cases are any of his sayings denyed or perverted Min. Not only in all the cases before mentioned but 1. That there is no such thing as love in God at all that that which is called love in God is but a meer act of his will as in Death of Death p. 92. That God hath any natural or necessary inclination by his goodness or any other property to do us good we deny every thing that concerns us is an act of his free will p. 201. on Joh. 3. 16. God so loved the World c. he saith Our Adversaries agree that a natural affection and propensity in God to the Creature lost under sin in general is intended by love we on the contrary that by love here is not meant an inclination or propensity of his nature but an act of his will wherein his love is sealed an eternal purpose to do good to men p. 203. If the Lord should not shew mercy and be carried out to the creuture meerly upon his own distinguishing will but should be naturally moved to shew mercy to the miserable he should first be no more merciful to men than to devils nor secondly to those that are saved than to those that are damned for that which is natural must be equal in all its operations and that some look on love in God as an unchangeable â—ffection but the truth is as an affection or passion it hath no place at all in God certainly then in God his love is but a pure act of his will his good pleasure not a natural affection to the creature no such affection is in God If this contradicts not and gives not the lie to all the Scriptures that declare the love of God to men and strikes not a death on them all I know not what does What! no love no affection in God towards men No natural affection propensity or inclination from his goodness or any other property to do good to men That this has no place in God but only will and purpose but no love Had he said so much of the Devil I think he had said right for he has no love no affection or inclination to do good to men and had he power as God to make men he might as the saying is be good to some from his will tho' no propensity or inclination in him moving him thereunto thus the love of God to men is ended and the Scriptures that speaks thereof belyed the Scriptures being so far from this for ever to be rejected Doctrin that it saith Joh. 3. 16. That God so loved the World that he gave his Son c. And Ephes 2. 4. But God who iâ— rich in mercy for his great love wherewith he loved us c. 1 Joh. 4. 9. In this was manifest the love of God c. See v. 10 11. yea and v. 8. 16. God is love he that dwelleth in love dwelleth in God and God in him And 2 Cor. 13. 11. He is called the God of Love and Peace as the original thereof but this asserts no love at all to be in him either to the World or to his Elect either to Angels or to Men but will save some because he will and damn the rest because he will it 's a hundred to one as I said but that the Devil had he power to have made a World might have done as much as this And doubtless this Gospel-destroying Doctrin was devised to maintain the reprobation of the World by the Eternal Decree for the apprehension of any love to be in God to men would end that Principle it being impossible for one that has any goodness or love in him to bring forth an off-spring on purpose to damn them Act. 17. 26 27 28 29. And this the reasons mentioned to prove it does demonstrate viz. Because then he must love the Devil as well as men and could be no more merciful to those that are saved than to those that are damned because that which is natural must be equal in all its operations Goodly Arguments to end the love of God to men 1. Then doubtless God loved the Devils before they sinned 2. As if God could not from reasons in himself love Men after they had sinned with the love of pity and design to do them good tho' he give us no account of his reasons moving him so to do that he has loved the one and not the other is a great Scripture truth the reasons thereof are in himself and our mercy it is that it is so let us believe it and not deny it lest he deny us and for his love to men that he is capable to love some more than others has been before proved he loved and loveth all with the love of pity and compassion Joh. 3. 16. and such as believe and obey the Gospel with the love of relation and delight Joh. 14. 21 23. And to assert that which is natural must be equal in all its operations is neither Divine nor Rational 1. It 's not Divine or Scriptural for God did and does naturally love his Son and our Saviour or he did not which I am willing to hope that none are so graceless as to deny tho' this Principle does so and then there is natural love in God to his Son and that his love is not equal â—â—d alike tho' natural for he loved and loveth his holy Child and Son Jesus above all and most of all in whom he loves others Matth. 3. 17. John 17. 24. Col. 1. 13. He loved his people of old Deut. 7. 7 8. And he loveth his people now Joh. 14. 21 23. Yet not with the same love for measure as he loved and loveth his Son Joh. 17. 23. And he loved and loveth the World but not with the same love as he loveth those that believe and obey the Gospel but with the love of pity and compassion desiring their spiritual and eternal welfare Joh. 3. 16. Isa 55. 6 7. Rev 22. 17. By all which it appears that it is Divine that God can and does not only love but distinguish in his love and not only so but that he is love it is his nature 1 Joh. 4. 8 16. And this the Scripture assures us of thereby to confirm us in the truth of his love to men to his people and that if we love him his people and all men we are therein most like him who is love 1 Joh. 4. 7 12. Matth. 5. 44 45. And that those who are in the hatred are most like the Devil 1 Joh. 2. 9 11. 2. It 's irrational For it 's natural for Parents to love their own Children yet frequently they love some more than others and often on grounded occasions and likewise to love others and the like in varieties of cases there is a lawful difference in natural love and therefore it 's irrational to affirm that natural love must be equal in all its operations but I think it 's dangerous to be wise above and against
what is written both in the Book of God and in the law of Nature especially when it tends to pervert and overthrow the express Letter and Truth of Scripture and the foundation of all our Faith and comfort God can and doth love and distinguish therein or we are all deceived who have believed his Word 1 Joh. 4. 16. We have known and believed the love that God hath to us But this principle saith in effect John thou art deceived in believing a lie there being no such thing as love in God out I believe he never did nor never will hate any either Angels or Men but for sin Christ This seems to be greatly contrary to Scripture indeed that there is no love in God to men tending to break the hearts of Christians and to destroy their Faith in God and in the truth of his Word but what say you to the truth of his Laws and will to men doth that likewise suffer violence under this abuse Min. It 's a common avowed principle in effect that God commandeth one thing and has Decreed another contrary thereunto which they call his revealed and his secret Will the secret they call his Absolute Decreed Will which must be done he commands men by his Word to believe and repent but Decreed the contrary Death of Death saith about the proffers of Grace pag. 190. If by proffers they understand his commands and promises Who told them that these things were declarations of his will purpose or intentions I thought always that Gods commands and promises had revealed our Duty and not his intentions what God would have us to do and not what he would do And in the same pag. So they think of all that 's new to them viz. That as Gods proffer is so is his intention that he intends what he saith in his Precepts and his Promises And indeed this is new Doctrine and needs some more than ordinary new miracles to confirm it it overthrowing the Doctrine of the Gospel that was confirmed by Miracles if neither his Precepts nor Promises be his purpose or intention but only declare our Duty and not his purpose or intention what he commands us to do not what he will do they being not declarative of his will purpose or intentions then we know not when we have the will or intention of God either in Precept or in Promise a secret will and intention may be contrary thereunto and if this be good and true Doctrine farewell all Scripture and Christian Religion Christ I desire you to proceed to other things wherein you apprehend the truth wronged for I think it 's of weighty concern to believe that God thinketh as he speaketh and that his Precepts and Promises are his intentions and that he will do what he has promised as he expects that we should do what he has commanded and that whoever saith the contrary are liers Rom. 3. 4. Or else our Faith and Religion is yet in vain it being fixed on God his Truth and Faithfulness in his Word which if it be not his Purpose nor intentions I think our Faith therein is ended Min. There are many things in Scripture affirmed and that God therein affirms of himself of Which men say there is no such thing as not only what has been already mentioned the Scripture not only saith that God is Love and doth Love but that he is angry with the wicked every day Psal 7. 11. And that he was angry with Moses Deut. 1. 37. And very angry with Aaron to have destroyed him Deut. 9. 20. And angry with Solomon 1 King 11. 9. And very angry with his People Psal 79. 5. The Scripture frequently declares God to repent Gen. 6. 6. Exod. 32. 12 13. Jer. 18. 7 10. Joel 2. 14. Jona 3. 9 10. Pittying and bemoaning his People Hos 11. 8. And wishing they had done otherwise when they sinned against him that so it might have been better â—ith them Psal 81. 13. Isa 48. 18. That God does â—â—ar and see that Heaven is his dwelling place and â—hrone with many other like sayings of which men say â—here is no such thing in God but words spoken to our â—pprehensions which if they are not true our appreâ—â—nsions are deluded thereby which we may not â—â—agine Christ Some say that if we apprehend such things â—â— be in God according to the Letter of the Scripture â—â— must then suppose him to be a Man like our selves subâ—â—ct to passions which is dangerous Exod. 15. 3. It 's â—â—d God is a Man of War and take it according to the atter it is not so Min. As for this saying Psal 78. 65. Isa 42. â—â— Explains it viz. He is like to or as a man of â—â—ar doing mighty things and so may Exod. 15. 3. be â—â—ry properly read is being added read as instead â—f is and then you will read it the Lord as a Man of â—â—r the Lord is his Name viz. He has done like a Man â—â— War verse 4. Pharoahs Chariots and his Hosts hath â—â— cast into the Sea And for all those Anthropical expressions in Scrixure with many more of like import it behoves us to â—elieve the truth thereof and not to say it is not so in â—â— doing we give God the lie All which we may betâ—â—â— understand than to suppose him to be a Man yea â—ight we not in all these Anthropical and manlike exâ—essions better understand him than to say it is â—ot so When God is said to love to hate to be angry â—â— repent to be grieved to pity and to bemoan for â—iscarriages to wish it had been otherwise to require â—nd desire that which may never be to hear and see â—â—at Heaven is his dwelling Place and Throne c. And that there is a truth in all and no delusion of our understandings and you does none of all these things as men do them and so be far enough from imagining him to be a man it being his perfection that he can do all these things with many more as God-like properties essential to him and therefore in a God-like way and not as created qualities and passions as in men and tho we cannot understand how it is as indeed is not meet we should yet let us not deny it and say it is not so in so doing we give God the lie Christ What may be the reason that men thus deny alter and change the express Divine and revealed declarations of God in his Word And what may be the danger thereof Min. We may well suppose the cause to be ignorauce and pride not liking to receive or to retain the knowledge of God as he hath made known himself in his Word unto us and to maintain some unscriptural Notions received by Tradition will be wiser than what is written supposing to get up into God to know him in his essential being and so deny him in his own revelation of himself in his Word unto us 2. As for the danger thereof
to dispose of all the creatures that he hath maâ—e I am well satisfied in but the matter I most question and desire to enquire into is about the manner and method of the exercise and execution of this his right and power viz. Whether God has from his own will and power as some say reprobated the greatest part of the World to damnation by an eternal decree before the world was without respect to sin as the first and just deserving cause but meerly from his own will which they say was to glorifle his justice Min. Altho I believe reverence and adore the Sovereignty of God over all and his proper right to dispose of all his creatures yet I do not believe that he hath or ever will so exercise his Sovereignty as some affirm viz. to damn whom he please from his own will and power distinct from sin as the cause thereof but that he hath doth and will exercise this his Sovereign power according to the excellency of his name and nature and righteous Laws given to men on that behalf as the boundary of his rule and Government over men and that in way both of judgment and mercy and not to destroy whom he please from his own will and power without respect had to those Laws otherwise to understand I believe it both dishonourable unto God and pernicious unto men Christ Can you prove from Scripture the manner and method of the exercise of the Sovereign power of God over men Min. I can Ps 62. 11. God hath spoken once yea twice have I heard this that power belongeth to God here is the Sovereign power stated v. 12. is the manner of its exercise and execution Also to thee O Lord belongeth mercy for thou renderest to every man according to his works The exercise of this his Sovereign power is in a way of justice and mercy to render to every one according to his works and according to his righteous Laws given to men Ps 101. 1. I will sing of mercy and judgment unto thee O Lord will I sing Christ What instances can you give from Scripture to confirm this manner and method of Gods proceedings with men viz. by his righteous Laws given to men and not from his own Sovereign will and power as distinct from and contrary to those Laws Min. 1. When he first made man he gave a Law as it was most meet it should be so wherein he stated his Sovereign rule over his creature man according to which he exactly ruled and man transgressing thereof he according to his Law as the great Sovereign Lord executes the penalty on man for breach thereof Gen. 2. 16 17. with ch 3. 6 13 19. Rom. 5 12. he did not throw down man from his first estate from his own will and power distinct from the breach of his Sovereign Law as the cause thereof 2. And after the sin and fall of man into a state of death in which he might have exercised his power either to have made a present end both of man and the world or have exercised his rule over men in this estate at a distance and distinct from all Law and rule but he from his own Sovereign love and good will to man set him upon a promise of recovery and restitution by the Womans seed Gen. 3. 15. wherein mercy met with Judgment in a needful time and since its apparent that he keeps to the true rules of his own Laws in this matter Tho probably the world might be without law written as by Moses yet not without Law both of nature and creation Ps 19. 1 2 3 4. Rom. 1. 20. And probably some teachings from God instrumentally as Jude v. 14. Enoch the seventh from Adam prophesied c. and Kain and Abel offered sacrifice probably by some Law from God but Rom. 5. 13 14. puts it out of doubt that they were not without Law For until the Law sin was in the world but sin is not imputed where there is no Law therefore there was some Law that being the design of the Apostle to prove that they had some Law or there had been no sin The next great execution of Judgment upon the world was in the deluge or flood which was not executed from the Sovereign will and power of God distinct from sin against his Laws as the cause thereof Gen. 6. 5 6 7. and in this they not only transgressed his laws but resisted his spirit v. 3. my spirit shall not always strive with man c. And he gave them further warning by Noah in making the Ark waiting for their repentance an Hundred and Twenty years 1 Pet. 3. 20. with Gen. 6. 3. and without doubt would have been well pleased with their repentance so as to have prevented the Judgment sutable to Jer. 18. 7 8. and the example of the Ninivites Jon. 3. 10. and accordingly he saved Noah not from his Sovereign will distinct from his Sovereign law but as unrighteous person that walked with God Gen. 6. 8 9 7. 1. 3. Instance is Sodom and Gomorah God brought not the Judgment upon them from his own will distinct from sin as the cause wherein he exercised his Sovereign power not only as a righteous law-maker but as a righteous law-executor Gen. 18. 20 21. I will go down now and see whether they have done altogether according to the cry of it Yea and so tender was he that if there had been but ten righteous persons he would have spared it for their sakes v. 32. and finding but one righteous Lot he spared him and for his sake would have spared all his relations if they had believed Gen. 19. 12 13. by which it 's manifest that the exercise of Sovereign power was according to the right of Law by the law-maker and executor and ready to have been mixed with mercy had there been any footing for it and Lot was saved not only from the Sovereign will and power distinct from all Law but as a righteous person 2 Pet. 2. 7 8. 4. When God called Abraham out from all the world as an act of Sovereign love will and power and owned him and his as his peculiar people nearer to him in Covenant than all the world besides he exercised his Sovereignty over them according to his righteous laws and promises in that behalf and no otherwise the contrary would be very wicked for any man to assert and in keeping thereof they had great reward Psal 19. 11. and on the wilful breach thereof great punishment as Levit. 26. 3. c. and Deut. 28. 1. c. with Lamentations of Jeremiah throughout and this was his method throughout that ministration punishing them for their sins yet less than they deserved Ezra 9. 13. and delivered them many a time upon their repentance Psal 78. 38. and 106. 43. 5. Though God left all the Nations in this choice yet he did not so reject them as to leave them at a further distance or in a worse
the Ministration of the Spirit 2 Cor. 3. 8. and to minister the Spirit for our help therein Gal. 3. 2. Rom. 8. 26. yet it s so far from the Gospel to destroy our rational and moral capacities that it tends to help and lighten us therein though in a more Spiritual and sublime way Some talk of losing or laying aside our reason as if Christianity were an irrational thing if we lay aside our reason we must lay aside our humanity and our Christianity too Others talk of reasons being sanctified and that I like well it stands with the truth of the Gospel reason sanctified by the word and spirit of the Gospel Joh. 17. 17. Sanctifie them through the truth thy word is truth chap. 15. 3. Ps 119. 9. and I understand reason then to be sanctified when it understands believes loves and obeys the truth of the Gospel which I take to be regeneration begun here which being persevered in will issue in the perfect Regeneration in the world to come But I am afraid that under the notion of sanctified reason two evils are come in upon Christianity like a torrent even to the spoiling thereof 1. Some under the notion of the Spirit and sanctified reason do out and end the greatest part of the glorious Gospel of the blessed God in the great matters of Faith narrowing and denying thereof in the largeness of its extent contrary to the very letter and scope of Scripture alone from their supposed sanctified reason as will appear in the following discourse 2. And others make additions and change the Ordinances according to their own devices and all by supposed sanctified reason corrupted Philosophy and vain deceit after the will of men and not after Christ The Christian religion in it self as it 's the most divine so it s he mostrational Religion in the world or that ever was in the world being opened to us by the Divine Revelation though there are some things in it above the reach of reason to comprehend even with the Divine Revelation and Teachings of God therein yet we may understand the truth thereof and it 's rational for us to believe it because God has said it to instance in some particulars 1. That God should so love the world as to give his only begotten Son for its redemption and Christ so love the world as to give his Flesh for the life thereof are incomprehensible mysteries of grace Joh. 3. 16. 6. 51. Eph. 3. 17 18 19. 2. The Incarnation of our blessed Lord and Saviour Jesus Christ is in it self an incomprehensible mystery 1 Tim. 3. 16. 3. The Resurrection Judgment the greatness terribleness righteousness and justice thereof the restitution new world with the diversities of the glories and punishments thereof are all incomprehensible mysteries till the times come of effecting thereof 1 Cor. 13. 9. 10. 1 Joh. 3. 2. Ps 9. 11. yet by the Divine Revelation we may understand the truth of these unsearchable mysteries and it 's very rational as well as divine that we believe the truth thereof So that I say the Christian Faith and Religion is the most rational and to render it unreasonable in any of the parts thereof does open wrong to God Christ the Gospel and to men When in truth in its own simplicity and purity there is nothing irrational in it in this matter we may and must say if we say right as Prov. 8. 8 9. All the words of wisdoms mouth are righteous there is nothing froward or perverse in them they are all plain to him that understandeth and right to them that find knowledge ch 14. 16. a scorner seeketh wisdom and findeth it not but knowledge is easie to him that hath understanding God having given to men large Capacities that if rightly exercised about the works of God and word of life they might attain to the excellent knowledge of the most holy and to the precious faith and life of the Gospel through the Divine teachings therein which shall not be wanting to those that really desire and seek it Prov. 2. 1. to 6. Luk. 11. 13. Jam. 1. 5. God having in his wisdom and grace stated the things of the Gospel both in matters of Faith and Worship plain to the rational Capacities of men to the end that they might through a right industry obtain the saving knowledge of his will therein And it s only the irrational devices additions and contrary interpretations of men both in matters of Faith and practice that hath filled the world with irrational errours divisions and confusions which the Scripture if cleaved to in its own light and language which is but reason it should be so as well as divine would be the alone blessed way for us to arrive to unity in the great things of Gospel concern reason misled by Tradition Blind-zeal or captivated by sensual lusts has and doth make bad work in the world See from Scripture how reason and Christian Religion unites 1. It 's both rational as well as Religious that we believe God in the word of his grace 2 Thess 3. 2. where unbelievers are rendred to be unreasonable men as well as irreligious and 1 Pet. 3. 15. we are to give a reason of our hope to every one that shall ask Which can never be if our reason be useless nor can meerly rational men understand it when it is given them 2. It 's rational as well as Religious that we should serve and worship God according to his own revealed will in the Gospel and not after our own wills or the inventions and Traditions of men Rom. 12. 1. 2. the contrary is irrational as well as irreligious 3. The increase of divine grace received by faith in the Gospel is by the rational exercise of our selves therein Mat. 25. 29. with Heb. 5. 14. 4. The holy and honourable terms of the Gospel on which the life and glory thereof is promised and without which we may not expect it renders it to be very rational and credible to men no man in his right reason can conclude that God should seek to save a people in so wonderful away but in the way of holiness the contrary would render the Gospel incredible to all rational men 5. It 's rational as well as Religious that we abhor all moral evils sensual and brutish lusts and to love all moral vertues and duties and the contrary is irrational and immoral as well as irreligious The Moral law or Ten Commands given by Moses is commonly understood to be the same for substance as is written in nature or rational and moral Philosophy in men Rom. 2. 14 15. Which the Gospel destroys not but tends to perfect it in us as it 's administred to us by Christ Rom. 3. 31. and 8. 4. 1 Cor. 9. 21. not as from mount Sinai but as from mount Sion Heb. 2. 18. 22. the sum and substance of the Law and Prophets is to teach men to love God above all and their neighbours as
themselves to do to others as they would they should do to them and the Gospel teaches the same Mat. 22. 37. to 40. and 7. 12. and this is written in all men by nature and is true rational and moral Philosophy and true Gospel Divinity and where it 's not effected it 's by the souls captivation by irrational immoral and sensual lusts and how would the Divine Law of Christ and in the Gospel united to our understandings and reason effect it if taken heed unto A sin and shame it is and dreadful will be the issue thereof that many Learned men who account themselves above others both in Philosophy and Divinity and yet are more immoral than many moral Heathens And as both moral Philosophy and Gospel Divinity unites in teaching the abhorrency of all ungodliness with the practice of all the contrary vertues and duties so would it teach us to abhor all persecution for Conscience sake if attended to it would teach us in this matter to do to others as we would they should do to us the contrary being not only unchristian but irrational No man in his right reason would be content to be forced to believe and worship God as others do contrary to his own light and conscience such in Justice reason it self and light of nature abhors and it 's likewise contrary to the Protestant Doctrine and Faith which is to make the Scriptures our rule in all matters of Faith and practice and not to be compelled to believe as the Church believeth which is condemned by Protestants to be the Popish Faith and not the Faith of Christ And strange it seems to be that Learned men who profess themselves to have most both of Philosophy and Divinity should be so great miscarriers herein I think it may be said without all just occasion of offence that throughout all ages of Christianity Learned men has lien at the bottom of most of the persecutions for Conscience sake surely it came not from their Philosophy or Divinity but from their enmity pride and prophaneness Ps 10. 2. or from some carnal and corrupt ends within themselves must be irrational and irreligious or at best from blind and ignorant zeal Joh. 16. 2. Phi. 3. 6. It 's true the Scripture warns us to take heed of being spoiled by Philosophy and vain deceit after the traditions of men and the rudiments of the World and not after Christ Col. 2. 8 i. e. When our reason turns us aside from the Gospel either in matters of Faith or practice being corruptly exercised and so becomes vain and deceitful and is not pure reason that submits it self to the Divine Law of Christ in all things so far as it understands it And although Rational and Moral Philosophy was and yet is excellent in its time and place and in itself in its degree spiritual being of and from God yet the Gospel is more spiritual and by it men formerly arrived to much of the knowledge of God and themselves and so to a good life in moral virtues and yet might arrive to the same and doubtless were then accepted of God and may yet be so where the Gospel is not known yet where the Gospel comes it will not serve or avail us without the true faith and life of the Gospel but if it being captivated by sensual lusts reject or neglect the Grace of life it renders such the more liable to the Judgment and damnation threatned therein Learned Sirs The Reasons of my dedicating the ensuing Christian discourse unto you are 1. Because the things discoursed on are matters of great if not of greatest concern to the name of God and Christ the glorious Gospel of the blessed God and the spiritual and eternal good of men and therefore of weighttest concern to have the precedency in your meditations 2. Because most of the things discoursed on are not Novel but the controverted things of the past and present times the Doctrine of the Sovereignty of God as exercised towards men the Doctrine of Election and reprobation the general and special grace of God c. being the substance of the discourse and that on which all depends The eighth chapter may at first probably with some seem most difficult yet I doubt not but is founded in and fully comports with the universal design of God and undertaking of Christ in the general grace to the World in the restitution and world to come in times to be effected and seems to be of very great weight to be understood and to have room in our Christian Faith as the top-stone and glory thereof and without which we shall lose the understanding of and Faith in the greatest if not the most glorious part of Scripture and Gospel truth In the discourse I sometimes mention what some others have said about some of the things discoursed on and especially two Books viz. The Practical Discourse of the Sovereignty of God and The Death of Death by the Death of Christ Not designing a particular answer to them nor had I at all mentioned them had they not been sent in by some designedly to lead us aside from that which we believe to be the truth of the Gospel but have stated the truth about these matters to the best of mine understanding from Scripture light which if true the substance of both are answered and must fall to the ground And let none count it strange or tautologies that I so often go over the same things in the discourse it is to shew the incongruity of those invented principles and practices with Scripture light and right reason in all the ways mentioned it likewise being the method of God in Scripture frequently to mention the same things over and over again designedly thereby to inculcate it on the memory and heart that it might not be forgotten 3. Because I think we have ground enough at least to suppose that the Apostasie from the Primitive faith as it was then delivered to the Saints has been too much ushered in by learned â—â—â—en I suppose that it will easily appear that in all the parts thereof whether the Papabor others some learned man or men lieth at the bottom thereof And likewise has been chief actors in its propagation and therefore it greatly concerns you now at last to be at work for God Christ the Gospel and good of men in good earnest for discovery thereof and reformation therein O that you might have your share in this matter how might you honour God and season the Nation with the truth of the Gospel both in faith and life having the greatest opportunities and advantages in order thereunto in the sincere endeavours of which you may expect Divine direction assistance and blessing and O that this little Essay may tend to encourage herein it being the common advantage and good of all I really design I hope I have not I am sure I would not follow cunning devised Fables for the world and if I am in any
Come Lord Jesus come quickly but such as are prepared for him nor can any assure themselves that they love him if they long not and wait not for his appearing that they may be with him and then when he comes you shall be able to say as Isa 25. 9. Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his salvation This has been the long look'd for day by all the Saints instructed therein Tit. 2. 13. Looking for the blessed â—ope 1 Thess 1. 9 10. It will be the day of Marriage to the Saints Now is the day of Espousal 2 Cor. 11. 2. Then will be the day of Marriage Rev. 19. 7. It will be the day of joy and gladness to the Church who shall â—e and reign with him eternally in the World to come â—â—ho that loves him doth not say with John Rev. â— 20. Amen even so come Lord Jesus Does the â—â—ole Creation wait for and groan after this time of â—â—rty and restitution Rom. 8. 22. and shall not those â—o profess to be the Children of that glorious liberty â— shall say no more but this Prepare rightly for it â— always ready love and look for his appearing be â—â—stant therein to the end and you shall inherit the â—ory when the time is come 2 Tim. 4. 8. Christ Some say that if all these things be truth â— they are too high that you exercise your self in â—ings that are too high for you contrary to the sayâ—g of the Prophet Psal 131. 1. he did not exercise â—mself in great matters or in things too high for â—m Min. 1. In one sense it 's true consider we the matâ—ers themselves and consider we our own weakness and â—worthiness they are indeed too high for us even the â—â—h things of God and so is the Gospel in all its â—rts of which these are not the least yet others do â—ddle about the high things of the Gospel without â—uple or offence 2. They being the revealed things of God and in â—s sense they are not too high reâ—ealed things beâ—ging to us and so it 's our concern to inquire thereâ—â—o Deut. 29. 29. And as it was God's end in revealâ—g thereof that we might understand and believe â— so it 's our duty to be humbly inquiring thereinâ—â— 3. The Prophet who spake those words I think I â—â—y safely say pryed into and was exercised about â—â—se very things viz. The Mysteries of the World to come The General Grace and Glory thereof withâ— the Kingdom of Christ therein as much as any if noâ— as all the Prophets besides and obtained as great and â— large an understanding therein and probably God would have it so because his seed and Son was by promise to be the Heir universal King Lord and Governour thereof Psal 72. 1 2 11 17. Heb. 1. 2. CHAP. IX Sheweth That to hold Truth in Vnity is honourable to God and safe for our selves Christ WHat think you of the harmony and unity of the Scriptures do you suppose it to hold unity and harmony with it self without any contradiction if so then whether it do not concern us so to understand it as may hold in unity and not in contradiction Min. The Scripture being the Word of one God given by one Spirit and one Lord Jesus stands in unity and so it concerns us to understand it to hold truth in contradiction being next of kin to holding it in unâ—â—ghteousness If any thing I have herein said or do hold stand not in unity with the body of Scripture or with it self I shall gladly understand it and lay it down as an Error my desire and design being so to â—â—derstand the Scripture and mine own Principles from â—â—â—ce as may stand in unity it being that which is â—â—th honourable to God and satisfactory and safe for â—â— self and accountable to others This is really my â—â—re tho I dare not say or think that I have in all â—â—gs so obtained nor deny or hide what I have through â—â—ce obtained Christ Wherein stands the unity of the things â—â—ursed on with the Scripture and the contradiction â—â— the other notions thereunto I desire to understand â—â— something further about this matter Min. 1. As touching the Sovereign Power and Will â— God so to understand the exercise thereof towards â—â— as is before declared viz according to his own â—â—s in that behalf proved from the Creation to the â—â—gment stands in unity with the whole truth of â—â—ripture and Name of God and to understand it â—â—erwise viz. That God from his own decreed Will â—â—ore the World was determined the greatest part of â—â—n by far to no other end but to sin and be damned â—ttradicteth not only the plain revealed method of â— proceedings in this matter but the substance of his â—â—ealed Will in his Word Ezek. 33. 11. Joh 3. 16. â— 12. 47. 1 Tim. 2. 4. and therefore is not likely to be â—her true or safe 2. To deny the general love of God to the World â—â—d Christ giving himself for the life of the World beâ—â—use the Scripture saith he laid down his life for the â—â—ep for the Church which is in it self a truth conâ—adicteth the whole Scripture in this matter as has been â—â—ly proved and therefore is not likely to be either true â— safe But that he died both for the World and for the â—hurch is the truth of Scripture which being understood holds Scripture and Truth in unity and harmony without any contradiction at all but what men devise from their own heads at a distance from any Scripture ground or right reason the general and special grace of God to men being thereby understood and therefore is most likely to be both true and safe 3 To understand the Scripture so as to render not only the Scripture but the holy Name of God to stand in unity is most likely to be true and safe viz. to understand and believe that he loved the World in the gift of his Son and that Christ died for the World and will save all thaâ— do believe and obey the Gospel and judge and condemn those that obey him not as the just and deserving cause Rom. 6. 23. and not from his decree of reprobation as the first cause of sin and damnation this stands in unity with the whole Name and Word of God without any contradiction at all and therefore most likely to be true and safe But to understand the Scripture so as to limit the love of God to a very few only and the death of Christ to as few and yet that he will damn people for not believing that which was never intended to them nor was it possible for them by any means to obtain being reprobated therefrom is so great a contradiction to the whole Word and Name of God in all his attributes which stand in unity viz. his Goodness Love Truth
Holiness Justice Mercy and Wisdom as is inconsistent with that Holy Name and as I may safely say is such as neither Men nor Angels can reconcile and therefore is not likely to be either true or safe 4. That there is a sufficiency of power in man given to him by the Lord to will and to do what he requireth under his several Ministrations with the helps afforded Gen. 3. 6. Prov. 1. 23. especially under the Gospel this stands in unity with the whole scope of Scripture which lets us to know that mens condemnation is of themselves and is and shall be for wilfulness and not for weakness for what they might have done and would not and not for what they could not else their damnation could not be just this being most scriptural and most rational is therefore most likely to be both true and safe But to believe and teach that Men have no power at all to believe and obey the Gospel with the common means and helps afforded without a Miracle and yet that God will damn them eternally for not believing for not doing what they could not is both unscriptural and irrational tending to null both the Truth of the Gospel and the Righteousness of God in the Judgment and therefore is not likely to be either true or safe 5. To understand Justification by Faith and Worâ—s as the holy â—terms thereof on which God freely justifieth by his Grace in Christ Jesus and as that without which men can have no right thereunto Faith without Worâ—s nor Works without Faith bringeth us not under the Gospel-promise Jam. 2. 20. to 26. Rev. 22. 14. And so it is because God designed to save men by his Son in the way of holiness Heb. 12 14. And this stands â—â— unity thorugh the whole Gospel of this salvation without any contradiction at all and therefore is most likely to be both true and safe But those who affirm Justification to be either from Eternity as some say otherwise than a purpose to justifie in time on the Gospel terms as declared in the Gospel or actually at the death of Christ as others say otherwise than the general justification of all from the first death to be effected in time Rom. 5. 18. Or by Faith without Works as others say or by Works without Faith or Faith and Works yea through Gospel Faith and Works as the meritorious and deserving Cause as others say are all contradictory not only one to another but to the whole Scripture that speaks thereof and therefore is not likely to be either true or safe 6. To understand the Scripture so as that believers may and some shall be preserved in the Gospel way of faith and holiness to the glory promised and yet believers may and some have through their own default miscarried and so come short of the glory This stands in unity through the whole Scripture and therefore is most likely to be true and safe 1 Pet. 1. 5. 1 Tim. 1. 19. 2 Pet. 2. 20. But those who affirm an impossibility of falling from saith and grace it being contrary to the whole Scripture that speaks thereof and dangerous unto men to beget in them carnal security carelesness fearlesness and presumption contrary to Rom. 11. 20. Heb. 3. 12. 1 Pet. 3. 17. And therefore is not likely to be either true or safe 7. To understand the eternal Judgment so as may comport with the truth of all the Promises relating to the World in the World to come and the glory of Christ's Kingdom therein and so to understand the Promises as may comport and agree with the Judgment and not to understand either so as to violate and make null the other this stands in unity and holds the Scripture in unity and therefore is most likely to be both true and safe But to understand the eternal Judgment so as to contradict and null all the great Promises relating to the World in the World to come and the glory of Christ's Kingdom therein as has been explained in â—â— 8. and so as to derogate from the glorious undertaking of Christ in the restitution in bringing in a â—ew State Life and World seems to hold the Scripture greatly in contradiction and to out and end the great revealed glory of the Gospel and design of God and Christ therein and therefore is not likely to be either true or safe That the Judgment shall be eternal upon all wilful transgressors against the Gospel according to the Scriptures that speak thereof and that Judgment shall be executed upon the World in general according to the Scripture Zeph. 3. 8. Rev. 3. 10. Act. 17. 31. And yet those manifold Promises to the World in the times of the restitution to be accomplished by the Woman's seed the seed of Abraham in whom all the Nations of the Earth shall be blessed to stand firm and unviolated renders the whole Scriptures in these things to stand in unity suits with the whole name of God rendering it to be honourable and glorious in the restitution â—ork and capable to be understood by Christian men But those Notions which for the most part are contrary thereunto setting the Scripture at an irreconcileable variance and contradiction are unlikely to be either true or safe and therefore it concerns us to relinquish them and to adhere to Principles of Truth Unity and Safety CHAP. X. Sheweth That God intendeth what he speaketh and will perform it and that it 's his Perfection and not his Impersection to speak and do after the manner of Men. Christ IN as much as God in his Word has made known his mind to Men and therein speaketh much after the manner of Men I desire to inquire Whether we may understand that he thinketh and intendeth what he speaketh and is what he has declared himself to be and will really perform what he has promised and threaâ—nâ—d â—n his Word Min. I shall answer you in the words of Dr. Usher in his S. C. or B. D. pag. 71. 1. He thinketh as he speaketh 2. He doth both as he thinketh and speaketh 3. There is no one part of his word contrary to another 4 He loveth truth and hateth those that are lyers Christ If this be true then his Word is a sure and stable Ground and Rule for us to fix upon and cleave unto in all matters of Gospel Faith and Practice according to Psal 93. 5. Thy Testimonies are very sure And Psal 119. 140. Thy Word is very pure therefore thy servant loveth it And Joh. 17. 17. Thy Word is truth Min. That the Word of God is true and a sure Ground and Rule both for Faith and Practice is that which I suppose but few profess'd Protestants will in word deny and that in his Word he has condescended to us declaring his will and mind therein sutable to our capacities and understandings but that we are to understand and believe him as he speaketh is in substance denyed by many Christ In what particular