he so prayed for shall certainely bee saved To which I answer that God hath not in the Scriptures declared absolutely or peremptorily that he will save all men but he hath declared and that truly and sincerely that he would have all men to be saved he speaks in the Optative Mood he wills it he desires it And in this also we must understand that God speaks after the manner of men now what men desire they use means to accomplish so God wills and desires the salvation of men that is hee puts forth himself in waies means to accomplish it and suitable to this must our Prayers for men be that God would be pleased to manifest the Gospel of grace to them which is able to save their souls that hee would bring them that is that hee would use means to bring them from darknes to light from the power of Satan unto himselfe Mat. 9.37 38. Object Wee must pray for all that is for all sorts Answ If we are to pray for all sorts and not for all of all sorts then I say we cannot pray for one of any sort for that person whatsoever he be if any bee excepted may be the man for whom wee ought not to pray so this principle doth state a man in an impossibility of fullfilling the mind of Christ for he would have us pray for all and wee must pray in faith or we were better to hold our peace for we shall never obtaine any thing of God we must not doubt Iames 1. now if God leaves the thing dubitable and unresolved concerning persons in unbeliefe whom he would have saved and who not then I must be in doubt also unlesse I will be wiseabove that which is written and so I can pray for the salvation of no man whatsoever Againe 1 Ioh. 2.1 My little children these things I write unto you that you sin not but if any man sin we have an advocate with the Father Iesus Christ the righteous and hee is the propitiation for our sins and not for ours only but for the sins of the whole world The words are plaine onely be pleased to consider that this Epistle was written in generall to all beleevers such as had attained to the knowledge of the truth and he tells them that Christ is a propitiation for their sins and not for theirs onely but also for the sins of the whole world The spirit of God foreseeing that men would endevour to hide themselves under the mists and clouds of vaine interpretations labours to anticipate them by such full and evident expressions as may no way be avoided with any shew or colour of ground and therefore he puts in the whole world the world in an universall and individuall consideration so that no man can without offering great violence and injury to the Text put any other interpretation upon it Again in 1 Ioh. 5.10.11.12 it is said that he that beleeveth on the Son of God hath the witnesse in himselfe he that beleeveth not God hath made him a lyar because he beleeveth not the record that God gave of his Son and this is the record that God hath given to us eternall life and this life is in his Son he that hath the Son hath life he that hath not the Son hath not life Here we see that the Apostle affirmes that the unbeleever makes God a lyar in not beleeving that God hath given him eternall life Ob. If God hath given him eternall life he shall certainly live and not come into condemnation The answere to this objection is in the latter end of the 11. and 12 verses in these words And this life is in his Son c. As if he should have said he that beleeves not makes God a lyar in not beleeving that God hath given his Sonne as a meanes of eternall life to all men or in not beleeving that God hath given him eternall life in his Son All that God requires of us is to receive the Son in whom this life is to beleeve the record of God that he hath given us eternall life in him and he that receives the Son receives life and he that receives him not the wrath of God abides on him because he receives him not Ioh. 3.36 Againe 1 Ioh. 4 8.9 the Apostle saith He that loveth not knoweth not God for God is love In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that wee might live through him Here are three things considerable in this Text first the description of the divine nature in these words God is love Secondly the manifestation thereof he sent his onely begotten Son into the world that wee might live through him and lastly a principall ground and reason of the want of love in those persons that love not God they know him not who is love and hath manifested the same in sending his Sonne into the world that they might live through him If it be objected That the Apostle wrote this to beleevers and therefore when hee saith he sent his onely begotten Son into the world that we might live through him hee therein hath relation onely to such I answere that the Apostle wrote this to Beleevers is true but when he saith hee that loveth not knoweth not God for God is love he hath relation to unbeleevers and intimateth such persons as are ignorant of God and of his love towards them manifested in the Gospel And if these words God sent his Son into the World that we might live through him should onely respect beleevers then would there bee no argument therein to convince those persons that doe not love God as is intended for of what force would it be with any man that doth not love God or reason to perswade him thereunto or to convince him of sinne in not loving to tell him that God is love and hath manifested the same in sending his Son into the world that other men but not that he might live through him wherefore we must understand the Apostle in this place as if he should have said thus There be many persons in the World that love not God but if they did but know and consider what he is and what love he hath manifested towards them in sending his onely begotten Sonne into the World that they through him might have life it would bee a strong motive and perswasion with them to love him To this purpose of Christs dying for all you may further consider these Scriptures 2 Pet. 2.1 where wicked men which perish are charged with denying the Lord that bought them Heb. 2.9 where it is said that Christ tasted death for every man Ioh. 12.48 where Christ is said to come into the world to save the word Ioh. 6.51 where it is said that he gave his flesh for the life of the world 1 Ioh. 4.14 where he is termed the Saviour of the world Ioh. 1.29 where he is called the Lambe of God
but vvhosoever hath not from him shall be taken away even that hee hath vers 12. And againe vers 13. not because seeing they might not see but because seeing they did not see nor understand that is they closed their eyes and would not see as it is expressed vers 15. so that this doth not prove any inability in men to believe the gospel vvhen it vvas preached to them but rather the contrary seeing they vvere blamed for not believing and counted unworthy to partake of further light who vvere so perverse and obstinate against the light they had Againe 1 Sam. 2.25 the latter part of the verse notwithstanding they harkened not to the voice of their Father because or for the Lord vvould or was willing to slay them Here it is conceived that Gods desire of their destruction vvas the cause of their not harkening unto the voice of their Father but this is contrary to what God professeth Ezek. 33.11 and the 18.32 that he hath no pleasure in the death of the vvicked in the death of him that dyeth but that he turne from his sinnes and live now if the repentance of a sinner be more pleasing to God and more vvilled and desired of him then his death then Gods desire or will to slay a sinner cannot be the cause of his not repenting but this word for or because is spoken only by way of demonstration of the truth of what preceeds like unto that which is spoken of Mary in the gospell that much was forgiven her for shee loved much Luk. 7.47 Not that her love was the cause or reason that her sins were pardoned but her love did demonstrate that she apprehended the pardon of many sins for to whom little is forgiven the same loveth little so in this place they harkened not to the voice of their Father because or for the Lord would or was willing to slay them this is the desire willingnes and resolution of God to destroy them vers 34. notwithstanding their Father had reproved and councelled them doth evidently demonstrate that they did not hearken unto their fathers voice for if they had harkened and turned from their wickednes they should have lived they should not have been destroyed according to Ezekiel 33.12 13 14 15 16. verses Againe it is objected from certaine places in Exodus viz. I will harden Pharaoh chap. 7.3 But Pharaoh shall not hearken unto you vers 4. And the Lord hardned the heart of Pharaoh that he hearkened not unto them chap. 9.12 From those and the like places men do conclude that God doth positively harden the hearts of some so that they cannot believe and obey the truth for say they God was so farre from enabling Pharaoh to do what he required of him that on the contrary he hardned his heart that he might not do it For answer whereunto consider that as God tempts no man to sin so much lesse doth he harden any man in sin Againe where it is said I will harden Pharaohs heart chap. 7.3 But Pharaoh shall not hearken unto you vers 4. It may as truly and more properly be read And I shall hearden Pharachs heart But he will not hearken unto you for shall and will in this place are only signes of the Future Tence serving to expresse somwhat to come For God did not exercise any coercive power upon Pharaoh that kept him from hearkening to his word or from letting the people goe but only did declare what effect the meanes which God intended to use with Pharaoh would take upon him even to harden his heart though the means used did properly and naturally tend to soften it and so God might be said to harden Pharaohs heart because he did that for or before him whereby he knew Pharaoh would take occasion to harden his owne heart as appeares in this that when God sent Moses to Pharaoh to require him to let the people goe God tells Moses that he was sure that Pharaoh would not let them goe but by a mighty hand God knew that instead of obeying his command he would be hardened by it and yet bids Moses to goe and doe the Message Object How can this agree with that love and goodnesse in God which hath bin pleaded for for if God doe that which he knowes will indirectly or by accident make us worse and harden us he might with as much love and goodnes directly doe it Answ The case is farre different for if God had positively or directly hardened Pharaohs heart then so farre Pharaoh had been without fault because God did it and he could not help it and for God to have hardened him in this sence and then to punish him for his hardnes was inconsistent with the justice and goodnes of God But if God do that which is just and good which properly and naturally leads men to do the like is his goodnesse ever the lesse or should he forbeare to doe good because he sees that men will abuse his goodnesse then God must not act like God when men will not act like men but must goe out of his way and doe things unlike himself or cease to do what is suteable and agreeable to his excellent nature to comply with their wickednesse and stubbornesse and so instead of converting evill men and making them like himself he himself would become like to them But let us a little further consider what is here done to Pharaoh Pharaoh doth oppresse afflict and grieve the people of God and their cry and their groaning by reason of their bondage came up unto God and God had a respect unto them and resolves to deliver them out of the hand of the Egyptians and to bring them into a good and large Land flowing with Milke and Honey according to his Covenant and promise Now God sends Moses to Pharaoh to desire him to let the Hebrewes goe three dayes journey into the wildernesse to worship yet God knew that he should harden Pharaohs heart thereby or that Pharaoh would harden his heart thereupon which is all one should God have suffered his people to remaine in slavery and sorrow under their Task-masters and not have sent to tell Pharaoh of it because he knew hee would not hearken but be hardened Againe when Moses had delivered his message to Pharaoh and received that answere from him Who is the Lord that I should obey his voice and let Israel goe I know not the Lord neither will I let Israel goe should God now have lest Pharaoh and not by his miracles have manifested himselfe to be the Lord because he knew Pharaoh would be hardened and not set his heart to consider it or when the judgement did soften Pharaohs heart and he desires a removall of it promising to let Israel goe should God refuse to shew mercy to him on his repentance knowing that he would be hardened upon the receipt of it should God cease to bee or doe good because Pharaoh would abuse his goodnesse and thereby take
THE FULNESSE OF GODS LOVE Manifested OR A Treatise discovering the Love of God in giving Christ for All and in affording meanes of Grace to All Wherein also the 9. Chapter to the Romans and other places of Scripture usually urged against the universality of Gods Love to Mankind are cleared And divers Objections of the like nature answered By L. S. 1 John 4.8 9. He that loveth not knoweth not God for God is love In this is manifested the Love of God toward us because that God sent his onely begotten Sonne into the world that we might live through him Printed in the yeare 1643. To the READER MY endeavour in this little Treatise is to manifest to thee both by Scripture and Reason the full free universall and individuall Love of God to Mankinde is giving his Sonne to death for then that they might live and in affording abundant meanes to discover himself full of Love Grace and Goodnesse to them And notwithstanding many Bookes have beene written wherein this Love of God hath been evidently manifested yet doth this truth still finde many enemies and opposers even of such as have a zeale of God but not according to knowledge and the ground of this their errour I finde to be a mis-understanding of certaine places of Scripture which seemingly contradict this Doctrine which Scriptures have not beene answered in any Booke that I have seene written on this subject of Gods Love Therefore according to my abilitie I have not onely proved this Doctrine by the testimony of divers plaine places of Scripture but have also cleared those other places which are more difficult from being confederate with the opposers of the fore mentioned truth Not that I assume any infallibility in the expesition of those hard places of Scripture but onely declare my thoughts And therein I have not onely satisfied the Letter and I hope the scope and meaning of the places which the contrary expositions have failed to doe but have also done it without any the least derogation from or impeachment to the Excellent Nature and most glorious Attributes of the Almighty God as his Mercy Iustice sincerity Love grace and goodnesse all which the contrary Expositions and Opinions doe directly fight against For there is an inseparable unity betweene the Attributes of GOD which men not considering and so going about to advance one without the rest destroy all For instance to advance power without justice goodnesse love and mercy is not to advance the power of God but to attribute that to God which neither is nor can be in him And the like may be said of all his Attributes And as they all are inseparable in God so doe they inseparably concurre in all his actions and dispensations towards his creatures Now I desire thee for thine owne good seriously to peruse this ensuing Treatise without prejudice or partiality too much in use in these times for generally men see with other mens eyes and heare with other mens eares and not their owne yet wee know that every man must give an account to God for himselfe and therefore that every man should try and judge for himselfe is necessary equall and excellent Wee should not prostrate and debase our understandings to the judgements and opinions of others and thereby suffer them to bee adulterate and corrupted Wee should preserve in our selves a naturall freedome and Nobilitie of spirit in this respect like the noble Bereans unto whom though Paul preached a new Doctrine a Doctrine every where spoken against and persecuted yet did they with all readinesse of minde receive it and searched the Scriptures daily whether the things were so as Paul had told them If wee receive or beleeve any thing because it is in authority credit or practice in the countrey or place where we were borne or bred or reject any thing from the contrary reason it matters not what wee beleeve or what we reject Doe any of the Rulers beleeve in him was the old and corrupt Plea of the proud and hypocriticall Pharises who would neither receive the truth themselves nor suffer others they would seeke and receive honour one from another and reject that truth which had the testimony and honour of God alone The world was never unfurnished of men possest with this Antichristian spirit that having concluded certaine Principles and prescript Formes would subject all other mens judgements consciences and practices thereunto upon the greatest penalties without further triall or examination it being ever a marke and politicke practice of false Religions so to doe for they know that upon due tryall their Doctrines would bee found vaine and groundlesse therefore tryall is to them as the shadow of death Whereas it is proper naturall and Christian-like for us to weigh try and examine all things all the reasons for and against with freedome and ingenuity of spirit and hold fast that onely which is good and nothing is good to us but what wee finde good upon tryall Therefore I say try all things and so try what is here written and embrace or reject it as thou shalt finde it consonant or dissonant to truth which is the desire of him that desires thy increase in the truth and thy good in all things L. S. THE FULLNESSE OF GODS LOVE Manifested in giving Christ for All. THat God is infinite in Love in Goodnesse and in Mercy the Scriptures plainely declare the daily dispensations of God towards his Creatures manifestly demonstrate and all Men confesse but if the love of God be limited to a few it is far from being Infinite he that doth good or shewes mercy to one in misery and passeth by another in the like condition in every respect the defect must be in his heart or in his ability now we know that it is not for want of ability of God shew not mercy to all and to ascribe it to his heart his disposition will or pleasure is to blaspheme his excellent name and nature for what God is in his attributes or what wee attribute to bee inseparable from his nature as Justice mercy love sincerity faithfullnes and goodnesse he must be to all he that is love it selfe goodnesse it selfe must needs be loving and good to all So that it is not suitable to God to pick and chuse amongst men in shewing mercy for he may as well cease to be as to withhold mercy from any one in misery so farre as it is consistent with his other attributes this universall love of God is that which I intend to Write of which I shall manifest by proving these two particulars First that God gave his Sonne to death that all through him might have life And secondly that he affords all men sufficient meanes to discover himself good and gracious to them thereby to beget goodnesse and grace in them And first I shall begin with the first of these That the love of God manifested in giving his onely begotten Son to death was to the whole lump of mankind
every where to repent Act. 17.30 To believe and yeeld obedience to the Gospel upon pain of eternall death Mark 16.16 Ioh. 12.48 1 Thes 1.8.2 10 11 12. Heb. 2.3 10 28 29. 1 Ioh. 5.10 Ioh. 3.18.36 Rom. 2.45 Now I cannot see how it can stand with that goodnes and sweetnes which dwells in God and that fulnesse and riches of mercies which the Scriptures manifest to be in him to require impossibilities of his creatures and then in flaming fire to render vengeance to them for not performance Obâ—ect God may do whatever hee will and who shall question him Answ It 's true God may doe whatever he will but he will do all things like himself suiteable to his nature For though God be infinite in power yet is his power so full of goodnes that it can effect nothing which is not agreeable to his goodnes and those that advance the power of God without his goodnes doe denie both his power and goodnes Now hee proclaimes himself in his Word to be love to the Sons of men love in the abstract to those which doe neither love him nor know him 1 Ioh. 4.8 gracious long suffering aboundant in goodnes and truth keeping mercie for thousands c. Exod. 34.6 7. Jonah 4.2 Numb 14.18 Slow to anger and plenteous in mercy Psal 103.8 ready to pardon and of great kindnes Nehemiah 9.17 31. full of compassion Psal 86.15 he delights to exercise loving kindnes Jer. 9.24 with him is mercy Nehem. 13.22 Psal 57.10.117.2 2 Sam. 24.14 1 Chron. 21.13 Psal 119.156 Dan 9.18 great goodnes Nehemiah 9.25.35 multitude of mercies Psal 5.7.106.7.45 manifold mercies Nehem 9.10.27 Lam. 3.32 a multitude of tender mercies Psal 51.1.69.1 he is rich in mercie Eph. 2.4 aboundant in mercie 1 Pet. 1.3 he delights in mercie Mich. 7.18 his tender mercies are over all his works Psal 145.9 the earth is full of his mercie Psal 119.64 he hath no pleasure in the death of him that dieth Ezek. 18.32 on the death of the wicked Ezek. 33.11 but that they should turn and live ver 11. he is not willing that any should perish but that all should come to repentance 2 Pet. 3.9 hee would have all men saved and come to the knowledge of the truth 1 Tim. 2.4 Here is a cloud of witnesses of the riches of the grace and love of God to lost men to miserable men and all the proceedings of God with his creatures are agreeable to it but how unsuteable hereunto it would be for him to require impossibilities of them upon pain of eternall death in Hell fire I leave the Reader to judge Object God is good and mercifull to lost men in that he sends them Raine and fruitfull seasons filling their hearts with joy and gladnes Act. 14. â—7 in that he bestowes many outward mercies on them and useth much outward means with them though he afford them not means sufficient to enable them to believe and live acceptably in the use of all Answ God requires these men to imploy all the mercies they receive in his service To feed the hungry cloath the naked visite the sick Marth 25.42.43 he requires an improvement of every Talent that he delivers to them Mat. 25 27.30 and as God accepts according to what men have 2 Cor. 8.12 so will he judge men according to what they have received from him where he gives much he will require much Luk. 12.48 and God requires inward and cordiall obedience where he affords such mercies and means as men call outward mercies which they not performing the curse of God is pronounced against them and so the more mercies and the more means they have had here the greater miseries and the greater torments hereafter the sweeter the blessings the more bitter the cursings for ever every short and fading mercy proves a lasting and eternall misery yea Christ himselfe the guift of God the mercy of mercies is to such men according to this Objection the greatest of all miseries and that of invincible and unavoydable necessity now that is strange mercy and goodnes which doth unavoidably bring misery on them that receive it that man is most happy that partakes least of it there being no fruit to be had therein seeing the end thereof is death Object God required men to keepe the Law which they could not doe and yet hee was as full of love and grace then as now Answ The Covenant of God in Christ was confirmed foure hundred and thirty yeares before the Law was given Gal. 3.17 Abraham believed God and it was accounted to him for righteousnesse Gen. 15.6 Rom 4.3 Neither did the comming in of the Law make void the promise Gal. 3.17 but still men were justified by faith during the time of the Law now the Law was holy just and good Rom. 7.12 and God made man just and good Eccles 7.29 Gen. 1.31 but hee falling in Adam from that primitive purity and perfection became prone to all kind of evill and subject to death Now the Law did not bring death upon us but did discover what we were lyable to if it had never bin given it did manifest what the Law of our creation did require It was not ordained to drowne men in Hell but to drive them to Christ Gal. 3.24 It was added because of transgression Gal. 3.19 to keep from sin to discover sinâ— to shew us our weaknes and inability to stand before God in our owne righteousnes Rom. 3.19 20 23. least we should trust in our selves and bee deceived that so we might trust in the mercie and grace of God alone so that Gods end in giving the Law was full of love and goodnes The Law was never alone in the World that a man must needs have stood or fell to that Master We might have appealed from the Law to the gospel but there is no appeal from the gospel the Law did onely pronounce that death upon us which we were lyable to before it was given but the gospel pronounceth eternall death in Hell fire on those that obey is not which punishment wee were not lyable to either in relation to Adams sin or the Law for the sentence on Adam was In dying thou shalt dye the death Gen. 2.17 Dust thou art and to dust thou shalt return and so death passed over all men Rom. 5.12 Chap. 3.19 And the Law went no further as the Scriptures doe evidently manifest where the penalties of the Law are expressed Not that I doe conceive that wicked men which dyed under the law shall escape the judgement of Hell but the Law will not pronounce it on them but the gospel Rom. 2.16 For to love God with all our hearts and our neighbour as our selves was the substance of the Law Now though men could not performe this so as to be justified in relation to the Law yet they might so perform it as to be righteous in relation to the gospel and grace of God in Christ even in the time of the Law
Now that we were not to have perished in Hell fire in relation to Adams sinne or the Law Consider we all dyed in Adam and Christ to redeeme nor to prevent us from death suffered death he hung on a Tree and so was made a curse for us and delivered us from the curse of the Law Gal. 3.13 Deut. 21 23. That we through him might receive the blessing Gal. 3.14 And if wee had bin to suffer in Hell in relation to Adam or the Law then Christ also should have suffered in Hell for us to have redeemed us from thence which hee did not The resurrection of the dead comes by Christ 1 Cor. 15.21 22. who by death overcame him that had the power of death Heb. 2.14 So that we should for ever have perished in the grave had not Christ dyed and rose againe and never have risen from the dead to receive the sentence of a second death And this may serve for answer to this Objection about our inability and Gods requiring of us to keep the Law Againe if the most of men where the Gospel came were unable to believe then the Gospel or Christ crucified could not be a Gospel of grace bringing salvation to all men Tit. 2.11 and 3 4. nor glad tydings of great joy to all people Luk. 2.10 11. For if men could have no benefit by Christ unlesse they came to him and their condemnation were aggravated for not comming and God gave them not where with all to come the case I say being so with the most of them the love of God towards them in the Gospel was no other then such as the charity which Iames speaks of Iam. 2.15 16. If a Brother or a Sister be naked and destitute of daily food and one of you say unto them depart in peace be yee warmed and filled notwithstanding yee give them not those things that are needfull to the body what doth it profit Now if God injoined them to love in deed and in truth and not in word and in tongue 1 Joh 3.18 It is farre from God himself so to doe if he would not have us to bid a man be cloathed and warmed and not give him wherewithall how much lesse will he in the gospel of his love and grace to the Sons of Men bid them to repent and believe that they may be saved and give them not wherewithall Yea further where it is said God so loved the World Joh. 3.16 It were then more proper to say God so hated the world and whereas God proclaimes himself in the gospel to be love to be gracious and mercifull to lost men this Doctrine proclaimes him to be wrath hatred anger c. to the Sons of men for if salvation were not to be had by Christ but through faith and condemnation came upon them through unbelief and the condition of men were such that they could not believe and God afforded them no power then the eternall ruine and damnation of the most part of them was an inevitable effect of the death of Christ so that this Doctrine tends to the subversion of the free grace of God in the gospel Againe God sent his Son and the Sonne in obedience to the Father came to save men even those which perish Ioh. 3.17.12.47 Act. 3 26. now it were absurd to thinke that Christ was sent and came to doe that which being come he used not meanes sufficient to accomplish for that were to deny the wisdome of God which alwayes maketh choice and use of meanes sufficient to effect the ends proposed by it yet this must needs be concluded if men could not beleeve the gospel when it was preached and published to them by Christ for faith is held as absolutely necessary to salvation as the blood of Christ seeing God requires those that heare the gospel to beleeve it upon pain of condemnation in hell fire now if Christ hath given himselfe for any to whom he hath not given meanes sufficient to beget faith their condition is as desperate as if he had never given himselfe for them according to the old Proverbe As good nothing as never the nearer for if I know two things equally and individually absolute by me to be performed to effect one and the same end if I doe the one and leave the other undone it is as impossible the thing should be effected as if I had done nothing at all but when ever God propounds meanes to effect an end the meanes is sufficient to accomplish the same But God did propound meanes to save those which notwithstanding did perish Therefore the means used was sufficient to accomplish their salvation though they perished through the wilfull neglect of it Ioh. 5.34.40 2 Thess 2.10 but if all the means used with those that perish were insufficient to save them then the end of God in using the meanes could not be to save them as the Scriptures plainly declare it was for that end which the means cannot possibly produce cannot be the end of God in the meanes and seeing God having sent his Son requires all men unto whom he is preached with power to beleeve upon pain of damnation in hell it being unpossible for the most of those that heare him preached to beleeve hell-fire must needs follow the giving of Christ as hath been already declared and therefore the ruine and destruction of the most of men may be more truly and properly said to be Gods end in giving Christ unto them according to this doctrine then the salvation of them as the Scriptures evidently demonstrate Againe men are charged with the neglect of salvation now how can that bee neglected which was impossible to bee obtained Againe those that reject the gospel or meanes of grace are said to be guilty of the blood of their soules Act. 18.6 whereas if the meanes used with them were not every way sufficient to bring them to life their rejecting of it could not make them guilty of their owne death and ruine Again God bemoanes and laments men that perish because they did not make use of the means which he affoorded them for their recovery O that my people had hearkened unto me and that Israel had walked in my wayes but my people would not hearken unto me and Israel would none of me Psal 81. O Ierusalem wilt thou not be made cleane when shall it once be Jer. 13.27 O that thou hadst knowne in this thy day the things that belong to thy peace how often would I have gathered thy children as a hen gathereth her chickens and ye would not Luke 19.41 42. Matth. 23.37 These things have I spoken unto you that ye might be saved and ye will not come unto me that ye may have life Joh. 5.34.40 yea moreover God protests and sweares that he hath no pleasure in the death of the wicked Ezech. 33.11 in the death of him that dyeth Ezech. 18.32 Now what can uphold the sincerity of God which were blasphemy to question in these
the wickednesse of the Edomites and Gods anger against them especially from the 9. verse to the end of the chapter And thy mighty men O Teman shall bee dismayed to the end that every one of the Mount of Esau may be cut off by slaughter for thy violence against thy brother Jacob shame shall cover thee and thou shalt bee cut off for ever In the day that thou stoodest on the other side in the day that the strangers carried away captive his forces and forreiners entred into his gates and cast lots upon Jerusalem even thou wast as one of them But thou shouldest not have looked on the day of thy brother in the day that hee became a stranger neither shouldst thou have rejoiced over the children of Judah in the day of their destruction neither shouldest thou have spoken proudly in the day of distresse thou shouldest not have entred into the gate of my people in the day of their calamity neither shouldst thou have stood in the crosse way to cut off those of his that did escape neither shouldst thou have delivered up those of his that did remaine in the day of distresse for the day of the Lord is neare upon all the heathen as thou hast done it shall be done unto thee thy reward shall returne upon thine owne head c. The evill and unkind carriage of the Edomites towards their brethren the Israelites is more fully declared in the 20 chapter of Numbers the 14 15. 16. 17. 18. 19. 20 and 21 verses And Moses sent messengers from Kadesh unto the King of Edom saying Thus saith thy brother Israel thou knowest all the travell that hath befallen us how our fathers went downe into Egypt and we have dwelt in Egypt a long time and the Egyptians vexed us and our Fathers and when wee cryed unto the Lord he heard our voice and sent an Angel and hath brought us forth out of Egypt and behold we are in Kadesh a City in the uttermost of thy border let us passe I pray thee thorow thy countrey wee will not passe thorow the fields or thorow the vineyards neither will wee drinke of the water of the wells we will go by the Kings high way wee will not turne to the right hand or to the left untill we have passed thy borders And Edom said unto him Thou shalt not passe by me lest I come out against thee with the sword And the children of Israel said unto him Wee will goe by the high way and if I and my cattell drinke of thy water then I will pay for it I will only without doing any thing else goe thorow on my feet And he said Thou shalt not goe thorow And Edom came out against him with much people and with a strong hand and Edom refused to give Israel passage thorow his border wherefore Israel turned away from him Here we see how hardly the Edomites dealt with their brethren in the day of their distresse for which cause the Lord was displeased with them and so Paul would have the Jewes to understand that God would be displeased with them and punish them and destroy them notwithstanding Abraham was their Father and notwithstanding any promise he had made to them if they were rebellious and disobedient Ob. If Paul had thought that the hatred of God towards Esau or the Edomites had beene for his or their wickednesse hee would have so expressed himselfe and not have left the matter so obscure Ans The Jewes pleaded for their justification that they were the children of Abraham Paul proves that some of the children of Abraham were hated of God and to have told them wherefore had been superfluous and not pertinent to the argument in hand But if that purpose and election which Paul laboured to establish amongst the Jewes had been this That God did elect and chuse out some of them to life and hate or leave as some interpret the word hate the residue to destruction without respect to any good or evill in them and that that counsell of his did alway take effect he would not have had such great heavinesse and continuall sorrow of heart for them as vers 2. for then he should have sorrowed because the purpose and counsell of God took effect he could not then so love them as cordially to desire their salvation chap. 10.1 if he had known that God in his eternall and unalterable counsell had so hated them as to leave them for destruction Besides God reasons with Iacobs posterity Mal. 1. that he loved them that is all of them and yet many yea the most of them perished notwithstanding this love as in chap. 9. 27. therefore it was no such love as would save them unlesse they were thankfull and obedient and seeing it would not infallibly save all those that were so loved it was not such a love of election as some men conceive Further consider God is not willing that any of the lost sonnes of Adam should perish he desires not the death of him that dieth he doth not delight in tormenting his creatures he is excellent in judgement and in plenty of justice he will not afflict Iob 37.23 He doth not willingly afflict nor grieve the children of men Lam. 3.33 but if God should hate men with an eternall and unchangeable hatred before they had done evill where then were his unwillingnesse to afflict his slownesse to wrath his goodnesse to all and the like Then hee proceeds in the 14. verse to make an objection What shall we say then or what doe we say then that there is unrighteousnesse with God God forbid saith Paul for wee in thus expounding and interpreting the Scriptures say no more then God himselfe saith to Moses Exod. 33.19 I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion The Israelites had made them a molten Calfe and worshipped it and sacrificed thereunto and said These be thy gods O Israel that brought thee out of the land of Egypt chap. 32.4.8 wherefore the Lord was angry with them and willed Moses to let him alone that hee might consume them and he promised to make of Moses a great Nation but Moses still entreats for the Israelites and in the 32 verse he is so earnest for them that he desires God to blot him out of the book which he had written if so that he would forgive their sinnes but the answere of God is Whosoever hath sinned against me him will I blot out of my booke chap. 33.13 Moses desires that God would consider that this Nation was his people in the 19 verse God tells Moses that he would proclaime his name before him which name was I will be gracious to whom I will be gracious so that this is Gods name his power to shew mercy to such as seeke him in his owne way and to punish the stiff-necked and rebellious even of the Iewes as well as others But if the meaning of Paul
them or beneficiall to them yea they were not only empty of good if wee consider them in every respect but the end of them was full of bitternesse and death And besides if the words should bee so taken then God could not bee said to doe all those things for and before them that they might know him to bee the Lord their God as it is verse 6. for God never propounds meanes insufficient to effect the end for which hee propounds it therefore it must needs be taken according to the first interpretation and in the same sense must those words bee taken 2 Tim. 2.25 In meeknes instructing those that oppose themselves if God peradventure shall give them repentance to the acknowledging of the truth that is if peradventure the means which God useth may prevaile with them to repent and to acknowledge the Truth Againe Phil. 2.13 For it is God that worketh in you both to will and to do of his good pleasure whence it is inferred that it pleaseth God to worke in some men to will and to do and not in others and that men cannot will nor do more or lesse but according as God works in them But this interpretation is not suteable to the scope of the place for he exhorts them to worke out their salvation with feare and trembling vers the 24. urging this reason it is God which worketh in you both to will and to doe but according to this explication hee might rather have exhorted them to sit still for it is God that doth all it is he which worketh in you both to will and to doe but the meaning of the place is this worke out your salvation with feare and trembling for it is God which of his goodnes and mercie worketh in you both to will and to doe as if hee should have said he is not wanting to you he enableth worketh and disposeth you and therfore be incouraged and be very carefull that you are not wanting to your selves in working out your owne salvation with fear and trembling 1 Cor. 1.26 For yee see your calling Brethren how that not many wise men after the flesh not many mighty not many Noble are called but God hath chosen the foolish things c. For the better understanding of these words let us a little consider the scope of the place Paul declares that he was sont to preach the Gospel vers 17. that the gospel had a different acceptation among men some did esteem it foolishnesse and others the wisdome and power of God vers 18. and those that did esteem lightly of it were such as had much of the wisdome and understanding of this world the disputers of this world wise men after the flesh vers 19 20.26 And the reason was because God in saving men by the Gospel went in such a way that he did destroy bring to nothing and make foolish their wisdome vers 19 20. For the gospel told them that Jesus the Sonne of Joseph a Carpenter was the Sonne of God that by his death he had purchased remission of sins and being now alive whosoever believes in him should not perish but have everlasting life and if they would be his Disciples they must deny themselves forsake all and follow him they must have the same mind in them towards others that he had towards them who though he was rich yet for their sakes he became poor that they through his poverty might be made rich so should they be full of bowells of mercie visiting the fatherlesse and Widdowes in their affliction doing good to all giving to every man that asketh loving their enemies as themselves returning good for evill blessing for cursing not resisting evill but overcomming evill with good not to lift up themselves above their Brethren not to mind high things but to condescend to mean things to men of Iow estate esteeming others better then themselves carrying themselves towards the meanest and poorest both in word and deed as to their Brethren and fellow-Servants striving more to minister unto others then to be ministred unto or served by others not being solicitous what to eate or what to drinke and wherewith to be clothed but to cast all their care on God who careth for them and knoweth they want these things and having Food and Raiment therewith to be content to look upon all they have and all that they are as Christs who hath bought them and to imploy all in his service using all to his glory and honour promoting whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report though with the losse of all they have and are counting all things but drosse and dung that the love of Christ may be manifested and the will of Christ performed in doing these things though men did despise them God would honour them though men did hate them he would love them and though they did forsake and lose all here they should find and enjoy all hereafter to all eternity even a Kingdome a Crowne of life with unspeakable riches and glory But their wisdome taught them to love the World to live unto it to walke by sence imbracing things present and despising things that could not be seen felt nor tasted judging all things according to outward appearance esteeming it a vaine thing to lose or forsake the life present the life in possession for a life which doth not appeare heaping up riches and trusting in them striving to partake of the pompe and greatnesse of this World to be admired served and worshipped of men to Lord it over their Brethren to look on them at a distance to sort themselves with men like themselves to love and feast their friends and rich neighbours doing good to those that doe good to them to crush their enemies to meddle no more with truth or religion then will stand with the pompe greatnesse and credit of this word not to be singular but to doe as the most and those of most esteeme doe to with-hold their hands from giving lest they should want themselves to preferre the lust of the flesh and pride of life before doing good and shewing mercy Now though the Gospel were the wisdome and power of God yet the wise men the rich men and mighty men did esteeme it foolishnesse and madnesse for saith the Apostle when God had manifested his wisdome evidently by the workes of Creation which things did appeare to the wise men of the World so that therein they might plainly see the eternall power and Godhead and yet by this they did not so know God as to worship him as God neither were thankfull then it pleased God to save men by preaching and declaring things which doe not appeare which the World accounts foolishnesse and that this is so saith the Apostle you may see by the men that embrace the Gospel for you see your calling brethren hovv that not
many wise not many mighty not many noble are called now if God had chosen the rich mighty and wise things of the World then many rich mighty and noble men would have imbraced the truth such things being suitable to them but on the contrary God hath chosen the foolish things of the World not the foolish men of the World that comes by accident to confound the wise and God hath chosen the weake things of the world to confound the things that are mighty and base things of the World and things that are despised hath God chosen and things that are not to bring to nought things that are and this is the reason that so few wise men after the flesh so few mighty so few noble doe yeeld obedience to the Gospel And this I conceive to bee the meaning of the place Againe 1 Cor. 2.14 But the naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned A naturall man that is one that hath received the spirit of this world vers 11 12. and judgeth all things according thereunto one that is altogether carnall and walks according to men according to the men of this world chap. 3.3 imbracing things present that are seene felt and tasted such a one receiveth not the things of the spirit of God for they are foolishnesse to him that is there is an enmity between the spirit of this world which dwells in him and the spirit which is of God they are contrary one to the other what one esteemes wisdome the other accounts folly the spirit which is of God perswades us that the things wee see are vaine and therefore that wee should not looke on them not behold them not labour for them not desire to be richly possest of them not to trust in them but despise them to forsake them and to seeke those things which are above the things not seene vers 9. which are freely given to us of God vers 12. and to part with all here to be possest of those things hereafter The Spirit which is of God tells us that to strive for riches honour and esteeme in this world to set our affections on things here below to blesse our selves or to measure our happinesse according to our greatnesse in the things of this life is vaine and foolish the spirit of the world perswades us to cleave to the world to seek after the things thereof perswading us that it is a vaine thing to neglect and forsake things present which we see to seeke and embrace things which doe not appeare so that the naturall man cannot know that is cannot approve of the things of the Spirit of God for they are to be judged and discerned onely by faith by that spirit which he hath not received which dwells not in him which is contrary to him not but that a naturall man may reject and cast off the spirit of this World and so receive the things of the Spirit of God for we are all naturall untill we receive the things of the Spirit of God but he doth not receive them he cannot know them that is whilst he is naturall whilest he retaines hearkens unto and followes the dictates and suggestions of the spirit of this world The intent of the Apostle in this place is only to shew how contrary how incompatible the Spirit of God and the spirit of the World are how they cannot lodge under one roofe they are like God and Mammon hee that loves the one must hate the other he that cleaves to the one must despise the other and this I conceive is all that is intended in this place Thus have I briefly declared what I conceive to be the meaning of these hard places of Scripture To All Men IT was Pauls petition for the Ephesians that they might comprehend the large dimensions of the Love of GOD and so it should be our earnest petition and endevour to know and to make knowne the same When John describes the Divine Nature to bee Love he declares this as the most eminent manifestation thereof the giving his Sonne to death that we might live through him therefore it is of excellent use and concernment that the sonnes of men be rooted and grounded in the fulnesse of the glory of this truth of the full free universall and individuall Love of God towards them in Christ for that will fill their hearts with love to God The apprehension of his love begets love in us we love him because he loved us first and the reason why so few men love God is because so few men know him to be Love and those that have some affection and love to God if they saw more of his love would love him more and bee more establisht in his love they would not be so tossed too and fro with every wind of temptation for they might quench all the fiery darts of Sathan the grand enemy of their peace and comfort with this consideration God is Love Love affords us an excellent argument to prevail with our hearts to trust God in every strait and to cloze with him in every promise what can hee deny us that spared not his Sonne but gave him to death for us The apprehension of this love will fill us with joy and contentment in all conditions it will make us to doe and suffer with delight Love makes us one with God it quickneth and enlargeth us adding fulnesse and perfection to all our services making us fervent in Spirit serving the Lord but where there is little love there is little life in what is done for love is the soule love is the substance of Religion Knowledge puffes up Love builds up knowledge makes a man seem to bee but love makes a man to be indeed for he that is full of Love is full of God for God is Love hee is the fountaine and Father of Love love will teach us to deny all ungodlinesse and worldly lusts and to live righteously and holily in this present world for love will doe nothing unpleasing to the thing it loves Therefore seeing this truth is so excellent how should we labour to preserve it in its fullnesse beauty and glory it is the ground and foundation of all our hopes it is our life all our springs are in it and all our expectation from it it is the truth of God and the God of truth for God is love Now considering what excellent effects this truth would produce were it knowne and embraced among the sons of Men and withall considering what strange dark and dismall doctrines are preached and published by those which professe themselves Ministers of the gospel and grace of God in Christ yea by the most zealous of them as that God did from eternity decree the ruine and damnation of the most part of men without respect to any evil which he knew they would commit or as the more moderate that
if so then there is a rationall ground for their faith in the Word of GOD or there is not if there bee then it is as well every mans ground as any mans and as possible for every man to believe as any man if there be not then they doe not believe for God himself cannot make a man believe without ground the things whereon they ground their peace and comfort and wherein they glory and rejoice as that God perswaded and overpowred their hearts to believe such a promise made this or that Scripture theirs spake to them in it gave them aboundance of comfort from it at such a time in such a place in such a manner after they had been so long in a despairing distracted condition in bondage under the Law are vaine For now though that Scripture or promise be made theirs as they conceive and they doe believe it as they say and comfort themselves in it that God loves them and that they shall certainly live yet can they give no ground or reason from their principles why that Scripture or Promise belongs to them much lesse that it should more belong to them then to others onely they say that God perswaded their hearts but if he perswaded them he perswaded their understandings and judgements by some evident and rationall demonstration or conclusion from the Scripture or promise so believed and if not then the things they speak of are but pleasing fancies and golden dreams Againe from this Doctrine of limiting the love of God to a few the love of the most religious men of our times is also limited to a few to love those that love them to do good to those that do good to them to salute their Brethren onely wheras Christ tells them plainly that there is nothing singular in it they doe no more then others then sinners then Publicans whereas if God indeed were the Patterne of their love their love would be universall like the love of God love is a debt due to all men and wee shall never be freed from that debt in this World Rom. 13.8 It appeares by the words of Christ Luk. 10.30 That every man we see in misery or in need of our helpe and relief is our Neighbour and wee must love our Neighbour as our selves in deed and in truth without dissimulation so that we ought to love all men the evill and unthankfull our enemies those that hate curse and persecute us and nothing can beget such a Spirit in us but the Spirit of this Doctrine of the free and universall love of God to us when we were enemies sinfull lost creatures evill and unthankfull As God by the discovery of his love and goodnesse to us did turn us from evill to good so should we endeavour to overcome the evill of men by good to prevaile with them by love for love is very powerfull whereas mens disposing and rejecting such as are not so good as they would have them or such as suit not with them in judgement and opinion makes them to be despised and hated yea many men despise Religion it self Seeing these things doe appeare in those which professe themselves to be most religious though indeed Religigion teacheth no such thing but the contrary as the Scriptures plainly manifest the substance of Religion is almost lost and there is little else then the shew or name of it remaining unlesse Religion bee a rigid A practice not suitable to the Gospel of grace and love but to policy and sensuality not comming from above but from beneath whether it tends and is therefore to be shund and abhord of all men blind and preposterous zeal in seeking dominion over the faith of our brethren and fellow-servants and by humane and positive lawes inhumanely Rev. 13.15 16 17. to compell their judgements and consciences to conformity to our dictates and determinations in matters of the worship of God We have much hearing much praying much talking amongst men but little love whereas all the means that God useth with us is to manifest his love to us that so we may love him and one another To do good and to shew mercy are services well pleasing to God better then all burnt Offrings and Sacrifices 1 Sam. 15.22 hearing praying and discoursing is no further beneficiall then it tends to edification in love yea it is abomination if love be wanting Pure Religion and undefiled before God and the father is this To visite the fatherlesse and the Widdowes in their affliction and to keepe our selves unspotted in the world and who so hath this worlds goods and seeth his brother hath need and shutteth up his bowells of compassion from him how dwelleth the love of God in him all his Religion is vaine and to no purpose If any Object that this doctrine of Gods rich and abundant grace to all tends to loosenesse I Answer as formerly that the grace of God which bringeth salvation to all men appearing teacheth us to deny all ungodlines and worldly lusts and to live righteously and godlily in this present world Tit. 2.11 12. But if any abuse this grace of God and turne that into wantonnesse which naturally leads to holinesse the Judgment of God is just against those that so doe now I desire you to consider what is here written in love and that the love of God may be shed abroad in our hearts that we may dwell in love walke in love and doe whatever wee doe in love shall bee the prayer and indeavour of him who while hee lives never ceaseth to remaine The Servant of all men in Love L. S. FJNJS
and this appeareth by what is written Iohn 3.16 God so loved the World that he gave his onely begotten Sonne that whosoever beleeved in him should not perish but have everlasting life God so loved the World that is all mankind that hee gave his onely begotten Son that whosoever of them beleeved in him should not perish but live eternally 1 Obj. By World is meant the World of the Elect I Answer that the Elect in their owne sense shall all believe but this word whosoever intimateth that many of this world here meant may not beleeve for if by World here you will understand the Elect onely then this will bee the sense of the words God so loved the world of the Elect that whosoever of this world of the Elect beleeves in him should not perish c. 2 Obj. By World is meant the whole lumpe of mankind but those that are not elect can never beleeve for God will never give them faith and therefore though God doth thus proclaime his love to all yet seeing it is impossible that any other then the elect should beleeve this Text doth not hinder but that the death of Christ may still bee limited to the elect Answ Then the love of God to the greatest part of the world may bee thus expressed such and so great is the love of God towards you that when you doe that which is impossible for you ever to performe viz. believe then you shall obtaine that from him which he cannot in justice bestow upon you viz. remission of sins and eternall life And that I may illustrate the absurdity of this Objection consider what is written in Rom. 3 25 26. whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God to declare I say at this time his righteousnesse that he might be just and the justifier of those that believe in Jesus in which words we may perceive that God doth proceed in the Gospel in such a way as hee may declare his righteousnesse in justifying of sinners and moreover that that God could not bee just and the justifier of the ungodly but through the death of his Sonne for without blood there is no remission Heb. 9.22 Now if God hath so loved the world that he hath given his Sonne that whosoever believes in him should not perish but have eternall life then the Son must die for all otherwise if those hee did not dye for should believe an hundred times yet must they die in their sinnes yea they are as farre from Salvation as ever they were and so this opinion doth contradict the word of God denying that God hath so loved men or so given Christ that all men may have life through saith for God is able no more nor no further to extend the glad tydings of life peace and remission of sinnes then the death of Christ which is the ground of the Gospell doth extend For he may as well pardon and remit the sins of all Men without relation to the blood and Sacrifice of his Son as he way preach and proffer remission of sins or eternall life to all or any man for whom Christ did not shed his blood but as God will not do that which is unjust so neither will he profer to doe it for in him justice and mercy are inseperable that is he is mercifull justice and just mercy therefore his mercy in proclaiming salvation to all must be just in the execution which could not be if offered not intended to all the justice of his mercie must extend as farre as the mercy of his justice so that he which maketh him mercifull to offer unto all and not as just to give where as he offereth destroies both justice and mercie which is a flat deniall of God Therefore I say that as the Serpent was lifted up in the Wildernes so must the Sonne of man be lifted up in the Ministery of the Gospel as a universall ground and object of faith for all men Ioh. 3.14 Another Text for this purpose is 1 Cor. 15.3 where the Apostle speaking to the Corinthians saith For I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures In which words consider first what it was that he delivered to these Corinthians and that is that Christ dyed for their sins And secondly when he delivered this unto them and that was first of all Now if Christ had not died for all Paul could not have concluded that Christ had dyed for them for they were at that time Gentiles carried away with dumb Idolls 1 Cor. 12.2 Fornicators Adulterers Theeves Drunkards and the like 1 Cor. 6.9.10.11 And Paul spake not from any speciall Revelation of God concerning these men in particular but he spake according to the Scriptures which foretold the death of Iesus Christ Now if it be objected that Paul doth not say for your sins but for our sins joining himself with the rest who were believers at that time or with the Elect I answer First that this could be no glad tydings to the Corinthians that Christ dyed for Paul and others if they were not included if Paul were not able to prove by the Scriptures that Christ dyed for them whilest they were sinners then they could not receive it nor stand in it nor be saved by it as the former verses expresse for faith comes by hearing hearing by the Word of God for wee cannot believe that of which wee have not heard Againe 2 Cor. 5.4 It is said that if one dyed for all then were all dead Paul with the rest that sent that Epistle having in the former Verses spoken of being besides themselves towards God and sober for the Corinthians cause tells them that the love of Christ did constrain them and why so because they did judge that they were dead and how do they prove that they were dead they tell them that all were dead and therefore they were dead and that all were dead appeares in that Christ dyed for all and this I conceive to be the meaning of these words If one dyed for all then were all dead 1 Tim. 2.1 Wee are exhorted to make Prayers and supplication for all men the reason is declared in vers 4. God would have all to be saved that his desire is that all should be saved he hath fully manifested in giving Christ a ransome for all Vers 6. Now it is not the will of God that any should be saved for whom Christ did not die and our Praiers must be made according to the will of God therefore if Christ dyed not for all we cannot pray in faith for any much lesse for all If we have a ground in the Scriptures to pray for the Salvation of all men then if we do pray in faith for all or any man they or