any because the thing is not nor can be by which salvation should be to wit Innocency recalled and all fallen equally from it as all were equally in the loynes of the transgressor Therefore the lost state of innocency in respect of Adam can render us neither excusable nor inexcusable in respect of Christ for the objects are different Adam hath his doom on himself and his posterity to wit mortallity the which the comming of Christ did not prevent but it must passe over all and then comes in Christs Redemption an endlesse immortallity which hath its own extrems Salvation by obedience condemnation by disobedience as the other had continuance of that state if he forbore the forbidden fruit Death in the day that he did eat thereof So that the clemencie of his mercie and the severity of his justice was and is ever versant in the obedience or disobedience of one and the same thing therfore every one whose restored immortality is eternally condemned in Hell that condemnation is of himselfe and not of Adam Concerning the torments of the damned in Hell many conceive that the paine of losse which they shall indure will be greater then the pain of sence but if those that perish had not such sufficiency of means afforded them as that they might have come to life and happines then there can be no pain of losse to any of them for that which a man never had nor never was in possibility to obtaine he can in no sense be said to lose the consideration of all that glory the Saints injoy affords them no ground to check or blame themselves for seeing they themselves by all the means which was afforded could not attaine unto it they cannot blame themselves for not being possessed of it yea instead of trouble of conscience and anguish of soul in this respect they may have some comfort and ease from this consideration that their miserie was unavoidable and the others glory not attainable by them But it may be objected that they lost what God gave them in Adam and this may be horror of conscience to them Answ No man shall ever perish in Hell for Adams sin as is already manifested but if they should yet still the case would be alike for they were lost before they were born and they have no more reason to blame themselves for what Adam did before they were borne then an Heire hath reason to blame himself because his father spent his inheritance before he was borne Now I shall speake somewhat of those Scriptures which are usually urged against the universallity of Gods love some of them speaking of Gods hardening of men so that they could not believe others of his withholding that meanes from them without which they could not attaine unto faith and so unto eternall life And first I shall begin with those Scriptures which speak of Gods hardning of men amongst them with the 9. chapter of the Romans from the 11 vers to the 23. from whence the great and main Objections are gathered the words are these For this is the word of promise at this time will I come and Sarah shall have a Sonne and not onely this but when Rebecka also had conceived by one even by our Father Isaac for the children being not yet borne neither having done any good or evill that the purpose of God according to election might stand not of works but of him that calleth it was said unto her the elder shall serve the younger as it is written Iacob have I loved but Esau have I hated what shall we say then is there unrighteousnesse with God Godforbid for he saith to Moses I will have mercie on whom I will have mercie and I will have compassion on whom I will have compassion so then it is not of him that willeth nor of him that runneth but of God that sheweth mercie for the Scripture saith unto Pharoah even for this purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the earth therefore hath he mercie on whom he will have mercie and whom he will he hardeneth Thou wilt say then unto me why doth he yet find fault for who hath resisted his will Nay but O man who art thou that replyest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the Potter power over the clay of the same lump to make one Vessell unto honour and another unto dishonour What if God willing to shew his wrath and to make his power known indured with much long suffering the Vessells of wrath ficted to destruction and that he might make knowne the riches of his glory on the Vessells of mercie whom he hath afore prepared unto glory Now if we say that God would the salvation of all they tell us that God did hate the most part before they had done evill as he did Elau If we say that God useth means to soften all mens hearts to bring them to repentance they say that as he shewes mercie to some in this kind so he hardens others and that meerly of his will he hath mercie on whom he will and whom hee will he hardeneth If we say that it is unsuteable to God who is love 1 Ioh. 4.8 to the gospel which brings salvation to all Tit. 2.11 which is glad tydings of great joy to all people Luk. 2.10 to all the la mentations Protestations and professions of God in the gospel they tell us we must not dispute with God and though we cannot make it out we ought to believe it They say Paul himself was at a stand in this thing and could give no other answer but that God might doe with us as the Potter with the clay make some of us for Heaven and others for Hell and that we ought not to say unto him what doest thou so that men from a misunderstanding of this Chapter doe strengthen themselves against the most plainest and evidentest arguments that are or can be drawn from what the Scriptures speak of the nature of God or of the gospel answering all in the words of Paul Nay but O man who art thou that disputest with God Yet we know that it was usuall with the Saints in former times to draw conclusions and arguments from the Attributes of God so Abraham shall not the Judge of all the Earth dee right Gen. 18.25 But if God be bound to no law how can he be unjust or if Abraham could not have comprehended what had bin just and what unjust for God to doe he would not in the presence of God have so determined as he did The Author to the Hebrewes having spoken of the promise and Oath of God to blesse the Heires of promise adds these words That by two immutable things in which it was impossible for God to lye we might have strong consolation who are fled for refuge to lay hold upon the hope
it if it doe evill in his sight he may repent him of the good vvherewith he said he would benefit them So that if the House of Israel seek not after his righteousnesse but labour to establish their owne then he may destroy them notwithstanding all the promises he hath made unto them For he is not so bound by any promise that he hath made but he is at liberty to punish those that rebell and doe vvickedly as on the contrary his threatning to inflict judgements on a people hinders him not from shewing mercie to the penitent as yet forty daies and Nineveh shall be destroyed where though no condition be exprest yet this condition vvas implyed it they doe not repent and vvhosoever pleads against this upon vvhat pretence soever pleads against the vvill and counsell of God for vvhat if God vvilling saith the Apostle to shew his vvrath and make his power known indured with much long suffering the Vessels of wrath fitted or made up to destruction and that he might make knowne the riches of his glory on the Vessells of mercy which he had afore prepared unto glory even us whom he hath called not of the Jewes onely but also of the Gentiles vers 22 23 24. That is if God will manifest his power and wrath on such as do not believe be they Jevves or Gentiles vvho are fitted for destruction by their vvickednes in abusing all the goodnes and patience of God towards them and the riches of his mercy on such as believe who art thou that thou shouldest resist the vvill of God But whereas it is conceived by some that God doth make some men of purpose to damne and to destroy them and so hardens them that they may bee fitted for him to shew his wrath towards them and all meerly of his will without consideration of any evill in them as this is very contrary to God and the gospel as is elsewhere manifested so it cannot be the meaning of this place for when the question is made to Paul why doth he yet complaine for who hath resisted his will if he mean such a will as this that God doth make or raise up some men whom meerely of his will hee hardens and others whom meerly of his wil he softens then Paul doth not answer to the question he himselfe propounds for his answer proves nothing but what is granted in the Objection yea it is the ground of the Objection for the Objection is why doth God complaine the ground of it is seeing he doth whatever he will hee hardens and softens whom he pleaseth Paul answers that God may doe with men what he will as the potter with the clay but though he may doth do what he will yet the objection remains still why doth he then complaine of what is done for as the pot doth not say to the potter why hast thou made mee thus so the potter doth not complaine of the pot which hee hath made according to his will saying why art thou thus made for then the pottter must be angry with and complain of himself that made it so but the reason why God was angry with them was because they sought righteousnesse as it were by the workes of the Law and not by faith and that is given also as the reason why they did not attain to the Law of righteousnesse as is evident in the 31 and 32. verses of this Chapter but Israel which followed after the Law of righteousnesse hath not obtained to the Law of righteousnes wherefore not because they were not elected but because they sought it not by Faith but as it were by the workes of the Law for they stumbled at that stumbling stone c. Novv let us take the advice of the Apostle Peter in his 2. Epistle 3. Chapter and 15 Verse and account the long-suffering of God salvation even as our beloved brother Paul also in all his Epistles saith hee hath Written unto you according to the Wisdome given unto him and though some things in Pauls Epistles as in particularin this Chapt. be difficult and hard to be understood yet let us be carefull that we do not make the patience or forbearance of God destruction to any man for bee is not willing that any should perish but that all should come to repentance as it is in the 9 verse of the forementioned Chapter Ioh. 12.39.40 therefore could they not believe because Esaias said againe hee hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heale them hence it is inferred that as God affords some men meanes sufficient to beget faith in them so he blinds the eyes and hardens the hearts of others that they cannot believe I Answer first where it is said they could not believe and that God blinded their eyes and hardened their hearts that they should not believe neither of these expressions implies any naturall inability or want of power in them to believe onely it declares that what God fore saw and by his Prophet foretold could not but bee fulfilled For could would and should are signes of one and the same moode and where it is read that they should not c. it may be as truly and more properly be read that they would not And therefore wee may observe that these very persons are exhorted to believe in the 36 verse and in the 37 verse Christ complains that though he had done so many miracles before them yet they believed not on him but if God had hardned their hearts that they could not believe Christ vvould not have admired at their unbeliefe and there were no emphasis in Christs doing so many miracles before them for if their condition were such that though many miracles were done before them they could not believe then one miracle had bin as proportionable a meanes to worke faith in them as many and where Christ did one miracle before them if hee had done a thousand and withall so blinded their eyes and hardned their hearts that they could not believe their unbeliefe had bin no more strange nor no more to bee complained of then if hee had done nothing And for the meaning of the place I conceive it to be none other then this that God fore-seeing and by his Prophet foretelling the unbeliefe and blindnesse of the Jews notwithstanding all the meanes which God had afforded them it could not be but the Scripture and word of God must bee fulfilled as was formerly exprest and in that sence they could not believe as Judas could not but betray his master and as the souldiers could not but part the garments of Christ cast lots for his Vesture and pierce his hands and his feet and the like Obj. But it is said they could not believe because God had blinded their eyes c. Answ God doth not possitively blind the eyes nor harden the hearts of any God doth not
set before us Heb. 6.18 but if we affirm that notwithstanding all the promises and proffers of God to doe good unto men in his revealed will and word he may in his secret will intend the contrary what do we lesse then affirme that God may lye Againe the Author to the Hebrewes useth this Argument to perswade the Saints to persevere in well doing That God was not unrighteous to forget their work and labour of love that they shewed towards his name chap. 6.10 And againe he perswades them to bee content with such things as they had because God had said hee would not leave them nor forsake them chap. 13.5 but if they had thought that God might have a secret will which might not agree with what he reveales it would not have been sufficient satisfaction for Paul to tell them that God had said it unlesse he could make it also to appeare that he meant and intended what he spake we are also to be like our heavenly Father and especially in this that we love the evill the unjust our enemies those that hate curse persecute and despightfully use us Matth. 5.44 45 48. Luk. 6.35 36. but if Gods love in bestowing means and mercies on the wicked be to harden them to make them vessells of wrath on which he may shew his wrath and make his power known who amongst our selves would not be ashamed to shew mercie according to such a patterne to do men good that wee may have occasion to inflict evill it s like the mercy of those which when by torments they have almost deprived a man of life will give him some Cordiall to revive him that they may further torment him but God is righteous just gracious mercifull sincere faithfull and all his promises and his proffers are in truth And what Paul spake of the Gentiles Rom. 2.14 I may say of God who though he be without law he being Lord of all yet he is a Law to himself he wills and doth all things suteable to his nature to his Attributes and he may aswell cease to be as to will or doe other But against this Doctrine some do Object what is written Exod. 11.12 and 3.22 where God bids Moses to speake unto the Israelites to borrow every man of his Neighbour and every woman of her Neighbour Jewells of Silver and Jewells of Gold now say they it had been wickednesse in them to borrow with an intent never to repay if God had not commanded them but seeing he commanded them they did well for the will word or command of God is sufficient to prove any thing good and just though it appeare unjust to us and therefore wee must not dispute it further Ans First I grant that seeing God doth neither will nor command any thing but what is just his will word or command is sufficient to prove any thing to be just But secondly seeing God wils and commands nothing but what is just and hath given us reason and understanding to judg what is just and vvhat is unjust it concernes us to be very carefull as wee tender the honour and glory of God that wee believe no word to be spoken nor action done by God which vve our selves see to bee unjust for if wee professe to believe God to be love just mercifull sincere faithfull and yet believe that God made some men to destroy them without pre-consideration of any evill or wickednesse which they would commit that he commands men to performe this or that thing and then possitively hardens them that they may not doe it and yet punisheth them for not performing of it that God in his revealed will professeth to love men and to desire their good and salvation and yet in his secret will intends their destruction that he should teach his people to borrow promising to repay but intending to deceive and spoile it is all one as if wee should professe to believe that such a man were very honest just and good and yet withall to say that he would lye steale murther beare false Witnesse and the like which things are inconsistent in man as the former are in God and hee that doth indeed beleeve the one of God cannot possible believe the other Novv the word which we have translated borrow doth properly signifie Aske they shall aske every Woman of her Neighbour c. and so there is no difficultie in the Words for the Jewes were a long time oppressed by the Egyptians who had made them slaves and served themselves of them now vvhen the Egyptians vvere urgent and did hast to send them avvay as a recompence to them God bids them to ask Jewells of Silver Jewells of Gold and Rayment and so they should cloth their children with the spoile of their enemies and oppressors which was but equall and just But now I shall shew what I conceive to be the meaning of the 9. of the Romanes and for the better understanding of it I shall desire you to take notice with me of the drift and scope of Paul therein In the 1 2 3. verses Paul doth solemnely and seriously professe his heavinesse and sorrow of heart for his Brethren and Kinsmen according to the flesh who saith Paul are Israelites to whom pertaineth the adoption the glory the Covenants the giving of the Law the service of God and the promises whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen verse the 4 and 5. then in the beginning of verse 6. Paul prevents an objection which might be made to this effect If we who are Israelites to whom pertaineth the adoption the glory the Covenants the giving of the Law the service of God and the promises come short of righteousnes justification life and salvation then the Word of GOD the faith of GOD the promise of God takes not effect like unto that which is Written Chap. 3. 3. what if some did not believe shall their unbeliefe make the faith of God without effect Make the word and promise of God false God forbid saith Paul vers 4. yea let God be true but every man a lyar c. Now in this place Paul endeavours to Answer this Objection more at large from the latter part of the 6. Verse to the end of the Chapter so that the thing which Paul in this Chapter undertakes to prove is that though many yea the most of the Jewes should perish in their wickednesse and unbeliefe yet God would be just righteous and true in all his words and workes and that every jot and tittle of his word would take effect And first Paul tells them that they were mistaken in that they did conceive themselves the children of God because they were Children of the flesh of Abraham for saith he all are not Israel that are of Israel neither because they are the seed of Abraham are they all children but in Isaac shall thy seed bee called that is they which are
he hath left the most part of men being fallen in irrecoverable condition That God calls upon men to do that which they are unable to perform and yet damns them in hell fire for not performance That God calls invites and perswades men by his ministers to believe that they may have life and yet hath no life for them nor intention that they should live that the end of God in sending meanes and bestowing mercies on the most part of the Sonnes of men is onely to harden them to make them vessells of wrath to fit them for destruction These things I say caused mee to publish these few lines of the love of God to all for ' its impossible that men should ever bee established in the love of God whiles their minds and consciences are bewitched with such strange conceits of him The glad tydings of the Love and grace of God in Christ is plaine and easie to be apprehended by the meanest capacity and if it were delivered with plainnesse and simplicity it would manifest it self to every mans conscience with power and efficacy But the teachers of the people cause them to erre they lead them in darke and sad waies they possesse them with false and wicked Principles and thereby keepe them in bondage terrifying and comforting them according to the visions of their owne heart They have brought up another gospel I may say other gospels though indeed they be no gospels but onely dreames and delusions whereby they deceive the people leaving them in darknesse filling the World with disputes They instead of revealing the gospel have hid it from the eyes of men for no men are more resolvedly ignorant therof then those which would be thought the most knowne men They are more peremptory in their conclusions then seaven men that can render a reason for what they say yea they despise and trample on reason as low carnall and not to bee exercised in divine things they speake in a dialect that none can understand but such as are like unto them as some of them will affirme as though God would have mens affections run without or before their judgement to believe or doe that which they cannot give a reason of Those that deny the universall love of God are the men that thrust out the gospel and bring in the Law that throw downe Christ and set up themselves that ground their comfort more in their owne humiliation then in Christs more in what they doe then in what Christ hath done more in their owne grace then in the grace of God they bound and limit the love and death of Christ to some few persons onely and therefore they must find out somthing to distinguish them from others which may serve as a ground of their faith that Christ dyed for them and not for others Hence it is that they lay the ground and foundation of their peace and comfort in legall terrors preparations marks signes and qualifications In humiliations they have bend below others and therfore thinke they have ground to exalt themselves above others But whiles the ground and foundation of their comfort is in themselves it must needs be uncertaine and unstable as they themselves are when their spirits are composed and they find themselves well affected they conclude they have faith and are in the love and favour of God It is but a little and they are in another temper otherwise disposed and then they cast away all peace and comfort and will by no means entertain any thoughts of the love and grace of God to such sinfull wretches as they are What is this but to put their preparations qualifications and dispositions in the place of Christ and so to live and die as those appeare or are withdrawne hence it is that so many poore soules are distracted for want of the apprehension of the love and grace of God towards them in Christ that some of them are continually tosled up and downe one day lifted up to heaven and another day cast downe to hell in their owne apprehensions others continually cast of comfort all their daies being so terrifi'd with horror and amazement of spirit that they are unserviceable to God and man of which many destroy themselves and others hardly escape whereof we have wofull and continuall experience many sweet and excellent spirits have beene possessed with those dangerous doctrines which are destructive to the manifestation of the love of God unto them it is time for men now to awake out of sleep and to abandon these horrid opinions and not to suffer themselves to be deluded and led into such palpable and absurd errors the absurdity of them being so manifest that he that runs may read it a child may discover it for to limit the love and death of Christ to some few persons onely and to perswade men to peace from that doctrine is to build without a foundation to shew unto them broken Cisternes that will hold no water so that it is a marvell that all that feare God holding that opinion are not in the like distempers and distractions that others are seeing they are taught to deny that doctrine which is the ground of true peace and comfort the universall love and grace of God in Christ towards mankind I have demanded of some that deny the love of God in giving Christ for all how they know Christ dyed for them they Answer because God hath perswaded their hearts to believe which in effect is they believe because they believe but true faith clozeth immediately with God in his word God hath spoken and therefore I believe is the voice of Faith and not I beleeve and therefore God hath spoken wee must not make a groundlesse faith the ground of our faith for then wee shall multiply fancies instead of faith God is love this love is manifested to all the Sonnes of men in giving Christ that they all might live through him GOD would have all men to confide in and cast themselves upon this his love and goodnesse and it shall goe well with them The foundation is firme the bed is large if we ground our peace here our peace vvill bee firme and stable like Mount Sion which shall never bee moved like GOD himselfe But those that teach that Christ dyed onely for a few take away the true gospel and ground of faith and introduce a false gospel which affords men no ground to believe and hence it is that they have raised another error to maintaine the former that men by all the meanes which was afforded in common where the gospel was preached could not believe And indeed were their doctrine true that Christ dyed onely for some I should agree with them For it would of necessity follow that no man could believe seeing God in the dispensation of the gospel spake to all men in generall but to no man in particular or by name yet they say that they believe and that their faith is fixed on the word of GOD