39. 25 26. And the â—â— Sodom verse 53. 61. And the same to the Naâ—â—â— 12. 15. And indeed it 's contrary to all the â—â—de of promises made to the Nations in general â—â— been before abundantly shewed which promises â—â—â— mercy in the Judgment cannot be performed It 's contrary to his Name and Nature who has â—â—ed himself to be infinitely good and Gracious in thole Name Exod. 34. 6 7 And delighteth in â—â— Mic. 7. 18. Good to all Psal 145. 9. All the â—â—ed Goodness Love Mercy in and among â—â—en is but as a drop to the Ocean of what is essenâ—â— in God and on this very account it is he saith â—â— 27 28. That he fainteth not neither is weary from this infinite Goodness and Mercy it is that he been so ready to shew Mercy throughout all ages to â—ost incorrigible offenders and that sometimes on â—â— little little repentance compared with the greatâ—â— of their sins as Manasseh 2 Chro. 33. 1. 10 13. â—â— 1 King 21. 1 to 29. His own People Psal 78. â—â—o 39. See Act. 2. 3. And to suppose him to be gone â—all Mercy to the World in the Eternal Judgment â—â— must determine mens states to Eternity is contraâ—â— the Goodness of his Name and Nature towards â—â—â— fallen man it being a common received Notion â—ng men that sin in it self is a finite thing but in â—uch as it is against an infinite Majesty it deserves â—mite punishment and because Creatures cannot bear â—mite-punishment for measure therefore it must be â—mite for time so that if the Majesty offended were â—infinite it could not deserve infinite punishment Now as to this let us consider two thinâ—s 1. Aâ— those who affirm that God Decreed all things whatsoeâ— come to pass and that nothing is done but by vertuâ— his immutable Decâ—ee and over-ruling providence order thereunto Whether we may rationally or Reliâ—â—ously conclude that Justice cannot at all be offended â— doing it s Decreed will and work And whether Just â— might not rather be offended if men did not those Aâ— of sin Decreed to be done if it were possible not to â— the Decreed will of God Now consider the weight this reason for infinite punishment because sin is againâ— an infinite God Therefore there must be infinite suâ—feriâ—â—â—â—r dâ—ratâ—oâ— for that which infinite Justice Dâ—â—crâ—â—d to be done which were it true there could â—â— no puniâ—hment at all in way of Justice to affirm thâ— coâ—trâ—y viz. That God will damn men Eternally anâ— will never be satisfied in â—â— Judgment for doing thoâ—â— things by himself Decreed to be done is the higheâ—â— asperâ—ion that possibly can be laid on the Holy Righâ—teous and Good God that made us and is willing to savâ—â— us Psal 14. 5. 17. And eads not only all mercy but alâ— just Judgment and punishment for sin both in thiâ— World and in that which is to come there being noâ— need of mercy for doing the Decreed will of God and turns the Sacrifice and sufferings of Christ into a meeâ—â—nullity and nothing there being no need of a Sacrifice of peace for what God decreed must be done and so could not be offended unless some things be done over and above his Decreed will which is not possible if he Decreed all things this must necessarily follow unless any dare to be so bâ—ld as to assert which this principle does in the necessary consâ—quences thereofâ— that God Decreed sin to be in the World to make work for his Son to bear it As if he took pleasure in sin and â—â—â—tings of his Son and the Eternal damnation of And for such as own not this for ever to be abâ— principle I say 1. That as sin is against an inâ— God so it deserves infinite punishment yet hereâ—eth all the hope and help of Mankind that this â—â—e Majesty has always kept up infinite mercy â—e infinite Justice yet without any wrong thereto â— 9. 13. Neh. 9. 31. Psal 78. 38. And will so do â— Judgment as is most apparent as has been before â—â—â—lly manifested Rev. 22. 2. â—nd so 2. It 's the infinitness of God that is the alone â—â—d of hope in this matter next to his promises â—â— Faithfulness therein it 's the foundation of all â—â—e in all the parts thereof had he not been God â— not man he had let man and the World pass away â— Oblivion for the first sin but infinite Goodness â— Mercy took hold of Man and so of the World in â—onderful way to a wonderful and Glorious end and â— designedly to sin and damned Eternally â— It being contrary to infinite Wisdom Goodness and â—â—ghteousness And it 's the sinite Devil that is implaâ—â—le towards Mankind and not the infinite God So that all the good and mercy that has or ever all come to Mankind is from the infinitness of God that as it 's true he is infinitely just so he is inâ—ely Good and Gracious and mercy rejoiceth against â—â—dgment Jam. 2. 13. Mercy and Truth are met togeâ—â—er Righteousness and Peace hath kissed each other â—al 85. 10. So that because he is infinite shall this â—alvation be And you may learn from hence that as men have â—â—used God in their Notions about his Eternal Decrees a preparing men thereby to sin and be Eternally damned so have they abused him in their Noâ— about the Eternal Judgment as to the World iâ—neral that his Justice will never be satisfied nor â— ever he will be pacified or say it is enough 2 Sam â— 6. Nor that he can take vengeance and forgive â— iniquities Psal 98. 8. A wonderful strange Notiâ— is to suppose that God who is infinite in Goodness has been so exceeding good to Mankind ever since first sin and fall and will be to the Judgment should tâ— lose all Goodness and Mercy to Mankind except a â— only and be turned all into Justice and Wrath eterâ—ly Surely I think he must then cease to be wâ— he has been and be what he never was especially it â—ing so exceeding contrary to his Gospel design by â—sus made manifest throughout the Scriptures ever siâ— the first sin and fall tho in this we may safely concluâ— that as the Glory prepared for and promised to â— Saints is such as Eye hath not seen nor Ears hearâ— nor can it enter into the heart of Man to conceive â—â— he being infinite and just the least measure of Judgmeâ—â— and Vengeance at that day will be such as Eye haâ—â— not seen nor Ear heard nor can it enter into the heaâ— of Man to conceive Yet that mercy in times shall â—â— extended to the World as it 's sutable to the Scripturâ— and Gosp I design so it 's sutable to the Name and Nature of God 6. It 's contrary to the Kingdom and Glory oâ— Christ in the World to come what Glory will it be tâ— the most Gracious and Glorious King of the World who has purchased his Kingdom and Subjects with hiâ— own Blood Rom. 14.
1. It derogates from the perfection of God from which they pretend thereby to escape denying him to be capable to be what he hath said he is and his Throne and dwelling Place to be where he hath said it is and to do what he hath said he doth and will do which is his perfection in a God-like way to do 2. It 's that which tends to end the Scripture revelation as the truth of God tending to make us wholly at a loss concerning his mind and will relating to us rendering him to have two Wills contrary to each other and that he intends not what he speaks and so leaves us wholly at a loss about the Divine revelation â—â—ich is exceeding dishonorable unto God and perniâ—â—rs unto men Christ Christ saith in the institution of the Supâ—â— Mat. 26. 26 28. Of the Bread this is my Body â—â—â— of the Wine this is my Blood c. And if we take â—â—ccording to the Letter we know it is not so And it â—â—â—ise justifies the Popish Transubstantion Min. Much might be said to this but I shall in this â—â—ce only say this unto it viz. That both Christ and â—â— Apostle Paul fully explains these Words to be a fiâ—â—ative Speech 1. that Christ explains it Luk. 22. â—â— This do in remembrance of me to let them and us â—â—w that he did not intend that it was he himself but â—â— Ordinance instituted and left to the Church in reâ—â—mbrance of him viz. Of what he had suffered for â—â—m so the Apostle likewise from the mouth of â—hrist explains it 1 Cor. 11. 24 25 26. This do in â—â—membrance of me and this do in remembrance of me â—â—â— as often as ye Eat this Bread and Drink this Cup â—â— do shew the Lords Death till he come it was Bread all even when they eat it and the Cup viz. the â—ine was Wine still and it was to shew the Lords â—â—ath and not the Lords Death so that it 's fully exâ—â—ained in the Divine Record to be a remembrance a â—â—ure a shew and not the thing it self so that Tranâ—â—bstantiation is not only irrational but unscriptural and so irreligious Christ I shall at present enquire no further but deâ—re you to draw up the sum of the whole as briefly as you â—â—n and so to conclude the present discourse Min. I shall but before I so do and in order thereunto I shall briefly promise five things 1. That the Scriptures are the divine and revealed Word and Will of God and as so are our rule in all matters both of Gospel-Faith and Practice Isa 8. 20. 2 Tim. 3. 15. 1 Joh. 4. 6. and that whoever denieth this denieth the ground of all Christian Faith and Religion as likewise those who affirm that the promises and precepts are not God's intentions or purpose 2. That all matters of Faith especially of things fundamental viz. things to be believed and deâ—â— without which we cannot be saved are plainly set down in the Scripture and are to be understood according to the express Letter of the Scripture or the plain Scope and Reason thereof and not to build our Faith on mens interpretations and additions otherwise our Faith must be built on mens interpretations and additions and not on the Word of the Lord which must needs be an uncertain and unsafe building and if we so build our Faith how far we shall be from Rome in this matter is easie to be understood by the weakest capacity 3. That had we not had this Divine Revelation of Gospel grace by Christ we should have been as ignorant thereof as the Nations that are without it 4. And therefore it much concerns us to believe it on its own authority and to prize it and cleave to it without adding or diminishing by interpretationâ— or additions of failable men especially in things fundamental 5. I add That what I have said in this Discourse or shall further say is not so much by way of interpretation otherwise than by comparing and uniting the Scripture in its own light language and reason so as that I doubt not but the meanest capacity being wilâ—â—g may easily understand and the belief thereof impose on none further than it 's apprehended truth â—â—d worth takes place in the understandings and conâ—â—ences of men Having premised these things I shall result the whole â— briefly as possible I can in which if I am not very â—â—ch mistaken is comprehended most of the Fundaâ—entals of Gospel Doctrin and Christian Faith and â—â—ligion in order to salvation united in the plain â—â—ds sense and truth of Scripture as a golden â—â—in of which not one link may be broken without â—â—ger to the whole 1. That God is Heb. 11. 6. and that there is but one â—â—d the Father and one Lord Jesus Christ 1 Cor. 8. 6. â—â—d that this one God is an infinite incomprehensible â—â—rious and eternal Being most holy wise just good â—â—d gracious almighty omnipresent merciful and true â—â—d faithful in his sayings Deut. 33. 7. Isa 40. 28. 1 Sam. 1 Psal 139. 7. 2. That this almighty wise and good God made all â—â—â—ngs by Jesus Christ Joh. 1. 1 2 3. with Ephes 3. 9. â—â— 1. 16. Heb. 1. 2. and that he made all things good his own content Gen. 1. 31. and made man best of â—â—l viz. in his own Image or likeness Gen. 1. 26 â— 28. and so did not nor could not make any deâ—rdly to sin and be damned it being contrary to the â—â—dness of his nature and name and the truth of his â—ord and so impossible for so wise holy just and good God to make any of his Creatures designedly to so â—â— an end 3. That man by transgressing the Law of his Makerâ— seil from that good estate in which he was made into an estate of sin and death Gen. 2. 16 17. and 3. 6 and that death threatned and inflicted was only the first death Gen. 3. 16 17 18 19. 1 Cor. 1â— 21 2â— and that this death came into and passeth upon all men Rom. 5. 12 18. 4. That God of his own free goodness and mercy immediately aftâ—r the sin and fall set him upon promise of recovery and restitution out of this falâ— state by the â—â—â—d of the Woman that should brouâ—â— the head design of the Serpent Gen. 3. 15. and afterward frequently renewed the promise of this Gracâ— to Mankind Gen. 22. 18. and 26. 4. and 28. 14. Psaâ— 72. 11 17. Joh. 1. 45. with Act. 3. 21. 5. That according to the promise of this grace who the fulness of time was comes God sent forth this promised Seed and Son made of a Woman Gal. 4. 4. thâ— Seed of Abraham the Son of David and the Son God truly God and Man Matth. 1. 1. Luk. 1. 32 3. Rom. 9. 5. as a real demonstration of love to the World according to the foregoing promises thereof Luk. 2. 1 Joh. 2. 16. 6. That this Son and Saviour being come into â— World for this
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
condition than they were before but kept his real interest in them as his own and made provision for them Psal 145. 15 16. Act. 14. 17. and kept up his Sovereign rule over them at least by such laws as he ruled over them before he called Abraham out from them and expected that they should thereby feel after God if happily they might find him Act. 17. 27. and accepted such as did so feel after him as to find him Job 1. 1. Jona 3. 7. 10. and when he executed judgment upon them it was not from his Sovereign will distinct from sin as the deserving cause but for their sinning against him as their Sovereign Lord and from which Judgment they might have been and sometimes were delivered by repentance Jer. 18. 7 8. Jona 3. 7. 10. and when he used any of them as his Rod to chastise his own people and afterwards judged them for it it was not for doing thereof but for their ill doing of it Isa 10. 5. 7. 16. Amos 1. 11. I think it 's clear from Scripture that God never executed Judgment upon any of the Nations but sin was the cause thereof Gen. 15. 16. Levit. 18. 28. and 20. 23. 6. In the Gospel ministration which is the highest and most gracious in order to glory he keeps to the same method in his Sovereign Government where the Gospel comes it s carried on all according to the righteous Laws thereof not saving and damning from his own power and will without respect had to his Sovereign Laws therein exhibited to men but hath stated and will execute life and death according to those laws otherwise to affirm is dishonourable unto God and tends to end his Laws and Sovereign rule in the Gospel which Laws are exprest in these and the like Scriptures Mar. 16. 15 16. Rom. 2. 7. 10. Heb 5. 9. Rev. 22. 14. 7. And at the general Judgment he will judge and pass sentence not from an unlimited Sovereignty but according to his Sovereign Laws made known to men in that behalf Joh. 12. 47. 48. Rom. 2. 5. 10. 2 Cor. 5. 10. 2 Thes 1. 7. Rev. 22. 10. and 20. 12. and to assure us that the world shall be judged in righteousness he will not be the immediate visible Judg himself but by that man whom he hath ordained Act. 17. 31. So that it 's most apparent from these seven instances from holy Scripture that God has throughout all ages from the beginning of the world and will to the end thereof exercised and will exercise his Sovereign power over men according to his Sovereign Laws at several times given forth to them and not from his own immediate Sovereign will and power distinct from and contrary thereunto Christ I am greatly satisfied in what you have said in this matter as to the manner and method of Gods proceedings in his Sovereign Rule and Government over the world yet it being a matter of so great concern relating both to God and men if you have any further grounds to confirm the truth I desire to hear them Minist I have yet seven Scripture grounds and Arguments for the further confirmation thereof 1. That which is contrary to the whole name and nature of God as declared in his Word is irreligious to be asserted or imagined that God should from his own will without relation to sin as the deserving cause reprobate men to eternal death make them for that end is contrary to his name and nature as opened to us in his Word and therefore it 's irreligious to be asserted or imagined 1st It 's contrary to his goodness and love to men Psal 145. 9. he is good to all and his tender mercies are over all his works Christ To this it will be said that it intends temporary goodness relating to this world Minist In part I grant it but is this all the goodness they will allow to be in God towards men in general to allow them the goodness and mercies of this world only designedly to prepare them for eternal destruction as men fat their Cattle for the day of slaughter Are these the tender mercies they will allow to be in God to the world and no more The Scripture saith Prov. 12. 10. That the tender mercies of the wicked are cruel and those who thus render God in his tender mercies towards all do exceedingly wrong and dishonour him and render themselves to be very cruel and merciless for certainly it is not so Joh. 3. 16. Christ shews us the love of God to the world on the Gospel account 2. It 's contrary to his Wisdom and Justice 1st His Wisdom which is infinite and of which there is no searching Ps 147. 5. Isa 40. 28. that this infinite Wisdom should find out no more righteous a way to glorifie Justice but to make men designedly to sin and be damned is contrary to divine Wisdom and Justice and therefore is irreligious in the Assertors thereof And as for the righteousness of God the practical Discourse of the Sovereignty of God acknowledgeth Pag. 39. That his will is the rule of righteousness and righteousness the rule of his will The Saints of old were perfectly of this mind shall not the Judge of all the Earth do right And I heartily wish that all that profess Saintship now were of the same mind and not lay the sin and judgment of the world on the Sovereign will of God by eternal Decree the greatest unrighteousness that can possibly be fixed on the holy and righteous God therefore let men tremble in the thoughts thereof And further in the same Pag. saith he will not punish without a cause nor more than is deserved Which is the sum of all I plead for in this matter For then surely he decreed not the cause that being all one as to punish without a cause and methinks should sound very harsh in all good mens ears that love the righteous God who loveth righteousness 2d Reas That God from his decreed will should hate and reprobate the world before they were even from all Eternity as is affirmed by some is impossible and therefore irrational to be imagined that it was impossible is apparent 1st Because when God made man he made him good and so loved him or else he loved not that which he made though good and as the nature of all mankind was made in him so in him was all mankind alike good and beloved of God or all could not have faln from that good estate in him nor could have lost any thing by his Fall and that God should love the world in Adam and hate it too at the same time and before it even from eternity as some say is impossible and therefore irrational to be imagined 2. The Scripture lets us to know that God loved the world in the gift of his Son long since the Creation and Fall of men even such a◠shall be condemned for then sin and disobedience Joh. 〈◊〉 16. 19. and he
now exercise the same Sovereign Power over them viz To shew mercy to whom of them he would shew mercy even of those who had alike sinned and whom he would he would give up to their own hardness of heart in which his Sovereign Power and Will was and still is exercised towards Men in like capacity And as for Vers 21. Of the Potters Power over the Clay of the same lump to make one Vessel to honour and another to dishonour It 's likewise taken from the Lords former dealing with the same People when they had Rebelled against Him Jer 18. 2. to 6. the Vessel the Potter made was marred in his hand so he made it again another Vessel as seemed good unto the Potter v. 6. O house of Israel cannot I do with you as the Potter saith the Lord And it still holds true that this or any other People that hath or shall Rebel against the Lord and his good will towards them it suits with his Sovereign Government to have mercy on whom he will have mercy he may have mercy on some such and others he may give up to hardness of heart he may do as the Potter viz. break them if he please and make another Vessel of them as he pleased as he did with them of old to which the Apostle refors and in so doing none have cause to find fault or to say unto him who hath resisted his will if they do they find fault with the Just and Sovereign rule of God over men it being in this way he makes known his Sovereign Power and Rules by enduring with much long suffering the Vessels of Wrath fitted to destruction v. 22. and to this agreeth and cleareth the whole matter to us Isa 63. 17. and 64. 8 9. and on this account it is they could not believe Joh 12. 29. Christ Have you any thing further to say for clearing this matter Minist I have yet five things further to say 1. It appears that the Apostle did not intend in his whole discourse their Reprobation by eternal decree any otherwise than as has been minded because v. 1 2 3. He declares his great heaviness and sorrow of heart for them and could wish himself accursed from Christ for their sakes And certainly he would not have been so heavily grieved and sorrowful at the Eternal Decree of God which so it must flow from his dislike thereof but it was for their obstinacy and unbelief as Christ himself was Luk. 19. 41 42. 2. Speaking of these very same People that rejected and for whom he was so grieved saith v. 4. that the Adoption and the Covenants and the Promises did belong unto them i. e. in right it did all belong unto them if they did not forfeit their right by unbelief Adoption Covenants and Promises including not only the old then ended but the new according to Act. 3. 25. Ye are the Children of the Prophets and of the Covenant which God made with your Fathers saying unto Abraham and in thy seed shall all the kindreds of the Earth be blessed This is the new Covenant in the fulness thereof of which they were the Children the first right belonged to them by promise as they were the natural seed of Abraham if they did not forfeit and lose their right by unbelief Act. 13. 46. Luke 24. 47. And therefore could not be Reprobated therefrom by eternal decree and yet be the Children thereof till they lost their right by unbelief and disobedience to the Gospel 3. If their sin and rejection had been the fruit of the Eternal Decree then it must have been well pleasing unto God for I think it 's little less than Blasphemy against God to say he is not well pleased with the fulfilling of his Decreed will and then there could not have been so much long suffering in God while they were doing his Decreed will as it is said there was v. 22. What if God endured with much long suffering the Vessels of Wrath c. But the much long suffering in God was while they were doing that which was contrary to his Will Men are not said to suffer long while those they wait upon are doing their will and work unless they are too long about it or do it not to their minds 4. The Apostle saith Rom. 10. 1. Brethren my hearts desire and Prayer to God for Israel is that they might be saved And v. 2. For I bear them Record they have a zeal of God but not according to knowledg And we cannot Religiously imagin that the Apostle would pray against the Eternal Decree of God no no he then could not Pray in Faith on any account and it would have argued that he liked not the decree but was willing to have it altered which we may not imagin but that he was grieved for the obstinacy of his Brethren and Prayed the Lord to turn their hearts having some hopes that they were not arrived to the highest Degree of wilfulness but that their disobedience did arise much from Ignorant and Blind zeal v. 2 3. On which account he had some hope that on Repentance they might obtain mercy tho he had so spoken of them before in ch 9. else he would not have Prayed for them 1 Joh. 5. 16. 5. The Foundation cause of their rejection so far as it was is by the Apostle resulted and concluded ch 9. 32. and 10. 3. to be because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling-stone And ch 10. 3. They being ignorant of God's Righteousness and going about to establish their own righteousness have not submitted themselves to the Righteousness of God This was the true cause of their fall and not that God made them for that end any otherwise than has been before declared and therefore those unscriptural Conclusions unduly and untruly drawn from hence viz. that God from his own will made them and the greatest part of Mankind on purpose to damn them Eternally are to be Exploded by all true Christians And it being urged much from the Potters Power over the Clay it 's most apparent the Potter did not make his Vessel on purpose to mar it but it was marred in his hand Jer. 18. 4. and so he made another Vessel of the same Clay as seemed him good So when People mar themselves in the hand of the great Potter he is at liberty to do with them as he pleases and Men of this Principle are pleased to set forth their Scriptureless notions by other things as some by a Watch-maker who having made a Watch tho good yet hath Power to break it when he hath made it so God hath Power over Men to make them for what end he pleases It 's easily granted that he hath Power so to do but it stands not with his Will Wisdom Mercy and Justice nor with his Truth and Faithfulness in his Word so to do any otherwise than as a
not only Glory but a Glorious place it 's impossible it should be otherwise And why should we be so incredulous herein the place being so plainly revealed in the Scripture 3. That this City the new and Holy Jerusalem shall come down from God out of Heaven into the new and restored World and shall be the Glorious habitation of God in and with Christ and the Saints Eternally in which shall be the Throne of Christ's Kingdom as the Son of David whose Throne was in or very near unto the old Jerusalem a Figure of this Glory which shall be the Glory and Joy of the whole Earth Psal 48. 1 2. 97. 1. The same as Ezek. 48. 35. Which will be the finishing of the Mystery of Gods Gospel-Grace and Glory to Men Rev. 10. 7. with chap. 11. 15. We find not the coming down of this City mentioned till the new Heavens and the new Earth were finished and therefore it must be in the new World Rev. 21. 1 2. Christ Do we not find it mentioned chap. 29. That God and Magog did compass the Camp of the Saints and the beloved City between the Thousand Years and the Judgment by which it seems the City was on Earth before the new Heavens and new Earth or else that the Church was the City Min. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more properly read Holy they compassed the Camp of the Holy and beloved City and indeed the Saints are the Camp of the Holy and beloved City i. e. They belong to it and so were and are all the Saiuts interested therein and seeking after it Heb. 11. 10 13. 14. And therefore might well be called the Camp of the Holy City tho that was in Heaven true believers are said by Faith to be come to it and probably 't is the place of the Spirits of just men made perfect Heb. 12. 22 23. And are all of the Camp that belong to it and shall with Christ dwell therein when all others shall be without Rev. 21. 27. 22. 14 15. and hence may be and are called the City or have the name of the City called upon them Rev. 3. 12. Christ I shall enquire no farther about these matters but desire you to give me some instructions for my further learning by way of inference som the whole Min. 1. You may learn to understand the great mistakes that have been and yet are about the great matters of the Gospel and the designs of God therein the Restitution of all things the World to come and the Kingdom of Christ therem the Holy City new Jerusalem that shall come down from God out of Heaven all truths of greatest weight and worth and all plainly stated in the Scripture yet almost lost out of our Faith and not only so but we are ready to give them the names of Error and Heresie the Heathens that never heard of the Divine Revelation thereof as is by some observed do generally own another being after Death than in this World in another World but â—â—â—ows not what it is nor where it shall be some fancy â—â—â— thing and some another whether this expectation â—â— them be from some Divine instinct in Nature or from â—adition or both I shall not undertalâ—e to determine â—â—t a wonderful shame it is that God having given us â— open a Revelation thereof in Scripture and that as â— a effect of Christs undertaking and the most Gloriâ—â—â— part of the Gospel that Persons in highest proâ—esion should be almost as ignorant in these great â—aysteries as the Nations that are without the Gospel of â—â—â—s Grace and Glory and you may learn the greatâ—â—ss of your concern to come right in these things 2. You may learn hence to understand the mistaâ—en notions about the Eternal Judgment which renâ—ers God and Christ to be gone beyond all mercy in â—he Judgment to execute Judgment without mercy upon all sorts of People that come short of the special Salvation and Glory Which is 1. Contrary to all rules of Justice that himself has given to men which rules of Justice are to allot a just recompence of reward for every transgression Heb. 2. 2. And only presumptuous sinners and despisers of the Law died withâ—at mercy Heb. 10. 28. Psal 19. 13. And as for thers that come under the Judgment of stripes the utmost number for the greatest offence might not exceed forty fewer they might give not more Deut. 25. 2 3. To which it 's likely Christ relates Luk. 12. 48. And as for sins of ignorance no stripes were appointed for such whether it was a particular Person or the whole Congregation Lev. 4. 2. 13. They were to offer a Sacrifice and the trespass should be forgiven because it was ignorance And was it thus among tâ—â— Jews and not among the Gentiles also No verily Act. 17. 30. The times of this ignorance God winked at c. And may we not as safely conclude that he does and will â—â— do where the People are altogether without and aâ— ignorant of the Gospel as the Nations were before Christ came in the Flesh and the Gospel published to â— the Nations calling them to Repentance and that as â— Sacrifice for sins of ignorance satisfied under the Law so that one Sacrifice for the sins of the World under the Gospel may be sufficient to expiate all sins of ignorance and in times to procure some Favour Blessing and Peace to the World after they have past the Judgment according as it is written in the Volume of the Scripture that speaks thereof 2. It 's contrary to his own proceedings with men throughout all ages 1. With Adam the first sinner against God of Mankind and we in him it 's true he justly executed the Judgment threatned yet not without mercy both to him and us in that he even in the Sentence of the Judgment set both him and us on the promise of a Restitution and Recovery by the Womans seed Gen. 3. 15. And afterward when he executed Judgment without mercy upon the World by the Flood it was as they were obstinate and presumptuous sinners resisting the Spirit of God and the Preaching of Noah abusing the long suffering and patience of God 120 Years Gen. 6. 3. 1 Pet. 3. 20. And further I think no man durst affirm that that Judgment did include in it the second Death I shall not mention any more particulars but how frequent was it with him in the execution of Judgment both upon his own People and upon the Nations to leave them under the promises of Mercy 1. His own People Isa 1. 26. 4. 4 5 6. 43. 25. Jer. 23. 5 6. But in this the Scripture abounds I need mention no more 2. And as for the Nations Isa 19. 18 22 23. Jer. 12. 15. 48. 47. â—39 With many the like that I might mention It 's contrary to what he has promised both to â— People and to others viz. To be pacified in â—â—gment Ezek. 16. 63.
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
hardness of heart they were given up to was as a punishment of sin so that it doth not at all relate to the Eternal Decree that God made them or any other people to be destroyed but as a punishment of sin he in Justice gave them up to hardness of heart And in this sense it is the Apostle saith that wrath was come upon them to the uttermost 1 Thes 2. 16. and this the practical Discourse of Sovereignty in some Cases acknowledgeth pag. 12. viz. Ezek. 14. 9. And if the Prophet be deceived I the Lord have deceived that prophet and will destroy him and 1 King 22. touching the lying Spirit and the effectual Commission he had from God to persuade and also to prevail yet confesseth that he does not reckon these two as pure acts of Sovereignty but rather as punishing one sin by leaving to another and to this mentions Rom. 1. 21 28. by which it appears that nothing is by them accounted pure Acts of Sovereignty but an absolute dispose of persons by Eternal Decree without relation to sin as the Cause But this being granted that God doth sometimes punish one sin by leaving to another tends to lead him into a right understanding of Rom. 9. 11 Chapters it being so apparently manifest that it was as a punishment of their former sins and not from any Decree of Reprobation before the world was no otherwise than for sin as the cause thereof and no otherwise may we understand or imagin any Decreed Will in God of wrong to them or any others for this read and ponder Luk. 13. 34. 19. 41 42. Mat. 22. 1. to 8. Act. 13. 46. Mar. 16. 15 16. Rev. 22. 17. in all which Scriptures it appears that God and Christ was really for their good and for the good and welfare of all men and that damnation comes in by unbelief and disobedience Christ Though what you have said seems very apparent and plain yet I desire you to speak something more distinctly to the expressions of the Text. Minist I shall in which it will appear there is not a sentence in either of those Chapters relating to Reprobation by Eternal Decree before the world was but the present dispose of persons in way of righteousness sutable to their demeanours towards God 1. From vers 7. to 13. is the distinction that God made between Isaac and Ishmael Jacob and Esau the one being Children of the Flesh the others of Promise and purpose 1. It 's apparent it relates to the two Covenants made with Abraham one relating to his natural seed in which was the Promise of the Land of Canaan Gen. 17. 7 8. the other with the Spiritual seed in Christ which included all nations Gen. 22. 18. In thy seed shall all the nations of the Earth be blessed Ishmael being a Figure of the first seed is said to be born after the flesh And Isaac of the second is said to be born by promise And Agar and Sarah Figures of the two Covenants and with their Sons Figures of the two Seeds Gal. 4. 22. to 28. and Rom 9. clearly distinguisheth between the two Covenants and the two Seeds v. 8. to 12. the time being come that the new Covenant taketh place as a Ministration the old Covenant and Seed must give place unto it and the Children of Promise that is of Faith are counted for the seed and in this sense all are not Israel that are of Israel because the Gospel now knows no man after the flesh 2 Cor. 5. 16. This new and second Covenant taking place according to purpose and Promise now owns only the Spiritual seed of Faith whether Jews or Gentiles and this the Jews stumbled at not believing the Gospel by reason of which they were rejected this being the proper scope of the Apostle in Rom. 9. 11. Chapters 2. More particularly and distinctly the Election and rejection of these Persons personally was one was Elected to National and Covenant priviledges and the rejection of the others was from those Priviledges and not to Eternal Condemnation it having no relation thereunto nor from other great and Temporal blessings in which God abounded to them Gen. 21 13. 18. 36. 15. And this Election of Jacob and leaving of Esau being National and to special Priviledges to one above the other was alone from the free-will and pleasure of God without any relation to works done it being before they were born or had done good or evil which was a just and Sovereign liberty in God doing no wrong thereby to them that were left out of this Election as Gods calling Abraham out from the world did no wrong to the world nor was their rejection but only from that Call and Choice so was his carrying it on to Isaac and Jacob leaving Ishmael and Esau according to his just and Sovereign rule over men the promise being to Abraham and his Seed Gen. 13. 15 16. God was at liberty to fix it on whom he pleased while it was upon his Seed to whom the Promise was made and so did no wrong to either Ishmael or Esau especially he making large provision for them both and as to what is said v. 13. Jacob have I loved and Esau have I hated It 's taken out of Mal 1. 2 3. spoken long after Jacob and Esau were personally dead and not before they were born as by some is vainly and foolishly suggested and relates to their Posterities so called when they were dead and gone and in this sense God hated Esau for their sins and laid his mountains waste but is never said to hate him before he was born but only this the Elder shall serve the Younger So that the design of the Apostle in the whole matter is to shew the Just liberty of God in rejecting the Jews for their sinning against him in his Gospel law of Grace as all the after instances do likewise fully demonstrate as v. 15. relates to the same people when they had formerly sinned away their mercy in making a Calf in the Wilderness Exod. 33. 19. I will shew mercy to whom I will shew mercy Which relates not to their Eternal Estate but to the present exercise of his Sovereign Rule over them they having forfeited their mercy by sin and God had said to Moses that he would destroy them all chap. 32. 9. to 14. and upon Moses Prayer and Intercession for them The Lord repented of the evil that he thought to do unto them Yet in this grace he reserves this Sovereign liberty to shew mercy on whom he would viz. he would carry whom of them he pleased into the Promised Land and whom he pleased should for their sin die in the Wilderness not be Eternally damned Moses and Aaron for sin died in the Wilderness and might not go into the good Land and who dare say they were Eternally damned So likewise when Christ and the Gospel was come and they rejecting their share therein Act. 13. 46. God would