a thing which he never purposed and intended to be be done yea which he resolved to hinder the doing of therefore it is one thing for God to command us to do a thing and another thing for God to purpose and intend this thing shall certainly be effected Yea take another instance concerning Pharaoh Exod. 4.21 And the Lord said unto Moses When thou goest to return into Egypt see that thou do all those wonders before Pharaoh which I have put in thine Hand but I will harden his Heart that he shall not let the people go God sent a Command to Pharaoh to let the People of Israel go out of his Land Exod. 5.1 but before ever Moses came to Pharaoh with this Message and Command God said to Moses I am sure that the King of Egypt will not let you go no not by a mighty hand Exod. 3.19 So here you see that God as Sovereign Lord may give out a Command to shew his Authority over Man and require a thing of Man as his Duty when he doth not intend to enable a Man to do it Yea when God intends to harden a Man's Heart that is intends to leave Man to the Corruption of his own Heart that he shall never do what God commands him If you will not adore the Incomprehensible Majesty and Ways of God but compare him with Man put Laws upon God that he must do as Man is bound to do then I say this borders upon Blasphemy if it be not down-right Blasphemy against the most high God CHAP. III. An Answer to this Author's Letter to Mr. H. wherein this Author pretends to bring several places of Scripture for Vniversal Redemption IT seems Mr. H. sent a Paper of Verses to this Author He answereth these Verses by a Letter and with this very Humble and Civil Direction To the Nameless and Nonsensical Poet indeed I have seen these Verses and truly to speak my Judgment of them tho' this Author calls them Nonsensical yet they were written with great Judgment excepting the Scriptures which this Author quotes which are excellent in themselves however wrested and mistaken by Men I think there is more Truth and good Sense in those Verses than in all this Author's Book 'T is true he that made those Verses did not shew himself to be a good Poet but he shewed himself a knowing Christian and tho' I have known the Person many years yet I could not have expected that he could have framed so many solid Arguments against Universal Redemption and if I had known before hand that he would have written to this Author I would have advised him to have written in Prose and not in Verse Good Poetry is one thing and good Sense is another These Verses were against Universal Redemption This Author in Answer to this Letter brings several Scriptures for Universal Redemption which are now to be explained When the Papists bring for Transubstantiation the words of our Saviour This is my B dy We deny Transubstantiation but we don't deny the words of our Saviour but shew the meaning of the words to be otherwise than they understand them So in dealing with this Author we do not deny the Scripture we hold that Christ dyed for all for every Man for the whole World that is for all the Elect for all Believers of all Nations of all Ranks throughout the whole World and we say no more is intended in any of those Expressions but that this Author and those that are of his Opinion mistake the meaning of the Scriptures Before I come to explain the Scriptures this Author brings for Universal Redemption 1. Let it be considered that the words all every the World and the whole World do not always signify all Adam's Posterity but must be taken in a limited restrained Sense yea sometimes but for a few that there is nothing can be concluded from those Expressions but by considering the Subject matter spoken of and the Circumstances of the places of Scripture where those Expressions are used 1. As for example of the word all it is not always meant of all Adam's Posterity but sometimes of but few Persons Psal 145.14 The Lord upholdeth all that fall whereas Men fall into sin and misery yea the greatest part of mankind into Hell it self and the Lord doth not prevent these things The meaning is only that those that are upheld and kept out of Sin and Misery here or Hell hereafter he it is that upholds them but this all that the Lord upholds are indeed but a small number in comparison of those that God doth not uphold The Jews said to John chap. 3.26 He to whom thou barest witness behold the same Baptizeth and all Men come to him when it was so few that came to Christ so that John saith vers 32. that no Man comparatively received his Testimony 2. For that Expression every Man it is often to be taken in a limited restrained Sense Luk. 16.16 The Law and the Prophets were until John since that time the Kingdom of God is preached and every Man presseth into it It was only some of all sorts and very few in comparison of those that were then living in the World 1 Cor. 12.7 But the manifestation of the Spirit is given to every Man to profit withal when indeed the manifestation of the Spirit there spoken of the extraordinary gifts of the Spirit are given to few very few but the meaning is only that to every one of those to whom this Manifestation of the Spirit is given it is that they may profit others with it Again 1 Cor. 4.5 the Apostle speaking of the Day of Judgment saith That then shall every Man have praise of God which is meant only of every true Believer for the greatest part of Adam's Posterity shall not then have praise of God but have the Sentence of Eternal Damnation pass against them 3. As for the word World and whole world these Expressions are sometimes taken too in a limited restrained Sense John 12.19 The Pharisees therefore said amongst themselves Perceive ye how ye prevail nothing Behold the World is gone after him whereas it was but few very few of Men then living in the World that went after Christ and owned him in any Sense it was only of a few in that little Country of Judea that were there spoken of Luk. 2.1 And it came to pass in those Days that there went out a Decree from Caesar Augustus that all the World should be taxed it was but all the Jews as some Expositors think however it was but all that were subject to the Romans which were far from being all Mankind then living in the World I might give many more Instances that the word all and every Man the World and all the World are taken in a limited and restrained Sense sometimes and that nothing can be collected rightly from such Expressions but as the Matter treated of and the Circumstances of the place shall require 2. I would
and spiritual judge which Doctrine gives grounds of most Encouragement Support and Comfort if the Lord please to set it home by his Spirit CHAP. VI. Of God's Eternal Decrees what should come to pass in Time and of his governing and disposing of things in the World for his own Glory THis Author in his Epistle to his Book falls upon the Assembly of Divines concerning God's Decrees and according to the manner of the Man leaves out that which should clear their Sense and Meaning that so he might expose them The Words in the Assembly's Confession are these God from all Eternity did by the most wise and holy Counsel of his own Will freely and unchangeably ordain whatsoever comes to pass yet so as thereby neither is God the Author of Sin nor is Violence offered to the Will of the Creatures nor is the Liberty or Contingency of Second Causes taken away but rather established This Article is almost word for word the same with the Eleventh Article of the Episcopal Divines in Ireland 1615. long before the Assembly at Westminster so that one would think it was taken thence God from all Eternity did by his Vnchangeable Counsel ordain whatsoever in Time should come to pass yet so as thereby no Violence is offered to the Wills of the Reasonable Creatures neither the Liberty nor the Contingency of the Second Causes taken away The Reader may see what a Harmony there is about God's Decrees between the old Episcopal Divines and the Assembly of Divines at Westminster There have been two sorts of Atheists in the World the first sort of Atheists denied the Existence and Being of God the second sort of Atheists denied God's governing the World the Lord keep this Age from being Atheists either of these ways If the Evills of Afflictions that befall us came merely by Second Causes and Instruments and were not determined and decreed by God how should we sanctifie God's Name and humble our selves under the mighty Hand of God As Job did when he said The Lord hath given and the Lord hath taken away Blessed be the Name of the Lord. This Men drive at in this Atheistical Age to throw down the Soveraignty Independency and Immutability of God to make him change in his Purposes and Intentions as Men do and to make Contingencies to God as there is to Man It is come to this daring Boldness that Men have asserted in Print that God hath not determined the Period of Men's Lives nor other things of that nature But who I pray shall order what shall come to pass but that blessed God who hath made à ll things for himself for his own Glory for the Glory of his Wisdom Power Justice and Mercy And who is fit to govern the World but he that made it Ay but the great Objection that blinds the Ignorant is That if God have from Eternity decreed all things that come to pass then he hath decreed that Men shall fall into those Sins that they do fall into Answer And what then Do not we say that yet God is not the Author or Approver of Sin neither is there any Violence offered to the Will of the Creatures Men sin as freely as if there were no Decree of God to leave them to commit those Sins We say that God's Decrees are not the Cause of Sin neither is God the Author of Sin Nihil isto contradicentius aut impossibilius nempe Deum esse Authorem peccati Nothing is more contradictory or impossible than this Proposition that God is the Author of Sin saith Dr. Twisse Yet he is one that this Author puts in his Black Bill Well but this Author scrapes together several Passages quoted by Mr. Pierce and other Writers out of Calvin Luther Zuinglius Beza and others which are very strange concerning God's determining Men's Sins What do you say to these Expressions I answer 1. That Mr. Pierce and this Author might have spent their Time better than to quarrel with Calvin Luther and those eminent Instruments in the Reformation This is very pleasing to the Papists and those that are Popishly affected for they hate the Names of Calvin Luther Zuinglius and those Divines that God made use of to communicate so much Light to the World And if this Author knows it not I will now tell him that Bellarmine long since in his Writings doth inveigh against them upon this very Account concerning God's Decrees and Over-ruling Hand about the Sins of Men. 2. I say I shall not meddle with any of his Quotations One may cut out Snips out of Authors whereby the true Sense and Meaning of the Authors may be quite altered 3. I say I shall not take upon me to justifie all the Phrases and Expressions of Learned and Godly Men They may sometimes in haste express themselves not so prudently and warily in such a tremendous Mystery as this is The truth is God's mysterious Administration concerning Sin in ordering and over-ruling it to his own Glory is past our finding out 'T is best to say O the Depth And that to be sure though we cannot comprehend it he is righteous in all his Ways and holy in all his Works I would have all Persons very cautious about this Point both of the one side and the other and keep close to Scripture-Expressions which I shall now set before this Author and those of his Way and do fear that till they learn more Sobriety Awe and Reverence of God they would openly quarrel against the Scripture it self in this Matter if they durst Let us then hear what the Scripture saith in this Matter When Joseph's Brethren did wickedly and unnaturally sell him into Egypt Gen. 45.5 saith Joseph God sent me before you to preserve Life And Ver. 7. God sent me before you to preserve you a Posterity in the Earth And Gen. 50.20 But as for you ye thought evil against me but God meant it for good 1 King 22.19 20 21 22 23. And he said Hear thou therefore the Word of the Lord I saw the Lord sitting on his Throne and all the Host of Heaven by him on his Right Hand and on the Left And the Lord said Who shall persuade Ahab to go up and fall at Ramoth Gilead And one said on this manner and another said on that manner And there came forth a Spirit and stood before the Lord and said I will persuade him And the Lord said Wherewith And he said I will go forth and be a Lying Spirit in the Mouth of all his Prophets And he said Thou shalt persuade him and prevail also Go forth and do so Now therefore the Lord hath put a Lying Spirit in the Mouth of all these thy Prophets and the Lord hath spoken Evil concerning thee Exod. 4.21 And the Lord said unto Moses When thou goest to return into Egypt see that thou do all these Wonders before Pharaoh which I have put in thine Hand but I will harden his Heart that he shall not let the People
in the following words answereth to the beginning of the 19th Verse Why doth he yet find fault The Apostle doth not answer as you have done but O vain Man O proud Clay shall not the Potter have power over the Clay to make of the same lump one Vessel to honour and another to dishonour So confirming what he had said that God hath mercy upon whom he will have mercy and whom he will he hardeneth Vers 18. If then the latter part of the 19th Verse be the words of a Caviller or Objector against God's Sovereignty in giving or denying his Grace to whom he will the Apostle acknowledges that to be a truth Who hath resisted his Will In his everlasting Decrees and Purposes But to take the meaning of the words as you do who hath resisted his Will I say taking it for the Will of God in respect of his Precepts and Commands to Men Every one knows they had resisted God's Will in that sense that is broken his Commands and if that were the meaning of Who hath resisted his Will the Apostle would have made answer all have sinned and come short of the glory of God and not O man who art thou that repliest against God Shall the thing formed say to him that formed it why hast thou made me thus He asserts the Sovereignty Lordship and Dominion of God over the Creatures and so he goes on Vers 22 23. The Apostle by the Spirit of God knew how to answer him that finds fault with God about his Decrees He shews the absolute Power and Lordship of God that he may save one by his Grace and condemn another for his Sins as he pleases and that it is not for Man to dispute and contend with God as many do Again you say to the Doctor you seem to hold that God cannot affect an end I suppose you mean he cannot convert a Sinner without a willing the utmost of his power to effect it But you cannot give an instance where he ever did exert or put forth his power to the utmost in any thing that ever he did We must take heed lest we limit the power of the Almighty lest whilst we accuse others we our selves be found most ignorant of Gods Omnipotency I Answer all this is against your self for seeing Gods power is infinite and his greatness is unsearchable Therefore he doth effect and bring to pass whatsoever he wills and pleases to do in the conversion of any Man he pleases to Convert or in any other thing that it is his Will and Pleasure to effect and do When the Doctor saith when God affects an end that is purposes to bring a thing to pass he must needs put forth the utmost of his power to effect it The plain meaning is not that God in any Act of his puts forth all his power But so much power as to effect and bring to pass infallibly what he purposed and intended to do And that when it is the Lords Gracious purpose and intention to Convert a Soul he doth exert and put forth his power so as that the Soul shall certainly and infallibly be Converted And whereas you say you cannot give an instance where God did ever exert and put forth his power to the utmost in any thing that ever he did this makes for the Doctors position for it supposes if there were a thousand thousand times more opposition and difficulty in the Converting of a Man or in any other thing that he pleases to do yet nothing is too hard Yea all is easy for God to do if it pleases him to do it I think you have been over-ruled by the All-governing hand of God to justifie the Doctor and to confute your self with your own pen. Your fourth Paragraph runs all upon the old mistake that you do not distinguish between the will of God in respect of his precepts which he commands us as our Duty and his purpose and intention what he will do That which the Doctor puts you to prove is this that God willed within himself the Conversion of the old World the Jews and Pharisees that never were Converted That is whether God decreed purposed and intended to Convert those of the old World those of the Jews and Phriasees or any other person that never are Converted You endeavour to prove that God did so will and purpose in himself 1. You say as to the old World that God was so serious and inwardly concerned that he strove with them by his Spirit and it grieved him at the Heart that they were Disobedient and he gave them an hundred years to repent in and this shews he inwardly willed their Repentance I am sure that if they had Repented God would not have destroyed them for he hath taught us so to judge of his threatnings to a Sinful Nation I Answer 1. God is said to strive with the old World How did he strive with those that perished The Lord did reprove them by the preaching of Noah for their Sins and by Convictions of Conscience but is this enough to Convert men if God had purposed and intended to save them surely he would have done more for them He would have given them a new Heart and a new Spirit he would have taken away the Heart of Stone and given them an Heart of Flesh This expression of Gods striving with Man must not be strained Surely God is greater than Man and can prevail over the most Stubborn and Rebellious Heart in the World and give it a saving turn in one Moment 2. You say it grieved God at his Heart that they were Disobedient It is said indeed Gen. 6.6 And it repented the Lord that he had made man and it grieved him at his Heart This is spoken by a Figure called Anthropopathia In another place it is said God is not as Man that he should repent When God is said to repent or grieve 't is spoken by a Figure and must not be properly taken and so likewise when God is said to have Eyes Hands Face if we be not careful to understand these things aright we shall mightily dishonour God So that these things are spoken after the manner of Men in condescention to us Poor Weak Shallow Creatures but must be careful to understand them so as to consist with the immutability and perfection of God We must not have such low thoughts of the Majesty of God as to think that God ever had or can have Perturbation or Sorrow at any thing for that is inconsistent with his insinite Happiness and Perfection But this expression of Gods repenting that he had made Man and that it grieved him at the Heart is only to set forth the extream extraordinary wickedness of the old World not the least perturbation and sorrow in God for he is infinitely above such things Ah! What need of Humility and Prayer to God for guidance for the understanding of the Scripture 3. You say that God gave them a Preacher of
as to make God Impotent instead of Omnipotent which he should be if he could be disappointed in bringing to pass what he hath purposed and intended to do You say that Christ was inwardly serious in his endeavours to gather Jerusalem appears by his words and tears which are such as may break a Heart of Stone I answer The Texts tho' you don't set them down are Matt. 23.37 Luke 19.41 42 43 44. And when he was come near he beheld the City and wept over it saying if thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine Eyes for the days shall come upon thee that thine Enemies shall cast a trench about thee c. So that our Saviour is not speaking about the Eternal Damnation of the Jews but of the Temporal Destruction of Jerusalem and the People of the Jews which came upon them about forty years after It was such a Desolation as never was according as our Saviour had foretold But observe notwithstanding the Destruction that came upon that People all the Elect amongst them were Converted and between this Prophecy and Threatning and the Destruction of Jerusalem there was a great and famous Church at Jerusalem as we may see in the Acts So that our Saviour doth not mean that the things that belonged to their Spiritual and Eternal Peace were hid from all the People of the Jews for many of them believed and were saved after this time but that the things that belonged to the outward peace and safety of their City and Land were now so hid from the Eyes of the generality of that People and that God would lay their City and Land waste in a short space And for that place Matt. 23.37 O Jerusalem Jerusalem thou that killest the Prophets and stonest them which are sent unto thee how often would I have gathered thy Children together even as a Hen gathereth her Chickens under her Wings and ye would not behold your House is left unto you desolate and in the next Chapter Mat. 24. he shews what Desolation should come upon Jerusalem As if Christ had said You have had many Prophets before that called you to Repentance and you have stoned and killed them and how often would I have gathered you for your safety to prevent your Ruin by the Roman Eagles that will as easily kill and destroy you as the Eagle doth the Chickens and ye would not Our Saviour as he was God so he was Man and some Speeches and Actions belong to him as Man Christ as Man preached to the Jews as a Minister of the Circumcision He was a Minister and Prophet to the Jews and would have gathered them as Man whom he would not gather as God-man Mediator Surely as God he could have gathered them so as to prevent both their Temporal and Eternal Destruction if he had pleased and as God-man Mediator he did gather the Elect amongst them as to Eternal Salvation And for what you say concerning Christ's Tears over Jerusalem such as may break a Heart of Stone I pray consider this may give more light into this whole business that this is spoken of Christ only as he was man and not as he was God And so it is said when Christ went to Lazarus's Grave Jesus wept John 11.36 Surely when Christ wept over Jerusalem and over Lazarus it was only as man he did not weep as he was Gods As he was Man he had such sinless Passions as Humane Nature hath but as he was God he was above all weeping and sorrow whatsoever But when you say that Christ's Tears over Jerusalem were such as might break a Heart of Stone you must know that Christ's pouring out of Tears as Man is not sufficient to break an Heart of Stone It is only Christ pouring out of his Spirit upon us as he is God-man Mediator that can break an Heart of Stone So that you have done nothing to prove that when God doth graciously purpose and intend to convert a Man that he doth not effect it Ay but you add that sure you are that God's Mind in sending Christ to them was to turn every one of them from their Iniquities Acts 3. ult Let us enquire into the meaning of that Scripture Acts. 3.25 26. Peter preaching to the Jews saith Ye are the Children of the Prophets and of the Covenant made with our Fathers saying to Abraham In thy Seed shall all the kindreds of the Earth be blessed unto you first God having raised up his Son Jesus sent him to bless you in turning every one of you from his Iniquities The Apostle Peter was now preaching to the Jews and tells them that they had been so wicked as to deliver up Christ to Pilate denyed him to be the Messiah and had killed the Prince of Life Vers 13 14 15. yet he exhorts them to Repent and be Converted that their sins might be blotted out Vers 19. Now whereas those that were Convinced that besides their other sins they had been guilty of Crucifying the Lord of Glory they might think there was no hope for their Salvation He tells them that they were the Children of Abraham to whom God promised that by the Messiah who came of his Seed according to the Flesh all the Kindreds of the Earth all the Elect amongst the Gentiles as well as the Jews should be eternally blessed Therefore tho' these Jews should be greatly humbled for their having a hand in Christ's death yet they should not despair of Mercy For unto you first God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities that is that they should obtain Mercy be blessed and saved any one every one of these Jews to whom Peter preached notwithstanding all the evil that they had done if now the Lord were pleased to give them a Heart to believe in Christ whom they had Crucified The Jews notwithstanding they had Crucified Christ were to have a priority in having Christ preached to them and Salvation by him This is all that is intended in the words It was far from Peter's meaning that God purposed to save every particular man and woman of the Jewish Nation then living and to turn them from their Iniquities for then it should have been effected for the Counsel of the Lord standeth sure and the Thoughts of his Heart to all Generations What do men mean in wresting Texts of Scripture thus to dishonour the most high God as if he were uncertain to effect what he purposes and intends to do as if he were like Man whose Purposes are often broken off and disappointed No our God is wonderful in Counsel and mighty in working his Counsel shall stand and he will do all his Pleasure As to this of the Jews compare Scripture with Scripture and you will find that God never sent Christ to save and convert all the Jews Isaiah 8.14 15.
everlasting life And to exhort them to pray to God to give them true Faith and Repentance to shew them that they have not a good thought or desire but what God works in them that it is not enough for Conversion to have Commands Promises and Threatnings set before them tho' God makes use of these but to tell them as our Saviour did that none can come to Christ but those whom the Father draws None but those to whom it is given of the Father and that Sighs and good Moods and Resolutions in their own Strength are far short of true Conversion and that they pray and wait in the use of God's Ordinances that the Lord of the exceeding riches of his Grace would give them a new Heart and Spirit that they may find that God hath put his fear in their Hearts that thro' his Grace they may find not only some sudden flashes and sudden resolutions to turn to God but a penitent frame of Heart for sin a prizing of Christ adoring of God's free Grace in him and desire and endeavour to walk with God But to entertain people with Discourses of By-opinions and Controversies and to talk of Universal Redemption is but to do people hurt instead of good yea upon preaching of Universal Redemption Experience hath shewn that people generally are more Carnal and Prophane in their lives Now to explain Ezekiel 18.32 I have no pleasure in the death of him that dieth and Ezekiel 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live turn ye turn ye from your evil ways for why will ye dye O House of Israel 1. This is spoken to the House of Israel not of all mankind They were the Children of Abraham his Friend they were under the external Dispensation of the Covenant of Grace what is this to all mankind The Gentiles they were aliens to the Commonwealth of Israel and strangers from the Covenant of Promise having no Hope and without God in the World Eph. 2.12 2. God hath no pleasure in the death of the wicked as it is the pain and misery of the Creature so God hath no pleasure in the torments of the Devils and damned in Hell yet it is his holy pleasure to punish them there to Eternity for the glorifying of his Justice And when God Commands the people of Israel saying Turn ye turn ye why will you dye he shews them that Obedience is acceptable to him but not that ever he purposed and intended to give all their Hearts a saving turn which he could have done if it had pleased him 3. Compare Scripture with Scripture God saith Ezekiel 5.11 Neither shall mine Eye spare neither will I have any pity v. 13. Thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted Minuit vindicta dolorem Isai 1.24 Ah I will ease me of mine Adversaries and avenge me of mine Enemies in the Hebrew it is I will comfort my self in shewing my Wrath and Justice upon them Proverbs 1.25.26 but ye have set at nought all my Counsels and would have none of my Reproofs I also will laugh at your Calamity and mock when you Fear cometh All these texts of Scripture those in Ezekiel 18.32.33.11 and those in Isaiah 1.24 Ezekiel 5.11 13. Proverbs 1.25 26. must be understood with great Caution and Sobriety God doth often speak after the manner of men to our shallow Capacities but we must understand all Scripture so as to know that there are no Passions in God's immutable Essence nor any change in his Purposes for ever So much in answer to this Author's Letter to Doctor Collings But he is up with the Doctor again Pag. 17. concerning Voluntas signi and Voluntas beneplaciti but surely he doth not rightly english voluntas beneplaciti or else his Printer hath not done right for he calls it his acceptable Will That which Divines mean by voluntas beneplaciti is what God himself hath decreed shall infallibly come to pass But as this Author speaks this distinction of Divines would be no distinction at all for to be sure what God commands is acceptable to him but the meaning of Divines by voluntas beneplaciti is not what is acceptable to God from Man as his duty but what God himself pleases to do or suffers to be done for his Glory This distinction of Divines being well understood is a great help to the understanding of many places of Scripture God gives out Precepts and Commands to men for several wise and holy Ends. 1. To shew his Lordship and Authority that he hath an absolute dominion over them to command what he pleases 2. To shew what is good and acceptable to him to shew what is their Duty 3. To shew them their inability weakness and insufficiency that man may see what cause he hath to be humbled and lye low before God for man of himself can do nothing of what God commandeth from a right Principle and to a right End but what God pleases to work in us and do for us that is another thing indeed as to his Elect what he commands them as their Duty he purposes and promiseth to do for them of his meer Grace and good pleasure Tho' man by his fall hath lost his power to obey yet surely God hath not lost his power to command God gives some Grace to obey to others he doth not give Grace Who shall dispose of his Grace but himself Further to illustrate this distinction of Divines concerning God's Will of Precept what he commands men to do and his Will of Purpose what he will certainly and infallibly do himself Let it be observed that God's Will as to some Precepts and Commands to men do vary and alter as it pleaseth him As for example several ritual Commands about the Worship of God which he required in his Worship under the Old Testament are altered under the New Testament But take God's Will for his Purposes and Intentions what he will do and he is of one mind unchangeable from Eternity to Eternity Yea to make this Distinction far more evident God doth sometimes give out a Command to Man to do a thing and yet may absolutely purpose and intend to hinder a Man from doing of it as in the case of God's Command to Abraham to offer his Son Isaac Gen. 22.2 And he said take now thy Son thine only Son Isaac and get thee to the Land of Moriah and offer him there upon one of the Mountains that I will tell thee of Abraham prepared all things to obey this Command of God and v. 10 11 12. and after he had bound his Son stretched out his Hand and took the Knife to slay his Son the Lord called unto him and said Lay not thy Hand upon thy Son neither do thou any thing unto him Here we see that God gave out a Command to do
Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
to the knowledge of the Truth those Wicked Magistrates that did then persecute the Church all those that God will have to be saved he will bring them to the knowledge of the Truth He can easily do it tho' for the present they be ignorant of the Truth therefore he would have them pray that God would convert them and whereas some Professors of the Gospel then were Jews and were much alienated from the Gentiles the Apostle would take off their Prejudice from those Kings and those that were in Authority because they were Gentiles and tells them that there is but one Mediator between God and Man and that he gave himself a Ransom for all that is for all the Elect whether Jews or Gentiles and saith I am a Preacher to the Gentiles and God hath made me an Instrument in his Hands for the Conversion of many Gentiles therefore why might not the Lord save and bring to the knowledge of the Truth these Kings and great Men as well as others if he pleases and tho' great Men have great Spirits high proud Spirits many times and say Who is the Lord yet the King's Heart is in the Hand of the Lord as well as another Man's and he turneth it as the Rivers of Water which way soever he pleases Prov. 21.1 therefore v. 8. I will that Men lift up holy Hands without Wrath for these Kings and those that are in Authority tho' they be wicked Persecutors for the present and without doubting of God's Power to Convert them if he pleases This Paraphrase upon the words may give light into the true meaning of the place 2. That which may put all out of doubt concerning the meaning of this place Let it be considered what it is for Christ to give himself a Ransom for Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's Ransoming Souls was not like others Ransoming He gave his Life a Ransom Matth. 20.28 there never was such a Ransom as he gave he that was God-man gave his Life a Ransom for many 't is said in that place of Matthew for all in this place to Timothy both signify the same the many that Christ gave himself a Ransom for are all the Elect Jews or Gentiles This Ransom that Christ gave was an Infinite Ransom of infinite worth and value it makes sure and certain the discharge of all those for whom he gave himself a Ransom When Men do well consider of it they will not so disparage him that was God-man as to think that he gave himself a Ransom for Men and that yet they should be Prisoners in Hell for ever If Christ had only died as an Example as the Socinians say or for Mens good some way or other it had been another case but Christ dying in the room and stead of Men and giving himself a Ransom for them this Ransom will do all for them to secure their Salvation And as to Faith Repentance and Perseverance in Grace they all follow upon Christ's giving himself a Ransom for Christ would not give himself a Ransom at random at uncertainties but made sure to purchase such inherent Grace for all those that he gave himself to be a Ransom that they shall be effectually converted adore this Grace that Christ God-man should give himself a Ransom for them and love him and live to him So that I say the very consideration what it was for Christ God-man to give himself a Ransom is sufficient to restrain and limit the word all to all the Elect to all and only them that shall be saved 4. Then this Author brings 2 Cor. 5.14.15 For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 1. For the Explanation of this Text. This Text speaks only of Believers the word all is restrained and limited by the word us those that have believed in Christ or shall hereafter believe in him to life everlasting for surely the love of Christ constraineth Believers only to love him and to live unto him the love of Christ hath no such effect but upon Believers 2. The Apostle shews that they which live by Christ they were by nature Children of Wrath as well as others All dead Men as being under the Curse of the Law as well as others and that Christ died for them not only that they might be delivered from the Curse of the Law not only that they might live in that sense but that those that are alive from the Law as to Condemnation should not live to themselves but to him that died for them as to Sanctification also That is that Christ intended and purchased for all those for whom he died not only that they should live as to Justification but as to Holiness and Sanctification too he procured both for them and both shall be infallibly bestowed upon them so that the Apostle's meaning is not only that the Love of Christ in dying for us is a strong Argument why they that he dyed for should live not to themselves but to him But also that Christ both intended and purchased this grace to be certainly confer'd upon them that they should be so Sanctified that they should not live to themselves but unto him that dyed for them and rose again according to Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar People Zealous of good works So that this Text duely considered is a not able place against Vniversal Redemption For it holds forth that all that Christ dyed for he did not only intend and purchase that they should be certainly and infallibly delivered from Condemnation but that they should also be sure to be Sanctified that they might live to Christ in Holiness and Righteousness 5. This Author mentions the words of our Saviour John 6.51 The Bread that I will give is my Flesh Which I will give for the Life of the World For the Explanation of this Text. Consider that our Saviour Preached but in that little Country the Land of Judea and at first forbad his Disciples to go and Preach amongst the Gentiles And the Jews to whom our Saviour spake these words had a strong conceit as was hinted before that the Messiah was for that Nation only Therefore now the time drew near that many of the Gentiles were to be Converted our Saviour tells them that he will give his Life for the World not only for those which the Father had given him amongst the Jews but amongst the other Nations of the World Amongst whom many now were to be Converted for this was a great Mystery that Christ was to be Preached unto the Gentiles and be believed on in the World 1 Tim. 3.15 for though there were many Prophesies of the Conversion of the Gentiles yet they were little understood and
as Creator requireth of them and to the Jews the House of Israel to whom those words are spoken as is plain to be seen in that Chapter God did shew to them more of his Mind and Will what he commanded and required of them what is this for Christ's dying for all Adam's Posterity 17. Then he quotes Psalm 103.8 The Lord is Gracious and full of Compassion and of great Mercy 'T is certain that the Lord is Gracious and full of Compassion and of great Mercy But he hath Mercy on whom he will have Mercy and whom he will he hardeneth Rom. 9.18 The Grace and Mercy of God is to be adored for ever that he saves any that have sinned against him Sinning against the Divine Majesty is so hemous that God's Grace and Mercy is unconceivable in saving any tho' it had been much fewer persons than he doth save and his holy Justice is to be adored for ever in punishing so many with Eternal Damnation for Sin There is such infinite Mercy in God that he could have pardoned all the Angels that sinned and could have saved all Adam's Posterity if he had pleased there might have been no Hell no place of Torment for Devils or Men if he had pleased there might have been no place but Heaven for all the Angels and all the Children of Men to sing Halelujahs to Eternity but we must not order what God shall do how he shall exert and put forth his Attribute of Mercy O that there were more Reverence of the Divine Majesty more holy trembling before him more wondring that he should shew Mercy to any and especially to our selves for he hath his Glory not only in them that are saved but in them that perish In them that are saved he hath the Glory of his Grace and in them that perish he hath the Glory of his Justice 18. Psalm 145.9 The Lord is good to all and his tender Mercies are over all his Works I answer 1. God is good to all as a Creator during the Day of his Patience and Long-suffering and what Mercies he affords may be called Tender Mercies considering our Vileness and Sinfulness who deserve every moment to be cast into Hell We are to adore the common Bounty of God to all in his Patience and Long-suffering for a time in this World 2. This place of Scripture may be applied to the Saints only for it follows All thy Works shall praise thee O Lord and thy Saints shall bless thee They shall speak of the Glory of thy Kingdom and talk of thy Power v. 10 11. So I say the words may be understood that the Psalmist is speaking of Gods being good in an especial manner to all those whom he makes his People and that his tender Mercies are over them over all the Saints who are the Works of his Hands in an especial manner that are made new Creatures by him his new Creation in Christ Ephes 2.10 3. Take all for all Mankind 't is certain that the Lord is not pleased to shew them such Goodness and tender Mercy as to give them a new Heart so as to take away the Heart of Stone and to give them a Heart of Flesh and save them for ever which he could easily have done if he had pleased and the more are they beholden to his for ever to be adored Grace to whom he is so good towards whom he sheweth such tender Mercy as to take away and remove all Mountains of Guilt and Rebellion that stand in the way to hinder their Eternal Salvation Thus I have explained those Scriptures this Author brings for Universal Redemption which indeed intend no such thing If the Lord be not pleased to give us light into the meaning of Scripture we shall father our Errours and Mistakes upon the word of God we must compare Scripture with Scripture we must bring a humble Mind to the study of the Scriptures We must pray continually to the Father of Lights and of Spirits that he would lead us into all Truth We must not interpret any Scripture so as to derogate from the Perfection of the Divine Attributes we must not interpret any Scripture so as to derogate from the Infinite and Eternal Vertue and Merit of our Saviour's Death 't is always new and of Infinite Efficacy for all he died for to Eternity Then it follows in this Author By these Authorities I teach that Christ died for all I answer that so do others that you oppose they teach that Christ died for all that is all the Elect all that the Father hath given him all that believe and trust in him but if you teach that Christ died for all Adam's Posterity you teach you know not what I pray consider that when our Lord and Saviour died as a Surety and Mediator it was near four thousand years from the Creation and there were multitudes then in the Prison of Hell from whence there is no Redemption and do you think that Christ God-man died upon the Cross and bare such unutterable Dolour for them to redeem them that were then in Hell There was reason indeed that Christ should die for those Saints that were in Heaven before he died because they were pardoned and saved upon the account of his having undertaken as Surety for them to make satisfaction to the Justice of God for their Sins Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which were called might receive the Promise of the Eternal Inheritance The Father trusted Christ as we may express it upon his Covenant and undertaking as Surety to make satisfaction to Justice and so he pardoned and saved the Saints of the Old Testament before Christ actually died for them And as for the Elect that were then living and were to live afterwards in their Generations Christ trusted the Father with the Payment and Satisfaction he made for them by his Death that they should have the benefit of his Death in due time bestowed upon them It sounds well enough in the Ears of Christians that Christ was but once to offer himself a Sacrifice and that therefore when he died he bore the Sins of the Saints in Heaven because they came there upon the account of his Covenant and Undertaking with the Father that he would in the fulness of time take upon him Humane Nature and would as their Surety make Satisfaction for their Sins But surely it will sound very harshly in the Ears of all Christians that Christ God-man should sweat drops of Blood and die bearing the Curse of the Law for them who were then in Hell when he died except Arminians think that the damned in Hell shall be saved at last Indeed some passages of those of that Judgment have a tendency to such an Opinion but such Doctrine is contrary to many places of Scripture Matth. 25.41 and the last Verse 2
go When Job's Substance was stolen by the Sabeans and Chaldeans and his Servants slain Job worshipped and said The Lord hath given and the Lord hath taken away Chap. 1.20 21. Concerning God's All-governing Providence it is said Eccles 3.14 I know that what God doth it shall be for ever nothing can be put to it nor any thing taken from it And God doth it that Men should fear before him Concerning the Assyrian the great Enemy and Spoiler of Israel it is said Isa 10.5 O Assyrian the Rod of mine Anger and the Staff in their Hand is my Indignation I will send him against an hypocritical Nation Isa 13.16 17. Their Children also shall be dashed in pieces before their Eyes their Houses shall be spoiled and their Wives ravished Behold I will stir up the Medes against them Psal 105.25 He turned their Heart to hate his People and to deal subtilly with his Servants Matth. 6.13 And lead us not into Temptation Prov. 16.4 He hath made all things for himself and the Wicked for the Day of Evil. When Shimei cursed David 2 Sam. 16.10 he said The Lord hath said unto him Curse David Rom. 1.24 God gave them up to Vncleanness through the Lusts of their own Hearts Ver. 26. God gave them up unto vile Affections 2 Thes 2.11 12. And for this Cause God shall send them strong Delusions that they should believe a Lye that they all might be damned who believed not the Truth but had pleasure in Vnrighteousness Though God had a glorious Design in the Death of Christ yet they were wicked Hands that crucified him God's Decrees do not justifie Men's Sins It was a most horrid Act of the Jews to crucifie the Lord of Glory yet Peter saith Act. 1.23 Him being delivered by the determinate Counsel and Fore-knowledge of God ye have taken and by wicked Hands have crucified and slain Act. 4.27 28. For of a truth against thy holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate and the People of Israel were gathered together to do whatsoever thy Hand and thy Counsel determined before to be done The Hand and Counsel of God determined before even from Eternity that Christ should at that very time die as Mediator for his Church and the Jews by their wicked Hands to satisfie their Malice did crucifie him as if he had been a Malefactor O the depth of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his Ways past finding out But of all the Reformed Divines this Author shews most Wrath and Indignation against Calvin who in his Time was a glorious Light in the Church Mr. Richard Hooker that wrote against him about Church-Discipline yet confesseth him to be the wisest Man that ever the Church of France bred And another Episcopal Divine saith He never heard any good Man speak of him without Honour But this Author makes scurrilous Verses of him and directs them too to Calvin himself though he hath been so long dead and compares Calvin to Cain and Michael Servetus to Abel Let us enquire what this Servetus was This Author is much mistaken to think that he was put to death for being of this Author's Judgment about Baptism it was for Blasphemy against the Blessed and Holy Trinity Indeed this Author saith he was a learned and worthy Man though perhaps mistaken in some things pag. 27. Ah Do you put a Perhaps he was mistaken in some things when he denied and blasphemed the Holy Trinity Waving what Sleidan Ross and others say of him let us hear what Dr. Owen in his Answer to the Antitrinitarians and Socinians saith of this Servetus pag. 44. Servetus stuffed all his Discourses with horrid Blasphemies Beza tells us he called the Trinity Tricipitem Cerberum Words not fit to be Englished they are so full of Blasphemy and wrote that Moses was a ridiculous Impostor Beza Epist 1. And there are Passages cited out of his Book of the Trinity which I have not seen that seem to have as much of the Devil in them as ever yet was written or spoken by any of the Sons of Men. If saith he Christ be the Son of God Debuissent ergo dicere quod Deus habebat uxorem quandam spiritualem vel quod solus ipse Masculo-faemineus aut Hermaphroditus simul erat pater mater nam ratio vocabuli non patitur ut quis dicatur sine matre pater Et si Logos Filius erat natus ex patre sine matre dic mihi quomodo peperit eum per ventrem aut per latus To this heighth of Atheism and Blasphemy had Satan wrought up the Man so that I must needs say he is the only Person in the World that I ever heard or read of that ever died upon the Account of Religion in reference to whom the Zeal of them that put him to death may be acquitted Thus he Although this Author thinks that God doth not for the Manifestation of his own Glory over-rule the Children of Men yet it is mamnifest that God hath given him a Spirit of Slumber as a Check and Punishment to him that he should be left of God to desame such a Man as Calvin and extol Servetus an Antitrinitarian and one of the greatest Blasphemers of the for ever Blessed Trinity that ever was in the World By this you have lost all Credit and Esteem with all wise and knowing Christians that Worship the Holy Trinity God the Father God the Son and God the Holy Ghost three Persons and one God to whom be glory for ever CHAP. VII Of the Lords Drawing and Vniting of the Elect to Christ in effectual calling 1. VVHen Arminians have made great flourishes of Gods having the same love of good will to all Adams Posterity they are exceedingly grated with this Objection that follows If God have the same love of good will to all the Children of Adam why are but some saved and not all why doth not God convert all 1. Some of them are ready to say that God cannot Convert them they are so stubborn and rebellious though he desires to do it but this is down-right Blasphemy to say that God cannot convert those whom he purposeth intendeth and desireth to Convert he that made the Heart can change the Heart can turn it as the Rivers of Water which way soever he pleaseth with the greatest facility easilier then we can stir a finger I heard above forty years since an Arminian Preach Mr. H.D. a Man of as great Learning and Ability as most of that way in England this Man was inveighing against Election and special Grace at last he came to answer an Objection to this purpose You will say Is not this a meer beating of the Air a meer flourish of words to tell you that God hath such a Love to all Adams Posterity that he would have them all saved and yet they are not saved suppose saith he that a Mother should say that she had a great Love for
Goodness and Mercy shall follow me all the days of my life and I shall dwell in the House of the Lord for ever Psal 23.6 and Psal 73.26 Thou shalt guide me with thy Counsel and afterwards bring me to Glory Was it Vanity in the Apostle Paul to say Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge will give unto me and not to me only but to all them that love his appearing 2 Tim. 4.8 I suppose this Author may be of the Judgment of Bellarmine and other Papists that none can have Assurance in this Life of their Eternal Salvation except it be by extraordinary Revelation Then as to what he saith That it is a Vanity to tell any other particular Person that it is impossible for him to fall I answer that if he intends falling totally and finally I suppose it is not ordinary to say to any particular person it is impossible for you to fall away and if one do say so to any particular person it is upon a Supposition that the Person is savingly united to Christ as if a particular Person under desertion saith I once had Hope through Grace but now God will be gracious no more I shall one day fall by the hand of Sin and Satan one may assure him that if e're God hath begun the good Work of Special Saving Grace he will perform it to the Day of Jesus Christ Faithful is he that calleth you who also will do it 1 Thess 5.24 Ay but saith this Author It is far better for the best to take heed lest they fall I answer It is very well consistent with the Doctrine of the Saints Perseverance to take heed lest they fall and to work out their Salvation with an Holy Fear and Trembling looking diligently lest they fail of the Grace of God 1. They that have the fullest assurance of Salvation are to take heed lest they fall into Sin because Sin is Sin in a Believer as well as in another Man yea in some sence it is more heinous in a Believer than in another Man and tho' there be no Condemnation to those that are in Christ so that God will not cast his Children into Hell for their Sins yet he may sorely chastize them upon Earth both by Inward Terrors of Conscience and outward Afflictions 2. Such Cautions as take heed lest you fall and the like are one means by which God keeps his People from falling God's infallibly keeping his People doth not take them off from their Duty of Watching and Praying but encourageth them to their Duty But still if the Lord did not hold every Believer with a strong hand notwithstanding all their care and taking heed they would fall yea and fall as low as Hell For what the Author adds That good Laws were not made against Traytors and Felons to make Men Traytors and Felons but to keep Men from being Traytors and Feions I answer God's Laws and Precepts were not made to make Men wicked but to restrain Men from Sin and that they do so far as God is pleased to give Men either Common and Restraining Grace or Special and Sanctifying Grace But the aim of this Author is to make his ignorant and unwary Reader think that there are no other Decrees of God but Laws and Precepts set forth to Men as their Duty which is a gross mistake and is such a Vail upon this Author that till it be taken away he will never understand these things God's Eternal Decrees and Purposes are his Intentions what he himself will do for the manifestation of his own Glory God's Laws and Precepts are his Commandments to us as our Sovereign Lord but of these things I spake before in my Vindication of Dr. Collings Before I end this Chapter I would make this Observation which may be of use to his own Soul if the Lord please to put in by his own Spirit however it may be of use to others and it is this that this Author though he talks of a general Love of God to all Adam's Posterity and of God's setting forth good Laws yet he seems to have had such a dark Education that he is not acquainted with the free Covenant of Grace and the free Promises of Grace that are made to some Persons Some Scriptures declare what God requires of us in Precepts and Commands and in other Scriptures he doth freely and absolutely promise to some to all the Elect to all the Spiritual Israel that he will do it for them of his Free Grace in Christ And indeed if the Lord had not freely and absolutely promised to do these things for some there had not there could not have been any of Adam's Posterity saved The first Promise of Grace Gen. 3.15 that the Seed of the Woman shall bruise the Serpent's Head doth virtually contain all other Promises set forth afterward This Seed of the Woman is our Lord Jesus Christ who being God by Nature was to take upon him Humane Nature of a Woman It was declared that he should bruise the Serpent's Head give him a mortal Wound for all whose Surety and Mediator he was that he should destroy the Works of the Devil that he should certainly and infallibly bring all the Elect to Glory notwithstanding all that the Devil had done to bring Adam and all his Posterity under the Curse of the Law The Words hold forth no less than a full perfect and eternal Rescue in due time from the Devil and Sin that all whose Surety and Mediator Christ was shall certainly be Partakers of In one Text Deut. 10.16 it is said Circumcise the Fore-skin of your Heart In another Deut. 30.6 it is promised to the Elect The Lord thy God will circumcise thine Heart It is commanded in Ezek. 18.31 Cast away from you all your Transgressions and make you a new Heart And it is promised to the Elect that God will do this for them in Ezek. 36.26 27. A new Heart also will I give you and a new Spirit will I put within you and I will take away the Heart of Stone and give you an Heart of Flesh Let it be considered how absolutely God undertakes for his Elect in the Covenant of Grace I will and I will So Jer. 31.33 I will put my Law in their inward parts and write it in their Hearts and I will be their God and they shall be my People Ver. 34 They shall all know me There are Promises unto Grace and Promises to give Grace to work Grace infallibly in the Elect And if we do not partake of those exceeding great and precious Promises that the Lord will work Grace in our Hearts against all Opposition we cannot be saved Joh. 6.37 All that the Father giveth me shall come to me Psal 110.3 Thy People shall be willing in the Day of thy Power Joh. 10.16 Other Sheep I have which are not of this Fold Them also I must bring and they shall hear my