world he should not have gone to the world to come therefore by his fall he lost no happinesse nor eternall life in that world for he could not by that fall lose more than he had and was to have death is according to nature but to attain immortality is above nature Adam being earth and from the earth his enjoyment life and loss and punishment must of necessity be earthly how cometh he then by his fall to be capable of a punishment never to end unless by his fall he could purchase eternall life which none will affirm eternall life cannot be by the first man much less by Sin I deny not but the wages of sin is death Rom. 6. 23. there is a difference to be put between a naturall death and a judiciall death the first is from nature the second is from sinne if the common death that all die Hebr. 9. 27. were the punishment of sin as most men think then Christ by freeing his from the punishment of sin by bearing death for them of necessity he must free them from dying a naturall death but Christ freeth not his from a natural death yet freeth them from the punishment of sin therefore to die the common death is no part of the punishment of sinne for where sin is satisfied or pardoned or forgiven the punishment is not inflicted if it be how is it forgiven even men when they pardon inflict not the punishment all confess some mens sins are pardoned how then cometh it to passe that they die for sin whose sin is pardoned He that keepeth my saying shall not see death John 15. 21. is not to be referred to a naturall death but to perish a judiciall death John 3. 16. the Scripture declares that there shall be a Resurrection of the dead the just and unjust Acts 24. 15. the unjust would enter into life but shall not John 5. 20. Unto whom I swore in my wrath that they should not enter into my rest Psalm 94. 11. Hebrews 4. 7. and your selves thrust out Luke 13. 28. when they rise to judgement at the last day they shall be consumed with the earth by fire that 's their end so that not to enter to be thrust out the second death and to perish is one thing if they live for ever and have eternal life how do they perish and how is the end of those things death Rom. 6. 21. if there be no end to be carnally minded is death Rom. 8. 6. how is this true if they live for ever and not die Sin being a transgression of the Law is a legall sin and so is to have a legall punishment for some sins is death Rom. 6. 23. inflicted by God as Gen. 38. 9 10. and by man a legall death is not from nature but from sin and is a second death if a man for murder be put to death in dying he dieth the first and second death for in dying he dieth a naturall death and a judiciall death this later is a second death in that it is not from nature but from sin Men put the stresse of the punishment of sinne upon the second death but what that second death is they cannot agree among themselves the Ministers in their late Annotations on the Bible on Revel. 20. 9. on such the second death hath no power interpret it not to be destroyed by Antichrist nor by the Turk v. 9. so then according to their interpretation it is not a punishment never to end Mr. Perkins saith the second death is a totall separation from God if so it is not a punishment without end and in that God is every where Psal. 139. 7 8. if they be anywhere how are they absent from God If the second death be a death it is not a life of misery never to end that is not a death unless eternall life be a death they confess eternall life in misery is worse than death if so then it is not a death but another thing The fiâ—st death is the destruction of the body a separation of soul and body the second death must be like it the second death is an image of the first else how is it a death and a second death the second Adam being man was an image of the first the Scripture saith the second death is like the first Luke 6. 1. the second is like to it Matth. 22. 39. Therefore as the first death so the second is a separation of soul and body else how is it a death or a second death Reuben by going into his fathers bed deserved a judicial legal death but did not die for it Gen. 49. 3 4. 35. 22. 1 Chron. 5. 1. let Reuben live and not die Deut. 33. 6. a judicial or second death the Jewes Onkelos read Deut. 33. 6. let Reuben live and not die the second death and Ionathan on Isa. 65. 6. I will deliver their carkasses to the second death vers. 17. the Lord will slay them with the second death by which it appears the Jewes count the second death is to be slaine and if so it is not a life of misery never to end as some say the book of the Revelation speaks of the second death Doctor Featly and Dr. Lighâ—foot and others say that book treats of the Church and things done in this world and if so then the second death is a punishment of this life they also interpret Heaven in that book to be the Church and the late Annotat. Bible and Mr. Brightman and others on Apoâ— 20. 10. say that the Devil in that place is the great Turk It is their opinion that say the wages of sin is not death they say it is a life of misery never to end which is worse and more than death therefore their opinion is contrary to the word that saith it is death filled with all unrighteousnesse haters of God despitefull proud inventers of evill things they that commit such things are worthy of death Rom. 1. 31 32. these are great sinners yet the word saith not that they are worthy of more then death and therefore why should any say they are worthy of more then death and if the end of these things are death Rom. 6. 21. therefore there is not any thing to come after death 2 Kings 7. 4. the soul that sinneth shall die Ezek. 18. 14. 26. that is all that sin doth bring forth God in giving his Law did express the punishment of the breach of it saying in the day that thou eatest of that tree thou shalt surely die Gen. 2. 17. dying thou shalt do that is naturally and judicially not touch it leâ—t ye die Gen. 3. 3. to bear iniquity is to dye for it Levit. 22. 9. Numb. 18. 22. that one man dye for the people Joh. 18. 14. the body is dead because of sin Rom. 8. 10. he that is dead is freed from sin Rom. 6. 7. neither sin nor punishâ—ent hath any thing to do with a dead man this iniquity shall
us so to conceive p. 1014. also they say in Hell is inward and outward darknesse 2. A lâ—ke of Fire and Brimstone 3. Fire unquenchable 4. Worm and prick of Conscience 5. Malediction 6. Desperation second death Christ suffered none of these therefore Christ suffered not the torments of Hell to be ever in these in that place they will not say Christ is how in if Christ had suffered the pains of the damned yet unlesse he suffer them without end Christ suffered not the punishment of the damned in Hell which they say we were to suffer also they say they suffer not those torments without sinne and desperation will any say Christ so suffered also they say in Hell they shall see the story of their sins before their eyes the wrath of God lying upon them for their sinnes cruell indignation horrible outcries blasphemies fretting for horrible torments endlesse pains without all hope or comfort who dare say Christ suffered any of these some that are for the torments of Hell confess that it stands not with the dignity and worthiness of Christs person nor with the holinesâ—e of his nature nor the dignity of his office to suffer in that locall place eternally finall rejection with desperation with the worm of conscience agreeth not to the holiness of his person finall rejection Christ suffered not nor eternall flames nor the second death for Christ to suffer these were to destroy the work of our Redemption Christ could not be subject to destruction Willet Synops p. 1009. Christ suffered none of these punishments therefore he suffered not the torments of Hell Christ was heard in that he feared Christ did not fear the torments of Hell therefore he did not partake with us nor deliver us from them Christ did not deliver us from any thing which he suffered not eternal fire in Hell he suffered not nor are the pains of this life the paines of Hell therefore if there be any such Hell or punishment Christ suffered it not and therfore we must suffer it see ye not whither this their Doctrine tends to overthrow the sufficiency of Christs suffering and our comfort in leaving us to suffer the said torments our selves Christ leaving his suffering an example if we suffer with him c. Rom. 8â— 17. Must we suffer the torments of Hell I believe Christ hath born the whole punishment of sinne in it I am saitisfied and desire no more but how Christ suffered the torments of Hell I nor them selves see not they say Christ being God made an infinite satisfaction paying at once upon the Crosse that which we should have been ever a paying I grant Christ is God but the Godhead did not nor could not suffer if the Godhead of Christ was to make satisfaction to God is to say God satisfieth God and if Christ as God was to make satisâ—actâ—on to what purpose was Christ to be made man and die if ye say Christ was to make satisfaction in both his Godhead and Manhood doth the Godhead need the help of the Manhood to make satisfaction It is not proper to say God was to be satisfied for he was never unsatisfied God is perfect infinite happy unchangeable how is he so if he were ever unsatisfied to say God is or ever was unsatisfied is in effect to deny the being of God to say he is not happy for satisfaction and content belong to happiness where there is no satisfaction there is no content because no perfection God is one to us there is but one God God was in Christ reconâ—iling the world to himselfe 2 Cor. 5. 21. that is Father Word and Spirit God is one not one Divine Nature in Christ satisfying and another in the Father satisfied but the Father in the Son God in Christ the essence of God is one and the same reconciling the world to himselfe God was never unreconciled to the world its onely man that is at enmity and unreconciled therefore it is said he reconciled them to him the change is in the Creature not in God Mal. 3. 6. if the Manhood of Christ was to make satisfaction to God how can man that is finite satisfie that which is infinite unlesse you will affirm the Godhead of Christ did suffer there was not any thing to suffer but the Manhood of Christ can the suffering of man satisfie God man is finite so is all he doth sin is a transgression of the Law sin is a disorder of the Creatures first and chiefe being which stands in righteousness and is an eclipse of the glory of man Sinne is a defect and discovery of the weaknesse and mutability of the reasonable Creature sin cannot impeach God If thou sinnest what doâ—st thou against him or if thy righteousnesse be multiplied what doest thou unto him if thou be righteous what givest thou unto him or what receiveth he at thy hand thy wiâ—kedness may hurt a man as thou art and thy righteousnesse profit the Son of Man Job 34. 6 7 8. God hath all satisfaction in and from himself not from any thing without or besides himself God gave not a Law to himselfe to satisfie but to man the Law belongs onely to the humane nature therefore Christ was a man He took on him the form of a servant and became obedient to death the deaâ—h of the Crosse Phil. 2. 7 8. a body Heb. 10. 10. obedience belongs to the humane will The man Christ made a curse for us hee was bruâ—sed for our iniquittes and with his stripes we are healed Isa. 53. 5 10. it was blood that washed away our sinnes Rev. 1. 5. therefore it is said By the obedience of one man we are made righteous Rom. 5. 10. the word saith not by the obedience of God nor of God Man God is satisfied but by the obedience of one man we are made righteous the man Christ Iesus 1 Tim. 2. 5. the worthinesse of Christs person did not abolish the equity of the Law of God and exempt him from suffering that he ought to suffer Luke 24. 25. Some say the suffering of Christ was infinite but the Word saith not so the punishment of sin is death he tasted death he died for us it is no infinite thing to die they reply the sin of man is infinite because against an infinite God to say sin is infinite in a strict sense is to attribute too much to sinne and too little to God to give that to sin which is proper to God to equall sin with God is in effect to deny the being of God because there can bee but one infinite also to say sin is infinite is to make all sin alike equal for there is no degrees in that which is infinite sin not being infinite needs not an infinite satisfaction they say infinite Majesty offended infinite punishment imposed but it 's but their say so because it is without and besides the Word of God the punishment of sinne is not to be taken from the inâ—initenesse of God
the present they hope to make God amends for all as an Arminian being drunk said that he was now in the state of damnation but he said he would be in the state of grace to morrow so he comforted himself The lives of many Heathens that have denyed the resurrection of the body and therefore did not hold a hell of torment after have been better then many that seek to escape Hell and get Heaven by their works 2. If fear of hell were a preserver against sin then those that are delivered from the fear of hell that believe they shall be saved they should sin more then others but we find the contrary that none more free from sin then these 3. Experience teacheth that the fear of hell though at first it startleth frighteth men yet that is soon over and is no preserver against sin I knew one set before him the the torments of Hell to keep him from sin and finding that would not do he added vows and curses to keep him from sin I knew another wished the Devil to take him soul and body if he did not doe the thing he spake of and I knew he did it not another wished he might sink into Hell presently if he did the thing he spake of yet did do it before he went from the place the reason is because the lusts of men are stronger than the fear of hell resolutions and curses 2. Because men are given up to their own hearts lusts it may be that they may find that liberty to sinne is the greatest misery and bondage in the world it hath all misery in it whether they sinne with more or lesse feare and could enjoy all the pleasures of sin for a season they will finde they have made a bad bargain of it What fruit had ye of those things whereof ye are now ashamed Rom. 6. 21. If I sin thou markest me Job 10. 14. Be sure your sinne will finde you out Numbers 32. 23. In keeping thy commands there is great reward Psal. 19. 11. in breaking them a great punishment loss of inward peace and comfort a guilty accusing conscience disgrace affliction losses crosses and death the bloody and deceitful man shall not live out half his dayes Psal. 53. 23. I will curse your blessings Mal. 2. 2. see Deut. 28. 3. Men sin beeause they are led captive by the Devil at his will 2 Tim. 3. 6. 2. 26. also men sin because they are under the Law so long as a man is under the law sin will have dominion over a man Rom. 6. 14. Sin shall not have dominion over them that are under grace 4. Men sinne because they have not received power from on high against sinne untill they receive that power they cannot but sin Thou hast led captivity captive and given gifts for men Psal. 68. 18. untill Christ by his spirit set the soul at liberty it is in bondage and enthralled to base lusts But if the son shall make you free ye shall be free indeed John 8. 36. but not till then see Eccles. 8. 11. the punishment of the Magistrates keeps men from abusing others more than fear of Hell men would be exceeding dissolute if under no Discipline of Superiours 5. Men go to sin for comfort sweetnesse and satisfaction but when satisfied they goe not to sin to act for life is no love to God nor self-deniall nor any spiritualnesse nor will it do them good it 's not accepted of God nor will it continue such so restrained oft-times do exceed all others in sin the spirituall soul that lives in the enjoyment of the love of God needs no such weights to procure its motion he acts from a new life and principle to the glory of God and good of others and in this work and labour of love is more sweetness than is in all the pleasures of sin which are but for a season It is great ignorance for any to think that it is in the power of any man to sinne as much as he will if this be proved all Objections are answered and this the Scripture proves that without the will of God men cannot do any thing not so much as go to a City unlesse God will Jam. 4. 13 15. God worketh governeth and disposeth all things after the counsel of his own will Ephesians 1. 11. 1 Ioh 5. 21. Acts 18. 21. Rom. 9. 18. Who hath resisted his will Gods will is done Luke 11. 2. Hebr. 2. 4. Eph. 1. 5. Acâ—s 13. 20. the measure of mens sins are setâ— men cannot do more nor less than their measure they fill up their measure alway 1 Thes. 2. 13 it was determined how oft Peter should deny Christ Luke 22. 31 34. wiâ—h ver. 61 64. God saith if you will believe him The wicked shall do wickedly Daniel 12. 10. they cannot cease from sin 2 Pet. 2. 14. That which is determined shall be done Dan. 11. 26. he that restraineth the clouds that they drop not down rain he made a decree for the raine Joh 28. 26. and the earth that it bring not forth grass Deut. 2. 23. He that stilleth the winds and the tempest Psal. 107 29 30. that saith to the waves of the sea Hitherto shalt thou come but no further and â—ere shall thy proud waves be stayed Job 38. 11. he râ—straineth men from doing their wills when he pleases they would go further but he restraineth them Job 18. that they cannot doe the things they had appointed to doe Genes 20. 6. 31. 24. 35. 5. 30. 10. Revelat. 20. 3 12. O Lord I know the way of man is not in himselfe it is not in man that walketh to direct his steps Jerem. 10. 23. Psalm 73. Prov. 4. 12. A mans heart deviseth his way but the Lord directeth his steps Prov. 16. 9. The preparation of the heart and the answer of the tongue is from the Lord Prov. 16. 1. The heart of the King is in the hand of the Lord as the rivers of waters he turneth it whithersoever he will Prov. 12. 1. Man his dayes are determined Jo. 7. 1. 14. 5 14. and the bounds of his habitation Acts 17. 26. So are his works and sins surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Ps. 76. 10. Setting aside the opinions and conjectures of mens devised Fables I am fully satisfied with the testimony of the word of God besides their own testimony which is sufficient against themselves with which I see through the thick darkness of the inventions and traditions of men Severall Considerations that there is not to be a punishment after this life that shall never end 1. We doe not finde the place of Hell mentioned in any of the Six dayes work of God if it be a place it is a created place and so a part of the Creation of God the Whale is mentioned in Scripture if there be a place of Hell it is a greater thing and in
not be purged from ye till ye dye then it is purged from them if this iniquity be purged from you till ye dye we learn that death acquitteth Talm. Jerus Sanched fol. 27. Col. 3. After man had sinned God expounded the punishment of the breach of his Law Gen. 3. 14. to verse 20. it is evident that the punishment of the old Serpent the Devill and of the woman and of the man for their sin are onely punishments of this life there is not the least word of any punishment after this life much lesse of a punishment never to end so that by that which is said we may judge of that Mr. Bolton and others say of being everlastingly in a red hot scorching fire depriv'd of al possibility of dying or of being ever consumed in torment eternally they say the fire of hell burneth far hotter then ten thousand râ—vers of brimstone how know they it seeing they never felt it nor they that told you so three drops of brimstone will make one so full of torment that one cannot forbear roaring out for pain yet it must be born so long as God is God O eternity eternity eternity if so they shall have eternall life which is contrary to the Scripture as hath been shewed and is therefore to be rejected also they say that the soul of the wicked goes immediately at dâ—ath to hell to the Devills contrary to Eâ—cles. 3. 21. 12. 7. Gen. 2. 7. Hâ—b. 12. 9. Ezâ—k. 43. 13 14 15. Zach. 12. 1. if the Devills are in hell in torment as they commonly and vainly imagine hell is in the wicked the devils evill spirits are there and rule there in the children of disobedience Eph. 2. 2. 1 Pet. 5. 8. Math. 8. 28. Jud. 14. Math. 25. 29 30 31. Adam in innocency being a naturall man he had the Law of nature written in his heart the breach of that naturall Law caused a temporall curse and punishment and not any eternall they that think eternall life is to be had for our works our well doing are prone to think eternall life may be lost for our not well doing but the way of the Gospel places not eternal life and eteâ—nall death in misery upon our doing Rom. 4. 2 3 4 5. Also the Scripture speaketh not of an eternall death and therefore there is no such thing Proof III. Their opinion of a punishment after this life never to end makes not sin but Christ to be the cause of their so suffering this is evident because if Christ had not come there had been no Resurection and if no Resurrection there could be no suffering of any torment after this life for if no resurrection they should have perished in the grave there had been their end If Christ be not risen they which are fallen asleep are perished 1 Cor. 15. 17 18. that the Resurrection came by Jesus Christ is also evident for Christ saith I am the Resurrection Joh. 11. 75. by man that is Christ came the Resurrection ver. 21. Therefore it is called the Resurrection of Jesus Christ 1 Pet. 3. 21. His Resurrection Romans 6. 5. Philippians 3. 16. 1 Pet. 1. 21. Christ is called the first-fruits because he first rose from the dead after him others if Christ had not risen no man should ever have risen from the dead therefore it is said They came out of their graves after his Resurrection Matthew 27. 5. and in that Christ is the Resurrection and the cause of it in that it came by him sure none will deny that if there had been no Resurrection from the dead there could be no suffering after death so long as God is God therefore it followes if any shall so suffer Christ is the cause of it for without him they could not have lived for ever and therefore not suffer for ever and is it not very hard and unreasonable and contrary to the word to charge Christ to be the cause of their so suffering seeing Christ came in love to the world John 16. 36. to save not to destroy Luke 9. 59. 19. 10. not to make any miserable he came to save sinners 1 Tim. 1. 15. Lu. 4â— 18â— he rose again for our satisfaction therefore if none can so suffer unless Christ be the cause of it there is no such punishment for any to endure never to end Proof IV. The Scriptures declare what Christ came to do namely to deliver us from the hand of our enemies Luke 1. 74 to tast death for every man Hebrews 2. 9. See Lu. 4. 18. the last enemy is death he abolished death 2 Tim. 1. 10 he hath promised deliverance from death and grave I wil redeem thee from death Hosea 13. 14. that keeps my sayings shall not see death Iohn 8. 51 52. O death where is thy Sting O grave where is thy Victory 1 Cor. 15. 55. I will ransome thee from the power of the grave he saith not from the torments of hell nor from the punishment never to end O death I will be thy plagues O grave I will be thy destruction Hos. 13. 4. so that if there be a punishment after death and grave there is no mention of Christs delivering us from that and in that the Scripture saith He is able to save from death Hebrewes 5. 7. is as much as to say salvation from death is sufficient and that there is no farther thing to be delivered from than death and grave if there were deliverance from them had not been satisfactory because not sufficient for if there is to be a punishment after death who shall deliver us from that Christ delivereth from death and grave no further deliverance from any thing is mentioned therefore he hath not delivered his from more and therefore there is no further thing to be delivered from so that ye may see that their opinion makes void Christs suffering and the Saints comfort for if a punishment for ever be due to man for sinne Christ must for ever suffer that torment to free us from it or we must suffer it the Protestant Writers confess that the way and means that Christ freeth us from the punishment of sin is by his suffering that punishment we were to suffer to this the Scriptures agree Galatians 3. 13. Isaiah 53. 4 5 6 7. so that if Christ our surety hath not suffered the said torments for ever then hath not Christ suffered enough namely that which we were to suffer and so not delivered us from the said punishment That Jesus Christ hath not so suffered is evident and confessed by the Protestant Writers some of the Protestants say the reproâ—aâ—es in â—ell suffer the wâ—nt of the vâ—sion or sight of God for ever finall rejection 2. They shall be perplexed with the horrour of a guilty Câ—nscience 3. Deprived of the gifts of the holy Spirit 4. Instead of Vertues they are defiled with Wickednesse Indignation Desperation Christ suffered none of these saith Willets Synopsis pag. 1010. far be it from
such torment no way agrees to the nature of God God is love 1 Iohn 4. 16. it is his nature there is no anger nor fury in love fury is not in me Isa. 27. 4. God wills us to love enemies that abuse wrong and hate us God will do so much more love his enemies Luke 6. 35. if God should only love them that love him doe not the Publicans the same Mat. 5. 46. all that is in God is God is infinite God is love love is infinite without bounds and limits though we in our shallownesse and nâ—rrowness have often set bounds and limits to infinitenesse there was never any beginning in God therefore no beginning of his love the infinite blessed God is one and ever the same I am the Lord I change not Mich. 3. 6. this love delights in mercy and love and not in punishing of sinne that is his strange act Isa. 28. 21. Christ died to answer the Law we brake Christ did not purchase the love of God he loved us before the world began and ever will Joh. 13. 1. God was never without his love nor is ever out of that love Christ saith thou hast loved them as thou hast loved me Joh. 17. 23. at what shall God be angry or unsatisfied for God was never angry with Christ nor his people nor at the being of sin nor at Christ taking our sins upon him for he laid them on him the iniquity of us all Isa. 53. 6. Proof XVI It is not suitable to the mercifulnesse of a father to his child of a Creator to his Creature the work of his hands to impose so great a punishment without end upon any of them that were worse then to forsake the works of his hands and is contrary to Ps. 148. 8. Your heavenly father is mercifull Luk. 6. 36. rich in mercy Eph. 2. 7. the Lord is gracious of great mercy the Lord is good to all and his tender mercies are over all his works all thy works shall praise thee and thy Saints shall blesse thee Psal. 145. 8 9 10. he is good to all he despiseth not any Job 36. 5. no Respecter of persons Acts 10. 34. Proof XVII Sin cannot overcome his love where sin hath abounded grace abounds much more Rom. 5. 20. this declares the mercy of God to be greater then sin if so the grace of God is to all to the worst for sinne abounds in them most and where sinne abounds grace abounds much more if so then all their sins shall be forgiven and if any were so to suffer how hath grace abounded to them much more where sinne hath abounded answer this if ye can with the Lord there is mercy Psal. 130. 7. the Lord is good to all therefore to the worst of men his tender mercies are over all his workes therefore to the worst of men also for they are the work of his hands Job 34. 14. Isa. 64. 8. therefore there is no punishment for any to endure never to end he that bids us not to be overcome with evil but to overcome evil with good he wil not be overcome with evil but will overcome all evil with his infinite goodnes that which is finite cannot possibly overcome that which is infinite Proof XVIII God he is just therefore he will not do any thing but that which is just and right the greatest punishment of the breach of his law is death he will not inflict another much less a worser punishment then he hath expressed in his Law Justice is in number weight measure God requires things equal ye may see the mind of God in his command in forbidding any thing to be done but that which is equal and suitable to the fact as eye for eye tooth for tooth hand for hand foot for foot stripe for stripe Exodus 21. 24 25 26. How much she hath glorified her selfe and livâ—d deliciously so much torment and sorrow give her Rev. 18. 7. what measure you mete to others shall be measured to you again murder an horrible and grievous sin yet it is punished with an equal punishment in this life life for life he that shed deth mans blood by man shall his blood be shed Gen. 9. 6. life for life is equal but to lose life for life and also to suffer so great torment never to end is not equal Proof XIX It is no profit nor pleasure to God for any to suffer such endless torment he hath no pleasure in the death of any Ezek. 18. 31 32. much less can it be any pleasure to him for any so to suffer he desires mercy and not sacrifice Mich. 6. 6. if so he desires not any should be so sacrificed in a torment never to end God abhors cruelty Amos 1. 3 6 13. and casting off pity Proof XX It is not for the glory of God to impose such a punishment upon any glory lieth not in imposing great and terrible punishments that belongs to cruelty is abhorred by the light of nature Glory lieth in great mercy and forgivenesse Exod. 34. 6 7. the greater mercy and forgiveness the greater is the grace and the more is it to the glory of God love covereth all sins Prov. 10. 12. he that covereth transgreâ—sion seeketh love Pro. 17. 9. if man his glory is to passe over transgression Prov. 19. 11. it is for the glory of God to do so much more God made all things and doth all things for his glory he seeketh hâ—s glory in his exceeding greatness and riches of his grace Ephes. 2. 7. it is more for his glory to save all then to save a few the righteousness of one the free gift came upon all men unto justification of life Rom. 5. 18. sin could not hinder Manasses Mary Magdalen persecutors wicked prodigals to find mercy I cannot admit to think any thing that is cruel to be in God in love whose goodness is unsearchable past finding out farre above all we can ask or think there is such a confused noise among men of the grace love of God so many several voices that we are in confusion and know not what to make of it look above and hearken to the sweet voice above in the Region of love what is the voice in Heaven they agree in one there is no voice comes from Heaven but love peace and good will to man let men say what they will I rest satisfied in the voice above that is onely a voice of love and good will it s enough to satisfie any in this doubt and suddenly there was with the Angel a multitude of Heavenly Hosts praising God saying glory be to the highest on earth peace good will to men Luk. 2. 13 14. not onely to some men but to all people v. 10. this is glad tidings indeed good news from Heaven the best news that ever was that God hath good will to men there is no ill will all is good will to men this causeth peace and praise glory be to the highest for his sweet peace and good will to men to all people Conclusion in reading the Scriptures we are not to understand any text in such sense as is not plain in Scriptures or contrary to Scriptures or contrary to the Law of nature or against the general goodness of God to mankind or to lessen the goodness of God or contrary to the gracious spirit and mercifulness of a Saint or contrary to the mind of Christ which he declared when on earth or contrary to the fruits of the blessed Spirit the nature of the love goodness and mercy of God or that shall tend to contradict or lessen the glory of God or lessen the greatness and riches of his grace for it is not to be imagined that God who is onely wise should doe and teach contrary things Sure I am from hence arise no inconveniency to the Gospel nor is it any dishonour to God nor any grief nor hinders faith and love in any good man nor any discouragement to any in serving of God that there is not to be a punishment for any to endure that shall never end There is not any thing more plaine then that which hath been said to him that will agree to truth some will not agree to any thing though never so plain and certain if contrary to the tradition of their Fathers this their way is their folly and their posterity approve their saying Psal. 49. 13. who hath believed our report and to whom is the arm of the Lord revealed Isa. 53. 1. Some believed the things that were spoken and some believed not Acts 28. 29. they make a man an offender for a word and lay a snare for him that reproveth in the gate and turn away the just for a thing of nought Isa. 29. 21. O God the Lord the strength of my salvation thou hast covered my head in the day of battel Psal. 140. 7.