another Sir Recollect your self I cannot remember that ever I saw your face more than three times in my Life before I saw you lately in Norwich The first time I saw you was upon the Road on Horseback I met a Friend upon the High-way that you were travelling with I saluted him and he told me your name and so after a few words you went your way and I mine The second time was about fifteen years since going to see a Neighbour that lay Bed-rid he was one of your way but I think a Godly Man and I visited him several times in Love you was there and we had two Hours Discourse and all about Controversies The third time was about eight Years since you came into a Friends House where I was upon a Journey and stayed about an hour This was all our acquaintance and as for our being Neighbours it is true that in some sence all are our Neighbors but I suppose you and I liv'd twenty Miles Distant though I am not certain where you lived for as you never were at mine House in Lincolnshire so I never was at yours What a poor business is it that the World should be troubled about our Acquaintance and Neighbourhood Sir though you and I differ in several points of Religion yet I love all Men and though I do not desire intimacy with any Man that is of a Contentious Spirit I love Peace and Quietness yet if you please to let me know when you are in any want you shall find that not only my self will relieve you but that I shall get others of my Friends to Minister unto you otherwise I do not desire Acquaintance with you whilst you are so violent and abusive Then you say that some of my Jacobs have called you Rogue and wisht that you were put out of the Town I am sorry that you should use such passionate Speeches as to call any persons my Jacobs and as to calling you Rogue I hope none of the Congregation that I belong to ever used such unseemly words of you for my part I have always spoke of you in Company with good Respect till you put forth the Book I love to speak the best I can of every Man Q. 4. You tell me that in pag. 19. God chose us so many and no more I pray who are those us whom you call us surely you speak of the Living I answer Let the Reader hear with Patience what is said Pag. 19. the words are these This is especially applied to the Father in Scripture to choose us before the Foundation of the World to foreknow us to predestinate us to be conformable to the Image of his Son therefore in that Scripture 1 Pet. 1.2 where you have the proper and distinct Work of Father Son and Holy Ghost about the Vessels of Mercy the Apostle saith We are Elect according to the foreknowledge of God the Father through Sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ observe here our Election is ascribed to God the Father he chose us so many and no more this Man and not the other Jacob and not Esau then you have the proper work of the Son in those words the sprinkling of the Blood of Jesus Christ it is he who washeth us from our Sins in his own Blood he purchaseth all good things the second Person in the Trinity He is the Lord our Righteousness he is the Propitiation for our Sins he is our Mediator it is not the Father that is Mediator nor the Holy Ghost but the Son it is he that took upon him our Nature it was the Word that was made Flesh not the Father nor the Holy Ghost it was the Son that died upon the Cross for our Sins not the Father nor the Holy Ghost then you have the special Work of the Holy Ghost about our Sanctification in these words through Sanctification of the Spirit unto Obedience It is the Holy Ghost who in our Conversion doth Sanctifie us and bring us to the Obedience of Faith he applieth Redemption as the Son hath wrought Redemption when the appointed time when the fulness of time is come to call home an Elect Vessel he convinceth the Soul of Sin he revealeth Christ to the Soul he infuseth the Habit of Grace and after Conversion is with us to mortifie our Corruptions comfort us and lead us and to carry us to the Heavenly Kingdom Now What Cause had this Author to say Who are these Vs Surely you speak of the Living I answer I speak as the Scripture speaks in those Texts that I have mentioned of all the Elect of all the Redeemed of all that are or shall be sanctified and how strange and captious is it for this Author to go on and say You have good Thoughts of your self for you must be one of the Vs And shew me how many and no more or at least name One to make good the Word Vs and prove by the Word of God that You Two were undoubtedly chosen to Salvation Surely this Author was not in frame when he wrote thus this is just like a Woman scolding and quarrelling in the Streets I am heartily sorry for him Qu. 5. and 6. Are both about the same thing about Jacob and Esau Now concerning Jacob and Esau note 1. That Esau was not saved appears by Heb. 12.15 Lest there be any Fornicator or profane Person as Esau who for one Morsel of Meat sold his Birth-right This Observation may give much Light into this Matter that when any that were real Saints under the Old Testament are spoken of in the New Testament all their sinful Failings are covered and their Grace only mentioned So it is with Abraham Sarah Job Sampson Lot though they had many sinful Failings yet I say they are covered in the New Testament and their Faith Patience and Holiness only mentioned Or if there be an hint of their sinful Failings as of Rahab and Elijah there is mention also of their Faith and Prayer and the Grace of God bestowed upon them But when Esau comes to be mentioned in the New Testament the Holy Ghost leaves him upon Record that he was a profane Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that despised set light by and contemned holy things So that let it be observed that Esau after he had been so long dead is in the New Testament where the sinful Failings of the Saints of the Old Testament are covered is left under this black Character that he was a profane Person 2. As to what is said Rom. 9.13 As it is written Jacob have I loved but Esau have I hated let it be observed that the Apostle in that Chapter from the Beginning to the End is not treating about outward things but about spiritual things and to shew them that amongst them that enjoy Church State and Church-Privileges and Ordinances some are from Eternity elected to Salvation of God's mere Grace and others are passed by And the Apostle
in the following words answereth to the beginning of the 19th Verse Why doth he yet find fault The Apostle doth not answer as you have done but O vain Man O proud Clay shall not the Potter have power over the Clay to make of the same lump one Vessel to honour and another to dishonour So confirming what he had said that God hath mercy upon whom he will have mercy and whom he will he hardeneth Vers 18. If then the latter part of the 19th Verse be the words of a Caviller or Objector against God's Sovereignty in giving or denying his Grace to whom he will the Apostle acknowledges that to be a truth Who hath resisted his Will In his everlasting Decrees and Purposes But to take the meaning of the words as you do who hath resisted his Will I say taking it for the Will of God in respect of his Precepts and Commands to Men Every one knows they had resisted God's Will in that sense that is broken his Commands and if that were the meaning of Who hath resisted his Will the Apostle would have made answer all have sinned and come short of the glory of God and not O man who art thou that repliest against God Shall the thing formed say to him that formed it why hast thou made me thus He asserts the Sovereignty Lordship and Dominion of God over the Creatures and so he goes on Vers 22 23. The Apostle by the Spirit of God knew how to answer him that finds fault with God about his Decrees He shews the absolute Power and Lordship of God that he may save one by his Grace and condemn another for his Sins as he pleases and that it is not for Man to dispute and contend with God as many do Again you say to the Doctor you seem to hold that God cannot affect an end I suppose you mean he cannot convert a Sinner without a willing the utmost of his power to effect it But you cannot give an instance where he ever did exert or put forth his power to the utmost in any thing that ever he did We must take heed lest we limit the power of the Almighty lest whilst we accuse others we our selves be found most ignorant of Gods Omnipotency I Answer all this is against your self for seeing Gods power is infinite and his greatness is unsearchable Therefore he doth effect and bring to pass whatsoever he wills and pleases to do in the conversion of any Man he pleases to Convert or in any other thing that it is his Will and Pleasure to effect and do When the Doctor saith when God affects an end that is purposes to bring a thing to pass he must needs put forth the utmost of his power to effect it The plain meaning is not that God in any Act of his puts forth all his power But so much power as to effect and bring to pass infallibly what he purposed and intended to do And that when it is the Lords Gracious purpose and intention to Convert a Soul he doth exert and put forth his power so as that the Soul shall certainly and infallibly be Converted And whereas you say you cannot give an instance where God did ever exert and put forth his power to the utmost in any thing that ever he did this makes for the Doctors position for it supposes if there were a thousand thousand times more opposition and difficulty in the Converting of a Man or in any other thing that he pleases to do yet nothing is too hard Yea all is easy for God to do if it pleases him to do it I think you have been over-ruled by the All-governing hand of God to justifie the Doctor and to confute your self with your own pen. Your fourth Paragraph runs all upon the old mistake that you do not distinguish between the will of God in respect of his precepts which he commands us as our Duty and his purpose and intention what he will do That which the Doctor puts you to prove is this that God willed within himself the Conversion of the old World the Jews and Pharisees that never were Converted That is whether God decreed purposed and intended to Convert those of the old World those of the Jews and Phriasees or any other person that never are Converted You endeavour to prove that God did so will and purpose in himself 1. You say as to the old World that God was so serious and inwardly concerned that he strove with them by his Spirit and it grieved him at the Heart that they were Disobedient and he gave them an hundred years to repent in and this shews he inwardly willed their Repentance I am sure that if they had Repented God would not have destroyed them for he hath taught us so to judge of his threatnings to a Sinful Nation I Answer 1. God is said to strive with the old World How did he strive with those that perished The Lord did reprove them by the preaching of Noah for their Sins and by Convictions of Conscience but is this enough to Convert men if God had purposed and intended to save them surely he would have done more for them He would have given them a new Heart and a new Spirit he would have taken away the Heart of Stone and given them an Heart of Flesh This expression of Gods striving with Man must not be strained Surely God is greater than Man and can prevail over the most Stubborn and Rebellious Heart in the World and give it a saving turn in one Moment 2. You say it grieved God at his Heart that they were Disobedient It is said indeed Gen. 6.6 And it repented the Lord that he had made man and it grieved him at his Heart This is spoken by a Figure called Anthropopathia In another place it is said God is not as Man that he should repent When God is said to repent or grieve 't is spoken by a Figure and must not be properly taken and so likewise when God is said to have Eyes Hands Face if we be not careful to understand these things aright we shall mightily dishonour God So that these things are spoken after the manner of Men in condescention to us Poor Weak Shallow Creatures but must be careful to understand them so as to consist with the immutability and perfection of God We must not have such low thoughts of the Majesty of God as to think that God ever had or can have Perturbation or Sorrow at any thing for that is inconsistent with his insinite Happiness and Perfection But this expression of Gods repenting that he had made Man and that it grieved him at the Heart is only to set forth the extream extraordinary wickedness of the old World not the least perturbation and sorrow in God for he is infinitely above such things Ah! What need of Humility and Prayer to God for guidance for the understanding of the Scripture 3. You say that God gave them a Preacher of
enquire in what Sense we are to understand Christ's dying that we may know what we dispute about Let us consider 1. Who it was that dyed for Sinners and this may give light into this Controversie tho' it was only the Humane Nature of Christ that dyed or was capable of dying yet the Person was God the fellow of the Lord of Hosts therefore God is said to purchase the Church with his own Blood Act. 20. 28. If Christ indeed had not been God by nature then People might have had such low undervaluing thoughts of his Death as that he might dye in vain as to some yea as to all he dyed for But we that do believe he was God-man cannot believe but that he will infallibly save all that he dyed for Indeed if we did not believe the Doctrine of the Trinity and that Christ is the second Person of the for ever blessed and glorious Trinity and that he is the Son of God by Ineffable Eternal Generation very God as the Father is and that he took upon him Human Nature that he might suffer the Punishment of our Sins and redeem and save us we would never contend about his Death who he dyed for because if he had not been the Brightness of the Father's Glory and the express Image of his Person he could never by himself have purged away our Sins by the Sacrifice of himself It is to be feared that some Arminians are Socinians too Antitrinitarians as Michael Servetus was of whom I shall speak afterwards if God permit And indeed Arminianism prepares the way to Socinianism if God does not graciously stop Men in the way of Errour So that this I lay down as a Basis and Foundation for an Enquiry who Christ dyed for that all would consider the Eminency yea the Infiniteness of the Person that dyed for us It was he that was in the form of God and thought it not robbery to be equal with God tho' he took upon him the form of a Servant and was found in fashion as a Man and was obedient to Death even the Death of the Cross to redeem his Church This was the greatest wonder that ever was done in this World It is the astonishment of Angels and Men to Eternity and can any imagin that God was manifest in the Flesh and dyed in vain for any for whose sake he bare the Punishment of their Sins and went through unutterable pain and suffering for their Redemption 2. Let us consider what is the sense and meaning of Christ's dying for us It is that Christ dyed in our stead as our Surety and as a proper Sacrifice for our Sins Christ dyed not only for our good as the Socinians speak but in our stead as well as for our good Our Iniquities were laid upon him Isai 53.6 He bare our Sins in his own Body upon the Tree 1 Pet. 2.23 He suffered for Sins the Just for the Vnjust 1 Pet. 3.18 for all the Sins whatsoever of them for whom he dyed Rom. 4. ult Who was delivered for our Offences and was raised again for our Justification Those for whom Christ dyed he made an absolute perfect satisfaction for all their 〈◊〉 yea purchased Converting and Keeping Grace for them here and Glory hereafter He did not do the work of Mediator and Saviour by halves He obtained Eternal Redemption for those for whom he dyed Heb. 9.12 he gave himself for those for whom he dyed to Merit and Purchase for them Faith Repentance Grace and Glory to be infallibly bestowed upon them in the Lords appointed time and season 1 Pet. 1.18 19. Titus 3.13 14. as I shall endeavour to shew in a Chapter by it self But as for this Author and those of his way though they make a great noise about Christs dying for all Adams Posterity Yet they do really deny that Christ dyed for any Man or Woman in the World in a true Scripture Sense that is that Christ so dyed for any as to make Satisfaction for all their Sins and to purchase saving Grace here and Glory hereafter to be infallibly bestowed upon their particular persons For they say that notwithstanding Christs Death there might not one Man or Woman in the World have been saved The truth is though some may mean well and think they exalt Christ by the Doctrine of Universal Redemption Yet they do debase and dishonour Christ and bring all at last to Mans Meriting his own Salvation 1. I say that Arminians do Debase Disgrace and Dishonour Christ and that Glorious and for ever to be adored Redemption by him They talk indeed of Universal Redemption by Christ but indeed it is an Vniversal nothing in comparison of that True Perfect and Eternal Redemption that our Lord Jesus Christ hath wrought for those for whom he dyed which shall infallibly bring them to Grace here and Glory hereafter as shall God willing be manifested afterwards 2. I say that Arminians whether they do really intend it or no bring all at last to Man Meriting his own Salvation For if God the Father did no more in Electing a particular person to Grace and Glory and the Son of God in Redemption and the Holy Ghost in infusing a new Heart for those that are Saved than for those that perish for ever Then those that are Saved it is by their own Merits Worthiness Towardliness and Goodness above others and so they are not Saved by meer Grace not by any Special Discriminating Grace from the Father Son and Holy Ghost to them and so whereas God hath ordered it so that no Flesh should glory and boast in his presence These lay a Foundation for pride and self-conceit and make poor provision for admiring free special Discriminating Grace here and to Eternity in Heaven Yea one of the Arminians in answer to that question who maketh thee to differ would not mince the matter as some others do But boldly and roundly answered to the Apostles question I make my self to differ These things being premised I shall now close with you upon the Scriptures you bring and shall make it manifest if the Lord put in by his Spirit to give Light they do not hold forth that Christ dyed for all Adams Posterity 1. The first you name is Hebrews 29. We see Jesus made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God should tast death for every Man This Scripture this Author cites in the first place and Mr. J. C. in his Book called Redemption redeemed counts this Text the fullest of all other places for Universal Redemption but indeed 't is a notable Text against it and may give us much light how to understand the word all and every Man and the World in other places of Scripture 1. The Apostle shews what was the cause of Gods giving his Son to tast Death for us it was the grace of God the for ever to be Adored grace of God the exceeding
Riches of his grace that ever was or can be to those persons that God gave his Son to dye for 2. He expresseth what Christ suffered for them in pursuance of Gods eternal and infinite grace to those persons whose Surety and Mediator he was and that is set forth by tasting of Death for them whereby is meant the bitter Passion of Christ suffering in his Soul and Body to bear the Curse of the Law the Wrath of God due to their Sins that so they might not bear it themselves 3. He shews who it was that Christ tasted Death for this bitter Death in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which lest any should think is meant of all Adam's Posterity it is restrained by the Apostle himself he shews it was only for the Elect for it follows v. 10. For it became him for whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings So that the Apostle shews that the all that Christ tasted Death for are all the Sons that are to be brought to Glory all that God hath Predestinated to the Adoption of Children Christ tasted Death for all them and only them Again he shews who were intended by the all that Christ tasted Death for by calling him The Captain of their Salvation that those that Christ as their Captain and Leader would infallibly conduct to Salvation v. 11. For both he that sanctifieth and they that are sanctified are all of one The all and every one that Christ tasted Death for is restrained by the Apostle again to all those that are or shall be sanctified by the Blood and Spirit of the Lord Jesus their Sanctifier and in the end of v. 11. it is said For which cause he is not ashamed to call them Brethren and v. 12. I will declare thy Name unto my Brethren in the midst of the Church will I sing Praise unto thee So that the all that Christ tasted Death for is all that he makes Believers makes his Brethren makes his Church and v. 13. Behold I and the Children which God hath given me So that those that Christ tasted Death for is limited to those that the Father hath given him and are the Children of God by Faith in Jesus Christ such as are given to Christ to bring all of them at last to be actually the Children of God So that all things considered as I said before we have the Apostles example in enquiring into the true meaning of any Scripture that speaks of Christ's dying for all giving himself a Ransom for all his being a Propitiation for the Sins of the whole World to restrain and limit such Expressions to the Sons that were to be brought to Glory to those that Christ was to make Brethren to those that are or shall be sanctified by him to his Church to those that were given him of the Father to be certainly and infallibly brought to Glory 2. The next place this Author bringeth for Universal Redemption is 1 John 2.2 Who is a Propitiation for our Sins and not for ours only but also for the Sins of the whole World Now for the finding out the true meaning of this Scripture 1. Observe that this Epistle was written to the Jews v. 7. Brethren I write no new Commandment unto you but an old Commandment which ye had from the beginning It was the Jews that had the Commandments of God the sum of which old Commandments was Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self Matth. 22.37 38 39. As for the Gentiles they had not the written Law committed to them Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them 2. Consider that when the time came that the Lord would visit the Gentiles and that the Gospel should be preached unto them it was expedient that there should be such Expressions used that Christ was the Propitiation for the Sins of the whole World not only to encourage the Gentiles to look after Christ but also in respect of the Jews who did generally despise the other Nations of the World and thought the Messiah was only for them yea for a time the Jews that believed could hardly bear to hear of the calling of the Gentiles Therefore the Apostle shews that Christ was not only a Propitiation for the Sins of Believers amongst the Jews but for the Believers amongst the Gentiles throughout the whole World 3. The word Propitiation will give light into the meaning of the place and determine the true sense and meaning of it for what is it for Christ to be a Propitiation for our Sins it is to make Satisfaction and Reconciliation for our Sins an absolute and perfect Satisfaction for all our Sins to the Law and Justice of God and this is laid up with the Faithfulness of the Father to be certainly and infallibly bestowed upon us in the Lord 's appointed time Those that Christ hath died for he hath made such an absolute and eternal Satisfaction and Reconciliation for their Sins for all their Sins that they shall certainly be Called Sanctified and Eternally Saved So that as Divines have observed the true sense and meaning of this place before us is the same with what we have John 11.51 52. And this spake he not of himself but being High-Priest that year he prophesied that Jesus should die for that Nation that is the Nation of the Jews and not for that Nation only but that also he should gather together in one the Children of God that were scattered abroad that is the Elect amongst the Gentiles throughout the whole World 3. Then he cites 1 Tim. 2.6.7 Who gave himself a Ransom for all to be testified in due time whereunto I am ordained a Preacher and an Apostle I speak the truth and lie not a Teacher of the Gentiles in Faith and Verity for the understanding of this Scripture 1. Consider that when the Apostle wrote this Epistle the Magistrates were Gentiles and not Jews and they were generally wicked Persecutors whereupon the Professors of the Gospel through their Corruption and Weakness did many of them neglect to pray for them but rather prayed against them Now the Apostle puts them upon Prayer for these Magistrates and shews them that if God do not please to Convert them yet he can so over-rule them that they may live peaceable lives and enjoy the liberty of God's Worship in their Dominions yea the Apostle goes further he would have them pray for the Conversion of those Wicked Persecuting Magistrates and saith v. 4. That God would have all Men to be saved and to come unto the knowledge of the Truth Some of all sorts and ranks some Kings and great ones as well as mean People and that for any thing they know God will save and bring
understood as if God had not punished them here and in Hell for their Idolatry and other Sins But the meaning is that God let them alone to walk in their Blindness and Ignorance Gods Election then ran chiefly and almost wholly amongst the Jews but now that Gods Election runneth among the Gentiles Now the time is come to visit the Gentiles to take out of them a People for his Name he commandeth Men every where in all Nations where we his Ministers come to repent of their Idolatries and other Sins in a more especial manner than ever he did before that Men turn from Idols to serve the living God and this is a notable startling Argument to move them to Repent and turn to God For there is a Terrible Day of Judgment to come when God will Judge the World in Righteousness by that Man Christ whom he hath ordained to be Judge of the quick and the dead What is this to Christs dying for all Adams Posterity but against it For we see there how God suffered the Nations to walk in their Idolatrous courses and did not send any to Preach the way of Salvation to them And whereas now God commanded Men to Repent by the Preaching of the Apostles this was to bring in the Elect among the Gentiles and observe that as to the Elect the Lord doth not only command them to Repent by the Preaching of his Ministers but gives them Repentance it self by his Spirit 10. The next place is Rom. 5.18 As by the Offence of one Judgment came upon all Men to Condemnation even so by the Righteousness of one the free gift came upon all Men unto justification of Life For the understanding of this Text. 1. Consider that the first Man Adam and the second Man the Lord from Heaven were both publick persons The first Adam stood in the room of his Seed The second Adam in the room of his Seed 2. Consider that the Apostles scope in this Text and Context is not at all to compare the two Adams as to the number of their Seed as if Christs Seed were equal in number with the first Adams Seed but the Apostles intent is only to compare the Power and Influence of the first Adams sin to bring Condemnation upon all his Seed with the power Efficacy and Vertue of the Second Adams Righteousness to bring the justification of Life And to that end the Apostle shews that the first Adam by one sin by one offence brought his Seed into a State of Condemnation And the Second Adam by his Active and Passive Obedience did take away for his Seed not only the Sin that came upon them by the first Adam but their many Offences committed in their own persons v. 16. So that let it be well observed the scope of the Apostle is to shew that as Death and ondemnation came inevitably upon all the first Adams Posterity by his fall so shall the free gift of Righteousness come infallibly upon all in whose room and stoad Christ dyed as their second Adam their Surety and Mediator The first Adams all was all Mankind the second Adams all was all the Elect and most certainly and infallibly shall both Justification and Sanctification come upon all Christs Seed whose publick person he was all for whom he obeyed the Law and bare the Curse of it So that tho' every ordinary reader may not be able to take up the right sense of this place the Apostles scope is that as Death came in by one publick person so Life and Salvation came in by another publick person And that the Lord Jesus will infallibly justifie and save his all for whom he undertook and dyed as their Head Representative second Adam Surety and Mediator This Text and Context rightly understood throws down the conceit of Universal Redemption to the ground 11. then the Author puts two Scriptures together but nothing to the purpose 1 Cor. 15.22 For as in Adam all dye even so in Christ shall all be made alive And John 5.29 They that have done good unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation As to the first Text. As in Adam all dye so in Christ shall all be made alive The Apostle there is speaking of the Resurrection of the Body and though all shall be raised up at the second coming of Christ yet in this 22 v. and the next the Apostle is speaking only of the Resurrection of the Bodies of the Saints He first shews how Man came to be liable to natural Death and saith in Adam all dye by his sin and fall Man came to be liable to natural Death as it was penal indeed not only natural but spiritual and liableness to Eternal Death came upon us by Adam But the Apostle here is speaking only of Natural Death well saith the Apostle in Christ shall all be made alive But saith he in the next Verse every one in his own order Christ the first Fruits and afterward they that are Christs at his Coming Christ the Head of the Church He was the first that rose from the dead by his own power as he was God and he was the chief the most excellent person that ever was or shall be raised from the Dead and then he saith that they that are Christs they shall be raised at his coming as Christ the Head is raised from the Dead So they that are Christs all that are the Members of his Mystical Body they shall be raised at his second coming And the other Text John 5.29 shews that as Believers shall be raised at the last day that they may be glorified not only in their Souls but in their Bodies too So the wicked they shall be raised too at the day of Judgment that in their Bodies as well as in their Souls they may be punished for ever I wonder that this Author should so much as name these two Texts for Universal Redemption 12. The next place is 2 Pet. 2.1 But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction As to this place 1. T is very considerable what is said by the Learned Dr. Ames for the understanding of these words that is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used is not wont to be applyed to the Son but appropriated to the Father and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constantly given to the Son the Lord Christ And so he Explains it by Deut. 32.6 Is not he thy Father that has bought thee Hath he not made thee and established thee So that the words may be understood of God as Creator and common Benefactor that had bought them by outward and common Mercies as he is said to ahve bought Israel of old Others take notice that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate bought doth
as Creator requireth of them and to the Jews the House of Israel to whom those words are spoken as is plain to be seen in that Chapter God did shew to them more of his Mind and Will what he commanded and required of them what is this for Christ's dying for all Adam's Posterity 17. Then he quotes Psalm 103.8 The Lord is Gracious and full of Compassion and of great Mercy 'T is certain that the Lord is Gracious and full of Compassion and of great Mercy But he hath Mercy on whom he will have Mercy and whom he will he hardeneth Rom. 9.18 The Grace and Mercy of God is to be adored for ever that he saves any that have sinned against him Sinning against the Divine Majesty is so hemous that God's Grace and Mercy is unconceivable in saving any tho' it had been much fewer persons than he doth save and his holy Justice is to be adored for ever in punishing so many with Eternal Damnation for Sin There is such infinite Mercy in God that he could have pardoned all the Angels that sinned and could have saved all Adam's Posterity if he had pleased there might have been no Hell no place of Torment for Devils or Men if he had pleased there might have been no place but Heaven for all the Angels and all the Children of Men to sing Halelujahs to Eternity but we must not order what God shall do how he shall exert and put forth his Attribute of Mercy O that there were more Reverence of the Divine Majesty more holy trembling before him more wondring that he should shew Mercy to any and especially to our selves for he hath his Glory not only in them that are saved but in them that perish In them that are saved he hath the Glory of his Grace and in them that perish he hath the Glory of his Justice 18. Psalm 145.9 The Lord is good to all and his tender Mercies are over all his Works I answer 1. God is good to all as a Creator during the Day of his Patience and Long-suffering and what Mercies he affords may be called Tender Mercies considering our Vileness and Sinfulness who deserve every moment to be cast into Hell We are to adore the common Bounty of God to all in his Patience and Long-suffering for a time in this World 2. This place of Scripture may be applied to the Saints only for it follows All thy Works shall praise thee O Lord and thy Saints shall bless thee They shall speak of the Glory of thy Kingdom and talk of thy Power v. 10 11. So I say the words may be understood that the Psalmist is speaking of Gods being good in an especial manner to all those whom he makes his People and that his tender Mercies are over them over all the Saints who are the Works of his Hands in an especial manner that are made new Creatures by him his new Creation in Christ Ephes 2.10 3. Take all for all Mankind 't is certain that the Lord is not pleased to shew them such Goodness and tender Mercy as to give them a new Heart so as to take away the Heart of Stone and to give them a Heart of Flesh and save them for ever which he could easily have done if he had pleased and the more are they beholden to his for ever to be adored Grace to whom he is so good towards whom he sheweth such tender Mercy as to take away and remove all Mountains of Guilt and Rebellion that stand in the way to hinder their Eternal Salvation Thus I have explained those Scriptures this Author brings for Universal Redemption which indeed intend no such thing If the Lord be not pleased to give us light into the meaning of Scripture we shall father our Errours and Mistakes upon the word of God we must compare Scripture with Scripture we must bring a humble Mind to the study of the Scriptures We must pray continually to the Father of Lights and of Spirits that he would lead us into all Truth We must not interpret any Scripture so as to derogate from the Perfection of the Divine Attributes we must not interpret any Scripture so as to derogate from the Infinite and Eternal Vertue and Merit of our Saviour's Death 't is always new and of Infinite Efficacy for all he died for to Eternity Then it follows in this Author By these Authorities I teach that Christ died for all I answer that so do others that you oppose they teach that Christ died for all that is all the Elect all that the Father hath given him all that believe and trust in him but if you teach that Christ died for all Adam's Posterity you teach you know not what I pray consider that when our Lord and Saviour died as a Surety and Mediator it was near four thousand years from the Creation and there were multitudes then in the Prison of Hell from whence there is no Redemption and do you think that Christ God-man died upon the Cross and bare such unutterable Dolour for them to redeem them that were then in Hell There was reason indeed that Christ should die for those Saints that were in Heaven before he died because they were pardoned and saved upon the account of his having undertaken as Surety for them to make satisfaction to the Justice of God for their Sins Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the Transgressions that were under the first Testament they which were called might receive the Promise of the Eternal Inheritance The Father trusted Christ as we may express it upon his Covenant and undertaking as Surety to make satisfaction to Justice and so he pardoned and saved the Saints of the Old Testament before Christ actually died for them And as for the Elect that were then living and were to live afterwards in their Generations Christ trusted the Father with the Payment and Satisfaction he made for them by his Death that they should have the benefit of his Death in due time bestowed upon them It sounds well enough in the Ears of Christians that Christ was but once to offer himself a Sacrifice and that therefore when he died he bore the Sins of the Saints in Heaven because they came there upon the account of his Covenant and Undertaking with the Father that he would in the fulness of time take upon him Humane Nature and would as their Surety make Satisfaction for their Sins But surely it will sound very harshly in the Ears of all Christians that Christ God-man should sweat drops of Blood and die bearing the Curse of the Law for them who were then in Hell when he died except Arminians think that the damned in Hell shall be saved at last Indeed some passages of those of that Judgment have a tendency to such an Opinion but such Doctrine is contrary to many places of Scripture Matth. 25.41 and the last Verse 2
the Name of God Gracious and Merciful page 21. And what then are the Turks in a State of Salvation who deny the Trinity deny Christ to be God deny Christ to have dyed but one in his Room and put up Mahomet an Impostor as the great Prophet Indeed your Friend Servetus Conversed much with the Turks and would have had a Reconciliation of the Turkish and Christian Religion It may be this Author doth not understand the danger of these Opinions but they tend to the Subverting of the Christian Religion What if the Turks have a Notion that God is Merciful and Gracious They and all others will find that except they come to God by Christ the Mediator the Sacrifice for Sin they will find God to be a consuming fire to them This Authors mentioning of the Turks puts me in mind of a Discourse I once had with a Quaker one of the most knowing Men that ever I knew of that way and he said the Turks were as good Saints as any were in England Indeed the Arminians and Quakers they run all upon this that there is a sufficient light that God gives to all Mankind that if they do but heed that Light it will bring them to Salvation Ay and so our Lord and Saviour Jesus Christ the Knowledge of him and Faith in him must be but an indifferent thing and not absolutely necessary that they may maintain their Opinion of Universal Grace What darkness is coming upon this Land that the blind lead the blind after this manner 2. Well then set that question aside for the present what that Mercy and Goodness of God is that if Men accept God from the beginning chose them to Salvation in Christ What is this the Election the Scripture speaks of Here is not a Syllable of Gods purposing of his meer Grace infallibly to give them a new Heart to give them Faith and Repentance and so they must thank themselves if they be saved The Arminians will allow God only to decree that all shall be saved that are so wise and careful as to believe in Christ by improving that common and universal Grace that is afforded to them that are damned as well as those that are saved They will not allow that God hath elected any Persons from Eternity so as that he will certainly call them and that they shall obey that Calling that those Persons from God's special and distinguishing Grace shall be infallibly saved thro' our Lord Jesus Christ If there were no other Election but this there might not one Man or Woman in the World have been saved but blessed be the Name of God for ever God hath from Eternity chosen particular persons to Salvation chosen them so as to give Christ for them and certainly and infallibly to give Christ with all his Benefits to them Acts 13.48 As many as were ordained to Eternal Life believed they were not ordained to Eternal Life because they believed but they believed because they were ordained to Eternal Life there were some of the Hearers that God had from Eternity ordained to Eternal Life that were now to be savingly called and to them God gave a new Heart Faith and Repentance when others contradicted and blasphemed Ephes 1.3 4 5 6. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly places in Christ according as he hath chosen us in him before the Foundation of the World that we should be Holy and without blame before him in Love having predestinated us to the Adoption of Children by Jesus Christ to himself according to the good pleasure of his Will to the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved 1. Here we see that those that God blesseth with Spiritual Blessings Justification Sanctification Adoption Grace and Glory it is by Jesus Christ all is communicated through him 2. Those that God doth in time Justifie and Sanctifie he purposeth to do it for those very persons before all Time even from Eternity 't is according as he had chosen them before the Foundation of the World was laid God from Eternity chose Christ to be their Mediator and Head and chose them to be the Members of his Mystical Body He did not choose them upon any foresight of Holiness in them but chose them to make them Holy and without Blame before him in Love 3. If any ask the Question Why God chose those individual persons and not others the Apostle shews that it was the good pleasure of his Will v. 5. to the praise of the Glory of his Grace v. 6. to the praise of the Glory of his Discriminating Distinguishing Grace who will be gracious to whom he will be gracious and will have compassion on whom he will have compassion whatsoever Men and Devils say against it Revel 13.8 And all that dwell upon the Earth shall worship him that is the Beast whose names are not written in the Book of Life of the Lamb slain from the Foundation of the World As Christ the Mediator was fore-ordained before the Foundation of the World to be Mediator and was slain in the Decree and Purpose of God from Eternity so there were the Names of those he should be slain for in time written in the Book of Life not that God uses Books and Writing as Men do but the Persons of those that were Elected from Eternity were as certain so many and no more as if they had been written in a Book And because they were thus Elected God will not suffer them to be finally deceived to worship the Beast 1 Thessal 1.4 5. Knowing Brethren beloved your Election of God for our Gospel came not to you in Word only but in Power and in the Holy Ghost and in much Assurance So far as we can know that the Gospel comes with Saving Power upon the Hearts of any so far we know their Election before the Foundation of the World Men are not elected when or because the Gospel comes with saving Power upon their Hearts but because God had elected them to Life from Eternity therefore he sets home the Gospel in due season with Saving Power upon their Hearts 2 Thess 2.13 But we are bound to give thanks always to God for you Brethren that God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the Truth 1. God's choosing from the beginning unto Salvation is meant of his choosing them from Eternity to the End viz. to Eternal Salvation 2. Through Sanctification and belief of the Truth shews the way by which God eternally intended to bring them to Salvation 3. The Apostle shews that God did in his eternal choosing of them freely purpose to bring them into this Grace wherein they stood that is he decreed to give them that Sanctification of the Spirit and belief of the Truth which he had now actually bestowed upon them Those whom God hath chosen
But this lie at the bottom of Arminianism that there is Merit the Popish Merit of Condignity or hâ—w ever of congruity in our Holiness and good Works and upon Discourse with a Minister â— great Note in the Arminian way I found him to be as unsound in the Doctrine of Justification as any Popish writer I had ever met with 3. Arminians make Conversion an easy â—ork a small matter t is true t is easie to Godâ— work in any easier than for us to speak a woâ—â— but in it self it is a great work and impossâ—â—le for any to believe and Repent except Goâ— give them a new Heart and infuse this habit and principle of Grace into them Indeed they say that the Lord doth require easie Terms upon which Men may have Eternal Life but they don't know what they say for us that are universally blinded and corrupted by the fall of Adam for us to go out if our selves to Christ for us to mourn for Sin is it's an offence to God for us to desire and endeavour after Vniversal Holiness is ten thousand times harder work than for Adam to have coninued obedient to the Law for which he had a Cncreated Principle a Habit of Holiness infused â—nto him by Creation only it was mutable and left to the Managing of his own free Will 1. Bâ—t let it be observed that the way of Salvatiâ—n by Christ seems to be Foolishness to a Naturaâ— Man that we should look to be saved bâ— one that dyed himself Paul saith this is to them that Perish Foolishness it is a great work of God upon our understandings to enlighteâ— us and convince us that this way of Salvaon is the only way and that it is a glorious â—ay that the manifold Wisdom of God the exeeding Riches of his Grace and his Revenging Justice against Sin will shine to Eterny in this way of saving Sinners by a Crucied Christ 2. â—et it be observed that when a Sinner is covinced and humbled indeed and sees what Majesty he hath offended by his Sins it is no easie thing to set his hope in Christ whoâ— he never saw but that the Holy Ghost doth ecretly and inwardly reveal him to the Soul as the only and all-sufficient Mediator and unites the Heart to him to trust and rely upon him for Salvation 3. It is no easie thing for one that hath such a corrupt Nature and hath delighted in Sin to be willing that Christ should Reign over him to desire that Christ would put down all the Rule and Authority of Sin that he might be for Christ and not for another When Christ saith his Yoak is easy and when the Apostle saith his Commandments are not grievous the meaning is not that Christs Yoak is easy to the Flesh and corrupt Nature but easy and sweet when God gives a principle of grace a new Heart and Spirit so far as we are renewed and are led by the Spirit so far Christs Yoak is easie and his ways pleasant to our Souls The truth is many take up opinions and wrangle and dispute but 't is to be feared that few have experience of a Saving work of Conversion upon their Souls they do not seem to have a Spiritual Savour in their Discourses but of these things God will Judge CHAP. VIII Concerning the Saints Perseverance as being kept by the power of God through Faith unto Salvation THis Author hath something about this point page 19. He saith some may depart from the Faith giving heed to seducing Spirits I answer none ever doubted but Men may fall from the Doctrine of Faith from the profession of Faith and from an Historical Notional Faith from common Grace from common Enlightning But the Doctrine maintained by the Assembly of Divines and as I have shewed by the Lambeth Articles and by the Articles of Ireland is that none that are truly regenerated that have saving justifying Faith shall be so left to themselves as to fall totally and finally but shall be preserved unto the Heavenly Kingdom Believers may be left to themselves at times as David Hezekiah Peter and others that they may fall foully to the Dishonour of God and to the wounding of their own Souls but God will graciously recover them again Grace is in a swoun in them but not dead The Doctrine of the Saints perseverance is grounded 1. Vpon the free and Eternal Vnchangeable love of God to the Elect. 2. Vpon the perfect and eternal Redemption Christ hath wrought for them and his praying as Mediator that they may be kept and that their Faith fail not 3. The Inhabitation of the Spirit who abideth in them for ever 4. The promises of God to them that they shall not depart from him the Nature of the Covenant of Grace which they are brought under is that God will guide them by his Counsels and afterwards bring them to his glory But I shall not enlarge upon these things but let us attend upon what this Author saith upon this point Truly though the Assembly of Divines had positively declared for the Doctrine of the Saints Perseverance yet according to the faculty of the Man to catch at something he saith nor need any Man say more concerning falling away than they do for as they deny not but there are Temporary Believers and truly such are all that fall away so they plainly tell us that the purest Churches in Heaven are subject to mixture and Error and some have so degenerated as to become no Churches of Christ but Synagogues of Satan Now saith he surely the purest Churches under Heaven are true Believers and if these may become Synagogues of Satan it is too much to prove the point Truly either this Author is more Ignorant than I took him to be before I saw his Book or else which is far worse hath not an honest Mind but is resolved to wrest Mens words contrary to what he knows they intended as we shall see 1. He saith the Assembly deny not but there are Temporary Believers I answer what Ignorance or worse is this When Divines speak of Temporaries or Temporary Believers they call them so to Distinguish them from true Believers those that have a true lively justifying Faith I suppose the phrase was taken up from the Parable of the four sorts of grounds Luke 18.13 Our Saviour there compares some Hearers of the Word to the High-way-side that the Word doth not affect them at all a second sort to the Stony Ground that hear the Word with Joy but they have no Root of grace in them Ay and if such do abide to their Lives end with no other but such a kind of Faith as they have they could not be saved but they often especially if Persecution come lose that Historical Notional Faith and common enlightning they had the Hearts of these were never made good ground they were never ploughed up and sown with the Seed of special Grace to bring forth Fruit unto God The Scope of our
Christ for all that If Christ have a few names in a Church that degenerates those shall be safe whatsoever becomes of the rest as to their Church Estate and Eternal-state Revel 3.4 Thou hast a few Names even in Sardis which have not defiled their Garments and they shall walk with me in white i. e. they shall walk with Christ in the white of Grace here to their lives end and in the white of Glory for ever Tho' the Lord do remove the Candlestick the Church-Estate and will not own a People any longer to be a True Church yet if there be any sound Christians amongst them they shall never be cast off Therefore how vainly doth this Author say from this passage of the Assemblies Confession of Faith here is too much to prove the Point when there is not the least shadow of any thing they say to prove that any True Believer may fall totally and finally Tho' those that were Professors of the Gospel and were in Churches may so degenerate as to lose their Church-estate yet if there were any in those Churches that were True Believers the Gates of Hell shall not prevail against them A Degenerate Church may Excommunicate the Sound Members may prosecute them to Death but can never separate them from the Love of Christ The truth is when a Church doth so wofully degenerate as to be accounted no longer a Church of Christ but the Synagogue of Satan the Lord is pleased many times to stir up those that are Sound Christians amongst them that they are more Lively and Spiritual than ever they were and love not their Lives unto the Death in bearing witness to the Truth Now let us hear this Author declare what his Opinion is about the Saints Perseverance Saith he Pag. 20. For my part tho' I doubt not but there is a State attainable in this Life from which by the Grace of God Christians shall not fall yet I hold it a vanity for any Man to affirm of himself or of any other person in particular that it is impossible for him to fall I hold it far better for the best as well as others to take heed lest they fall I answer This passage is very dark and ambiguous wherein this Author rather hides than declares his Judgment about the Point in hand The word Christian may be taken largely for those that are Christians by Profession only no doubt but they may fall from their Profession or the word Christian may be taken strictly for those who are Christians inwardly in the Heart and in the Spirit as well as outwardly by Profession Now this we maintain from the Scripture as hath been declared before that all such have attained such an Estate by their Vnion with Christ by their Justification Adoption and Regeneration that they shall never fall totally or finally This Author must intend some new Notion if he understand himself which must be that though every one that is Really and Spiritually in Christ is not in such an Estate as that he shall certainly persevere in Grace yet he who hath attained an extraordinary degree of Grace or to an absolute Perfection such as the Quakers talk of may by the Grace of God keep his standing This is a wondrous dark Passage and I shall leave the Author in his Clouds but we maintain 1. That none attain to an absolute perfection in this life Rom. 7. Gal. 5.17 Eccles 7.20 2. That the strongest Saints in the World cannot keep themselves one day but are upheld by the secret Influences and Supplies of the Spirit Phil. 1.13 1 John 5.5 2 Cor. 3.5 3. That the Lord who keeps strong Believers keepeth also the weakest True Believer most certainly and infallibly Phil 1.6 where he hath begun the good work of Special Saving Grace he will perform it to the day of Jesus Christ that the weakest of Christ's Sheep and Lambs shall have Eternal Life and shall never perish John 10.27 28. that Christ will not break nor suffer to be broken the bruised Reed nor quench the smoking Flax Matth. 12.20 that is where there is but a little Special Grace that can but smoke though it cannot flame Christ will keep it that it shall never be quenched but shall at last flame out in Love and Praise and singing in Heaven to all Eternity God keeps True Believers in a state of Grace till they come to Glory not because they are strong but because they are his Elect because they are redeemed by the Blood of his Son and at their effectual Calling adopted to be his Children and saith the Apostle If Children then Heirs of God and joint Heirs with Christ Rom. 8.17 The least Babe in Christ is God's Child as well as the Eldest and strongest Believer and shall infallibly be an Heir of God and joint Heir with Christ For as many as believed to them he gave power to become the Sons of God John 1.12 The same Day and Hour that a Soul truly receiveth Christ the Lord doth actually adopt that Soul though it be a secret thing to the Soul yet it is as if God should say I did predestinate thee to the Adoption of my Child by Christ and now I do adopt thee to be my Child to be an Heir of Eternal Life and such shall certainly be preserved to the Heavenly Kingdom 1 Pet. 1.4 5. The Inheritance is reserved in Heaven for all that are begotten again to a lively Hope by the Resurrection of Jesus Christ and they are kept whilst they are in this World by the Power of God through Faith till they come to the Heavenly Inheritance 2. This Author saith I hold it a Vanity for any Man to say of himself it is impossible for him to fall I answer 1. It is a Vanity indeed for any Man to say of himself it is impossible for him to fall taking it for falling into Sin at all for there is no Man that liveth and sinneth not yea it would be Vanity Pride and Presumption for the best Saint on Earth to say it is impossible for him to fall into gross Sins seeing David and Peter fell so foully though they were graciously recovered again 2. It would be great Vanity for the best Saint on Earth to say in any the least Confidence in his own Strength that it is impossible for him to fall away totally and finally for indeed if they were left to themselves it is impossible that they should stand in a state of Grace one day if everlasting Arms were not underneath them if they were not kept by the Power of God If Christ did not hold them fast it were impossible that any of the Saints should stand 3. I say That it is no Vanity but a Triumph of Faith and Thankfulness to the God of all Grace for a True Christian when God sheds abroad his Love in his Heart by the Holy Spirit to say Who shall separate me from the Love of Christ Was it Vanity in David to say Surely
maintains the Sovereignty of God that he might do so for his own Glory That this is the Apostle's Scope appears from Ver. 11 12 13. Eor the Children not being yet born neither having done Good or Evil 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 Jacob have I loved and Esau have I hated As if the Apostle had said You may see a Type of Election and Reprobation in Jacob and Esau that before they were born and consequently from Eternity God had determined their Eternal Estate for his own Glory as it pleased him Let Men cavil what they please God will be God and do whatever he will Yea but some may say How doth Paul make out this from what was spoken to Rebekah The Elder shall serve the Younger I answer The Apostle knew by the Spirit of God that there was a Mystery in these Words not only that two Nations were to come out of Jacob and Esau but that which was primarily intended was that the Person of Jacob was loved and chosen to Eternal Life and not Esau Yea but how came the Apostle to mention what is written in Malachy concerning Jacob and Esau's Posterity I answer The Apostle brings what is written there by way of Accommodation and Allusion thus That as God made a great Difference as to Jacob's and Esau's Posterities so much more as to Jacob 's and Esau 's Persons Some of Jacob's Posterity were afflicted in Egypt and at other times as well as Esau's and Jacob personally did never get Dominion over Esau as to outward Things but the Apostle sheweth that the Person of Jacob was from Eternity elected of God and not Esau If we cannot see how the Apostle could collect this from that place in Genesis and that in Malachy yet I pray let us reverence and believe the Scriptures and not quarrel with the Pen-men who were infallibly inspired I have heard indeed of an Arminian Preacher that wished that Paul had never writ any thing and especially not Rom. 9. that Chapter will confute all the Arminians in the World Now that the Apostle speaks here of God's Eternal Decree and Purpose concerning Jacob and Esau doth evidently appear by what followeth Is there Vnrighteousness with God That is in not purposing to bestow his Grace upon some Job 36.3 but passing them by the Apostle saith God forbid Surely we should ascribe Righteousness to our Maker Ver. 14. And Ver. 15 16. For he saith to Moses I will have Mercy on whom I will have Mercy 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 Mercy As if he had said There is no Unrighteousness with God it is infinite Mercy that he saveth any for he might glorifie his Justice in the Damnation of all for their Sins And that God should shew Mercy to one and not to another who shall dare to question God about this I will do saith God what I will I will have Mercy on whom I will have Mercy Ver. 17. The â—postle sheweth that God raised up Pharaoh for that very purpose to manifest his own Glory made him a Man a King gave him Power over the Children of Israel left him to the Corruption of his own Heart for the same purpose to manifest his Glory in his Confusion and Destruction If any contend with God about his Soveraignty I pray God give him Repentance here or else they will be confounded before his terrible Majesty hereafter The Apostle goeth on Ver. 18. Therefore he hath Mercy on whom he will have Mercy and whom he will he hardneth Yea but then if all be as God wills as God will have it Ver. 19. Thou wilt say then to me Why doth he yet find fault For who hath resisted his Will The Doctrine of God's Soveraignty cannot go down with unhumbled Men that never were made truly sensible of their own Meanness and Sinfulness and of the Infinite Majesty of God therefore Ver. 20 21. Nay but O Man who art thou that repliest against God That must be challenging and disputing and quarrelling with God Shall the thing formed say unto him that formed it Why hast thou made me thus Hath not the Potter power over his Clay of the same Lump to make one Vessel unto Honour and another unto Dishonour And as he sheweth in the following Verses What if God willing to shew his Wrath and to make his Power known endured with much Long-suffering the Vessels of Wrath fitted to Destruction And that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory God is from Everlasting he was infinitely happy in himself that he made Angels and Men was merely from the pleasure of his Will He could have made all the Angels and all the Posterity of Adam Eternal and Immutable Vessels of Honour if so it had pleased him But what if God the great and glorious God who is to be adored and feared of all What if God pleased to make Angels and Men for the Manifestation of his own Glory one way or other Who shall say unto him Why did God make Angels and Men at all of whom so many shall be so miserable that it had been good for them that they had never had a Being But what if the great and glorious God willing to shew his Wrath and holy Justice and to make his Power known did decree to leave some to themselves and to their Sins and to glorifie his Justice upon them Yea but may some say As to the Children of Men they were all left to fall in Adam and are alike by Nature But what if God have afore prepared some to Glory by his Eternal Election and redeems them by the Blood of his Son and calls them in due time by his Grace and Spirit as those whom he hath chosen to be Vessels of Mercy who shall question God for what he doth They that perish perish for Sin the Throne of the Holy God is guiltless for ever They that are saved are saved by the exceeding Riches of his Grace and Kindness towards them through Christ Jesus Thus I have answered the Author's Six Queries he sent me in a Letter Now I come to his Seventh and last Query Qu. 7. Because saith he I preach God's Love to Mankind to be such that he gave his Son to be the Propitiation for the Sins of the whole World this you call Arminianism the Life and Soul of Popery I answer This is utterly false that ever I said so Let him look upon my Letter and see how he hath wronged me in print I wrote to him in my second Letter that Arminianism was the Root of Quakerism and that a good Divine saith that it is the Life and Soul of Popery But as