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
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
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
AN ANTIDOTE AGAINST DESPERATION AND PRESUMPTION OR A Consideration of that most Solemn Oath of the Lord God in Ezek. XXXIII 11. By CHARLES PHELPES For the Breach of the Daughter of my People am I broken I am black astonishment hath taken hold on me Is there no Balme in Gilead Is there no Physician there Why then is not the health of the Daughter of my People recovered Jer. 8. 21 22. 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. 31 32. LONDON Printed by T. I. for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chappel 1680. E. Libris Biblioth Eccles Cathedr Petriburâ— TO THE READER Christian Reader THere are two very great and most dangerous Rocks in the Sea of this World which ought to be most carefully and heedfully avoided and escaped by us that we may at last safely arrive at that blessed Haven of Rest I mean Heaven and eternal Happiness That is to say Desperation on the one hand and Presumption on the other On one of which the most of the Sons of Men even in the Professed Church also do split their souls and thereby drown themselves in endless and everlasting misery and sorrows And oft-times when they are convinced of the evil and would endeavour to secure themselves from the danger of the one they fall foul upon and make shipwrack of their souls upon the other Somewhat like unto our Types in former times who by listening unto the evil Report of the many discouraging Spies were first greatly discouraged and even Despaired of ever getting to Canaan And all the Congregation lifted up their Voice and cried and the people wept that night And all the Children of Israel murmured against Moses and against Aaron And the whole Congregation said unto them would God that we had died in the Land of Egypt or would God we had died in the Wilderness c. Numb 13. 28-33 and ch 14. 1-4 But when they were convinced of that provoking Iniquity of theirs and confessed they had sinned by their unbelief Then as is related in the same Chapter they fell into the other extream of Presumption And before the time and against the Commandment of the LORD they presumed to go up unto the hill By means whereof their enemies smote and discomfited them Numb 14. 40-45 Deut. 1. 27-32 with ver 41-44 Now all these things happened unto them for Types or Ensamples and they are written for our Admonition upon whom the ends of the World are come 1 Cor. 10. 10-12 To the end we should not fall or miscarry after the same Example of Unbelief and Disobedience as Heb. 4. 11. And as the Scriptures are excellently useful and powerful in general to deliver us from erring in mind or way on the right hand or on the left and to make us wise to salvation through faith in Christ Jesus as Isa 30. 20 21. 2 Tim. 3. 15 16. So is this Scripture in particular which is the subject of the following Treatise in which is contained the most Solemn Oath of the Lord God an excellent Light and Pilot to discover unto us and deliver our souls from the danger and peril of the two fore-mentioned Rocks And to cause us to sail most safely and securely in the middle way and at last to bring us into the Bosome or Bay of Abraham as Luke 16. 22. with Act. 27. 39. For I. The former part of it is a most powerful Antidote against the mortal and maligne Disease of Desperation In that the Lord God swears by his life that he hath no pleasure in the death of the wicked indefinitely considered Is not this Balm of Gilead and this supremely excellent Physician there most vertuous and powerful to heal this deadly Distemper Why then is not the health of the Daughter of God's people recovered as Jer. 8. 21 22. If any say There are many able consciencious and experienced Doctors who maintain and earnestly contend for such Opinions as are inconsistent herewith and opposite hereto As to say That the greatest part of Mankind was Reprobated or past by before they were Born And that God hath therefore some secret Pleasure in their Destruction That Christ did not taste death by the Grace of God for every Man but for the fewest of Mankind for the Elect only As they speak That God doth not give that Grace to all whereby they may be saved c. To this and all the rest of this nature that can be said I may give answer and say as Elihu did to Job God the Almighty God is greater than Man then sorry sinful Man Job 33. 12. And shall any teach God knowledge seeing he judgeth those that are high Job 21. 22. And besides where are those Doctors who plead for these strange and spurious Notions that dare swear as the Lord God here doth and say As the Lord liveth these Doctrines are true and sound and the Lord God hath pleasure in the Death of the greatest part of the wicked Surely how daring and adventurous soever they are in asserting or pleading for their divers and strange Doctrines there are none that I have heard of that are so confident of the verity of them as most solemnly to swear They are the undoubted Truths of God Or if any should so be whether is it meet in the sight of God to hearken unto them or unto the Lord God of Truth judge ye for without controversie the witness of God is greater than the witness of any man or men whatsoever 1 John 5. 9 10 11. And indeed it is a matter of great and weighty moment and concernment unto men to know and heartily believe the kindness and love of God our Saviour to manward and to the greatest sinners thereof whilest it is called to day and how unwilling he is with their Destruction To the end they may be preserved or delivered from Desperation And that both 1. Because there is in men at sometimes however or in some cases to wit when their sins are set in order before them and judgments are feared or felt by them a too great propensity and readiness to fall thereinto As is strongly intimated to us herein In that when the Lord charges the Prophet to acquaint his people That at what instant he should speak concerning a Nation or concerning a Kingdom to pluck up and to pull down and to destroy If that Nation against whom he hath pronounced turn from their evil he will repent of the evil that he thought to do unto them Now therefore saith the Lord Go to speak to the men of Judah and to the Inhabitants of Jerusalem saying Thus saith the LORD behold I frame evil and devise a device against you Return
The Lord hath no pleasure in the death of the wicked indefinitely considered not in the death of any wicked Ones for he is one with whom is no respect of persons And indeed if he had any pleasure in the death of any wicked ones it might reasonably be conceived and concluded That he hath pleasure in the death of the wicked in his Church Because their wickedness is greater and more inexcusable than that of others Because they have more excellent and choice Advantages Means and gracious Assistances than others have to wash their hearts and feet from wickedness that they may be saved And therefore if they continue sinners or treacherously depart from him he is more highly displeased with them and severe toward them As it is said You onely have I known of all the families of the earth therefore will I punish you for all your iniquities Amos 3. 2. Though indignation wrath tribulation and anguish will be upon every Soul of man that doth evil yet it will be upon the Jew first because he hath much more advantage than the Gentile to be and do better And to whom much is given of them will much be required Rom. 2. 8-11 and Chap. 3. 1 2. Luke 12. 47 48. When in the times of ignorance God winks his eyes are upon all their ways who have choice means of knowledge vouchsafed to them they are not hid from his face neither is their iniquity hid from his eyes And first he will recompense their iniquity and their sin double because they have defiled his land c. Acts 17. 30. with Jer. 16. 16-18 So that these words being directly spoken unto though not confined unto the house of Israel do more powerfully ascertain that he hath no pleasure in the death of any other And are as it were a powerful Argument to evince the truth thereof He who hath no pleasure in the everlasting Ruine and Destruction of such as sin against the clearest Light greatest Grace and choicest Advantages to be sure he hath none in their eternal Perdition who have not such Means and Advantages for knowing and serving him Matth. 11. 20-24 If he be so compassionate towards the greatest Transgressors and be altogether unwilling that they should die how can we suppose but that he is loath and unwilling they should perish who are not such hainous Offenders even as the Apostle signifies to us that he who was the chief of sinners obtained mercy that in him first Jesus Christ might shew forth all long-suffering for a Pattern to such as were not such great sinners even to them that should delay to believe on him unto life everlasting 1 Tim. 1. 13 14 15 16. So we may also here understand it But what is said may suffice to the second Inquiry and we shall desire to proceed unto the next namely 3. What are we to understand by this Phrase no pleasure And to that we say hereby is meant and signified That it is not at all delightful or well-pleasing unto him that such as are wicked Ones should be destroyed with an everlasting Destruction As he is a God that hath no pleasure in wickedness neither shall evil dwell with him Psal 5. 4-6 And as he hath no pleasure in fools or wicked ones Eccl. 5. 4. So also he hath no delight or pleasure in the death of the wicked As he here swears unto us he hath no pleasure none at all That is to say 1. He hath no Revealed Pleasure in the Death of the wicked that Revelation he hath given of his heart and mind in the holy Scriptures declares no such will or well-pleasedness in him or affection to any such thing but the contrary thereto As plainly appears in that Scripture we are considering 2. Nor hath he any secret pleasure will or delight therein As appears by this Revelation of his Will which he hath given forth to the Sons of Men He speaks thus to us and by his Oath assures us of the truth of it who onely perfectly knows himself which we do not for we cannot by searching find out God we cannot find out the Almighty to perfection Job 11. 7-9 But he who is perfect in the knowledge of himself and all things as Job 36. 4. And perfectly knows his own Mind and Will saith and swears that he hath no pleasure And his mouth herein in all things speaks truth for it is impossible for him to lye Tit. 1. 2. Heb. 6. 18. Yea let God be true and every man a lyar Rom. 3. 4. And indeed the word here translated Pleasure signifies inward intention delight affection well pleasedness And oh let us not be faithless but believing let us give glory to him in believing him when he thus solemnly swears I live saith the Lord God if I will or be well-pleased in the Death of the wicked That is as it is rendred with us and suitable to such like manner of speakings in other places I have no pleasure in their death So what is thus expressed in one place I sware in my wrath if they should enter into my rest Is thus exprest and explained in another by the holy Spirit He sware that they should not enter into his rest Compare Psal 95. 11. and Heb. 3. 11. with verse 18. Mark 8. 12. with Mat. 16. 4. And what hath been now said may in some measure deliver us from entertaining a very corrupt and pernicious Gloss which too many have put upon this Scripture and others that are like unto it namely Some say It is true indeed God hath no pleasure in the Death of the wicked That is say they He hath no Revealed Will or Pleasure therein his Revealed Will is That all men should be saved But his Secret Pleasure or the Will of his good Pleasure is that the most of men should perish and be eternally miserable and therefore he reprobated them or past them by before they were born so as in conclusion they must unavoidably have their Portion in that everlasting fire prepared for the Devil and his Angels And in thus speaking they plainly signifie That his Revealed and Secret Will are contrary the one to the other Answ Now for Answer thereto and to discover a little the Evil and Perniciousness of that Distinction or Division rather of the Will of God consider we diligently these things To wit 1. It savours of high Presumption and Daringness of Spirit to give out that God hath a Secret Will contrary to his Revealed Will For if his Will be Secret how come they to know it or ro know that it is contrary to that Revelation of his Mind and Will he hath vouchsafed to us Or why may not others as well know that secret Will they speak of as themselves For in truth none knows what his Will is any further than it is Revealed nor doth it appertain to any to know it And they who would be prying there-into intrude into things they have not seen being vainly
And he shall answer and say unto you I know you not whence you are c. Luke 13. 24-29 Mat. 25. 10-13 But now I say while God is waiting that he may be gracious unto sinners he hath no pleasure none at all in their eternal Ruine and Perdition Isa 30. 8-18 And so surely to him that is joyned to all the living there is hope Eccl. 9. 4. The very end of Christ in so loving all men as to die for them was That they which live who are still continued in the land of and joyned to all the living might no longer live unto themselves but unto him who died for them and rose again 2. Cor. 5. 14 15. Yea though Sinners and ungodly Ones have long persisted in their folly and disobedience yet while he is long-suffering it is a Day of Salvation 2 Pet. 3. 9-15 And unto such Wisdom utters her Voice saying How long ye simple Ones will ye love simplicity and the Scorners delight in their scorning and Fools hate knowledge Turn ye at my reproof c. Prov. 1. 21 22 23. Isa 50. 1 2. Even as our Lord Jesus speaks and saith If any man here my words and believe not I judge him not To wit now he doth not judge him as that is opposed to saving he doth not say he will never judge him for he will hereafter judge all and yield Vengeance unto all that know not God and obey not his Gospel who will be punished with everlasting Destruction from the Presence of the Lord and from the Glory of his Power as 2 Thes 1 7 8 9. Acts 10. 40 41. But now during the Day of Gods Grace and Patience he saith I judge him not John 12. 47-49 Hence the Wisdom of God thus speaks unto men and unto the Sons of Adam Indefinitely considered and saith They that seek me early to wit while it is called to Day shall find me And thus exhorts them Now therefore to wit in the opportune season hearken unto me for blessed are they that observe my ways Prov. 8. 1-4 5. 17. 32 33. And thus also we have given some Answer unto this Enquiry and have shewn how long or during what time the Lord God hath no Pleasure in the Death of the Wicked That is to say While he is exercising long-suffering towards them and they are joyned unto all the living And thus we have spoken unto the Explication or explaining of those four things we propounded to Enquire into which we desire may be duly minded and diligently considered And shall now proceed on unto the next considerable to wit 2. We come nextly to give some further Evidence and Proof of the Truth of what the Lord God here so solemnly swears to namely That he hath no pleasure in the Death of the wicked Though indeed his Word and Oath here given us are such Immutable Things and Infallible Proofs as may sufficiently assure us of the Verity of what is so Affirmed and Confirmed But we have not onely this Scripture speaking such gracious Words but others also much-what to the same purpose Thus it is said Have I any pleasure at all either Revealed or Secret in the Death of the wicked saith the Lord God Indeed this is propounded by way of Question or Interrogation But as is usually observed is a vehement Denial of that questioned about And to put all out of doubt he who propounds the Question and best and onely perfectly knows his own Will and Pleasure gives Answer hereto in the same Chapter and saith positively I have no pleasure in the Death of him that dieth saith the Lord God c. Ezek. 18. 23. with verse 32. And we have the two famous Apostles the Apostle of the Uncircumcision and the Apostle of the Circumcision speaking after the same rate The former saith thus God our Saviour will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 3 4. The latter thus The Lord is long-suffering to us-ward not willing that any should perish but that all should come to repentance 2 Pet. 3. 9. And these Scriptures considered together more confirm the truth of this Doctrine And this three-fold Cord is not quickly broken But I shall desire to add some other Proofs and Evidences to Assure us of the Truth hereof Namely 1. It appears Evidently That God hath no pleasure in the Death of the wicked nor of any sinful Creature of Mankind while it is called to Day in that according to his Promise he hath actually raised up a Saviour even Jesus This Purpose and Grace was given us in Christ Jesus before the secular times but is now manifested by the appearing of our Saviour c. 2 Tim. 1. 9 10. When the fulness of the time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law Gal. 4 4 5. Which was an high Act Evidence and Expression of the Love of God towards the Sons of Men As our Saviour saith So God loved the World to wit of Mankind that he gave his onely begotten Son that whosoever believeth in him might not perish but have everlasting life For God sent not his Son into the World to condemn the World but that the World thorow him might be saved John 3. 16. 7. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the World to save sinners Indefinitely considered 1 Tim. 1. 15. In this was manifested the love of God toward us because that God sent his onely begotten Son into the world that we might live thorow him Herein is love not that we loved God but that he loved us and sent his Son the Propitiation for our sins he sent the Son the Saviour of the World 1 John 4. 8 9 10-14 And Jesus Christ by the will of God his Father came into the World not to destroy mens Souls but to save them Luk. 9 55 56. To which end He in the Greatness of his Love died for all even for all of Mankind that were dead 2 Cor. 5. 14 15. And God crowned him with glory and honour that he by the grace of God should taste death for every man Heb. 2. 9. And he rose again for their justification Rom. 4. 15. and Ch. 3. 23 24. and Ch. 5. 6-8 12. 18. Now herein is clearly and undoubtedly evidenced That God hath no pleasure in the Death of any of Mankind while it is called to Day In that he hath devised such a Device and done what he devised that his Banished might not be expelled from him as 2 Sam. 14. 14. When Christ was born into the World one Angel saith unto the Shepherds Behold I bring you glad-tidings of great joy which shall be to all people for unto you Men and not unto the Angels Heb. 2. 9. 16. is born this day a Saviour c. And the multitude of the heavenly host praised God and said Glory to God
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
words are He hath chosen us in him before the Dejection or foundation of the World c. Ephes 1. 4. After some such consideration as Levi paid Tithes in Abraham Heb. 7. 9. It would be most absurd and ridiculous to suppose that that Individual person Levi paid Tithes to Melchisedech before he was born but he did it in Abraham So here no person is elected in a personal consideration before he is born nor otherwise elected to Salvation but in Christ to wit as considered in him who is the Root of Election and the Prime Elect That is to say God in choosing Christ before the Dejection of the World did therein choose all those who should in their several Generations through Grace believe as Believers in him and no otherwise So that the same Person who to day doth not believe and so is not in Christ nor elected yet to morrow believing is then chosen in Christ and made of that Generation or Species chosen in Christ before the Dejection of the World He is now of the elect Generation who before he believed was not of it as Rom. 9. 24-26 1 Pet. 2. 4 5-9 10. But 2. I further say That Eph. 14. speaks not of mens being chosen to salvation but of sâ—me mens being chosen in Christ to an excellent ministration or service And to a more excellent One than any before Nor were they chosen thereto in a personal consideration but as considered in Christ and as Trusters in him and as first Trusters in him as Ephes 1. 12. as plainly appears by the change of the persons In the two first Verses of Ephes 1. The Apostle speaks to the believing Ephesians and saith unto them Grace unto you c. But then from verse 3. to verse 12. he speaks not of them but changes the persons never saith You but always We and Vs to assure us he speaks of some others and not of them And having so done then in ver 13. he again returns to and speaks of them and saith In whom ye also trusted or believed after ye heard the word of truth c. So that all contained from ver 3. to v. 12. respects those that trusted in Christ before the Ephesians were in Christ and so before they were chosen And ver 4. particularly speaks also of the Apostles as Believers in Chriâ—t and Apostles being chosen to the ministration not of the Letter but of the Spirit as 2 Cor. 3. 5-10 That is to say in short God before the Dejection or Foundation of the World chose Christ to be the Mediatour Saviour and great Apostle and purposed to send him in the end of the World actually to make peace for us and to preach it to us and reserved this honour for him That the mystery which was hid from former Ages and Generations should by him be opened He then also in Christ chose the first Trusters in him to be Instruments in this choice Service and Ministration to preach the Gospel according to the revelation of the mystery Eph. 1. 8-10 11. As the Apostle else-where saith We speak the wisdom of God in a mystery the hidden wisdom which God ordained before the world or ages unto our glory to wit for the Glory of the Apostles of the Lamb which place is very suitable to the other 1 Cor. 2. 7. with Ephes 1. 4. And this is the proper and direct meaning of Ephes 1. 3 4-12 Now this Election doth not suppose that all others besides the Apostles were reprobated to eternal Destruction God forbid But the very end of Gods choosing them in Christ to this excellent Ministration was That the world there-through might be saved Joh. 3. 17. with Chap. 17 18. As Paul saith Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith Rom 1. 5. and Chap. 16. 25 26. So that this Election was intended for the good of the whole world And we still conclude That God is not willing that any should perish And because he hath no Pleasure in the Death of him that dieth it necessarily follows as hath been shewed That their Destruction who perish is wholly of themselves he hath no hand therein nor heart thereto while it is the day of his Grace and Patience 4. And lastly as to this seeing God swears That he hath no pleasure in the death of the wicked in the death of him that dieth as is before explained Then hereby we may see and know who are like to God and Children of him and who they are that are not so 1. They are not therein born of God who privily bring in Heresies of Destruction or destructive Errors and Doctrines such as tend to the perdition of men as those certainly do who teach men to deny the Lord that bought them 2 Pet. 2. 1 2. And do not these evil Doctrines do so which teach That Christ died not for all nor tasted death by the Grace of God for every man but onely for the Elect as they speak That though God with his revealed Will would have all men to be saved yet not so with his secret Will That though he commands all men every where to Repent yet he doth not vouchsafe such sufficient or saving Grace whereby they may so do In short That there is a certain determinate number of Mankind elected in a personal consideration before the World was and these shall be brought in to believe in due season irresistibly and so preserved that they shall not possibly fail of the Grace of God however they demean themselves and all the rest are reprobated and must necessarily or shall infallibly perish in conclusion how much soever they indeavour to fly from the wrath to come c. These and such like Doctrines yea All such as consent not to wholsome Words the Words of our Lord Jesus Christ and the Doctrine according to Godliness are not of God Nor are such of God therefore who plead for or preach them I mean therein they are not of God as the Apostle John signifies in that Rule he gives the Believers whereby they might know which Prophets are of God and which are not We are of God saith he namely the holy Apostles were so in their Word and Doctrine for Christ gave unto them the Words which the Father gave him John 17. 7 8. He that knoweth God heareth us He that is not of God heareth us not hereby know we the Spirit of truth and the Spirit of errour 1 John 4. 6. with John 8. 47. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God 2 John 9-11 And our Saviour when he denounceth Woes against the Scribes and Pharisees Hypocrites the first
the first that was made a quickening spirit 1 Cor. 15. 45. And how ridiculous is it to suppose That God gave sinners power in the first Adam to repent when they were not sinners and so needed no repentance and devested them of it when they had sinned and so needed it and yet still commands them to repent when he gives them no power so to do nor ever did when they needed repentance as the Objectors themselves believe 3. Nor is any man in Scripture ever called wicked because he sinned in the first Adam or was necessarily polluted from him simply as hath been formerly said What Adam himself might be we dispute not but none of his posterity were so upon the account of that sin and sinfulness of which they unavoidably partook But men are so called and reckoned because of their own personal and voluntary transgressions And therefore to be sure the wicked had never power given them in the first Publick man to repent and turn from their wickedness so that this is but a lying and groundless Refuge And if God doth not now give them power to repent he never gave them power to repent but when once they become wicked such must perish unavoâ—dably who do perish because they never had power given to them to turn from their wickedness and live and yet still God swears he hath pleasure that they should turn and live Would to God those persons who thus object would seriously consider these things That they might not speak thus wickedly for God and talk so deceitfully for him as Job 13. 6 7 8. Nay That God doth give power to wicked ones also to repent while it is the day of his Grace and Patience is not only strongly and undeniably intimated in this Oath we are now considering but also very plainly and evidently assured us in another Oath which God sware to out Father Abraham mentioned thus by Zacharias who was filled with the Holy Ghost when he spake The Oath saith he which he sware to our father Abraham That he would grant or give unto us That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our lives Luke 1. 73 74 75. Now in this Oath There are two things mainly contained and which are necessary to our turning to God from our iniquities to serve the living and true God and which God sware to Abraham in that Oath Gen. 22. 16 18. referred to by Zacharias to wit 1. That he would in and by Christ that Horn of Salvation deliver us out of the hands or power of our enemies This is contained in that Oath Gen. 22. 17. Thy seed to wit Christ for of him it is principally meant Gal. 3. 16. shall possess the gate of his enemies to wit their power and strength as Matth. 16. 18. And for this purpose hath the Son of God been now manifested that he might destroy the works of the Devil 1 Joh. 3. 8. And he hath bound the strong man Matth. 12. 29. he hath thorow death destroyed him that had the power of death that is the Devil Heb. 2. 9 14 15. he hath spoiled principalities and powers and made a shew of them openly triumphing over them in himself Col. 2. 15. he hath devested our spiritual enemies of their power and he possesses the power over us Joh. 12. 30 31. And worthy is the Lamb that was slain to receive power and riches and wisdom and strength c. Rev. 5. 11 12. Matth. 28. 18. so that we are not now necessarily under the power of Satan or any of the enemies of our souls For Christ hath broken the head of the Serpent spoiled his Plot and devested him of his principality and power over us And the Tidings hereof are Glad-tidings of great ioy unto all people Hence all people are called upon to clap hands Because God the great God and our Saviour Jesus Christ is gone up with a shout in token of Mastery and Triumph Exod. 32. 18. The LORD with the sound of a Trumpet Sing praises to our God sing praises sing praises to our King sing praises for God is the King of all the earth c. Psal 47. 1-7 O sing unto the LORD a new song for he hath done marvellous things his right hand and his holy arm hath gotten him the victory Make a joyful noise unto the LORD all the earth Make a loud noise and rejoyce and sing praise Sing unto the LORD with the hatp with the harp and the voice of a Psalm c. Psal 98. 1-4-6 with Psal 68. 18. Satan is not now our Lord as other-wise he would have been but Christ is Lord of all Acts 10. 36. for to this end Christ both died and rose and revived that he might Lord it over the quick and dead Rom. 14. 9. So that that part of the Oath is now actually fulfilled by the appearing of our Saviour Jesus Christ who hath abolished death and so saved us before he called us even delivered us out of the hands of our enemies 2 Tim. 1. 10. with ver 9 And who therefore died for all and rose again That they which live in their several ages and generations might no longer live unto themselves but unto him who died for them and rose again 2 Cor. 5. 14 15. But 2. God moreover sware or there was further contained in that Oath which he sware to our father Abraham That he would give or grant unto us Namely That he would Granâ— unto us that Grace power aid and assistance whereby we being delivered as aforesaid might serve him See Rom. 15. 5. Eph. 3. 16. Rev. 11. 3. He not only sware that we should be delivered out of the power of them that hated us but also that he would give or grant unto us that whereby we migbt not must serve him And indeed this is needful to our being converted unto him and that we should serve him acceptably namely that grace be given unto us as Heb. 12. 28. And therefore also God sware that he would grant unto us which part of his Oath as mentioned by Zacharias respects that in Gen. 22. 18. to wit And in thy seed namely Christ as is said shall all the nations of the earth be blessed In which Branch of the Oath these two things are contained 1. That he would give or grant unto us in Christ as in a Treasury all grace and blessing even in him who died for All and rose again from the dead for their Justification and obtained a compleat victory over all our enemies suitable to that Thou hast ascended up on high even thou Lord Iesus who didst descend into the lower parts of the Earth thou hast led captivity captive thou hast received gifts in the man or for men yea for the rebellious also that the Lord God migbt dwell among them Psal 68. 10 18. And he is full of Grace and Truth that out of his
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
Service and Vassallage for if thou livest after the flesh thou shalt die Rom. 8. 12 13. Be not deceived God is not mocked for whatsoever a man soweth that also shall he reap for he that soweth to the flesh shall of the flesh reap corruption Gal. 6. 7 8. But thou art indeed a Debtor to God and Christ Christ hath given himself a ransome for thee and for all men 1 Tim. 2. 6. And thou art not thine own for thou art bought with a price therefore thou oughtest to glorifie God both in thy body and spirit which are Gods Namely To live to him who died for thee and rose again 1 Cor. 6. 19 20. with 2 Cor. 5. 14 15. for to this end Christ both died and rose and revived that he might be Lord both of the quick and dead Rom. 14. 9. Or art thou yet unwilling to forsake Sin and Satan Because thou hast bound thy self by a vow or covenant to be their servant If this be thine inward thought thou art herein also deceived for thou hast entred into a solemn Vow to forsake the world the flesh and the Devil Or if since thou hast made a covenant with death and hell as Isa 28. 15-18 It is infinitely better for thee to break and disanul it than to keep it and the sooner thou doest so the better Or is it the difficulty or appearing uneasiness of Christ's yoke that causes thee to bear Satans and discourages thee from taking his upon thee If this be the stick with thee it proceeds onely from thine ignorance and unacquaintedness with Christ's yoke for his yoke is indeed easie sweet and gracious and his Burden is light as hath also been before said Matth. 11. 28-30 Oh let nothing whatsoever hinder thee or be an impediment to thy turning from darkness to light and from the power of Satan unto God but to day while it is yet called to day hear Gods voice and harden not thine heart 5. And lastly Once more let me say Turn ye turn ye for why will ye die Why will we die may too many erronious ones say Alas our states were determined of God before we were born And if we belong to the election of Grace we shall not we cannot die eternally but when Gods time comes he will overcome us and turn us from our sins unto himself by an irresistable and invincible Power And if not but we be reprobated there is then no hope for us but we must die and perish for ever hereafter let us do what we can and it is but a vain thing for us to strive against God's Decree for in so doing we do but labour in vain and spend our strength for naught and in vain Answ Now to these who thus reason with unprofitable and pernicious talk there hath in several places been so much spoken as may discover their great and dangerous mistake But yet because they are strengthened herein by many zealous and popular ones I shall desire to say somewhat again though it be but what hath been already spoken And so 1. If there were any truth in their Sayings then indeed there would be no good reason to propound such an Inquiry or to demand of the most of wicked ones and say Why will ye die For if there were such a dismal and dreadful Decree as many zealous ones plead for there were then no possibility of their Avoiding Eternal Destruction who were Reprobated or past by before they were born But surely herein also they attribute folly to the Almighty as Job 1. 22. or render his Demand unsavoury who is infinite in wisdom when he saith to the wicked ones Why will ye die For they or most of them might readily and truly reply were this Opinion Orthodox we canot possibly avoid death we are doomed thereto by thy Decree And why then do'st thou ask us such an unreasonable Question But be that will reprove God and attribute folly unto him who charged his Angels with folly let him answer it Job 40. 2. But 2. There is no truth at all in this fatal Decree some speak of and contend for There is no man elected to eternal salvation in a personal consideration before he was born nor until he be in Christ and so is become a New Creature 2 Cor. 5. 17. There is no condemnation to Gods Elect but he that believeth not is condemned already because he hath not believed on the name of the onely begotten Son of God Rom. 8. 1 33 34. with Joh. 3. 18 19 36. Gods elect are holy and beloved and not such as are the servants of sin and corruption Col. 3. 12. Gods elect can hardly be deceived Matth. 24. 24. But all men while they abide in their natural estate are already deceived and may be easily further deceived by the evil one Tit. 3. 3. Rev. 12. 9. Therefore no unbelivers unholy and deceived ones while such are of the number of Gods elect nor is any one reprobated to eternal destruction before he was born or as he comes into the world nor while the day of Gods grace and patience is continued to him as hath been said before Ecccl. 9. 4. but during that time 't is Gods good will that all should be saved and come to the knowledg of the truth that they may be saved 1 Tim. 2. 4 6. 2 Pet. 3. 9 15. And those who at present are not may hereafter be made of the chosen generation and so be of the number of Gods elect while it is called to day as it is said with respect unto both Jews and Gentiles I will call them my people which were not my peopie and her beloved that was not beloved And it shall come to pass that in the place where it was said unto them Ye are not my people there shall ye be called to wit be the children of the living God Rom. 9. 24 25 26. To the same purpose also the Apostle Peter speaks saying Ye are an elect generation a Royal Priesthood an holy Nation a peculiar People which in time past were not a people but are now the people of God which had not obtained mercy but have now obtained mercy 1 Pet. 2. 9 10. And not onely may those who are not at present of the Elect Generation be made of it through the grace of God But also our Saviour shews how such shall certainly so be when he saith Verily verily I say unto you he that heareth my Word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed out of death into life Joh. 5. 24. with Rom. 8. 33 34. 3. And though God doth exert and put forth a mighty power in the Gospel to convert the Soul unto himself yet he doth not ordinarily if ever put it forth irresistably for the saving of the Soul Now in this day It is God thaâ— worketh in Men both to will and to do oâ— good pleasure But yet to signifie to us That he