ere they believe me Num. 14. 11. So it may be extended more generally we are too ready and apt to doubt of or be unbelieving concerning what he speaks unto us and therefore because of our backwardness and unaptness to believe he confirms his Saying with his Oath Our Saviour saith to his Disciples Let your yea be yea and your nay nay for whatsoever is more than these cometh of evil or is from or out of evil Not that he hereby condemns all swearing but instructs his Disciples that Oaths though in some Cases useful and needful are yet out of evil And so amongst other things mens unbelief or doubting of the truth of what is affirmed by a bare Word occasions an Oath for the Confirmation of it So warily understanding it we may say as with respect to Gods swearing it is at sometimes out of or from evil Matth. 5. 37. And so here particularly The House of Israel being convinced of their evil and Judgment being threatned against them therefore thus they spake saying If our transgressions and our sins be upon us and we pine away in them how then should we live Ezek. 33. 10. They were ready to despond and despair of Gods mercy towards them Now then God thus swears unto them because of their slowness of heart to believe him on his Word Thus also it is said An Oath of Confirmation is an end of all strife gain-saying or contradiction Heb. 6. 16. So here God because of their readiness to contradict and gain-say in their hearts at least swears by himself As also to the end they might not gain-say any more but firmly believe the truth of that so Affirmed and Confirmed he interposeth himself by an Oath Exod. 17. 15 16. And that he might lift up their hands which hang'd down and they might have strong Consolation in returning to him from their evil and wicked ways And as God interposed himself by an Oath to Abraham to the end that the Heirs of his Promise might by this Immutable thing also assuredly know and believe the truth of that so confirmed and might have strong consolation Heb. 6. 16-18 So here also God hath sworn by himself that he hath no pleasure in the death of the wicked That men might give glory to him in believing and have solid Consolation in this great Encouragement set before them to the truth whereof he hath as it were bound himself or his soul with the Bond of this most Indubitable Oath as Num. 30. 2-4 Acts 23. 12-14 3. We have in the next place to consider and speak unto the subject-matter thus Affirmed and Confirmed by this most excellent Person And by this undeniable Oath And that is laid down and propounded to us 1. Negatively I have no pleasure in the death of the wicked Now hereto we may speak in this Order to wit 1. By way of Explication or explaining the words 2. We shall give some further Evidences of the Truth hereof 3. We shall note some Instructions here-from 1. By way of Explication let us enquire into and consider these things 1. What Death is that here spoken of and intended 2. Who are the wicked in the Scripture account 3. What are we to understand by this Phrase no pleasure 4. What time is that in which he hath no Pleasure I have 1. What is the Death here spoken of and intended when he saith I have no Pleasure in the Death of the wicked c. Now in Answer thereto we may say The Scripture speaks onely of two Deaths in General As the Wages of Sin In one of which all lesser Deaths are contained and comprehended namely 1. There is that Death which is intimately called the first Death which was threatned unto the First Man Adam Male and Female in case they should eat of the forbidden Fruit As it is said Of the Tree of the Knowledge of Good and Evil thou shalt not eat of it for in the day that thou eatest thereof in dying thou shalt die Gen. 2. 17. And under the Sentence whereof Adam and all his Posterity fell upon his eating of that Tree whereof God commanded him he should not eat As the Apostle saith By one man sin entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Rom. 5. 12. By Man even by the first publick man came Death for in Adam all die 1 Cor. 15. 21 22. And this First Death had been an Eternal Death had not our Lord Jesus Christ by the Grace of God tasted it for every man and overcome and abolished it 2 Tim. 1. 9 10. And he will in due time destroy it 1 Cor. 15. 26. It is a strange unreasonable and dangerous mistake of some who say that Christ died not for this first Oflence or the necessary Branches thereof or that he tasted not this first Death for men For if so how then came he to be promised of God before he passed the Sentence upon our First Parents Gen. 3. 15-19 Or how shall men be Raised out of this First Death but by him who was delivered for our Offences and raised again for our Justification By Man came the Resurrection of the Dead for as in Adam all die even so in Christ shall all be made alive To wit Quickned and Raised out of the First Death 1 Cor. 15. 21 22. God hath given Christ authority to execute judgment And by his Voice to Bring forth all Men out of their Graves Because he is the Son of Man John 5. 27 28 29. 2. There is another and worse Death which is several times called expresly The second Death To wit as with respect to Men into which such will be cast for their own personal transgressions after they are raised out of the first Death and judged by Christ who remained in their Impenitency Unbelief and Disobedience till the Day of Grace and Patience was ended and died therein Mark 16. 16. 2 Thes 1. 8 9. This Death was not prepared for Men for or by reason of their sinning in the first Publick Man simply but for the Devil and his Angels But they must go into it and be hurt by it who personally and voluntarily listned to and were led by Satan and followed after him and did his Lusts and died the first Death in such transgression Mat. 25. 31-41-46 Of which second Death they shall not be hurt who overcome their spiritual enemies On such the second Death shall have no power Rev. 2. 11. and Chap. 20. 6. But whosoever shall not be found written in the book of life will be cast into the lake of fire which is the second death Rev. 20. 14 15. The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Rev 21. 7 8. This second Death is called the wrath to come because it
will fully seize on none until they be brought out of the first Death and judged by him who died for all and rose again and whom God hath ordained the Judge of quick and dead Mat. 3. 7. 1 Thes 1. 10. Rev. 11. 18. There are some indeed and too many that talk of a third Death but in so doing they speak not according to the Word contained in the Law and Testimony of God And therefore therein there is no light in them And that in speaking of a third Death as the wages of sin they consent not to wholsom words may easily appear to themselves who use this groundless Distinction for some of them to prove that there is such a third Death do weakly enough bring the Scriptures which speak of the second for the proof thereof But it is a very evil and dangerous thing to make such a Distinction where the Scripture makes none but plainly enough opposes and rejects it and may do more harm than they are aware of who make use of it rather I conceive out of ignorance and custom than judgment and consideration It is good for us to hear what the Scripture faith and to receive that But no more to this at present But now the Enquiry is Of which of the two Deaths fore-mentioned are we here to understand these words to mean And to that we say not of the first which is now abolished 1. Because it is Gods Will and Appointment that all men should die the first Death Though not that all should sleep or abide in it 1 Cor. 15. 51 52. It is appointed to men once to die Heb. 9. 27. I know saith Job Thou wilt bring me to death and to the house appointed for all living To wit the Grave which is called Mans long home Job 30. 23. with Eccles 12. 5. What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the grave Selah Psal 89. 48. with Eccles 7. 2. and Chap. 8. 8. 2. Because the Death here spoken of is called the Death of the wicked as being their proper and onely Death Ezek 18. 23. And therefore it appears hereby is meant directly and fully the second Death or Hell-fire For the wicked so abiding shall be turned into Hell Psal 9. 17. whereas in the first Death there is no difference but all die that good and bad wise and unwise How dieth the wise man as the fool Eccles 2. 16. There is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not As is the good so is the sinner and he that sweareth as he that feareth an oath Eccles 9. 1 2-10 The most holy and righteous men generally have died this first Death And some of them have said They were going the way of all the earth meaning thereby they were going to die the first Death Josh 23. 14. 1 Kin. 2. 2. But none of them shall be hurt of the second Death Rev. 2. 11. 3. It also plainly appears that by the Death here spoken of we are to understand the second Death directly and fully because this Death may while it is called to Day be escaped and avoided as it is here signified in saying I have no pleasure in the death of the wicked but that the wicked turn from his way and live Men may now in this day of his Grace and Patience flee from and be delivered from the wrath to come Matth. 3. 7. 1 Thes 10. But now no man can by any turning from evil or exercising himself unto and following after Godliness and Goodness escape or be delivered from the first Death As hath been said No man hath power over the Spirit to retain the Spirit neither hath he power in the day of death and there is no discharge in that war Eccles 8. 8. By all which it doth plainly and fully appear the Death here spoken of and intended is directly and most properly and fully the second Death as hath been said before Object If any one should object against what hath been said and say That though by the Death here spoken of the first Death as it was appointed to fallen Man after the Promise of Christ by God cannot be meant yet it may mean it of that Death as it is judicially executed upon some for their voluntary and personal Iniquities and Transgressions for so it was not appointed to all men to die it To this I say Ans 1. By way of Grant God did not at first appoint that Men in a Personal Consideration or as fallen in Adam or because of their sins of weakness and unadvisedness simply should die this first Death judicially But 2. When Men are become wicked and have sinned with an high hand against God he may notwithstanding their turning from their evils order the first Death to them judicially and they may not die the common Death of all men or not die it as commonly and ordinarily men die it But in testimony of wrath for their former personal evils it may be executed upon them Num. 14. 28 29. Isa 22. 12-14 And sometimes for the evils of others As upon the little Ones in the old World And of Sodom and Gomorrah c. So that still I say By the Death here spoken of is meant directly and fully the second Death And so we are to understand it That God hath no pleasure in the Death that is in the Eternal Destruction of the wicked Or that they should perish in that Everlasting Fire which was prepared for the Devil and his Angels who sinned without a Tempter But we shall add no more to that 2. Who are the wicked in the Scripture account in whose Death the Lord God hath no pleasure Answ To that we may say Those who are called Wicked in Scripture are not such simply as have sinned in the first Publick Man and come forth into the World polluted and defiled as all do who partake of the Nature of Man by an ordinary way of Generation For who can bring a clean thing out of an unclean not one Job 14. 4. and 25. 4. Psal 51. 5. Nor are they such as have sin in them simply as all while here have Rom. 7. 17. 20. 1 Joh. 1. 8. Or that sin through infirmity and weakness or through unadvisedness as all do For there is not a just man upon the earth that doth good and sinneth not 1 Kin. 8. 46. Eccles 8. 20. And yet all are not therefore wicked Good men who have acknowledged themselves to have sinned have yet truly acquitted themselves of being wicked As Job thus acknowledgeth I have sinned c. Job 7. 20. And yet he appealeth to God and saith Thou knowest or it is upon thy knowledge that I am not wicked Job 7. 20. And God himself saith of him That he was a perfect and an upright man one that feared God and
which notwithstanding any thing there said may yet be done 1 Joh. 5. 16. Joh. 16. 26. Now what hath been said to this Objection is not said That men might continue in sin that grace may abound God forbid But to the end That such as conclude against themselves that there is no hope for them might not be discouraged from turning from their evil ways unto God For when God saith in any place of Scripture to the wicked Thou shalt surely die if he turn from his sin c. he shall surely live he shall not die Ezek. 33. 11-13-16 Nay when the Lord said unto Jeremiah Though Moses and Samuel stood before me my mind could not be toward this people c. Jer. 15. 1-3 and Ch. 16. And The sin of Judah is written with a pen of iron and with the point of a Diamond c. for ye have kindled a fire in mine anger which shall burn for ever Chap. 17. 1 2 3. Yet after all this he thus commands the Prophet Now therefore go to speak to the men of Judah and to the inhabitants of Jerusalem saying Behold I frame evil and devise a device against you return ye now every one from his evil way and make your ways and your doings good Jer. 18. 1-6-8-11 Oh then however you have sinned do not say as Cain did that your iniquity is greater than that it may be forgiven Gen. 4. 13. Do not so dishonour the Father of Mercies as to conclude he cannot redeem you from your iniquities or deliver you from your transgressions as Isa 50. 1 2 3 4. but return unto him and he will return unto you Mal. 3. 7. And consider thereto that God hath reserved this to himself as his Prerogative To shew mercy to such sinners as unto whom men cannot lawfully shew mercy They say if a man put away his wife and she go from him and become another mans shall he return unto her again Shall not that land be greatly polluted But thou hast played the harlot with many lovers yet return again unto me saith the LORD Jer. 3. 1. Oh then though thou art in the belly of hell as it were yet cry unto the God of Mercy Though thou sayest thou art cast out of his sight yet look again toward his holy Temple And when thy soul faints within thee then remember the LORD and let thy prayer come in unto him into his holy Temple even Christ in whom dwelleth all the fulness of the God-head bodily and who came into the world to save sinners sinners indefinitely and the chief and most notorious sinners Jonah 2. 2-4-7 8. with Col. 2. 9 10. and 1 Tim. 1. 13-15 And him that cometh unto him in this day of grace he will in no wise cast out what-ever he hath been or done Joh. 6. 37. Matth. 11. 27 28. 3. Let me proceed on and say Turn ye turn ye for why will ye die Why will we die May another generation say Why the pleasures of sin are so sweet and delightful to us that we know not how on that Account to turn from them Stollen waters are sweet and bread of secrecies is pleasant We cannot deny but that God calleth us to repentance and there-with inables us to turn from our iniquities But the ways of sin are so grateful and pleasing that it is as the cutting off our right hand or the plucking out of our right eye to bid adieu thereto and turn our backs thereon Can the Ethiopian change his skin Or the Leopard his spots Then may we also do good that are accustomed to do evil Jer. 13. 23. Answ Now to this generation I might say many things but having much exceeded mine intention at first already shall therefore be the briefer and propound to these Objectors that saying of the Apostle Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed for the end or reward of those things is death Here the Apostle propounds three weighty Considerations to take men off from their sinful courses namely They are unfruitful shameful and eternally hurtful and pernicious 1. What fruit had ye then Even when you did commit sin and were servants of it And so what fruit have you now therein who sow to the flesh and serve sin What fruit may you say We have said already Sin is most sweet and delightful to us Well but yet let me say to you 1. Though the ways of sin are delightful or as the Apostle expresses it though you count it pleasure to riot in the day-time 2 Pet. 2. 13. yet sin is not delightful and satisfactory to the whole man It may appear so to the Body and to the Bruitish and Sensual Appetite but not so to the Superiour Eaculties of the Soul which are not delighted with these low and carnal things 1 Joh. 2. 16. They will not satisfie mens souls for they are the stumbling-blocks of their iniquity Ezek. 7. 19. The most noble part of man as Psal 22. 20. is not delighted herewith but contrariwise sadned and filled with horror and dread thereby while mens Consciences are not so seared as to be past feeling and when they consider and lay these things to heart To this purpose speaks the holy Scripture Though wickedness saith Zophar be sweet in his mouth though he hide it under his tongue though he spare it and forsake it not but keep it still in the midst of his palate yet his meat in his bowels is turned it is the gall of Aspes within him That is Wickedness is the very quintessence of bitterness to his soul how sweet soever it be oâ— appear to be in his mouth Surely he shall not know or feel quietness in his belly to wit in the spirit of his mind Job 20. 12 13 14-20 The wicked man travelleth with pain all his dayes and the number of years is hidden to the oppressor a sound of fears is in his ears In prosperity or peace the destroyer shall come upon him Trouble and anguish shall make him afraid they shall prevail against him as a King ready to the battle because he stretcheth out his hand against God and strengtheneth himself against the Almighty Joh. 15. 20-25 c. And though such may appear very merry and jocund yet as the crackling of thorns under a pot so is the laughter of fools Eccl. 2. 2. and Chap. 7. 6. Nay even in their laughter the heart is sorrowful and the end of that mirth is heaviness however to the soul Their soul within them shall mourn Prov 14. 13. with Joh 14. 22. How oft do terrors make them afraid on every side and even drive them to their feet as Job 18. 11. and Ch. 20. 23-25 How doth their heart smite them 2 Sam. 24 10. And how are they pricked in their reins when God is reproving them and setting their sins in order before them Now how can any considerate and sober-minded person call or count that truly delightful which doth so wound
in the highest on earth peace good will towards men Luke 2. 10 11-14 And hereby the Apostle Paul doth prove and demonstrate That God our Saviour will have all men to be saved And therefore hath no pleasure in the Destruction of any of them Because there is one Medâ—atour of God and Men the Man Christ Jesus who gave himself a Ranson or Price of Redemption for all 1 Tim. 2. 4 5 6. And upon this ground the worst of sinners are exhorted and excited to turn to the Lord Behold saith the Lord I have given him for a Witness to the People even Christ as delivered for our Offences and raised again for our Justification There called The sure mercies of David Isa 55. 3 4. with Acts 13. 34. And then presently after and upon that account he calleth Sinners to Repentance Seek ye the LORD while he may be found call upon him while he is neer Let the wicked forsake his way and the man of iniquity his thoughts and let him return unto the LORD and he will have mercy upon him and to our God for he will multiply to pardon Isa 55. 3 4-6 7. This blessed Doctrine the Apostle preached unto the Corinthians when they were carried away unto dumb Idols and were notorious sinners to wit Fornicators Idolaters Adulterers Effeminate Abusers of themselves with Mankind c. To assure them that God hath no pleasure in their Death And to the end they might be saved He delivered unto them first of all that which he also received How that Christ died for their sins according to the Scriptures and that he was buried and that he rose again the third day according to the Scriptures c. 1 Cor. 15. 1 2 3 4. with Chap. 6. 9 10 11. and Chap. 12. 2. Yea the love of Christ in dying for All and rising again known and believed by his Ambassadors did constrain them to perswade men and where-ever they came thus to pray in Christs stead Be ye reconciled unto God 2 Cor. 5. 11-14 15-19 20 21. and Chap. 6. 1 2. And this is one evident and fundamental Demonstration of the truth of what God here swears to wit That he hath no pleasure in the Death of the wicked Christ is the Amen the faithful and true Witness hereof Rev. 1. 5. and Chap. 3. 14. And as God's commanding Moses to set a Serpent of brass upon a Pole that those who were stung with the fiery Serpents for their despising the Manna might look unto it and live Did plainly evince that it was not his Mind or Will that they should die of their stings Num. 21. Even so God hath herein more brightly manifested That he is not willing that any should perish In that the Son of Man hath been lifted up from the Earth for them and lifted up from the gates of death c. For so God loved the World that he gave his onely begotten Son John 3. 14 15 16 17. 2. It is further evident That God hath no pleasure in the Death of the wicked in this In that Christ by his Death in the vertue whereof he is raised again is become the Deliverer from the wrath to come 1 Thes 1. 10. for thereby he hath obtained the forgiveness of those sins which deserve and bring men under the sentence of Condemnation to the wrath to come Luke 2. 30 31. He who descended into the lower parts of the Earth and who is ascended up on high and hath led captivity captive hath received gifts in the man even for the rebellious also that the Lord God might dwell among them Psal 68. 18. without blood shedding there is no remission of sins to wit without the Blood-shedding of the Son of God For it was not possible that the blood of Goats and Calves should take away sin If Righteousness could have come by the Law then Christ died in vain Heb 9. 22. and Chap. 10. 1-4 5-9 Gal. 2. 21. And unless he who died for our sins had been raised again for our justification we must have remained necessarily in our sins 1 Cor. 15. 17. But now he who bare our sins in his own Body on the Tree is raised again and saw no corruption Therefore in him is prepared for sinners and in his Name preached to them the forgiveness of those sins from which men could not be justified by the Law of Moses Acts 13. 32-37-39 He hath obtained eternal Redemption even the forgiveness of our sins by his blood according to the riches of Gods grace Heb. 9. 12. with Ephes 1. 7. forgiveness of the greatest sins and sinners while it is the Day of Gods Grace and Patience And therefore he saith to his Apostles Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day And that Repentance and Forgiveness of sins should be preached in his Name unto all Nations beginning at Jerusalem which had killed the Prophets and stoned them which were sent unto them And were afterwards the Betrayers and Murderers of the Lord of Glory Luke 24. 46-48 with Chap. 13. 34. Acts 7. 53. Otherwise indeed I mean If there were no Forgiveness of sins with God in Christ for wicked Ones he might be said to have Pleasure in their Death and Destruction And the House of Israel had rightly supposed what they did as the Words may be read in the Verse immediately preceding that which we are considering to wit O thou Son of Man speak unto the House of Israel rightly ye speak saying If our iniquities and our sins be upon us and we pine away in them If there be no Attonement for them no Forgiveness of them see Num. 15. 30 31. with verse 27 28 29. How should we then live Ezek. 33. 10. Or as the Psamist saith If thou LORD shouldst mark iniquities O LORD who shall stand But there is forgiveness or as the Septuagint renders it There is a propitiation with thee that thou mayst be feared And thence incourages the House of Israel notwithstanding their great and manifold Transgressions yet to hope in his Mercy Let Israel saith he hope in the LORD for with the LORD is mercy and with him is plenteous redemption Psal 130. 3 4-7 The Lord hath proclaimed himself to be gracious and merciful abundant in goodness keeping mercy for thousands forgiving iniquity and transgression and sin Exod. 34. 6 7. He hath a great Name for pardoning great iniquities Psal 25. 11. For he hath found out a Ransom for our souls an Attonement for our sins Job 33. 24. He hath accepted a sacrifice even that of our Lord Jesus Christ who in the greatness of his love towards us gave himself for us an Offering and a Sacrifice unto God for a sweet smelling savour Eph. 5. 2. And in whom by means thereof we have redemption thorow his blood even the forgiveness of sins Col. 1. 14. As also to the end we may be justified from and receive the forgiveness of our sins
actual Believers having an especial and most full Aim therein at his Apostles and not for the World nor directly and fully for such as should after believe verse 6-19 Nextly he prays for future Believers even for all such as should after that time believe on him thorow the Apostles word verse 20 21 22 23 24. And lastly The end of his Prayer for the Apostles and other Believers was for the good of the World As it is said That all may be one as thou Father art in me and I in thee that they also may be one in us That the World may believe that thou didst send me Which was that the Believers did believe and in the belief whereof they were rendred and accounted true Believers John 17. 8. And again I in them and thou in me that they may be made perfect in one And that the World may know that thou hast sent me and hast loved them to wit the sincere Believers as thou hast loved me John 17. 21-23 Like that God be merciful unto us and blâ—ss us and cause his face to shine with us That thy way may be known upon earth thy saving health or salvation among all Nations c. Isal 67. 1 2 3. 1 King 8. 59 60. So that this Objection is wholly groundless false and of no force against what hath been said 5. It is also hereby evidenced That God hath no pleasure in the death of the wicked In that he sends his Servants to them to testifie against them and to warn them of their sins and of the danger they expose themselves unto thereby As it is said The Lord God of their Fathers sent to them by the hand of his Messengers rising up betimes and sending Because he had compassion on his people 2 Chron. 36. 15. And in this Ezek 33. The Lord saith Son of Man I have set thee a Watch man unto the House of Israel therefore thou shalt hear the word at my mouth and warn them from me When I say unto the wicked O wicked man thou shalt surely die If thou doest not speak to warn the wicked from his way that wicked man shall die in his iniquity but his blood will I require at thine hand Nevertheless if thou warn the wicked of his way to turn from it If he do not turn from his way he shall die in his iniquity but thou hast delivered thy Soul verse 1-9 whereto he presently adds in the next verse but one I live saith the Lord Ged I have no pleasure in the death of the wicked verse 11. To give us to understand That his sending his Servants to warn the wicked of their evil ways is an Evidence that he delights not in their destruction But that they might take warning live See also Ezek. 3. 17-21 So that good man saith Thou testifiedst against them who were disobedient and rebellious that thou mightest bring them again to thy Law Neh. 9. 26-29 And the Apostle saith We preach Christ warning every man and teaching every man in all wisdom that we may present every man perfect in Christ Jesus Col. 1. 28. And when he thus sends his Servants to warn the wicked he doth not send them alone but accompanies them with the Light and Influence of his blessed Spirit Thus it is said Many years didst thou forbear them and all this while testifiedst against them by thy Spirit in the hand of thy Prophets c. Neh. 9. 29 30. And the Prophet Micah saith Truly I am full of power by the Spirit of the Lord and of judgment and of might to declare unto Jacob his transgression and to the House of Israel his sin Micah 3. 8. with Chap. 2. 7. Zech. 7. 12. 1 Thes 4. 1-8 Acts 7. 51. When the Lord is so highly provoked against any as to cast them off then he threatens He will come on them as a thief and they shall not know what hour he will come upon them He will then forbear to give them warning but when they are secure when they say peace and safety then sudden destruction comes upon them as travail upon a woman with child and they shall not escape Rev. 3. 3. 1 Thes 5. 2 3. But while he doth admonish and fore-warn them of their wicked ways and cries unto them O do not this abominable thing that I hate And shews unto them That their continuing in the paths of darkness will be bitterness in the end he doth evidence that he is not willing with their Perdition but would that they should consider their ways and doings and turn there-from unto him who is ready to pardon them and receive them to his mercy Psal 50. 17-21 He doth fore-warn them that they might turn from their wicked ways and so flee from the wrath to come as Mat. 3. 7. 8. Heb. 11. 7. 6. That the Lord God hath no pleasure in the eternal Destruction of the Wicked while they are joyned to all the living appears by his Expostulations and Pleadings with them As What iniquity have your Fathers found in me that they are gone far from me and have walked after vanity and are become vain Jer. 2. 5-8 Have I been a wilderness unto Israel a land of darkness Wherefore say my people We have dominion we will come no more unto thee Verse 29-31 Turn ye turn ye for why will ye die O House of Israel Ezek 33. 11. O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodness is as a morning cloud and as the early dew it goeth away Hos 6. 3-7 Jer 9. 7. O thou that art named the House of Jacob is the Spirit of the Lord straitned are these his doings Micah 2. 7. O my people what have I done unto thee and wherewith have I wearied thee testifie against me c. Micah 6. 2-5 Surely he doth not thus speak to insult over them in their misery or while he secretly delights in their eternal ruine But to signifie he is not pleased they should perish As he saith Why will ye die O House of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn and live ye Ezek 18. 30 31 32. The truth hereof is also further manifested by his pathetical and breathing Votes and Desires concerning them As O that there were such an heart in them that they would fear me and keep all my Commandments always that it might be well with them and with their Children for ever Deut. 5. 29. O that they were wise that they understood this that they would consider their latter end Deut. 32. 28 29. O that my people had hearkened unto me and Israel had walked in my ways Psal 81. 13 14. O that thou hadst hearkened unto my Commandments then had thy peace been as a river and thy righteousness as the waves of the sea Isa 48. 17 18. Wilt thou not be made clean when shall it once be Jer 13. 27. If
of God! how unsearchable are his judgments and his ways past finding out Rom. 11. 30 31 32 33 34. The Consideration whereof might preserve us from being censorious or rashly judging any when God is inflicting his most severe Judgments upon them For who hath known the mind of the Lord or who hath been his Counsellor Verse 34 35. Yea he sometimes gives up wicked Ones in his Church unto Satan for the destruction of the flesh that they might learn not to blaspheme And that their Spirit might be saved in the day of the Lord 1 Cor. 5. 4 5-13 with 1 Tim. 1. 19 20. And this is not onely his End in those severe and dismal Judgments which he executes upon them that were in his Church and of his people professedly But also as with respect to such as were never joyned thereto or of the number thereof Hence the Psalmist thus Imprecates as with respect to such as were without the Pale of the Church O my God make them like a wheel as the stubble before the wind So persecute them with thy tempest and make them afraid with thy storm Fill their faces with shame that they may seek thy Name O Lord. Let them be confounded and troubled for ever to wit in their evil Designs and Enterprizes yea let them be put to shame and perish That they may know that thou whose Name alone is Jehovah art the most High over all the Earth Ps 83. 13-16-18 And hereby also it appears That God is not willing that any should perish in that he doth Afflict and Judge the Sons of Men though not willingly or delightfully so And doth in all the Afflictions and Chastisements which he is inflicting on them and chastening them withal even in the greatest and more severe also Design their purging from their Iniquity and Conformity to his Mind and Will And so their Eternal Good and Benefit And as is also said before the two Particulars under this last-mentioned Head do mutually evidence the truth of each other That is to say In that he Chastens and Corrects out of love this shews That his End in all his Rebukings is good towards men And in that his Design and End is good and gracious towards Men in his now Judgings of them therein we may see that his Love towards them moves and prevails with him to make use of the Rod of Correction that he might thereby purge out of the Hearts of the Children of Men that Folly that is bound up in them 2 Chron. 33. 10 11 12 13. Isa 9. 12 13. His judgments are as the light that goeth forth for he desireth mercy and not sacrifice and the knowledge of God more than burnt-offerings Hos 5. 14 15 and Chap. 6. 1-5 6. Amos 4. 6-9-12 Jer. 4. 13 14. Psal 9. 19 20. 3. But now having I conceive sufficiently evidenced and demonstrated the truth of what the Lord God here swears to namely That he hath no pleasure none at all neither Revealed nor Secret in the Death of the wicked in the Eternal Destruction of him that dieth according to the Explication fore-given I shall now with the Assistance of the good Spirit of God note and infer from what hath been said some Instructions that may be of usefulness unto us As to say 1. If the Lord God hath no pleasure in the Death and Eternal misery of the Wicked Then we may be confident that he had no Pleasure in the Death of the Righteous as all Men were as they were Created of God in the first Publick Man And before he did eat of the Tree of Knowledge of Good and Evil whereof God commanded him he should not eat For All were then Innocent and Righteous God created Man in his own Image in the Image of God created he him To wit In Knowledge Righteousness and Holiness of Truth Gen. 1. 26 27 with Eph. 4. 23 24. Col. 3. 10. God saw every thing that he had made and behold it was very good Gen. 1. 31. This onely have I found saith the Preacher that God made Man upright Eccl. 7. 29. Yet some there are that say The greatest part of Mankind was Reprobated of God before the World had a beginning and while all Men were Righteous and in the pure mass This is so directly contrary to what we have said and to the whole Current of the Holy Scriptures that nothing can lightly be invented or devised by the wit of man more blasphemously opposite thereto and is therefore to be abominated by us For the righteous Lord loveth righteousness and therefore also he loveth the righteous his Countenance doth behold the upright Psal 11. 7. and 146. 8. The righteous shall never be removed Prov. 10. 30. Behold saith Bildad God will not cast away Reject or Reprobate as the word signifies a perfect man Job 8. 20. He will not doom them to everlasting Destruction that is far from him Shall not the Judge of all the Earth do right as Abraham saith Gen. 18. 25. God forbid that we should entertain or suffer to lodge within us such vain and wicked thoughts of him who hath now no pleasure in the death of the wicked that he should hate the righteous And yet after this rate they speak who say That he Reprobated the most of men before the Fall for the manifestation of the Glory of his Justice For Reprobation in Scripture always signifies an Act of Hatred in God towards the Persons Reprobated a Judicial Act of Hatred for some Iniquity committed and continued in by those who are so Reprobated Jer. 6. 16-30 Rom. 1. 23 24-28 But the naming this dreadful and ungodly Opinion is sufficient to discover its odiousness unto those that give Glory to God in believing the Truth of what he Affirms by his Word and Confirms by his most solemn and Indubitable Oath And therefore I shall add no more to that 2. If the Lord God hath no Pleasure in the Death of the Wicked Then we may assuredly know believe and conclude that he hath no Pleasure in the Everlasting Destruction of such as are onely necessarily polluted and defiled as all men since the Fall are in partaking of the Nature of Man Christ onely excepted who was miraculously conceived by the Holy Spirit and so knew no sin But as with respect unto all others in partaking of the Nature of Man they unavoidably partake of the filth of sin They are shapen in iniquity and in sin did their Mother warm them Psal 51. 5. How can Man be justified with God Or how can he be clean that is born of a Woman Job 14. 4. and 25. 4. Now I say If God hath no Pleasure in the Death of them who add rebellion to their sin as Job 34. 37. And in whose filthiness is lewdness as Ezek. 24. 13. We may be confident he hath none in their Ruine and Perdition who could no more prevent their being sinners in this respect than they could prevent their being Creatures or the
Off-spring of fallen degenerate Mankind for they are naturally unclean even as the sparks fly upwards And that he had and hath no Pleasure in the Death of such as are necessarily unclean appears plainly and evidently In that he hath devised such a blessed Means that his banished Ones might not be banished 2 Sam. 14. 14. And in due season Sent forth his Son made of a Woman made under the Law c. Gal. 4. 4 5. And Jesus Christ by the Grace of God tasted death for every man Heb. 2. 9. And rose again for their Justification Rom. 4. 25. As the Apostle signifies when he saith All have sinned to wit in the First Publick Man Rom. 5. 12. And as they come into the World come forth unclean and filthy Rom. 5. 19. and come short of the Glory of God Being justified freely by his Grace through the Redemption that is in Christ Jesus Rom. 3. 23 24. and Chap. 5. 18. And our Lord Jesus hath through death overcome and abolâ—shed this first Death As we have before said 2 Tim. 1. 10. And will in due season destroy it 1 Cor. 15. 16. And hath destroyed him that had the power of Death that is the Devil Heb. 2. 9. 14. And he himself hath now the keys of Hell and Death Rev. 1. 18. And will in the proper season raise All out of it and no man shall perish for ever therein 1 Cor. 15. 21 22. And in the Eternal Judgment which follows after the Resurrection of the Dead no man shall perish in the Second Death for this first sin and sinfulness simply but for their own personal and voluntary Iniquities committed and continued in till the Day of Gods Grace and Patience was ended This is the condemnation saith our Saviour the cause of mens Condemnation or that for which men shall be condemned hereafter that light is come into the world and men loved darkness rather than light John 3. 19. Rom. 1. 18. and Chap. 2. 4 5-11 2 Cor. 5. 10. 2 Thes 1. 7-9 Suitable to what the Lord swears to saying I live saith the Lord God ye shall not have occasion any mâ—â—e to use this Proverb in Israel to wit The Fathers have eaten sowre Grapes and the Childrens Teeth are set on edge Behold all Souls are mine as the Soul of the Father so also the Soul of the Son is mine The Soul that sinneth to wit voluntarily and impenitently it shall die Ezek. 18. 2 3 4. with Jer. 31. 29 30. And therefore without peradventure All Infants and such as have died before they come to the use of understanding shall be raised to the enjoyment of Eternal Life and none such shall perish in the Second Death Lo children are an heritage of the Lord and the fruit of the womb is his reward Psal 127. 3. And according to what hath been said before He that is now so pitiful and compassionate towards those persons that cannot discern between their right-hand and their left-hand As that he is not forward to execute upon them a temporal Judgment for their Fathers Iniquities though they were not of his Church he hath no Pleasure to doom them to the Vengeance of eternal Fire Considering also That Christ hath given himself a Ransom for them as he hath done for all men Jonah 4. 10 11. Jer. 49. 7-11 1 Tim. â— 4 5 6. Certainly he hath not But he will have a desire to the work of his hands and to the Price of the precious blood of his dear Son Job 14. 15. Ezek. 18. 4. Object But against what we are now considering some may object and say That before Esau was born or had done good or evil God hated and reprobated him And therefore he may hate them also in their Infancy and reprobate them before they were born and hereafter destroy them for ever for the sin of their first Parents Answ To this Objection we may give several Answers and say 1. Suppose what is contained in this Objection were verily true as it is indeed very false and untrue What ground of Comfort can they have concerning their own Children who die in Infancy that make this Objection and believe it to be true If they say they are themselves hearty Believers in Christ and so Abraham's Seed and Heirs of the Promise and therefore their Children are in the Covenant If all this should be granted yet may not as much at least be without any scruple affirmed of Isaac the Father of Jacob and Esau and yet they believe the one half of his Children was hated and reprobated before born And why may it not be so with theirs also See Gen. 26. 3 4 5. And me-thinks were this considered by them it might fill their own hearts with continual sorrow and heaviness unless this dismal Decree of Reprobation they plead for hath made them perfectly like unto the Ostrich which is hardened against her young ones as though they were not hers her labour is in vain without fear Because God hath deprived her of wisdom neither hath he imparted to her understanding Job 39. 13-17 But 2. I further say That there is nothing of truth at all in this Objection and therefore it is like unto the rest of their Tenets in which they oppose the Doctrine of the Grace of God in Christ to all Mankind For 1. There is no reason to believe That God hated Esau before he was born seeing God gave him to Isaac in answer to his Entreaty and Prayer And so he might say as his Son Jacob did afterwards concerning his Children to wit That he was one that God graciously gave unto him Gen. 33. 5. For it is said Isaac intreated the Lord for his Wife because she was barren And the Lord was intreated of him and Rebekah his Wife conceived Gen. 25. 21. Now what a Return of Prayer and Encouragement to a like Prayer was here if God in answer to his Prayer gives him two Sons and one of them was hated and reprobated before he was born Our Saviour saith What man is there of you whom if his Son ask bread will he give him a stone Or if he ask a fish will he give him a serpent But how much beneath evil Parents doth this Objection render our Gracious God who infinitely exceeds in Goodness and Kindness to his Children all earthly Parents For here his Child Isaac begs a Boon of him and he gives him one piece of bread and one stone one fish and one serpent or scorpion if this Objection would hold water Mat. 7. 9-11 2. There is not a word spoken of Gods hating Esau before he was born or of Gods hating Esau personally considered at any time what was spoken before the Children were born or had done good or evil was this onely The elder shall serve the younger as may be plainly seen in Gen. 25. 23. with Rom. 9. 11 12. Nor was this spoken of his Person but of his Posterity As evidently appears in Gen. 15. 23. Two Nations
they may lawfully do if it be not expedient and profitable to others but may cause them to perish whom God would not have perish As that Godly and God-like Apostle saith If meat make my Brother offend I will eat no flesh while the world stands lest I make my Brother to offend 1 Cor. 8. 9-13 and Chap. 10. 23. 33. But having spoken so largely unto what the Lord God swears to Negatively namely That he hath no pleasure in the death of the wicked I shall add no more thereto But God enabling me shall proceed unto the next thing to be considered by us That is to say Mind we also what the Lord God swears to Affirmatively to wit But I have Pleasure that the wicked turn from his way and live Which is like unto that which he intimates concerning himself and is Affirmed of him in other places of holy Scripture So the Lord saith Have I not pleasure that the wicked should return from his ways and live Ezek 18. 23. To this purpose also the Apostle Paul Asserts of him saying God our Saviour will have all men to be saved to wit from their sins 1 Tim. 2. 4. with Matth. 1. 21. And the Apostle Peter saith The Lord is willing that all should come to repentance 2 Pet. 3. 9. And therefore now he commandeth all men evâ—ry where to repent Acts 17. 30. Isa 45. 21 22. Now then in this Branch of the Subject-matter of what the Lord God also swears to there is plainly signified to us 1. That as he hath no pleasure in the death and eternal destruction of the wicked So also he hath no Pleasure in Sin or in mens evil sinful and wicked ways He is not a God that hâ—tâ— pleasure in wickedness neither shall evil dwell with him Psal 5. 4 5. He is of purer eyes than to behold evil and cannot look on iniquity To wit With approbation or well-pleasedness Hab. 1. 13. Sin is the most loathsom and odious thing to him that is It is a detestable thing Ezek. 11. 18. 21. As the Lord himself signifies saying Howbeit I sent unto you all my Servants the Prophets rising early and sending saying O do not this abominable thing that I hate Jer. 44. 4. Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man but every man is tempted when he is drawn away of his own lust and enticed Do not erre my beloved Brethren saith James 1. 13 14 15 16. Indeed too too many there are who take occasion by his goodness lenity and forbearance to think and conclude That God is well-pleased with their evil and wicked ways According to that These things hast thou done and I kept silence thou thoughtest I was altogether such an one as thy self Psal 50. 16-21 Ye have wearied the Lord with your words saith the Prophet yet ye say wherein have we wearied him when ye say every one that doth evil is good in the sight of the Lord and he delighteth in them or where is the God of judgment Or as it is rendred in a former Translation Where is the God that punisheth Mal. 2. 17. That is to say Because God was long-suffering toward evil Doers and did not presently or severely judge them therefore some abused his slowness to anger and concluded That he was not such an Hater of sin as indeed he is Or as the Preacher saith Because sentence against an evil work is not speedily executed therefore the heart of the Sons of men is fully set in them to do evil Eccl. 8. 11. Nay indeed because God is so slow to anger towards evil Doers and so bountiful towards them in filling their houses with good things Some holy men of God though they have ascribed Righteousness and Holiness to their Maker have yet been put to a stand or to seek how to reconcile such like Providences with his Purity and Holiness for or at some time So the Prophet Jeremy saith Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper Are all they happy that deal very treacherously Thou hast planted them yea they take root they grow yea they bring forth fruit thou art near in their mouth and far from their reins Psal 73. Jer. 12. 1 2. So another Prophet saith Art thou not from everlasting O Lord my God mine holy One Thou art of purer eyes than to behold evil and canst not look on iniquity Wherefore lookest thou upon them that deal treacherously and holdest thy Tongue when the wicked devoureth the man that is more righteous than he c. Hab. 1. 12 13-17 and Chap. 2. 1-4 Job 10. 3. But whatever evil use wicked men make of his Goodness and Forbearance and how painful or difficult soever it hath been or may be to good men to reconcile these things with his Purity and Holiness as Psal 73. 16. yet without all doubt or peradventure he is an holy Lord God And there is none holy as the Lord for there is none besides him as 1 Sam. 2. 2. And the way of the wicked is an abomination to him Prov. 15. 9. He is a most perfect and eternal Hater of sin as plainly appears in his Word and in many Instances of his severity that are therein propounded to us He spared not the Angels that sinned but cast them down to Hell delivering them into chains of darkness to be reserved unto judgment And spared not the old World but brought in the Flood upon the World of the ungodly And turning the Cities of Sodom and Gomorah into ashes condemned them with an overthrow making them an ensample unto those that after should live ungodly 2 Pet. 2. 4 5 6 9 10. He spared not the natural branches but cut them off from the good Olive-tree because of their unbelief Rom. 11. 17-24 Yea if his own People sin against him he will visit their transgressions with the Rod and their iniquity with stripes Psal 89. 30-32 If I sin against thee saith that perfect and upright man then thou markest me and will not acquit me from mine iniquity Job 10. 14 15. Nay he will not spare the most eminent amongst his People but will punish them for their Iniquity if they sin against him Moses and Aaron among his Priests and Samuel among them that call upon his Name They called upon the Lord and he answered them Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest vengeance of their Inventions Exalt the Lord our God and worship at his holy hill for the Lord our God is holy Psal 99. 6. 9. Nay when God laid upon his dear Son the Iniquities of us all as Isa 53. 6. Though he was the man his fellow higher than all meer Creatures whatever his Son by Nature And though he was beloved of him with an higher degree of Love
than all Saints and Angels in Heaven or on Earth his beloved Son in whom he was well-pleased and one whom he loved before the Foundation of the World Yea and though also he was the Holy One of God one who knew no sin who did no sin neither was Guile found in his mouth One that never displeased his Father at any time but always did those things that pleased him yet notwithstanding all this when he himself bare our sins in his own Body on the Tree he was wounded or tormented for our transgressions bruised for our iniquities the chastisement of our peace was upon him Yea it pleased the Lord to bruise him he put him to grief Isa 53. 3-5 6-10 When God made him sin for us who knew no sin God spared not his own his proper Son but delivered him up for us all Rom. 8. 32. And though he cried out My God my God why hast thou forsaken me Why art thou so far from helping me and from the words of my roaring God spared him not but brought him into the dust of death He did not spare him for his crying as it were or though he offered up Prayers and Supplications with strong crying and tears as Heb. 5. 7. But whence came this to pass that God dealt thus with his Son Was it because he loved him not No that could not possibly be but surely it was because of his infinite Purity and Holiness and hatred of our sin which was laid upon him And so much our Lord plainly signifies when he saith O my God I cry in the day-time but thou hearest not c. But thou art holy O thou that inhabitest the Praises of Israel As if he should say Thou art such a perfect Hater of Sin that thou must punish it where-ever thou findest it Yea though it be laid upon One who is holy harmless undefiled separate from sinners c. Psal 22. 1 2 3 14 15. Though he was a Lamb without blemish and without spot yet our Iniquities being caused to meet together on him he suffered for them the just for the unjust being put to death in the flesh c. 1 Pet. 2. 24. and Chap. 3. 18. Though he prayed O my Father if it be possible let this Cup pass c. Yet in that it did not pass from him we may behold most clearly and most comfortably Gods severity against sin for that was the day of the vengeance of our God In which he took vengeance of our Inventions in the flesh of that most innocent and spotless One and which Day of Vengeance is now proclaimed in the Gospel to comfort all that mourn as Isa 61. 1 2. According to what the Apostle saith what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin or by a Sacrifice for sin condemned sin our sin in the flesh to wit of his own dear and most innocent Son Rom. 8. 3. with 1 Pet. 3. 18. Herein then we may most plainly behold the infinite Holiness of the Lord God and the hatefulness and abominableness of Sin to his Majesty even in the Cross and Sufferings of our Lord Jesus Christ and that he can never be reconciled thereto Nor doth he hate it because he hath forbidden it simply But he therefore forbad it because it is so detestable and loathsom to his Infinitely Pure Nature for he is Holiness it self Holiness essentially Amos 4. 2. with Chap. 6. 8. Oh then when we read in the Holy Scriptures or here there-from of the Graciousness of the Holy God towards us Sinners of Mankind And how loath he is with our Destruction when we have propounded or proclaimed to us this good News That God swears that as he lives he hath no pleasure in the death of the wicked Let us not then pervert what is right or imagine he thus swears in favour to mens sinful ways and doings No far be it from us to make such a wicked use of such a Blessed Doctrine For there is no meat for our lust in the Glad-tydings of the Glorious Gospel Let us not then say and conclude That because God is good to All therefore we shall have peace though we walk in the imagination or stubbornness of our heart to add drunkenness to thirst for then the Lord will not spare us But then the anger of the Lord and his jealousie will smoak against us c. Deut. 29. 19-25 But let us wisely consider That his Goodness leadeth to Repentance Rom 2. 4. And his long-suffering is and is to be accounted Salvation The very end and design of God in the very exercise thereof is That we might receive the love of the truth so as to be saved thereby from our sins and vanities 2 Pet. 3. 9 15. Rom. 2. 4. The grace of God which bringeth salvation to all men teacheth to deny ungodliness and worldly lusts and to serve God acceptably with reverence and godly fear For our God is a consuming fire Tit. 2. 11 12. Heb. 12. 28 29. Look we then unto Jesus Christ the Great and Fundamental Witness of Gods kindness and pity to sinful Mankind And yet also the clear Testimony of Gods Infinite Purity and hatred of Sin And be we saved And to that end wash we our hearts from wickedness Isa 45. 21 22. Jer. 4. 14. Look into the Clefts of this Rock Remember and consider how this holy and just One humbled himself and became obedient unto Death the death of the Cross that shameful painful and accursed Death for our sins to the end that we being dead to sin might live to righteousness And therein we shall see the vileness and odiousness of sin that we may flee there-from as from that which is most pernicious and destructive to us Indeed we are all naturally very prone and apt to turn the Grace of our God into lasciviousness and to make provision for the flesh to fulfil the lusts thereof by occasion of the riches of Gods goodness displayed in the Gospel Hence the Apostle when he had been largely declaring the love of God to Sinners in that while we were yet without strength in due time Christ died for the ungodly And that God commendeth his love towards us in that while we were yet sinners Christ died for us And that where sin abounded there grace abounded much more c. Rom. 5. He then sees in needful to give Answer unto an Objection which he judged some would make or did make against that Doctrine he had preached Or to refute and remove an evil Inference some would draw from his right and good Sayings and therefore thus proceeds What say we then shall we continue in sin that grace may abound Whereby he gives us to understand That too many would be ready thus to abuse the words of Gods Grace fore-declared by him But he rejects such a Conclusion with greatest Detestation God forbid saith he far be
it from us or from any thus to turn the truth of God into a lye as we are too forward to do How shall we that are dead to sin to wit by the Death of Christ live any longer therein Rom. 6. 1 2 3. See also Rom. 3. 3-8 Gal. 5. 13. But now to rhe end we may not think that what God swears to the truth of is in favour to our sins but in love to our Souls Therefore he not only swears Negatively I live saith the Lord God I have no pleasure in the death of the wicked But also Affirmatively But I have pleasure that the wicked turn from his way and live In which he plainly intimates to us his Abhorrency of Sin while he assures us of his love to Sinners and of his no-pleasure in their everlasting misery and perdition That none of us should wrest his Sayings to our own destruction as 2 Pet. 3. 16. But to this we may have further occasion to speak somewhat in what follows and therefore shall here add no more to it 2. In that this is also contained in what the Lord God swears to to wit That the wicked turn from his way and live Herein is also intimated to us That the wicked may turâ— while it is called to Day from his wicked ways and live He may turn there-from possibly and successfully This is also implied and supposed in this Oath For we cannot reasonably believe that this most Excellent One would so solemnly swear that he hath pleasure in that which is utterly impossible for his Creatures to do or which he doth not render or make possible unto them as we may afterwards further shew But that such may turn appears 1. In that he hath opened a Door of Repentance for poor sinful wicked Ones in and by the Death and Resurrection of Jesus Christ our Lord. We were indeed Gods banished Ones 2 Sam. 14. 14. And no man could by any means redeem his Brother nor give to God a Ransom for him Psal 49. 7. But God hath prepared himself a Lamb for a Burnt-Offering and hath accepted a Sacrifice He that was in the form of God and thought it no robbery to be equal with God made himself of no reputation without controversie or confessedly Great is the mystery of godliness God was manifest in the flesh Gods own Son was made of a Woman and so became our Goâ— our Kinsman and Redeemer Thereby the Right of Redemption appertained to him Lev. 25 48 49. And He by the Charity of God tasted death for every man and rose again the third day according to the Scriptures and gave himself a Ransom or Price of Redemption for all men whereby he hath redeemed us from the Curse of the Law being made a Curse for us And hath opened away for our being brought back to God He hath broken the Gates of Brass and cut the Bars of Iron asunder Oh that men would praise the Lord for his goodness and for his wonderful works to the Children of Men. Psal 107. 15 16. Christ once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit 1 Pet. 3. 18. The Law opened no Door of Repentance but it clapt the Curse upon every one that did not perfectly and constantly keep and observe it As the Apostle saith As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things written in the Book of the Law to do them Gal. 3. 10. But Christ hath opened a way and is the way by which any sinful One may come unto God John 14. 6. He is the Door by which any one may enter into the Fold because he died for All yea rather is risen again without which we had been necessarily left in our sins there had been no Repentance from them nor Forgiveness of them John 10. 9. 1 Cor. 15. 15-17 Heb. 9. 22. And in his Name there is preached Repentance unto all Nations even unto the greatest and most notorious Sinners while men are joyned to all the living And our Lord Jesus was sent and came not to call the Righteous but Sinners to Repentance And answerably did so even the greatest Sinners while he was upon the Earth Matth. 9. 11-13 Mark 1. 14 15 And sent forth his Apostles to preach not the Law but the Gospel that men might repent Matth. 10. 7. with Mark 6. 12. So when he was Raised again from the Dead he enlarged their Commission and commanded them to go into all the World and preach the Gospel to every Creature of all the Nations of Mankind and there-with to call to Repentance to repent and turn to God and do works meet for repentanee Mark 16. 15. with Luke 24. 46 47 48. Acts 26. 17 18-20-23 God now commandeth all men every where to repent Because he hath appointed a day in which he will judge the World in righteousness by that Man whom he hath ordained having given or exhibited faith unto all men in that he hath raised him from the dead Acts 17. 30 31. Rev. 14. 6 7. And upon this ground the Wicked and Ungodly are expresly called upon to turn from their Iniquities because Christ who was delivered for their Offences is raised again As it is said Let the wicked forsake his way and the unrighteous man his thought and let him return unto the Lord and he will have mercy upon him Isa 55. 3 4-7 with Acts 13. 34. 2. It further appears also That the wicked may turn from their evil and wicked ways while it is to day not only because they are called to Repentance and commanded to Repent as is said But also because he who thus calls and commands them doth also enable them so to do especially where the Scriptures are vouchsafed and the Gospel is plainly preached to men The wisdom of God doth not only call unto such as have long loved simplicity delighted in scorning and hated knowledge and saith Turn ye at my reproof But to encourage and enable them so to do she adds Behold mind and consider this well I will pour out my spirit unto you to wit to strengthen them to what she requires of them she doth not call them to repentance simply but also stretcheth forth her hand to help their Infirmity and relieve their Impotency Prov. 1. 22 23 24. In saying That the wicked may turn from their wicked ways we do not suppose nor believe that they have any sufficiency of themselves so to do as of themselves or that they have naturally any freedom of will or power to turn themselves for in them there dwelleth no good thing but they are carnal and sold under sin Rom. 7. 14. But we are assured from the testimony of the Lord that he who sent his Son into the world to be the Saviour of the world hath also exalted him to his right
LORD and he will have mercy upon him and to our God for he will multiply to pardon For my thoughts are not your thoughts neither are your ways my wayes saith the LORD for as the heavens are higher than the earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55. 6 7 8 9. If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not die All his transgressions that he hath committed they shall not be mentioned unto him in his righteousness that he hath done he shall live Again when the wicked man turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his soul alive because he considereth and turneth away from all his transgressions that he hath committed he shall surely live he shall not dye Ezek. 18. 21 22-26 27. Again the Lord saith When I say to the wicked Thou shalt surely die if he turn from his sin and do that which is lawful and right none of his sins that he hath committed shall be mentioned unto him he hath done that which is lawful and right he shall surely live Ezek. 33. 14-16 19. Thus also he assured Solomon when he answered his Prayer made at the Dedication of the Temple which was a Type of Christ Joh. 2. 21. If saith he my people upon whom my name is called shall humble themselves and pray and seek my face and turn from their wicked wayes then will I hear from heaven and will forgive their sin c. 2 Chron. 7. 12-14-16 Nay thus the Lord speaks unto them whom he calls Rulers of Sodom and people of Gomorrah and whose hands were fuâ—l of blood Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well c. Come now and let us reason together saith the LORD though your sins be as scarlet they shall be white as snow though they be red like crimson they shall be as wooll If ye be willing and obedient ye shall eat the good of the land Isa 1. 4 6-10 15-16-19 1 Kings 8. 47-49 Though evil ones have played the Harlot with many Lovers and spoken and done evil things as they could yet in returning unto him he will take away all their Iniquities and receive them graciously he will heal all their Backslidings and will love them freely Jer. 3. Hos 14. 1-4 And so much is also signified in this Oath of the Lords we are speaking unto namely That wicked ones may turn successfully for he doth not only swear That he hath pleasure that they should turn But That they should turn from their evil ways and live to wit Be forgiven their sins and received into his favour in whose Favour is Life Hose 14. 2. Psal 30. 5. In returning and rest they shall be saved though formerly they have been rebellious People lying Children Children that would not hear the Law of the Lord as Isa 30. 8 9 10 11-15-18 But I shall add no more to this Observation only I shall desire to add somewhat briefly by way of usefulness therefrom As to say 1. In that the wicked may while it is called to day possibly and succesfully turn from their evil ways We may learn from hence as is before said That the Lord God hath no pleasure in their Eternal Ruin and Destruction for therefore he commands and inables them to turn from that in continuing wherein they will wrong and destroy their own Souls And hereby the Lord himself doth signifie to us That he is not willing the wicked should perish In that he encourages and capacitates them to turn from their pernicious ways But if the Wicked will turn saith he from all his sins that he hath committed and do that which is lawful and right he shall surely live he shall not die All his Transgressions that he hath committed they shall not be mentioned vnto him in his Righteousness that he hath done he shall live Have I any pleasure at all that the Wicked should die saith the Lord GOD Ezek. 18. 21-23 plainly giving us to understand That it is hereby manifested that he hath no pleasure in their Death In that he makes it possible to them to turn from the way of Death and propounds such Encouragements and Motives to prevail with them so to do 2. In that the wicked ones may possibly and successfully even with Encouragement turn from their destructive ways herein appears and hereby we may behold That the ways of the LORD are equal and righteous in the Administration of his Government Thus the Lord evinceth and evidenceth the Equalness and Righteousness of his ways unto the Jews who charged them with Injustice or Inequality Ye say the way of the LORD is not equal Hear now O House of Israel is not my way equal Are not your ways unequal When the wicked turneth away from his wickedness that he hath committed and doth that which is lawful and right he shall save his Soul alive Because he considereth and turneth away from all his Transgressions that he hath committed he shall surely live he shall not die Yet saith the House of Israel the way of the LORD is not equal O House of Israel are not my ways equal are not your ways unequal Ezek. 18. 21-25-27-29 and ch 33. 14-17-20 If he should doom them to the vengeance of Eternal Fire for not doing what they cannot do and he gives them not Grace to do or if they should turn from their evil ways and yet not be forgiven and received graciously his ways would not appear to be Just and Equal whereas the Justice and Equalness of them herein clearly appears in that he so impowers and encourages them to forsake their unrighteous ways and thoughts As hath been said before 3. We may from hence also learn That those who continue in their sinful and wicked ways and will not turn there-from until sin be finished and brings forth Death will have none to blame for it but themselves or however they will have no just cause to blame God for it Jam. 1. 13-15 But their sin will appear to be inexcusable and therefore also their Judgment will be very severe and terrible They will be inexcusable who are not led to repentance seeing the goodness of God leadeth them there-unto as Rom. 2. 1 2 3-5 If they had this to plead for themselves That they could not turn themselves from their iniquity and vanities and God gave them no grace so to do this would be a good excuse for themselves But this Plea will not avaiâ— them because one part is false For though we have no power of our selves to turn our selves yet God giveth more grace that we might not follow our own spirit or obey it in the lusts thereof Wherefore he saith God resisteth the proud
who receive not or receive not to purpose that more grace so as to be saved thereby but giveth grace to wit following and more abundant grace to the humble Jam. 4. 5 6. with 2 Thess 2. 10 11 12. But to this somewhat hath been spoken before and therefore I shall adde no more to it 4. Seeing the wicked may turn from their evil ways and live and it is Gods good will and pleasure they should so do whereto also he is inabling them by his grace and spirit Let such then be encouraged moved and prevailed withal to repent and turn from all their transgressions As Samuel saith unto the people of Israel Ye have done all this wickedness yet turn not aside from following the LORD but serve the LORD with all your heart and turn ye not aside for then should ye go after vain things which cannot proflt nor deliver because they are vain 1 Sam. 12. 20 21. Though you have played the Harlot with many Lovers and though your tongue and your doings have been against the Lord to provoke the eyes of his glory yet in returning to him from your ransgressions he will have mercy upon you O then say as they did when they were called to repentance and put your words into Act Behold we come unto thee for thou art the LORD our God Jer. 3. 22-25 But to this also we may speak somewhat further and therefore shall not enlarge to it here 3. And Lastly From the Affirmative Branch of the Oath of the Lord GOD in which he swears That he hath pleasure that the wicked turn from his way and live We may note That the wicked must turn or perish There is an absolute necessity for their turning that they may live for without holiness no man shall see the Lord Heb. 12. 14. If they will still do wickedly they will be consumed as 1 Sam. 12. 25. Or as our Saviour saith Except they repent they will all perish Luk. 13. 3 5. Though God hath manifested his love to manward and manifested himself to be Love and Charity it self in sending his Son the Saviour of the World yet he sent him not nor did he come to save men in their sins but from their sins 1 Joh. 4. 8-14 with 1 Tim. 1. 15. Christ once suffered for sins the just for the unjust that he might bring us to God 1 Pet. 3. 18. he gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Gal. 1. 4. Tit. 2. 14. And if we could have been happy or lived abiding in our sins what needed Christ to die for All and rise again And God hath exalted him with and to his right hand a Prince and Saviour for to give repentance and forgiveness of sins not to give forgiveness before or without repentance But to give the former that they might receive and be made partakers of the latter Act. 5. 31. and Ch. 26. 18. Jer. 36. 3. And though God daily loadeth us with his benefits and be a God of Salvation even the Saviour of all men yet he will wound the head of his enemies and the hairy scalp of such as go on still in their trespasses His hand will find out all his enemies his right hand will find out them that hate him And he will make them as a fiery oven in the time of his anger Psal 68. 18-21 and 21. 8 9. If the wicked man turn not he will whet his Sword he hath bent his Bow and made it ready be hath also prepared for him the Instruments of Death c. Psal 7. 11-13 And he who now assures us That he hath no pleasure none at all neither revealed nor secret in the death of the wicked he at the same time assures us That he hath pleasure that they turn from their sinful ways and live And thus speaks unto the wicked Repent and turn from all your transgressions so iniquity shall not be your ruin plainly intimating to us That if they turn not iniquity will be their ruin Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord GOD wherefore turn and live ye Ezek. 18. 23-30 32. The wicked may live there is life prepared for mankind in Christ 1 Joh. 5. 11. And by the Gospel life and immortality is brought to light and shined forth 2 Tim. 1. 10. And the Bread of God is he which cometh down from heaven and giveth life unto or quickeneth the World to wit preventingly Joh. 6. 32 33. But still if men as thus prevented do not repent and believe the Gospel they have no life in them Joh. 6. 51-53 But he who now is their Saviour will hereafter in flaming fire yield vengeance to them that know not God and obey not the Gospel of our Lord Jesus Christ 2 Thess 1. 7-10 Notwithstanding all God hath done for sinners and made known to them yet if the wicked turn not from his wickedness nor from his wicked way he shall die in his iniquity Ezek. 3. 19. and Ch. 33. 9 11. God is not indeed willing that any should perish but that all should come to repentance and he is as willing with the latter as unwilling with the former 2 Pet. 3. 9. And if they do not come to repentance they must go into perdition as Rev. 17. 8. for though God doth create the fruit of his lips peace peace to him that is far off far off from righteousness as Isa 46. 12. yet There is no peace saith my God to the wicked Jsa 57. 19 21. There is no other way for wicked ones to flee from the wrath to come but by repentance unto salvation not to be repented of Matth. 3. 7 8. 1 Thess 1. 9 10. Know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the kingdom of God Namely Abiding such and not being washed sanctified and justified in the name of the Lord Jesus and by the spirit of our God 1 Cor. 6. 9 10 11. Gal. 5. 19 20 21. and Ch. 6. 7 8. Eph. 5. 3-7 Col. 3. 5 6. Rev. 21. 8 27. and Chap. 22. 15. Consider we seriously that he who so solemnly swears That he hath no pleasure in the death of the wicked swears also That he hath pleasure that the wicked turn from his way and live or otherwise the wicked will certainly die And God will swear in his wrath That they shall not enter into his Rest unless a separation be made between them and their sins they will die in their sins and they and them will perish together for ever Ezek. 24. 6-13
in which they were guilty of high Apostacy and revolt or there was in them an evil heart of unbelief in Apostatizing from the living God as Heb. 3. 12 13. And their Apostacy was first more inward and particular and then more open and general 1. More inward and particular and so it is thus exprest by the Apostle they crucifie to themselves the Son of God afresh Heb. 6. 6. That is by an evil heart of unbelief they inwardly look upon Christ as an Impostor and Deceiver as an Accursed one as 1 Cor. 12. 3. from whom they expect no salvation and on his Gospel as a cheat and imposture or as the Apostle in Heb. 10. 29. expresses it they tread under foot the Son of God and count the bloud of the Covenant wherewith they were sanctified a profane polluted thing Thus they account it in their evil and revolting hearts and so inwardly turn from him that speaketh Heb. 12. 25. 2. More outwardly and generally to others they put him to an open shame namely they disgrace and vilifie him publickly and unto others and make him a publick example as the same word is rendred in Matth. 1. 19. or they render him to others as an infamous and accursed person as one that was such a Malefactour and Deceiver as that he justly suffered that shameful painful and accursed Death for his own Demerit and hereby as we have noted before on Matth. 12. 30 31. they scatter others abroad from Christ who were gatheted unto him and so are highly injurious to their souls And this same expression here rendred they put him to an open shame is made use of by the Septuagint in Numb 25. 4. where we read hang them up before the Lord c. They read it make them a publick example or put them to an open shame c. And so answerably in Heb. 10. 29. it is said they offer despite unto or rail upon the Spirit of Grace even the Gospel of Christ as answering unto Moses Law ver 28. and so the holy Spirit for the Gospel was with the holy Spirit sent down from heaven 1 Pet. 1. 12. And so they railed upon and reviled Christ who is the sum and subject matter of the Gospel and of whom the Spirit of Grace bears witness And one Branch of or step unto this hainous iniquity and revolt is the forsaking of the publick Assemblies of Christians Heb. 10. 25 26-29 By the greatness and depth then of their Fall and Revolt many who wrongfully charge themselves with this transgression may assuredly know they are not guilty of it for then others might know it as well as they 3. When the Apostle saith It is impossible to renew them c. he speaks not as to God but as to themselves in their ministration of the Gospel whether by word or writing And so these words are the reason of what the Apostle had been fore-saying in ver 1. viz. Therefore leaving the principles of the Doctrine of Christ let us go on to perfection not laying again the foundation c. For it is impossible c. As if he should say It will be a needless business for us to be always declaring and insisting upon the first principles of the Oracles of God as with respect to these Apostates for that way they will not be renewed again to repentance and so not by their preaching or writing always these things And therefore they would proceed on in speaking of or propounding in Writing the more high and mysterious things of the Gospel for the sakes of those believers who still held fast to the Lord. But yet the things which were unpossible with men are possible with God Luk. 18. 27. And therefore while these Apostates were joyned to all the living the Believers might pray for them That God would fill their faces with shame that they might seek his name as Psal 83. 15 16. and 69. 22 23. with Rom. 11. 8-11 32 33. But to this we shall have apt occasion to speak further in the next Scripture which is now in order to be considered by us Namely 3. For as to 1 Joh. 5. 16. many conceive that the Apostle there forbids that such as sin the sin unto death should be prayed for Ans 1. Suppose God should have said in that Scripture to wit 1 Joh. 5. 16. Pray not for that person that sinneth the sin unto death might not such an one have been prayed for any more had there been such a prohibition We may see that God commands Jeremiah once and a second time thus Pray not thou for this people neither lift up cry nor prayer for them neither make intercession to me for I will not hear thee Jer. 7. 16. and Ch. 11. 14. And yet the Prophet knowing that God was gracious and merciful prays for them again Ch. 14. 7 8 9. Then the Lord a third time saith to the Prophet Pray not for this people for their good Ch. 14. 11 12. But notwithstanding all this the Prophet again lifts up his heart with his hands to God in the heavens for them Jer. 14. 19 20-22 And surely God is as gracious to sinners now and to the chief of sinners as he was then yea in these last days his grace hath been more largely exprest and more brightly manifested than in former times in that he hath sent his only begotten Son into the world that we might live thorow him 1 Joh. 4. 8 9 10-14 But 2. That Scripture we are now considering 1 Joh. 5. 16. is by many much mistaken for the Apostle there doth not forbid us to pray for the person that sinneth unto death It is not there said There is a sin unto death I do not say that he shall pray for him but for or concerning it to wit the sin On which God may take vengeance as long as the person guilty thereof lived yea and after his death long and yet the soul of that sinning person may be saved in the day of the Lord. God said to Eli yea he sware unto the house of Eli that his and their iniquity should not be purged with sacrifice nor offering for ever 1 Sam. 3. 13 14. And it was punished long after Eli s death 1 King 2. 27. And the same may be said of the sins of Manasses 2 King 24. 3 4. and yet their souls were surely saved See also 2 Sam. 12. 10. Psal 99. 8. Isa 22. 12 14. Act. 8. 22 23. So that though the sin might not be prayed for yet the person so sinning might notwithstanding any thing there said while he was joyned to all the living for so long there is hope for men Eccl. 9. 4. Nay 3. The Apostle John doth not forbid the believers to pray for or concerning the sin unto death for the words are not I do say that he shall not pray for it but I do not say that he shall pray for it That is he doth not direct or enjoyn it upon them so to do
in wisdoms ways whilest thou remainest a stranger and enemy thereto But instead of listening to thine own deceived deceitful and desperately wicked heart hearken what God the Lord saith unto thee for his mouth speaketh truth and wickedness is the abomination of his lips He tells thee that in hearkening diligently unto him thy soul shall delight it self in fatness Isa 55. 1 2 3. and mind well what account the holy onâ—â— of God have given of the sweetness of the ways of uprightness who have walked therein and they will teach thee and tell thee that a day in his courts is better than a thousand elsewhere that Blessed are the undefiled in the way that Great peace have they which love God's law and nothing shall offend them Oh then Taste and see that the LORD is gracious Blessed is the man that trusteth in him Psal 34. 8 Come eat of wisdoms bread and drink of the wine she hath mingled forsake the foolish and live and go in the way of understanding for he that cometh unto Christ the bread of life shall never hunger and he that believeth on him shall never thirst Prov. 9. 1-6 with Joh. 4. 14. and Chap. 6. 32-35 Thus saith the LORD stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Jer. 6. 16. 2. But not only are the ways of sin and wickedness unfruitful but also they are shameful in themselves and unto them who judge righteous judgment And that consideration might somewhat take men off from continuing therein Eph. 5. 11 12. Indeed thorow mens continuance in them and hardening their hearts from Gods fear they make themselves in an high degree shameless the unjust knoweth no shame Jer. 6. 15. and Ch. 8. 12. Zeph. 3. 5. Yea some there are that glory in their shame Pnil 3. 19. But however sin is a loathsom shameful thing and when God reproves sinners and sets their sins in order before them they shall then see and be ashamed thereof Psal 50. 21. with Isa 26. 11. Ezek. 43. 10 11. Yea indeed persons who walk in evil ways do signifie them to be shameful in that they walk in them in the dark And the light is unto them as the shadow of death Job 24. 13-17 Joh. 3. 20. And even such as walk in crooked ways themselves will laugh at and shame their companions in evil for committing the same wickedness which their own heart knows they themselves are guilty of Rom. 2. 1 2 3. which shews unto us that they when they consider things cannot but acknowledge that wickedness is a filthy detestable thing Prov. 13. 5. And the consideration thereof is very powerful to cause men to relinquish that whereof they are ashamed Shame hath this effect upon many men too frequently as with respect to that which is not shameful but truly honourable and highly valuable how many turn their backs upon Christ and his Gospel ways and people because of the reproach of men Isa 51. 7 8. Mark 8. 38. yea such like effect it had like to have had upon some pillars in the Church as to their making mention of Gods righteousness Hence the Prophet saith I am in derision daily every one mocketh me And again The word of the LORD was made a reproach unto me and a derision daily Then I said I will not make mention of him nor speak any more in his name c. Jer. 20. 7 8 9. 10. Psal 39. 1 2 3. But would men but come to the light by which all things that are reproved are made manifest in their right and proper colours and would they thereby commune with their own hearts upon their beds and be still how would the loathsomness and shamefulness of iniquity appear to them so as to cause them to loath themselves in their own sight and even to abhor themselves and repent in dust and ashes that they have so oft and so much polluted themselves with that filthy nasty thing Eph. 5. 11-13-15 c. Ezek. 20. 43. 3. Yea not only are the ways of impiety and profaneness unfruitful and shameful but also destructive and deadly yea endlesly and eternally so if still continued in the end of those things is death Rom. 6. 21 23. And therefore were sin at present never so delightful and pleasurable as in truth it is not as hath been shewn yet seeing it will be bitterness in the end and that without end who would for the enjoyment of the pleasures of sin which are but for a season be cast into the lake hereafter where their worm dieth not and their fire is not quenched Mark 9. 43-48 Knowest thou not this saith Job that the triumphing of the wicked is short and the joy of the hypocrite is but for a moment Job 20. 4 5. But the doleful and dismal reward of wickedness will be eternal when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thess 1. 7 8 9. The smoke of their torment ascendeth up for ever and ever and they have no rest day nor night c. Rev. 14. 9-11 He that despised Moses law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be counted worthy who hath trodden under-foot the Son of God c Why what sorer punishment shall such an one undergo than to die without mercy He shall live without mercy in endless torment and that is unconceivably greater Punishment than to die without mercy Heb. 10. 28-31 Now consider this ye that forget God! Is it not the greatest folly and madness imaginable for the enjoyment of the seeming sweetness of a moment to deprive ones self of the real pleasure and to undergo the unmixed torture and torment of Eternity What man in his right mind would buy imaginary contentment and delight at so dear a rate Surely Did men seriously ponder this that the things that are seen and sensibly enjoyed are temporal but the things that are not seen both the glory and wrath to be revealed are eternal it would imbitter that which appears so sweet and grateful to them and cause them to give no rest to their eyes nor slumber to their eye-lids until they turned themselves unto God from their vanities to serve the living and true God and to wait for his Son from heaven whom he raised from the dead even Jesus who is the deliverer from the wrath to come as 1 Thess 1. 9 10. And though through thy custom in sin it be very difficult yea impossible for thee to leave thine evils in any strength of thine own and like to the making a Blackamore white yet the grace of God is sufficient for