than I? Can any do more for you than I? If you can speed better, and mend your market, go away and leave me; if not, why will ye spend your money for that which is not bread, and your labour for that which satisfieth not? If you can find no fault with me, why will you commit such a fault as to leave me? What cause have you to say, We will not come to thee? Is it a crime to feed you? Is it a crime to clothe you? Is it a crime to preserve you? Is it a crime to send my Son into the world to save you? Is it a crime to beseech and beg you (as for an almes) that you would be reconciled, and be happy? forgive me this wrong.

Ralph Venning, Canaan’s Flowings (London: Printed for John Rothwel, and are to be sold by Elisha Wallis, next to the three Kings in Pauls Church-yard, near Austins gate, 1654), 67–68.

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