The Lord hath no pleasure in the death of the wicked indefinitely considered not in the death of any wicked Ones for he is one with whom is no respect of persons And indeed if he had any pleasure in the death of any wicked ones it might reasonably be conceived and concluded That he hath pleasure in the death of the wicked in his Church Because their wickedness is greater and more inexcusable than that of others Because they have more excellent and choice Advantages Means and gracious Assistances than others have to wash their hearts and feet from wickedness that they may be saved And therefore if they continue sinners or treacherously depart from him he is more highly displeased with them and severe toward them As it is said You onely have I known of all the families of the earth therefore will I punish you for all your iniquities Amos 3. 2. Though indignation wrath tribulation and anguish will be upon every Soul of man that doth evil yet it will be upon the Jew first because he hath much more advantage than the Gentile to be and do better And to whom much is given of them will much be required Rom. 2. 8-11 and Chap. 3. 1 2. Luke 12. 47 48. When in the times of ignorance God winks his eyes are upon all their ways who have choice means of knowledge vouchsafed to them they are not hid from his face neither is their iniquity hid from his eyes And first he will recompense their iniquity and their sin double because they have defiled his land c. Acts 17. 30. with Jer. 16. 16-18 So that these words being directly spoken unto though not confined unto the house of Israel do more powerfully ascertain that he hath no pleasure in the death of any other And are as it were a powerful Argument to evince the truth thereof He who hath no pleasure in the everlasting Ruine and Destruction of such as sin against the clearest Light greatest Grace and choicest Advantages to be sure he hath none in their eternal Perdition who have not such Means and Advantages for knowing and serving him Matth. 11. 20-24 If he be so compassionate towards the greatest Transgressors and be altogether unwilling that they should die how can we suppose but that he is loath and unwilling they should perish who are not such hainous Offenders even as the Apostle signifies to us that he who was the chief of sinners obtained mercy that in him first Jesus Christ might shew forth all long-suffering for a Pattern to such as were not such great sinners even to them that should delay to believe on him unto life everlasting 1 Tim. 1. 13 14 15 16. So we may also here understand it But what is said may suffice to the second Inquiry and we shall desire to proceed unto the next namely 3. What are we to understand by this Phrase no pleasure And to that we say hereby is meant and signified That it is not at all delightful or well-pleasing unto him that such as are wicked Ones should be destroyed with an everlasting Destruction As he is a God that hath no pleasure in wickedness neither shall evil dwell with him Psal 5. 4-6 And as he hath no pleasure in fools or wicked ones Eccl. 5. 4. So also he hath no delight or pleasure in the death of the wicked As he here swears unto us he hath no pleasure none at all That is to say 1. He hath no Revealed Pleasure in the Death of the wicked that Revelation he hath given of his heart and mind in the holy Scriptures declares no such will or well-pleasedness in him or affection to any such thing but the contrary thereto As plainly appears in that Scripture we are considering 2. Nor hath he any secret pleasure will or delight therein As appears by this Revelation of his Will which he hath given forth to the Sons of Men He speaks thus to us and by his Oath assures us of the truth of it who onely perfectly knows himself which we do not for we cannot by searching find out God we cannot find out the Almighty to perfection Job 11. 7-9 But he who is perfect in the knowledge of himself and all things as Job 36. 4. And perfectly knows his own Mind and Will saith and swears that he hath no pleasure And his mouth herein in all things speaks truth for it is impossible for him to lye Tit. 1. 2. Heb. 6. 18. Yea let God be true and every man a lyar Rom. 3. 4. And indeed the word here translated Pleasure signifies inward intention delight affection well pleasedness And oh let us not be faithless but believing let us give glory to him in believing him when he thus solemnly swears I live saith the Lord God if I will or be well-pleased in the Death of the wicked That is as it is rendred with us and suitable to such like manner of speakings in other places I have no pleasure in their death So what is thus expressed in one place I sware in my wrath if they should enter into my rest Is thus exprest and explained in another by the holy Spirit He sware that they should not enter into his rest Compare Psal 95. 11. and Heb. 3. 11. with verse 18. Mark 8. 12. with Mat. 16. 4. And what hath been now said may in some measure deliver us from entertaining a very corrupt and pernicious Gloss which too many have put upon this Scripture and others that are like unto it namely Some say It is true indeed God hath no pleasure in the Death of the wicked That is say they He hath no Revealed Will or Pleasure therein his Revealed Will is That all men should be saved But his Secret Pleasure or the Will of his good Pleasure is that the most of men should perish and be eternally miserable and therefore he reprobated them or past them by before they were born so as in conclusion they must unavoidably have their Portion in that everlasting fire prepared for the Devil and his Angels And in thus speaking they plainly signifie That his Revealed and Secret Will are contrary the one to the other Answ Now for Answer thereto and to discover a little the Evil and Perniciousness of that Distinction or Division rather of the Will of God consider we diligently these things To wit 1. It savours of high Presumption and Daringness of Spirit to give out that God hath a Secret Will contrary to his Revealed Will For if his Will be Secret how come they to know it or ro know that it is contrary to that Revelation of his Mind and Will he hath vouchsafed to us Or why may not others as well know that secret Will they speak of as themselves For in truth none knows what his Will is any further than it is Revealed nor doth it appertain to any to know it And they who would be prying there-into intrude into things they have not seen being vainly
by the Holy Ghost 2 Pet. 1. 20 21. And so the holy Apostles have delivered to us that which also they received of the Lord And that not in the words which mans wisdom teacheth bu which the Holy Ghost taught 1 Cor. 15. 1-3 with Chap. 11. 23. and Ch. 2. 12 13. And the things which they wrote unto us they are the Commandments of the Lord 1 Cor. 14. 36 37. Thus the Apostle John was commanded to write to the Seven Churches in Asia These things saith not John but the Lord Jesus Christ in those several Descriptions he there gives of himself as may be seen in Rev. 2. 1 8 12 18. and Ch. 3. 1 7 14. And as the Consideration of the Infinite Excellency of the Person that thus chargeth the Prophet to say might encourage him against all his Discouragements to speak what he was Commanded by him to speak and to walk in the strength of the LORD GOD as Psal 71. 16. As it is said The LORD GOD hath spoken who can but Prophecy Amos. 3. 7 8. So also it is powerful to engage us to give most earnest heed unto and to believe the Words of the holy Prophets and Apostles because they are the Words of the Lord God And to receive them not as the words of man but as they are in truth the word of God And in so doing they will work effectually in us 1 Thes 2. 13. Ezek. 6. 3. Mica 6. 1. But we may speak a little more particularly to the Person that Commands and Charges the Prophet thus to say in his Name and Words unto the House of Israel 1. It is the LORD GOD that speaks so graciously concerning sinful and wicked Ones to wit He who is the Creatour and Former of all things And who hath made all Nations of men for to dwell on all the face of the earth and hath determined before the times appointed and the bounds of their habitations that they should seek him Gen. 2. 4 7 18 21 22. with Acts 17. 26 28. He who made all things at the first and made all things very good And who made man in his own Image after his own likeness And who intended not our destruction and ruine but our good and welfare He it is who thus speaks to sinful and unworthy Ones He hath a desire to the Works of his own hands Job 14. 15. Psal 138. 8. It is he that hath made us and not we our selves Enter into his Gates with thanksgiving and into his Courts with praise be thankful unto him and bless his Name For the LORD is good his mercy is everlasting c. Psal 100. Rev. 4. 11. 2. It is the LORD GOD who when we had sinned against him and treacherously departed from him and were become enemies to him yet did not turn an enemy to us but was still merciful and gracious towards vain sinful Mankind even to Admiration as the Psalmist intimates saying LORD what is man that thou takest knowledge of him the Son of man that thou makest account of him Man is like to vanity Psal 144. 3 4. and and 8. 4-6 with Heb. 2. 6-9 And who in the greatest of his love and pity promised from the beginning That the Seed of the Woman should break the Head of the Serpent Gen. 3. 14 15. And therein and thereby vertually the LORD GOD laid for a foundation of Faith and Hope for Mankind a Stone an elect precious Corner-stone a sure Foundation Isa 28. 16. and 50. 2-5 He is the Lord he changeth not therefore we are not consumed Matth. 3. 6. with Lam. 3. 22. And who in the fulness of the time performed that Promise which he formerly made in raising up a Saviour the Saviour of the world This is he that Commands his Prophet thus to speak unto the House of Israel To which we may speak more afterwards 3. It is One who is abundant in truth that charges his Prophet to speak these gracious words He is a God of truth and without iniquity just and right is he Exod. 34. 6. Deut. 32. 4. He is the Lord God of truth Psal 31. 5. Whose mouth speaketh truth and wickedness is the abomination of his Lips All the words of his mouth are in righteousness there is nothing froward or perverse in them as Prov. 8. 4-6-8 Who hath written to us excellent things in counsels and knowledge that he might make us know the certainty of the words of truth c. Prov. 22 20-21 We ought therefore to bow down our Ears and hear the Words of this most Excellent One and firmly and with all our hearts to believe them Prov. 22. 17-20 For he is not a man that he should lye God forbid yea let God be true but every man a lyar As it is written That thou mayest be justified in thy sayings c. Rom. 3. 3-5 4. It is the holy LORD GOD who gives this Command to his Prophet As they say Who is able to stand before this holy Lord God 1 Sam. 6. 20. He is not a God that hath pleasure in wickedness neither shall evil dwell with him The foolish shall not stand in his sight He hateth as with a respect to a love of delight all the workers of iniquity Psal 5. 4-6 He is one that is a perfect hater of Sin One that loveth righteousness and hateth iniquity as Heb. 1. 8 9. One who is Holiness it self And though he be merciful and gracious and abundant in goodness yet he will by no means clear the guilty Exod. 34. 6 7. Art thou not from everlasting O Lord my God mine holy One Saith the Prophet Thou art of purer eyes than to behold evil and canst not look on iniquity c. Hab. 1. 12 13. Sin is the abominable thing which he hates Jer. 44. 4. And therefore whatever he here speaks or charges his Prophet to say in his Name concerning his Graciousness towards Sinners he speaks not at all in favour to their sins or to encourage them to go on and continue therein as afterwards may be shewn more largely but in love and pity to the Souls of poor Sinners that they might turn from their Iniquity that it might not be their Ruine This is the Person who commandeth his Prophet thus to say unto the House of Israel 2. We have nextly to consider the assured Confirmation he gives of the truth of what he saith and which he assures and confirms by his Oath As I live For these words are an Oath and so oft used as the Lord saith elsewhere But as truly as I live they shall not see the Land which I sware unto their Fathers c. And again Say unto them as truly as I live saith the LORD as ye have spoken in mine ears so will I do unto you c. Which is thus exprest elsewhere So I sware in my wrath that they should not enter into my Rest Compare Num. 14. 21-23 27 28. with Psal 95. 10 11. and Heb. 3. 10. 18. He
ere they believe me Num. 14. 11. So it may be extended more generally we are too ready and apt to doubt of or be unbelieving concerning what he speaks unto us and therefore because of our backwardness and unaptness to believe he confirms his Saying with his Oath Our Saviour saith to his Disciples Let your yea be yea and your nay nay for whatsoever is more than these cometh of evil or is from or out of evil Not that he hereby condemns all swearing but instructs his Disciples that Oaths though in some Cases useful and needful are yet out of evil And so amongst other things mens unbelief or doubting of the truth of what is affirmed by a bare Word occasions an Oath for the Confirmation of it So warily understanding it we may say as with respect to Gods swearing it is at sometimes out of or from evil Matth. 5. 37. And so here particularly The House of Israel being convinced of their evil and Judgment being threatned against them therefore thus they spake saying If our transgressions and our sins be upon us and we pine away in them how then should we live Ezek. 33. 10. They were ready to despond and despair of Gods mercy towards them Now then God thus swears unto them because of their slowness of heart to believe him on his Word Thus also it is said An Oath of Confirmation is an end of all strife gain-saying or contradiction Heb. 6. 16. So here God because of their readiness to contradict and gain-say in their hearts at least swears by himself As also to the end they might not gain-say any more but firmly believe the truth of that so Affirmed and Confirmed he interposeth himself by an Oath Exod. 17. 15 16. And that he might lift up their hands which hang'd down and they might have strong Consolation in returning to him from their evil and wicked ways And as God interposed himself by an Oath to Abraham to the end that the Heirs of his Promise might by this Immutable thing also assuredly know and believe the truth of that so confirmed and might have strong consolation Heb. 6. 16-18 So here also God hath sworn by himself that he hath no pleasure in the death of the wicked That men might give glory to him in believing and have solid Consolation in this great Encouragement set before them to the truth whereof he hath as it were bound himself or his soul with the Bond of this most Indubitable Oath as Num. 30. 2-4 Acts 23. 12-14 3. We have in the next place to consider and speak unto the subject-matter thus Affirmed and Confirmed by this most excellent Person And by this undeniable Oath And that is laid down and propounded to us 1. Negatively I have no pleasure in the death of the wicked Now hereto we may speak in this Order to wit 1. By way of Explication or explaining the words 2. We shall give some further Evidences of the Truth hereof 3. We shall note some Instructions here-from 1. By way of Explication let us enquire into and consider these things 1. What Death is that here spoken of and intended 2. Who are the wicked in the Scripture account 3. What are we to understand by this Phrase no pleasure 4. What time is that in which he hath no Pleasure I have 1. What is the Death here spoken of and intended when he saith I have no Pleasure in the Death of the wicked c. Now in Answer thereto we may say The Scripture speaks onely of two Deaths in General As the Wages of Sin In one of which all lesser Deaths are contained and comprehended namely 1. There is that Death which is intimately called the first Death which was threatned unto the First Man Adam Male and Female in case they should eat of the forbidden Fruit As it is said Of the Tree of the Knowledge of Good and Evil thou shalt not eat of it for in the day that thou eatest thereof in dying thou shalt die Gen. 2. 17. And under the Sentence whereof Adam and all his Posterity fell upon his eating of that Tree whereof God commanded him he should not eat As the Apostle saith By one man sin entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Rom. 5. 12. By Man even by the first publick man came Death for in Adam all die 1 Cor. 15. 21 22. And this First Death had been an Eternal Death had not our Lord Jesus Christ by the Grace of God tasted it for every man and overcome and abolished it 2 Tim. 1. 9 10. And he will in due time destroy it 1 Cor. 15. 26. It is a strange unreasonable and dangerous mistake of some who say that Christ died not for this first Oflence or the necessary Branches thereof or that he tasted not this first Death for men For if so how then came he to be promised of God before he passed the Sentence upon our First Parents Gen. 3. 15-19 Or how shall men be Raised out of this First Death but by him who was delivered for our Offences and raised again for our Justification By Man came the Resurrection of the Dead for as in Adam all die even so in Christ shall all be made alive To wit Quickned and Raised out of the First Death 1 Cor. 15. 21 22. God hath given Christ authority to execute judgment And by his Voice to Bring forth all Men out of their Graves Because he is the Son of Man John 5. 27 28 29. 2. There is another and worse Death which is several times called expresly The second Death To wit as with respect to Men into which such will be cast for their own personal transgressions after they are raised out of the first Death and judged by Christ who remained in their Impenitency Unbelief and Disobedience till the Day of Grace and Patience was ended and died therein Mark 16. 16. 2 Thes 1. 8 9. This Death was not prepared for Men for or by reason of their sinning in the first Publick Man simply but for the Devil and his Angels But they must go into it and be hurt by it who personally and voluntarily listned to and were led by Satan and followed after him and did his Lusts and died the first Death in such transgression Mat. 25. 31-41-46 Of which second Death they shall not be hurt who overcome their spiritual enemies On such the second Death shall have no power Rev. 2. 11. and Chap. 20. 6. But whosoever shall not be found written in the book of life will be cast into the lake of fire which is the second death Rev. 20. 14 15. The fearful and unbelieving and the abominable and murderers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death Rev 21. 7 8. This second Death is called the wrath to come because it
And he shall answer and say unto you I know you not whence you are c. Luke 13. 24-29 Mat. 25. 10-13 But now I say while God is waiting that he may be gracious unto sinners he hath no pleasure none at all in their eternal Ruine and Perdition Isa 30. 8-18 And so surely to him that is joyned to all the living there is hope Eccl. 9. 4. The very end of Christ in so loving all men as to die for them was That they which live who are still continued in the land of and joyned to all the living might no longer live unto themselves but unto him who died for them and rose again 2. Cor. 5. 14 15. Yea though Sinners and ungodly Ones have long persisted in their folly and disobedience yet while he is long-suffering it is a Day of Salvation 2 Pet. 3. 9-15 And unto such Wisdom utters her Voice saying How long ye simple Ones will ye love simplicity and the Scorners delight in their scorning and Fools hate knowledge Turn ye at my reproof c. Prov. 1. 21 22 23. Isa 50. 1 2. Even as our Lord Jesus speaks and saith If any man here my words and believe not I judge him not To wit now he doth not judge him as that is opposed to saving he doth not say he will never judge him for he will hereafter judge all and yield Vengeance unto all that know not God and obey not his Gospel who will be punished with everlasting Destruction from the Presence of the Lord and from the Glory of his Power as 2 Thes 1 7 8 9. Acts 10. 40 41. But now during the Day of Gods Grace and Patience he saith I judge him not John 12. 47-49 Hence the Wisdom of God thus speaks unto men and unto the Sons of Adam Indefinitely considered and saith They that seek me early to wit while it is called to Day shall find me And thus exhorts them Now therefore to wit in the opportune season hearken unto me for blessed are they that observe my ways Prov. 8. 1-4 5. 17. 32 33. And thus also we have given some Answer unto this Enquiry and have shewn how long or during what time the Lord God hath no Pleasure in the Death of the Wicked That is to say While he is exercising long-suffering towards them and they are joyned unto all the living And thus we have spoken unto the Explication or explaining of those four things we propounded to Enquire into which we desire may be duly minded and diligently considered And shall now proceed on unto the next considerable to wit 2. We come nextly to give some further Evidence and Proof of the Truth of what the Lord God here so solemnly swears to namely That he hath no pleasure in the Death of the wicked Though indeed his Word and Oath here given us are such Immutable Things and Infallible Proofs as may sufficiently assure us of the Verity of what is so Affirmed and Confirmed But we have not onely this Scripture speaking such gracious Words but others also much-what to the same purpose Thus it is said Have I any pleasure at all either Revealed or Secret in the Death of the wicked saith the Lord God Indeed this is propounded by way of Question or Interrogation But as is usually observed is a vehement Denial of that questioned about And to put all out of doubt he who propounds the Question and best and onely perfectly knows his own Will and Pleasure gives Answer hereto in the same Chapter and saith positively I have no pleasure in the Death of him that dieth saith the Lord God c. Ezek. 18. 23. with verse 32. And we have the two famous Apostles the Apostle of the Uncircumcision and the Apostle of the Circumcision speaking after the same rate The former saith thus God our Saviour will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 3 4. The latter thus The Lord is long-suffering to us-ward not willing that any should perish but that all should come to repentance 2 Pet. 3. 9. And these Scriptures considered together more confirm the truth of this Doctrine And this three-fold Cord is not quickly broken But I shall desire to add some other Proofs and Evidences to Assure us of the Truth hereof Namely 1. It appears Evidently That God hath no pleasure in the Death of the wicked nor of any sinful Creature of Mankind while it is called to Day in that according to his Promise he hath actually raised up a Saviour even Jesus This Purpose and Grace was given us in Christ Jesus before the secular times but is now manifested by the appearing of our Saviour c. 2 Tim. 1. 9 10. When the fulness of the time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law Gal. 4 4 5. Which was an high Act Evidence and Expression of the Love of God towards the Sons of Men As our Saviour saith So God loved the World to wit of Mankind that he gave his onely begotten Son that whosoever believeth in him might not perish but have everlasting life For God sent not his Son into the World to condemn the World but that the World thorow him might be saved John 3. 16. 7. This is a faithful saying and worthy of all acceptation that Christ Jesus came into the World to save sinners Indefinitely considered 1 Tim. 1. 15. In this was manifested the love of God toward us because that God sent his onely begotten Son into the world that we might live thorow him Herein is love not that we loved God but that he loved us and sent his Son the Propitiation for our sins he sent the Son the Saviour of the World 1 John 4. 8 9 10-14 And Jesus Christ by the will of God his Father came into the World not to destroy mens Souls but to save them Luk. 9 55 56. To which end He in the Greatness of his Love died for all even for all of Mankind that were dead 2 Cor. 5. 14 15. And God crowned him with glory and honour that he by the grace of God should taste death for every man Heb. 2. 9. And he rose again for their justification Rom. 4. 15. and Ch. 3. 23 24. and Ch. 5. 6-8 12. 18. Now herein is clearly and undoubtedly evidenced That God hath no pleasure in the Death of any of Mankind while it is called to Day In that he hath devised such a Device and done what he devised that his Banished might not be expelled from him as 2 Sam. 14. 14. When Christ was born into the World one Angel saith unto the Shepherds Behold I bring you glad-tidings of great joy which shall be to all people for unto you Men and not unto the Angels Heb. 2. 9. 16. is born this day a Saviour c. And the multitude of the heavenly host praised God and said Glory to God
of God! how unsearchable are his judgments and his ways past finding out Rom. 11. 30 31 32 33 34. The Consideration whereof might preserve us from being censorious or rashly judging any when God is inflicting his most severe Judgments upon them For who hath known the mind of the Lord or who hath been his Counsellor Verse 34 35. Yea he sometimes gives up wicked Ones in his Church unto Satan for the destruction of the flesh that they might learn not to blaspheme And that their Spirit might be saved in the day of the Lord 1 Cor. 5. 4 5-13 with 1 Tim. 1. 19 20. And this is not onely his End in those severe and dismal Judgments which he executes upon them that were in his Church and of his people professedly But also as with respect to such as were never joyned thereto or of the number thereof Hence the Psalmist thus Imprecates as with respect to such as were without the Pale of the Church O my God make them like a wheel as the stubble before the wind So persecute them with thy tempest and make them afraid with thy storm Fill their faces with shame that they may seek thy Name O Lord. Let them be confounded and troubled for ever to wit in their evil Designs and Enterprizes yea let them be put to shame and perish That they may know that thou whose Name alone is Jehovah art the most High over all the Earth Ps 83. 13-16-18 And hereby also it appears That God is not willing that any should perish in that he doth Afflict and Judge the Sons of Men though not willingly or delightfully so And doth in all the Afflictions and Chastisements which he is inflicting on them and chastening them withal even in the greatest and more severe also Design their purging from their Iniquity and Conformity to his Mind and Will And so their Eternal Good and Benefit And as is also said before the two Particulars under this last-mentioned Head do mutually evidence the truth of each other That is to say In that he Chastens and Corrects out of love this shews That his End in all his Rebukings is good towards men And in that his Design and End is good and gracious towards Men in his now Judgings of them therein we may see that his Love towards them moves and prevails with him to make use of the Rod of Correction that he might thereby purge out of the Hearts of the Children of Men that Folly that is bound up in them 2 Chron. 33. 10 11 12 13. Isa 9. 12 13. His judgments are as the light that goeth forth for he desireth mercy and not sacrifice and the knowledge of God more than burnt-offerings Hos 5. 14 15 and Chap. 6. 1-5 6. Amos 4. 6-9-12 Jer. 4. 13 14. Psal 9. 19 20. 3. But now having I conceive sufficiently evidenced and demonstrated the truth of what the Lord God here swears to namely That he hath no pleasure none at all neither Revealed nor Secret in the Death of the wicked in the Eternal Destruction of him that dieth according to the Explication fore-given I shall now with the Assistance of the good Spirit of God note and infer from what hath been said some Instructions that may be of usefulness unto us As to say 1. If the Lord God hath no pleasure in the Death and Eternal misery of the Wicked Then we may be confident that he had no Pleasure in the Death of the Righteous as all Men were as they were Created of God in the first Publick Man And before he did eat of the Tree of Knowledge of Good and Evil whereof God commanded him he should not eat For All were then Innocent and Righteous God created Man in his own Image in the Image of God created he him To wit In Knowledge Righteousness and Holiness of Truth Gen. 1. 26 27 with Eph. 4. 23 24. Col. 3. 10. God saw every thing that he had made and behold it was very good Gen. 1. 31. This onely have I found saith the Preacher that God made Man upright Eccl. 7. 29. Yet some there are that say The greatest part of Mankind was Reprobated of God before the World had a beginning and while all Men were Righteous and in the pure mass This is so directly contrary to what we have said and to the whole Current of the Holy Scriptures that nothing can lightly be invented or devised by the wit of man more blasphemously opposite thereto and is therefore to be abominated by us For the righteous Lord loveth righteousness and therefore also he loveth the righteous his Countenance doth behold the upright Psal 11. 7. and 146. 8. The righteous shall never be removed Prov. 10. 30. Behold saith Bildad God will not cast away Reject or Reprobate as the word signifies a perfect man Job 8. 20. He will not doom them to everlasting Destruction that is far from him Shall not the Judge of all the Earth do right as Abraham saith Gen. 18. 25. God forbid that we should entertain or suffer to lodge within us such vain and wicked thoughts of him who hath now no pleasure in the death of the wicked that he should hate the righteous And yet after this rate they speak who say That he Reprobated the most of men before the Fall for the manifestation of the Glory of his Justice For Reprobation in Scripture always signifies an Act of Hatred in God towards the Persons Reprobated a Judicial Act of Hatred for some Iniquity committed and continued in by those who are so Reprobated Jer. 6. 16-30 Rom. 1. 23 24-28 But the naming this dreadful and ungodly Opinion is sufficient to discover its odiousness unto those that give Glory to God in believing the Truth of what he Affirms by his Word and Confirms by his most solemn and Indubitable Oath And therefore I shall add no more to that 2. If the Lord God hath no Pleasure in the Death of the Wicked Then we may assuredly know believe and conclude that he hath no Pleasure in the Everlasting Destruction of such as are onely necessarily polluted and defiled as all men since the Fall are in partaking of the Nature of Man Christ onely excepted who was miraculously conceived by the Holy Spirit and so knew no sin But as with respect unto all others in partaking of the Nature of Man they unavoidably partake of the filth of sin They are shapen in iniquity and in sin did their Mother warm them Psal 51. 5. How can Man be justified with God Or how can he be clean that is born of a Woman Job 14. 4. and 25. 4. Now I say If God hath no Pleasure in the Death of them who add rebellion to their sin as Job 34. 37. And in whose filthiness is lewdness as Ezek. 24. 13. We may be confident he hath none in their Ruine and Perdition who could no more prevent their being sinners in this respect than they could prevent their being Creatures or the
words are He hath chosen us in him before the Dejection or foundation of the World c. Ephes 1. 4. After some such consideration as Levi paid Tithes in Abraham Heb. 7. 9. It would be most absurd and ridiculous to suppose that that Individual person Levi paid Tithes to Melchisedech before he was born but he did it in Abraham So here no person is elected in a personal consideration before he is born nor otherwise elected to Salvation but in Christ to wit as considered in him who is the Root of Election and the Prime Elect That is to say God in choosing Christ before the Dejection of the World did therein choose all those who should in their several Generations through Grace believe as Believers in him and no otherwise So that the same Person who to day doth not believe and so is not in Christ nor elected yet to morrow believing is then chosen in Christ and made of that Generation or Species chosen in Christ before the Dejection of the World He is now of the elect Generation who before he believed was not of it as Rom. 9. 24-26 1 Pet. 2. 4 5-9 10. But 2. I further say That Eph. 14. speaks not of mens being chosen to salvation but of sâ—me mens being chosen in Christ to an excellent ministration or service And to a more excellent One than any before Nor were they chosen thereto in a personal consideration but as considered in Christ and as Trusters in him and as first Trusters in him as Ephes 1. 12. as plainly appears by the change of the persons In the two first Verses of Ephes 1. The Apostle speaks to the believing Ephesians and saith unto them Grace unto you c. But then from verse 3. to verse 12. he speaks not of them but changes the persons never saith You but always We and Vs to assure us he speaks of some others and not of them And having so done then in ver 13. he again returns to and speaks of them and saith In whom ye also trusted or believed after ye heard the word of truth c. So that all contained from ver 3. to v. 12. respects those that trusted in Christ before the Ephesians were in Christ and so before they were chosen And ver 4. particularly speaks also of the Apostles as Believers in Chriâ—t and Apostles being chosen to the ministration not of the Letter but of the Spirit as 2 Cor. 3. 5-10 That is to say in short God before the Dejection or Foundation of the World chose Christ to be the Mediatour Saviour and great Apostle and purposed to send him in the end of the World actually to make peace for us and to preach it to us and reserved this honour for him That the mystery which was hid from former Ages and Generations should by him be opened He then also in Christ chose the first Trusters in him to be Instruments in this choice Service and Ministration to preach the Gospel according to the revelation of the mystery Eph. 1. 8-10 11. As the Apostle else-where saith We speak the wisdom of God in a mystery the hidden wisdom which God ordained before the world or ages unto our glory to wit for the Glory of the Apostles of the Lamb which place is very suitable to the other 1 Cor. 2. 7. with Ephes 1. 4. And this is the proper and direct meaning of Ephes 1. 3 4-12 Now this Election doth not suppose that all others besides the Apostles were reprobated to eternal Destruction God forbid But the very end of Gods choosing them in Christ to this excellent Ministration was That the world there-through might be saved Joh. 3. 17. with Chap. 17 18. As Paul saith Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ according to the revelation of the mystery which was kept secret since the world began but now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known to all Nations for the obedience of Faith Rom 1. 5. and Chap. 16. 25 26. So that this Election was intended for the good of the whole world And we still conclude That God is not willing that any should perish And because he hath no Pleasure in the Death of him that dieth it necessarily follows as hath been shewed That their Destruction who perish is wholly of themselves he hath no hand therein nor heart thereto while it is the day of his Grace and Patience 4. And lastly as to this seeing God swears That he hath no pleasure in the death of the wicked in the death of him that dieth as is before explained Then hereby we may see and know who are like to God and Children of him and who they are that are not so 1. They are not therein born of God who privily bring in Heresies of Destruction or destructive Errors and Doctrines such as tend to the perdition of men as those certainly do who teach men to deny the Lord that bought them 2 Pet. 2. 1 2. And do not these evil Doctrines do so which teach That Christ died not for all nor tasted death by the Grace of God for every man but onely for the Elect as they speak That though God with his revealed Will would have all men to be saved yet not so with his secret Will That though he commands all men every where to Repent yet he doth not vouchsafe such sufficient or saving Grace whereby they may so do In short That there is a certain determinate number of Mankind elected in a personal consideration before the World was and these shall be brought in to believe in due season irresistibly and so preserved that they shall not possibly fail of the Grace of God however they demean themselves and all the rest are reprobated and must necessarily or shall infallibly perish in conclusion how much soever they indeavour to fly from the wrath to come c. These and such like Doctrines yea All such as consent not to wholsome Words the Words of our Lord Jesus Christ and the Doctrine according to Godliness are not of God Nor are such of God therefore who plead for or preach them I mean therein they are not of God as the Apostle John signifies in that Rule he gives the Believers whereby they might know which Prophets are of God and which are not We are of God saith he namely the holy Apostles were so in their Word and Doctrine for Christ gave unto them the Words which the Father gave him John 17. 7 8. He that knoweth God heareth us He that is not of God heareth us not hereby know we the Spirit of truth and the Spirit of errour 1 John 4. 6. with John 8. 47. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God 2 John 9-11 And our Saviour when he denounceth Woes against the Scribes and Pharisees Hypocrites the first
of all is Wo unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdom of Heaven against men for ye neither go in your selves nor suffer them that are entering to go in Matth 23. 13. Oh! take we heed of divers and strange Doctrines and Teachers otherwise they will make us vain for they speak a Vision of their own hearts not out of the mouth of the Lord Heb. 13. 7 8 9. Jer. 23. 16. 2. As also they are not of God nor like unto him who practically err from the way of truth such as profess to know God and yet in works deny him being abominable and disobedient Tit. 1. 16. And so they are not of God who unduly or sinfully use or abuse their liberty in indifferent things to the scandalizing and offending others for thereby they cause their weak Brother to perish for whom Christ died Rom. 14. 15. 1 Cor. 8 9-13 As also such as believe the Gospel and Doctrine of Christ and yet hold the truth in unrighteousness and believe in vain and receive not the love of the truth to be saved thereby from the pollutions of the World but walk in crooked ways and paths Such give occasion to the Adversary to speak reproachfully of the Doctrine according to Godliness and hinder men from receiving it or from giving hearty and unfeigned obedience to it They lay a stumbling-block in the way of others and scandalize them And wo to the World because of offences But wo will be to that man especially by whom the offence cometh Rom. 2. 17-24 Tit. 2. 10-12 14. Matth. 18. 7. hence the Apostle Peter thus exhorts and beseeches the Believers who had received the Gospel and did stand in the true Grace of God Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the Soul To wit against their own Souls and against the Souls of others amongst whom they lived 1 Pet. 2. 9-11 12. And the Apostle Paul signifies that if the Believers did not without murmuring and disputings do what God was working in them both to will and to do of good pleasure they would not be harmless but would be injurious unto and do harm and hurt to the Souls of others also Phil. 2. 13-15 A little leaven leaveneth the whole lump 1 Cor. 5. 6 7. And bad Examples have an evil Influence upon and are very destructive unto many It is very good and requisite therefore for those who have received the form of sound words to have no fellowship with the unfruitful works of darkness but rather reprove them Eph. 5. 11 12-14 To come out from amongst evil Workers and be separate and touch no unclean thing For what fellowship hath righteousness with unrighteousness And what communion hath light with darkness 2 Cor. 6. 14-17 How unsuitablâ— to their Principles do they act and how unlike to God are they who while they profess to believe God is not willing that any should perish yet strengthen the hands of evil Doers that none doth return unto God! Hereby they even destroy damn and cause to perish such whom they profess to believe God would not have to perish And their Iniquity appears to be a greater than theirs who therein oppose the Doctrine of Christ inasmuch as they by their evil walkings strengthen them in their Oppositions of his Doctrine and give them occasion to call it a Doctrine of loosness and licentiousness And in that they sin more against the knowledge of their Masters Will which they know to be a good One towards All men and such an one as whereby he hath no pleasure in the death of the wicked And he that knows his Masters Will and doth it not shall be beaten with many stripes As our Saviour saith Luke 12. 47 48. To be sure neither vain Talkers nor vain Walkers are of God but of the evil One yea and the vain Walkers speak with their Feet what the vain Talkers do with their Tongues namely That God hath Pleasure in the Death of thâ— Wicked But they are of God who have received and do retain the Doctrine of Christ and so the Lord Jesus therein 2 John 9. And walk in him as they have received him And so endeavour the Good and Salvation of all both in Word and Deed as much as they can who give none offence to Jew or Gentile or to the Church of God but please all men in all things for their good Rom. 15. 1 2 3. not seeking their own profit but the profit of many that they may be saved They are herein Followers of Christ and of his holy Apostles 1 Cor. 10. 31 32 33 and Chap. 11. 1. Who let their light so shine before men that they may see their good works and glorifie their Father which is in Heaven Matth. 5. 13 14-16 1 Pet. 2. 11 12. And whose hearts desire and Prayer to God for others is that they may be saved Yea who heartily pray for and desire and endeavour as they have opportunity the Good of All even of such also as are injurious to them According to what our Saviour saith to his Disciples I say unto you saith he love your enemies bless them that curse you do good to them that hate you and pray for them that despightfully use you and persecute you That you may be the Children of your Father which is in Heaven for he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust and is kind to the unthankful and to the evil Matth. 5. 44 45-48 with Luke 6. 27 28-35 36. Jesus Christ was the Son of the Father in truth and love 2 John 3. And he knew as we have said before That God had no Will that any sinful Creature of Mankind should perish And he therefore came not to destroy mens Souls but to save them Luke 9. 55 56. He came to save the World John 12. 47. And spake unto his Enenemies that they might be saved And he made intercession for transgressors who rewarded him evil for good and hatred for his love John 5. 34. Luke 23. 33 34. Psal 109. 2 3. Matth. 23. 37. And those who are like-minded after his example they are certainly of God even such as endeavour to save others from their sins and to turn them from darkness to light and from the power of Satan unto God And to that end also make supplications prayers intercessions and giving of thanks for all men And lift up holy hands unto God for them without wrath and doubtings As believing God our Saviour will have all men to be saved and to come to the knowledge of the truth 1 Tim. 2. 1-4-6-8 Acts 26. 28 29. And who have their conversation as becometh the Gospel of Christ And so have it honest in the midst of them amongst whom they live He that doth good is of God Phil. 2. 12-15 16. 3 John 11. Yea and that forbear to do what
14. 1. Oh then as the Use of all we have been saying give me leave to say Turn ye turn ye for why will ye die Why will we die may some say We have no power of our selves to turn and God doth not give us power so to do And therefore we cannot turn but must necessarily perish in our sins Ans To this Answer hath been given before abundantly in which we have sufficiently shewed the falsness of what is here objected And do therefore refer to what hath been fore-written But to fortifie their Objection these persons may say There are many sober and zealous Divines who have been great searchers into the holy Scriptures and they assure us That God doth not give sufficient grace unto all whereby they may turn from their evil wayes And the number of these diligent searchers is also very considerable they are five who so assure us to one sober Minister that speaks otherwise and therefore we have most reason to believe them Answ If it should be granted what these Objectors affirm That there are five to one who thus Teach yet it is not good for us to have our faith standing in mens wisdom or number or appearing zeal and holiness but in the power of God even in the Gospel of Christ which is the power of God to salvation to every one that believeth 1 Cor. 2. 1-5 with Rom. 1. 16. We are directed to have recourse to the law and to the testimony And if any man or number of men speak not according to this Word be we well assured it is because there is no light in them Isa 8. 20. Let these Objectors remember former things Moses by Gods Command sends forth twelve men to search the land of Canaan and to bring a true account of it they after they had made a diligent search return again and agree herein That the land was a good land flowing with milk and honey But then as to the possessing of it they disagree ten of the twelve propound such difficulties that they discouraged the hearts of their brethren Deut. 1. 28. They tell the People That the Cities of the inhabitants of the land were walled and very great and there they saw the children of Anak And they said we be not able to go up c. The other two sav We are well able to overcome all difficulties and yet they were no free-willers for their meaning was as they afterwards explained it that God was with them to enable them Did the people of Israel well in hearkening to those discouraging spies or searchers who for ought is said of them might be otherwise sober persons because they were five to one odds I trow not for they smarted most severely for so doing as may be seen in Numb 13. and Ch. 14. And surely we are instructed to behold Israel after the flesh whose miscarriages are written for our admonition and warning 1 Cor. 10. 1-6-11-18 Take we heed then of such discouraging searchers how great soever their number be or how zealous holy or sober soever they appear to be Hearken not to the words of these Prophets who tell you That though God swears he hath pleasure that the wicked should turn and live yet he gives the most of them no true saving or effectual grace so to do for herein they speak a vision of their own heart not out of the mouth of the LORD It was a right saying which dropt from the pen of a zealous Opposer of the grace of God in Christ to all mankind I mean Mr. Perkins in his Golden Chain touching Free-will Pag. 915. When saith he God in the Gospel commands men to repent and to belive at the same time he enableth them both to will or desire to believe and repent as also actually to repent and believe 2. Let me say again Turn ye turn ye for why will ye die Why will we die May others say Why we have committed that unpardonable sin the sin against the Holy Ghost spoken of in Matth. 12. 31 32. Mark 3. 28 29. Luk. 12. 10. or We have been guilty of that great iniquity of falling away and sinning wilfully after the knowledge of the truth was received by us mentiened Heb. 6. 4-6 and Ch. 10. 26-29 or We have sinned that sin unto death in 1 Joh. 5. 16. And therefore our case is hopeless and it is impossible we should be recovered again yea we are not to be prayed for and therefore though God give grace to others he will give none to us but our state and condition is desperate and there is no hope at all for us Ans Now in answer hereto and for the sakes of some who conclude their case to be wholly hopeless and utterly remediless when it is not so I shall desire with what brevity I may to consider and speak something to those several Scriptures fore-mentioned viz. 1. As to that Sin or Blasphemy against the Holy Ghost set down in Mat. 12. 31 32 c. Mind we these things to wit 1. The nature of this hainous sin And that is It is a sinning against the evident and convincing Demonstration of the Holy Spirit in his glorifying Christ as may be seen in the Evangelists however in Matthew and Mark. Thus it is exprest in the former Whosoever speaketh a word against the Son of man namely as I conceive against him as one that had no form nor comeliness who appeared as a worm and no man a reproach of men and despised of the people and so spake against him through ignorance and as carried an end by the common stream of others it shall be forgiven him But whosoever speaketh or blasphemeth Luk. 12. 10. against the Holy Ghost that is to say against the clear evidence and demonstration of the Holy Spirit in his bearing witness of Christ it shall not be forgiven him c. Now that this is the nature of this Sin or Blasphemy doth plainly appear by the occasion of our Saviour's thus speaking which was this Our Saviour had wrought a very great miracle in healing one that was possessed with a Devil blind and dumb Matth. 12. 22. whereat all the people were amazed and said Is not this the Son of David They were by this miraculous cure convinced that he was the Messias But when the Pharisees and some Scribes Mark 3. 22. beard it they said as persons that would not see when Gods hand was so highly lifted up This fellow doth not cast out Devils but by Beelzebub c. Now upon this occasion our Saviour speaks the words fore-expressed and so shews what the hainous nature of their sin was namely an attributing that to the work of the Devil which was evidently wrought by the spirit and finger Luk. 11. 20. of God The which is also clearly signified by St. Mark thus He that shall blaspheme against the Holy Ghost hath never forgiveness but is in danger of eternal damnation Which words Christ spake unto them Because they said
in wisdoms ways whilest thou remainest a stranger and enemy thereto But instead of listening to thine own deceived deceitful and desperately wicked heart hearken what God the Lord saith unto thee for his mouth speaketh truth and wickedness is the abomination of his lips He tells thee that in hearkening diligently unto him thy soul shall delight it self in fatness Isa 55. 1 2 3. and mind well what account the holy onâ—â— of God have given of the sweetness of the ways of uprightness who have walked therein and they will teach thee and tell thee that a day in his courts is better than a thousand elsewhere that Blessed are the undefiled in the way that Great peace have they which love God's law and nothing shall offend them Oh then Taste and see that the LORD is gracious Blessed is the man that trusteth in him Psal 34. 8 Come eat of wisdoms bread and drink of the wine she hath mingled forsake the foolish and live and go in the way of understanding for he that cometh unto Christ the bread of life shall never hunger and he that believeth on him shall never thirst Prov. 9. 1-6 with Joh. 4. 14. and Chap. 6. 32-35 Thus saith the LORD stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Jer. 6. 16. 2. But not only are the ways of sin and wickedness unfruitful but also they are shameful in themselves and unto them who judge righteous judgment And that consideration might somewhat take men off from continuing therein Eph. 5. 11 12. Indeed thorow mens continuance in them and hardening their hearts from Gods fear they make themselves in an high degree shameless the unjust knoweth no shame Jer. 6. 15. and Ch. 8. 12. Zeph. 3. 5. Yea some there are that glory in their shame Pnil 3. 19. But however sin is a loathsom shameful thing and when God reproves sinners and sets their sins in order before them they shall then see and be ashamed thereof Psal 50. 21. with Isa 26. 11. Ezek. 43. 10 11. Yea indeed persons who walk in evil ways do signifie them to be shameful in that they walk in them in the dark And the light is unto them as the shadow of death Job 24. 13-17 Joh. 3. 20. And even such as walk in crooked ways themselves will laugh at and shame their companions in evil for committing the same wickedness which their own heart knows they themselves are guilty of Rom. 2. 1 2 3. which shews unto us that they when they consider things cannot but acknowledge that wickedness is a filthy detestable thing Prov. 13. 5. And the consideration thereof is very powerful to cause men to relinquish that whereof they are ashamed Shame hath this effect upon many men too frequently as with respect to that which is not shameful but truly honourable and highly valuable how many turn their backs upon Christ and his Gospel ways and people because of the reproach of men Isa 51. 7 8. Mark 8. 38. yea such like effect it had like to have had upon some pillars in the Church as to their making mention of Gods righteousness Hence the Prophet saith I am in derision daily every one mocketh me And again The word of the LORD was made a reproach unto me and a derision daily Then I said I will not make mention of him nor speak any more in his name c. Jer. 20. 7 8 9. 10. Psal 39. 1 2 3. But would men but come to the light by which all things that are reproved are made manifest in their right and proper colours and would they thereby commune with their own hearts upon their beds and be still how would the loathsomness and shamefulness of iniquity appear to them so as to cause them to loath themselves in their own sight and even to abhor themselves and repent in dust and ashes that they have so oft and so much polluted themselves with that filthy nasty thing Eph. 5. 11-13-15 c. Ezek. 20. 43. 3. Yea not only are the ways of impiety and profaneness unfruitful and shameful but also destructive and deadly yea endlesly and eternally so if still continued in the end of those things is death Rom. 6. 21 23. And therefore were sin at present never so delightful and pleasurable as in truth it is not as hath been shewn yet seeing it will be bitterness in the end and that without end who would for the enjoyment of the pleasures of sin which are but for a season be cast into the lake hereafter where their worm dieth not and their fire is not quenched Mark 9. 43-48 Knowest thou not this saith Job that the triumphing of the wicked is short and the joy of the hypocrite is but for a moment Job 20. 4 5. But the doleful and dismal reward of wickedness will be eternal when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power 2 Thess 1. 7 8 9. The smoke of their torment ascendeth up for ever and ever and they have no rest day nor night c. Rev. 14. 9-11 He that despised Moses law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be counted worthy who hath trodden under-foot the Son of God c Why what sorer punishment shall such an one undergo than to die without mercy He shall live without mercy in endless torment and that is unconceivably greater Punishment than to die without mercy Heb. 10. 28-31 Now consider this ye that forget God! Is it not the greatest folly and madness imaginable for the enjoyment of the seeming sweetness of a moment to deprive ones self of the real pleasure and to undergo the unmixed torture and torment of Eternity What man in his right mind would buy imaginary contentment and delight at so dear a rate Surely Did men seriously ponder this that the things that are seen and sensibly enjoyed are temporal but the things that are not seen both the glory and wrath to be revealed are eternal it would imbitter that which appears so sweet and grateful to them and cause them to give no rest to their eyes nor slumber to their eye-lids until they turned themselves unto God from their vanities to serve the living and true God and to wait for his Son from heaven whom he raised from the dead even Jesus who is the deliverer from the wrath to come as 1 Thess 1. 9 10. And though through thy custom in sin it be very difficult yea impossible for thee to leave thine evils in any strength of thine own and like to the making a Blackamore white yet the grace of God is sufficient for
Service and Vassallage for if thou livest after the flesh thou shalt die Rom. 8. 12 13. Be not deceived God is not mocked for whatsoever a man soweth that also shall he reap for he that soweth to the flesh shall of the flesh reap corruption Gal. 6. 7 8. But thou art indeed a Debtor to God and Christ Christ hath given himself a ransome for thee and for all men 1 Tim. 2. 6. And thou art not thine own for thou art bought with a price therefore thou oughtest to glorifie God both in thy body and spirit which are Gods Namely To live to him who died for thee and rose again 1 Cor. 6. 19 20. with 2 Cor. 5. 14 15. for to this end Christ both died and rose and revived that he might be Lord both of the quick and dead Rom. 14. 9. Or art thou yet unwilling to forsake Sin and Satan Because thou hast bound thy self by a vow or covenant to be their servant If this be thine inward thought thou art herein also deceived for thou hast entred into a solemn Vow to forsake the world the flesh and the Devil Or if since thou hast made a covenant with death and hell as Isa 28. 15-18 It is infinitely better for thee to break and disanul it than to keep it and the sooner thou doest so the better Or is it the difficulty or appearing uneasiness of Christ's yoke that causes thee to bear Satans and discourages thee from taking his upon thee If this be the stick with thee it proceeds onely from thine ignorance and unacquaintedness with Christ's yoke for his yoke is indeed easie sweet and gracious and his Burden is light as hath also been before said Matth. 11. 28-30 Oh let nothing whatsoever hinder thee or be an impediment to thy turning from darkness to light and from the power of Satan unto God but to day while it is yet called to day hear Gods voice and harden not thine heart 5. And lastly Once more let me say Turn ye turn ye for why will ye die Why will we die may too many erronious ones say Alas our states were determined of God before we were born And if we belong to the election of Grace we shall not we cannot die eternally but when Gods time comes he will overcome us and turn us from our sins unto himself by an irresistable and invincible Power And if not but we be reprobated there is then no hope for us but we must die and perish for ever hereafter let us do what we can and it is but a vain thing for us to strive against God's Decree for in so doing we do but labour in vain and spend our strength for naught and in vain Answ Now to these who thus reason with unprofitable and pernicious talk there hath in several places been so much spoken as may discover their great and dangerous mistake But yet because they are strengthened herein by many zealous and popular ones I shall desire to say somewhat again though it be but what hath been already spoken And so 1. If there were any truth in their Sayings then indeed there would be no good reason to propound such an Inquiry or to demand of the most of wicked ones and say Why will ye die For if there were such a dismal and dreadful Decree as many zealous ones plead for there were then no possibility of their Avoiding Eternal Destruction who were Reprobated or past by before they were born But surely herein also they attribute folly to the Almighty as Job 1. 22. or render his Demand unsavoury who is infinite in wisdom when he saith to the wicked ones Why will ye die For they or most of them might readily and truly reply were this Opinion Orthodox we canot possibly avoid death we are doomed thereto by thy Decree And why then do'st thou ask us such an unreasonable Question But be that will reprove God and attribute folly unto him who charged his Angels with folly let him answer it Job 40. 2. But 2. There is no truth at all in this fatal Decree some speak of and contend for There is no man elected to eternal salvation in a personal consideration before he was born nor until he be in Christ and so is become a New Creature 2 Cor. 5. 17. There is no condemnation to Gods Elect but he that believeth not is condemned already because he hath not believed on the name of the onely begotten Son of God Rom. 8. 1 33 34. with Joh. 3. 18 19 36. Gods elect are holy and beloved and not such as are the servants of sin and corruption Col. 3. 12. Gods elect can hardly be deceived Matth. 24. 24. But all men while they abide in their natural estate are already deceived and may be easily further deceived by the evil one Tit. 3. 3. Rev. 12. 9. Therefore no unbelivers unholy and deceived ones while such are of the number of Gods elect nor is any one reprobated to eternal destruction before he was born or as he comes into the world nor while the day of Gods grace and patience is continued to him as hath been said before Ecccl. 9. 4. but during that time 't is Gods good will that all should be saved and come to the knowledg of the truth that they may be saved 1 Tim. 2. 4 6. 2 Pet. 3. 9 15. And those who at present are not may hereafter be made of the chosen generation and so be of the number of Gods elect while it is called to day as it is said with respect unto both Jews and Gentiles I will call them my people which were not my peopie and her beloved that was not beloved And it shall come to pass that in the place where it was said unto them Ye are not my people there shall ye be called to wit be the children of the living God Rom. 9. 24 25 26. To the same purpose also the Apostle Peter speaks saying Ye are an elect generation a Royal Priesthood an holy Nation a peculiar People which in time past were not a people but are now the people of God which had not obtained mercy but have now obtained mercy 1 Pet. 2. 9 10. And not onely may those who are not at present of the Elect Generation be made of it through the grace of God But also our Saviour shews how such shall certainly so be when he saith Verily verily I say unto you he that heareth my Word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed out of death into life Joh. 5. 24. with Rom. 8. 33 34. 3. And though God doth exert and put forth a mighty power in the Gospel to convert the Soul unto himself yet he doth not ordinarily if ever put it forth irresistably for the saving of the Soul Now in this day It is God thaâ— worketh in Men both to will and to do oâ— good pleasure But yet to signifie to us That he