only from all that has been said but in that he not only saith but sweareth Ezek. 18. 32. 33. 11. That he hath no pleasure in the death of the wicked but that he should turn from his way and live and 1 Tim. 2. 4. That he will have all to be saved and come to the knowledge of the truth and that he loved the world in the gift of his Son and sent him into the world not to condemn the world but that the world through him might be saved Joh. 3. 16 17. And that he gave his flesh for the life of the world Joh. 6. 51. and gave himself a ransom for all 1 Tim. 2. 6. And sent forth the Gospel of this grace to be Preached to all Mar. 16. 15. and calls upon and inviteth all with promise of life to all that believe and obey it Isa 55. 6 7. Rev. 22. 17. all which this Doctrine of the damnation of the world by the Eternal Decree alone from the Sovereign will and power of God turneth into a lie and endeth the truth thereof and therefore is very irreligious to be taught or believed Christ These things seems to me to be of weighty concern and I cannot see how it can stand either with Scripture or reason for God to declare so much love to man and willingness to have all saved and yet to Decree the damnation of the world before he made it and it seems to set the Scriptures at an irreconcileable variance yet there being several Scriptures urged to prove this Doctrine I desire you to speak something to those Scriptures for clearing them in this matter Minist What are those Scriptures you especially desire to be cleared in Christ The first is Rom. 9. 14. to 24. chap. 11. 7. which are much used to prove this Reprobation of the world before they were made so Sovereignty pag. 18. 19. the Sovereignty of God proclaims it self with a yet more astonishing glory in his Eternal dispose of mens Eternal condition to shew or not to shew mercy to persons equally dignified or rather indignified in themselves to make of the same lump one Vessel to honour and another to dishonour is the most sublimest Act and most apparent demonstration of Sovereign power concerning men and that from no other reason but that of right he may do what he will with his own pag. 166. one God was the Maker of all but all was not made for the same use and end he had a peculiar scope in making some which was not common to the whole yea the whole was made for the sake of those some some God raised up to be Monuments of his power and Justice called Vessels of wrath others are called Vessels of mercy whom he formed for himself and are therefore said to be afore-prepared to glory And that Christ died only for this some c. Minist 1. I thought we should find those glorious principles of truth before mention'd by the same Author subjected and contradicted viz. That righteousness is the rule of his will and that he will not command men to do right and not do so himself and that he will punish none without a cause nor more than is deserved and yet now has Eternally disposed of men from his own will made them to be Vessels of wrath in a word to sin and be damned that 's the true sense horrible abuse to God and contradiction of himself 2. He might well call it an astonishing glory were it true enough to astonish and affright all men were it laid to heart out of all their Reason and Religion too but it being not so but a device of men it 's so far from being an astonishing Glory that it 's an astonishing Falshood and to be rejected of all sober men 3. I still thought that God had made all for himself for his own glory and not that he had made the world for the sake of some and when and where he will prove that God made any for the sake of some I do not yet know I suppose you must take his word for it as for all the rest 4. And as to the whole of this matter I have often said enough to it elsewhere viz. that we may not understand one Scripture so as is contrary to the whole Word of God that speaks of the same matter where he saith that he loved the world in the gift of his Son and calleth upon all and inviteth all to accept the grace Rev. 22. 17. That he hath no pleasure in the Death of the wicked That men by sin destroy themselves Hos 13. 9. That he would have all men to be saved 1 Tim. 2. 4. it must needs be irreligious to understand Rom. 9. so as to contradict and give the lie to all those Scriptures and many more this is enough were there no more to be said in this matter Yet further I say that those Scriptures viz. Rom. 9. 11. Chap. contributes nothing at all to that Scriptureless Notion rightly understood but rather strongly confirms the truth of what is by me asserted and this appeareth 1st In that there is nothing said about the Eternal Decrees and Sovereign Will distinct from his Sovereign rule by his own declared Laws the Apostle in the whole Treating about the people of the Jews already made and under his present Sovereign Government who did wilfully sin away their mercy in rejecting the Gospel and as a punishment of this their sin God did or might give them up to blindness and hardness of heart not that he made them for that end by Eternal Decree but in the present exercise of his Sovereign power and Providence as a punishment of their former sins so he might make of the same lump of the Jews one Vessel to honour and another to dishonour and this he has usually done in like case and it 's that which will stand with his Sovereign rule in righteousness viz. to give men up to hardness of heart as a punishment of disobedience rejection or abuse of former mercy thus he did to the same people formerly Psal 81. 11. 12. or it was a Prophecy of what was fulfilled Rom. 9. But my people would not hearken unto my voice Israel would none of me so I gave them up to their own hearts lusts and they walked in their own Councils So likewise he dealt with the Gentiles Rom. 1. 21. Because when they knew God they glorified him not as God neither were they thankful v. 24. 28. Wherefore God gave them up unto uncleanness through the lusts of their own hearts so likewise in the Apostacy fore-told 2 Thes 2. 10 11. Because they received not the love of the truth that they might be saved and for this Cause God shall send them strong delusions that they should believe a lie Thus God ordinarily punisheth one sin by giving up to another which was the present Case in Rom. 9. they sinned away their mercy in rejecting the Gospel and the
it 's the same world that God loved to whom the Gospel is by Commission to be Preached and that is to all And such a world as of which many if not most may perish through unbelief which the Elect world in the owners own sense cannot do which clearly contradicteth their notion in this matter 4 It appeareth from v. 17. 19. God sent not his Son into the world to condemn the world but that the world by him might be saved It 's the same world he still speaks of that he was not sent to condemn but to save and that it 's evident that some of this world that God loved and Christ was sent to save as before I said may be condemned v. 19. This is the Condemnation that light is come into the world and men love darkness rather than light because their deeds are evil God loved the world and gave his Son to save the world the world loves darkness rather than this light of Love and Salvation and this is and will be the Condemnation not want of love in God nor want of a Saviour but because they loved the darkness of ignorance and sin more than this light of Love Life and Salvation and surely this is not the Elect world who love Darkness more than Light and be Condemned 5. Not only because the express terms and scope of that Scripture clears it not to intend the Elect only but the whole Scope of the whole Scriptures clears it likewise the design of Love to the world in this matter being included in that promise Gen. 3. 15. The head design of the Serpent being the destruction of Mankind the Fathers design herein being as large for prevention So Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and sutable to and answering of these promises with many more to the same effect Ps 72. 17. 22. 27 28. The Lord who best knew his Fathers will and Love herein states his Fathers Love and Good Will to the world sutable to the promises thereof the love and good will was to the world the special Grace and Life is to such as believe and obey the Gospel and sutable to this is the Angels tidings Luk. 2. 10. Behold I bring you tidings of great joy which shall be to all people and surely the Elect be not all People but because the word all doth not always intend all therefore it must not hero but this Foundation of all relating to this matter last mentioned clears it and indeed there is neither Scripture nor right Reason to limit it to a few only it being contrary to the love and design of Gods Grace to the world in the Redemption work made manifest ever since the first sin and fall 2. Of the extent of the Death of Christ and that must be as large as the Fathers Love in sending him into the world or else it answers not his end in sending him for himself saith That he came down from Heaven not to do his own will but the will of him that sent him And that he died for the world is most apparent Joh. 1. 29 Behold the Lamb of God that taketh away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as was mentioned before which the Father loved in sending of him and this is to be noted that when he is said to take away sin as the Lamb of God it is as he was a Sacrifice for sin the substance of that Type the Paschal Lamb the Passover 1 Cor. 5. 7. Christ our Passover was Sacrificed for us Joh. 6. 51. The bread that I will give is my Flesh that I will give for the life of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as before 1 Tim. 2. 6. Who gave himself a Ransom for all to be Testified in due time 1 Cor. 5. 14 15. If one died for all then were all dead and in that he died for all c. v. 19 God was in Christ reconciling the world to himself Heb. 2. 9. That he by the Grace the love of God should tast death for every man That he by the Grace and Love of God to all should tast death for all 1 Joh. 2. 2. He is a Propitiation for our sin and not for ours only but for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as ch 5. 19. The whole world lieth in wickedness In all which Scriptures the death of Christ for the world as by a Cloud of Witnesses is asserted and confirmed Christ The Scripture seems wonderful plain and apparent in this matter yet some say that by world and all is not intended all the world but that in all these Scriptures the Elect only are intended Min. What I have already said about the love of God to the world doth in substance clear this matter By which it appears that it intends the world and not the Elect only they being never so called Christ Some say that Joh. 1. 29. cannot intend the sins of the world in general but of the Elect only because the sins of the world are not taken away but the whole world lyeth in wickedness and therefore their sins are not taken away Min. For answer to this I shall refer you to the 3d. particular to be spoken to in this Chapter namely the varieties of the ends of the death of Christ And as for the word all tho it doth not always intend all in many other cases yet in this it does proved not only from the reason before given viz. the design in the Gospel of good will to all which is the Fundation of all the general expressions in the Scriptures about the Redemption work by Christ as world and all but 1 Tim. 2. 6. giveth us further and full light in all such like expressions about the same matter Who gave himself a ransom for all to be testified in due time Now the great question is whether all in this Scripture intends the Elect only or all the world I suppose it will be granted by all that it intends one or both of them I say both but that it intends not the Elect only apparently appears Which I shall endevour to clear as followeth Vers 1. Is an Exhortation that first of all Prayers Intercession and giving of Thanks be made for all Men. Vers 2. For Kings and for all that are in Authority This being the Foundation of all that follows to vers 6. as arguments to inforce the Exhortation of Praying for all and if the first all for whom we are to Pray be not the Elect only then the other that follows is not The first argument seems to arise as the reason of the Exhortation of Praying for all in the word therefore I Exhort therefore vers 1. which relates to something spoken before as a reason of the Exhortation and most probably to ch 1. 15. This is a Faithful saying and Worthy of all acceptation that Jesus Christ
nothing stands in the way to hinder their Salvation but themselves Who ever will may come and take of this Water of Life freely Rev. 22. 17. And by vertue of the same Sacrifice who ever hath feared God and wrought Righteousness since the first sin and fall hath been accepted before the Gospel Grace was known in the World as it 's now made manifest Act. 10. 34 35. Thus far the sin of the World is taken away 3. The whole is so far Reconciled to God by this one Sacrifice and sin not imputed so as not to hinder the Resurrection of all and the Restitution this being the great and universal end of God in this matter sin would have buried all in Oblivion for ever but by this means shall be a universal deliverance 1 Cor. 15. 21 22. Rom. 5. 18. And with Mankind the Renovation and Restitution of all things that fell by the sin of the first Man That as all fell by the Sin of the first Man so shall all be Restored by the second which shall be the new World or World to come Heb. 2. 5 8 12. Pet 3. 13. Rev. 21. 5. And on this account He gave his Flesh for the Life of the World Joh. 6. 51. In and over which shall be his Eternal Kingdom and Glory with his Saints Rev. 11. 15. 22. 5. And in this sense also he hath taken away the sins of the World 4. He dyed for the Elect for the Sheep for the Church Act. 28. 20. Eph. 5. 25. And as he dyed for them so they shall have the special Benefit Blessing and Salvation thereby he is the Saviour of all but especially of them that believe 1 Tim. 4. 10. But this Salvation of the Elect of Believers as it 's certain so it 's founded in the general Grace and in the general Sacrifice so that we may safely conclude that had there been no such general Grace nor general Sacrifice there had been no such thing as Election or special Grace to any had not God compassed the World in this wonderful design of Grace all had been lost by the first sin and fall and buried in Oblivion and this universal design of Grace to the World compasseth and includeth all particulars and that is it I say that special Grace is founded in general Grace that had there been no such general Grace to the World there had been no special Grace and Salvation to any therefore to out this general Grace and Sacrifice is in it self really to out and end all the Grace and Salvation of the Gospel 5. By the Death and Resurrection of Christ was designed and is and shall be effected the Lordship of Christ over all It 's true he was Lord of all by right of Creation Col. 1. 16. But this Lordship by right of Redemption must be arrived to by his suffering as a Sacrifice for the Redemption of the World because all was lost both Man and the World by the sin of Man and therefore without a Redemption there would have been no Men nor World to be Lord of Rom. 14. 9. For this end he dyed and rose and revived that he night be Lord both of the Dead and of the Living This was one end of his death and such and so great an â—nd thereof as if we suppose it left out we may well suppose he had never dyed for the World and on this account it is that this Dignity is conferr'd upon him by the Father as worthy thereof by right of purchase Phil. 2. 10 11. Rev. 5. 12 13. 2. That all those designed ends of this general Love by the general Sacrifice are and shall be certainly effected it being that for which he dyed and for which he Mediates most of them being absolute and inconditional as to Men viz. the Preservation of this present World till the times of Restitution the general Reconciliation Restitution and common Salvation only a right to the special Reconciliation Justification and Salvation is stated and must be obtained on the terms and conditions of the Gospel all must come in and obtain by Faith Obedience and Perseverance Mar. 16. 15 16. Col. 1. 22 23. Jam. 1. 25. Rev. 22. 14. And all depends upon and shall be effected by vertue of the Death Resurrection and Mediation of our Lord Jesus he dyed for all and Mediates for all 1 Tim. 2. 5 6. And that he Mediates for all further appears in that he has made it our Duty to pray for all Men 1 Tim. 2. 1 2. For Enemies Persecutors and them that hate us that so we may be the Children of our Heavenly Father Mat. 5. 44 45. And surely all Men Enemies and Persecutors are not the Elect only and we have no ground to believe that Christ has made it our Duty to Pray or interceed for any things or Persons for which he will not Interceed for because if we pray for any thing he will not interceed for how can we expect him to present such prayers as acceptable to the father Rev. 8. 3. he died for the Elect his Church and mediates for them Rom. 8. 34. Joh. 14. 16. he died for the World that he might be the visible Lord thereof and mediates for the effecting of it Psa 2. 8 9. tho this is ignorantly enough applied to his meditation for the Elect by some professing themselves to be wise which if so and they should prove to be some of those Elect they would much miss of their expectation it being to break them with a red of Iron and to dash them in pieces like a potters vessel The same as Rev. 2. 26 27. where the Elect Overcomers shall be with Christ in this breaking work it being the Worlds portion in the Judgment to be thus broken before they obtain what of grace may be designed for them Psa 82. 8. you may see more of this in Chap. 8. And as for his being heard in all things he mediates for it 's already fully granted only this we are to understand that in his mediation for men here in order to believing and persevering in grace it is for a sufficiency of means and power for Effecting the end and that he is heard therein tho the end may not be Effected his mediation being an official mediation and having to do with capable subjects and not with brutes and those who assert that what ever he mediates for shall be Effected in their sense do really tho not intentionally end all faith Election and the mediation of Christ in as much as by this assertion there are now no believers in the world for he prayed for such a visible unity among all believers as that the world might behold it and be converted thereby Joh. 17. 20 21 23. but there is no such visible union among all believers but rather such visible divisions that tends to harden and stumble sinners so that there are none of the believers yet in the world for whom Christ interceeds or we must
condition than they were before but kept his real interest in them as his own and made provision for them Psal 145. 15 16. Act. 14. 17. and kept up his Sovereign rule over them at least by such laws as he ruled over them before he called Abraham out from them and expected that they should thereby feel after God if happily they might find him Act. 17. 27. and accepted such as did so feel after him as to find him Job 1. 1. Jona 3. 7. 10. and when he executed judgment upon them it was not from his Sovereign will distinct from sin as the deserving cause but for their sinning against him as their Sovereign Lord and from which Judgment they might have been and sometimes were delivered by repentance Jer. 18. 7 8. Jona 3. 7. 10. and when he used any of them as his Rod to chastise his own people and afterwards judged them for it it was not for doing thereof but for their ill doing of it Isa 10. 5. 7. 16. Amos 1. 11. I think it 's clear from Scripture that God never executed Judgment upon any of the Nations but sin was the cause thereof Gen. 15. 16. Levit. 18. 28. and 20. 23. 6. In the Gospel ministration which is the highest and most gracious in order to glory he keeps to the same method in his Sovereign Government where the Gospel comes it s carried on all according to the righteous Laws thereof not saving and damning from his own power and will without respect had to his Sovereign Laws therein exhibited to men but hath stated and will execute life and death according to those laws otherwise to affirm is dishonourable unto God and tends to end his Laws and Sovereign rule in the Gospel which Laws are exprest in these and the like Scriptures Mar. 16. 15 16. Rom. 2. 7. 10. Heb 5. 9. Rev. 22. 14. 7. And at the general Judgment he will judge and pass sentence not from an unlimited Sovereignty but according to his Sovereign Laws made known to men in that behalf Joh. 12. 47. 48. Rom. 2. 5. 10. 2 Cor. 5. 10. 2 Thes 1. 7. Rev. 22. 10. and 20. 12. and to assure us that the world shall be judged in righteousness he will not be the immediate visible Judg himself but by that man whom he hath ordained Act. 17. 31. So that it 's most apparent from these seven instances from holy Scripture that God has throughout all ages from the beginning of the world and will to the end thereof exercised and will exercise his Sovereign power over men according to his Sovereign Laws at several times given forth to them and not from his own immediate Sovereign will and power distinct from and contrary thereunto Christ I am greatly satisfied in what you have said in this matter as to the manner and method of Gods proceedings in his Sovereign Rule and Government over the world yet it being a matter of so great concern relating both to God and men if you have any further grounds to confirm the truth I desire to hear them Minist I have yet seven Scripture grounds and Arguments for the further confirmation thereof 1. That which is contrary to the whole name and nature of God as declared in his Word is irreligious to be asserted or imagined that God should from his own will without relation to sin as the deserving cause reprobate men to eternal death make them for that end is contrary to his name and nature as opened to us in his Word and therefore it 's irreligious to be asserted or imagined 1st It 's contrary to his goodness and love to men Psal 145. 9. he is good to all and his tender mercies are over all his works Christ To this it will be said that it intends temporary goodness relating to this world Minist In part I grant it but is this all the goodness they will allow to be in God towards men in general to allow them the goodness and mercies of this world only designedly to prepare them for eternal destruction as men fat their Cattle for the day of slaughter Are these the tender mercies they will allow to be in God to the world and no more The Scripture saith Prov. 12. 10. That the tender mercies of the wicked are cruel and those who thus render God in his tender mercies towards all do exceedingly wrong and dishonour him and render themselves to be very cruel and merciless for certainly it is not so Joh. 3. 16. Christ shews us the love of God to the world on the Gospel account 2. It 's contrary to his Wisdom and Justice 1st His Wisdom which is infinite and of which there is no searching Ps 147. 5. Isa 40. 28. that this infinite Wisdom should find out no more righteous a way to glorifie Justice but to make men designedly to sin and be damned is contrary to divine Wisdom and Justice and therefore is irreligious in the Assertors thereof And as for the righteousness of God the practical Discourse of the Sovereignty of God acknowledgeth Pag. 39. That his will is the rule of righteousness and righteousness the rule of his will The Saints of old were perfectly of this mind shall not the Judge of all the Earth do right And I heartily wish that all that profess Saintship now were of the same mind and not lay the sin and judgment of the world on the Sovereign will of God by eternal Decree the greatest unrighteousness that can possibly be fixed on the holy and righteous God therefore let men tremble in the thoughts thereof And further in the same Pag. saith he will not punish without a cause nor more than is deserved Which is the sum of all I plead for in this matter For then surely he decreed not the cause that being all one as to punish without a cause and methinks should sound very harsh in all good mens ears that love the righteous God who loveth righteousness 2d Reas That God from his decreed will should hate and reprobate the world before they were even from all Eternity as is affirmed by some is impossible and therefore irrational to be imagined that it was impossible is apparent 1st Because when God made man he made him good and so loved him or else he loved not that which he made though good and as the nature of all mankind was made in him so in him was all mankind alike good and beloved of God or all could not have faln from that good estate in him nor could have lost any thing by his Fall and that God should love the world in Adam and hate it too at the same time and before it even from eternity as some say is impossible and therefore irrational to be imagined 2. The Scripture lets us to know that God loved the world in the gift of his Son long since the Creation and Fall of men even such a◠shall be condemned for then sin and disobedience Joh. 〈◊〉 16. 19. and he
the rule of his will the truth of which rightly understood and believed would deliver us from such unrighteous Notions and establish us in this that his will is righteous righteousness being the rule thereof And as for that Job 33. 13. he giveth no account of his matters I say 1st that he hath and doth give us an account of his matters viz. of his will concerning men else to what end are the Scriptures written if not to give us an account of the matters of God Therefore thus to understand and apply that saying is very destructive to the whole design of God in his Word which is to give us an account of his matters and will concerning men 2. We being all in the faln state under sin and the sentence of Death are liable to the various dispensations of God relative to afflictions and prosperity in this world which was the present case in which God often acts out of our sight so as to understand the particular reasons thereof it being so that in this estate no man can be just with God Job 9. 1 2 3. and v. 22. he destroyeth the righteous and the wicked all being under sin and the sentence of Death it 's said v. 12. behold he taketh away who can hinder him who can say unto him what dost thou And in this sense it is he giveth no account of his matters viz. he sendeth Afflictions and Death how and when he pleaseth and that both to the righteous and the wicked yet in all keeps to the true rules of righteousness though to us oft times his way may be as it were in the Sea and his path in the deep waters and his footsteps not seen Psal 77. 19. yet in all he punisheth sin and rewardeth righteousness both in the righteous and the wicked Prov. 11. 31. Jer. 25. 9. Jona 3. 10. and so keeps to the true rules of righteousness in all and further he has diverse revealed ends in afflicting his people and all in the end shall work for good as it did in the case of Job 3. Because of the variety of the ways of God towards men in the faln state in which oft times we cannot find his way nor he gives any account thereof yet keeps to the rules of righteousness therein for men to draw up so horrid a conclusion from hence as that either 1st He gives us no account of his matters relative to our eternal Estate or 2dly That he will damn people eternally in another world meerly from his own Sovereign will that he made them for that end is so irreligious a conclusion as not to be named among men 4. Reas To render God unto men not only contrary to his Name Nature and Word but under such Notions as rationally tends to beget in them hatred and rebellion against him instead of love must needs be very irreligious and this manner of representing God unto men doth so either it makes them rebel against him which is more common than it may be some are aware of concluding that if they are appointed to be damned there is no hope nor help do what they can the Decree cannot be altered which if it were true is a very rational and true conclusion from the premises or else turn Atheists concluding that there is no God at all or a very bad one from these irreligious representations of our holy and good God to men it comes to pass that Atheists are found among profest Christians the law and light of nature teaches it not but those abusive God-dishonouring Gospel and soul-destroying Principles it is that is become the Nursery of such abominations and that by such who might learn to teach better things 5. That Doctrine that fathers all the sinful actions of men and Judgments of God inflicted or to be inflicted upon men for sin upon the eternal and immutable Decree of God before the world was is irreligious to be taught or imagined but this of the reprobation of the world before they were and making God the Decreer of all things whatsoever comes to pass doth so and therefore is very irreligious to be taught or imagined And that some doth so appears not only by what has been of late by some published as an Article of Christian Faith That God from all Eternity immutably and unchangeably decreed in himself all things whatsoever comes to pass But another that I could name but shall here forbear saith in his pag. 92. in Answer to some Questions about this matter 1st Is not sin the cause of Reprobation Ans No for then all men should be Reprobates 2. Quest Is there no cause then of Reprobation in the Reprobates Ans None at all in that they rather than others are passed by of God this is wholy from the unchangeable depth of his free-will and pleasure and pag. 93. That God in his free-will hath justly decreed the evil works of the wicked for if it had not so pleased him they had never been at all and that there is nothing sin as God decreed it neither is there any thing in it self absolutely evil that God forbiddeth nothing because they are in themselves first evil but therefore are they evil to men because God hath forbidden them and pag. 90. God from all Eternity and according to his free-will did from his own unchangeable purpose and Council fore-appoint and certainly determine all things together with their Causes and Effects their Circumstances and manner of being c. If this Sovereign Doctrine do not only tend to father all the sin and judgment of the world upon the holy and righteous God but to end all Religion I know not what doth See my Postscript to Confession of Faith where this is further cleared 6. That Doctrine that teacheth men not to glorifie God nor blame themselves in the Judgment but rather Eternally to curse God must needs be very irreligious but to teach people that God from his Sovereign will made them on purpose to damn them Eternally without hope or help must needs teach them not to blame themselves but curse God and not glorifie him in the Judgment if they should then believe as now they are taught but they shall then know the contrary and if they curse any it shall be themselves and such Teachers as Deceived them with False Doctrine and shall glorifie God Psal 64. 8. 1 Pet. 2. 12. 7. And finally that Doctrine which is not only contrary to the principles of Reason and law of Nature in man in which he was made in the Image of God but abuseth God in his Sovereign Government over men and the truth of his general Grace to men turning the truth thereof into a lye is very dangerous to be taught or imagined but this of his damning the world alone from his own Sovereign will doth so and therefore it must needs be very irreligious for any to teach or believe it That it doth abuse God in his Sovereignty and truth is most apparent not
him but for their ill doing of it Isa 47. 6. 7. Amos. 1. 11. Ob. v. 10. to 15. Zec. 1. 15. 4. And after all and as an Effect of this continued Relation interest and pitty in and towards them he has made to them many great and precious promises of their return and Salvation in the times appointed and that to the very same sinning and Judged People the same that he owned loved and pittied when he Judged them for their sins and not only their seed or posterity that might be of them some Thousands of years after as has been Imagined but to the same People to whom the promises were made after he had recompensed them double for their sin Jer. 16. 16 17. 18. v. 14 15. is a promise of deliverance yea to all of them Ezek. 20. 40. For in mine Holy mountain in the mountain of the height of Israel saith the Lord shall the House of Israel all of them serve me ch 39. clears it so plain as may silence all Objections ch 36. 10. I will multiply men upon you all the House of Israel even all of it and ch 30 about this matter and that both as to the persons concerned and the time of Effecting thereof 1. The persons concerned and that is the same that fell by the Sword for their Iniquities v. 23. For their Iniquities so fell they all by the Sword v. 25. Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel v. 26. After they have born their shame and all their Trespasses whereby they have Trespassed against me when they dwelt in their own Land and none made them afraid So that they are the very same People that sometimes dwelt safely in their own Land and for their sins were destroyed by the Sword and not their posterity only that never dwelt safely there that are here intended and this is remarkable that the promise is to the whole House of Israel not of Abraham nor of Isaac because Ishmael and Esau went out from thence but to the whole House of Israel whose whole posterity was under the Promise Gen. 26. 2 3 4. 2. And as for the time of this return and Salvation it shall be at and after the destruction of Gog. the last and great Enemy Ezek. 38 39 Chapters And of this Salvation we may see Amos 9. 3. Tho they be Sifted among all Nations yet not one Grain or stone shall be lost Hos 11. 10 11. Isa 43. 5 6 7. with many more which relates to this universal Salvation of Israel 5. And then it 's no marvel the Apostle saith Rom. 11. 26. That all Israel shall be saved Of which I have spoken in my Answer to Mr. Coxe ch 7. To which Salvation of all Israel not only all the Scriptures Mentioned agree but Isa 45. 17. Jer. 30. 10. c. Ezek. 37. 21 22 23. with many more to which Promises we may conclude the Apostle relates when he saith v. 27. This is my Covenant with them when I shall take away their sins this is the Covenant after they had born their Punishment for their sins Ezek. 16. 52 58. 37. 26. 6. This universal Salvation shall be after the Resurrection and Judgment is over or else it could not reach them all but it shall be when they are raised up and come all of them and in this the Scripture is as express as to the Salvation it self Isa 25. 8. The time when God will take away the rebuke of his People from off all the Earth is when he doth swallow up Death in victory Which words the Apostle applyeth to the Resurrection 1 Cor. 15. 54. Then shall he bring to pass that saying that is written Death is swallowed up in Victory Isa 26. 19 20 21. Thy dead Men shall live together with my dead Body shall they arise awake and sing ye that dwell in the dust for thy dew is as the dew of Herbs and the Earth shall cast out the dead ch 49. 6. It is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob and to restore the preserved or desolations of Israel And Ezek. 37. 10 11 14. and 39. 23 25. plainly declares the time thereof So Zech. 10. 9. They shall live with their Children and turn again So Hos 13. is 1. A discovery of their Sin and Judgment vers 2 to 9. 2. A promise of help vers 9 vers 10. I will be thy King c. But how can this be when he had destroyed them See the time when it should be vers 14. I will ransom them from the power of the Grave I will Redeem them from Death O Death I will be thy Plague O Grave I will be thy Destruction Repentance shall be hid from mine Eyes Here is an absolute promise to those People of which God will not repent and this Scripture the Apostle applyeth to the Salvation of all Israel Rom. 11. 29. The gifts and callings of God are without Repentance viz. He will never repent of the Promises and Salvation made to those People and the same Apostle applyeth the same Scripture to the Resurrection 1 Cor. 15. 54. All which makes Ezek. 37. 10 to 14. plain unto us So that the time of this general Salvation of all Israel is plainly and fully stated in the word of Truth to be at and after the Resurrection and Judgment when the deliverer shall come from God out of Sion and turn away ungodliness from Jacob this is the Covenant with them when he shall take away their sins Rom. 11 26 27. 1. To them then shall be Repentance for sin Ezek. 16. 61. Then shalt thou remember thy ways and be ashamed vers 63. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame 20. 43. 36. 31. 2. To them then shall be purging and cleansing of sin Isa 1. 25. I will turn mine hand upon thee and purely purge away thy Dross and take away all thy sin ch 4. 4. When the Lord shall have washed away the filth of the Daughter of Sion and shall have purged the Blood of Jerusalem from the midst thereof by the Spirit of Judgment and by the Spirit of burning see ch 7. 9. Jer. 33. 8. Ezek. 36. 25 33. Joel 3. 21. Mal. 3. 2 3. 3. To them then shall be pardon of sin Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Jer. 31. 34. I will forgive their iniquities and will remember their sins no more and 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me See Mic. â— 19 20. 4. And in this way of Repentance Pardon and Purging will God be pacified towards them Ezek. 16. 63. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame
up therein that may to the fire and yet be saved so 1 Cor. 11. 30 31 32. we read of some that were judged of the Lord that they might not be condemned wâ—the the World which clearly imports if they had oâ— been so Judged of the Lord here they must have beeâ— condemâ—ed with the World at that day and that whoever â—â— like case is not Judged here must meet with condâ—mnation then so 1 Tim. 5. 24. Some mens sins are open before hâ—nd gâ—ing before to Judgment and some they follâ—â— after not oâ—â—y to be Judged by the Church but by the Lord as 1 Coâ— 11. 32. They are juâ—ged and chastened of the Lord and Mat. 18. 23 to 35. Christ the Lord and Judge lets us to know that some whose sins are forgiven may by their unmeâ—â—â—fulness to others forfeit all and be Judged to punishment till full satisfaction to Jâ—â—tâ—ce iâ— made vers 35. a warning and an awakening word it should be to all merciless men in Gospel-Profession Mat. 25. 41. Jam. 2. 12 13. And this is so far from mâ—nâ—â—tring any any occasion of sinful neglect that if rightly ponâ—erâ—d it would 1 Be a warning word to all soâ—s of Gospel-Professors to take heed and beware what they build both in matters of Faith and Life lest they come short of the Glory and meet with the fiery Judgment and be hurt of the second Death it 's that which â—ends to season all with the fear of the Judgment to come and a sutable preparation thereunto which being so much wanting herein some of those that â—â—ll so much thereof for others expect not ever to come to it themselves which renders them the more in danger thereof and 2. If any wilfully neglect on this account they may suffer the Etâ—rnal punishment aâ—cording to the Scrâ—pture threats thereof Christ Some cry out against this as if they were like to be undone thereby because say they you own a Redemption from Hell and a threefold state in the World to come Min. This ariseth much from Tradition and ignorance of the Restitution and World to come while the Faith of the Gospel is lost as to the Glorious design of God to the World by Jesus Christ in the Restitution it 's no marvel they are all for Hell and burning in another World while they conclude themselves to have no share therein tho it 's true there will be sire and burning enough and that to those who have the least share therein Luk. 12. 48. And good it will be to all to look well to themselves in time and come right in the Faith and Life of the Gospel lest their own fire devour them 2. Let men come right in the Faith as to the Restitution World to come and Kingdom of Christ therein without which we have not the Faith of the Gospel and the difference in this will quickly end when that is believed the difference only remains about the various states of men in that World which I suppose may well be born withal in each other especially it being so that we all must come short in the knowledge thereof till the time comes 3. And concerning Redemption from Hell the word translated Hell frequently in the old Testament and sometimes in the New intends the Grave and from thence shall be a universal Redemption of all it being one of the proper ends of the Death and Resurrection of Christ Rom. 5. 18. 1 Cor. 15. 21 22. And is called the day of Redemption Rom. 8. 23. Eph. 4. 30. 2. Sometimes Hell intends great and deep asslictions and sorrows Psal 18. 4 5. 116. 3. From which has been and may be deliverance Psal 116. 8. 86. 3. 3. The Whales belly is called Hell which is rarely mentioned in the Old Testament probably because the old Covenant as such could not bring in the second life without which could have been no second Death and it 's called Death Metaphorically and not properly the first Death being properly Death the second not so but a life in misery called Death and Hell which great and deep afflictions pains and sorrows called Hell do most sutably represent And as there has been and shall be a Redemption from Hell in all the first mentioned respects viz. Out of great and deep afflictions pains and sorrows of Jonah out of the Fishes belly and all shall be Redeemed from the Grave called Hell why we should be so incredulous of and affrighted with a Redemption from the pains and sorrows of the second Death called Hell to me seems strange especially the Scripture being so abundantly full and clear in the matter in the true sense thereof as before has been shewed and as for the Kings of the Earth at that day relative to this matter read and ponder Isa 24. 21 22. And as for the Redemption of the World or deliverance after Judgment which includes the Redemption from Hell besides what has been already said we may read as much in that wonderfully mistaken Scripture Psal 2. 8 9. Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the Earth for thy possession where is 1. Christs mediatory office respecting the World ask of me 2. A promise I will give thee the Heathen for thine inheritance for thy possession Inheritance and Possession in Scripture sense being generally taken for good for advantage for riches for honour Deut. 4. 21. â—â—ad very probably this saying as it sutes with may â—â—er to Lev. 25. 44 45 46. As a Figure thereof â—ere the Lord allows his People to buy of the Heathen â—â—â—d-men and Bond-women and they should be their â—â—d-servants possession and inheritance for ever A â—â—ely resemblance of Christ's purchasing possessing and â—â—eriting the Heathen World for ever as his subjects â—â—d servants sutable to Isa 49. 18. As I live saith the â—â—d thou shalt cloath thee with them all but verse 9. â—â— is to break them with a rod of Iron and dash them â— pieces like a Potters Vessel True it is so he must â—ge dash and break them first that so they may be â— for his Inheritance Possession and Service they are â—â—en to him on such terms as first to dash and break â—â—m and so conquer them to himself Psal 18. 42 â—â—n did I beat them small as the dust before the wind â—â— and verse 43 44 45. follows the service of the same â—â—ken and conquered People which relates to the very â—â—e matter or to David as a Figure thereof and Psal â— 8. agrees fully hereto Arise O God judge thou â—â— Earth for thou shalt inherit all Nations 1. Thou â—â—lt Judge break them to pieces and then Inherit â—â—mâ— and further we read in Scripture that God will â—â—me be pacified toward his People when they have â—n the punishment of their sin in the Judgment who â—â—e as great sinners against God as any of the Heaâ—â—â— Ezek. 16. 47 48 63. And Sodom and Gomorrah â—â— which there
can be no worse among the Heathen yet â—â—d will in time be pacified towards them and return â—â—â—n when he returns his sinning People Judah and Isâ—â—â—l Ezek. 16. 53 61. Zeph. 3. 8. Where is declared â—â— universal Judgment of the World and when that â—â— finished verse 9. Then will I turn to the People a â—â— Language that they may all call upon the Name of the Lord and serve him with one consent The same Judged People shall afterward serve the Lord he saith not my People but the People which fully agreeth with other Scriptures of the same import Psal 102. 22. When the People are gathered together and the Kingdoms to serve the Lord and 22. 27. 86. 9. And many more that might be mentioned and Luk. 12. 48. The servant that miscarried through ignorance shall be beaten little so the word is tho much in it self yet little compared with wilful Transgressors and little fully imports an end of beating and Eternal beating and striping can in no sense be said to be little or few stripes so that an end of or Redemption from the penal part of the second Death though not of loss to the generality of the World both of Jews and Gentiles in times to be effected is most apparent from the Scriptures of truth and I verily believe it 's nothing else but a Traditional Reception contrary thereunto that makes it so strange unto us And as for the threefold state of the World at that day by some so much stumbled at it 's likewise as apparent not only from Psal 64. 8 9 10 verse 8. are the Eternally Condemned ones verse 9 the generality of the World all men verse 10. are the Righteous with the Lord and Isaiah 66. is first a description of the Church in its Glory with Christ verse 10 11 12. 2. The gathering of all tongues and all flesh to worship verse 18 23. 3. The Eternally Condemned ones verse 24. But if our eyes were but half open we might read as much in Mat. 25. 32 c. Where we may necessarily understand three states two mentioned and a third not mentioned but implied 1. All Infants so dying are not there mentioned not being capable of such a sentence either to life or death viz. on the same â—â—ounds for feeding or not feeding the Members of Christ which are not a small part of the World 2. All the Heathen World that never heard of Christ or his â—embers and as they have not been nor are capable to â—ew mercy to Christ in his Members so are they â—ot capable of such a sentence it being proper only to Gospel-Professors but indeed that World may not only admit of a threefold state but of three thousand â—a infinite as to us if it be true according to Scriâ—ure that God will render to every man according to â—s Works 1 Cor. 5. 10. Rev. 22. 12. Christ Some cry out against this Doctrine as grieâ—â—â— Heresie and scandalous to the Gospel Min. To this I shall say but little tho I could say much 1. For truth to be accounted Heresie is no 〈◊〉 and therefore no strange thing 2. After the â—â—y they call Heresie so believe I and worship God 3. I â—eartily desire they may repent of this in time it being â—â—oful sin to call good evil and evil good 4. To â—nder it Heresie and scandalous is to render the whole â—ord and design of God by Christ in the Gospel to â— Heresie and scandalous relative to the Judgâ—ent and World to come according to the true declaraâ—on thereof as has been plainly and plentifully proâ—d before 5. Suppose it true that it were Heresie â—hich it 's far from I query of them whether it â—ould possibly be any more than as a drop to the Ocean â—â— respect of the Errours and Heresies held by themâ—â—ves as has been before unvailed 6. And as for â—â—s being scandalous to the Gospel I say 1. If to asâ—â—t that God will Judge the World in Righteousness by 〈◊〉 Christ and render to every man according to his â—â—rks penal punishment both for measure and time sutable to the Facts of men that he will punish none without a cause nor more than is deserved if this be in good earnest scandalous either to God or Man then I acknowledge I am guilty of this scandal and shall I hope till I dye I conclude this with the saying of Tertullian which I think is true viz. Good things offend none but such as have ill minds Christ Some say suppose all you say about these matters be true yet they question what advantage may be supposed in publishing thereof especially it being an offence to many Min. 1. If there were no worth at all nor advantage in the knowledge of the Glorious design of God to the World by Jesus Christ in the Restitution and World to come certainly he would not have filled his word with the discoveries thereof as he has he would not have made it the work of all his holy Prophets since the World began to speak thereof but to the end that we might understand and believe it to his praise things revealed belonging to us Deut. 29. 29. There being no truth in the Scripture more fully and frequently declared than the Restitution and World to come with the Glories thereof I think I may say the Scriptures abounds and excels in this Act. 3. 21. And what may we conceive from hence but the greatness of the truth thereof and the greatness of our concern to understand and believe it 2. If it be the Faith to which the promise of life in the World to come is made as has been before proved then certainly it concerns us to understand and believe it and the publishing thereof should be no oâ—ence unto any but rather their joy and though Christ sometime said Joh. 16. 12. I have many things to say unto you but ye cannot bear them now which is by some urged in this matter To this I say that the times before and after the sufferings of Christ much differed afterwards Christ did not forbear the publishing of that to them which they were not capable to bear before he suffered nor did the Apostle forbear the publishing of further truth to them that were dull of hearing Heb. 5. 11. with ch 6. 1 2 3. And the Apostle complains that he was become or esteemed an Enemy because he told them the truth Gal. 4. 16. And indeed a sin and a shame it is that any profest Christians should be offended at the Doctrine of the Restitution of all things the World to come with the Glories thereof it being the Crowning part of the Glorious Gospel of the Blessed God And if men will now be offended at the truth I know no help for it Christ Some say that the World to come is a Mystery and none are capable to understand the perfection of the Glories thereof yet you have undertaken to declare what it is and so have presumed beyond
Come Lord Jesus come quickly but such as are prepared for him nor can any assure themselves that they love him if they long not and wait not for his appearing that they may be with him and then when he comes you shall be able to say as Isa 25. 9. Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his salvation This has been the long look'd for day by all the Saints instructed therein Tit. 2. 13. Looking for the blessed â—ope 1 Thess 1. 9 10. It will be the day of Marriage to the Saints Now is the day of Espousal 2 Cor. 11. 2. Then will be the day of Marriage Rev. 19. 7. It will be the day of joy and gladness to the Church who shall â—e and reign with him eternally in the World to come â—â—ho that loves him doth not say with John Rev. â— 20. Amen even so come Lord Jesus Does the â—â—ole Creation wait for and groan after this time of â—â—rty and restitution Rom. 8. 22. and shall not those â—o profess to be the Children of that glorious liberty â— shall say no more but this Prepare rightly for it â— always ready love and look for his appearing be â—â—stant therein to the end and you shall inherit the â—ory when the time is come 2 Tim. 4. 8. Christ Some say that if all these things be truth â— they are too high that you exercise your self in â—ings that are too high for you contrary to the sayâ—g of the Prophet Psal 131. 1. he did not exercise â—mself in great matters or in things too high for â—m Min. 1. In one sense it 's true consider we the matâ—ers themselves and consider we our own weakness and â—worthiness they are indeed too high for us even the â—â—h things of God and so is the Gospel in all its â—rts of which these are not the least yet others do â—ddle about the high things of the Gospel without â—uple or offence 2. They being the revealed things of God and in â—s sense they are not too high reâ—ealed things beâ—ging to us and so it 's our concern to inquire thereâ—â—o Deut. 29. 29. And as it was God's end in revealâ—g thereof that we might understand and believe â— so it 's our duty to be humbly inquiring thereinâ—â— 3. The Prophet who spake those words I think I â—â—y safely say pryed into and was exercised about â—â—se very things viz. The Mysteries of the World to come The General Grace and Glory thereof withâ— the Kingdom of Christ therein as much as any if noâ— as all the Prophets besides and obtained as great and â— large an understanding therein and probably God would have it so because his seed and Son was by promise to be the Heir universal King Lord and Governour thereof Psal 72. 1 2 11 17. Heb. 1. 2. CHAP. IX Sheweth That to hold Truth in Vnity is honourable to God and safe for our selves Christ WHat think you of the harmony and unity of the Scriptures do you suppose it to hold unity and harmony with it self without any contradiction if so then whether it do not concern us so to understand it as may hold in unity and not in contradiction Min. The Scripture being the Word of one God given by one Spirit and one Lord Jesus stands in unity and so it concerns us to understand it to hold truth in contradiction being next of kin to holding it in unâ—â—ghteousness If any thing I have herein said or do hold stand not in unity with the body of Scripture or with it self I shall gladly understand it and lay it down as an Error my desire and design being so to â—â—derstand the Scripture and mine own Principles from â—â—â—ce as may stand in unity it being that which is â—â—th honourable to God and satisfactory and safe for â—â— self and accountable to others This is really my â—â—re tho I dare not say or think that I have in all â—â—gs so obtained nor deny or hide what I have through â—â—ce obtained Christ Wherein stands the unity of the things â—â—ursed on with the Scripture and the contradiction â—â— the other notions thereunto I desire to understand â—â— something further about this matter Min. 1. As touching the Sovereign Power and Will â— God so to understand the exercise thereof towards â—â— as is before declared viz according to his own â—â—s in that behalf proved from the Creation to the â—â—gment stands in unity with the whole truth of â—â—ripture and Name of God and to understand it â—â—erwise viz. That God from his own decreed Will â—â—ore the World was determined the greatest part of â—â—n by far to no other end but to sin and be damned â—ttradicteth not only the plain revealed method of â— proceedings in this matter but the substance of his â—â—ealed Will in his Word Ezek. 33. 11. Joh 3. 16. â— 12. 47. 1 Tim. 2. 4. and therefore is not likely to be â—her true or safe 2. To deny the general love of God to the World â—â—d Christ giving himself for the life of the World beâ—â—use the Scripture saith he laid down his life for the â—â—ep for the Church which is in it self a truth conâ—adicteth the whole Scripture in this matter as has been â—â—ly proved and therefore is not likely to be either true â— safe But that he died both for the World and for the â—hurch is the truth of Scripture which being understood holds Scripture and Truth in unity and harmony without any contradiction at all but what men devise from their own heads at a distance from any Scripture ground or right reason the general and special grace of God to men being thereby understood and therefore is most likely to be both true and safe 3 To understand the Scripture so as to render not only the Scripture but the holy Name of God to stand in unity is most likely to be true and safe viz. to understand and believe that he loved the World in the gift of his Son and that Christ died for the World and will save all thaâ— do believe and obey the Gospel and judge and condemn those that obey him not as the just and deserving cause Rom. 6. 23. and not from his decree of reprobation as the first cause of sin and damnation this stands in unity with the whole Name and Word of God without any contradiction at all and therefore most likely to be true and safe But to understand the Scripture so as to limit the love of God to a very few only and the death of Christ to as few and yet that he will damn people for not believing that which was never intended to them nor was it possible for them by any means to obtain being reprobated therefrom is so great a contradiction to the whole Word and Name of God in all his attributes which stand in unity viz. his Goodness Love Truth
what is written both in the Book of God and in the law of Nature especially when it tends to pervert and overthrow the express Letter and Truth of Scripture and the foundation of all our Faith and comfort God can and doth love and distinguish therein or we are all deceived who have believed his Word 1 Joh. 4. 16. We have known and believed the love that God hath to us But this principle saith in effect John thou art deceived in believing a lie there being no such thing as love in God out I believe he never did nor never will hate any either Angels or Men but for sin Christ This seems to be greatly contrary to Scripture indeed that there is no love in God to men tending to break the hearts of Christians and to destroy their Faith in God and in the truth of his Word but what say you to the truth of his Laws and will to men doth that likewise suffer violence under this abuse Min. It 's a common avowed principle in effect that God commandeth one thing and has Decreed another contrary thereunto which they call his revealed and his secret Will the secret they call his Absolute Decreed Will which must be done he commands men by his Word to believe and repent but Decreed the contrary Death of Death saith about the proffers of Grace pag. 190. If by proffers they understand his commands and promises Who told them that these things were declarations of his will purpose or intentions I thought always that Gods commands and promises had revealed our Duty and not his intentions what God would have us to do and not what he would do And in the same pag. So they think of all that 's new to them viz. That as Gods proffer is so is his intention that he intends what he saith in his Precepts and his Promises And indeed this is new Doctrine and needs some more than ordinary new miracles to confirm it it overthrowing the Doctrine of the Gospel that was confirmed by Miracles if neither his Precepts nor Promises be his purpose or intention but only declare our Duty and not his purpose or intention what he commands us to do not what he will do they being not declarative of his will purpose or intentions then we know not when we have the will or intention of God either in Precept or in Promise a secret will and intention may be contrary thereunto and if this be good and true Doctrine farewell all Scripture and Christian Religion Christ I desire you to proceed to other things wherein you apprehend the truth wronged for I think it 's of weighty concern to believe that God thinketh as he speaketh and that his Precepts and Promises are his intentions and that he will do what he has promised as he expects that we should do what he has commanded and that whoever saith the contrary are liers Rom. 3. 4. Or else our Faith and Religion is yet in vain it being fixed on God his Truth and Faithfulness in his Word which if it be not his Purpose nor intentions I think our Faith therein is ended Min. There are many things in Scripture affirmed and that God therein affirms of himself of Which men say there is no such thing as not only what has been already mentioned the Scripture not only saith that God is Love and doth Love but that he is angry with the wicked every day Psal 7. 11. And that he was angry with Moses Deut. 1. 37. And very angry with Aaron to have destroyed him Deut. 9. 20. And angry with Solomon 1 King 11. 9. And very angry with his People Psal 79. 5. The Scripture frequently declares God to repent Gen. 6. 6. Exod. 32. 12 13. Jer. 18. 7 10. Joel 2. 14. Jona 3. 9 10. Pittying and bemoaning his People Hos 11. 8. And wishing they had done otherwise when they sinned against him that so it might have been better â—ith them Psal 81. 13. Isa 48. 18. That God does â—â—ar and see that Heaven is his dwelling place and â—hrone with many other like sayings of which men say â—here is no such thing in God but words spoken to our â—pprehensions which if they are not true our appreâ—â—nsions are deluded thereby which we may not â—â—agine Christ Some say that if we apprehend such things â—â— be in God according to the Letter of the Scripture â—â— must then suppose him to be a Man like our selves subâ—â—ct to passions which is dangerous Exod. 15. 3. It 's â—â—d God is a Man of War and take it according to the atter it is not so Min. As for this saying Psal 78. 65. Isa 42. â—â— Explains it viz. He is like to or as a man of â—â—ar doing mighty things and so may Exod. 15. 3. be â—â—ry properly read is being added read as instead â—f is and then you will read it the Lord as a Man of â—â—r the Lord is his Name viz. He has done like a Man â—â— War verse 4. Pharoahs Chariots and his Hosts hath â—â— cast into the Sea And for all those Anthropical expressions in Scrixure with many more of like import it behoves us to â—elieve the truth thereof and not to say it is not so in â—â— doing we give God the lie All which we may betâ—â—â— understand than to suppose him to be a Man yea â—ight we not in all these Anthropical and manlike exâ—essions better understand him than to say it is â—ot so When God is said to love to hate to be angry â—â— repent to be grieved to pity and to bemoan for â—iscarriages to wish it had been otherwise to require â—nd desire that which may never be to hear and see â—â—at Heaven is his dwelling Place and Throne c. And that there is a truth in all and no delusion of our understandings and you does none of all these things as men do them and so be far enough from imagining him to be a man it being his perfection that he can do all these things with many more as God-like properties essential to him and therefore in a God-like way and not as created qualities and passions as in men and tho we cannot understand how it is as indeed is not meet we should yet let us not deny it and say it is not so in so doing we give God the lie Christ What may be the reason that men thus deny alter and change the express Divine and revealed declarations of God in his Word And what may be the danger thereof Min. We may well suppose the cause to be ignorauce and pride not liking to receive or to retain the knowledge of God as he hath made known himself in his Word unto us and to maintain some unscriptural Notions received by Tradition will be wiser than what is written supposing to get up into God to know him in his essential being and so deny him in his own revelation of himself in his Word unto us 2. As for the danger thereof