1 Cor. 13. 1 2. Jam. 1. 27. and 2. 14. and the reason is because the Gospel is a Ministration wholly of Love and Mercy and the Love and Mercy of God in the Gospel is manifest especially in giving and forgiving and this he expects should be effected by the Power thereof in all his People And it 's to be feared that the great failing among Christians in this matter much arising from the Doctrine of Justification by Faith without Works will occasion many to part with Christ at the last day with Sorrow as the young Man did in the Gospel Mat. 19. 22. because there will then be Judgment without Mercy to them that have shewed no Mercy James 2. 12. Read and ponder Mat. 18. 32 to 35. and I do believe that whatever is stated in the Gospel as the terms on which Grace and Life is promised is absolutely necessary thereunto without which we cannot rightly claim the Promise as Mat. 5. 3 to 12. Rom. 2. 7 to 10. V. Of the Power and Will of Man I do believe that all Men have a power and liberty of Will with the means and helps that God affords especially under the Gospel to refuse the Evil and to chuse the Good so far as will render them inexcusable in the Judgment who refuse his Counsel and choose to follow their own Wills and Lusts Josh 24. 15 22. Luk. 10. 42. Phil. 2. 12 13 14 15. Mat. 11. 28 29. Rom. 1. 20. and 2. 1 2. The Reasons of this my Faith are 1. Because I do not find that God in his Word threatens to condemn any for weakness but for wilfulness not because they cannot but because they will not believe Joh. 5. 40. Luk. 3. 34. Mat. 22. 4 5 6. 2. Because he blames pities and bemoans those who refuse his Counsel and transgress his Laws Psal 81. 11. Luk. 13. 34. 3. Because he calls and invites Sinners to come in and accept his Grace which we may not imagine were it impossible for them so to do Isa 55. 6 7. Rev. 22. 17. 4. Because to suppose Men to be uncapable to believe and obey the Gospel with the helps afforded without a Miracle as some say is to suppose Men in this matter not to differ from Beasts who are capable by Miracle to do what God will have them God could and did make Balaam's Ass to speak with man's voice But Men shall one day know that God made them Men and not Beasts if they make not themselves so by beastly Principles and Practices 'T is true that in the Gospel many were converted to the Faith by the sight of Miracles done without them Act. 5. 14. and 13. 12. but the conversion of Sinners is no where called a Miracle that I know 5. Because for us to suppose that God should bring forth so gracious a dispensation of Love to the World in the gift of his Son and Christ to die for the World and in love send the Gospel of this Grace to be published to the World with gracious Invitations to accept it and to state an Interest therein on impossible terms to be obtained without a Miracle and do not effect this Miracle and yet will damn People for not obtaining is not only dishonourable to God to Christ to the Gospel and to the Publishers thereof but renders the whole glorious design of God therein to be null and void discouraging all Men from believing thereof it rendring them altogether uncapable and therefore is to be denied by all sober Christians VI. That Faith in the Lord Jesus is effected by the Power of God in the Gospel Yet 6. I do believe that whoever do obey the Lord in the Faith of the Gospel in Sincerity and Truth that it is by the Grace Spirit and Power of God in the Gospel Rom. 1. 16. 5. 5. and 10. 14. by which Grace and Power they are and shall be kept through Faith and a holy dependancy upon him unto Salvation 1 Pet. 1. 5. Joh. 10. 27 28 29. and 15. 4 5 6 7 10. Psal 37. 39. and 125. 1. and that without this holy dependancy upon and cleaving to the Lord in the Faith Love Hope and obedience of the Gospel Believers may possibly yea very probably fail of and fall from the Grace of God and so miss of the Glory promised Heb. 3. 12. and 12. 15. 2 Pet. 3. 17. Although I do believe that some are so known of God and given to Christ as that they have been and shall be in time called and supplied with persevering Grace so as to obtain the end Joh. 6. 39. Rom. 8. 29 30. Yet these are only known of God 2 Tim. 2. 19. and leave no room for any to be high-minded but to fear an evil heart of unbelief in departing from the living God Rom. 11. 20. Heb. 3. 12. nor doth it at all derogate from the general Grace of God to Men Joh. 6. 40. The Reasons of my believing the danger of Believers failing of and falling from the Grace of God without their careful watch and keeping close with him are 1. Because the Scripture so plentifully speaks and forewarns of the danger thereof but never of the impossibility of falling Besides those already mentioned among many see these Rom. 8. 13. and 11. 20. 1 Cor. 10. 12. Col. 1. 23. 2. Because the Scripture mentions some that were fallen 1 Tim. 1. 19. and others that were fallen or would fall 2 Pet. 2. 1. and the rest in danger of falling Chap. 3. 17. 1 Cor. 9. 27. 3. Because the Lord himself and his Apostles best knew the danger and what Doctrine was best for our safety and to prevent the danger to whom we ought to give heed and not to our own devices whoever taught the danger but never the impossibility of falling from Grace as before hath been proved Mat. 10. 22. Luk. 9. 62. 4. Because the Doctrine of impossibility of falling from Grace being contrary to the Doctrine of Christ and his Apostles must needs be a graceless and dangerous Doctrine and that the Lord knew and therefore hath so plentifully stated the contrary in the Scripture If we would study a Doctrine tending to cause People to fail of and fall from the Grace of God we cannot study a more likely than to teach impossibility of falling Remove the danger and the careful and watchful fear will be over Rom. 11. 20. Heb. 12. 25 28 29 and the watchfulness and Prayer will quickly cease Luk. 21. 36. and it 's greatly to be feared that many insensible grow graceless whilst pleading impossibility of falling from Grace Object The Doctrine of possibility of falling from Grace is an uncomfortable Doctrine Answ That Doctrine which is most safe is most truly comfortable To know the danger and to keep on our watch being the way appointed for our safety In that way may we expect safety and so true and solid consolation Isa 64. 5. 2 Cor. 1. 3 4 5. with ver 12. Whatever comfort
may contradict his revealed Will and Law of Grace to Men which calleth upon all and promiseth life to all that do believe and obey him therein 2. That it 's both irreligious and irrational so to understand one or two Scriptures as is contrary to the whole Word of God that speaks of the same matter where God saith not only that he loved the World in the gift of his Son and that he tasted death for every one and calleth and inviteth all to accept the Grace Rev. 22. 17. But also saith that he hath no pleasure in the death of him that dieth and why will ye die And answereth to it that he hath no pleasure in the death of the Wicked but that they would turn and live Ezek. 18 31 32. and 33. 11. and that Men by sin destroy themselves Hos 13. 9. So 1 Tim. 2. 4. he would have all Men to be saved c. And it must needs be both irreligious and irrational so to understand Rom. 9. as to contradict and give the lye to all these Scriptures and many more 3. We may so understand Rom. 9. as is both Religious God-like and Rational so as will comport with the whole Scripture and Analogy of Faith viz. That when Men have hardned themselves against the Mercy and means of good by God offered them for their spiritual and eternal welfare which was the present case relative to the Jews and the same of Pharaoh likewise brought as an instance and of which the believing Gentiles were and are in danger if they so sin Rom. 11. 20 21. and in this case God is at liberty to exercise Justice and Mercy as he pleaseth without any derogation to his Gospel-Law of Grace Quest If God willeth the good of all is he not able to effect it doth he will what he cannot effect Answ This with some is much pleaded though as wide from truth as weak We are to distinguish between his Effecting and his Requiring Will his revealed and requiring Will being his absolute Will to us and contrary to which we may not suppose any secret Will in God and it 's enough for us to know his absolute revealed Will with sufficiency of means and helps for performance thereof on neglect of which the Damnation will arise The absolute revealed Will of God to his People of old was that they should keep his Law and yet they transgressed it and dare any say it was not his real Will so to have it but that he had a secret Will contrary thereunto Let such read and ponder Psal 81. 13. Isa 48. 18. and the same in the Gospel Luk. 13. 34. and 19. 41 42. where they may find the Lord pitying them for their miscarriage in this matter unless they will judge him as right at the Art of dissimulation as some Men are which is Blasphemy against him so to imagine God hath not engaged himself to effect in us what he requireth of us unless we by his Grace close in with his Will made known unto us God's Grace and our Duties must unite if the work be done Rom. 1. 16. Isa 64. 5. 1 Pet. 4. 19. so that it 's most apparent that Men may and too often do transgress the absolute Will of God to their own destruction Hos 13. 9. Psal 81. 11 12. 4. I do believe that when our Lord Jesus had by himself purged our sins he ascended into Heaven and sate on the right hand of the Majesty on high Mar. 16. 19. Heb. 1. 3. and is there in performance of his Mediatory-office between God and Men 1 Tim. 2. 5. and that he is the alone King Priest and Prophet of his Church King to rule Priest to atone and Prophet to teach and that there is no other so in things of a spiritual and Gospel concern 5. That he shall come again from thence at the time appointed and shall raise the dead and judge both the quick and dead at his appearing and Kingdom Joh. 28. 29. 2 Tim. 4. 1. and that then all that have been under the doctrine of the Gospel shall receive their eternal Judgment either of life or death according to the promises and threats thereof in the Gospel Mar. 16. 15 16. Joh. 3. 19. and 5. 28 29. and that at and after his appearing shall be the restitution of all things Act. 3. 21. the new and restored World 2 Pet. 3. 13. Rev. 21. 1 5. in and over which with his Saints shall be his eternal Kingdom and Glory Isa 9. 7. Dan. 7. 14 17. Mar. 10. 30. III. Of the Scriptures 3. I do believe that the Holy Scriptures the Old and New Testament is the Word and Will of God and especially the doctrine of the Gospel contained therein is the alone Ground and Rule both of Faith and Practice Isa 8. 20. 2 Tim. 3. 15 16 17. For this more full see my B. d. Chap. 2. IV. Of the way in which we may obtain the Life promised in the Gospel 4. That Faith in Repentance and obedience to our Lord Jesus Christ according to the doctrine of the Gospel are the terms of our Interest in the justification and life therein promised and that so absolutely the condition thereof as that without which none that are capable Subjects can obtain it Mar. 16. 15 16. Heb. 5. 9. Rev. 22. 14. yet not the meritorious or deserving cause thereof that being alone in Christ Jesus as the only atoning Sacrifice for sin Col. 1. 20. Eph. 5. 2. and that whoever do believe in love and obey the Lord in the Gospel shall be saved Mar. 16. 15 16. Act. 16. 31. Heb. 5. 9. The Reasons why I believe that not only Faith but Gospel-obedience and works are the terms of our Interest in Justification and Life are 1. Because the Doctrine of the Gospel so states it not only in the Scriptures before mentioned but likewise in many others as Mat. 7. 18 19 20. Rom. 2. 8 9 10. Gal. 5. 6. Jam. 2 14 17 20. to 26. 1 Joh. 2. 17. But he that doth the will of God obideth for ever 2. Because the Doctrine of Justification by Faith without works as it is scriptureless and so false so it is a graceless licentious and vain Doctrine that will not cannot save Jam. 2. 14 20. 3. And that both the Faith and Works must be such as the Gospel requireth and not what Men please or else the Lord will say at that day who required these things at your hands And among all the vertues and duties required in the Gospel as concomitants with Faith Love to God and Men are the chief Mat. 22. 37 39. Rom. 13. 8. Jam. 2 8. Eph. 6. 24. 1 Cor. 16 22. because where this is in truth it carrieth on to the right performance of all other Duties both to God and Men and where this is wanting there can be no Religion in Truth or acceptable with God Faith without Love to God and Love and Mercy to Men will never justifie nor save
ready to speak plain and the heart also of the rash shall understand knowledge Chap. 29. 24. They that erred in spirit shall come to Vnderstanding and they that murmured shall learn Doctrine Amen Psal 116. 10. I believed therefore have I spoken Luk. 2. 29 30 31. Now Lord let thy Servant depart in Peace for mine eyes have seen thy Salvation which thou hast prepared before the face of all People a Light to lighten the Gentiles and the glory of thy People Israel Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations and then shall the end come Rev. 14. 6 7. The Church with whom I walk is united in the substance of this Faith before declared The Postscript A Confession of Faith lately published from London providentially coming to my hands and contrary to my expectation finding such things therein as was and is truly grievous to me it being inconsistent with the true Faith and Religion of God I could not in good conscience both towards God and Man pass it by without saying something thereunto In which I find under the name of fundamental Principles of Faith no less than seven things of special note contrary thereunto most of which I have before detected and them I shall but only name so that though there are many good Truths scattered therein yet these contrary unsound and unscriptural notions contradict and undo them all As 1. Absolute Reprobation of the World from Eternity alone from the free Will of God though not plainly in terms exprest but more covertly and hiddenly yet absolutely and fully stated for they say that God hath immutably decreed all things whatsoever comes to pass and that he elected or predestinated a certain number of Angels and Men to Eternal Life to which there can be no addition c. which states absolute Reprobation to all the World besides by an eternal Decree before the World was 2. Christ dying to redeem the Elect only and that none else can possibly obtain which not only denieth the truth of God's Love to the World and Christ's giving himself for the life of the World but contains in it the absolutest Reprobation of the World that can be stated for if Christ died not for them it 's impossible they should be saved Act. 4. 12. 3. Impossiblity for any to believe with the Gospel helps that God affordeth without a mighty miraculous power misunderstanding and so wronging the Scripture for its confirmation Eph. 1. 19 20. 4. Justification by Faith without Works and not by Faith neither as the Scripture states it viz. as the conditions and terms of our Justification in Pag. 40. Of Justification they say it is not by imputing Faith it self the act of Believing or any other Evangelical obedience as their Righteousness Faith is the alone instrument of Justification as of receiving Christ whereas the Scripture saith Abraham believed God and it was imputed to him for Righteousness Gen. 15. 6. and Rom. 4. 3 5. His Faith is counted for Righteousness ver 23 24. But they say plainly No it is not imputed but only an Instrument and what that is I do not know nor is the Scripture acquainted with such language but I leave the Reader to believe the Scripture or them which he please 5. Impossibility of falling from Grace which is contrary to the whole current of Scripture as before hath been shewed 6. In Chap. 3. of the Decrees of God That God hath from all Eternity decreed in himself all things whatsoever comes to pass c. and that this Decree is immutable and unchangeable arising not from knowledge of what would be but from his own determinate Will 7. And in Chap. 5. of Divine Providence That this his determinate Counsel extends it self to the first fall and all other sinful actions both of Angels and Men and that not by a bare permission which also he most wisely and powerfully boundeth and otherwise ordereth and governeth in a manifold dispensation to his most holy ends yet so as the sinfulness of their acts proceed only of the Creatures and not from God who being most righteous neither is nor can be the approver of sin Psal 50. 21. 1 Joh. 2. 16. These last words are true and contradict all the rest as most Heretical and false for he cannot but approve his own Decrees In these Positions the Mystery of Iniquity seems to be perfected including a perfection of falshood impiety and abominations in them First The abuse of the Scriptures for proof of this horrid Doctrine not one of the Scriptures mentioned having any such thing in them nor indeed may we imagine any such thing to be in the holy Word of the holy God without blasphemy against him What that God hath eternally decreed in himself all things whatsoever comes to pass the determinate Counsel extending it self to all the sinful actions both of Angels and Men What the Decreer thereof and yet not the Approver of his own Decrees Obj. But we have a way to distinguish between the Actions and the sinfulness of the Actions God decreed all Actions and all Actions in themselves are simply good because acted in his Power and according to his Decrees but the sinfulness of the Action is the Creatures of which God is no Approver To this I say I think it will require more Logick and Rhetorick thus rightly to distinguish than all the Persons in the World of this opinion will be able to find out Hath God decreed the act of Murther and not the sin and so of Adultery Witchcraft and all other abominations is not the act it self the sin if there were no such act there would be no such sin therefore let them divide the act from the sin if they can the act to be God's Decree and the sin the Creatures and God no approver thereof though he decreed it as they say But 1. To prove that God hath decreed all things whatsoever comes to pass all sinful Actions both of Angels and Men Isa 46. 10. Eph. 1. 11. Heb. 6. 17. is referred to all which Scriptures speak only of God's own Works and Counsel determined and declared especially relative to his Gospel-work of Salvation by Jesus Christ and not his determining all the sinful actions of Angels and Men as a weak capacity may easily discern So the like of Act. 15. 18. And as for Act. 2. 23. 4. 17 28. First The Scriptures do not say that God decreed them to crucifie his Son But that he was delivered by the determinate Counsel and foreknowledge of God for them to do unto him what he before knew they would do He determined that his Son should give himself for the life of the World and foreknew that the Jews with the rest would do that Work and he determined to give him up to them and they by wicked hands crucified him And therein he bounded their actions to his own Counsel before determined But
Secondly What ever the Divine Decree might be in this matter is not material for proof of the thing asserted if we should suppose that God decreed them to do it without respect had to any condition in them as the cause thereof which can never be proved Yet it being so great a Mystery of Grace and that on which the Life of the World depended I shall choose rather to lose my self in this Mysterious Decree leaving it to God alone than from this Example and bottomless Mystery to draw up so impious a Conclusion that God hath from his own Will from all Eternity determined by an immutable Decree all the wickedness both of Devils and Men that ever hath been is or shall be in the World And as for the Scriptures referr'd to for proving God's ordering all things by his Providence for the accomplishing of his Decrees relative to the sins of both Angels and Men Providence powerfully over-ruleth all things for the accomplishment thereof 2 King 19. 28. Ps 76. 10. the prudent may easily discern how far wide it is from proving this matter And as for Rom. 9. 15 18 22 23. so frequently referr'd to I have I suppose before said enough to discover their fallacy in so applying thereof viz. to understand these several sayings of the Apostle contrary to the whole volumn of the Book of God and contrary to the very Name Nature and Truth of God must needs be very impious and very probably these may be some of the hard things to be understood written by the Apostle Paul in his Epistle mentioned 2 Pet. 3. 15 16. which they that are unlearned and unstable wrest to their own destruction So that this Principle not only abuseth God in his Decrees to decree all sinful actions but likewise in his Providence and Government in powerfully over-ruling and ordering all things and to so bad an end and abusing the holy Scripture for proof thereof 2. As it 's unscriptural and so belieth God so its impious laying all the sins and wickedness in the World both of Devils and Men at God's door for if he hath decreed all and that not by a bare permission but wisely and powerfully ordereth it to his own ends there is then no avoiding it but the Decree must be accomplished So that by this Doctrine all the sins in the World are committed by the unchangeable Decree of God and powerful over-ruling Providence in order thereunto And so as an effect hereof all the Judgments and Plagues threatned and inflicted in this Life and that which is to come as a punishment of sin flows from the eternal and immutable Decree of God and so impossible by any means to be prevented which is most impious to imagin and contrary to the Scripture Jer. 18. 7 8. Isa 55. 6 7. Thirdly It renders God to take pleasure in the Sin and Judgment of his Creatures for in the accomplishing of his own free immutable Will must be his supream and absolute pleasure that which he hath immutably determined being done must needs be well pleasing to him So that it renders God to take pleasure in the Sin and Judgment of Men contrary to his own word 1. For Sin he hateth it and therefore decreed it not Pro. 6. 16 to 19. Jer. 44 4. â— 2. And for Judgment he pitieth poor sinners who wilfully expose themselves thereunto Hos 11. 8 9. Luk. 19. 41 42 43 44. Lam. 3. 33. He doth not afflict willingly nor grieve the Children of Men. Therefore he decreed it not any otherwise than as a punishment for Sin which might by repentance have been avoided Jer. 18. 8. So that it not only renders God by his Eternal Decree to be the first cause of all the Sin of all the Hatred Wrath Murders Adulteries Drunkenness Treasons Idolatries Witchcrafts and Rebellions in the World and so of all the Judgments which are the effect thereof but that it s well pleasing and delightful to him it being the effect of his eternal and unchangeable Decree which is contrary to his word most and impious to imagine Fourthly It 's that which renders God to be contradictory and inconsistent to himself and uncertain in any part of his Word and Will to Men it renders it full of contradiction to command one thing and hath decreed the contrary to command Men to believe repent and be holy and hath decreed the contrary hath decreed all the Wickedness and Abominations in the World and yet commands the contrary and will damn people for breach of his Commands which himself decreed from all eternity that they should not keep which is most impious to imagine Fifthly And so it renders his Word which is his absolute revealed Will to Men to be incredible and so destroyeth the ground of Faith which is the truth and faithfulness of God in his Word for if it were true that he commands one thing and hath decreed another directly contrary to it by the same rule and reason may he promise one thing when he hath decreed the contrary especially all his Promises being on condition of doing his Precepts and if his Decrees be contrary to his Precepts so may they be contrary to his Promises and so there be no truth neither in his Precepts nor his Promises and it lays a foundation for to teach people so to believe and therefore its most impious to be imagined Sixthly It 's that which renders the most wicked and vile to be the truest and best Servants of God for 1st If this were true they do his Will most freely and naturally and such are reputed to be his best Servants whereas as is by them confest Believing Repenting and Obeying the Lord in his revealed Will is hard and difficult and is attended at best with many weaknesses and sometimes in some things unwillingness whereas the others serve him in his absolute decreed Will most freely and voluntarily 2. They serve him most perfectly answering his decreed Will in all things whereas the Saints are attended with many failings and coming short in service the others not and therefore must needs be the best Sarvants of God if this Doctrine were true which is most impious to imagine Seventhly It 's that which renders God in his eternal Will to take more pleasure in sin and wickedness than in holiness in that he hath decreed so much sin and wickedness to be in the World and so little holiness which is most impious to imagine Eightly It 's that which renders God to love Judgment more than Mercy having from his own Will freely decreed so much Sin Judgment and Damnation to the World and so little Mercy and Salvation to Men which is contrary to his Word and Oath Exod. 34. 6 7. Ezek. 33. 11. Joh. 3. 16. and is therefore most impious to imagine Ninthly It 's that which tends to end all Christian Religion in the World for if God Command one thing and hath Decreed another it leaves us at a loss in all things no Man
knows when he doth his Will and when not He commands all Men every where to repent yet by this Doctrine hath decreed the Sin and Damnation of almost all the World he commands to pray for all Men yet hath decreed the Sin and Damnation of almost all Men. It rationally ends all repentance for Sin all reproofs for Sin all blamings of Men for Sin none can be reproveable for any of their actions either Saints or Sinners their works being all decreed of old it 's all the holy Will of God If his decreed Will be holy then the keeping thereof must be holy and so no such thing as Sin in the World and so it necessarily turns all those sayings in Scripture that manifest God's displeasure against Sin into a lie as that he is angry with the wicked every day Psal 7. 11. Yea and angry and sometimes very angry with his own People because of Sin Deut. 1. 31. and 9. 20. Psal 74. 1. which if Sin be the effecting of his absolute decreed Will it 's impossible to be true that he should be angry with any for doing his freely decreed Will So that this Principle leaves no room for any Religion and therefore is most impious Tenthly If God immutably determined all sinful acts it lays a foundation for Rantism Atheism and all manner of filthiness and prophaneness in the World And indeed had I met with such a Principle from the Ranters I should not have marvelled it being the foundation of their practice viz. that all is the decreed Will of God and therefore all is alike good and so no such thing as Sin in the World this being the foundation of so horrid a building it is most impious to assert or imagine Eleventhly It 's that which renders God to be worse to Men than the Devil and that both in respect to Sin and Punishment 1. Of Sin the Devil can but tempt unto it and may be resisted Jam. 4. 7. but the eternal Decree of God is irresistible that must be done 2. The Devil can by temptation but endeavour by sin to fit Men for Judgment but by this Doctrine the eternal immutable Decree hath destinated the world both to Sin and Judgment without all hope or possible help which if the Devil believed which with-out doubt he dos not but knows the contrary it would make him a very sluggard his work being already effected by eternal Decree he need not go about like a roaring Lion seeking whom he may devour if all were devoured by the eternal and irrefistible Decree which were it true O Wo to the World that they have such a God! which is most impious to imagine And as for what they say that God does not force any to sin but leaves them to the liberty of their wills helps not for the Decree must be effected Twelfthly And finally as an effect of all It strikes a deadly blow to the whole Name Nature and Being of God as opened to us both in his Word and by his Works As 1. In his Holiness that he is most holy that Holy and Reverent is his name that he loveth Righteousness and hateth Sin and Wickedness and hateth nothing else but Sin and for Sins sake but this asserts all the unholiness sins and wickedness in the World both of Devils and Men to be his birth from all eternity by an eternal and immutable Decree 2. In his Goodness and Mercy to Men the Scripture testifieth that he is good to all that he loved the World in the gift of his Son but this kills this Doctrine of Goodness and Mercy to the World asserting the Sin and Judgment of the World established by an immutable Decree before the World was which renders the great design of God in the Creation to be the Sin and Judgment of the World without all hope or help and in sending his Son to effect the same which is most impious to imagine 3. In his Justice The Scripture saith that all his ways are judgment a God of truth and without iniquity just and right is he Deut. 32. 4. But this fastens on him the greatest injustice imaginable to determine Men by a forcible and irresistible Decree before they were to sin against his Law that so he might take Justice on them Which likewise asmuch derogates from his Wisdom in finding no more righteous a way to magnify his Justice than by enforcing Men to sin by an irresistible Decree and over-ruling Providence in order thereunto that so Justice might take place upon them What such a thing would be accounted among Men I need not speak But here it will be objected That God is under no Law his own Will is his Law and whatever he willeth is good and righteous and therefore what have we to do to question his Will and Work or to say unto him what doest thou Rom. 9. 14 to 22. hath enough in it to confirm this and to stop all Mouths in this matter Answ 1. It 's true the Will of God is his Law and whatever he wills is just and right Yet 2. It behoves us to understand that such is the holiness of his Nature and Name that he can will nothing which is contrary thereunto And 3. That such is his Truth and Faithfulness that he never did nor can will any thing that is contrary to his Word Rom. 3. 3 4. Tit. 1. 2. That though he be under no Law of Mans making yet he is under the Law of his own Name and Nature of his own revealed Word and Will and those who say otherwise end all ground of Faith and Religion And as for Rom. 9. I have said enough to that already it not relating to his eternal Decrees but his present actings towards Men in way of Judgment for former Iniquity and otherwise to understand it is contrary to the Name Nature and Truth of God in his Word and therefore is impious so to imagine 4. And it strikes as deeply at the Truth and Faithfulness of God in his Word which presents us with his being good to all and with his love to all in which he sweareth that he hath no pleasure in the death of the Wicked but this gives him the lye in all asserting an eternal Decree both of Sin and Death before the World was But let God be true and every Man a Lyar in this matter Thus have I endeavoured though very briefly to open this great Mystery of Iniquity and had it not been stated as a Foundation-Principle of Faith though tending to end all Faith and clothed in so fine a dress as making so much for the exaltation of God in his Name and for the consolation of Christians had at present said nothing to it and all arising from and as the effects of that untimely born Monster Absolute Reprobation of the World by an immutable Decree before ever it had a Being And from hence as the Reprobation was decreed so must the Sin to make the Reprobation certain and sure and