or O that thou hadst known even thou at least in this thy day the things which belong to thy peace Luke 19. 42. As also the truth of what the Lord swears to appears in that he speaks as one grieved at the very heart that men have turned a deaf ear to him and scattered their ways unto strangers and obeyed not his Voice As it is said by himself Forty years longer was I grieved with this generation and said it is a people that do err in their hearts and they have not known my ways Psal 95. 10. So he speaks as one grieved in Spirit and saith My people would not hearken to my voice and Israel would none of me Psal 81. 8-11 And of our Lord Jesus who is the Image of the Invisible God it is said When he beheld the City he wept over it saying If thou hadst known even thou c. Luke 19. 41 42. John 13. 21. The truth hereof also is evidenced In his slowness to Anger and loathness to give them up who refused to return unto him but were Idolaters and bent to back-sliding from the Lord. As How shall I give thee up Ephraim how shall I delivar thee Israel how shall I make thee as Admah how shall I set thee as Seboim Mine heart is turned within me my repentings are kindled together I will not execute the fierceness of mine anger I will not return to destroy Ephraim for I am God and not man the holy One in the midst of thee And I will not enter into the City Hos 11. 2-8 9. Mal. 3. 6. And lastly As to this particular That he hath no pleasure in the death of the wicked is evident and evidenced in his Readiness to Repent him of the Evil threatned by him and justly deserved by them upon their turning to him And readiness to receive unto his Mercy great sinners though their wickedness hath been very great and long continued in Though their wickedness hath been like unto Sodom and Gomorrah and though their sins have been as Scarlet and red like Crimson yea though they have spoken and done evil things as they could As Isa 1. 10-18 Jer. 3. 15. So the Lord saith Turn unto the Lord your God And to move them so to do he adds For he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil Joel 2. 12 13. Thus he dealt with Nineveh when he saw their works that they turned from their evil way God repented him of the evil that he said he would do unto them and he did it not But it displeased Jonah exceedingly and he was very angry and said I pray thee O Lord was not this my saying when I was yet in my Country Therefore I fled before unto Tarshish for I knew that thou art a gracious God and merciful slow to anger and of great kindness and repentest thee of the evil Jonah 3. 8-10 and 4. 1. 2. So when Ephraim repented and smote upon the thigh the Lord saith Is Ephraim my dear son Is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord Jer. 31. 18-20 How ready and forward was the Father in the Parable to be reconciled unto and with joy to receive and give entertainment unto his prodigal Son when through his necessity and indigency he though of returning and began so to do When he was yet a great way off his Father saw him and had compassion and fell on his neck and kissed him c. And I say unto you saith our Saviour That joy shall be in Heaven over one sinner that repenteth more than over ninety and nine just persons which need no repentance Luke 15. 2-7-12-32 Nay when some such have not turned to him with the whole heart but feignedly how ready hath he been to spare them As it is said Nevertheless they did flatter him with their mouths and they lied unto him with their tongues for their heart was not right with him neither were they stedfast in his Covenant But he being full of compassion forgave their iniquity and destroyed them not Yea many a time turned he his anger away and did not stir up all his wrath And the long-suffering of our Lord is salvation Psalm 78. 34-36-38 1 King 21. 27-29 Now all these things considered and put together do clearly evince and evidence to us That the Lord hath no pleasure in the death of him that dieth How can it once enter into our hearts or be entertained by us That he who so expostulates with wicked Ones and saith Why will ye die That so pathetically desires desires their good that is so grieved at the heart for the hardness of their hearts as Mark 3. 5. That is so loath to give up such as have highly provoked him to anger That is so ready to repent him of the evil and to receive with joy and gladness such as repent and turn unto him from their Iniquities and to spare them who feignedly turn unto him that they might consider their ways and turn their feet unto his Testimonies That he mean time doth secretly delight in and desire their Eternal Ruine O my Soul come not thou into the Secret of them who suffer such wicked thoughts of God to lodge within them Unto their Assembly mine Honour be not thou united as Gen. 49. 5 6. 7. As also it appears That the Lord hath no pleasure in the Eternal Ruine of the Wicked while it is the Day of his Grace and Patience Because he doth not delight in severely correcting here in this World He doth not willingly or from the heart afflict or grieve the children of men To crush under his feet all the Prisoners of the earth the Lord approveth it not Or feeth it not to wit with delight Lam. 3. 33-36 He doth indeed afflict and execute judgments in the Earth on those who contemn his Counsels But he doth not take Pleasure therein nor doth he punish them but when their need requires it for he is slow to anger and his Soul is grieved for their misery who have greatly sinned against him Judg. 10. 16. It is not pleasing to him now to plead with wicked Ones in his furious Rebukes Hence it is said The Lord shall rise up as in Mount Perazim he shall be wroth as in the Valley of Gibeon that he may do his work his strange work so called because it is an unpleasant work to him As Job's breath is said to be strange unpleasant undelightful to his Wife Job 19. 13-17 And bring to pass his Act his strange Act Isa 28. 21. And therefore he doth not bring to pass his strange Act till there be a necessity for it as it were And all more gracious and favourable means and methods have proved unsuccessful and ineffectual Hence the Lord saith I will melt them and try them to
AN ANTIDOTE AGAINST DESPERATION AND PRESUMPTION OR A Consideration of that most Solemn Oath of the Lord God in Ezek. XXXIII 11. By CHARLES PHELPES For the Breach of the Daughter of my People am I broken I am black astonishment hath taken hold on me Is there no Balme in Gilead Is there no Physician there Why then is not the health of the Daughter of my People recovered Jer. 8. 21 22. Cast away from you all your Transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O House of Israel For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn and live ye Ezek. 18. 31 32. LONDON Printed by T. I. for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chappel 1680. E. Libris Biblioth Eccles Cathedr Petriburâ— TO THE READER Christian Reader THere are two very great and most dangerous Rocks in the Sea of this World which ought to be most carefully and heedfully avoided and escaped by us that we may at last safely arrive at that blessed Haven of Rest I mean Heaven and eternal Happiness That is to say Desperation on the one hand and Presumption on the other On one of which the most of the Sons of Men even in the Professed Church also do split their souls and thereby drown themselves in endless and everlasting misery and sorrows And oft-times when they are convinced of the evil and would endeavour to secure themselves from the danger of the one they fall foul upon and make shipwrack of their souls upon the other Somewhat like unto our Types in former times who by listening unto the evil Report of the many discouraging Spies were first greatly discouraged and even Despaired of ever getting to Canaan And all the Congregation lifted up their Voice and cried and the people wept that night And all the Children of Israel murmured against Moses and against Aaron And the whole Congregation said unto them would God that we had died in the Land of Egypt or would God we had died in the Wilderness c. Numb 13. 28-33 and ch 14. 1-4 But when they were convinced of that provoking Iniquity of theirs and confessed they had sinned by their unbelief Then as is related in the same Chapter they fell into the other extream of Presumption And before the time and against the Commandment of the LORD they presumed to go up unto the hill By means whereof their enemies smote and discomfited them Numb 14. 40-45 Deut. 1. 27-32 with ver 41-44 Now all these things happened unto them for Types or Ensamples and they are written for our Admonition upon whom the ends of the World are come 1 Cor. 10. 10-12 To the end we should not fall or miscarry after the same Example of Unbelief and Disobedience as Heb. 4. 11. And as the Scriptures are excellently useful and powerful in general to deliver us from erring in mind or way on the right hand or on the left and to make us wise to salvation through faith in Christ Jesus as Isa 30. 20 21. 2 Tim. 3. 15 16. So is this Scripture in particular which is the subject of the following Treatise in which is contained the most Solemn Oath of the Lord God an excellent Light and Pilot to discover unto us and deliver our souls from the danger and peril of the two fore-mentioned Rocks And to cause us to sail most safely and securely in the middle way and at last to bring us into the Bosome or Bay of Abraham as Luke 16. 22. with Act. 27. 39. For I. The former part of it is a most powerful Antidote against the mortal and maligne Disease of Desperation In that the Lord God swears by his life that he hath no pleasure in the death of the wicked indefinitely considered Is not this Balm of Gilead and this supremely excellent Physician there most vertuous and powerful to heal this deadly Distemper Why then is not the health of the Daughter of God's people recovered as Jer. 8. 21 22. If any say There are many able consciencious and experienced Doctors who maintain and earnestly contend for such Opinions as are inconsistent herewith and opposite hereto As to say That the greatest part of Mankind was Reprobated or past by before they were Born And that God hath therefore some secret Pleasure in their Destruction That Christ did not taste death by the Grace of God for every Man but for the fewest of Mankind for the Elect only As they speak That God doth not give that Grace to all whereby they may be saved c. To this and all the rest of this nature that can be said I may give answer and say as Elihu did to Job God the Almighty God is greater than Man then sorry sinful Man Job 33. 12. And shall any teach God knowledge seeing he judgeth those that are high Job 21. 22. And besides where are those Doctors who plead for these strange and spurious Notions that dare swear as the Lord God here doth and say As the Lord liveth these Doctrines are true and sound and the Lord God hath pleasure in the Death of the greatest part of the wicked Surely how daring and adventurous soever they are in asserting or pleading for their divers and strange Doctrines there are none that I have heard of that are so confident of the verity of them as most solemnly to swear They are the undoubted Truths of God Or if any should so be whether is it meet in the sight of God to hearken unto them or unto the Lord God of Truth judge ye for without controversie the witness of God is greater than the witness of any man or men whatsoever 1 John 5. 9 10 11. And indeed it is a matter of great and weighty moment and concernment unto men to know and heartily believe the kindness and love of God our Saviour to manward and to the greatest sinners thereof whilest it is called to day and how unwilling he is with their Destruction To the end they may be preserved or delivered from Desperation And that both 1. Because there is in men at sometimes however or in some cases to wit when their sins are set in order before them and judgments are feared or felt by them a too great propensity and readiness to fall thereinto As is strongly intimated to us herein In that when the Lord charges the Prophet to acquaint his people That at what instant he should speak concerning a Nation or concerning a Kingdom to pluck up and to pull down and to destroy If that Nation against whom he hath pronounced turn from their evil he will repent of the evil that he thought to do unto them Now therefore saith the Lord Go to speak to the men of Judah and to the Inhabitants of Jerusalem saying Thus saith the LORD behold I frame evil and devise a device against you Return
ye now every one from his way and make your ways and your doings good And they said There is no hope c. Jer. 18. 5. 12. Here was nothing propounded to cause them to make such an evil conclusion but that which might rationally have preserved them there-from yet we see how presently they cry out their case was hopeless But how much sooner will men do so when evil Teachers insinuate into them in their corrupt and discouraging Doctrines That God hath no cordial desire or delight in the salvation of the most of men but a secret pleasure in their endless sorrow and calamity And also 2. It is highly behoofful for men to be delivered from Desperation because when they fall thereinto they thereby are prepared to become desperately wicked as Jer. 17. 9. and to rush themselves into any or all iniquity and wickedness as the horse rusheth into the battle to wit without fear or consideration As they said There is no hope but we will walk after our own devices and we will every one do the imagination obstinacy or stubbornness of his evil heart Jer. 18. 12. So again Thou saidst there is no hope no for I have loved strangers and after them will I go Jer. 2. 25. When men heartily entertain despairing thoughts and confidently believe there is no mercy for them they then cast off the fear of God and all care thereto relating and commit all abomination with greediness as believing they of necessity must and can but perish in conclusion O that therefore those that are Teachers of others would take heed and beware of all such pernicious Doctrines as tend to ingulph the souls of men in the Bottomless Pit Again II. The Latter Part of this most Solemn Oath of the Lord God is a most proper and powerful Antidote against that other Mortal or Immortal Disease and Distemper to wit Presumption In that he therein also swears that he hath pleasure that the wicked turn from his way and live Wherein he plainly gives us to understand That though he hath no pleasure in the eternal destruction of the wicked yet that will be their Portion certainly and they cannot possibly live if they continue in their evil ways and turn not there-from while he is in abling them thereto by his gracious aid and divine assistance that so none may abuse the goodness of God and say We shall have peace though we walk in the imagination of our hearts to adde Drunkenness to Thirst c. Deut. 29. 18-24 with Heb. 12. 15 16-29 And the Lord who is a God of knowledge hath seen it needful usually to assure men of his hatred of sin and of the necessity of their repenting and turning there-from unto him when he is proclaiming his mercy and grace towards sinners and his unwillingness with their perdition as is largely shewn in the following Discourse To the end that none might presume of enjoying life persisting in their sins and abominations And he doth oftentimes give his people warning not to hearken to those Prophets who daubed them up with untempered mortar and spake smooth things and prophesied deceits unto them telling them that they spake a Vision of their own heart not out of the mouth of the Lord Jer. 14. 13-16 and ch 23. 9-16-18 Ezek. 13 c. And the holy Spirit by the Apostle Peter hath expresly spoken that as there were false Prophets among the People of the Jews so there would be false Teachers amongst us Christians who would privily bring in heresies of destruction denying the Lord that bought them and bring upon themselves swift destruction And many would follow their pernicious ways c. 2 Pet. 2. 1 2. Matth. 7. 13-15 To the end then that none of us may be presumptuous take we heed and beware of such Doctrines as these are to wit That all that Christ died for shall be eternally saved That all that belong to the Election of Grace as they speak shall when God's time comes be converted by an irresistable power will they nill they That once in Christ and ever in Christ That all that live and die in Communion with such or such a Visible Church shall partake of eternal life in conclusion with other strange Doctrines of a like complection For they directly tend to lead men into Presumption And because men are very inclinable to flatter themselves in their evil ways until their Iniquity be found to be hateful and are very apt to presume that God will be merciful to them though they indulge themselves in their evil courses needful therefore it is that those that have the lip of knowledge should so use it as to speak the things which become sound Doctrine as Tit. 2. 1 11-15 And as the Apostle saith to Timothy preach the Word be instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine 2 Tim. 4. 1 2-4 that so they may be pure from the blood of all men as Act. 20. 21-26 27. I shall add no more at this present but refer thee to the insuing Treatise desiring it may be seriously considered by thee and the Scriptures therein quoted searched into And that we may all of us prove all things and hold fast what is good and abstain from every kind of Evil. I desire to be Thy Servant for Jesus sake C. P. March 20. 1678 9. AN ANTIDOTE AGAINST DESPERATION AND PRESVMPTION EZEK xxxiii Say unto them 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 THese Words in general contain in them a Charge which the LORD GOD gives to the Prophet to say or speak to the House of Israel Wherein let us consider 1. The Occasion of these Words or of this Charge given to the Prophet 2. The Words themselves which he charges or commands the Prophet to speak 1. The Occasion of these Words or of this Charge given to the Prophet And that is laid down and declared before in the fore-going part of this Chapter where first By way of Parable and then more plainly and openly the Lord acquaints the Prophet That he had set him a Watchman to the House of Israel And what his Work and Office was with the great Danger to himself upon his neglecting or being unfaithful in the discharge of â—â—at Office As it is said Son of Man I have set thee a Watchman unto the House of Israel therefore thou shalt hear the Word at my mouth and warn them from me When I say to the wicked O wicked man thou shalt surely die If thou dost not speak to warn the wicked from his way that wicked man shall die in his iniquity but his blood will I require at thine hand Nevertheless if thou warn the wicked from his way to turn from it if he do not turn from his way he shall die in his iniquity but thou hast delivered thy Soul Verse 1-7-9 Like that also
by the Holy Ghost 2 Pet. 1. 20 21. And so the holy Apostles have delivered to us that which also they received of the Lord And that not in the words which mans wisdom teacheth bu which the Holy Ghost taught 1 Cor. 15. 1-3 with Chap. 11. 23. and Ch. 2. 12 13. And the things which they wrote unto us they are the Commandments of the Lord 1 Cor. 14. 36 37. Thus the Apostle John was commanded to write to the Seven Churches in Asia These things saith not John but the Lord Jesus Christ in those several Descriptions he there gives of himself as may be seen in Rev. 2. 1 8 12 18. and Ch. 3. 1 7 14. And as the Consideration of the Infinite Excellency of the Person that thus chargeth the Prophet to say might encourage him against all his Discouragements to speak what he was Commanded by him to speak and to walk in the strength of the LORD GOD as Psal 71. 16. As it is said The LORD GOD hath spoken who can but Prophecy Amos. 3. 7 8. So also it is powerful to engage us to give most earnest heed unto and to believe the Words of the holy Prophets and Apostles because they are the Words of the Lord God And to receive them not as the words of man but as they are in truth the word of God And in so doing they will work effectually in us 1 Thes 2. 13. Ezek. 6. 3. Mica 6. 1. But we may speak a little more particularly to the Person that Commands and Charges the Prophet thus to say in his Name and Words unto the House of Israel 1. It is the LORD GOD that speaks so graciously concerning sinful and wicked Ones to wit He who is the Creatour and Former of all things And who hath made all Nations of men for to dwell on all the face of the earth and hath determined before the times appointed and the bounds of their habitations that they should seek him Gen. 2. 4 7 18 21 22. with Acts 17. 26 28. He who made all things at the first and made all things very good And who made man in his own Image after his own likeness And who intended not our destruction and ruine but our good and welfare He it is who thus speaks to sinful and unworthy Ones He hath a desire to the Works of his own hands Job 14. 15. Psal 138. 8. It is he that hath made us and not we our selves Enter into his Gates with thanksgiving and into his Courts with praise be thankful unto him and bless his Name For the LORD is good his mercy is everlasting c. Psal 100. Rev. 4. 11. 2. It is the LORD GOD who when we had sinned against him and treacherously departed from him and were become enemies to him yet did not turn an enemy to us but was still merciful and gracious towards vain sinful Mankind even to Admiration as the Psalmist intimates saying LORD what is man that thou takest knowledge of him the Son of man that thou makest account of him Man is like to vanity Psal 144. 3 4. and and 8. 4-6 with Heb. 2. 6-9 And who in the greatest of his love and pity promised from the beginning That the Seed of the Woman should break the Head of the Serpent Gen. 3. 14 15. And therein and thereby vertually the LORD GOD laid for a foundation of Faith and Hope for Mankind a Stone an elect precious Corner-stone a sure Foundation Isa 28. 16. and 50. 2-5 He is the Lord he changeth not therefore we are not consumed Matth. 3. 6. with Lam. 3. 22. And who in the fulness of the time performed that Promise which he formerly made in raising up a Saviour the Saviour of the world This is he that Commands his Prophet thus to speak unto the House of Israel To which we may speak more afterwards 3. It is One who is abundant in truth that charges his Prophet to speak these gracious words He is a God of truth and without iniquity just and right is he Exod. 34. 6. Deut. 32. 4. He is the Lord God of truth Psal 31. 5. Whose mouth speaketh truth and wickedness is the abomination of his Lips All the words of his mouth are in righteousness there is nothing froward or perverse in them as Prov. 8. 4-6-8 Who hath written to us excellent things in counsels and knowledge that he might make us know the certainty of the words of truth c. Prov. 22 20-21 We ought therefore to bow down our Ears and hear the Words of this most Excellent One and firmly and with all our hearts to believe them Prov. 22. 17-20 For he is not a man that he should lye God forbid yea let God be true but every man a lyar As it is written That thou mayest be justified in thy sayings c. Rom. 3. 3-5 4. It is the holy LORD GOD who gives this Command to his Prophet As they say Who is able to stand before this holy Lord God 1 Sam. 6. 20. He is not a God that hath pleasure in wickedness neither shall evil dwell with him The foolish shall not stand in his sight He hateth as with a respect to a love of delight all the workers of iniquity Psal 5. 4-6 He is one that is a perfect hater of Sin One that loveth righteousness and hateth iniquity as Heb. 1. 8 9. One who is Holiness it self And though he be merciful and gracious and abundant in goodness yet he will by no means clear the guilty Exod. 34. 6 7. Art thou not from everlasting O Lord my God mine holy One Saith the Prophet Thou art of purer eyes than to behold evil and canst not look on iniquity c. Hab. 1. 12 13. Sin is the abominable thing which he hates Jer. 44. 4. And therefore whatever he here speaks or charges his Prophet to say in his Name concerning his Graciousness towards Sinners he speaks not at all in favour to their sins or to encourage them to go on and continue therein as afterwards may be shewn more largely but in love and pity to the Souls of poor Sinners that they might turn from their Iniquity that it might not be their Ruine This is the Person who commandeth his Prophet thus to say unto the House of Israel 2. We have nextly to consider the assured Confirmation he gives of the truth of what he saith and which he assures and confirms by his Oath As I live For these words are an Oath and so oft used as the Lord saith elsewhere But as truly as I live they shall not see the Land which I sware unto their Fathers c. And again Say unto them as truly as I live saith the LORD as ye have spoken in mine ears so will I do unto you c. Which is thus exprest elsewhere So I sware in my wrath that they should not enter into my Rest Compare Num. 14. 21-23 27 28. with Psal 95. 10 11. and Heb. 3. 10. 18. He
lifts up his hand to Heaven and saith I live for ever Deut. 32. 40. And thus also men in former times did swear As it is said Saul sware as the LORD liveth he shall not be slain 1 Sam. 19. 6. And Thou shalt swear the LORD liveth in truth in judgment and in righteousness c. Jer. 4. 2. And in many other places so here we are to understand it The Lord God assures us of the truth of his saying and confirms it by his Oath Say unto them I live saith the LORD GOD. ... Now in this Oath let us diligently mind 1. The Oath it self 2. The Reason and end of it 1. The Oath it self I live saith the LORD GOD. He here swears to the truth of what he saith By his life that is to say By himself For so this Oath is explicated to us Hence whereas it is said in one place I live saith the Lord It is in another thus rendred I have sworn by my self Compare Rom. 14. 11. with Isa 45. 23. So here we may understand it because he could not swear by a Greater he sware by Himself by his Life Heb. 6. 13. As he hath Life in and of himself and lives for ever And here that which he swears by is without Controversie or confessedly true and unquestionable with all but gross Atheists For he is the living God and an everlasting King Jer. 10. 10. Indeed sometimes he swears by that which he doth or may abhor as it is said in one place The LORD hath sworn by the excellency of Jacob. Whereas in another place it is said Thus saith the LORD the God of Hosts I abhor the excellency of Jacob and hate his Palaces c. Compare Amos 8. 7. with Chap. 6. 8. Nah. 2. 2. And when he so swears it might be question'd by some whether he in such an Oath swears as he thinks because he swears by that which he saith he abhors and hates Sometimes he swears by his right hand As it is said The LORD hath sworn by his right hand and by the arm of his strength Isa 62. 8. But that may not sometimes or in some Cases be exerted but cease from acting as it were As the Psalmist intimates saying Why with-drawest thou thine hand even thy Right hand pluck it out of thy Bosom Psal 74. 11. And so his Arm the Arm of his Strength may be sometimes as it were asleep and feeble there-through As it is intimated when it is said Awake awake put on strength O Arm of the LORD awake as in the ancient days in the generations of old c. Isa 51. 9. And when he swears by this Oath it might be supposed what he swears to is not duly regarded while his Right hand is in his Bosom and the Arm of his Strength asleep and laid to rest Sometimes he swears by his Name As it is said Behold I have sworn by my Great Name saith the LORD Jer. 44. 26. But of that many are too too ignorant Who hath known his Name or his Sons Name Prov. 30. 4. Psalm 9. 10. And therefore when he so swears many might be ready to say Alas why should we set our hearts hereto or give credit unto what he swears by his Name for we do not know what his Name is or what it means Sometimes he swears by his Holiness As it is written The LORD GOD hath sworn by his Holiness c Amos 4. 2. But such may be his Providences as that sometimes his holy Ones have been put to a stand how to reconcile his Providential Government with his Holiness Though yet without all peradventure he is infinitely Holy yea Holiness it self Compare Amos 4. 2. with Chap. 6. 8. Thus the Prophet intimates in his expostulation with God saying Art not thou from everlasting O Lord my God mine holy One Thou art of purer eyes than to behold evil and canst not look on iniquity Wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than he And makest men as the fishes of the Sea as the creeping things that have no Ruler over them c. Hab. 1. 12 13 14-17 and Ch. 2. 1-4 Thus also the Psalmist relates Gods Oath in this manner Once have I sworn by my Holiness if I lye unto David his Seed shall endure for ever and his Throne as the Sun before me But thou hast cast off and abhorred thou hast been wroth with thine Anointed Thou hast made void the Covenant of thy Servant thou hast prophaned his Crown by casting it to the ground c. Psal 89. 34-39 c. But now here he swears by a most unquestionable and undubitable Oath he swears by himself by his life which is from everlasting to everlasting As 't is said The Angel lifted up his hand to Heaven and sware by him that liveth for ever and ever who created Heaven and the things that therein are c. Rev. 10. 5 6. he swears by his Being by his Eternal Power and Godhead which he hath manifested unto all men by the Works of his Creation and Providence as Rom. 1. 20. Let this be seriously considered by us 2. Mind we also the Reason and End of his Oath and that is 1. On his Part For the Confirmation of the Truth of what he saith and swears to and so it is called by the Apostle An Oath of Confirmation Heb. 6. 16. to ascertain the Truth of what is so assured and confirmed So also the Covenant which God made with Abraham to wit That in his Seed all the Families of the earth should be blessed And at the making whereof he sware by himself is said to be confirmed of God in Christ Gal. 3. 15-17 and Act. 3. 25. with Gen. 22. 16-18 As also God is said to swear by himself to evidence unto others the unchangeableness of his purpose As the Apostle saith God willing to shew more abundantly the immutability of his Counsel interposed himself by an Oath which is also immediately called An immutable thing Heb. 6. 17 18. So here we may say The LORD sware and will not repent as Ps 110. 4. He hath herein sworn in truth and will not turn from it as Psal 132. 11. To assure us of the Immutability of his Counsel he therefore sware by his life And we may therefore know and be confident that his Thoughts and Pleasure are the same toward wicked Ones now as then they were For he is Jehovah he changeth not with him is no variableness nor shadow of turning Mat. 3. 6. Jam. 1. 17. He is the same yesterday and to day and for ever Heb. 13. 8. 2. The Lord God also swears by himself for the Confirmation of his Word and to shew the Immutability of his Counsel on our part or as with respect to us because we are so slow to believe him on his Word As he saith concerning his people in former times How long will it be
puft up with their fleshly mind as Col. 2. 18 19. The secret things belong unto the Lord our God but those things which are revealed unto us and to our Children for ever that we may do all the words of this Law Deut. 29. 29. It is a very sinful and dangerous thing for us to be peeping into things that God hath kept secret We may remember how severely God dealt with Fifty thousand threescore and ten men of Beth-shemesh because they looked into the Ark of the Lord 1 Sam. 6. 19 20. And that is written for our Admonition to the intent our hearts might not be haughty nor our eyes lofty And that we should not exercise our selves in great Matters or in things too wonderful for us 1 Cor. 10. 6-11 with Psal 131. Who hath ascended up into Heaven or descended Prov. 30. 4. The Angel shewed his dislike of Manoah's Question when he asked him What is thy Name And said unto him Why askest thou thus after my Name seeing it is Secret or Wonderful Judg. 13. 18. And our Saviour reproves his Apostles for their curiosity in demanding of him Lord wilt thou at this time restore the Kingdom unto Israel It is not for you saith he to know the times or the seasons which the Father hath put in his own power Acts 1. 6 7. And if it be Reprovable to enquire into or after Secret Things much more Condemnable is it to presume to know and declare what Gods Secret Will is And more still to give out that it is contrary to his Revealed as may be after shewn As with respect to Secret and Wonderful things it is good and safe for us to say as sometimes David doth when he is speaking of the Omniscience and Prescience of God Such knowledge is too wonderful or secret for me it is high I cannot attain unto it As if he should say It is such as is impossible for me to comprehend such as mine Understanding cannot reach unto Psal 39. 1-6 2. Time was when that which is now Revealed and made known to us was Secret and hidden also It was hid in God as Isa 48. 6. Ephes 3. 9. And if his Revealed Will be contrary to his Secret Time was when he had two Secret Wills one inconsistent with or contrary to the other One having no Pleasure in the Death of the wicked and the other having Pleasure in the Death of the greatest part of Mankind And how unworthily and wickedly do they herein speak of of God yea as it were say There are two Gods Whereas the Lord our God is one Lord Deut. 6. 4 5. Or that he is divided from himself or one Secret Will divided from the other Whereas he is One Gal. 3. 20. Or in one Mind and Will and who can turn him Job 23. 13. He is Jehovah he changeth not Mal. 3. 6. Do not err my beloved brethren every good giving and every perfect gift is from above and cometh down from the Father of Lights with whom is no variableness neither shadow of turning Jam. 1. 16-18 And our Lord Jesus is the same yesterday and to day and for ever Heb. 13. 7 8. 3. This wicked Distinction of the Will or Wills of God makes him guilty of Dissimulation and Hypocrisie which are most hateful and abominable to him in others and without all doubt he is most clear thereof himself for it makes him to speak one thing and mean another And though his Lips drop as the Honey-comb and his Mouth be smoother than Oyl yet war is in his heart toward the most of men toward whom he professeth so much love as Psal 55. 21. Burning Lips such as speak kindly and pretend fervent love And a wicked heart which is full of hatred are like a Potsheard covered with silver-dross he that hateth dissembleth with his lips and layeth up deceit within him when he maketh his voice gracious believe him not for there are seven abominations in his heart whose hatred is covered by deceit his wickedness shall be shewed before the whole Congregation Prov. 26. 23-26 And God forbid that we should suppose that He who hath pleasure in uprightness 1 Chron. 29. 17. And who is the most upright Isa 26. 7. should be guilty of that which is so hateful and abominable to him in others Our Lord Jesus who is the Brightness of his Fathers Glory and the Express Character of his Person in seeing whom we see the Father also Though he hated all Iniquity yet most severely enveighed against and denounced Woes upon those who were guilty of Dissimulation and Hypocrisie Matth. 23. And therefore without controversie this is most hateful unto the Divine Majesty and so hateful that an Hypocrite shall not come before him Job 13. 16. And for such so remaining the Blackness of Darkness as it were is reserved Mat. 24. 51. But now if God were guilty hereof which is most abominable to conceive then we might also be safely guilty thereof for we are exhorted to be followers of God as dear children Eph. 5. 1. And our Saviour instructs and commands his Disciples to be Children of their father which is in Heaven in loving their enemies Not to have a mouth full of Love and an heart full of Hatred towards them But sincerely and cordially to love them adding presently Be ye perfect as your Father which is in Heaven is perfect And then presently cautions them that they should not be or do as the Hypocrites But in all their love and expressions of kindness towards their Enemies and others should be hearty and have their Conversation in the world and one toward another in simplicity and in the sincerity of God Mat. 5. 44-48 and Chap. 6. 1 2. c. with 2 Cor. 1. 12. Oh take we heed we attribute not Lying or Dissimulation to him who though he can do all things which are Acts of Power or Potency for he is the Almighty yet cannot possibly Lye or be guilty of Hypocrisie for that is an Act of Infirmity and Impotency Heb. 6. 18. The four living Creatures thus give Glory to God saying Holy Holy Holy Lord God Almighty To assure us that he is holily Almighty and Almightily holy And such an One he was and is to come even from Everlasting to Everlasting Rev. 4. 8 9. 4. This ungodly Distinction is justly chargeable with Non-sence for while some speak of Gods Revealed Will what do they mean thereby but that it is the Revelation of his Will which is more hidden or the manifesting or making known of his Will which is secret Now how can that be rationally called his Revealed Will or the Revelation of his Will which is disagreeing with and contrary to his Secret Will But indeed as evil men who have not the faith of Christ are unreasonable and absurd As the Apostle gives us to understand 2 Thes 3. 3. So are also all those corrupt Notions and Distinctions which consent not to wholsom words the words of our Lord Jesus
in the highest on earth peace good will towards men Luke 2. 10 11-14 And hereby the Apostle Paul doth prove and demonstrate That God our Saviour will have all men to be saved And therefore hath no pleasure in the Destruction of any of them Because there is one Medâ—atour of God and Men the Man Christ Jesus who gave himself a Ranson or Price of Redemption for all 1 Tim. 2. 4 5 6. And upon this ground the worst of sinners are exhorted and excited to turn to the Lord Behold saith the Lord I have given him for a Witness to the People even Christ as delivered for our Offences and raised again for our Justification There called The sure mercies of David Isa 55. 3 4. with Acts 13. 34. And then presently after and upon that account he calleth Sinners to Repentance Seek ye the LORD while he may be found call upon him while he is neer Let the wicked forsake his way and the man of iniquity his thoughts and let him return unto the LORD and he will have mercy upon him and to our God for he will multiply to pardon Isa 55. 3 4-6 7. This blessed Doctrine the Apostle preached unto the Corinthians when they were carried away unto dumb Idols and were notorious sinners to wit Fornicators Idolaters Adulterers Effeminate Abusers of themselves with Mankind c. To assure them that God hath no pleasure in their Death And to the end they might be saved He delivered unto them first of all that which he also received How that Christ died for their sins according to the Scriptures and that he was buried and that he rose again the third day according to the Scriptures c. 1 Cor. 15. 1 2 3 4. with Chap. 6. 9 10 11. and Chap. 12. 2. Yea the love of Christ in dying for All and rising again known and believed by his Ambassadors did constrain them to perswade men and where-ever they came thus to pray in Christs stead Be ye reconciled unto God 2 Cor. 5. 11-14 15-19 20 21. and Chap. 6. 1 2. And this is one evident and fundamental Demonstration of the truth of what God here swears to wit That he hath no pleasure in the Death of the wicked Christ is the Amen the faithful and true Witness hereof Rev. 1. 5. and Chap. 3. 14. And as God's commanding Moses to set a Serpent of brass upon a Pole that those who were stung with the fiery Serpents for their despising the Manna might look unto it and live Did plainly evince that it was not his Mind or Will that they should die of their stings Num. 21. Even so God hath herein more brightly manifested That he is not willing that any should perish In that the Son of Man hath been lifted up from the Earth for them and lifted up from the gates of death c. For so God loved the World that he gave his onely begotten Son John 3. 14 15 16 17. 2. It is further evident That God hath no pleasure in the Death of the wicked in this In that Christ by his Death in the vertue whereof he is raised again is become the Deliverer from the wrath to come 1 Thes 1. 10. for thereby he hath obtained the forgiveness of those sins which deserve and bring men under the sentence of Condemnation to the wrath to come Luke 2. 30 31. He who descended into the lower parts of the Earth and who is ascended up on high and hath led captivity captive hath received gifts in the man even for the rebellious also that the Lord God might dwell among them Psal 68. 18. without blood shedding there is no remission of sins to wit without the Blood-shedding of the Son of God For it was not possible that the blood of Goats and Calves should take away sin If Righteousness could have come by the Law then Christ died in vain Heb 9. 22. and Chap. 10. 1-4 5-9 Gal. 2. 21. And unless he who died for our sins had been raised again for our justification we must have remained necessarily in our sins 1 Cor. 15. 17. But now he who bare our sins in his own Body on the Tree is raised again and saw no corruption Therefore in him is prepared for sinners and in his Name preached to them the forgiveness of those sins from which men could not be justified by the Law of Moses Acts 13. 32-37-39 He hath obtained eternal Redemption even the forgiveness of our sins by his blood according to the riches of Gods grace Heb. 9. 12. with Ephes 1. 7. forgiveness of the greatest sins and sinners while it is the Day of Gods Grace and Patience And therefore he saith to his Apostles Thus it is written and thus it behoved Christ to suffer and to rise again from the dead the third day And that Repentance and Forgiveness of sins should be preached in his Name unto all Nations beginning at Jerusalem which had killed the Prophets and stoned them which were sent unto them And were afterwards the Betrayers and Murderers of the Lord of Glory Luke 24. 46-48 with Chap. 13. 34. Acts 7. 53. Otherwise indeed I mean If there were no Forgiveness of sins with God in Christ for wicked Ones he might be said to have Pleasure in their Death and Destruction And the House of Israel had rightly supposed what they did as the Words may be read in the Verse immediately preceding that which we are considering to wit O thou Son of Man speak unto the House of Israel rightly ye speak saying If our iniquities and our sins be upon us and we pine away in them If there be no Attonement for them no Forgiveness of them see Num. 15. 30 31. with verse 27 28 29. How should we then live Ezek. 33. 10. Or as the Psamist saith If thou LORD shouldst mark iniquities O LORD who shall stand But there is forgiveness or as the Septuagint renders it There is a propitiation with thee that thou mayst be feared And thence incourages the House of Israel notwithstanding their great and manifold Transgressions yet to hope in his Mercy Let Israel saith he hope in the LORD for with the LORD is mercy and with him is plenteous redemption Psal 130. 3 4-7 The Lord hath proclaimed himself to be gracious and merciful abundant in goodness keeping mercy for thousands forgiving iniquity and transgression and sin Exod. 34. 6 7. He hath a great Name for pardoning great iniquities Psal 25. 11. For he hath found out a Ransom for our souls an Attonement for our sins Job 33. 24. He hath accepted a sacrifice even that of our Lord Jesus Christ who in the greatness of his love towards us gave himself for us an Offering and a Sacrifice unto God for a sweet smelling savour Eph. 5. 2. And in whom by means thereof we have redemption thorow his blood even the forgiveness of sins Col. 1. 14. As also to the end we may be justified from and receive the forgiveness of our sins
as good as his word unto his Apostles it is therefore also said They went forth and preached every where the Lord working with them c. Mat. 28. 18 19 20. with Mark 16. 15-20 He therefore that rejecteth rejecteth not man but God who hath also given his holy Spirit unto the Ministers of his Word to accompany them 1 Thes 4. 8. And this also shews he hath no pleasure none at all in the death of the wicked while it is called to Day But to this particular I shall not here further enlarge because we shall have apt Occasion to speak somewhat further unto this and the former particulars in what followeth 4. That he is not willing that wicked Ones should perish appears also and is evident hereby In that our Lord Jesus Christ doth by the will of God make Intercession for Transgressors Isa 53. 12. to speak good for them and to turn away Gods wrath from them as Jer. 18. 20. with Chap. 27. 18. He is the Propitiation for their sins who through Grace believe and not for their sins onely but also for the sins of the whole world 1 John 2. 2. The Lamb of God that taketh away the sin of the World That Judgment may not speedily be executed upon it John 1. 29. And hereby the Apostle doth prove and demonstrate That God will have all men to be saved And therefore hath no pleasure in the death of the wicked Because there is One Mediator between God and Men the Man Christ Jesus who gave himself a Ransom for all 1 Tim. 2. 4 5 6. And while he Intercedes for Sinners and Transgressors God hears him And Behold now is the accepted time behold now is the Day of Salvation 2 Cor. 6. 1 2. He doth by his powerful Intercession prevail as a Prince with God his Father that further Patience and Forbearance might be exercised toward such as deserve to be cut off in their Trespasses And this is an Evidence that God is not willing that any should perish but that all should come to Repentance Because he is long-suffering to them And the Apostle exhorts the Believers to Account or Reckon that the long-suffering of our Lord is salvation To wit toward them to whom it is exexercised Their accounting his long-suffering Salvation doth not make it so to be But his Long-suffering being Salvation gives them good ground so to account it for his Long-suffering is a Fruit of his Love and Charity toward them to whom it is vouchsafed 2 Pet. 3. 9. 15. with 1 Cor. 13. 4. while God waits he waits that he may be gracious even towards Rebellious Ones also Isa 30. 8-18 that they might be brought unto God 1 Pet. 3. 18. 20. As it is said concerning Gods professed People in former times many whereof were disobedient and rebellious Yea many years didst thou forbear them that thou mightest bring them again to thy Law Neh. 9. 29 30. And hence also when the Lord is said to be Long-suffering or slow to Anger then very frequently he is affirmed to be merciful and gracious or of great kindness To signifie to us That his Long-suffering is an Evidence and Expression of his Mercy Grace and kindness towards the Sons of Men Exod. 34. 6. Num. 14. 18. Neh. 9. 17. Psal 86. 15. and 145. 8. Joel 2. 13. Jona 4. 2. Rom. 2. 4. Object But against what we are now considering some may object and say Christ would not vouchsafe to pray for the World And then to be sure he did not die for it Nor is it the Will of God that the World should be saved but he hath pleasure in their destruction John 17. 9. Answ This saying of our Saviour's is much abused and wrested by many who are Enemies to the Grace of God in Christ to Mankind And his words are altered to make them serve their evil Design For 1. Our Saviour doth not say He would not pray for the World or that he never did or will pray for it But his words are I pray not to wit at that present time for the World c. Now that doth not at all deny that he might pray for the World at another time As may appear in other sayings of like nature As where our Saviour saith concerning his Apostles I speak not of you all John 13. 18. It would be very false from hence to infer That he would not nor never did speak of them all for other-where it is very evident he did so Matth. 10. 1. John 6. 67. So also he thus speaks in another place concerning his faithful Disciples I do not say that I will pray the Father for you John 16. 26. Now would not those men who so pervert John 17. 9. exceedingly blame any that should infer herefrom and say Our Saviour never said he would pray for his own Disciples Because he there saith I do not say that I will pray the Father for you And indeed such an Inference would be most untrue and exceedingly condemnable for though he did not there say he would pray the Father for them yet else-where he doth so say for in John 14. 16. he thus assures them I will pray the Father for you c. And the same we may apply to this Scripture objected as will further appear by and by 2. There is this good Reason why the World should then be excluded from his Prayer in that place because he is putting up Requests to his Father for the then Actual Believers and which were onely proper to be petitioned for them and not for the World while in that state to wit That they might be kept in Gods Name that they might be one that they might be sanctified through the truth and sent into the World as Christ was to wit to preach the Gospel c. John 17. 9-19 Now how could our Saviour pray for the World while of the World in these Petitions which were not proper to be presented for them Could he pray That they might be kept in Gods Name that were not in it Or that they might be one in their evil Ways and Designs Or that they might be sent into the World to preach the Gospel who did not believe the Gospel No surely But this doth no more deny that our Saviour ever prayed for the World than Abraham's praying for his Son Ishmael or Isaac denies he ever prayed for Sodom That is to say not in the least for at several times and in divers Petitions he prayed both for the former and the latter 3. Nay it evidently appears in Johâ— 17. That our Saviour prayed for the world though not in verse 9-19 Or the good of the World was one great thing aimed at and designed in his praying for them who were chosen out of the World for that Prayer may be divided into four Parts First Our Saviour prays for himself and therein prays not for the World nor for the Believers directly John 17. 1-5 then he prays for such as were then
wit throw them into the Furnace of affliction as Isa 48. 10. For how shall I do for the daughter of my people As if he should say What other course can I take for the reclaiming them from their evil ways All those more-mild means he had been making use of had proved in vain toward them and therefore he would thus proceed against them in doing this strange and undelightful work amongst them Jer. 9. 7. Unto Acts of Mercy and Grace he is very forward and exercises himself therein preventingly without and before mens desires And notwithstanding their demerits He giveth liberally to all men and upbraideth not John 3. 16 17. 2 Cor. 1. 3. Jam. 1. 5. But unto Acts of severity towards wicked Ones he is very backward while it is to Day And some of his holy Servants have seemed to think him too backward and unready thereto and therefore have they earnestly imprecated Judgments upon great Offenders before he hath executed them Jer. 11. 20-23 and Chap. 18. 20-23 And thus pleaded with him Thou art of purer eyes than to behold evil and canst not look upon Iniquity or Grievance Wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than he And makest men as the fishes of the sea c. Ha. 1. 2-4 13-17 Ps 35. 17. Yea when that eminent Prophet Elijah made intercession to God against Israel saying They have killed thy Prophets and digged down thine Altars c. So gracious was the Lord and so slow to anger that he excepts against the Prophets Charge and as it were pleads for them Rom. 11. 2 3 4. Now then to Argue from the Less to the Greater and from the Shorter to that which is Perpetual If God had no Pleasure to inflict tolerable and comparavely light Afflictions upon evil men surely then much rather we may conceive and conclude That he doth not delight in laying upon them such Judgments and Torments as are even intollerable and unsupportable And again if it be not pleasing to him that Sinners and evil Doers should be severely afflicted in this life with momentany and short Afflictions much more unwilling is he that they should go into that everlasting fire prepared for the Devil and his Angels and therein he destroyed wth everlasting destruction from the presence of the Lord and from the Glory of his power And doth not the Lord himself lead us thus to Reason for the holy Spirit directs the Prophets thus to Assert and say The Lord will not cast off for ever But though he cause grief he will have compassion according to the multitude of his mercies But what doth he bring to prove and evince that he will not cast off for ever It presently follows For he doth not willingly afflict c. As if he should say He who now doth not from his heart or with delight afflict for a moment is more unwilling to cast off to all eternity Lam. 3. 31 32 33. Thou shalt consider in thy heart saith Moses that as a man chasteneth his Son the Lord thy God chasteneth thee Deut. 8. 5. Now how doth a tender-hearted Parent chasten his froward and stubborn Son Surely with a great deal of loathness and reluctancy It is not the Work of his Delight so to do Even so our Gracious Father who is so pitiful and of such tender mercies that the most prudently indulgent Parent here is but evil in comparison of him as our Saviour gives us to understand Matth. 7. 11. doth not delight to afflict his Sons and Daughters as all men are by Creation and Redemption Mal. 2. 10. Deut. 32. 6. 19. when they provoke him to anger but is very slow and backward thereto And as we may be confident and safely conclude that no tender-hearted Parent who hath no Pleasure to whip his Son hath much less any Pleasure to kill him and to bereave himself of him for ever So likewise we may more confidently perswade our selves That the God and Father of all who now chastens not Sinners for his Pleasure hath much more no Pleasure to cast them into Hell-fire where their worm dieth not and their fire is not quenched Heb. 12. 10. And they that will entertain and hold fast such thoughts of God as these That though he doth not willingly afflict the Sons of Men yet he hath a secret Delight or Pleasure in their endless and eternal Ruine and Misery must turn their Reason out of the Doors of their Souls that they may keep their unreasonable groundless and absurd Opinion in possession But the Apostle tells us That such as consent not to wholsom words even the words of our Lord Jesus Christ they are fools knowing nothing as they ought to know but doting about Questions and strifes of words whereof cometh envy strife railings evil surmisings c. And he therefore thus counsels from such with-draw thyself 1 Tim. 6. 3 4 5. 8. And lastly It also appears and is hereby evidenced That the Lord God hath no pleasure in the death of the wicked By the Afflictions and Judgments which he now executes and infflicts upon them for though he doth not willingly afflict as hath been said before yet he doth afflict Verily he is a God that judgeth in the earth He forms the Light and creates Darkness He makes Peace and creates Evil To wit Evil of Affliction and Judgment Isa 45. 7. Amos. 3. 8. And this doth evince and evidence to us That he hath no delight in their destruction in that he makes use of such Methods for their Amendment as are strange and grievous to him which will yet further also appear if we duly consider these two things Namely 1. The Reason or Motive of his Afflicting and Judging them and that is His love and merciful kindness towards them towards their Immortal Souls Indeed we are apt to look upon Afflictions as Tokens and Testimonies of his hatred towards us But in so doing we judge according to outward Appearance and do not judge righteous Judgment for his love moves him to correct us when our need requires it and so it doth towards the righteous And his trying them is opposed to his hatred Psal 11. 5. Hence the Apostle saith My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth and scourgeth every Son whom he receiveth Prov. 3. 11 12. with Heb. 12. 5-7 Yea and it is out of love towards men generally that he doth try them and correct them for their Faults and Follies Hence Job breaks forth into Admiration and saith What is man that thou shouldst magnifie him that thou shouldst set thine heart upon him to wit thy love and affection that thou shouldst visit him to wit with Afflictions and Corrections as Ps 89. 32. every morning and try him every moment Job 7. 17-19 And when the Angel and Church of Laodicea were become
it from us or from any thus to turn the truth of God into a lye as we are too forward to do How shall we that are dead to sin to wit by the Death of Christ live any longer therein Rom. 6. 1 2 3. See also Rom. 3. 3-8 Gal. 5. 13. But now to rhe end we may not think that what God swears to the truth of is in favour to our sins but in love to our Souls Therefore he not only swears Negatively I live saith the Lord God I have no pleasure in the death of the wicked But also Affirmatively But I have pleasure that the wicked turn from his way and live In which he plainly intimates to us his Abhorrency of Sin while he assures us of his love to Sinners and of his no-pleasure in their everlasting misery and perdition That none of us should wrest his Sayings to our own destruction as 2 Pet. 3. 16. But to this we may have further occasion to speak somewhat in what follows and therefore shall here add no more to it 2. In that this is also contained in what the Lord God swears to to wit That the wicked turn from his way and live Herein is also intimated to us That the wicked may turâ— while it is called to Day from his wicked ways and live He may turn there-from possibly and successfully This is also implied and supposed in this Oath For we cannot reasonably believe that this most Excellent One would so solemnly swear that he hath pleasure in that which is utterly impossible for his Creatures to do or which he doth not render or make possible unto them as we may afterwards further shew But that such may turn appears 1. In that he hath opened a Door of Repentance for poor sinful wicked Ones in and by the Death and Resurrection of Jesus Christ our Lord. We were indeed Gods banished Ones 2 Sam. 14. 14. And no man could by any means redeem his Brother nor give to God a Ransom for him Psal 49. 7. But God hath prepared himself a Lamb for a Burnt-Offering and hath accepted a Sacrifice He that was in the form of God and thought it no robbery to be equal with God made himself of no reputation without controversie or confessedly Great is the mystery of godliness God was manifest in the flesh Gods own Son was made of a Woman and so became our Goâ— our Kinsman and Redeemer Thereby the Right of Redemption appertained to him Lev. 25 48 49. And He by the Charity of God tasted death for every man and rose again the third day according to the Scriptures and gave himself a Ransom or Price of Redemption for all men whereby he hath redeemed us from the Curse of the Law being made a Curse for us And hath opened away for our being brought back to God He hath broken the Gates of Brass and cut the Bars of Iron asunder Oh that men would praise the Lord for his goodness and for his wonderful works to the Children of Men. Psal 107. 15 16. Christ once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit 1 Pet. 3. 18. The Law opened no Door of Repentance but it clapt the Curse upon every one that did not perfectly and constantly keep and observe it As the Apostle saith As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things written in the Book of the Law to do them Gal. 3. 10. But Christ hath opened a way and is the way by which any sinful One may come unto God John 14. 6. He is the Door by which any one may enter into the Fold because he died for All yea rather is risen again without which we had been necessarily left in our sins there had been no Repentance from them nor Forgiveness of them John 10. 9. 1 Cor. 15. 15-17 Heb. 9. 22. And in his Name there is preached Repentance unto all Nations even unto the greatest and most notorious Sinners while men are joyned to all the living And our Lord Jesus was sent and came not to call the Righteous but Sinners to Repentance And answerably did so even the greatest Sinners while he was upon the Earth Matth. 9. 11-13 Mark 1. 14 15 And sent forth his Apostles to preach not the Law but the Gospel that men might repent Matth. 10. 7. with Mark 6. 12. So when he was Raised again from the Dead he enlarged their Commission and commanded them to go into all the World and preach the Gospel to every Creature of all the Nations of Mankind and there-with to call to Repentance to repent and turn to God and do works meet for repentanee Mark 16. 15. with Luke 24. 46 47 48. Acts 26. 17 18-20-23 God now commandeth all men every where to repent Because he hath appointed a day in which he will judge the World in righteousness by that Man whom he hath ordained having given or exhibited faith unto all men in that he hath raised him from the dead Acts 17. 30 31. Rev. 14. 6 7. And upon this ground the Wicked and Ungodly are expresly called upon to turn from their Iniquities because Christ who was delivered for their Offences is raised again As it is said Let the wicked forsake his way and the unrighteous man his thought and let him return unto the Lord and he will have mercy upon him Isa 55. 3 4-7 with Acts 13. 34. 2. It further appears also That the wicked may turn from their evil and wicked ways while it is to day not only because they are called to Repentance and commanded to Repent as is said But also because he who thus calls and commands them doth also enable them so to do especially where the Scriptures are vouchsafed and the Gospel is plainly preached to men The wisdom of God doth not only call unto such as have long loved simplicity delighted in scorning and hated knowledge and saith Turn ye at my reproof But to encourage and enable them so to do she adds Behold mind and consider this well I will pour out my spirit unto you to wit to strengthen them to what she requires of them she doth not call them to repentance simply but also stretcheth forth her hand to help their Infirmity and relieve their Impotency Prov. 1. 22 23 24. In saying That the wicked may turn from their wicked ways we do not suppose nor believe that they have any sufficiency of themselves so to do as of themselves or that they have naturally any freedom of will or power to turn themselves for in them there dwelleth no good thing but they are carnal and sold under sin Rom. 7. 14. But we are assured from the testimony of the Lord that he who sent his Son into the world to be the Saviour of the world hath also exalted him to his right