nature is that wherein he was especially made in the image of God which consisted not only in rule and government as some say but in a capableness thereunto by reason and understanding which is still in its remainders the glory of man which reason should rule the lower and worser part of the soul and body likewise and when and where any Moral good is found it 's when and where this better part of the soul prevails from whence all Moral good among men is by divine creation and ordination and such is its created excellency that if men lived purely to it there would be no need of Human Laws among men Human Laws being but as an help to keep this sensitive Nature in subjection for common society among men it would teach men to do as they would be done unto and this we may suppose to be perfect in Adam before his sin and fall and Nature in this sense is not so bad in it self as some do render it it being that without which we could not be rational Men but as the Brutes as some affirm nor could we ever have been Christian Men. Therefore it behoves us to take heed how we cry down Nature in this sense lest we dishonour the God of Nature in whose Image we are made Jam. 3. 9. Unless it be for ruling no better over sensual Nature but suffering it self to be corrupted and captivated thereby The sensual Nature is spoken of in such Scriptures as these Rom. 1 26 â—7 Gal. 5. 19 20 21. Some of which following their Brutish Lusts even against concupiscible Nature it seh doing such things as Brutes refuse to do Nature in this sense is frequently called Carnal and Flesh and that which is not subject to the Law of God neither indeed can be Rom. 8. 7. But the rational part should rule it because that from Nature as thus considered arise all the unlawful Lusts and Actions of Men which if Reason did rule would prevent much And this Nature it is by which Adam fell Lust captivated reason Gen. 3. 6. And still rebels in true Christians and is not will not be subject to the Law of God longer than the Watch and War is maintained yet this is to be noted that we cannot be without this concupiscible part of Nature in this world there being as before I said a Natural good therein being in it self good in its first Creation and still is were it not abused without it we cannot live nor the world be continued all worldly Actions in order thereunto being effected thereby as eating drinking procreating the world and the like which in it self as guided and ruled by Reason and Religion is good and Lawful Heb. 13. 4. There being a Lawful sinless use thereof which God alloweth yea and commandeth but the abuse thereof is the sin in breaking Gods allowed rules which Reason and Conscience much more Christianity should regulate and order according to Divine rule but alas this unruly part of Nature not only captivates Reason but even Persons professing high in Christianity are too often shamefully captivated thereby and the most serious and sincere Christians have their groanings and complainings by reason thereof Rom. 7. 24. Let us learn from hence not to quarrel with reason any more unless it be for not doing its Work and Office but suffering sensual and sinful Lusts to corrupt and captivate it for the new Birth viz. Faith Repentance even the whole of Regeneration here is effected in the rational understanding part of Man even in the Spirit of the mind Eph. 4 23. and so rules in and over the whole Man 2 Cor. 5. 17. Christ I am greatly satisfied in this distinction and likewise that it has been a great errour and mistake to render whole Nature to be Brutish which I perceive is contrary both to Scripture and Reason but do you understand that the first sin and the Original Natural Defilement thereof what ever it be did of it self bring under the second death or damnation of Hell 〈◊〉 some affirm without the act or consent of mind to sin since the fall Min. This Natural Defilement in it self simply considered what ever it be without act or consent since the first sin and fall extendeth only to the first death it coming in by the first trangression can in it self be no greater nor so great as the actual sin nor produce any greater effects than the actual sin the Original Corruption and Defilement being in Adam and 〈◊〉 before the actual transgression as the cause thereof Gen. 3. 6. And was all but one and the same defect and sin according to Jam. 1. 14. 15. And the punishment of that sin we find stated Gen. 3. 19. And the Nature being mortal effects the same death in all Rom. 5. 18. As by one offence into all men unto Condemnation so in the Greek and this is certain that whatever death came into the World by the first sin and the Nature thereof into us as called Original sin shall be cured by that one Sacrifice as in the same Text even so by one Righteousness or by the Righteousness of one into all men unto justification of life vers 19. For as by one mans disobedience the many were made sinners so the Margent that is all so by the obedience of one shall the many be made Righteous If all came under the second death thereby all shall be justified there from for justification unto life is and shall come upon or into all that Condemnation came into or upon by the first transgression which is a Resurrection from the first Death 1 Cor. 15. 21 22. And indeed those that hold this unscriptural and irrational Notion it might for ever deter them from a Married state which is Gods Ordinance and in it self undefiled Heb. 13. 4. If they are certain to beget Children if any that must by Nature and Birth be Heirs of the second and eternal Death without hope or help especially if they dye in infancy before capable of Faith and Repentance it 's true we all know that we procreate Children like our selves in a mortal state liable to the first Death but no further without their own actual transgressions and unbelief So that I conclude it to be a great ignorance and errour in any to assert the second Death to be the wages of the first transgression and very cruel and hard thoughts of God to damn all or any Infants Eternally so dying for they know not what and that which they could no more prevent than their Conception in the Womb and further it 's apparent there had been no second Life but by the second Man and then there could have been no second Death to any so that is the second and new life came in by Christ the second Adam so will the second Death come in as a punishment of Mens actual sinning against God since the first sin and fall so that I conclude that neither Adam's Transgression nor the Defilement
the rule of his will the truth of which rightly understood and believed would deliver us from such unrighteous Notions and establish us in this that his will is righteous righteousness being the rule thereof And as for that Job 33. 13. he giveth no account of his matters I say 1st that he hath and doth give us an account of his matters viz. of his will concerning men else to what end are the Scriptures written if not to give us an account of the matters of God Therefore thus to understand and apply that saying is very destructive to the whole design of God in his Word which is to give us an account of his matters and will concerning men 2. We being all in the faln state under sin and the sentence of Death are liable to the various dispensations of God relative to afflictions and prosperity in this world which was the present case in which God often acts out of our sight so as to understand the particular reasons thereof it being so that in this estate no man can be just with God Job 9. 1 2 3. and v. 22. he destroyeth the righteous and the wicked all being under sin and the sentence of Death it 's said v. 12. behold he taketh away who can hinder him who can say unto him what dost thou And in this sense it is he giveth no account of his matters viz. he sendeth Afflictions and Death how and when he pleaseth and that both to the righteous and the wicked yet in all keeps to the true rules of righteousness though to us oft times his way may be as it were in the Sea and his path in the deep waters and his footsteps not seen Psal 77. 19. yet in all he punisheth sin and rewardeth righteousness both in the righteous and the wicked Prov. 11. 31. Jer. 25. 9. Jona 3. 10. and so keeps to the true rules of righteousness in all and further he has diverse revealed ends in afflicting his people and all in the end shall work for good as it did in the case of Job 3. Because of the variety of the ways of God towards men in the faln state in which oft times we cannot find his way nor he gives any account thereof yet keeps to the rules of righteousness therein for men to draw up so horrid a conclusion from hence as that either 1st He gives us no account of his matters relative to our eternal Estate or 2dly That he will damn people eternally in another world meerly from his own Sovereign will that he made them for that end is so irreligious a conclusion as not to be named among men 4. Reas To render God unto men not only contrary to his Name Nature and Word but under such Notions as rationally tends to beget in them hatred and rebellion against him instead of love must needs be very irreligious and this manner of representing God unto men doth so either it makes them rebel against him which is more common than it may be some are aware of concluding that if they are appointed to be damned there is no hope nor help do what they can the Decree cannot be altered which if it were true is a very rational and true conclusion from the premises or else turn Atheists concluding that there is no God at all or a very bad one from these irreligious representations of our holy and good God to men it comes to pass that Atheists are found among profest Christians the law and light of nature teaches it not but those abusive God-dishonouring Gospel and soul-destroying Principles it is that is become the Nursery of such abominations and that by such who might learn to teach better things 5. That Doctrine that fathers all the sinful actions of men and Judgments of God inflicted or to be inflicted upon men for sin upon the eternal and immutable Decree of God before the world was is irreligious to be taught or imagined but this of the reprobation of the world before they were and making God the Decreer of all things whatsoever comes to pass doth so and therefore is very irreligious to be taught or imagined And that some doth so appears not only by what has been of late by some published as an Article of Christian Faith That God from all Eternity immutably and unchangeably decreed in himself all things whatsoever comes to pass But another that I could name but shall here forbear saith in his pag. 92. in Answer to some Questions about this matter 1st Is not sin the cause of Reprobation Ans No for then all men should be Reprobates 2. Quest Is there no cause then of Reprobation in the Reprobates Ans None at all in that they rather than others are passed by of God this is wholy from the unchangeable depth of his free-will and pleasure and pag. 93. That God in his free-will hath justly decreed the evil works of the wicked for if it had not so pleased him they had never been at all and that there is nothing sin as God decreed it neither is there any thing in it self absolutely evil that God forbiddeth nothing because they are in themselves first evil but therefore are they evil to men because God hath forbidden them and pag. 90. God from all Eternity and according to his free-will did from his own unchangeable purpose and Council fore-appoint and certainly determine all things together with their Causes and Effects their Circumstances and manner of being c. If this Sovereign Doctrine do not only tend to father all the sin and judgment of the world upon the holy and righteous God but to end all Religion I know not what doth See my Postscript to Confession of Faith where this is further cleared 6. That Doctrine that teacheth men not to glorifie God nor blame themselves in the Judgment but rather Eternally to curse God must needs be very irreligious but to teach people that God from his Sovereign will made them on purpose to damn them Eternally without hope or help must needs teach them not to blame themselves but curse God and not glorifie him in the Judgment if they should then believe as now they are taught but they shall then know the contrary and if they curse any it shall be themselves and such Teachers as Deceived them with False Doctrine and shall glorifie God Psal 64. 8. 1 Pet. 2. 12. 7. And finally that Doctrine which is not only contrary to the principles of Reason and law of Nature in man in which he was made in the Image of God but abuseth God in his Sovereign Government over men and the truth of his general Grace to men turning the truth thereof into a lye is very dangerous to be taught or imagined but this of his damning the world alone from his own Sovereign will doth so and therefore it must needs be very irreligious for any to teach or believe it That it doth abuse God in his Sovereignty and truth is most apparent not
to dispose of all the creatures that he hath maâ—e I am well satisfied in but the matter I most question and desire to enquire into is about the manner and method of the exercise and execution of this his right and power viz. Whether God has from his own will and power as some say reprobated the greatest part of the World to damnation by an eternal decree before the world was without respect to sin as the first and just deserving cause but meerly from his own will which they say was to glorifle his justice Min. Altho I believe reverence and adore the Sovereignty of God over all and his proper right to dispose of all his creatures yet I do not believe that he hath or ever will so exercise his Sovereignty as some affirm viz. to damn whom he please from his own will and power distinct from sin as the cause thereof but that he hath doth and will exercise this his Sovereign power according to the excellency of his name and nature and righteous Laws given to men on that behalf as the boundary of his rule and Government over men and that in way both of judgment and mercy and not to destroy whom he please from his own will and power without respect had to those Laws otherwise to understand I believe it both dishonourable unto God and pernicious unto men Christ Can you prove from Scripture the manner and method of the exercise of the Sovereign power of God over men Min. I can Ps 62. 11. God hath spoken once yea twice have I heard this that power belongeth to God here is the Sovereign power stated v. 12. is the manner of its exercise and execution Also to thee O Lord belongeth mercy for thou renderest to every man according to his works The exercise of this his Sovereign power is in a way of justice and mercy to render to every one according to his works and according to his righteous Laws given to men Ps 101. 1. I will sing of mercy and judgment unto thee O Lord will I sing Christ What instances can you give from Scripture to confirm this manner and method of Gods proceedings with men viz. by his righteous Laws given to men and not from his own Sovereign will and power as distinct from and contrary to those Laws Min. 1. When he first made man he gave a Law as it was most meet it should be so wherein he stated his Sovereign rule over his creature man according to which he exactly ruled and man transgressing thereof he according to his Law as the great Sovereign Lord executes the penalty on man for breach thereof Gen. 2. 16 17. with ch 3. 6 13 19. Rom. 5 12. he did not throw down man from his first estate from his own will and power distinct from the breach of his Sovereign Law as the cause thereof 2. And after the sin and fall of man into a state of death in which he might have exercised his power either to have made a present end both of man and the world or have exercised his rule over men in this estate at a distance and distinct from all Law and rule but he from his own Sovereign love and good will to man set him upon a promise of recovery and restitution by the Womans seed Gen. 3. 15. wherein mercy met with Judgment in a needful time and since its apparent that he keeps to the true rules of his own Laws in this matter Tho probably the world might be without law written as by Moses yet not without Law both of nature and creation Ps 19. 1 2 3 4. Rom. 1. 20. And probably some teachings from God instrumentally as Jude v. 14. Enoch the seventh from Adam prophesied c. and Kain and Abel offered sacrifice probably by some Law from God but Rom. 5. 13 14. puts it out of doubt that they were not without Law For until the Law sin was in the world but sin is not imputed where there is no Law therefore there was some Law that being the design of the Apostle to prove that they had some Law or there had been no sin The next great execution of Judgment upon the world was in the deluge or flood which was not executed from the Sovereign will and power of God distinct from sin against his Laws as the cause thereof Gen. 6. 5 6 7. and in this they not only transgressed his laws but resisted his spirit v. 3. my spirit shall not always strive with man c. And he gave them further warning by Noah in making the Ark waiting for their repentance an Hundred and Twenty years 1 Pet. 3. 20. with Gen. 6. 3. and without doubt would have been well pleased with their repentance so as to have prevented the Judgment sutable to Jer. 18. 7 8. and the example of the Ninivites Jon. 3. 10. and accordingly he saved Noah not from his Sovereign will distinct from his Sovereign law but as unrighteous person that walked with God Gen. 6. 8 9 7. 1. 3. Instance is Sodom and Gomorah God brought not the Judgment upon them from his own will distinct from sin as the cause wherein he exercised his Sovereign power not only as a righteous law-maker but as a righteous law-executor Gen. 18. 20 21. I will go down now and see whether they have done altogether according to the cry of it Yea and so tender was he that if there had been but ten righteous persons he would have spared it for their sakes v. 32. and finding but one righteous Lot he spared him and for his sake would have spared all his relations if they had believed Gen. 19. 12 13. by which it 's manifest that the exercise of Sovereign power was according to the right of Law by the law-maker and executor and ready to have been mixed with mercy had there been any footing for it and Lot was saved not only from the Sovereign will and power distinct from all Law but as a righteous person 2 Pet. 2. 7 8. 4. When God called Abraham out from all the world as an act of Sovereign love will and power and owned him and his as his peculiar people nearer to him in Covenant than all the world besides he exercised his Sovereignty over them according to his righteous laws and promises in that behalf and no otherwise the contrary would be very wicked for any man to assert and in keeping thereof they had great reward Psal 19. 11. and on the wilful breach thereof great punishment as Levit. 26. 3. c. and Deut. 28. 1. c. with Lamentations of Jeremiah throughout and this was his method throughout that ministration punishing them for their sins yet less than they deserved Ezra 9. 13. and delivered them many a time upon their repentance Psal 78. 38. and 106. 43. 5. Though God left all the Nations in this choice yet he did not so reject them as to leave them at a further distance or in a worse
only from all that has been said but in that he not only saith but sweareth Ezek. 18. 32. 33. 11. That he hath no pleasure in the death of the wicked but that he should turn from his way and live and 1 Tim. 2. 4. That he will have all to be saved and come to the knowledge of the truth and that he loved the world in the gift of his Son and sent him into the world not to condemn the world but that the world through him might be saved Joh. 3. 16 17. And that he gave his flesh for the life of the world Joh. 6. 51. and gave himself a ransom for all 1 Tim. 2. 6. And sent forth the Gospel of this grace to be Preached to all Mar. 16. 15. and calls upon and inviteth all with promise of life to all that believe and obey it Isa 55. 6 7. Rev. 22. 17. all which this Doctrine of the damnation of the world by the Eternal Decree alone from the Sovereign will and power of God turneth into a lie and endeth the truth thereof and therefore is very irreligious to be taught or believed Christ These things seems to me to be of weighty concern and I cannot see how it can stand either with Scripture or reason for God to declare so much love to man and willingness to have all saved and yet to Decree the damnation of the world before he made it and it seems to set the Scriptures at an irreconcileable variance yet there being several Scriptures urged to prove this Doctrine I desire you to speak something to those Scriptures for clearing them in this matter Minist What are those Scriptures you especially desire to be cleared in Christ The first is Rom. 9. 14. to 24. chap. 11. 7. which are much used to prove this Reprobation of the world before they were made so Sovereignty pag. 18. 19. the Sovereignty of God proclaims it self with a yet more astonishing glory in his Eternal dispose of mens Eternal condition to shew or not to shew mercy to persons equally dignified or rather indignified in themselves to make of the same lump one Vessel to honour and another to dishonour is the most sublimest Act and most apparent demonstration of Sovereign power concerning men and that from no other reason but that of right he may do what he will with his own pag. 166. one God was the Maker of all but all was not made for the same use and end he had a peculiar scope in making some which was not common to the whole yea the whole was made for the sake of those some some God raised up to be Monuments of his power and Justice called Vessels of wrath others are called Vessels of mercy whom he formed for himself and are therefore said to be afore-prepared to glory And that Christ died only for this some c. Minist 1. I thought we should find those glorious principles of truth before mention'd by the same Author subjected and contradicted viz. That righteousness is the rule of his will and that he will not command men to do right and not do so himself and that he will punish none without a cause nor more than is deserved and yet now has Eternally disposed of men from his own will made them to be Vessels of wrath in a word to sin and be damned that 's the true sense horrible abuse to God and contradiction of himself 2. He might well call it an astonishing glory were it true enough to astonish and affright all men were it laid to heart out of all their Reason and Religion too but it being not so but a device of men it 's so far from being an astonishing Glory that it 's an astonishing Falshood and to be rejected of all sober men 3. I still thought that God had made all for himself for his own glory and not that he had made the world for the sake of some and when and where he will prove that God made any for the sake of some I do not yet know I suppose you must take his word for it as for all the rest 4. And as to the whole of this matter I have often said enough to it elsewhere viz. that we may not understand one Scripture so as is contrary to the whole Word of God that speaks of the same matter where he saith that he loved the world in the gift of his Son and calleth upon all and inviteth all to accept the grace Rev. 22. 17. That he hath no pleasure in the Death of the wicked That men by sin destroy themselves Hos 13. 9. That he would have all men to be saved 1 Tim. 2. 4. it must needs be irreligious to understand Rom. 9. so as to contradict and give the lie to all those Scriptures and many more this is enough were there no more to be said in this matter Yet further I say that those Scriptures viz. Rom. 9. 11. Chap. contributes nothing at all to that Scriptureless Notion rightly understood but rather strongly confirms the truth of what is by me asserted and this appeareth 1st In that there is nothing said about the Eternal Decrees and Sovereign Will distinct from his Sovereign rule by his own declared Laws the Apostle in the whole Treating about the people of the Jews already made and under his present Sovereign Government who did wilfully sin away their mercy in rejecting the Gospel and as a punishment of this their sin God did or might give them up to blindness and hardness of heart not that he made them for that end by Eternal Decree but in the present exercise of his Sovereign power and Providence as a punishment of their former sins so he might make of the same lump of the Jews one Vessel to honour and another to dishonour and this he has usually done in like case and it 's that which will stand with his Sovereign rule in righteousness viz. to give men up to hardness of heart as a punishment of disobedience rejection or abuse of former mercy thus he did to the same people formerly Psal 81. 11. 12. or it was a Prophecy of what was fulfilled Rom. 9. But my people would not hearken unto my voice Israel would none of me so I gave them up to their own hearts lusts and they walked in their own Councils So likewise he dealt with the Gentiles Rom. 1. 21. Because when they knew God they glorified him not as God neither were they thankful v. 24. 28. Wherefore God gave them up unto uncleanness through the lusts of their own hearts so likewise in the Apostacy fore-told 2 Thes 2. 10 11. Because they received not the love of the truth that they might be saved and for this Cause God shall send them strong delusions that they should believe a lie Thus God ordinarily punisheth one sin by giving up to another which was the present Case in Rom. 9. they sinned away their mercy in rejecting the Gospel and the
hardness of heart they were given up to was as a punishment of sin so that it doth not at all relate to the Eternal Decree that God made them or any other people to be destroyed but as a punishment of sin he in Justice gave them up to hardness of heart And in this sense it is the Apostle saith that wrath was come upon them to the uttermost 1 Thes 2. 16. and this the practical Discourse of Sovereignty in some Cases acknowledgeth pag. 12. viz. Ezek. 14. 9. And if the Prophet be deceived I the Lord have deceived that prophet and will destroy him and 1 King 22. touching the lying Spirit and the effectual Commission he had from God to persuade and also to prevail yet confesseth that he does not reckon these two as pure acts of Sovereignty but rather as punishing one sin by leaving to another and to this mentions Rom. 1. 21 28. by which it appears that nothing is by them accounted pure Acts of Sovereignty but an absolute dispose of persons by Eternal Decree without relation to sin as the Cause But this being granted that God doth sometimes punish one sin by leaving to another tends to lead him into a right understanding of Rom. 9. 11 Chapters it being so apparently manifest that it was as a punishment of their former sins and not from any Decree of Reprobation before the world was no otherwise than for sin as the cause thereof and no otherwise may we understand or imagin any Decreed Will in God of wrong to them or any others for this read and ponder Luk. 13. 34. 19. 41 42. Mat. 22. 1. to 8. Act. 13. 46. Mar. 16. 15 16. Rev. 22. 17. in all which Scriptures it appears that God and Christ was really for their good and for the good and welfare of all men and that damnation comes in by unbelief and disobedience Christ Though what you have said seems very apparent and plain yet I desire you to speak something more distinctly to the expressions of the Text. Minist I shall in which it will appear there is not a sentence in either of those Chapters relating to Reprobation by Eternal Decree before the world was but the present dispose of persons in way of righteousness sutable to their demeanours towards God 1. From vers 7. to 13. is the distinction that God made between Isaac and Ishmael Jacob and Esau the one being Children of the Flesh the others of Promise and purpose 1. It 's apparent it relates to the two Covenants made with Abraham one relating to his natural seed in which was the Promise of the Land of Canaan Gen. 17. 7 8. the other with the Spiritual seed in Christ which included all nations Gen. 22. 18. In thy seed shall all the nations of the Earth be blessed Ishmael being a Figure of the first seed is said to be born after the flesh And Isaac of the second is said to be born by promise And Agar and Sarah Figures of the two Covenants and with their Sons Figures of the two Seeds Gal. 4. 22. to 28. and Rom 9. clearly distinguisheth between the two Covenants and the two Seeds v. 8. to 12. the time being come that the new Covenant taketh place as a Ministration the old Covenant and Seed must give place unto it and the Children of Promise that is of Faith are counted for the seed and in this sense all are not Israel that are of Israel because the Gospel now knows no man after the flesh 2 Cor. 5. 16. This new and second Covenant taking place according to purpose and Promise now owns only the Spiritual seed of Faith whether Jews or Gentiles and this the Jews stumbled at not believing the Gospel by reason of which they were rejected this being the proper scope of the Apostle in Rom. 9. 11. Chapters 2. More particularly and distinctly the Election and rejection of these Persons personally was one was Elected to National and Covenant priviledges and the rejection of the others was from those Priviledges and not to Eternal Condemnation it having no relation thereunto nor from other great and Temporal blessings in which God abounded to them Gen. 21 13. 18. 36. 15. And this Election of Jacob and leaving of Esau being National and to special Priviledges to one above the other was alone from the free-will and pleasure of God without any relation to works done it being before they were born or had done good or evil which was a just and Sovereign liberty in God doing no wrong thereby to them that were left out of this Election as Gods calling Abraham out from the world did no wrong to the world nor was their rejection but only from that Call and Choice so was his carrying it on to Isaac and Jacob leaving Ishmael and Esau according to his just and Sovereign rule over men the promise being to Abraham and his Seed Gen. 13. 15 16. God was at liberty to fix it on whom he pleased while it was upon his Seed to whom the Promise was made and so did no wrong to either Ishmael or Esau especially he making large provision for them both and as to what is said v. 13. Jacob have I loved and Esau have I hated It 's taken out of Mal 1. 2 3. spoken long after Jacob and Esau were personally dead and not before they were born as by some is vainly and foolishly suggested and relates to their Posterities so called when they were dead and gone and in this sense God hated Esau for their sins and laid his mountains waste but is never said to hate him before he was born but only this the Elder shall serve the Younger So that the design of the Apostle in the whole matter is to shew the Just liberty of God in rejecting the Jews for their sinning against him in his Gospel law of Grace as all the after instances do likewise fully demonstrate as v. 15. relates to the same people when they had formerly sinned away their mercy in making a Calf in the Wilderness Exod. 33. 19. I will shew mercy to whom I will shew mercy Which relates not to their Eternal Estate but to the present exercise of his Sovereign Rule over them they having forfeited their mercy by sin and God had said to Moses that he would destroy them all chap. 32. 9. to 14. and upon Moses Prayer and Intercession for them The Lord repented of the evil that he thought to do unto them Yet in this grace he reserves this Sovereign liberty to shew mercy on whom he would viz. he would carry whom of them he pleased into the Promised Land and whom he pleased should for their sin die in the Wilderness not be Eternally damned Moses and Aaron for sin died in the Wilderness and might not go into the good Land and who dare say they were Eternally damned So likewise when Christ and the Gospel was come and they rejecting their share therein Act. 13. 46. God would
multitudes of them did believe Act. 2. 4. and 4. 4. and 6. 7. and 21. 20. Christ The 7th Scripture I shall mention is Jude v 4. Which speaks of certain men of old Ordained to this Condemnation Hence some conclude that some are Ordained to be damned and cannot possibly be saved Minist Tho it 's true that God hath Ordained that wicked men persisting in sin shall be damned yet the inference as drawn from this Scripture is a great abuse and wrong to the Text. The word in the Greek is of whom it was written in time past or of old unto this Judgment and so Tindal renders it that is God had of old or in time past threatened such Judgment unto such sinners as a just reward of their sin It was written of old v 14. not that he made or Ordained them for that End So that the truth stands clear from the word of truth that God exerciseth his Sovereignty over men in a way of Righteousness according to his word and not from his own will to save and damn whom he pleases distinct from his Laws given to men on that behalf the assertion of which being the highest abuse and dishonour to God the Sovereign Governour of the world as can possibly be put upon him and therefore is to be abhor'd of all sober men Christ I shall at present enquire no further about this matter being well satisfied in what has been said and likewise that there has been and yet is great mistakes about this matter that is of so great and weighconcern rightly to be understood I desire you to give me some inferences by way of instruction from the whole Min. 1. To know and be assuredly established in this that there is no decree of God for your destruction distinct from sin as the just and deserving cause persisted in without Repentance 2. Take heed and beware of sinning against this Gracious Holy and Righteous God who tho he made not men to sin and be damned yet he will by no means clear the guilty but will wound the head of his Enemies and the hairy scalp of such a one as goeth on still in his trespasses Ps 68. 21. Therefore let not the Rebellious exalt themselves Ps 66. 7. As he is Gracious and full of Compassion so he is just it 's his name his nature and word Exod. 34. 6 7. Therefore I say take heed and beware of all sin 3. Take heed and beware of entertaining such notions about the Sovereignty of God as are not suitable to his name and nature his Word and Will in which his Goodness Mercy Justice Wisdom Holiness Truth and Faithfulness is so much concerned lest you dishonor him in thinking and speaking that which is not right concerning him and his Wrath be kindled against you as it was against Job's three Friends because they spake not the things that were right of him as Job did Job 42. 7. He is very jealous of his name and honor and accepteth not those that plead wickedly for him Job 13. 8. That renders God to be more cruel to the Creatures that he hath made his own offspring Act. 17. 28 29. than any of the Creatures that he hath made which are naturally loving to their own yea more hard and cruel to his own offspring than the worst and most cruel of the Sons of Men more cruel and merciless than Pharaoh who laid heavy tasks on the Children of Israel requiring Brick without straw yet it 's apparent he thought it was possible for them to get straw and to make up their full tale of Brick for he said they were Idle by which it appears that he thought they might work the harder and do it Exod. 5. But this principle renders God not only to require Brick without straw but to require all Men every where to repent and believe the Gospel Act. 17. 30. Mar. 1. 15. and will damn them for not believing yet has allowed them no power so to do but Decreed the contrary In a word it renders the Holy and Good God who is Good to all to be worse to his own Creatures his own off-spring than it 's possible for the Devil to be who is the common Enemy of Mankind and goeth about like a roaring Lion seeking whom he may devour 1 Pet. 5. 8. But he can devour none but by temptations and delusions he can devour none without their own consent but this presents the Holy God by his Sovereign Will and Power to have devoured almost all Mankind by Eternal Decree that he made them for that very end Had they fixed such things on the Devil as they do on the Holy God they might have been credited had he power so to do but to render God to be worse to Men than it 's possible for the Devil to be is to be abhor'd of all that love and fear him therefore take heed and beware thereof He would be accounted no Man but worse than a Brute that would beget Children designedly to breed them up for the Gallows abhor such thoughts of God 4. Be encouraged from hence to believe and obey the Gospel that you may be saved and know and believe assuredly in so doing you shall be saved It 's the Sovereign Law of Christ your Lord which is unalterable Mar. 16. 15 16. He that believeth and is Baptized shall be saved Heb. 5. 9. He is become the Author of Eternal Salvation to all them that obey him this is the Gospel Law of Grace to Men against which there is nor can be no Decree 5. And finally be not afraid nor discouraged be not affrighted nor amazed with any amazement either as from God or Men in this matter 1. From God in the untrue representations of his Sovereign Power as if he would save and damn from his own Will as if he had reprobated the far greater part of Men to Eternal Perdition without hope or means of help an amazing Doctrine it is that hath sent many serious Souls with sorrow to their Graves and it 's to be feared hath sent many to Perdition but look up lift up your head and heart God has determined no Damnation to any Man but for sin as the deserving cause therefore believe and obey the Gospel and you shall be saved 2. Nor be afraid of Men in your Faithful following of your Lord the Sovereign Power and Providence is over you and for you Joh. 3. 31. He that cometh from above is above all therefore be not afraid of Men. Isa 51. 7 8. But sanctify the Lord of Hosts himself and let him be your fear and let him be your dread And he will be a Sanctuary unto you Isa 8. 11 12 13 He ruleth by his Power for ever his eyes behold the Nations therefore let not the Rebellious exalt themselves Psalm 66. 7. For the Rebellious shall dwell in a dry land Ps 68. 6. Zec. 14. 17. Isa 66. 24. CHAP. II. Treateth of Election Christ I Desire to enquire into the
to be Wiser in our own Conceit than our Lord and Law-giver 4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God and not on mans chosen and willful wickedness as the first just and deserving cause thereof but fathers both the sin and Judgment on the eternal Decree of God as the first cause of both denyeth the Scripture belieth the Lord and believeth a lie Ezek. 33. 11. Joh. 3. 16 19. 1 Tim. 2. 4. Rev. 22. 17. 5. Whoever denyeth the Love God to the world in the gift of his Son affirming that he loved but a few of the Elect only denieth the Scripture and believeth a lye Luk. 2. 10. Joh. 3. 16. 6. Whoever denieth that Jesus Christ gave himself for the life of the World a ransom for all a Propitiation for the sins of the World affirming that he died but for a few the Elect only denieth the Scripture and believeth a lye Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2. 7. Whoever affirmeth that men are no more capable to believe and obey the Gospel unto life than Bruit Beasts or Stones or a dead Corps and yet that God will damn them for not believing thereof it being both unscriptural irrational and dishonourable unto God denieth the Scripture and doth open wrong both to God and men and believeth a lye Ro 3. 3 4 5. 8. Whoever believeth and teacheth Salvation by an inconditional Covenant and Justification by faith without works denieth the Scripture and believeth a lye Mar. 16. 15 16. Rev. 22. 14. Jam. 2. 20. Christ Ro. 4 5. Is much made use of to prove Justification by faith without works But to him that worketh not but believeth on him that Justifieth the ungodly his faith is counted for righteousness Min. 1. If we hold Justification without works aâ— must then hold Salvation without works because every Justified person is in a saved state Ro. 8. 30. and so bid a due to works both as to Justification and Salvation 2. So to understand the Apostle in this or any other Scripture is to set him in direct opposition to Christ and all the Apostles which we may in no case do 1. Contrary to Christ Mat. 7. 21 24. and contrary to his Commission for Gospel Preaching and Salvation Mat. 16. 15 16. 2. Contrary to the rest of the Apostles Heb. 5. 9. 10. 36. 12. 14. Contrary to James ch 2. 24. Ye see then how that by works a man is Justified and not by faith only ch 1. 22. 25. Contrary to Peter 2 Pet. 1. 5. to 12. and Contrary to John 1 Joh. 2. 3 4 5 6. v. 17. he that doth the will of God abideth for ever 3. So to understand Paul in that Scripture not only sets Paul against Christ and all the Apostles but against himself and that in the same Epistle who Commonly states Salvation upon Obedience to the Gospel tho not as the deserving cause but as the Terms without which is no Obtaining thereof ch 2. 7 8 9 10. and we may not suppose the Apostle to be so inconsiderate as to contradict himself and that in the same Epistle 4. It 's most Aparent the Apostle intends not Gospel works in that place but the works of the Law as such compared with ch 3. 20 21. By the deeds of the Law there shall no Flesh be Justified v. 28. Therefore we conclude that a man is Justified by faith without the deeds of the Law but not without the deeds of the Gospel that contradicts the whole Gospel and the design of the Apostle as is most apparent 9. Whoever denieth the danger of believers falling from grace now in this imperfect state and holdeth and teacheth the impossibility thereof doth wrong to meâ— denieth the Scripture and believeth a lie Rom. 8 13 11. 20. Heb. 3. 12 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19 20. 10. Whoever denieth the restitution of all things the world to come and the eternal Kingdom and Glory of Christ and his Church therein denyeth the Scripture and believeth a lie Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15 22. 5. Mar. 10. 30. 11. Whoever believeth and teacheth that when Christ the Lord and Judge doth come again from Heaven to judge the world in righteousness Act. 17. 31. that he will â—urn up the world and not make it new and carrry away the saints with him to heaven and send all the world eternally to hell in their sense viz. that none of them shall have any advantage at all by the womans seed denieth the truth and glory of Christs undertaking for the world and a great part if not the whole of his kingdom and glory in the world to come and so denieth the Scripture and believeth a lie the truth of this see cleared in the next chapter 12. Whoever demeth the free operations of the Gospel Spirit in the word and work of Grace or in the ministerial gifts in prophesie and preaching as sufficient thereunto limiting Gospel ministerial gifts and offices in the Church of Christ to human acquired abilities denieth the sufficiency of the Gospel Spirit in the Gospel work introducing the human spirit instead thereof and is in the depth of the Apostacy 1 Cor. 2. 12 12. 4. 7. 13. Whoever setteth up the common light that is in all men instead of Christ and the Spirit of the Gospel is in the Apostacy and believeth a lye Christ Some saâ— that some of these things Especially the 4 5 6 7 8 9 particuars are the great Bulwarks against popery and that to assert such things as these tends to weaken the protestants and to strengthen the hands of the Papists Min. I hope these are not the best Bulwarks and strength of Protestants against Papists if it were it would surely fail in the time of need 2. If these things has been the strength of Protestants against Popery it 's no marvel so little is done for advantage to the Protestant interest and conviction of Papists if we lay the foundation in falshood and build thereupon it 's no marvel we are not blest of God and Popery gain upon us 3. Let Protestants fall in with the truth of the Gospel as it is in Jesus both in principle and practice Especially in these great and fundamental parts thereof and they will have enough to bear up with great authority from Scripture against Popery in all its parts 1. Hold firm to this both in principle and practice that the Scripture is in it self the alone sufficient ground and rule in all matters of Christian faith and Religion and needs not the Churches Authority for it's warrant nor the inventions traditions or additions of men which as it's a Christian so it 's a Protestant principle 2. Let the Express letter plain reason and scope of Scripture united in and with it self without the harsh and contradictory interpretations of men or consequences drawn contrary to and against the express light language and
publish it 2. Those who seem to be most under this complaint and fear have indeed least cause were the danger so great as is surmised their own declared principles of Faith being that which tends really and truly to teach People not to fear the Judgment viz. That God reprobated the World in general both to sin and Judgment by an Eternal and unchangeable Decree before the World was that he made men to be Vessels of wrath that neither the hope of Heaven nor fear of Hell can alter it which truly teaches People to be Atheists and not to fear the Judgment to conclude there is no such thing as sin in the World as many have done if all are the Decreed Acts of God then it must be well pleasing to him and that for which there can be no Judgment Or 2. If both the sins and Judgment were Decreed it must needs be unrighteous and that of which there is no avoiding by fear thereof and the most I have yet heard in Answer to this is that the fear of Judgment may prevent them from gross sins and so their Damnation may be the less and they thereby rendered the better Neighbours among Men but this is a contradiction their Principle of Gods Decreeing of all acts whatsoever comes to pass kills and ends this for if that were true neither hope of Heaven nor fear of Hell could possibly prevent one sin either against God or Men therefore such may learn shame so much to cry out on this when their own Notions tends to end both Sin and Judgment or to render the most Holy and Righteous God to be most unholy and unrighteous in the Judgment 3. Rightly understood were not Men perverse it is in it self so far from tending to occasion any negligence or fearlesness in this matter as that it would rather tend to warn and awaken all sorts of People under the Gospel which is our concern to look about themselves there being no hope nor help for wilful Transgressors so pâ—rsisting to the end under the Gospel all the most Eternal Judgments and Damnation threatened in the Gospel being against such and if any gâ—ow careless and wilful their Damnation will become thereby the greater and Eternal The reason is because the greater mercy and means of Light and Life is afforded unto any here it being rejected or neglected the greater will their Damnation be To whomsoever much is given of them shall much be required Luk. 12. 47. Mat. 11. 20 to 24. Christ Do you suppose that this general Grace is only to the Heathen World that neâ—eâ—â—â—â—rd of Christ Nay no sinners under the Gospel partaâ—e theâ—eof Min. 1. As before I said no wilful Transgressors may expect any share therein Prov 1. 23 10 31. Yet 2. I do not question but that many under the Gospel may as have need thereof so have share therein or else woe woe woe will be the case of many Gospel-Professors at that day but there may be many Gospel-Professors among all sorts that may have high confidence of their good estate and yet may meet with great Judgment at that day that may in timeâ— partake of deliverance that must to the fire and yet be saved 1 Cor. 3. 15. If any mans work shall be burnt he shall suffer loss but himself shall be saved yet so as by fire here is both the Judgment by fire and the loss which loss without doubt will be Eternal yet the person saved when he hath past the Judgment I know there are several Opinions contrary to and Objectionâ— against this plain truth in this Scripture as 1. Thaâ— it intends Ministers building of false Doctrine upon the true Foundation and not Members or Gospel Professors 1. I easily grant it yet if Ministers works must be burnt that are not right and yet themselves saved so as by fire then certainly the Members built and led by them shall suffer the same loss and Judgment with them if the blâ—nd lead the blind both must fall into the ditch 2. The Ministers first and Principally intended as the cause of these words we have more than probable ground to conclude were those bad ones of or belonging to the Church of Corinth of whom the Apostle so much complains 2 Cor. 11. 13. Calling them false Apostles deceitful Workers the Devils Ministers vers 15. Yet it 's apparent vers 4. that they kept to and built upon the same Foundation the Apostle had laid they Preached not another Jesus nor another Spirit nor another Gospel but the same as Paul did tho to bad ends yet these and such as these shall be saved by fire 2. Obj. That it intends not the day of the Lords coming to Judgment but some other day of Gospel-Grace in this World to brun up the Wood Hay and Stubble by the fire of the Word and Spirit bofore the dâ—y of Judgment comes because it 's said the day shall declare it not the day of the Lord as the coming of Christ and the Judgment is usually called the day of the Lord Joel 2 31. 1 Thes 5. 2. 2 Pet. 3. 10. To this I say 1. That the coming of Christ is called the day as well as the day of the Lord Mal. 4. 1. To which probably the Apostle may have respect Behold the day cometh that shall burn as an Oven And Rom. 13. 12. It 's called the day The day is at hand and Eph. 4. 30. the day of Redemption Heb. 10. 25. Exhorting one another and so much the more as you see the day approaching so that it 's called the day as frequently as the day of the Lord and indeed it is all one And it is likewise called that day 1 Thes 5. 4. 2 Thes 2. 3. 2 Tim. 1. 18. 4. 8. 3. Others say That if it do intend the day of the Lord yet it intends the burning up of things but not of Persons To this I say 1. It 's true it intends the burning up of things viz. Of all things built on the Foundation contrary to the Doctrine of the Gospel both in matters of Faith and practice but the Persons must to the fire as well as their works they shall be saved yet so as by fire 2. Else all bad Ministers and Christians that have built bad matter and made bad work must be saved suffering only the loss of their building without any personal or penal suffering for the Apostle saith that those who come under this consideration shall be saved so as by fire and if so this Notion opens the Door wider than the Scripture or themselves will grant and therefore necessarily we must understand it in the sense by me asserted which is likewise plain without any harsh interpretation or wresting and wiâ—h this Rev. 2. 11. seems fully to agree he that overcometh shall not be hurt of the second Death which imports not only a security to overcomers but that some may be hurt of the second Death that may not be Eternally swallowed
Come Lord Jesus come quickly but such as are prepared for him nor can any assure themselves that they love him if they long not and wait not for his appearing that they may be with him and then when he comes you shall be able to say as Isa 25. 9. Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his salvation This has been the long look'd for day by all the Saints instructed therein Tit. 2. 13. Looking for the blessed â—ope 1 Thess 1. 9 10. It will be the day of Marriage to the Saints Now is the day of Espousal 2 Cor. 11. 2. Then will be the day of Marriage Rev. 19. 7. It will be the day of joy and gladness to the Church who shall â—e and reign with him eternally in the World to come â—â—ho that loves him doth not say with John Rev. â— 20. Amen even so come Lord Jesus Does the â—â—ole Creation wait for and groan after this time of â—â—rty and restitution Rom. 8. 22. and shall not those â—o profess to be the Children of that glorious liberty â— shall say no more but this Prepare rightly for it â— always ready love and look for his appearing be â—â—stant therein to the end and you shall inherit the â—ory when the time is come 2 Tim. 4. 8. Christ Some say that if all these things be truth â— they are too high that you exercise your self in â—ings that are too high for you contrary to the sayâ—g of the Prophet Psal 131. 1. he did not exercise â—mself in great matters or in things too high for â—m Min. 1. In one sense it 's true consider we the matâ—ers themselves and consider we our own weakness and â—worthiness they are indeed too high for us even the â—â—h things of God and so is the Gospel in all its â—rts of which these are not the least yet others do â—ddle about the high things of the Gospel without â—uple or offence 2. They being the revealed things of God and in â—s sense they are not too high reâ—ealed things beâ—ging to us and so it 's our concern to inquire thereâ—â—o Deut. 29. 29. And as it was God's end in revealâ—g thereof that we might understand and believe â— so it 's our duty to be humbly inquiring thereinâ—â— 3. The Prophet who spake those words I think I â—â—y safely say pryed into and was exercised about â—â—se very things viz. The Mysteries of the World to come The General Grace and Glory thereof withâ— the Kingdom of Christ therein as much as any if noâ— as all the Prophets besides and obtained as great and â— large an understanding therein and probably God would have it so because his seed and Son was by promise to be the Heir universal King Lord and Governour thereof Psal 72. 1 2 11 17. Heb. 1. 2. CHAP. IX Sheweth That to hold Truth in Vnity is honourable to God and safe for our selves Christ WHat think you of the harmony and unity of the Scriptures do you suppose it to hold unity and harmony with it self without any contradiction if so then whether it do not concern us so to understand it as may hold in unity and not in contradiction Min. The Scripture being the Word of one God given by one Spirit and one Lord Jesus stands in unity and so it concerns us to understand it to hold truth in contradiction being next of kin to holding it in unâ—â—ghteousness If any thing I have herein said or do hold stand not in unity with the body of Scripture or with it self I shall gladly understand it and lay it down as an Error my desire and design being so to â—â—derstand the Scripture and mine own Principles from â—â—â—ce as may stand in unity it being that which is â—â—th honourable to God and satisfactory and safe for â—â— self and accountable to others This is really my â—â—re tho I dare not say or think that I have in all â—â—gs so obtained nor deny or hide what I have through â—â—ce obtained Christ Wherein stands the unity of the things â—â—ursed on with the Scripture and the contradiction â—â— the other notions thereunto I desire to understand â—â— something further about this matter Min. 1. As touching the Sovereign Power and Will â— God so to understand the exercise thereof towards â—â— as is before declared viz according to his own â—â—s in that behalf proved from the Creation to the â—â—gment stands in unity with the whole truth of â—â—ripture and Name of God and to understand it â—â—erwise viz. That God from his own decreed Will â—â—ore the World was determined the greatest part of â—â—n by far to no other end but to sin and be damned â—ttradicteth not only the plain revealed method of â— proceedings in this matter but the substance of his â—â—ealed Will in his Word Ezek. 33. 11. Joh 3. 16. â— 12. 47. 1 Tim. 2. 4. and therefore is not likely to be â—her true or safe 2. To deny the general love of God to the World â—â—d Christ giving himself for the life of the World beâ—â—use the Scripture saith he laid down his life for the â—â—ep for the Church which is in it self a truth conâ—adicteth the whole Scripture in this matter as has been â—â—ly proved and therefore is not likely to be either true â— safe But that he died both for the World and for the â—hurch is the truth of Scripture which being understood holds Scripture and Truth in unity and harmony without any contradiction at all but what men devise from their own heads at a distance from any Scripture ground or right reason the general and special grace of God to men being thereby understood and therefore is most likely to be both true and safe 3 To understand the Scripture so as to render not only the Scripture but the holy Name of God to stand in unity is most likely to be true and safe viz. to understand and believe that he loved the World in the gift of his Son and that Christ died for the World and will save all thaâ— do believe and obey the Gospel and judge and condemn those that obey him not as the just and deserving cause Rom. 6. 23. and not from his decree of reprobation as the first cause of sin and damnation this stands in unity with the whole Name and Word of God without any contradiction at all and therefore most likely to be true and safe But to understand the Scripture so as to limit the love of God to a very few only and the death of Christ to as few and yet that he will damn people for not believing that which was never intended to them nor was it possible for them by any means to obtain being reprobated therefrom is so great a contradiction to the whole Word and Name of God in all his attributes which stand in unity viz. his Goodness Love Truth