AN ANTIDOTE AGAINST DESPERATION AND PRESUMPTION.

OR, A Consideration of that most Solemn Oath of the Lord God in Ezek. XXXIII. 11.

By CHARLES PHELPES.

For the Breach of the Daughter of my People am I bro­ken, I am black; astonishment hath taken hold on me. Is there no Balme in Gilead? Is there no Phy­sician there? Why then is not the health of the Daughter of my People recovered? Jer. 8. 21, 22.
Cast away from you all your Transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit: for why will ye die, O House of Is­rael? For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn, and live ye; Ezek. 18. 31, 32.

LONDON, Printed by T. I. for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside near Mercers Chappel, 1680.

E. Libris Biblioth. Eccles. Cathedr Petribur [...]

TO THE READER.

Christian Reader,

THere are two very great and most dangerous Rocks in the Sea of this World, which ought to be most carefully and heed­fully avoided and escaped by us, that we may at last safely arrive at that blessed Haven of Rest; I mean, Hea­ven and eternal Happiness: That is to say, Desperation on the one hand, and Presumption on the other: On one of which the most of the Sons of Men, even in the Professed Church also, do split their souls; and there­by drown themselves in endless and [Page] everlasting misery and sorrows. And oft-times when they are con­vinced of the evil, and would en­deavour to secure themselves from the danger of the one, they fall foul upon, and make shipwrack of their souls upon the other. Somewhat like unto our Types in former times, who by listening unto the evil Re­port of the many discouraging Spies, were first greatly discouraged, and even Despaired of ever getting to Canaan: And all the Congregation lifted up their Voice, and cried; and the people wept that night. And all the Children of Israel murmu­red against Moses, and against Aa­ron: And the whole Congregation said unto them, would God that we had died in the Land of Egypt; or would God we had died in the Wil­derness, &c. Numb. 13. 28-33. and ch. 14. 1-4. But when they were convinced of that provoking Iniquity of theirs, and confessed [Page] they had sinned by their unbelief; Then, as is related in the same Chapter, they fell into the other ex­tream of Presumption: And before the time, and against the Command­ment of the LORD, they presu­med to go up unto the hill: By means whereof, their enemies smote and discomfited them; Numb. 14. 40-45. Deut. 1. 27-32. with ver. 41-44. Now all these things hap­pened unto them for Types, or En­samples, and they are written for our Admonition, upon whom the ends of the World are come; 1 Cor. 10. 10-12. To the end we should not fall, or miscarry, after the same Example of Unbelief and Disobedi­ence; as, Heb. 4. 11.

And as the Scriptures are excel­lently useful and powerful in gene­ral, to deliver us from erring in mind or way, on the right hand, or on the left; and to make us wise to salvation, through faith in Christ [Page] Jesus; as Isa. 30. 20, 21. 2 Tim. 3. 15, 16. So is this Scripture in par­ticular (which is the subject of the following Treatise; in which is con­tained the most Solemn Oath of the Lord God;) an excellent Light and Pilot, to discover unto us, and de­liver our souls from the danger and peril of the two fore-mentioned Rocks: And to cause us to sail most safely and securely in the middle way: and at last to bring us into the Bosome, or Bay of Abraham (as Luke 16. 22. with Act. 27. 39.) For,

I. The former part of it is a most powerful Antidote against the mor­tal and maligne Disease of Despe­ration; In that the Lord God swears by his life, that he hath no plea­sure in the death of the wicked, in­definitely considered: Is not this Balm of Gilead, and this supreme­ly excellent Physician there, most vertuous and powerful to heal this [Page] deadly Distemper? Why then is not the health of the Daughter of God's people recovered? (as Jer. 8. 21, 22.) If any say, There are many able, consciencious, and experienced Doctors, who maintain, and ear­nestly contend for, such Opinions as are inconsistent herewith, and op­posite hereto: As to say, That the greatest part of Mankind was Re­probated, or past by, before they were Born: And that God hath therefore some secret Pleasure in their Destruction: That Christ did not taste death, by the Grace of God, for every Man; but for the fewest of Mankind, for the Elect only: As they speak. That God doth not give that Grace to all, whereby they may be saved; &c. To this, and all the rest of this nature that can be said, I may give answer, and say as Eli­hu did to Job; God, the Almighty God, is greater than Man, then sor­ry, sinful Man, Job 33. 12. And, [Page] shall any teach God knowledge, seeing he judgeth those that are high? Job 21. 22. And besides, where are those Doctors, who plead for these strange and spurious Noti­ons, that dare swear, as the Lord God here doth, and say; As the Lord liveth, these Doctrines are true and sound; and the Lord God hath pleasure in the Death of the greatest part of the wicked? Sure­ly, how daring and adventurous soever they are in asserting or plead­ing for their divers and strange Do­ctrines, there are none, that I have heard of, that are so confident of the verity of them, as most solemnly to swear, They are the undoubted Truths of God. Or if any should so be, whether is it meet in the sight of God to hearken unto them, or un­to the Lord God of Truth, judge ye? for without controversie, the wit­ness of God is greater than the wit­ness of any man, or men whatsoever; 1 John 5. 9, 10, 11.

[Page] And indeed, it is a matter of great and weighty moment and concernment unto men, to know, and heartily believe, the kindness and love of God our Saviour to man­ward, and to the greatest sinners thereof, whilest it is called to day; and how unwilling he is with their Destruction; To the end they may be preserved, or delivered from De­speration: And that both,

1. Because there is in men, at sometimes however, or in some cases, to wit, when their sins are set in or­der before them, and judgments are feared, or felt by them; a too great propensity and readiness to fall thereinto: As is strongly intima­ted to us herein: In that when the Lord charges the Prophet to ac­quaint his people, That at what instant he should speak concerning a Nation, or concerning a Kingdom, to pluck up, and to pull down, and to destroy: If that Nation against [Page] whom he hath pronounced, turn from their evil, he will repent of the evil that he thought to do unto them.—Now therefore, saith the Lord, Go to, speak to the men of Judah, and to the Inhabitants of Jerusalem, saying, Thus saith the LORD, behold I frame evil, and devise a device against you: Return ye now every one from his way, and make your ways and your doings good. And they said, There is no hope, &c. Jer. 18. 5. 12. Here was nothing propounded to cause them to make such an evil conclu­sion, but that which might ratio­nally have preserved them there-from: yet we see how presently they cry out, their case was hopeless. But how much sooner will men do so, when evil Teachers insinuate into them in their corrupt and dis­couraging Doctrines, That God hath no cordial desire, or delight, in the salvation of the most of men, but a [Page] secret pleasure in their endless sor­row and calamity! And also,

2. It is highly behoofful for men to be delivered from Desperation; because when they fall thereinto, they thereby are prepared to become desperately wicked (as, Jer. 17. 9.) and to rush themselves into any, or all iniquity and wickedness, as the horse rusheth into the battle; to wit, without fear or consideration: As they said, There is no hope, but we will walk after our own de­vices, and we will every one do the imagination, obstinacy, or stub­bornness of his evil heart; Jer. 18. 12. So again, Thou saidst, there is no hope, no, for I have loved strangers, and after them will I go; Jer. 2. 25. When men heartily en­tertain despairing thoughts, and confidently believe there is no mer­cy for them, they then cast off the fear of God, and all care thereto relating; and commit all abomina­tion [Page] with greediness; as believing they of necessity must and can but pe­rish in conclusion. O that therefore, those that are Teachers of others, would take heed and beware of all such pernicious Doctrines as tend to ingulph the souls of men in the Bottomless Pit. Again,

II. The Latter Part of this most Solemn Oath of the Lord God, is a most proper and powerful Antidote against that other Mortal or Im­mortal Disease and Distemper, to wit, Presumption: In that he there­in also swears, that he hath plea­sure that the wicked turn from his way, and live. Wherein he plain­ly gives us to understand, That though he hath no pleasure in the eternal destruction of the wicked, yet that will be their Portion cer­tainly, and they cannot possibly live, if they continue in their evil ways, and turn not there-from; while he is in abling them thereto by his gra­cious [Page] aid and divine assistance: that so none may abuse the goodness of God, and say, We shall have peace, though we walk in the ima­gination of our hearts, to adde Drunkenness to Thirst, &c. Deut. 29. 18-24. with Heb. 12. 15, 16-29. And the Lord, who is a God of knowledge, hath seen it needful, usually to assure men of his hatred of sin: and of the necessity of their re­penting and turning there-from unto him, when he is proclaiming his mercy and grace towards sinners, and his unwillingness with their perdition; as is largely shewn in the following Discourse. To the end that none might presume of en­joying life, persisting in their sins and abominations. And he doth oftentimes give his people warning, not to hearken to those Prophets who daubed them up with untem­pered mortar, and spake smooth things, and prophesied deceits un­to [Page] them; telling them, that they spake a Vision of their own heart, not out of the mouth of the Lord; Jer. 14. 13-16. and ch. 23. 9-16-18. Ezek. 13, &c. And the holy Spirit, by the Apostle Peter, hath expresly spoken, that as there were false Prophets among the People (of the Jews) so there would be false Teachers amongst us (Christi­ans) who would privily bring in heresies of destruction, denying the Lord that bought them, and bring upon themselves swift destruction. And many would follow their per­nicious ways, &c. 2 Pet. 2. 1, 2. Matth. 7. 13-15.

To the end then that none of us may be presumptuous, take we heed and beware of such Doctrines as these are, to wit, That all that Christ died for, shall be eternally saved. That all that belong to the Election of Grace (as they speak) shall, when God's time comes, be [Page] converted by an irresistable power, will they, nill they. That once in Christ, and ever in Christ. That all that live and die in Communi­on with such or such a Visible Church, shall partake of eternal life in conclusion; with other strange Doctrines of a like com­plection: For they directly tend to lead men into Presumption.

And because men are very incli­nable to flatter themselves in their evil ways, until their Iniquity be found to be hateful; and are very apt to presume that God will be merciful to them, though they in­dulge themselves in their evil courses: needful therefore it is, that those that have the lip of knowledge, should so use it, as to speak the things which become sound Doctrine; as Tit. 2. 1, 11-15. And, as the Apostle saith to Timo­thy, preach the Word, be instant in season, out of season, reprove, [Page] rebuke, exhort; with all long-suf­fering and Doctrine: 2 Tim. 4. 1, 2-4. that so they may be pure from the blood of all men; as Act. 20. 21-26, 27.

I shall add no more at this pre­sent, but refer thee to the insuing Treatise, desiring it may be seri­ously considered by thee; and the Scriptures therein quoted searched into: And that we may all of us prove all things, and hold fast what is good; and abstain from every kind of Evil.

I desire to be Thy Servant for Jesus sake, C. P.
March 20. 1678/9.

AN ANTIDOTE AGAINST DESPERATION AND PRESƲMPTION.

EZEK. xxxiii. ‘Say unto them, As I live, saith the LORD GOD, I have no plea­sure in the Death of the Wicked, but that the Wicked turn from his way, and live.’

THese Words in general contain in them a Charge which the LORD GOD gives to the Prophet to say, or speak to the House of Israel: Wherein let us consider,

[Page 2] 1. The Occasion of these Words, or of this Charge given to the Prophet.

2. The Words themselves which he charges, or commands the Prophet to speak.

1. The Occasion of these Words, or of this Charge given to the Prophet: And that is laid down and declared before, in the fore-going part of this Chapter; where, first, By way of Parable; and then more plainly and openly the Lord ac­quaints the Prophet, That he had set him a Watchman to the House of Israel: And what his Work and Office was; with the great Danger to himself upon his neg­lecting, or being unfaithful in the dis­charge of [...]at Office: As it is said, Son of Man, I have set thee a Watchman unto the House of Israel: therefore thou shalt hear the Word at my mouth, and warn them from me. When I say to the wicked, O wicked man, thou shalt surely die: If thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity: but his blood will I require at thine hand. Nevertheless, if thou warn the wicked from his way, to turn from it; if he do not turn from his way, he shall die in his iniquity: but thou hast delivered thy Soul. [Page 3] Verse 1-7-9. Like that also, Chap. 3. 17, 18. whereto is added, Therefore, O thou Son of Man, speak unto the House of Israel; thus ye speak, saying, If our trans­gressions and our sins be upon us, (namely, in the guilt and punishment of them; as Num. 15. 30, 31. Ezek. 18. 20. (If there be no forgiveness of them, or deliver­ance from them;) and we pine away in them, how then should we live? (How should we be justified from them, en­joy Gods Favour, or be made Parta­kers of Eternal Life?)

In which words, especially as compa­red with Verse 11. is signified to us; That there are in men, especially when God is reproving, threatning, and judging them, evil and hard thoughts of God, as if he had some secret Will or Pleasure in their eternal ruine and destruction: The heart (of Man) is deceitful above all things, and desperately wicked; Jer. 17. 9. From within, out of the heart of men, pro­ceed evil thoughts, wickedness, blasphemies, &c. Matth. 15. 19, 20. Mark 7. 20-23. They are then ready to conclude against themselves, that their case is desperate, and that there is no hope for them: Jer. 2. 25. and 18. 11, 12. They are then ready [Page 4] to say with Cain, Our iniquities are greater than can be forgiven: Gen. 4. 13. That God hath no love toward them: Or, that there is no forgiveness with him that he may be feared, and returned to by them: that he hath no hands: That he hath so tied up himself by his Decree, that he cannot help, save, deliver, or redeem them from that miserable con­dition they have brought themselves in­to: Isa. 45. 9. and 50. 1-4. This is the fruit and product of Sin, that it makes Sinners afraid of God, and even despair of his Mercy and Goodness. Thus it was with our first Father Adam, when he had sinned, and eaten of the Tree whereof God had commanded him he should not eat; he then said unto God when he called him, I heard thy Voice in the Gar­den, and was afraid because I was naked, and I hid my self; Gen. 3. 8-11. Yea through infirmity, good men by listning to their own hearts, have questioned Gods love toward them, when they have been un­der the afflicting hand of God. Thus it was with Asaph, Will the Lord cast off for ever? saith he, and will he be favour­able no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? [Page 5] Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And I said, this is mine Infirmity, &c. Psal. 77. and Psal. 13, &c.

1. Needful therefore it is for us to hate thoughts, our own evil and naughty thoughts, and to love Gods Law and Do­ctrine: so shall we have great peace, and nothing shall offend us: Psal. 119. 113. with Verse 165. To wash our hearts from wick­edness, that we may be saved; and not to suffer vain thoughts to lodge within us: for Gods thoughts are not our thoughts, nor our ways his ways: But as the Heavens are higher than the Earth, so are his ways higher than our ways; and his thoughts than our thoughts: Jer. 4. 14. with Isa. 55. ver. 9. He that trusteth in his own heart is a fool: Prov. 28. 26.

2. Seeing also when God is denoun­cing Judgments against, or executing Judgments upon evil Doers, they are ready to despond, and to conclude, God delights in their Ruine and Misery: Therefore it appears that they do a very bad work, and are very injurious to the Souls of Men, who strengthen them in such evil and despairing thoughts: as they do, who say, The most of men were [Page 6] reprobated before they were born; And that there is no possibility of their escaping the vengeance of Eternal Fire. These discou­rage the hearts of men, and hinder them from returning unto God from their Iniquity, (as Num. 13. 32. with Deut. 1. 28.) Truly men need not be strength­ned by the evil Doctrines of others, in such hard Conceptions and wicked Ima­ginations of God: for their thoughts are an abomination to the LORD: Prov. 15. 26. When God intimates, That the end of his framing Evil, and devising a De­vice against them, was, not their Ruine and Destruction, but, that they should re­turn every one from his evil way, and make their ways and doings good. Yet then they said, There is no hope, but we will walk after our own devices, &c. Jer. 18. 7, 8. 11, 12. How much rather would they so conclude, when they are strengthned in their evil Imaginations of God, by such Doctrines as are too too rife among us, in which men insinuate, that there is no hope for the greatest part of Mankind: 2 Pet. 2. 1. But we shall here add no more unto the Occasion of these Words we have propounded to speak unto. But

2. We have the Words themselves to [Page 7] mind and consider: In which we may take notice in general, How the Lord, by this Prophet, doth Answer them; and, contrary to their wrong and evil thoughts and sayings, gives a gracious Discovery of himself unto them : And therein he doth not simply speak good and gracious words to them; But in and by them makes known the Graciousness of his Heart unto them, And that he hath no pleasure in their Destruction, but that they turn from their wicked ways and doings; Jer. 18. 1-11. When none can stand before his indignation, none is able to abide in the fierceness of his wrath; his fury is poured out like fire, and the rocks are thrown down by him. Yet the LORD is good, a strong hold in the day of trouble, and he kneweth them that trust in him: Nah. 1. 2-7. Joel 2. 1-11-13. Rev. 3. 16-19, 20.

But we shall desire to look a little par­ticularly into the Words themselves : wherein we hvae to consider,

1. The Person that saith these Words, and chargeth the Prophet to acquaint Israel herewith : [saith the LORD GOD.]

[Page 8] 2. The Confirmation of what he saith by an Oath, [As I live.]

3. The Subject Matter thus spoken and confirmed by this most excellent Person : And that is laid down and pro­pounded,

1. Negatively, [I have no pleasure in the death of the wicked.]

2. Affirmatively and Positively: [But that the wicked turn from his way and live.]

1. The Person that saith these words, and who Commands and Charges the Prophet to Acquaint Israel herewith; And that is, The Lord, [Say, saith the LORD GOD.]

Now as these Words contain in them a Charge given to the Prophet thus to speak; so it shews unto us, That the Holy Prophets in former times, spake not, nor came in their own Name, or with their own Words; but in the Lords Name, and with his Words : He doth not Command the Prophets to say, Thus saith Isaiah, Jeremiah, Ezekiel, Daniel: No, but thus saith the Lord God of the ho­ly Prophets: Rev. 22. 6. The Prophets have spoken to us in the Name of the Lord: Jam. 5. 10. And they have spoken to us the Word of God: Hebr. 13. 7. These holy [Page 9] men spake not by the will of man, but they spake as they were moved by the Holy Ghost: 2 Pet. 1. 20, 21. And so the holy Apo­stles have delivered to us that which also they received of the Lord : And that, not in the words which mans wisdom teach­eth, bu which the Holy Ghost taught: 1 Cor. 15. 1-3. with Chap. 11. 23. and Ch. 2. 12, 13. And the things which they wrote unto us, they are the Commandments of the Lord: 1 Cor. 14. 36, 37. Thus the A­postle John was commanded to write to the Seven Churches in Asia; These things saith, not John, but, the Lord Jesus Christ, in those several Descriptions he there gives of himself; as may be seen in Rev. 2. 1, 8, 12, 18. and Ch. 3. 1, 7, 14. And as the Consideration of the Infinite Excel­lency of the Person that thus chargeth the Prophet to say, might encourage him against all his Discouragements to speak what he was Commanded by him to speak, and to walk in the strength of the LORD GOD; as Psal. 71. 16. As it is said, The LORD GOD hath spoken, who can but Prophecy? Amos. 3. 7, 8. So also it is powerful to engage us, to give most earnest heed unto, and to believe the Words of the holy Prophets and Apo­stles, [Page 10] because they are the Words of the Lord God: And to receive them, not as the words of man, but as they are in truth, the word of God. And in so doing, they will work effectually in us: 1 Thes. 2. 13. Ezek. 6. 3. Mica 6. 1.

But we may speak a little more par­ticularly to the Person that Commands and Charges the Prophet thus to say in his Name and Words, unto the House of Israel.

1. It is the LORD GOD that speaks so graciously concerning sinful and wick­ed Ones: to wit, He who is the Creatour and Former of all things; And who hath made all Nations of men, for to dwell on all the face of the earth; and hath determined before the times appointed, and the bounds of their habitations, that they should seek him: Gen. 2. 4, 7, 18, 21, 22. with Acts 17. 26, 28. He who made all things at the first, and made all things very good: And who made man in his own Image, after his own likeness. And who intended not our destruction and ruine, but our good and welfare : He it is who thus speaks to sin­ful and unworthy Ones: He hath a desire to the Works of his own hands: Job. 14. 15. Psal. 138. 8. It is he that hath made us, and [Page 11] not we our selves:—Enter into his Gates with thanksgiving, and into his Courts with praise; be thankful unto him, and bless his Name. For the LORD is good, his mercy is everlasting, &c. Psal. 100. Rev. 4. 11.

2. It is the LORD GOD, who when we had sinned against him, and treache­rously departed from him, and were be­come enemies to him, yet did not turn an enemy to us; but was still merciful and gracious towards vain sinful Man­kind, even to Admiration; as the Psalmist intimates, saying, LORD! what is man, that thou takest knowledge of him? the Son of man, that thou makest account of him? Man is like to vanity: Psal. 144. 3, 4. and and 8. 4-6. with Heb. 2. 6-9. And who, in the greatest of his love and pity, pro­mised from the beginning, That the Seed of the Woman should break the Head of the Serpent: Gen. 3. 14, 15. And therein, and thereby vertually, the LORD GOD laid for a foundation (of Faith and Hope for Mankind) a Stone, an elect, precious Corner-stone, a sure Foundation: Isa. 28. 16. and 50. 2-5. He is the Lord, he chan­geth not, therefore we are not consu­med : Matth. 3. 6. with Lam. 3. 22. And who in the fulness of the time, performed [Page 12] that Promise which he formerly made, in raising up a Saviour, the Saviour of the world. This is he that Commands his Prophet thus to speak unto the House of Israel. To which we may speak more af­terwards.

3. It is One who is abundant in truth, that charges his Prophet to speak these gracious words; He is a God of truth, and without iniquity, just and right is he: Exod. 34. 6. Deut. 32. 4. He is the Lord God of truth: Psal. 31. 5. Whose mouth speak­eth truth, and wickedness is the abomi­nation of his Lips : All the words of his mouth are in righteousness, there is no­thing froward or perverse in them; as Prov. 8. 4-6-8. Who hath written to us excel­lent things in counsels and knowledge; that he might make us know the certainty of the words of truth, &c. Prov. 22, 20-21. We ought therefore to bow down our Ears, and hear the Words of this most Excel­lent One; and firmly, and with all our hearts to believe them : Prov. 22. 17-20. For he is not a man that he should lye : God forbid; yea, let God be true, but every man a lyar: As it is written, That thou mayest be justified in thy sayings, &c. Rom. 3. 3-5.

[Page 13] 4. It is the holy LORD GOD, who gives this Command to his Prophet : As they say, Who is able to stand before this holy Lord God? 1 Sam. 6. 20. He is not a God that hath pleasure in wickedness, neither shall evil dwell with him: The foolish shall not stand in his sight: He hateth (as with a respect to a love of delight) all the workers of iniquity: Psal. 5. 4-6. He is one that is a perfect hater of Sin; One that loveth righteousness, and hateth iniqui­ty; as Heb. 1. 8, 9. One who is Holiness it self : And though he be merciful and gracious, and abundant in goodness,—yet he will by no means clear the guilty: Exod. 34. 6, 7. Art thou not from everlasting, O Lord my God, mine holy One? Saith the Prophet :—Thou art of purer eyes than to behold evil, and canst not look on iniquity, &c. Hab. 1. 12, 13. Sin is the abominable thing which he hates: Jer. 44. 4. And therefore whatever he here speaks, or charges his Prophet to say in his Name concerning his Graciousness towards Sinners, he speaks not at all in favour to their sins, or to encourage them to go on and continue therein; as after­wards may be shewn more largely; but in love and pity to the Souls of poor Sin­ners, [Page 14] that they might turn from their Iniquity, that it might not be their Ruine.

This is the Person who commandeth his Prophet thus to say unto the House of Israel.

2. We have nextly to consider, the assured Confirmation he gives of the truth of what he saith, and which he as­sures and confirms by his Oath, [(As) I live:] For these words are an Oath, and so oft used; as the Lord saith elsewhere : But as truly [as I live] they shall not see the Land which I sware unto their Fathers, &c. And again, Say unto them, as truly [as I live] saith the LORD, as ye have spo­ken in mine ears, so will I do unto you, &c. Which is thus exprest elsewhere : So I sware in my wrath, that they should not enter into my Rest. Compare Num. 14. 21-23. 27, 28. with Psal. 95. 10, 11. and Heb. 3. 10. 18. He lifts up his hand to Heaven, and saith, I live for ever; Deut. 32. 40. And thus also men in former times did swear. As it is said, Saul sware, as the LORD li­veth he shall not be slain; 1 Sam. 19. 6. And, Thou shalt swear, the LORD li­veth, in truth, in judgment, and in righ­teousness, &c. Jer. 4. 2. And in many other [Page 15] places; so here we are to understand it: The Lord God assures us of the truth of his saying, and confirms it by his Oath: Say unto them [I live] saith the LORD GOD. . . . Now in this Oath let us dili­gently mind,

  • 1. The Oath it self.
  • 2. The Reason and end of it.

1. The Oath it self, [I live] saith the LORD GOD. He here swears to the truth of what he saith, By his life, that is to say, By himself: For so this Oath is ex­plicated to us : Hence whereas it is said in one place [I live] saith the Lord; It is in another thus rendred; I have sworn by [my self:] Compare Rom. 14. 11. with Isa. 45. 23. So here we may understand it, because he could not swear by a Greater, he sware by Himself, by his Life: Heb. 6. 13. As he hath Life in and of himself, and lives for ever. And here, that which he swears by, is without Controversie, or confessedly true; and unquestionable with all but gross Atheists: For he is the living God, and an everlasting King: Jer. 10. 10. Indeed sometimes he swears by that which he doth, or may abhor; as it is said in one place, The LORD hath sworn by the excellency of Jacob. Where­as [Page 16] in another place it is said; Thus saith the LORD, the God of Hosts, I abhor the excellency of Jacob, and hate his Palaces, &c. Compare Amos 8. 7. with Chap. 6. 8. Nah. 2. 2. And when he so swears, it might be question'd by some, whether he, in such an Oath, swears as he thinks; because he swears by that which he saith, he abhors and hates. Sometimes he swears by his right hand: As it is said, The LORD hath sworn by his right hand, and by the arm of his strength: Isa. 62. 8. But that may not sometimes, or in some Ca­ses, be exerted, but cease from acting, as it were: As the Psalmist intimates, saying, Why with-drawest thou thine hand, even thy Right hand? pluck it out of thy Bosom: Psal. 74. 11. And so his Arm, the Arm of his Strength, may be sometimes, as it were, asleep, and feeble there-through : As it is intimated, when it is said; Awake, awake, put on strength, O Arm of the LORD, awake as in the ancient days in the generations of old, &c. Isa. 51. 9. And when he swears by this Oath, it might be supposed what he swears to, is not duly regarded, while his Right hand is in his Bosom, and the Arm of his Strength asleep, and laid to rest. Some­times [Page 17] he swears by his Name: As it is said, Behold, I have sworn by my Great Name, saith the LORD: Jer. 44. 26. But of that many are too too ignorant : Who hath known his Name, or his Sons Name? Prov. 30. 4. Psalm 9. 10. And therefore when he so swears, many might be rea­dy to say, Alas, why should we set our hearts hereto, or give credit unto what he swears by his Name? for we do not know what his Name is, or what it means. Sometimes he swears by his Holiness: As it is written, The LORD GOD hath sworn by his Holiness, &c, A­mos 4. 2. But such may be his Providen­ces, as that sometimes his holy Ones have been put to a stand, how to recon­cile his Providential Government with his Holiness : (Though yet, without all peradventure, he is infinitely Holy; yea Holiness it self: Compare Amos 4. 2. with Chap. 6. 8.) Thus the Prophet intimates, in his expostulation with God, saying, Art not thou from everlasting, O Lord, my God, mine holy One?—Thou art of purer eyes than to behold evil, and canst not look on iniquity. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he: And [Page 18] makest men as the fishes of the Sea, as the creeping things that have no Ruler over them? &c. Hab. 1. 12, 13, 14-17. and Ch. 2. 1-4. Thus also the Psalmist, relates Gods Oath in this manner; Once have I sworn by my Holiness, if I lye unto David : his Seed shall endure for ever, and his Throne as the Sun before me.—But thou hast cast off, and abhorred: thou hast been wroth with thine Anointed. Thou hast made void the Covenant of thy Servant: thou hast propha­ned his Crown, by casting it to the ground, &c. Psal. 89. 34-39, &c. But now here he swears by a most unquestionable, and undubitable Oath; he swears by himself, by his life, which is from everlasting to everlasting : As 'tis said, The Angel lifted up his hand to Heaven, and sware by him that liveth for ever and ever, who created Heaven, and the things that therein are; &c. Rev. 10. 5, 6. he swears by his Being, by his Eternal Power and Godhead, which he hath manifested unto all men by the Works of his Creation and Providence: as Rom. 1. 20. Let this be seriously considered by us.

2. Mind we also, the Reason and End of his Oath; and that is,

1. On his Part : For the Confirmation of the Truth of what he saith, and swears [Page 19] to: and so it is called by the Apostle, An Oath of Confirmation: Heb. 6. 16. to ascertain the Truth of what is so assured and confirmed. So also the Covenant which God made with Abraham, to wit, That in his Seed all the Families of the earth should be blessed: And at the ma­king whereof, he sware by himself, is said, to be confirmed of God in Christ: Gal. 3. 15-17. and Act. 3. 25. with Gen. 22. 16-18. As also, God is said to swear by himself, to evidence unto others the unchangeable­ness of his purpose: As the Apostle saith, God willing to shew more abundantly—the immutability of his Counsel, interposed him­self by an Oath; which is also immediate­ly called, An immutable thing: Heb. 6. 17, 18. So here we may say, The LORD sware, and will not repent: as, Ps. 110. 4. He hath herein sworn in truth, and will not turn from it: as, Psal. 132. 11. To as­sure us of the Immutability of his Coun­sel, he therefore sware by his life: And we may therefore know and be confi­dent, that his Thoughts and Pleasure are the same toward wicked Ones now, as then they were : For he is Jehovah, he changeth not: with him is no variableness, nor shadow of turning: Mat. 3. 6. Jam. 1. 17. [Page 20] He is the same yesterday, and to day, and for ever: Heb. 13. 8.

2. The Lord God also swears by him­self, for the Confirmation of his Word, and to shew the Immutability of his Counsel, on our part; or as with respect to us; because we are so slow to believe him on his Word: As he saith concern­ing his people in former times, How long will it be ere they believe me? Num. 14. 11. So it may be extended more gene­rally; we are too ready and apt to doubt of, or be unbelieving concerning what he speaks unto us; and therefore, because of our backwardness and unapt­ness to believe, he confirms his Saying with his Oath. Our Saviour saith to his Disciples, Let your yea be yea, and your nay, nay; for whatsoever is more than these, cometh of evil: or, is from, or, out of evil. Not that he hereby condemns all swear­ing; but instructs his Disciples, that Oaths, though in some Cases useful and needful, are yet out of evil: And so a­mongst other things, mens unbelief, or doubting of the truth of what is affirm­ed by a bare Word, occasions an Oath for the Confirmation of it. So, warily understanding it, we may say, as with [Page 21] respect to Gods swearing; it is at some­times out of, or, from evil: Matth. 5. 37. And so here particularly; The House of Israel being convinced of their evil, and Judgment being threatned against them therefore, thus they spake, saying, If our transgressions and our sins be upon us, and we pine away in them, how then should we live? Ezek. 33. 10. They were ready to despond and despair of Gods mercy to­wards them: Now then God thus swears unto them, because of their slowness of heart, to believe him on his Word. Thus also it is said, An Oath of Confirmation is an end of all strife, gain-saying, or con­tradiction: Heb. 6. 16. So here, God, be­cause of their readiness to contradict and gain-say, in their hearts at least, swears by himself: As also to the end they might not gain-say any more, but firmly be­lieve the truth of that so Affirmed and Confirmed, he interposeth himself by an Oath, Exod. 17. 15, 16. And that he might lift up their hands which hang'd down, and they might have strong Consolation, in returning to him from their evil and wicked ways. And as God interposed himself by an Oath to Abraham, to the end, that the Heirs of his Promise might, [Page 22] by this Immutable thing also, assuredly know and believe the truth of that so confirmed; and might have strong con­solation; Heb. 6. 16-18. So here also, God hath sworn by himself, that he hath no plea­sure in the death of the wicked: That men might give glory to him in believing, and have solid Consolation in this great En­couragement set before them; to the truth whereof he hath as it were bound himself, or, his soul, with the Bond of this most Indubitable Oath: as (Num. 30. 2-4. Acts 23. 12-14.)

3. We have in the next place to con­sider, and speak unto, the subject-matter thus Affirmed and Confirmed, by this most excellent Person: And by this un­deniable Oath: And that is laid down and propounded to us,

1. Negatively, [I have no pleasure in the death of the wicked.]

Now hereto we may speak in this Order; to wit,

  • 1. By way of Explication, or explain­ing the words.
  • 2. We shall give some further Eviden­ces of the Truth hereof.
  • 3. We shall note some Instructions here-from.

[Page 23] 1. By way of Explication, let us en­quire into, and consider these things:

  • 1. What [Death] is that here spoken of and intended?
  • 2. Who are [the wicked] in the Scri­pture account?
  • 3. What are we to understand by this Phrase, [no pleasure?]
  • 4. What time is that in which he hath no Pleasure? [I have.]

1. What is [the Death] here spoken of and intended, when he saith, I have no Pleasure in [the Death] of the wicked, &c.

Now in Answer thereto, we may say, The Scripture speaks onely of two Deaths in General; As, the Wages of Sin: In one of which all lesser Deaths are contained and comprehended : namely,

1. There is that Death which is inti­mately called, the first Death; which was threatned unto the First Man, Adam, Male and Female, in case they should eat of the forbidden Fruit : As it is said, Of the Tree of the Knowledge of Good and Evil, thou shalt not eat of it; for in the day that thou eatest thereof, in dying thou shalt die: Gen. 2. 17. And under the Sentence whereof, Adam and all his Posterity fell; upon his eating of that Tree, where­of [Page 24] God commanded him he should not eat : As the Apostle saith, By one man sin entred into the world, and death by sin, and so death passed upon all men; for that, or, in whom, all have sinned: Rom. 5. 12. By Man, (even by the first publick man, came Death; for in Adam all die: 1 Cor. 15. 21, 22. And this First Death had been an Eternal Death, had not our Lord Je­sus Christ, by the Grace of God, tasted it for every man, and overcome and abolished it: 2 Tim. 1. 9, 10. And he will in due time destroy it: 1 Cor. 15. 26. It is a strange, unreasonable, and dangerous mistake of some, who say, that Christ died not for this first Oflence, or the neces­sary Branches thereof: or that he tasted not this first Death for men: For if so, how then came he to be promised of God, before he passed the Sentence upon our First Parents? Gen. 3. 15-19. Or how shall men be Raised out of this First Death, but by him who was delivered for our Offences, and raised again for our Justification? By Man came the Re­surrection of the Dead: for as in Adam all die, even so in Christ shall all be made alive. To wit, Quickned and Raised out of the First Death: 1 Cor. 15. 21, 22. God hath [Page 25] given Christ authority to execute judgment: And by his Voice to Bring forth all Men out of their Graves, Because he is the Son of Man: John 5. 27, 28, 29.

2. There is another and worse Death, which is several times called expresly, The second Death: To wit, as with respect to Men; into which such will be cast for their own personal transgressions, after they are raised out of the first Death, and judged by Christ; who remained in their Impenitency, Unbelief, and Disobedience, till the Day of Grace and Patience was ended, and died therein: Mark 16. 16. 2 Thes. 1. 8, 9. This Death was not prepa­red for Men, for, or by reason of their sinning in the first Publick Man simply; but for the Devil and his Angels: But they must go into it, and be hurt by it, who personally and voluntarily listned to, and were led by Satan, and followed after him, and did his Lusts, and died the first Death in such transgression: Mat. 25. 31-41-46. Of which second Death they shall not be hurt, who overcome their spi­ritual enemies: On such the second Death shall have no power: Rev. 2. 11. and Chap. 20. 6. But whosoever shall not be found writ­ten in the book of life, will be cast into the [Page 26] lake of fire, which is the second death: Rev. 20. 14, 15. The fearful and unbelieving, and the abominable, and murderers, and whore­mongers, and sorcerers, and idolaters, and all lyars, shall have their part in the lake which burneth with fire and brimstone, which is the second death: Rev 21. 7, 8. This second Death is called, the wrath to come; because it will fully seize on none, un­til they be brought out of the first Death, and judged by him who died for all, and rose again; and whom God hath or­dained the Judge of quick and dead: Mat. 3. 7. 1 Thes. 1. 10. Rev. 11. 18.

There are some indeed, and too ma­ny, that talk of a third Death, but in so doing, they speak not according to the Word contained in the Law and Testi­mony of God : And therefore therein, there is no light in them. And that in speaking of a third Death, as the wages of sin, they consent not to wholsom words, may easily appear to themselves who use this groundless Distinction : for some of them, to prove that there is such a third Death, do, weakly enough, bring the Scriptures which speak of the second, for the proof thereof. But it is a very evil and dangerous thing, to make such [Page 27] a Distinction, where the Scripture makes none, but plainly enough opposes and rejects it, and may do more harm than they are aware of, who make use of it; rather, I conceive, out of ignorance and custom, than judgment and considera­tion. It is good for us to hear what the Scripture faith, and to receive that. But no more to this at present.

But now the Enquiry is, Of which of the two Deaths fore-mentioned, are we here to understand these words to mean? And to that we say, not of the first, which is now abolished.

1. Because it is Gods Will and Ap­pointment that all men should die the first Death; (Though not that all should sleep, or abide in it: 1 Cor. 15. 51, 52.) It is appointed to men once to die: Heb. 9. 27. I know, saith Job, Thou wilt bring me to death, and to the house appointed for all living: To wit, the Grave, which is cal­led Mans long home: Job 30. 23. with Eccles. 12. 5. What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? Selah. Psal. 89. 48. with Eccles. 7. 2. and Chap. 8. 8.

2. Because the Death here spoken of, [Page 28] is called, [the Death of the wicked;] as being their proper and onely Death: E­zek. 18. 23. And therefore it appears, hereby is meant directly and fully, the second Death, or Hell-fire. For the wick­ed (so abiding) shall be turned into Hell: Psal. 9. 17. whereas in the first Death there is no difference, but all die that, good and bad, wise, and unwise: How dieth the wise man? as the fool: Eccles. 2. 16. There is one event to the righteous, and to the wicked, to the good, and to the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath: Eccles. 9. 1, 2-10. The most holy and righteous men generally have died this first Death; And some of them have said, They were going the way of all the earth: meaning thereby; they were going to die the first Death : Josh. 23. 14. 1 Kin. 2. 2. But none of them shall be hurt of the second Death: Rev. 2. 11.

3. It also plainly appears, that by the Death here spoken of, we are to under­stand the second Death, directly and ful­ly; because this Death may, while it is called to Day, be escaped and avoided : [Page 29] as it is here signified in saying, [I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live.] Men may now in this day of his Grace and Patience, flee from, and be delivered from, the wrath to come: Matth. 3. 7. 1 Thes. 10. But now, no man can by any turning from evil, or exercising him­self unto, and following after Godliness and Goodness, escape, or be delivered from the first Death: As hath been said, No man hath power over the Spirit to retain the Spirit, neither hath he power in the day of death; and there is no discharge in that war: Eccles. 8. 8. By all which it doth plainly and fully appear, the Death here spoken of and intended, is directly, and most properly and fully, the second Death; as hath been said before.

Object. If any one should object a­gainst what hath been said, and say, That though by the Death here spoken of; the first Death, as it was appointed to fallen Man after the Promise of Christ by God, cannot be meant; yet it may mean it of that Death, as it is judicially executed upon some for their voluntary and personal Iniquities and Transgressi­ons; [Page 30] for so it was not appointed to all men to die it. To this I say,

Ans. 1. By way of Grant; God did not at first appoint that Men in a Personal Consideration, or as fallen in Adam: or because of their sins of weakness and un­advisedness simply, should die this first Death judicially. But,

2. When Men are become wicked, and have sinned with an high hand against God, he may, notwithstanding their turning from their evils, order the first Death to them judicially; and they may not die the common Death of all men, or not die it, as commonly and ordi­narily men die it : But in testimony of wrath for their former personal evils, it may be executed upon them; Num. 14. 28, 29. Isa. 22. 12-14. And sometimes for the evils of others; As upon the little Ones in the old World : And of Sodom and Gomorrah, &c. So that still, I say, By the Death here spoken of, is meant di­rectly and fully, the second Death. And so we are to understand it, That God hath no pleasure in the Death, that is, in the Eternal Destruction of the wick­ed : Or that they should perish in that Everlasting Fire which was prepared for [Page 31] the Devil and his Angels, who sinned without a Tempter. But we shall add no more to that.

2. Who are [the wicked] in the Scri­pture account, in whose Death the Lord God hath no pleasure?

Answ. To that we may say; Those who are called Wicked, in Scripture, are not such simply, as have sinned in the first Publick Man, and come forth into the World polluted and defiled, as all do who partake of the Nature of Man by an ordinary way of Generation? For who can bring a clean thing out of an unclean? not one: Job. 14. 4. and 25. 4. Psal. 51. 5. Nor are they such as have sin in them sim­ply; as all while here, have: Rom. 7. 17. 20. 1 Joh. 1. 8. Or that sin through infir­mity and weakness, or through unad­visedness; as all do: For there is not a just man upon the earth that doth good, and sinneth not: 1 Kin. 8. 46. Eccles. 8. 20. And yet all are not therefore wicked. Good men who have acknowledged themselves to have sinned, have yet truly acquit­ted themselves of being wicked: As Job thus acknowledgeth, I have sinned, &c. Job 7. 20. And yet he appealeth to God, and saith, Thou knowest (or, it is upon thy [Page 32] knowledge) that I am not wicked: Job 7. 20. And God himself saith of him, That he was a perfect and an upright man, one that fear­ed God and eschewed evil: Job 1. 1-8. and Chap. 2, 3. And in affirming him to be a Perfect Man, he denies him to be Wicked; for perfect and wicked are contrary, and opposed the One to the Other: Job 9. 22. So certainly David was guilty of many evils, and saith, Mine iniquities are more than the hairs of my head: And prays to the Lord, not to remember against him the sins of his youth, or his transgressions, &c. Psal. 25. 7. and 32. 4. 5. and 40. 12. And yet else-where he saith, I have kept the ways of the LORD, and have not [wickedly] departed from my God: Psal. 18. 21. But, as is usual in Scripture, the wicked are such as are opposed to the righteous: And who they are we may a little more particu­larly shew in what followeth : That is to say,

1. They are wicked men in Scripture account, who hate the light, which comes to discover and reprove their evil deeds, and to save them there from; and rebel against the light: as Joh. 3. 19, 20. with Job. 24. 6-13-17. Such as say unto God, Depart from us, for we desire not the know­ledge [Page 33] of thy ways: What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Job 21. 7-15. and 22. 15-17. They are such as are Servants of Corruption, and led captive by Satan; and who stop their Ears, and harden their hearts from Gods fear : they are like to the deaf Adder which stoppeth her ears, which will not hearken to the voice of Charmers, charm they never so wisely: Psal. 58. 3-5. They are such as hate instruction, (or, to be reformed) and cast Gods words behind their backs: Psal. 50. 16, 17. who will not seek after God, or the knowledge of him; and whose ways are always grievous : Psal. 10 2-5. Such as contemn God, and harden their faces against him, and the fear of him: Psal. 10. 13. with Prov. 21. 29. And hate and persecute his People, who desire to fear his Name: Psal. 10. 2, 3. Mat. 4. 1-3. In short, the whole World lieth in wicked­ness; or, in the wicked One: even all such as are not taught and led of God : 2 Thes. 3. 3. with 1 Joh. 5. 19. And indeed the word here translated, wicked, signi­fies unquiet, restless, turbulent sinners; such as are like the raging waves of the Sea, foming out their own shame, and know [Page 34] no quietness in their belly. As it is said, The wicked are like the troubled Sea, when it cannot rest, whose waters cast out mire and dirt: There is no peace, saith my God, to the wicked: Jude 13. and Job 20. 12-20. with Isa. 57. 20, 21. And there are such manner of persons, not only without the Pale of the Church, but even amongst Gods professed People: there are too many Sinners and Hypocrites in Zion: Isa. 33. 14. As the Lord saith, Among my people are found wicked men; yea, and such as over-pass the deeds of the wicked among the Heathen: Jer. 5. 23-26-29. they may be wicked ones, that come and go from the place of the holy: Eccl. 8. 10. As here also ap­pears in this Prophecy of Ezekiel in ma­ny places, and in this Chapter; a part whereof we are considering: as is signi­fied in what the Lord saith to the Pro­phet, to wit, Son of Man, I have set thee a Watchman unto the house of Israel: there­fore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt sure­ly die, if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I re­quire at thine hand, &c. Ezek. 33. 7, 8, 9. 14, 15, 16-19.

[Page 35] 2. By [the wicked] also we may un­derstand, such persons as have once re­ceived the Grace of God to purpose, and turned unto him from their sins and Idols, to serve the living and true God : And yet have afterwards treacherously departed from him; as a Wife trea­cherously departeth from her Husband, and played the Harlot with other Lo­vers, after they have known God, or rather been known of him. These are al­so called wicked in Scripture; and are so in an higher degree, than such as have al­ways abidden Servants of sin, and so in the state and fellowship, and ways of the World. So it is said of some who are cal­led wicked, They have left off to be wise, and to do good: Psal. 36. 1-3. Thus the Lord saith, Thine own wickedness shall cor­rect thee, and thy back-slidings shall re­prove thee: Know therefore and see, that it is an evil and bitter thing that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of Hosts.—Yet I had planted thee a noble Vine, wholly a right seed; how then art thou turned into the degenerate Plant of a strange Vine unto me? Jer. 2. 2, 3-13-19-21. Hos. 9. 15. So that incestuous Believer that [Page 36] turned to unheard of Fornication, in ha­ving his Fathers Wife, is called, that wick­ed person: 1 Cor. 5. 1-5-11-13. To which I shall not further enlarge.

Now concerning such wicked Ones, in both the fore-named Considerations, he here saith and sweareth, He hath no pleasure in the death of them. And it is observable, that it is not here said; He hath no pleasure in the Death of you wicked Ones; or, of some wicked Ones; or▪ of such wicked Ones as are Elect, or belong to the Election of Grace : For indeed, there are no wicked ones of the Elect, while they abide wicked; but the Elect of God are holy and beloved: Col. 3. 12. And such as unto whom there is no condemnation from God, as there is un­to all wicked Ones: Rom. 8. 33, 34. with verse 1. Prov. 17. 15. And it is therefore a very erroneous and dangerous mistake, to suppose that any wicked, while they are such, are elected of God to Salvation. But here the Lord swears, he hath no pleasure in the death of the wicked; inde­finitely considered: And as is usually said, Indefinite Expressions are equiva­lent to general or universal ones; and so he hath no pleasure in the Death of [Page 37] any wicked ones. And though the Lord commands and charges the Prophet to speak these words, unto the house of Israel; yet not onely of the house of Israel: for then, of what use would they be unto the sinners of the Gentiles? When the A­postle Paul writes to Timothy, That God will have all men to be saved. Though that be written to one man, yet it is matter of concernment unto all, and written for the good of all, in their respective Ages and Generations: 1 Tim. 2. 4-7. When Peter saith to the dispersed Belie­vers, The Lord is willing that all should come to repentance: He intends not these words concerning them onely, but more largely and extensively, without all per­adventure, 2 Pet. 3. 9. And the like may be said here: Though the Lord com­manded the Prophet to say these words unto the house of Israel, yet they are written for the sake of others also : The Lord hath no pleasure in the death of the wicked, indefinitely considered; not in the death of any wicked Ones : for he is one with whom is no respect of persons. And indeed, if he had any pleasure in the death of any wicked ones, it might rea­sonably be conceived and concluded, [Page 38] That he hath pleasure in the death of the wicked in his Church; Because their wickedness is greater, and more inexcu­sable than that of others : Because they have more excellent and choice Advan­tages, Means, and gracious Assistances, than others have, to wash their hearts and feet from wickedness, that they may be saved. And therefore if they continue sinners, or treacherously depart from him, he is more highly displeased with them, and severe toward them: As it is said, You onely have I known of all the fa­milies of the earth, therefore will I punish you for all your iniquities: Amos 3. 2. Though indignation & wrath, tribulation and anguish, will be upon every Soul of man that doth evil, yet it will be upon the Jew first, because he hath much more advantage than the Gentile to be, and do better: And to whom much is given, of them will much be required: Rom. 2. 8-11. and Chap. 3. 1, 2. Luke 12. 47, 48. When in the times of ignorance God winks; his eyes are upon all their ways, (who have choice means of knowledge vouchsafed to them) they are not hid from his face, neither is their iniquity hid from his eyes: And first he will recompense their iniquity, [Page 39] and their sin double, because they have de­filed his land, &c. Acts 17. 30. with Jer. 16. 16-18. So that these words being di­rectly spoken unto, though not confined unto the house of Israel; do more power­fully ascertain, that he hath no pleasure in the death of any other: And are, as it were, a powerful Argument to evince the truth thereof. He who hath no plea­sure in the everlasting Ruine and Destru­ction of such as sin against the clearest Light, greatest Grace, and choicest Ad­vantages; to be sure he hath none in their eternal Perdition, who have not such Means and Advantages for knowing and serving him: Matth. 11. 20-24. If he be so compassionate towards the greatest Transgressors, and be altogether unwilling that they should die; how can we suppose but that he is loath and un­willing they should perish, who are not such hainous Offenders? even as the Apostle signifies to us, that he, who was the chief of sinners, obtained mercy, that in him first, Jesus Christ might shew forth all long-suffering for a Pattern, (to such as were not such great sinners) even to them that should delay to believe on him un­to life everlasting: 1 Tim. 1. 13, 14, 15, 16. [Page 40] So we may also here understand it. But what is said may suffice to the second Inquiry; and we shall desire to proceed unto the next, namely,

3. What are we to understand by this Phrase, [no pleasure?] And to that we say, hereby is meant and signified, That it is not at all delightful, or well-pleasing unto him, that such as are wicked Ones should be destroyed with an everlasting Destruction : As he is a God that hath no pleasure in wickedness, neither shall evil dwell with him: Psal. 5. 4-6. And as he hath no pleasure in fools, or wicked ones: Eccl. 5. 4. So also, he hath no delight, or pleasure in the death of the wicked; As he here swears unto us, he hath no pleasure, none at all: That is to say,

1. He hath no Revealed Pleasure in the Death of the wicked; that Revelation he hath given of his heart and mind in the holy Scriptures, declares no such will, or well-pleasedness in him, or affe­ction to any such thing; but the contra­ry thereto : As plainly appears in that Scripture we are considering.

2. Nor hath he any secret plea­sure, will, or delight therein: As appears by this Revelation of his Will which he [Page 41] hath given forth to the Sons of Men : He speaks thus to us, and by his Oath assures us of the truth of it, who onely perfectly knows himself, which we do not : for we cannot by searching find out God, we cannot find out the Almighty to perfection: Job 11. 7-9. But he who is perfect in the knowledge of himself, and all things, (as Job 36. 4.) And perfectly knows his own Mind and Will, saith, and swears, that he hath no pleasure: And his mouth herein, & in all things, speaks truth; for it is impossible for him to lye : Tit. 1. 2. Heb. 6. 18. Yea, let God be true, and every man a lyar: Rom. 3. 4. And in­deed, the word here translated [Plea­sure] signifies inward intention, delight, affection, well pleasedness. And oh! let us not be faithless, but believing; let us give glory to him, in believing him when he thus solemnly swears, I live, saith the Lord God, if I will, or be well-pleased in the Death of the wicked. That is, as it is rendred with us, and suitable to such like manner of speakings in other pla­ces; I have no pleasure in their death. So what is thus expressed in one place, I sware in my wrath, if they should enter into my rest: Is thus exprest and explained in [Page 42] another by the holy Spirit; He sware that they should not enter into his rest. Compare Psal 95. 11. and Heb. 3. 11. with verse 18. Mark 8. 12. with Mat. 16. 4.

And what hath been now said, may in some measure, deliver us from entertain­ing a very corrupt and pernicious Gloss, which too many have put upon this Scripture, and others that are like un­to it; namely,

Some say, It is true indeed, God hath no pleasure in the Death of the wicked: That is, say they, He hath no Revealed Will or Pleasure therein; his Revealed Will is, That all men should be saved: But his Secret Plea­sure, or the Will of his good Pleasure is, that the most of men should perish, and be eter­nally miserable; and therefore he reproba­ted them, or past them by, before they were born; so as in conclusion, they must una­voidably have their Portion in that ever­lasting fire prepared for the Devil and his Angels. And in thus speaking, they plainly signifie, That his Revealed and Se­cret Will, are contrary the one to the other.

Answ. Now for Answer thereto, and to discover a little the Evil and Perni­ciousness of that Distinction, or Divi­sion rather, of the Will of God; con­sider [Page 43] we diligently these things: To wit,

1. It savours of high Presumption, and Daringness of Spirit, to give out that God hath a Secret Will contrary to his Revealed Will: For if his Will be Se­cret, how come they to know it, or ro know that it is contrary to that Revela­tion of his Mind and Will he hath vouch­safed to us? Or why may not others as well know that secret Will they speak of, as themselves? For in truth none knows what his Will is, any further than it is Revealed; nor doth it appertain to any to know it: And they who would be prying there-into, intrude into things they have not seen, being vainly puft up with their fleshly mind: as Col. 2. 18, 19. The secret things belong unto the Lord our God; but those things which are revealed unto us, and to our Children for ever; that we may do all the words of this Law: Deut. 29. 29. It is a very sinful and dangerous thing for us, to be peeping into things that God hath kept secret. We may remem­ber how severely God dealt with Fifty thousand threescore and ten men of Beth-she­mesh, because they looked into the Ark of the Lord: 1 Sam. 6. 19, 20. And that is [Page 44] written for our Admonition; to the in­tent our hearts might not be haughty, nor our eyes lofty: And that we should not ex­ercise our selves in great Matters, or in things too wonderful for us : 1 Cor. 10. 6-11. with Psal. 131. Who hath ascended up into Heaven, or descended? Prov. 30. 4. The Angel shewed his dislike of Ma­noah's Question, when he asked him, What is thy Name? And said unto him, Why askest thou thus after my Name, seeing it is Secret, or Wonderful? Judg. 13. 18. And our Saviour reproves his Apostles for their curiosity, in demanding of him, Lord, wilt thou at this time restore the Kingdom unto Israel? It is not for you, saith he, to know the times, or the seasons which the Father hath put in his own power: Acts 1. 6, 7. And if it be Reprovable to enquire into, or after, Secret Things, much more Condemnable is it to pre­sume to know and declare, what Gods Secret Will is: And more still, to give out that it is contrary to his Revealed; as may be after shewn. As with respect to Secret and Wonderful things, it is good and safe for us to say, as some­times David doth, when he is speaking of the Omniscience and Prescience of [Page 45] God; Such knowledge is too wonderful, or secret for me, it is high, I cannot attain unto it. As if he should say, It is such as is impossible for me to comprehend, such as mine Understanding cannot reach un­to: Psal. 39. 1-6.

2. Time was, when that which is now Revealed and made known to us, was Secret and hidden also: It was hid in God: as Isa. 48. 6. Ephes. 3. 9. And if his Reveal­ed Will be contrary to his Secret; Time was when he had two Secret Wills, one inconsistent with, or contrary to the o­ther: One having no Pleasure in the Death of the wicked; and the other ha­ving Pleasure in the Death of the greatest part of Mankind. And how unworthily and wickedly do they herein speak of of God,: yea, as it were say, There are two Gods: Whereas, the Lord our God, is one Lord? Deut. 6. 4, 5. Or that he is divided from himself; or one Secret Will divided from the other? Whereas he is One : Gal. 3. 20. Or, in one Mind and Will, and who can turn him? Job 23. 13. He is Jehovah, he changeth not: Mal. 3. 6. Do not err, my beloved brethren; every good giving, and every perfect gift is from above, and cometh down from the Father [Page 46] of Lights, with whom is no variableness, neither shadow of turning: Jam. 1. 16-18. And our Lord Jesus is the same yesterday, and to day, and for ever: Heb. 13. 7, 8.

3. This wicked Distinction of the Will or Wills of God, makes him guilty of Dissimulation and Hypocrisie, which are most hateful and abominable to him in others; and without all doubt, he is most clear thereof himself: for it makes him to speak one thing, and mean ano­ther : And though his Lips drop as the Honey-comb, and his Mouth be smoother than Oyl, yet war is in his heart toward the most of men, toward whom he pro­fesseth so much love: (as Psal. 55. 21.) Burning Lips, (such as speak kindly, and pretend fervent love:) And a wicked heart, (which is full of hatred) are like a Pot­sheard covered with silver-dross: he that hateth, dissembleth with his lips, and layeth up deceit within him: when he maketh his voice gracious, believe him not: for there are seven abominations in his heart; whose ha­tred is covered by deceit; his wickedness shall be shewed before the whole Congregation: Prov. 26. 23-26. And God forbid that we should suppose, that He who hath plea­sure in uprightness, 1 Chron. 29. 17. And [Page 47] who is the most upright: Isa. 26. 7. should be guilty of that which is so hateful and abominable to him in others. Our Lord Jesus, who is the Brightness of his Fa­thers Glory, and the Express Character of his Person, in seeing whom we see the Father also : Though he hated all Iniquity, yet most severely enveighed against, and denounced Woes upon those who were guilty of Dissimulation and Hypocrisie: Matth. 23. And therefore, without controversie, this is most hate­ful unto the Divine Majesty; and so hateful, that an Hypocrite shall not come before him: Job 13. 16. And for such, so remaining, the Blackness of Darkness, as it were, is reserved : Mat. 24. 51. But now, if God were guilty hereof, (which is most abominable to conceive) then we might also be safely guilty thereof; for we are exhorted to be followers of God, as dear children: Eph. 5. 1. And our Sa­viour instructs and commands his Disci­ples to be Children of their father which is in Heaven, in loving their enemies: Not to have a mouth full of Love, and an heart full of Hatred towards them : But sincerely and cordially to love them; adding presently, Be ye perfect, as your Fa­ther [Page 48] which is in Heaven is perfect: And then presently cautions them that they should not be, or do as the Hypocrites : But in all their love, and expressions of kindness towards their Enemies, and o­thers, should be hearty; and have their Conversation in the world, and one toward another in simplicity, and in the sincerity of God: Mat. 5. 44-48. and Chap. 6. 1, 2. &c. with 2 Cor. 1. 12. Oh ! take we heed we attribute not Lying, or Dissimulation to him, who though he can do all things which are Acts of Power or Potency, for he is the Almighty; yet cannot possi­bly Lye, or be guilty of Hypocrisie; for that is an Act of Infirmity and Impotency : Heb. 6. 18. The four living Creatures thus give Glory to God, saying, Holy, Holy, Ho­ly, Lord God Almighty. To assure us, that he is holily Almighty, and Almightily ho­ly. And such an One he was, and is to come; even from Everlasting to Everlasting : Rev. 4. 8, 9.

4. This ungodly Distinction is justly chargeable with Non-sence: for while some speak of Gods Revealed Will; what do they mean thereby, but that it is the Revelation of his Will, which is more hid­den: or the manifesting, or making [Page 49] known of his Will which is secret? Now how can that be rationally called his Re­vealed Will, or the Revelation of his Will, which is disagreeing with, and contrary to, his Secret Will? But indeed, as evil men, who have not the faith of Christ, are unreasonable and absurd: As the Apostle gives us to understand : 2 Thes. 3. 3. So are also all those corrupt Notions and Distinctions which consent not to wholsom words, the words of our Lord Jesus Christ, and the Doctrine which is ac­cording to Godliness: 1 Tim 6. 3, 4, 5.

5. This unworthy and unreasonable Distinction tends to over-throw the Faith, and gives men ground to believe God in nothing he Asserts or Promises : For if he hath a Secret Will, and a Re­vealed Will, in one thing Repugnant the one to the other, then why not in every thing? And whatever be propounded to us ftom the Scriptures, to encourage us to believe and hope in God, may pre­sently be repelled and rejected with this Distinction: As to say, when with the Apostle we say, God our Saviour will have all men to be saved, and to come to the knowledge of the truth: 1 Tim. 2. 3, 4. Yes, say some, He wills this with his Reveal­ed [Page 50] Will, but not with his Secret. And why may not others make use of this Distinction else-where? As when our Saviour saith, He that believeth and is baptized, shall be saved; and he that be­lieveth not shall be damned. May not this Distinction of Gods two Wills be here brought in by some, as rationally as where it is? And may they not say, This is his Revealed Will, but his Secret Will agrees not therewith : Mark 16. 16. Or where our Saviour saith, This is the Will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day: John 6. 40. Very true, may some also here say, This is his Revealed Will; but this is not his Se­cret Will: And by this latter, such may perish, and not have everlasting life▪ were this Distinction good and right▪ Whereas indeed, it is most corrupt and pernicious, and to be abominated by us; for it makes the Pen of the Scribe in vain: By this Tradition the Word of God is made of none effect, as to all therein Asserted, or Assured: as Jer. 8. 8, 9. Mark 7. 9-13.

Object. If any should say: But God hath engaged himself by his Oath unto [Page 51] the Heirs of Promise; to wit, to all hear­ty Believers, that they shall be happy and blessed for ever; to the end they might have strong consolation, who have fled for refuge to lay hold on the hope set be­fore them: as Heb. 6. 17, 18.

Answ. To that I say, Doth not God here also bind himself with an Oath of Confirmation, as is before said; that he hath no pleasure in the Death of the wick­ed? And is not his Oath as valid and au­thentick here as there? Yes doubtless : and if by the force of the Distinction we are disproving and opposing, his Oath may be frustrated in one place, why may it not also be so in another, and in a third; and in all those places and cases wherein he hath interposed himself by his Oath? Let this be duly minded and considered by us.

6. And lastly as to this; Our Lord Jesus, who is in the Bosom of the Fa­ther, and who knows the Father, as the Father knows him; who knows his Mind and Will, and hath declared him and it to us in these last Ages, more plainly than he was made known in for­mer times : He, I say, doth assure us, That his Fathers Secret Will is a Gracious Will [Page 52] toward the worst of men, while it is to day; And that as he hath said and sworn, That he hath no pleasure in the death of the wicked: which is, as they speak, his Re­vealed Will: So also his Secret Will per­fectly accords therewith; and by this also he is not willing that any should perish. To this purpose our Lord spake while he was on the Earth : The Son of Man, saith he, is come to save that which was lost: How think ye? If a man have an hundred sheep, and one of them be gone a­stray,; doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoyceth more of that sheep, than of the ninety and nine which went not astray. Which Parable, our Lord in another E­vangelist speaks, concerning the Publi­cans and Sinners; who were, and were lookt upon to be notorious sinners. And then it is added, (as the Application of the former;) Even so, it is not the will of your Father which is [...]m Heaven, that one of these little Ones, (called before lost) should perish. Or rather, as the words should be read; Even so, there is not a will before your Father which is in the Hea­vens, [Page 53] that one of these little Ones should pe­rish. Which is in substance the same, as to have said, Your Father hath no secret will or pleasure in the death of lost Ones, of Pub­licans, of notorious sinners. Nay, he hath no secret will in their death, not onely as indefinitely and generally considered; but also, he hath no pleasure in their death individually considered: I mean, not in the death of any One of them : There is not a Will before him that One of them should be lost. Let this be seriously considered, Matth. 18. 11-14. with Luke 15. 1-7-24. Now here our Saviour, who perfectly knows what his Fathers Secret Will is, and who onely doth so; for none knows the Father, save the Son: Matt. 11. 27. Luke 10. 24. plainly assures us, that Gods Secret Will, or that Will which is before him in the Heavens, is good-will towards every sinful lost Crea­ture of Mankind : as Luke 2. 10-14. And we are required, to hear him in all things whatsoever he speaks unto us. And, saith the Apostle Peter, It shall come to pass, that every Soul which will not hear this Prophet, shall be destroyed from among the people: Matth. 17. 5. with 2 Pet. 1. 17. Acts 3. 22, 23. Oh! let us then give this Honour to [Page 54] our Lord Jesus, and unto his Father, to hear his Word, and believe on him that sent him: According to that Revelation he hath given of his Father; and so we shall have everlasting life, and not come into condemnation, &c. John 5. 23, 24. And in so doing, we shall be led to reject and abominate this ungodly Distinction : and be assured, That Gods Secret Will is as Gracious towards sinful wicked Ones, as is his Revealed Will: Yea let me say, his Secret Will is more Graci­ous than is contained in any Revelation of it : For as his Power, Wisdom, Truth, and Holiness, are infinite and unsearch­able, so as they are not fully Revealed and manifested to us in any Revelation vouchsafed : Rom. 11. 33. 1 Cor. 13. 9. So his Merciful-kindness is greater toward poor sinners, than is exprest in any Re­velation given to us: Or then that it can be conceived, much more exprest by fi­nite Creatures : The Love of Christ, who is One with the Father, passeth know­ledge: Eph. 3. 18, 19. Hence we see how the Psalmist magnifies the Mercy of God, and saith, It is great unto the Heavens: Psal. 57. 10. In the Heavens, Psal 36. 1-5. Nay, It is above the Heavens, great above [Page 55] the Heavens: And therefore he resolved to sing Praises unto him among the people, and among the heathen: Psalm 108. 3, 4. And when he thus saith; Thy Righteousness is like the great Mountains, or, Mountains of God, thy Judgments are a great deep: He presently adds thereto by way of Ad­miration, How excellent is thy Loving-kindness, O God! To wit, toward the Children of Men: As if he would inti­mate to us, and to our shallow Capaci­ties, That though he could compare Gods Righteousness and Judgments to somewhat; yet his Mercy, or Merciful-kindness, is admirably, inconceivably, in­comparably Great; so as he knew not what to compare that unto: Psal. 36. 6, 7. and 144. 3, 4. and 145. 8, 9. And doth not our Blessed Saviour speak also after such a rate, when he saith, So God loved the World, &c. John 3. 16. 1 John 4. 11. So that from what hath been said, we do and may safely conclude, That the LORD GOD hath no pleasure in the death of the wicked, none at all: Not onely, no Re­vealed pleasure therein : But also no Se­cret, or hidden Will or Pleasure therein; as he swears unto us.

And what hath been said about this [Page 56] Third Enquiry meets with, and gives Answer unto another evil Distinction, and Opposition of some, against the Current of the Gospel: Namely, say some, It is true indeed, God hath no de­light or pleasure in the death of the wicked, simply considered: But he hath pleasure therein Respectively; to wit, in order to the manifestation of the Glory of his Justice.

Answer, Now to this I say briefly, If he hath pleasure in their Death, or in the Death of some of them, in order to the manifestation of the Glory of his Righteous­ness, or Justice; then he hath some plea­sure in their Death: for as is usually said, He that wills the End, wills the Means con­ducing thereto. And so also it is in this particular, if their evil Distinction were true, as indeed it is not : But in their so saying, they contradict this Text, and deny the truth of Gods Oath, who swears by himself, by his life, That he hath no pleasure in the Death of the wicked. And besides, God needs not the Destru­ction of any of Mankind for the Glory of his Justice; for the Glory of his Righ­teousness is manifested in giving to eve­ry One according to his works : And so in Acts of Grace and Mercy toward [Page 57] men, that they might Repent; and to­wards such as do turn to him from their Iniquities: Gracious is the Lord and righ­teous, yea our God is merciful: Ps. 116. 5. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness: 1 Joh. 1. 9. 2 Thes. 1. 5. And his Mercy is magnified in de­stroying implacable and impenitent sin­ners: As it is said, He over-threw, or shaked off Pharaoh and his Host in the Red-Sea: for his mercy endureth for ever.—Who smote great Kings, for his mercy endu­reth for ever. And slew famous Kings, for his mercy endureth for ever: Psal. 136. 15-20. But we shall add no more unto the Third Enquiry, but consider the next; namely,

4. When, or during what time, hath he no pleasure, none at all, neither Re­vealed, nor Secret, in the Death and everlasting Destruction of the wicked, Indefinitely considered?

And to that we may say, It is plainly intimated to us in the Words as they are rendred with us; During what time he hath no Will, Pleasure, or Delight in their Death; namely, Now, in this pre­sent Day of his Grace and Patience: As it is [Page 58] here expressed, [I have] no pleasure, &c. To wit, while it is called to Day : As the Holy Gost saith, To Day if you will hear his Voice, harden not your hearts, as in the provocation, &c. Heb. 3. 7, 8. and Ch. 4. 7. All the time Christ is interceding for Transgressors in Heaven; and that is, while he is vouchsafing Gracious Means to them on Earth : Behold, now is the accepted time; Behold, now is the day of salvation: 2 Cor. 5. 20. with Chap, 6. 1, 2. According to what the Apostle Peter saith, The Lord is long-suffering to us­ward; not willing that any should perish, but that all should come to repentance: 2 Pet. 3. 9. Indeed this time or season will not last always; his Spirit will not always strive with men: as Gen. 6. 3. When once the Day of Grace is fully ended, he that now swears he hath no pleasure in their Death, will swear in his wrath, that they shall not enter into his rest: as Heb. 3. 7-11, He will then have pleasure in their De­struction : As it is said, Because ye have set at naught all my counsel, and would none of my reproof: I also will laugh at your ca­lamity, I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind: [Page 59] when distress and anguish cometh upon you: Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: For that they hated know­ledge, and did not choose the fear of the Lord: They would none of my counsel, they depised all my reproof: Therefore they shall eat of the fruit of their own ways, and be filled with their own devices: Prov. 1. 24-26-31. Then, He that made them will not have mercy upon them, and he that formed them, will shew them no favour: as Isa. 27. 11. And when he pleases, he can put an end to that Day, and to mens Lives; for their times are in his Hand; to continue, or cut off, as is good before him. The Consideration whereof is proper and powerful to excite us all, to seek the Lord while he may be found, and to call up­on him while he is near: Isa. 55. 6. To make haste, and not delay to keep Gods Commandments: For, if he cut off, or shut up, or gather together, then who can hinder him? No man hath power over the Spirit, (his own, or God's) to retain the Spirit, neither hath he power in the day of Death: And there is no casting of Wea­pons in that War; neither shall wickedness deliver them that are given to it: Eccl. 8. 8. [Page 60] Now therefore in the opportune season▪ turn we from our Iniquities, that we may understand his truth, For in the Grave whither we are a going, there is no work nor device, nor knowledge, nor wis­dom: Eccles. 9. 10. Then there will be a great Gulf fixed, so as there will be no possibility of passing from one state to another : What-ever our hand therefore finds to do, let us do it with our might; in the present opportunity. To this pur­pose, and upon this account, our Lord thus instructs and counsels : Strive (saith he, to wit, in the present time) to enter in at the strait gate; for many, I say un­to you, will seek to enter in; (namely when it is too late) and shall not be able. When once the Master of the house is risen up, and shut to the door, and ye begin to stand with­out, and to knock at the door, saying, Lord, Lord, open unto us: And he shall answer and say unto you, I know you not whence you are, &c. Luke 13. 24-29. Mat. 25. 10-13. But now, I say, while God is wait­ing that he may be gracious unto sin­ners, he hath no pleasure, none at all in their eternal Ruine and Perdition : Isa. 30. 8-18. And so, surely to him that is joyned to all the living, there is hope: Eccl. [Page 61] 9. 4. The very end of Christ in so loving all men, as to die for them, was, That they which live, (who are still continued in the land of, and joyned to all the li­ving) might no longer live unto them­selves, but unto him who died for them, and rose again: 2. Cor. 5. 14, 15. Yea though Sinners and ungodly Ones have long per­sisted in their folly and disobedience, yet while he is long-suffering, it is a Day of Salvation: 2 Pet. 3. 9-15. And unto such Wisdom utters her Voice, saying, How long ye simple Ones, will ye love simplicity? and the Scorners delight in their scorning? and Fools hate knowledge? Turn ye at my reproof, &c. Prov. 1. 21, 22, 23. Isa. 50. 1, 2. Even as our Lord Jesus speaks, and saith, If any man here my words, and believe not, I judge him not. (To wit, now he doth not judge him, as that is opposed to sa­ving: he doth not say, he will never judge him, for he will hereafter judge all, and yield Vengeance unto all that know not God, and obey not his Gospel; who will be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power: as 2 Thes. 1, 7, 8, 9. Acts 10. 40, 41. But now during the Day of Gods Grace and Patience, he [Page 62] saith, I judge him not:) John 12. 47-49. Hence the Wisdom of God thus speaks un­to men, and unto the Sons of Adam, In­definitely considered; and saith, They that seek me early, (to wit, while it is called to Day) shall find me: And thus exhorts them, Now therefore, (to wit, in the opportune season) hearken unto me: for blessed are they that observe my ways: Prov. 8. 1-4, 5. 17. 32, 33. And thus also we have given some Answer unto this Enquiry; and have shewn how long or during what time the Lord God hath no Pleasure in the Death of the Wicked That is to say, While he is exercising long-suffering towards them, and they are joyned unto all the living.

And thus we have spoken unto the Ex­plication, or explaining of those four things we propounded to Enquire into which we desire may be duly minded and diligently considered : And shall now pro­ceed on unto the next considerable; to wit,

2. We come nextly, to give some fur­ther Evidence and Proof of the Truth of what the Lord God here so solemnly swears to, namely, That he hath no plea­sure in the Death of the wicked. Though indeed, his Word and Oath here given [Page 63] us, are such Immutable Things, and Infal­lible Proofs, as may sufficiently assure us of the Verity of what is so Affirmed and Confirmed. But we have not onely this Scripture speaking such gracious Words, but others also, much-what to the same purpose. Thus it is said, Have I any plea­sure at all, (either Revealed, or Secret) in the Death of the wicked, saith the Lord God? Indeed, this is propounded by way of Question, or Interrogation : But, as is usually observed, is a vehement De­nial of that questioned about. And to put all out of doubt, he who propounds the Question, and best, and onely perfectly knows his own Will and Pleasure, gives Answer hereto in the same Chapter, and saith positively, I have no pleasure in the Death of him that dieth, saith the Lord God, &c. Ezek. 18. 23. with verse 32. And we have the two famous Apostles, the Apostle of the Uncircumcision, and the Apostle of the Circumcision, speaking after the same rate: The former saith thus, God our Saviour will have all men to be saved, and to come to the knowledge of the truth: 1 Tim. 2. 3, 4. The latter thus, The Lord is long-suffering to us-ward, not willing that any should perish, but that all [Page 64] should come to repentance? 2 Pet. 3. 9. And these Scriptures considered together, more confirm the truth of this Doctrine : And, this three-fold Cord is not quickly bro­ken. But I shall desire to add some other Proofs and Evidences to Assure us of the Truth hereof: Namely,

1. It appears Evidently, That God hath no pleasure in the Death of the wicked, nor of any sinful Creature of Mankind, while it is called to Day; in that, according to his Promise, he hath actually raised up a Saviour, even Jesus: This Purpose and Grace was given us in Christ Jesus, before the secular times; but is now manifested by the appearing of our Saviour, &c. 2 Tim. 1. 9, 10. When the fulness of the time was come God sent forth his Son, made of a Wo­man, made under the Law; to redeem them that were under the Law: Gal. 4, 4, 5. Which was an high Act, Evidence, and Expression of the Love of God towards the Sons of Men : As our Saviour saith, So God loved the World, (to wit, of Man­kind) that he gave his onely begotten Son; that whosoever believeth in him might not perish, but have everlasting life. For God sent not his Son into the World to condemn the World, but that the World thorow him might [Page 65] be saved: John 3. 16. 7. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the World to save sinners: Indefinitely considered; 1 Tim. 1. 15. In this was manifested the love of God toward us, because that God sent his onely begotten Son into the world, that we might live thorow him. Herein is love, not that we loved God, but that he loved us, and sent his Son the Propitiation for our sins; he sent the Son the Saviour of the World: 1 John 4. 8, 9, 10-14. And Jesus Christ, by the will of God his Father, came in­to the World, not to destroy mens Souls, but to save them: Luk. 9 55, 56. To which end, He in the Greatness of his Love, died for all, even for all of Mankind that were dead: 2 Cor. 5. 14, 15. And, God crowned him with glory and honour, that he by the grace of God should taste death for every man: Heb. 2. 9. And, he rose again for their justification: Rom. 4. 15. and Ch. 3. 23, 24. and Ch. 5. 6-8. 12. 18.

Now herein is clearly and undoubt­edly evidenced, That God hath no plea­sure in the Death of any of Mankind, while it is called to Day; In that he hath devised such a Device, and done what he devised, that his Banished might [Page 66] not be expelled from him: as 2 Sam. 14. 14. When Christ was born into the World, one Angel saith unto the Shepherds, Be­hold, I bring you glad-tidings of great joy, which shall be to all people: for unto you (Men, and not unto the Angels, Heb. 2. 9. 16.) is born this day a Saviour, &c. —And the multitude of the heavenly host prais­ed God, and said, Glory to God in the high­est, on earth peace, good will towards men: Luke 2. 10, 11-14. And hereby the Apo­stle Paul doth prove and demonstrate, That God our Saviour will have all men to be saved; (And therefore hath no plea­sure in the Destruction of any of them;) Because there is one Med [...]atour of God and Men, the Man Christ Jesus; who gave himself a Ranson, or Price of Redemption for all: 1 Tim. 2. 4, 5, 6. And upon this ground, the worst of sinners are ex­horted and excited to turn to the Lord : Behold, saith the Lord, I have given him for a Witness to the People, (even Christ, as delivered for our Offences, and raised again for our Justification:) There cal­led, The sure mercies of David: Isa. 55. 3, 4. with Acts 13. 34. And then presently after, and upon that account, he cal­leth Sinners to Repentance : Seek ye the [Page 67] LORD, while he may be found, call upon him while he is neer. Let the wicked forsake his way, and the man of iniquity his thoughts, and let him return unto the LORD, and he will have mercy upon him, and to our God, for he will multiply to pardon: Isa. 55. 3, 4-6, 7. This blessed Doctrine the Apostle preached unto the Corinthians, when they were carried away unto dumb Idols, and were notorious sinners; to wit, Forni­cators, Idolaters, Adulterers, Effemi­nate, Abusers of themselves with Man­kind, &c. To assure them, that God hath no pleasure in their Death: And to the end they might be saved, He delivered unto them first of all, that which he also received, How that Christ died for their sins, according to the Scriptures; and that he was buried; and that he rose again the third day, according to the Scriptures, &c. 1 Cor. 15. 1, 2, 3, 4. with Chap. 6. 9, 10, 11. and Chap. 12. 2. Yea, the love of Christ, in dying for All, and rising again, known and believed by his Ambassadors, did con­strain them to perswade men; and where­ever they came, thus to pray in Christs stead, Be ye reconciled unto God: 2 Cor. 5. 11-14, 15-19, 20, 21. and Chap. 6. 1, 2. And this is one evident and fundamental [Page 68] Demonstration of the truth of what God here swears; to wit, That he hath no pleasure in the Death of the wicked. Christ is the Amen, the faithful and true Witness hereof: Rev. 1. 5. and Chap. 3. 14. And as God's commanding Moses to set a Serpent of brass upon a Pole, that those who were stung with the fiery Serpents, for their despising the Manna, might look unto it, and live: Did plainly evince, that it was not his Mind or Will, that they should die of their stings: Num. 21. Even so, God hath herein more brightly ma­nifested, That he is not willing that any should perish; In that the Son of Man hath been lifted up from the Earth for them; and lifted up from the gates of death, &c. For so God loved the World, that he gave his onely begotten Son: John 3. 14, 15, 16, 17.

2. It is further evident, That God hath no pleasure in the Death of the wicked, in this; In that Christ by his Death, in the vertue whereof he is raised again, is be­come the Deliverer from the wrath to come: 1 Thes. 1. 10. for thereby he hath obtain­ed the forgiveness of those sins which de­serve, and bring men under the sentence of Condemnation to the wrath to come: [Page 69] Luke 2. 30, 31. He who descended into the lower parts of the Earth; and who is ascended up on high, and hath led captivity captive; hath received gifts in the man, even for the rebellious also; that the Lord God might dwell among them: Psal. 68. 18. without blood shedding there is no re­mission of sins; to wit, without the Blood-shedding of the Son of God : For it was not possible that the blood of Goats and Calves should take away sin. If Righteousness could have come by the Law, then Christ died in vain: Heb 9. 22. and Chap. 10. 1-4, 5-9. Gal. 2. 21. And unless he who died for our sins had been raised again for our justifica­tion; we must have remained necessarily in our sins: 1 Cor. 15. 17. But now, he who bare our sins in his own Body on the Tree, is raised again, and saw no corrup­tion: Therefore in him is prepared for sinners, and in his Name preached to them, the forgiveness of those sins from which men could not be justified by the Law of Moses: Acts 13. 32-37-39. He hath obtained eternal Redemption, even the forgiveness of our sins by his blood, accord­ing to the riches of Gods grace: Heb. 9. 12. with Ephes. 1. 7. forgiveness of the great­est sins, and sinners, while it is the Day [Page 70] of Gods Grace and Patience : And there­fore he saith to his Apostles, Thus it is written, and thus it behoved Christ to suf­fer, and to rise again from the dead the third day: And that Repentance and For­giveness of sins should be preached in his Name, unto all Nations, beginning at Je­rusalem; which had killed the Prophets, and stoned them which were sent unto them; And were afterwards the Betrayers and Murderers of the Lord of Glory: Luke 24. 46-48. with Chap. 13. 34. Acts 7. 53. Otherwise, indeed, I mean, If there were no Forgiveness of sins with God in Christ for wicked Ones, he might be said to have Pleasure in their Death and Destruction : And the House of Israel had rightly supposed what they did; as the Words may be read in the Verse imme­diately preceding that which we are con­sidering; to wit, O thou Son of Man, speak unto the House of Israel, rightly, ye speak, saying, If our iniquities and our sins be upon us, and we pine away in them: (If there be no Attonement for them, no Forgiveness of them; see Num. 15. 30, 31. with verse 27, 28, 29.) How should we then live? Ezek. 33. 10. Or as the Psamist saith, If thou, LORD, shouldst mark ini­quities, [Page 71] O LORD, who shall stand? But there is forgiveness, (or as the Septuagint renders it, There is a propitiation) with thee, that thou mayst be feared. And thence incourages the House of Israel, notwith­standing their great and manifold Trans­gressions, yet to hope in his Mercy : Let Israel, saith he, hope in the LORD, for with the LORD is mercy, and with him is plenteous redemption: Psal. 130. 3, 4-7. The Lord hath proclaimed himself to be gra­cious and merciful, abundant in goodness—keeping mercy for thousands, forgiving ini­quity, and transgression, and sin: Exod. 34. 6, 7. He hath a great Name for pardoning great iniquities; Psal. 25. 11. For he hath found out a Ransom for our souls; an At­tonement for our sins: Job 33. 24. He hath accepted a sacrifice, even that of our Lord Jesus Christ, who, in the greatness of his love towards us, gave himself for us an Offering and a Sacrifice unto God, for a sweet smelling savour: Eph. 5. 2. And in whom, by means thereof, we have redem­ption thorow his blood, even the forgiveness of sins: Col. 1. 14. As also, to the end we may be justified from, and receive the forgiveness of our sins: God hath put his Spirit upon him, that he might bring forth [Page 72] Judgment to us, and give Repentance to us from them; namely, That Grace and Power whereby we may Repent, that he may forgive our iniquity, and our sin: as Jer. 36. 3. Him hath God exalted with his right hand, a Prince, and a Saviour, for to give Repentance to us also, and forgiveness of sins: Acts 5. 31. and Chap. 26. 18. Isa. 42. 1. Luke 24. 46, 47, 48.

3. The truth of this also, That God hath no pleasure in the Death of the wicked; fur­ther appears, and is evident hereby: In that he is vouchsafing Means of Grace unto them; and giving gracious Aid and Assistance in and with the Means, to the end, that the wicked may Repent, and turn from their evil ways, that iniquity may not be their ruine: He doth not onely call them to Repentance with an outward Call; but he also stretcheth forth his hand, his Power and Spirit with his Calls, that such may turn at his Reproofs: Prov. 1. 21, 22-24. Our Lord Jesus is the true light, that lighteth every man that com­eth into the world: John 1. 9. He is the light of the world, which lieth in wickedness; or, in the wicked One : Joh. 8. 12. with 1 Joh. 5. 19. To open the eyes of the blind, and to bring forth the prisoners out of prison, and [Page 73] them that fit in darkness out of the prison­house: Isa. 42. 6, 7. To open the eyes of Jews and Gentiles. and to turn them from dark­ness to light, and from the power of Satan unto God; that they may receive forgive­ness of sins, and inheritance among them that are sanctified through faith in Christ Jesus: Acts 26. 17. 18. And he is therefore the Light unto the Gentiles also, the light of the World, that he might be for salva­tion unto All, even unto the ends of the earth; that through him they might be saved : Isa. 49. 6. with Acts. 13. 47. And as it is the nature and property of the Light to manifest and discover all things unto men in their true and proper co­lours; For whatsoever doth make manifest, is light: Ephes. 5. 13. So our Lord Jesus Christ, doth in and by his Testimony and Testimonis of his Goodness, manifest himself, and Gods Grace in himself, to the Sons of Men; He makes himself ma­nifest unto them that asked not after him. And as in former times, Moses lifted up the Serpent in the wilderness, that the stung Israelites might look unto, and behold it, and live; Even so the Son of Man is lifted up by the Spirit in the Gospel, that sinners may look unto and believe in [Page 74] him : And, that whosoever believeth in him might not perish, but have everlasting life: Rom. 10. 18-20. John 3. 14-16. Hence he who is a just God and a Saviour, and there is none besides him, calleth unto men, and saith, Look unto me all the ends of the earth, and be ye saved; for I am God, and there is none else: Isa. 45. 2-1, 22, 23. with Phil. 2. 8, 9, 10. And Christ, as the Light, doth also manifest the odiousness and vileness of our sins; and what an evil and bitter thing it is to forsake the Lord, and that his fear is not in men: as Jer. 2. 19. And the necessity of their being turned there-from, without which they must all necessarily perish; as after­wards we may shew more largely: All things that are reproved, are made mani­fest by the Light;—wherefore he saith, A­wake thou that sleepest, and arise from the dead, and Christ shall give thee light: Eph. 5. 13, 14. And this most Excellent One, doth also, as is before said; Open the blind Eyes of the Souls of Men, to see what he is manifesting to them: God hath given him for a light of the Gentiles, to open the blind eyes, &c. Isa. 42. 6, 7. And here­in he excels the Light of this World, for though that doth manifest the things [Page 75] here below, yet it will not give Sight un­to those that are blind, to behold what it doth manifest and discover; it will not open the eyes of those that want their bodily sight. But now, our Lord Jesus is the true light, the most excellent light, who gives both light and sight: he lightens every man that cometh into the world: John 1. 6-9. And not only so, but he gives grace unto all, even that Aid and Assistance, whereby they may turn from their evil and pernicious ways, and live. The grace of God brings salvation, or is saving unto all men: Tit. 2. 11. The good­ness of God leadeth men to repentance; even such also as are not led by it, but after their own hardness and impenitent hearts, treasure up to themselves wrath against the day of wrath, and revelation of the righte­ous judgment of God: Rom. 2. 4, 5. It is true indeed, No man can turn from his iniquities, and come unto Jesus Christ, un­less it be given unto him of the Father; un­less he draw him: John 6. 44, 45. But it is as true also, that God in due time doth draw all men by Jesus Christ, even such also as refuse to return: Hos 11. 4, 5. with John 12. 31, 32. Though the Spirit that dwells in us (naturally) lusteth to envy; [Page 76] yet he giveth more grace; That we might not follow after our own Spirit: Jam. 4. 5, 6. As Christ is exalted with Gods right hand a Prince and Saviour, to give repen­tance, &c. So he is faithful in giving it in due season. And there is good reason for us to believe he is so; forasmuch as he was faithful to him that appointed him, in that difficult work of humbling himself, and becoming obedient unto death, even the death of the Cross: Acts. 5. 30, 31. with Heb. 3. 1, 2. Isa. 50. 5-8-10. Doutbless God doth not onely afford outward Means, and calls wicked Ones with an outward Call to Repentance : But he is dispensing to them his Grace and Spirit, to enable them to turn from their Iniquities, and to exercise themselves to Godliness; e­specially he doth so to us, who have the Name of Christ called upon us, and the Gospel and Scriptures continued with us: (And to none other can I speak.) And to signifie to us, that the holy Spirit doth accompany the Gospel, to work in men both to will and to do, of good pleasure, what God requires of them: Therefore is the Gospel called, the ministration of the Spirit: Yea it is called, the Spirit: 2 Cor. 3. 6-8. And the words which Christ [Page 77] spake unto them that did not believe, are said to be Spirit and Life: John 6. 63, 64. And when our Lord enlarges the Com­mission of his Apostles, and commands them to go into all the World, and preach the Gospel to every Creature; to wit, of all the Nations: This is that then which he promises to them, and assures them of; that he would go along, and work with them; to wit, by his Spirit: Lo, saith he, I am with you always, even unto the end of the world. And to assure us that he was as good as his word unto his A­postles; it is therefore also said, They went forth, and preached every where, the Lord working with them, &c. Mat. 28. 18, 19, 20. with Mark 16. 15-20. He there­fore that rejecteth, rejecteth not man, but God, who hath also given his holy Spirit, unto the Ministers of his Word, to ac­company them : 1 Thes. 4. 8. And this al­so shews, he hath no pleasure, none at all, in the death of the wicked, while it is called to Day. But to this particular, I shall not here further enlarge, because we shall have apt Occasion to speak somewhat further unto this and the for­mer particulars, in what followeth.

[Page 78] 4. That he is not willing that wicked Ones should perish, appears also, and is evident hereby; In that our Lord Jesus Christ doth, by the will of God, make In­tercession for Transgressors: Isa. 53. 12. to speak good for them, and to turn away Gods wrath from them: (as Jer. 18. 20. with Chap. 27. 18.) He is the Propitiation for their sins, who through Grace believe; and not for their sins onely, but also for the sins of the whole world: 1 John 2. 2. The Lamb of God, that taketh away the sin of the World: That Judgment may not spee­dily be executed upon it: John 1. 29. And hereby the Apostle doth prove and de­monstrate, That God will have all men to be saved: (And therefore hath no pleasure in the death of the wicked;) Because there is One Mediator between God and Men, the Man Christ Jesus, who gave himself a Ransom for all: 1 Tim. 2. 4, 5, 6. And while he In­tercedes for Sinners and Transgressors, God hears him : And, Behold, now is the accepted time: behold, now is the Day of Salvation: 2 Cor. 6. 1, 2. He doth by his powerful Intercession prevail as a Prince with God his Father, that further Pa­tience and Forbearance might be exer­cised toward such as deserve to be cut [Page 79] off in their Trespasses. And this is an Evi­dence, that God is not willing that any should perish, but that all should come to Repentance; Because he is long-suffer­ing to them. And the Apostle exhorts the Believers; to Account, or Reckon, that the long-suffering of our Lord is salvation: To wit, toward them to whom it is ex­exercised. Their accounting his long-suf­fering Salvation, doth not make it so to be : But his Long-suffering being Salva­tion, gives them good ground so to ac­count it; for his Long-suffering is a Fruit of his Love and Charity toward them to whom it is vouchsafed : 2 Pet. 3. 9. 15. with 1 Cor. 13. 4. while God waits, he waits that he may be gracious, even to­wards Rebellious Ones also : Isa. 30. 8-18. that they might be brought unto God: 1 Pet. 3. 18. 20. As it is said concerning Gods professed People in former times, many whereof were disobedient and re­bellious: Yea many years didst thou forbear them,—that thou mightest bring them a­gain to thy Law: Neh. 9. 29, 30. And hence also, when the Lord is said to be Long-suffering, or slow to Anger, then very frequently, he is affirmed to be merciful and gracious, or of great kindness. To sig­nifie [Page 80] to us, That his Long-suffering is an Evidence and Expression of his Mercy, Grace, and kindness towards the Sons of Men : Exod. 34. 6. Num. 14. 18. Neh. 9. 17. Psal. 86. 15. and 145. 8. Joel 2. 13. Jona. 4. 2. Rom. 2. 4.

Object. But against what we are now considering, some may object, and say, Christ would not vouchsafe to pray for the World; And then to be sure he did not die for it: Nor is it the Will of God that the World should be saved; but he hath plea­sure in their destruction: John 17. 9.

Answ. This saying of our Saviour's is much abused and wrested by many, who are Enemies to the Grace of God in Christ to Mankind; And his words are altered, to make them serve their evil Design : For,

1. Our Saviour doth not say, He would not pray for the World; or, that he never did, or will pray for it: But his words are, I pray not, (to wit, at that present time) for the World, &c. Now that doth not at all deny that he might pray for the World at another time : As may appear in other sayings of like nature. As where our Saviour saith concerning his Apo­stles, I speak not of you all: John 13. 18. [Page 81] It would be very false from hence to in­fer, That he would not, nor never did speak of them all: for other-where it is very evident he did so: Matth. 10. 1. John 6. 67. So also he thus speaks in another place concerning his faithful Disciples; I do not say, that I will pray the Father for you: John 16. 26. Now, would not those men who so pervert John 17. 9. exceed­ingly blame any that should infer here­from, and say, Our Saviour never said, he would pray for his own Disciples; Because he there saith, I do not say, that I will pray the Father for you? And indeed, such an Inference would be most untrue, and exceedingly condemnable : for though he did not there say, he would pray the Father for them, yet else-where he doth so say; for in John 14. 16. he thus assures them, I will pray the Father for you, &c. And the same we may apply to this Scri­pture objected, as will further appear by and by.

2. There is this good Reason why the World should then be excluded from his Prayer in that place, because he is put­ting up Requests to his Father for the then Actual Believers, and which were onely proper to be petitioned for them, [Page 82] and not for the World, while in that state: to wit, That they might be kept in Gods Name: that they might be one; that they might be sanctified through the truth: and sent into the World as Christ was; to wit, to preach the Gospel, &c. John 17. 9-19. Now, how could our Saviour pray for the World, while of the World, in these Petitions, which were not pro­per to be presented for them? Could he pray, That they might be kept in Gods Name, that were not in it? Or, that they might be one, in their evil Ways and Designs? Or, that they might be sent into the World to preach the Gospel, who did not believe the Gospel? No surely. But this doth no more deny that our Saviour ever prayed for the World, than Abra­ham's praying for his Son Ishmael, or Isaac, denies he ever prayed for Sodom▪ That is to say, not in the least; for at several times, and in divers Petitions he prayed both for the former and the latter.

3. Nay, it evidently appears in Joh [...] 17. That our Saviour prayed for the world▪ though not in verse 9-19. Or, the good of the World was one great thing aimed at, and designed, in his praying for them [Page 83] who were chosen out of the World: for that Prayer may be divided into four Parts. First, Our Saviour prays for him­self; and therein prays not for the World, nor for the Believers directly: John 17. 1-5. then he prays for such as were then actual Believers; having an especial and most full Aim therein at his Apostles, and not for the World; nor directly, and fully for such as should after believe, verse 6-19. Nextly, he prays for future Believers, even for all such as should, af­ter that time, believe on him thorow the Apostles word, verse 20, 21, 22, 23, 24. And lastly, The end of his Prayer for the Apostles and other Believers, was, for the good of the World. As it is said, That all may be one, as thou Father art in me, and I in thee, that they also may be one in us: [That the World may believe that thou didst send me.] Which was that the Believers did believe; and in the belief whereof they were rendred and accounted true Believers: John 17. 8. And again, I in them, and thou in me, that they may be made perfect in one: [And that the World may know that thou hast sent me, and hast loved them.) to wit, the sincere Belie­vers) as thou hast loved me:] John 17. [Page 84] 21-23. Like that, God be merciful unto us, and bl [...]ss us, and cause his face to shine with us: That thy way may be known upon earth, thy saving health, or salvation, a­mong all Nations, &c. Isal. 67. 1, 2, 3. 1 King. 8. 59, 60. So that this Objection is wholly groundless, false, and of no force against what hath been said.

5. It is also hereby evidenced, That God hath no pleasure in the death of the wicked. In that he sends his Servants to them to testifie against them, and to warn them of their sins, and of the danger they expose themselves unto thereby. As it is said, The Lord God of their Fa­thers sent to them by the hand of his Messen­gers, rising up betimes, and sending: Be­cause he had compassion on his people: 2 Chron. 36. 15. And in this Ezek 33. The Lord saith, Son of Man, I have set thee a Watch man unto the House of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die: If thou doest not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand: Nevertheless if thou warn the wicked of his way, to turn [Page 85] from it: If he do not turn from his way, he shall die in his iniquity; but thou hast deli­vered thy Soul: verse 1-9. whereto he pre­sently adds in the next verse but one, I live, saith the Lord Ged, I have no pleasure in the death of the wicked; verse 11. To give us to understand, That his sending his Servants, to warn the wicked of their evil ways, is an Evidence, that he delights not in their destruction: But that they might take warning & live. See also Ezek. 3. 17-21. So that good man saith, Thou testifiedst against them, who were disobe­dient and rebellious; that thou mightest bring them again to thy Law: Neh. 9. 26-29. And the Apostle saith, We preach Christ, warning every man, and teaching every man in all wisdom, that we may pre­sent every man perfect in Christ Jesus: Col. 1. 28. And when he thus sends his Ser­vants to warn the wicked, he doth not send them alone, but accompanies them with the Light and Influence of his bles­sed Spirit. Thus it is said, Many years didst thou forbear them, and (all this while) testifiedst against them by thy Spi­rit in the hand of thy Prophets, &c. Neh. 9. 29, 30. And the Prophet Micah saith, Truly, I am full of power by the Spirit of the [Page 86] Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to the House of Israel his sin: Micah 3. 8. with Chap. 2. 7. Zech. 7. 12. 1 Thes. 4. 1-8. Acts 7. 51. When the Lord is so highly provoked against any, as to cast them off, then he threatens; He will come on them as a thief, and they shall not know what hour he will come upon them. He will then forbear to give them warning; but when they are secure, when they say, peace and safety, then sudden destruction comes upon them, as travail upon a woman with child, and they shall not escape: Rev. 3. 3. 1 Thes. 5. 2, 3. But while he doth admo­nish and fore-warn them of their wick­ed ways, and cries unto them, O do not this abominable thing that I hate: And shews unto them, That their continuing in the paths of darkness will be bitter­ness in the end; he doth evidence, that he is not willing with their Perdition, but would that they should consider their ways and doings, and turn there-from unto him, who is ready to pardon them, and receive them to his mercy: Psal. 50. 17-21. He doth fore-warn them, that they might turn from their wicked ways, and so flee from the wrath to come: as Mat. 3. 7. 8. Heb. 11. 7.

[Page 87] 6. That the Lord God hath no plea­sure in the eternal Destruction of the Wicked, while they are joyned to all the living, appears, by his Expostulations and Pleadings with them : As, What iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Jer. 2. 5-8. Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, We have dominion, we will come no more unto thee? Verse 29-31. Turn ye, turn ye, for why will ye die, O House of Israel? E­zek. 33. 11. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away: Hos. 6. 3-7. Jer 9. 7. O thou that art named the House of Jacob, is the Spirit of the Lord straitned? are these his doings? Mi­cah 2. 7. O my people, what have I done unto thee? and wherewith have I wearied thee? testifie against me, &c. Micah 6. 2-5. Surely he doth not thus speak, to insult over them in their misery, or while he secretly delights in their eternal ruine: But to signifie, he is not pleased they should perish. As he saith, Why will ye die, O House of Israel? For I have no plea­sure [Page 88] in the death of him that dieth, saith the Lord God? wherefore turn and live ye: E­zek. 18. 30, 31, 32. The truth hereof is also further manifested, by his patheti­cal and breathing Votes and Desires con­cerning them: As, O that there were such an heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their Children for ever! Deut. 5. 29. O that they were wise, that they understood this, that they would consider their latter end! Deut. 32. 28, 29. O that my people had hearkened unto me, and Israel had walked in my ways: Psal. 81. 13, 14. O that thou hadst hearken­ed unto my Commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: Isa. 48. 17, 18. Wilt thou not be made clean? when shall it once be? Jer 13. 27. If, or, O that thou hadst known, even thou, at least in this thy day, the things which belong to thy peace: Luke 19. 42. As also the truth of what the Lord swears to, appears in that he speaks as one grieved at the very heart, that men have turned a deaf ear to him, and scat­tered their ways unto strangers, and obeyed not his Voice. As it is said by himself, Forty years longer was I grieved [Page 89] with this generation, and said, it is a people that do err in their hearts, and they have not known my ways: Psal. 95. 10. So he speaks as one grieved in Spirit, and saith, My people would not hearken to my voice, and Israel would none of me: Psal. 81. 8-11. And of our Lord Jesus, who is the Image of the Invisible God; it is said, When he beheld the City, he wept over it, saying, If thou hadst known, even thou, &c. Luke 19. 41, 42. John 13. 21. The truth hereof also is evidenced, In his slowness to Anger, and loathness to give them up, who refused to return unto him, but were Idolaters, and bent to back-sliding from the Lord. As, How shall I give thee up, Ephraim? how shall I delivar thee, Israel? how shall I make thee as Admah? how shall I set thee as Seboim? Mine heart is turned within me, my re­pentings are kindled together. I will not execute the fierceness of mine anger; I will not return to destroy Ephraim, for I am God, and not man; the holy One in the midst of thee: And I will not enter into the City: Hos. 11. 2-8, 9. Mal. 3. 6. And last­ly, As to this particular, That he hath no pleasure in the death of the wicked, is evident, and evidenced in his Readi­ness [Page 90] to Repent him of the Evil threatned by him, and justly deserved by them, upon their turning to him: And readi­ness to receive unto his Mercy great sin­ners, though their wickedness hath been very great, and long continued in : Though their wickedness hath been like unto Sodom and Gomorrah, and though their sins have been as Scarlet, and red like Crimson; yea though they have spoken and done evil things as they could : As Isa. 1. 10-18. Jer. 3. 15. So the Lord saith, Turn unto the Lord your God: And to move them so to do, he adds, For he is gracious and merciful, slow to an­ger, and of great kindness, and repenteth him of the evil: Joel 2. 12, 13. Thus he dealt with Nineveh, when he saw their works, that they turned from their evil way, God repented him of the evil that he said he would do unto them, and he did it not. But it displeased Jonah exceedingly, and he was very angry,—and said, I pray thee, O Lord, was not this my saying when I was yet in my Country? Therefore I fled before unto Tarshish; for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil: Jonah 3. 8-10. and 4. 1. 2. [Page 91] So when Ephraim repented, and smote upon the thigh; the Lord saith, Is E­phraim my dear son? Is he a pleasant child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him: I will surely have mercy upon him, saith the Lord; Jer. 31. 18-20. How ready and forward was the Father in the Parable to be reconciled unto, and with joy to receive and give entertain­ment unto his prodigal Son, when through his necessity and indigency he though of returning, and began so to do? When he was yet a great way off, his Father saw him, and had compassion, and fell on his neck and kissed him, &c. And I say unto you, saith our Saviour, That joy shall be in Heaven over one sinner that re­penteth, more than over ninety and nine just persons, which need no repentance: Luke 15. 2-7-12-32.

Nay, when some such have not turned to him with the whole heart, but feign­edly, how ready hath he been to spare them? As it is said, Nevertheless they did flatter him with their mouths, and they lied unto him with their tongues: for their heart was not right with him, neither were they stedfast in his Covenant: But he being full [Page 92] of compassion forgave their iniquity, and destroyed them not. Yea many a time turned he his anger away, and did not stir up all his wrath. And the long-suffering of our Lord is salvation: Psalm 78. 34-36-38. 1 King. 21. 27-29.

Now all these things considered, and put together, do clearly evince and evi­dence to us, That the Lord hath no plea­sure in the death of him that dieth. How can it once enter into our hearts, or be entertained by us, That he who so expo­stulates with wicked Ones, and saith, Why will ye die? That so pathetically de­sires desires their good; that is so grie­ved at the heart for the hardness of their hearts: as Mark 3. 5. That is so loath to give up such as have highly provoked him to anger : That is so ready to repent him of the evil; and to receive with joy and gladness such as repent and turn unto him from their Iniquities; and to spare them who feignedly turn unto him; that they might consider their ways, and turn their feet unto his Testimonies: That he mean time doth secretly delight in, and desire their Eternal Ruine ! O my Soul, come not thou into the Secret of them who suffer such wicked thoughts [Page 93] of God to lodge within them : Unto their Assembly mine Honour be not thou united: as Gen. 49. 5, 6.

7. As also it appears, That the Lord hath no pleasure in the Eternal Ruine of the Wicked, while it is the Day of his Grace and Patience: Because he doth not de­light in severely correcting here in this World. He doth not willingly, or from the heart afflict, or grieve the children of men. To crush under his feet all the Pri­soners of the earth,—the Lord approveth it not: Or, feeth it not; to wit, with de­light : Lam. 3. 33-36. He doth indeed afflict, and execute judgments in the Earth on those who contemn his Coun­sels : But he doth not take Pleasure therein; nor doth he punish them but when their need requires it : for he is slow to anger; and his Soul is grieved for their misery who have greatly sinned against him : Judg. 10. 16. It is not plea­sing to him now to plead with wicked Ones in his furious Rebukes. Hence it is said, The Lord shall rise up as in Mount Perazim, he shall be wroth as in the Valley of Gibeon : that he may do his work, his strange work; (so called, because it is an unpleasant work to him: As Job's [Page 94] breath is said to be strange, unpleasant, & undelightful, to his Wife: Job 19. 13-17.) And bring to pass his Act, his strange Act: Isa. 28. 21. And therefore he doth not bring to pass his strange Act, till there be a necessity for it, as it were : And all more gracious and favourable means and methods have proved unsuccessful and ineffectual: Hence the Lord saith, I will melt them, and try them, (to wit, throw them into the Furnace of affliction: as Isa. 48. 10.) For how shall I do for the daughter of my people? As if he should say, What other course can I take for the reclaiming them from their evil ways? All those more-mild means he had been making use of, had proved in vain toward them; and therefore he would thus proceed against them, in do­ing this strange and undelightful work amongst them: Jer. 9. 7. Unto Acts of Mercy and Grace he is very forward, and exercises himself therein prevent­ingly without and before mens desires: And notwithstanding their demerits, He giveth liberally to all men, and up­braideth not: John 3. 16, 17. 2 Cor. 1. 3. Jam. 1. 5. But unto Acts of severity to­wards wicked Ones he is very back­ward, [Page 95] while it is to Day. And some of his holy Servants have seemed to think him too backward and unready thereto; and therefore have they earnestly im­precated Judgments upon great Offen­ders, before he hath executed them: Jer. 11. 20-23. and Chap. 18. 20-23. And thus pleaded with him, Thou art of purer eyes than to behold evil, and canst not look upon Iniquity, or Grievance: Wherefore lookest thou upon them that deal treacher­ously, and holdest thy tongue when the wick­ed devoureth the man that is more righte­ous than he? And makest men as the fishes of the sea, &c. Ha. 1. 2-4. 13-17. Ps. 35. 17. Yea when that eminent Prophet Elijah made intercession to God against Israel, saying, They have killed thy Prophets, and digged down thine Altars, &c. So gracious was the Lord, and so slow to anger, that he ex­cepts against the Prophets Charge, and, as it were pleads for them : Rom. 11. 2, 3, 4.

Now then, to Argue from the Less to the Greater, and from the Shorter to that which is Perpetual : If God had no Pleasure to inflict tolerable and com­paravely light Afflictions upon evil men; surely then much rather we may con­ceive [Page 96] and conclude, That he doth not delight in laying upon them such Judg­ments and Torments as are even intol­lerable, and unsupportable. And again, if it be not pleasing to him that Sinners and evil Doers should be severely afflict­ed in this life with momentany and short Afflictions; much more unwilling is he that they should go into that everlasting fire, prepared for the Devil and his Angels; and therein he destroyed wth everlasting destruction from the presence of the Lord, and from the Glory of his power. And doth not the Lord himself lead us thus to Rea­son? for the holy Spirit directs the Pro­phets thus to Assert, and say, The Lord will not cast off for ever: But though he cause grief, he will have compassion accord­ing to the multitude of his mercies. But what doth he bring to prove and evince, that he will not cast off for ever? It pre­sently follows, For he doth not willingly afflict, &c. As if he should say, He who now doth not from his heart, or with de­light, afflict for a moment, is more unwil­ling to cast off to all eternity: Lam. 3. 31, 32, 33. Thou shalt consider in thy heart, saith Moses, that as a man chasteneth his Son, the Lord thy God chasteneth thee: Deut. [Page 97] 8. 5. Now, how doth a tender-hearted Parent chasten his froward and stubborn Son? Surely with a great deal of loath­ness and reluctancy : It is not the Work of his Delight so to do. Even so our Gra­cious Father, (who is so pitiful and of such tender mercies, that the most pru­dently indulgent Parent here, is but evil, in comparison of him; as our Saviour gives us to understand : Matth. 7. 11.) doth not delight to afflict his Sons and Daughters, (as all men are by Creati­on and Redemption: Mal. 2. 10. Deut. 32. 6. 19.) when they provoke him to anger, but is very slow and backward thereto. And as we may be confident, and safely conclude, that no tender-hearted Parent, who hath no Pleasure to whip his Son, hath much less any Plea­sure to kill him, and to bereave himself of him for ever. So likewise we may more confidently perswade our selves, That the God and Father of all, who now chastens not Sinners for his Pleasure; hath much more no Pleasure to cast them into Hell-fire, where their worm di­eth not, and their fire is not quenched: Heb. 12. 10. And they that will entertain and hold fast such thoughts of God as these, [Page 98] That though he doth not willingly afflict the Sons of Men, yet he hath a secret Delight or Pleasure in their endless and eternal Ruine and Misery; must turn their Reason out of the Doors of their Souls, that they may keep their unrea­sonable, groundless and absurd Opinion in possession. But the Apostle tells us, That such as consent not to wholsom words, even the words of our Lord Jesus Christ—they are fools, knowing nothing, (as they ought to know) but doting about Questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, &c. And he there­fore thus counsels, from such with-draw thyself: 1 Tim. 6. 3, 4, 5.

8. And lastly, It also appears, and is hereby evidenced, That the Lord God hath no pleasure in the death of the wicked; By the Afflictions and Judgments which he now executes and infflicts upon them : for though he doth not willingly afflict, as hath been said before; yet he doth afflict; Verily he is a God that judgeth in the earth: He forms the Light, and creates Darkness: He makes Peace, and creates Evil: To wit, Evil of Affliction and Judgment : Isa. 45. 7. Amos. 3. 8. And this doth evince and evidence to us, That he hath no de­light [Page 99] in their destruction, in that he makes use of such Methods for their A­mendment as are strange and grievous to him : which will yet further also ap­pear, if we duly consider these two things: Namely,

1. The Reason or Motive of his Afflict­ing and Judging them : and that is, His love and merciful kindness towards them, towards their Immortal Souls. Indeed we are apt to look upon Afflictions as Tokens and Testimonies of his hatred towards us : But in so doing, we judge according to outward Appearance, and do not judge righteous Judgment : for his love moves him to correct us, when our need requires it; and so it doth to­wards the righteous. And his trying them is opposed to his hatred: Psal. 11. 5. Hence the Apostle saith, My Son, de­spise not thou the chastening of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth: Prov. 3. 11, 12. with Heb. 12. 5-7. Yea and it is out of love towards men gene­rally, that he doth try them, and cor­rect them for their Faults and Follies. Hence Job breaks forth into Admiration, [Page 100] and saith, What is man that thou shouldst magnifie him! that thou shouldst set thine heart upon him! (to wit, thy love and affection:) that thou shouldst visit him! (to wit, with Afflictions and Corrections: as Ps. 89. 32.) every morning? and try him every moment? Job 7. 17-19. And when the Angel and Church of Laodicea were become luke-warm, and so loathsom and offensive to Christ, as that he threatens to spue them out of his mouth: yet then he sends this Message to them, As many as I love, I rebuke and chasten: Rev. 3. 15-19. And indeed, hereby also it ap­pears, that while he is judging men in this World, he loves them: And that his Corrections proceed from his Love; be­cause he signifies it to be a most high Expression of severe Displeasure, when he threatens to cease, or forbear taking any longer such pains with them, be­cause they have been incorrigible under his Afflicting-hand. To this purpose he many times speaks; as, Why should ye▪ be smitten any more? Isa. 1. 5. I will not punish your Daughters when they commit Whore­dom, nor your Spouses when they commit Adultery: Hos. 4. 14. Ephraim is joyned to Idols: let him alone, ver. 17. And that [Page 101] he doth Correct and Chastise the Sons of Men, while it is called to Day, out of Love; and therefore is not willing with their Perdition; will yet further appear, if we consider,

2. The end of the Lord in his Rebuking and Judging of them; yea of his threat­nings and judgments; and that is, Their eternal good and welfare; that is the thing ultimately designed by him therein : As Elihu saith, Lo, all these things worketh God oftentimes with Man, to bring back his Soul from the Pit; to be enlightned with the light of the living. Mark well, O Job, saith Elihu, Hearken unto me, &c. Job 33. 27-29-31.

The end of the Lord in the liftings up of his hand, and threatnings, is, that men might cease to do evil, and learn to do well; That he may repent him of the evil threatned to them, and be graci­ous unto them. At what instant, saith the Lord, I shall speak concerning a Na­tion, and concerning a Kingdom, to pluck up, and to pull down, and to destroy. If that Nation against whom I have pronoun­ced, turn from their evil, (which is the thing designed therein by him) I will repent of the evil that I thought to do unto [Page 102] them. Now therefore go to, speak to the men of Judah, and to the Inhabitants of Jerusalem, saying, Thus saith the Lord, behold, I frame evil against you, and de­vise a device against you: return you now every one from his evil way, and make your ways, and your doings good: Jer. 18. 7-11. And to the same purpose, the Lord com­mands the same Prophet, To take a Roll of a Book, and write therein all the words that he had spoken unto him against Is­rael, and against Judah, &c. And then adds, It may be that the House of Judah will hear all the evil which I purpose to do unto them, that they may return every man from his evil way, that I may forgive their iniquity, and their sin: Jer. 36. 2, 3. Ezek. 12. 2, 3. Jonah. 3. 4-9, 10. and Chap. 4. 1, 2. Psal. 7. 12, 13.

And so also his Design and end in exe­cuting Jugments in the Earth, while it is called to Day, is, not the Destruction of Evil-doers, but the Correction and A­mendment of them : That when his judg­ments are in the earth, the Inhabitants of the world might learn righteousness: Isa. 26. 9. He therefore orders occasions of sad­ness and heaviness to them, that by the sadness of their countenances their hearts [Page 103] might be made better: Eccl. 7. 2, 3. And therefore, he looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not, he will deliver his Soul from going down into the pit, and his life shall see the light: Job 33. 27-30. When we are judged, we are chast­ened of the Lord, that we should not be con­demned with the world: 1 Cor. 11. 32. And that he doth aim at, and design the good of men, in his Correcting and Punishing them, appears from what hath been said immediately before : Namely, That he doth chasten them out of love : For love worketh no ill to another, but designs his good and benefit : Ro. 13. 9. And he that charges Parents not to with-hold Cor­rection from their Children, —but to beat them with the Rod, and so deliver their Souls from Hell: Doubtless, he intends the same in his Judgings of Men, while they are joyned to all the living : Prov. 23. 13, 14. with Job 33. 29, 30. and Psal. 94. 10-12.

And not onely is this his Gracious End in those Chastisements and Afflicti­ons, which are more moderate and common to Man: But also in his more severe and furious Judgments and Re­bukes, [Page 104] when he causes men to sit in darkness, and in the shadow of Death; be­ing bound in affliction and iron: Because they rebelled against the words of God, and contemned the Counsel of the most High, &c. And whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord: Psal. 107. 10-22-39-43. When none can stand before his indignation, and none can abide in the fierce­ness of his anger: his fury being poured out like fire, and the rocks are thrown down by him. Yet then the Lord is good, a strong hold in the day of trouble, &c. Nah. 1. 2-6, 7. So the Apostle signifies, That the heavy and spiritual Judgments executed upon the unbelieving and disobedient Israelites, according to those Impreca­tions of the Psalmist against them, were not inflicted upon them for their destru­ction, but for the amendment of them, while it was the Day of Gods Grace to­wards them: According as it is written, God hath given them the Spirit of slumber, or remorse, eyes that they should not see, and ears that they should not hear. And David saith, Let their table be made a snare, and a trap, and a stumbling-block, and a recompence unto them: Let their eyes be [Page 105] darkned, that they may not see, and bow down their back alway. These were most severe Judgments, in which God, in some measure, gave them up to a Reprobate Mind: And it might therefore be readi­ly concluded by some, That God by in­flicting these upon them, designed their Eternal Ruine : But the Apostle gives us cause otherwise to believe and judge; for he immediately subjoyns to the for­mer, I say then, have they not stumbled that they might fall? God forbid: (far be it from us so to conceive;) but through their fall salvation is come unto the Gen­tiles, for to provoke them (these Jews) to jealousie: Rom. 11. 8, 9, 10, 11. And a­gain he saith, God hath concluded them all in unbelief; (taken away his Gospel and Kingdom from them, and deprived them of those choice and spiritual Priviledges and Advantages they were formerly fa­voured with;) that he might have mercy upon all: That he might have mercy up­on us Gentiles; for through their unbe­lief and rejection, the Gospel and its Priviledges were vouchsafed unto us; And that he might this way have mercy upon them also: That through our mercy, they might also obtain mercy. The Consi­deration [Page 106] whereof caused the Apostle to break forth into Admiration, and say, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Rom. 11. 30, 31, 32, 33, 34. The Con­sideration whereof might preserve us from being censorious, or rashly judging any, when. God is inflicting his most se­vere Judgments upon them : For who hath known the mind of the Lord? or who hath been his Counsellor? Verse 34, 35. Yea he sometimes gives up wicked Ones in his Church unto Satan, for the destruction of the flesh, that they might learn not to blas­pheme: And that their Spirit might be sa­ved in the day of the Lord: 1 Cor. 5. 4, 5-13. with 1 Tim. 1. 19, 20.

And this is not onely his End in those severe and dismal Judgments, which he executes upon them that were in his Church, and of his people professedly: But also as with respect to such as were never joyned thereto, or of the number thereof. Hence the Psalmist thus Im­precates, as with respect to such as were without the Pale of the Church: O my God, make them like a wheel, as the stubble before the wind: So persecute them with [Page 107] thy tempest, and make them afraid with thy storm: Fill their faces with shame, that they may seek thy Name, O Lord. Let them be confounded and troubled for ever: (to wit, in their evil Designs and Enterprizes;) yea, let them be put to shame and perish: That they may know that thou, whose Name alone is Jehovah, art the most High over all the Earth: Ps. 83. 13-16-18. And here­by also it appears, That God is not wil­ling that any should perish, in that he doth Afflict and Judge the Sons of Men, though not willingly, or delightfully so : And doth in all the Afflictions and Cha­stisements which he is inflicting on them, and chastening them withal, even in the greatest and more severe also; Design their purging from their Iniquity, and Conformity to his Mind and Will : And so, their Eternal Good and Benefit. And as is also said before, the two Particulars under this last-mentioned Head, do mu­tually evidence the truth of each other : That is to say, In that he Chastens and Corrects out of love; this shews, That his End in all his Rebukings is good towards men: And in that his Design and End is good and gracious towards Men, in his now Judgings of them; therein we may [Page 108] see, that his Love towards them moves and prevails with him to make use of the Rod of Correction, that he might there­by purge out of the Hearts of the Children of Men that Folly that is bound up in them: 2 Chron. 33. 10, 11, 12, 13. Isa. 9. 12, 13. His judgments are as the light that goeth forth: for he desireth mercy and not sacri­fice, and the knowledge of God more than burnt-offerings: Hos. 5. 14, 15▪ and Chap. 6. 1-5, 6. Amos 4. 6-9-12. Jer. 4. 13, 14. Psal. 9. 19, 20.

3. But now having, I conceive, suffi­ciently evidenced and demonstrated the truth of what the Lord God here swears to; namely, That he hath no pleasure, none at all, neither Revealed nor Secret, in the Death of the wicked; in the Eternal Destruction of him that dieth; accord­ing to the Explication fore-given. I shall now, with the Assistance of the good Spirit of God, note and infer from what hath been said, some Instructions that may be of usefulness unto us. As to say.

1. If the Lord God hath no pleasure in the Death, and Eternal misery of the Wick­ed; Then we may be confident that he had no Pleasure in the Death of the [Page 109] Righteous; as all Men were as they were Created of God in the first Publick Man : And, before he did eat of the Tree of Know­ledge of Good and Evil, whereof God com­manded him he should not eat: For All were then Innocent and Righteous. God created Man in his own Image, in the I­mage of God created he him: To wit, In Knowledge, Righteousness, and Holiness of Truth: Gen. 1. 26, 27 with Eph. 4. 23, 24. Col. 3. 10. God saw every thing that he had made, and behold, it was very good: Gen. 1. 31. This onely have I found, saith the Preacher, that God made Man upright: Eccl. 7. 29. Yet some there are that say, The greatest part of Mankind was Reproba­ted of God before the World had a beginn­ing; and while all Men were Righteous, and in the pure mass. This is so directly contrary to what we have said, and to the whole Current of the Holy Scrip­tures; that nothing can lightly be in­vented, or devised by the wit of man, more blasphemously opposite thereto; and is therefore to be abominated by us: For the righteous Lord loveth righteousness: and therefore also, he loveth the righte­ous, his Countenance doth behold the up­right: Psal. 11. 7. and 146. 8. The righ­teous [Page 110] shall never be removed: Prov. 10. 30. Behold, saith Bildad, God will not cast a­way, (Reject or Reprobate, as the word signifies) a perfect man: Job 8. 20. He will not doom them to everlasting De­struction; that is far from him : Shall not the Judge of all the Earth do right? as A­braham saith, Gen. 18. 25. God forbid, that we should entertain, or suffer to lodge within us, such vain and wicked thoughts of him, who hath now no pleasure in the death of the wicked; that he should hate the righteous! And yet after this rate they speak, who say, That he Reprobated the most of men before the Fall, for the ma­nifestation of the Glory of his Justice. For Reprobation in Scripture always signi­fies an Act of Hatred in God towards the Persons Reprobated; a Judicial Act of Hatred for some Iniquity committed, and continued in, by those who are so Reprobated: Jer. 6. 16-30. Rom. 1. 23, 24-28. But the naming this dreadful and un­godly Opinion, is sufficient to discover its odiousness unto those that give Glory to God, in believing the Truth of what he Affirms by his Word, and Confirms by his most solemn and Indubitable Oath: And therefore I shall add no more to that.

[Page 111] 2. If the Lord God hath no Pleasure in the Death of the Wicked; Then we may assuredly know, believe and conclude, that he hath no Pleasure in the Everlast­ing Destruction of such as are onely ne­cessarily polluted and defiled; as all men since the Fall are, in partaking of the Nature of Man, Christ onely excepted, who was miraculously conceived by the Holy Spirit, and so knew no sin : But as with respect unto all others, in partaking of the Nature of Man, they unavoid­ably partake of the filth of sin; They are shapen in iniquity, and in sin did their Mo­ther warm them: Psal. 51. 5. How can Man be justified with God? Or how can he be clean that is born of a Woman? Job 14. 4. and 25. 4. Now I say, If God hath no Plea­sure in the Death of them, who add re­bellion to their sin: (as Job. 34. 37.) And in whose filthiness is lewdness: as Ezek. 24. 13. We may be confident he hath none in their Ruine and Perdition; who could no more prevent their being sinners in this respect, than they could prevent their being Creatures, or the Off-spring of fallen, degenerate Mankind: for they are naturally unclean, even as the sparks fly upwards. And that he had, and hath [Page 112] no Pleasure in the Death of such as are necessarily unclean, appears plainly and evidently, In that he hath devised such a blessed Means, that his banished Ones might not be banished: 2 Sam. 14. 14. And in due season, Sent forth his Son made of a Wo­man, made under the Law, &c. Gal. 4. 4, 5. And, Jesus Christ, by the Grace of God, ta­sted death for every man: Heb. 2. 9. And rose again for their Justification: Rom. 4. 25. As the Apostle signifies, when he saith, All have sinned; (to wit, in the First Publick Man: Rom. 5. 12. And as they come into the World, come forth unclean and filthy: Rom. 5. 19.) and come short of the Glory of God: Being justi­fied freely by his Grace, through the Re­demption that is in Christ Jesus: Rom. 3. 23, 24. and Chap. 5. 18. And our Lord Jesus hath through death overcome and a­bol [...]shed this first Death: As we have be­fore said; 2 Tim. 1. 10. And will, in due season, destroy it: 1 Cor. 15. 16. And hath destroyed him that had the power of Death, that is, the Devil: Heb. 2. 9. 14. And he himself hath now the keys of Hell and Death: Rev. 1. 18. And will in the proper season raise All out of it, and no man shall perish for ever therein : 1 Cor. [Page 113] 15. 21, 22. And in the Eternal Judgment which follows after the Resurrection of the Dead, no man shall perish in the Second Death for this first sin and sin­fulness simply; but for their own per­sonal and voluntary Iniquities commit­ted, and continued in, till the Day of Gods Grace and Patience was ended. This is the condemnation, (saith our Sa­viour; the cause of mens Condemna­tion, or that for which men shall be condemned hereafter,) that light is come into the world, and men loved darkness ra­ther than light: John 3. 19. Rom. 1. 18. and Chap. 2. 4, 5-11. 2 Cor. 5. 10. 2 Thes. 1. 7-9. Suitable to what the Lord swears to, saying, I live, saith the Lord God, ye shall not have occasion any m [...]e to use this Proverb in Israel : (to wit, The Fathers have eaten sowre Grapes, and the Chil­drens Teeth are set on edge.) Behold, all Souls are mine, as the Soul of the Father, so also the Soul of the Son is mine. The Soul that sinneth, (to wit, voluntarily and im­penitently) it shall die: Ezek. 18. 2, 3, 4. with Jer. 31. 29, 30. And therefore, with­out peradventure, All Infants, and such as have died before they come to the use of understanding, shall be raised to the [Page 114] enjoyment of Eternal Life; and none such shall perish in the Second Death. Lo, children are an heritage of the Lord, and the fruit of the womb is his reward: Psal. 127. 3. And according to what hath been said before; He that is now so piti­ful and compassionate towards those persons, that cannot discern between their right-hand and their left-hand: As that he is not forward to execute upon them a temporal Judgment for their Fathers Iniquities, though they were not of his Church; he hath no Pleasure to doom them to the Vengeance of eternal Fire: Considering also, That Christ hath given himself a Ransom for them, as he hath done for all men : Jonah 4. 10, 11. Jer. 49. 7-11. 1 Tim. [...] ▪ 4, 5, 6. Certainly he hath not: But he will have a desire to the work of his hands, and to the Price of the pre­cious blood of his dear Son : Job 14. 15. Ezek. 18. 4.

Object But against what we are now considering, some may object and say, That before Esau was born, or had done good or evil, God hated and reprobated him: And therefore he may hate them also in their Infancy, and reprobate them before they were born; and hereafter destroy them for [Page 115] ever for the sin of their first Parents.

Answ. To this Objection we may give several Answers, and say;

1. Suppose what is contained in this Objection were verily true, as it is in­deed very false and untrue: What ground of Comfort can they have concerning their own Children, who die in Infancy, that make this Objection, and believe it to be true? If they say, they are them­selves hearty Believers in Christ, and so Abraham's Seed, and Heirs of the Pro­mise, and therefore their Children are in the Covenant: If all this should be granted, yet may not as much at least be, without any scruple affirmed of Isaac, the Father of Jacob and Esau; and yet they believe the one half of his Children was hated and reprobated before born: And why may it not be so with theirs al­so? See Gen. 26. 3, 4, 5. And me-thinks were this considered by them, it might fill their own hearts with continual sor­row and heaviness; unless this dismal Decree of Reprobation, they plead for, hath made them perfectly like unto the Ostrich, which is hardened against her young ones, as though they were not hers; her labour is in vain without fear: Because God hath [Page 116] deprived her of wisdom, neither hath he im­parted to her understanding: Job 39. 13-17. But,

2. I further say, That there is nothing of truth at all in this Objection; and therefore it is like unto the rest of their Tenets, in which they oppose the Do­ctrine of the Grace of God in Christ to all Mankind : For,

1. There is no reason to believe, That God hated Esau before he was born; seeing God gave him to Isaac, in answer to his Entreaty and Prayer: And so he might say, as his Son Jacob did afterwards con­cerning his Children; to wit, That he was one that God graciously gave unto him: Gen. 33. 5. For it is said, Isaac intreated the Lord for his Wife, because she was barren: And the Lord was intreated of him, and Rebekah his Wife conceived: Gen. 25. 21. Now what a Return of Prayer, and En­couragement to a like Prayer, was here, if God in answer to his Prayer gives him two Sons; and one of them was hated and reprobated before he was born? Our Saviour saith, What man is there of you, whom if his Son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? But how much beneath [Page 117] evil Parents, doth this Objection render our Gracious God, who infinitely ex­ceeds in Goodness and Kindness to his Children all earthly Parents : For here his Child Isaac begs a Boon of him, and he gives him one piece of bread, and one stone; one fish, and one serpent or scorpion; if this Objection would hold water : Mat. 7. 9-11.

2. There is not a word spoken of Gods hating Esau before he was born, or of Gods hating Esau personally considered, at any time : what was spoken before the Chil­dren were born, or had done good or evil, was this onely, The elder shall serve the younger; as may be plainly seen in Gen. 25. 23. with Rom. 9. 11, 12. Nor was this spoken of his Person, but of his Posterity : As evi­dently appears in Gen. 15. 23. Two Na­tions are in thy Womb, and two manner of People shall be separated from thy Bowels, &c. And though in Rom. 9. 11. those words [the Children] are put in, yet they are not the words of God, but added by the Translators, and therefore faithfully put in a different Character.

3. This serving Jacob Nationally con­sidered, by Esau Nationally consider­ed, was not lookt upon, nor was out [Page 118] of positive hatred; or as a Curse or­dered to Esau. It was not lookt upon by Isaac as a Testimony of Gods positive hatred towards Esau; for Isaac loved him: Nay, it was a part of Esau's Bles­sing to serve his Brother, Nationally con­sidered; (for personally he never so did:) and so signified to be; for this was a part of that Blessing wherewith his Father Isaac blessed him: to wit, Thou shalt serve thy brother: Yea and in that he did bless him, and bless him by Faith, concern­ing things to come. It very plainly ap­pears, that Esau was not positively ha­ted of God : Gen. 27. 39, 40. with Heb. 11. 20. Indeed, in that Oracle was sig­nified, that Jacob Nationally consider­ed, should in former Ages be preferred in Choice Priviledges and Advantages : they were the Church of God, and had his Oracles committed to them, &c. Rom. 3. 1, 2. and Chap. 9. 4, 5. And of them, as concerning the flesh, Christ came. But this was no hatred of Esau, in their sense : for in Christ there was, and is Bles­sing for all the Nations and Families of the earth: Gen. 22. 16-18. and Ch. 26. 3, 4. & 28. 13, 14. And any of them might have become Proselites, and so have partaken [Page 119] of their Advantages also: And doubtless there were good men descended from Esau, as Job, Eliphaz, &c. Deut. 23. 7, 8.

4. And as with respect to that saying, Jacob have I loved, but Esau have I ha­ted: That was not spoken before these two persons were born, but long after they were dead : And therefore also it was not spoken of their persons, but of their Posterities, which still retained their Name : And that hatred toward Esau spoken of, was exprest, not in ex­cluding him, or any of that Nation out of Heaven, in a personal consideration; but in laying his Mountains, and his He­ritage waste, for the Dragons of the Wil­derness. And if this was an Act of Hatred towards Esau, Nationally considered : Then certainly, it was an Act of Love in God to give him formerly these Moun­tains, and that Heritage. And the rea­son why Esau was thus hated and punished, was, because he did not serve his Bro­ther with these Mountains, but was an Enemy to him : Esau was hated, not be­fore he had done good or evil; But because of the wickedness of Esau, Nationally considered, towards his Brother Jacob Nationally considered : As it is said, For [Page 120] thy violence against thy Brother Jacob, shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stood­est on the other side, in the day that the strangers carried away captive his forces, and foreigners entred into his gates, and cast lots upon Jerusalem, even thou wast as one of them, &c. Compare, Mal. 1, 2, 3. with Ezek. 35. and Obad. 9. 16. And the same Prophet that mentions these words; to wit, Esau have I hated; signifies what the reason of his being hated was, to wit, because of his wickedness : for so he saith, They shall call them the Border of wickedness, and the people against whom the Lord hath indignation for ever. Esau was the People of Gods Indignation, as he was the Border of wickedness: And is not any other People so also? Mal. 1. 3. with ver. 4. So that by all we have said, it evidently may appear unto any con­sidering person, That Esau Personally considered, was not positively hated, or reprobated of God before he was born; nor is any other so. And I have been the longer in giving Answer to this Ob­jection, because it is as usually, as un­reasonably urged, to prove, That Esau was, and so others may be, Reprobated [Page 121] of God, hefore they have done good, or evil: Whereas indeed, There is not the least colour or ground for such a con­clusion from the Scriptures in any one place : And so, notwithstanding this Objection, which is altogether ground­less and sandy, we conclude, as we have before said; That God hath no pleasure, none at all, in the Death of those who are onely necessarily and unavoidably polluted: Nor shall any such be cast into the Lake which burneth with fire and brimstone, which is the second Death; Psal. 9. 17. Rev. 21. 8. and Chap. 22. 15.

3. In that the Lord God hath no plea­sure in the Death of the wicked, while they are joyned to all the living, as he here swears: Then it appears evidently and manifestly, That such as do die and pe­rish eternally, are the Authors or Pro­curers of their own eternal Misery and Ruine: And that their destruction is of themselves wholly, as with respect to God : As the Lord saith to some of his professed People in former times; O Is­rael, thy corruption, or destruction, is of thy self: Hos. 13. 9. It is true indeed, God is the Judge of all, and will execute judg­ment upon all: Jude 15. And such as im­penitently [Page 122] persist in their unbelief of the Gospel, and disobedience to God, shall be destroyed with everlasting d [...]struction from the presence of the Lord, and from the glory of his power. He will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses: Psal. 68. 18-21. But in so doing, he will but make them eat of the fruit of their own way: Prov. 1. 24-31. And give them the wages of their own unrighteousness and iniquity: Rom. 6. 23. Their ways and their doings procure these things to themselves: this will be their wickedness, even the fruit and reward thereof: as Jer. 4. 17, 18. And it may then be Righteously said to such as eternally perish; Have ye not procured these things unto your selves, in that ye for­sook, or rejected the Lord? Their own wickedness will correct them, and their back-slidings reprove them: as Jer. 2. 17, 18, 19. They that observe lying vanities, for­sake their own mercies: Jonah 2. 8. They that love the World, and serve the Crea­ture more than the Creator, lose their own Souls, and bring upon themselves swift destruction▪ Math. 16. 26. 2 Pet. 2. 1, 2. Who so sinneth against me, saith Wisdom, wrongeth his own Soul: All they that hate [Page 123] me love death: Prov. 8. 36. Num. 16. 38. He that refuseth instruction, to wit, Gods Instruction, despiseth his own Soul: Prov. 15. 32. And therefore will be destroyed, Prov. 13. 15. Such, as when the goodness of God leadeth them to Repentance, do walk after their own hardness and im­penitent hearts, they treasure up to them­selves wrath against the day of wrath, and revelation of the righteous judgment of God; who will render unto every man according to his deeds. And so, To them who are con­tentious, and obey not the truth, but obey unrighteousness, he will render Indigna­tion and wrath, tribulation, and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile:—for there is no respect of persons with God: Rom. 2. 1-4, 5-11. There will be no good rea­son, or just cause, to blame the Almigh­ty, as if he were the Author of their end­less misery : And if any shall so do, He will be justified in his sayings, and over­come when he is judged. Rom. 3. 3, 4. And all [...]at are incensed against him shall be a­shamed, when they shall appear before the Judgment-seat of Christ : for then they shall know and confess, That he had no Pleasure during the Day of his [Page 124] Grace, in their Perdition, but willed that they should be saved : And there­fore thus called unto All, Look unto me, all the ends of the earth, and be ye saved: for I am a just God, and a Saviour, and there is none besides me: Isa. 45. 21, 22, 23, 24. And specially such as continue wick­ed amongst Gods Professed People, will be inexcusable in that day, and will be even speechless: Matth. 22. 12, 13, 14. They will not have to plead for them­selves, That Christ never died for them; for he gave his flesh for the life of the world: John 6. 51. Died for all, even for All of Mankind that were dead, and rose again for their justification: To the end they might have lived unto him who so dear­ly bought them: 2 Cor. 5. 14, 25. They will have no just cause to say, That there was no saving Grace vouchsafed to them, that they might have been saved from their wickedness : For this is very false, as afterwards also we may shew more fully : And as is intimated in this Oath; for without question, he that so solemn­ly swears that he hath now no Pleasure in their Destruction, will not be wanting in giving such Grace to them, as where­by they may escape that place of Tor­ment: [Page 125] The grace of God that bringeth salva­tion, or is saving unto all men, hath ap­peared: Tit. 2. 11, 12. Or if they should think to excuse themselves, or extenu­ate their wickedness, with saying, God had reprobated them, or past them by be­fore they were born: And by vertue here­of, they were left under a necessity of perishing, and must in conclusion be un­avoidably miserable. Hereby they will nothing advantage themselves, for they do but make lyes their refuge, and under falshood seek to hide themselves: And when God lays Judgment to the Line, and Righ­teousness to the Plummet, the hail will sweep away their refuge of lies, and the wa­ters will over-flow their hiding place: As Isa. 28. 15-17. For there is no such dread­ful and dismal Decree of Reprobation of any of Mankind, in a Personal Consi­deration, as some earnestly and zealously contend for; as appears plainly and evi­dently in what we have said before. Nor is the Lord now willing that any should perish; as he hath both said and sworn, and given his Son to be a Witness of the truth hereof. And therefore this will be the Worm that will gnaw upon them for ever, That God so loved them when [Page 126] fallen, as to give his onely begotten Son to be their Saviour, that thorow him they might be saved: That Christ by the free Love and Charity of God, and by his own Grace, tasted Death for them, and rose again for their Justification; and ascended up on high, and led Capti­vity Captive, and received gifts in the Man, even for the Rebellious also, that the Lord God might dwell among them: That when they came to years of under­standing, God made known the love of the truth to them, to the end they might have been saved; and assisted them, in order thereunto, with his Grace, and strove with them by his Spirit, to con­vince them of, and convert them from their sins and vanities, to serve the living and true God: That yet, notwithstand­ing all this, they rewarded him evil for good, and hatred for his love: That they trampled under foot the precious blood of Christ, the blood of the Covenant: And re­sisted and offered despight unto the Spirit of Grace: Heb. 10. 29. And despised all the riches of Gods goodness, and forbearance, and long-suffering vouchsafed to them: Rom. 2. 4-6. Oh! this, I say, being reflected on, will fill them with desperate Grief, [Page 127] and Vexation of Spirit; That when it was Gods will they should be saved, they would not so be : That when Christ would have gathered them, as an Hen gathereth her Chickens under her wings, they would not be gathered. Then they will blame themselves onely, and even say, How have we hated instruction, and our heart despised reproof! we have not obeyed the voice of our teachers, nor inclined our ears to them that instructed us: Prov. 5. 7-13. Wisdom 5. 2-8. Then they will be asha­med, and cry for sorrow of heart, and howl for vexation of spirit; That when God cal­led them they did not answer; That when he spake, they did not hear, but did evil be­fore his eyes, and chose that wherein he de­lighted not; when they might have chosen the things that pleased him; And which would have been eternally profitable to themselves : for if they had been wise, they should have been wise for them­selves : But having been Scorners, they alone must bear it : Isa. 65. 11-15. Prov. 9. 12. Had their Ruine and eternal Perdi­tion been unavoidable, it would be more tolerable : And there would have been no good Reason for them to have bla­med themselves: But when they shall [Page 128] consider they wilfully sinned, and brought upon themselves eternal Destruction, when God was not willing they should perish; and sware, As he lives, he had no pleasure therein. Oh! this will aggravate their misery : how can their hearts endure the thoughts hereof? Or, how can their hands be strong? Ezek. 22. 13, 14. And yet thus it must needs be : I mean, Man's Perdition will be, and appear to be, wholly of himself: And none shall be Damned hereafter, but such as might have been saved; and yet did not receive the love of the truth, that they might be saved: 2 Thes. 2. 10, 11, 12. And this is evident from what the Lord God here swears to, namely, That he hath no plea­sure in the Death of the wicked.

Object. But against what hath been e­ven now said, some may object, and say, It evidently appears, that some Persons were personally elected to salvation before they were born, yea before the foundation of the World: Eph. 1. 4. And therefore also it ne­cessarily follows, that some were then also personally reprobated, and must needs pe­rish hereafter.

Answ. To this Objection I shall more briefly give Answer, because I have else­where [Page 129] largely considered it; and shewed some mens great mistake concerning it : And therefore I shall here onely say,

1. If it should be granted, that the Apostle speaks there directly of some mens being elected to Salvation, before the Dejection, or foundation of the World: Yet it appears evidently, that they were not chosen thereto in a personal consideration; but as considered in Christ; and so as Believers in him: for the words are, He hath chosen us [in him] before the Dejection, or foundation of the World, &c. Ephes. 1. 4. After some such considera­tion as Levi paid Tithes in Abraham: Heb. 7. 9. It would be most absurd and ridiculous to suppose, that that Indi­vidual person Levi paid Tithes to Mel­chisedech before he was born; but he did it in Abraham. So here no person is elected in a personal considerati­on, before he is born; nor otherwise elected to Salvation but in Christ; to wit, as considered in him, who is the Root of Election, and the Prime Elect: That is to say, God in choosing Christ before the Dejection of the World, did therein choose all those who should in their several Generations through Grace [Page 130] believe, as Believers in him, and no o­therwise. So that the same Person who to day doth not believe, and so is not in Christ, nor elected; yet to morrow believing, is then chosen in Christ, and made of that Generation, or Species, chosen in Christ before the Dejection of the World. He is now of the elect Genera­tion, who, before he believed, was not of it: as Rom. 9. 24-26. 1 Pet. 2. 4, 5-9, 10. But,

2. I further say, That Eph. 14. speaks not of mens being chosen to salvation; but of s [...]me mens being chosen in Christ to an excellent ministration, or service: And to a more excellent One than any be­fore: Nor were they chosen thereto in a personal consideration, but as con­sidered in Christ, and as Trusters in him; and as first Trusters in him: as Ephes. 1. 12. as plainly appears by the change of the persons. In the two first Verses of Ephes. 1. The Apostle speaks to the be­lieving Ephesians, and saith unto them, Grace unto you, &c. But then from verse 3. to verse 12. he speaks not of them, but changes the persons; never saith [You] but always [We] and [Ʋs;] to assure us, he speaks of some others, and not of [Page 131] them: And having so done, then in ver. 13. he again returns to, and speaks of them, and saith, In whom ye also trusted, or believed, after ye heard the word of truth, &c. So that all contained from ver. 3. to v. 12. respects those that trusted in Christ before the Ephesians were in Christ, and so, before they were chosen: And ver. 4. particularly speaks also of the Apostles, as Believers in Chri [...]t, and Apostles, being chosen to the ministration, not of the Letter, but of the Spirit: as 2 Cor. 3. 5-10. That is to say in short, God before the Dejection, or Founda­tion of the World, chose Christ to be the Mediatour, Saviour, and great Apo­stle; and purposed to send him in the end of the World, actually to make peace for us, and to preach it to us, and reserved this honour for him, That the mystery which was hid from former Ages and Generations, should by him be opened: He then also in Christ chose the first Tru­sters in him, to be Instruments in this choice Service and Ministration, to preach the Gospel according to the revela­tion of the mystery: Eph. 1. 8-10, 11. As the Apostle else-where saith, We speak the wisdom of God in a mystery, the hidden [Page 132] wisdom which God ordained before the world, or ages, unto our glory; to wit, for the Glory of the Apostles of the Lamb: which place is very suitable to the other, 1 Cor. 2. 7. with Ephes 1. 4. And this is the pro­per and direct meaning of Ephes. 1. 3, 4-12.

Now this Election doth not suppose, that all others, besides the Apostles, were reprobated to eternal Destruction; God forbid: But the very end of Gods choosing them in Christ, to this excel­lent Ministration, was, That the world there-through might be saved: Joh. 3. 17. with Chap. 17, 18. As Paul saith, Now to him that is of power to establish you ac­cording to my Gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the Prophets, according to the Commandment of the everlasting God, made known [to all Nations, for the obedience of Faith:] Rom 1. 5. and Chap. 16. 25, 26. So that this Election was in­tended for the good of the whole world : And we still conclude, That God is not willing that any should perish. And be­cause he hath no Pleasure in the Death [Page 133] of him that dieth, it necessarily follows, as hath been shewed, That their Destru­ction who perish, is wholly of them­selves, he hath no hand therein, nor heart thereto, while it is the day of his Grace and Patience.

4. And lastly, as to this, seeing God swears, That he hath no pleasure in the death of the wicked, in the death of him that dieth; as is before explained: Then hereby we may see and know who are like to God, and Children of him; and who they are that are not so.

1. They are not therein born of God, who privily bring in Heresies of Destructi­on, or destructive Errors and Doctrines, such as tend to the perdition of men; as those certainly do, who teach men to deny the Lord that bought them: 2 Pet. 2. 1, 2. And do not these evil Doctrines do so, which teach, That Christ died not for all, nor tasted death by the Grace of God for every man, but onely for the Elect; as they speak : That though God with his revealed Will would have all men to be sa­ved, yet not so with his secret Will. That though he commands all men every where to Repent, yet he doth not vouchsafe such suf­ficient, or saving Grace, whereby they may [Page 134] so do. In short, That there is a certain de­terminate number of Mankind elected in a personal consideration, before the World was; and these shall be brought in to believe, in due season, irresistibly; and so preserved, that they shall not possibly fail of the Grace of God, however they demean themselves: and all the rest are reprobated, and must necessarily, or shall infallibly perish in con­clusion; how much soever they indeavour to fly from the wrath to come, &c.

These, and such like Doctrines; yea All such as consent not to wholsome Words, the Words of our Lord Jesus Christ; and the Doctrine according to Godliness, are not of God : Nor are such of God therefore who plead for, or preach them : I mean, therein they are not of God▪ as the Apostle John sig­nifies, in that Rule he gives the Belie­vers, whereby they might know which Prophets are of God, and which are not : We are of God, (saith he, namely, the holy Apostles were so, in their Word and Doctrine; for Christ gave unto them the Words which the Father gave him : John 17. 7, 8.) He that knoweth God heareth us: He that is not of God heareth us not: hereby know we the Spirit of truth, [Page 135] and the Spirit of errour: 1 John 4. 6. with John 8. 47. Whosoever transgresseth and a­bideth not in the Doctrine of Christ, hath not God: 2 John 9-11. And our Saviour when he denounceth Woes against the Scribes, and Pharisees, Hypocrites; the first of all is, Wo unto you Scribes and Pha­risees, Hypocrites, for ye shut up the King­dom of Heaven against men; for ye nei­ther go in your selves, nor suffer them that are entering to go in: Matth, 23. 13. Oh! take we heed of divers and strange Do­ctrines, and Teachers, otherwise they will make us vain; for they speak a Vision of their own hearts, not out of the mouth of the Lord: Heb. 13. 7, 8, 9. Jer. 23. 16.

2. As also they are not of God, nor like unto him, who practically err from the way of truth : such as profess to know God, and yet in works deny him, being abominable and disobedient: Tit. 1. 16. And so they are not of God, who unduly, or sinfully use, or abuse their li­berty in indifferent things, to the scan­dalizing and offending others; for there­by they cause their weak Brother to perish, for whom Christ died: Rom. 14. 15. 1 Cor. 8, 9-13. As also such as believe the Go­spel and Doctrine of Christ, and yet hold [Page 136] the truth in unrighteousness, and believe in vain, and receive not the love of the truth, to be saved thereby from the pol­lutions of the World; but walk in crook­ed ways and paths : Such give occasion to the Adversary to speak reproachfully of the Doctrine according to Godliness, and hinder men from receiving it, or from giving hearty and unfeigned obe­dience to it. They lay a stumbling-block in the way of others, and scandalize them : And wo to the World because of of­fences: But wo will be to that man espe­cially by whom the offence cometh: Rom. 2. 17-24. Tit. 2. 10-12▪ 14. Matth. 18. 7. hence the Apostle Peter thus exhorts and beseeches the Believers, who had recei­ved the Gospel, and did stand in the true Grace of God : Dearly beloved, I beseech you, as strangers and pilgrims, ab­stain from fleshly lusts, which war against the Soul. To wit, against their own Souls, and against the Souls of others amongst whom they lived : 1 Pet. 2. 9-11, 12. And the Apostle Paul signifies, that if the Be­lievers did not, without murmuring and disputings, do what God was working in them both to will and to do of good pleasure; they would not be harmless, but would be in­jurious [Page 137] unto, and do harm and hurt to the Souls of others also : Phil. 2. 13-15. A little leaven leaveneth the whole lump: 1 Cor. 5. 6, 7. And bad Examples have an evil Influence upon, and are very de­structive unto many: It is very good and requisite therefore for those who have received the form of sound words, to have no fellowship with the unfruitful works of darkness, but rather reprove them; Eph. 5. 11, 12-14. To come out from a­mongst evil Workers, and be separate, and touch no unclean thing; For what fellowship hath righteousness with unrigh­teousness? And what communion hath light with darkness? 2 Cor. 6. 14-17. How unsuitabl [...] to their Principles do they act, and how unlike to God are they, who while they profess to believe God▪ is not willing that any should perish, yet strengthen the hands of evil Doers, that none doth return unto God! Hereby they even destroy, damn, and cause to perish, such whom they profess to be­lieve God would not have to perish: And their Iniquity appears to be a greater than theirs who therein oppose the Do­ctrine of Christ; inasmuch as they, by their evil walkings, strengthen them in [Page 138] their Oppositions of his Doctrine, and give them occasion to call it a Doctrine of loosness and licentiousness: And in that they sin more against the knowledge of their Masters Will, which they know to be a good One towards All men; and such an one as whereby he hath no plea­sure in the death of the wicked. And he that knows his Masters Will, and doth it not, shall be beaten with many stripes: As our Saviour saith, Luke 12. 47, 48. To be sure, neither vain Talkers, nor vain Walkers are of God, but of the evil One: yea, and the vain Walkers speak with their Feet, what the vain Talkers do with their Tongues: namely, That God hath Pleasure in the Death of th [...] Wicked.

But they are of God who have recei­ved, and do retain the Doctrine of Christ, and so the Lord Jesus therein : 2 John 9. And walk in him as they have received him; And so endeavour the Good and Salva­tion of all, both in Word and Deed, as much as they can: who give none offence to Jew or Gentile, or to the Church of God; but please all men in all things, (for their good: Rom. 15. 1, 2, 3.) not seeking their own profit, but the profit of many, that they may be saved. They are herein Followers [Page 139] of Christ, and of his holy Apostles : 1 Cor. 10. 31, 32, 33, and Chap. 11. 1. Who let their light so shine before men, that they may see their good works, and glorifie their Father which is in Heaven: Matth. 5. 13, 14-16. 1 Pet. 2. 11, 12. And whose hearts desire and Prayer to God for others is, that they may be saved. Yea who heartily pray for, and desire and endeavour, as they have opportunity, the Good of All, even of such also as are injurious to them: According to what our Saviour saith to his Disciples; I say unto you, saith he, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despightfully use you, and persecute you: That you may be the Chil­dren of your Father which is in Heaven: for he maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just, and on the unjust; and is kind to the unthankful, and to the evil: Matth. 5. 44, 45-48. with Luke 6. 27, 28-35, 36. Jesus Christ was the Son of the Father in truth and love: 2 John 3. And he knew, as we have said before, That God had no Will that any sinful Creature of Mankind should perish: And he therefore came not to destroy mens Souls, but to save them: [Page 140] Luke 9. 55, 56. He came to save the World; John 12. 47. And spake unto his Ene­nemies, that they might be saved: And he made intercession for transgressors, who re­warded him evil for good, and hatred for his love: John 5. 34. Luke 23. 33, 34. Psal. 109. 2, 3. Matth. 23. 37. And those who are like-minded after his example, they are certainly of God; even such as endeavour to save others from their sins, and to turn them from darkness to light, and from the power of Satan un­to God : And to that end also, make sup­plications, prayers, intercessions, and giving of thanks for all men; And lift up holy hands unto God for them, without wrath, and doubtings; As believing God our Sa­viour will have all men to be saved, and to come to the knowledge of the truth: 1 Tim. 2. 1-4-6-8. Acts 26. 28, 29. And who have their conversation as becometh the Gospel of Christ: And so have it honest in the midst of them amongst whom they live. He that doth good is of God: Phil. 2. 12-15, 16. 3 John 11. Yea and that forbear to do what they may lawfully do, if it be not expedient and profitable to others, but may cause them to perish, whom God would not have perish. As that [Page 141] Godly, and God-like Apostle saith,; If meat make my Brother offend, I will eat no flesh while the world stands, lest I make my Brother to offend: 1 Cor. 8. 9-13. and Chap. 10. 23. 33. But having spoken so largely unto what the Lord God swears to Negatively; namely, That he hath no pleasure in the death of the wicked. I shall add no more thereto: But God enabling me, shall proceed unto the next thing to be considered by us: That is to say,

Mind we also, what the Lord God swears to Affirmatively, to wit, [But (I have Pleasure) that the wicked turn from his way, and live.] Which is like un­to that which he intimates concerning himself, and is Affirmed of him in other places of holy Scripture: So the Lord saith, Have I not pleasure that the wicked should return from his ways, and live? E­zek. 18. 23. To this purpose also the A­postle Paul Asserts of him, saying, God our Saviour will have all men to be saved; to wit, from their sins: 1 Tim. 2. 4. with Matth. 1. 21. And the Apostle Peter saith, The Lord is willing that all should come to repentance: 2 Pet. 3. 9. And therefore now he commandeth all men ev [...]ry where to re­pent: Acts 17. 30. Isa. 45. 21, 22.

[Page 142] Now then, in this Branch of the Sub­ject-matter of what the Lord God also swears to, there is plainly signified to us;

1. That as he hath no pleasure in the death and eternal destruction of the wicked: So also he hath no Pleasure in Sin, or in mens evil, sinful, and wicked ways; He is not a God that h [...]t [...] pleasure in wickedness, neither shall evil dwell with him: Psal. 5. 4, 5. He is of purer eyes than to behold evil, and cannot look on iniquity: To wit, With approbation, or well-pleasedness: Hab. 1. 13. Sin is the most loathsom and odi­ous thing to him that is: It is a detestable thing : Ezek. 11. 18. 21. As the Lord him­self signifies, saying, Howbeit I sent unto you all my Servants the Prophets, rising early, and sending, saying, [O do not this abominable thing that I hate!] Jer. 44. 4. Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted when he is drawn a­way of his own lust, and enticed.—Do not erre, my beloved Brethren, saith James 1. 13, 14, 15, 16.

Indeed, too too many there are, who take occasion by his goodness, lenity, and [Page 143] forbearance, to think and conclude, That God is well-pleased with their evil and wicked ways : According to that, These things hast thou done, and I kept si­lence; thou thoughtest I was altogether such an one as thy self: Psal. 50. 16-21. Ye have wearied the Lord with your words, saith the Prophet, yet ye say, wherein have we wearied him? when ye say, every one that doth evil is good in the sight of the Lord, and he delighteth in them; or where is the God of judgment? Or, as it is rendred in a former Translation, Where is the God that punisheth? Mal. 2. 17. That is to say, Be­cause God was long-suffering toward e­vil Doers, and did not presently, or se­verely judge them, therefore some abu­sed his slowness to anger, and concluded, That he was not such an Hater of sin as indeed he is : Or, as the Preacher saith, Because sentence against an evil work is not speedily executed, therefore the heart of the Sons of men is fully set in them to do evil: Eccl. 8. 11.

Nay indeed, because God is so slow to anger towards evil Doers, and so bountiful towards them, in filling their houses with good things: Some holy men of God, though they have ascribed [Page 144] Righteousness and Holiness to their Ma­ker, have yet been put to a stand, or to seek, how to reconcile such like Provi­dences with his Purity and Holiness; for, or at some time: So the Prophet Jeremy saith, Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Are all they happy that deal very treacherously? Thou hast planted them, yea they take root; they grow, yea they bring forth fruit: thou art near in their mouth, and far from their reins: Psal. 73. Jer. 12. 1, 2. So another Prophet saith, Art thou not from everlast­ing, O Lord my God, mine holy One?—Thou art of purer eyes than to behold evil, and canst not look on iniquity: Wherefore lookest thou upon them that deal treacherously, and holdest thy Tongue when the wicked devour­eth the man that is more righteous than he? &c. Hab. 1. 12, 13-17. and Chap. 2. 1-4. Job 10. 3.

But whatever evil use wicked men make of his Goodness and Forbearance, and how painful or difficult soever it hath been, or may be, to good men, to reconcile these things with his Purity and Holiness; as Psal. 73. 16. yet without [Page 145] all doubt, or peradventure, he is an holy Lord God: And there is none holy as the Lord, for there is none besides him: as 1 Sam. 2. 2. And the way of the wicked is an abomination to him: Prov. 15. 9. He is a most perfect and eternal Hater of sin, as plainly appears in his Word, and in ma­ny Instances of his severity, that are therein propounded to us : He spared not the Angels that sinned, but cast them down to Hell, delivering them into chains of dark­ness, to be reserved unto judgment. And spared not the old World—but brought in the Flood upon the World of the ungodly: And turning the Cities of Sodom and Go­morah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly: 2 Pet. 2. 4, 5, 6, 9, 10. He spared not the natural branches, but cut them off from the good Olive-tree, because of their unbelief: Rom. 11. 17-24, Yea if his own People sin against him, he will visit their trans­gressions with the Rod, and their iniquity with stripes: Psal. 89. 30-32. If I sin a­gainst thee, saith that perfect and upright man, then thou markest me, and will not acquit me from mine iniquity: Job 10. 14, 15. Nay he will not spare the most emi­nent [Page 146] amongst his People, but will punish them for their Iniquity, if they sin against him; Moses and Aaron among his Priests, and Samuel among them that call upon his Name. They called upon the Lord, and he answered them:—Thou answeredst them, O Lord, our God, thou wast a God that for­gavest them, though thou tookest vengeance of their Inventions. Exalt the Lord our God, and worship at his holy hill; for the Lord our God is holy: Psal. 99. 6. 9.

Nay, when God laid upon his dear Son the Iniquities of us all : as Isa. 53. 6. Though he was the man, his fellow, higher than all meer Creatures what­ever; his Son by Nature: And though he was beloved of him with an higher degree of Love than all Saints and An­gels in Heaven or on Earth; his belo­ved Son, in whom he was well-pleased, and one whom he loved before the Foundation of the World: Yea, and though also, he was the Holy One of God, one who knew no sin, who did no sin, neither was Guile found in his mouth : One that never displeased his Father at any time, but always did those things that pleased him : yet notwith­standing all this, when he himself bare [Page 147] our sins in his own Body on the Tree, he was wounded, or tormented, for our trans­gressions, bruised for our iniquities; the chastisement of our peace was upon him.—Yea, it pleased the Lord to bruise him, he put him to grief: Isa. 53. 3-5, 6-10. When God made him sin for us, who knew no sin; God spared not his own, his proper Son, but delivered him up for us all: Rom. 8. 32. And though he cried out, My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring? God spared him not, but brought him into the dust of death. He did not spare him for his crying, as it were; or though he offered up Pray­ers and Supplications, with strong cry­ing and tears: as Heb. 5. 7. But whence came this to pass, that God dealt thus with his Son? Was it because he loved him not? No, that could not possibly be; but surely it was, because of his infinite Purity and Holiness, and hatred of our sin, which was laid upon him. And so much our Lord plainly signifies, when he saith, O my God, I cry in the day-time, but thou hearest not, &c. —But thou art holy, O thou that inhabitest the Praises of Israel. As if he should say, Thou art such a [Page 148] perfect Hater of Sin, that thou must punish it, where-ever thou findest it. Yea though it be laid upon One who is holy, harmless, undefiled, separate from sinners, &c. Psal. 22. 1, 2, 3, 14, 15. Though he was a Lamb without blemish and without spot, yet our Iniquities being caused to meet to­gether on him, he suffered for them, the just for the unjust,—being put to death in the flesh, &c. 1 Pet. 2. 24. and Chap. 3. 18. Though he prayed, O my Father, if it be possible, let this Cup pass, &c. Yet in that it did not pass from him, we may behold most clearly, and most com­fortably, Gods severity against sin: for that was the day of the vengeance of our God; In which he took vengeance of our Inventions, in the flesh of that most innocent and spotless One; and which Day of Vengeance is now proclaimed in the Gospel, to comfort all that mourn: as Isa 61. 1, 2. According to what the Apo­stle saith, what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, or by a Sacrifice for sin, condemned sin, our sin in the flesh; to wit, of his own dear and most innocent Son: Rom. 8. 3. with 1 Pet. 3. 18. Herein then [Page 149] we may most plainly behold the infinite Holiness of the Lord God; and the hate­fulness and abominableness of Sin to his Majesty, even in the Cross and Suffer­ings of our Lord Jesus Christ : and that he can never be reconciled thereto. Nor doth he hate it because he hath forbid­den it simply; But he therefore forbad it, because it is so detestable and loath­som to his Infinitely Pure Nature; for he is Holiness it self, Holiness essentially: Amos 4. 2. with Chap. 6. 8.

Oh then! when we read in the Holy Scriptures, or here there-from, of the Graciousness of the Holy God towards us Sinners, of Mankind; And how loath he is with our Destruction, when we have propounded, or proclaimed to us this good News, That God swears, that as he lives, he hath no pleasure in the death of the wicked. Let us not then pervert what is right, or imagine he thus swears in favour to mens sinful ways and do­ings. No, far be it from us to make such a wicked use of such a Blessed Do­ctrine : For there is no meat for our lust in the Glad-tydings of the Glorious Gospel. Let us not then say and conclude, That because God is good to All, therefore [Page 150] we shall have peace, though we walk in the imagination, or stubbornness of our heart, to add drunkenness to thirst; for then the Lord will not spare us: But then the anger of the Lord and his jealousie will smoak against us, &c. Deut. 29. 19-25. But let us wisely consider, That his Goodness leadeth to Repentance: Rom 2. 4. And his long-suffering is, and is to be accounted Salvation: The very end and design of God in the very exercise thereof, is, That we might receive the love of the truth, so as to be saved thereby from our sins and vanities : 2 Pet. 3. 9, 15. Rom. 2. 4. The grace of God which bringeth sal­vation to all men, teacheth to deny ungod­liness and worldly lusts, and to serve God acceptably, with reverence and godly fear: For our God is a consuming fire: Tit. 2. 11, 12. Heb. 12. 28, 29. Look we then unto Jesus Christ the Great and Fundamental Witness of Gods kindness and pity to sinful Mankind; And yet also the clear Testimony of Gods Infinite Purity and hatred of Sin: And be we saved. And to that end, wash we our hearts from wick­edness: Isa. 45. 21, 22. Jer. 4. 14. Look in­to the Clefts of this Rock : Remember and consider how this holy and just One [Page 151] humbled himself, and became obedient unto Death, the death of the Cross; that shame­ful, painful, and accursed Death, for our sins, to the end, that we being dead to sin, might live to righteousness. And therein we shall see the vileness and odi­ousness of sin; that we may flee there-from as from that which is most perni­cious and destructive to us.

Indeed we are all naturally very prone and apt to turn the Grace of our God into lasciviousness, and to make provi­sion for the flesh, to fulfil the lusts there­of, by occasion of the riches of Gods goodness displayed in the Gospel. Hence the Apostle, when he had been largely declaring the love of God to Sinners, in that while we were yet without strength, in due time Christ died for the ungodly. And that God commendeth his love towards us, in that while we were yet sinners, Christ di­ed for us. And that where sin abounded, there grace abounded much more, &c. Rom. 5. He then sees in needful to give Answer unto an Objection, which he judged some would make, or did make, against that Doctrine he had preached : Or to refute and remove an evil Inference some would draw from his right and [Page 152] good Sayings; and therefore thus pro­ceeds, What say we then? shall we conti­nue in sin that grace may abound? Where­by he gives us to understand, That too many would be ready thus to abuse the words of Gods Grace fore-declared by him : But he rejects such a Conclusion with greatest Detestation, God forbid, saith he, far be it from us, or from any, thus to turn the truth of God into a lye, as we are too forward to do. How shall we that are dead to sin, to wit, by the Death of Christ, live any longer therein? Rom. 6. 1, 2, 3. See also Rom. 3. 3-8. Gal. 5. 13. But now, to rhe end we may not think that what God swears to the truth of, is in favour to our sins, but in love to our Souls : Therefore he not only swears Negatively, I live, saith the Lord God, I have no pleasure in the death of the wicked. But also Affirmatively, But (I have plea­sure) that the wicked turn from his way, and live. In which he plainly intimates to us his Abhorrency of Sin, while he assures us of his love to Sinners, and of his no-pleasure in their everlasting mise­ry and perdition : That none of us should wrest his Sayings to our own destruction : as 2 Pet. 3. 16. But to this we may have [Page 153] further occasion to speak somewhat in what follows; and therefore shall here add no more to it.

2. In that this is also contained in what the Lord God swears to, to wit, That the wicked turn from his way, and live. Herein is also intimated to us, That the wicked may tur [...] ▪ while it is called to Day, from his wicked ways, and live. He may turn there-from possibly, and suc­cessfully. This is also implied and suppo­sed in this Oath: For we cannot rea­sonably believe, that this most Excel­lent One would so solemnly swear, that he hath pleasure in that which is utterly impossible for his Creatures to do; or which he doth not render or make pos­sible unto them: as we may afterwards further shew. But that such may turn, ap­pears,

1. In that he hath opened a Door of Repentance for poor sinful wicked Ones, in and by the Death and Resurrection of Jesus Christ our Lord. We were in­deed Gods banished Ones: 2 Sam. 14. 14. And no man could by any means redeem his Brother, nor give to God a Ransom for him: Psal. 49. 7. But God hath prepared him­self a Lamb for a Burnt-Offering, and [Page 154] hath accepted a Sacrifice; He that was in the form of God, and thought it no rob­bery to be equal with God, made himself of no reputation; without controversie, or confessedly, Great is the mystery of godli­ness, God was manifest in the flesh. Gods own Son was made of a Woman, and so became our Go [...], our Kinsman and Redeemer : Thereby the Right of Re­demption appertained to him: Lev. 25 : 48, 49. And He by the Charity of God, tasted death for every man, and rose again the third day, according to the Scriptures; and gave himself a Ransom, or Price of Redemption for all men; whereby he hath redeemed us from the Curse of the Law, be­ing made a Curse for us: And hath opened away for our being brought back to God. He hath broken the Gates of Brass, and cut the Bars of Iron asunder. Oh that men would praise the Lord for his goodness, and for his wonderful works to the Chil­dren of Men. Psal. 107. 15, 16. Christ once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in the flesh, but quickened by the Spirit. 1 Pet. 3. 18. The Law opened no Door of Repentance, but it clapt the Curse upon every one that did not perfectly [Page 155] and constantly keep and observe it: As the Apostle saith, As many as are of the works of the Law are under the Curse: for it is written, Cursed is every one that con­tinueth not in all things written in the Book of the Law to do them: Gal. 3. 10. But Christ hath opened a way, and is the way by which any sinful One may come unto God: John 14. 6. He is the Door, by which any one may enter into the Fold; because he died for All, yea ra­ther, is risen again, without which we had been necessarily left in our sins; there had been no Repentance from them, nor Forgiveness of them : John 10. 9. 1 Cor. 15. 15-17. Heb. 9. 22.

And in his Name there is preached Re­pentance unto all Nations, even unto the greatest and most notorious Sinners, while men are joyned to all the living. And our Lord Jesus was sent, and came, not to call the Righteous, but Sinners to Re­pentance. And answerably did so, even the greatest Sinners, while he was upon the Earth. Matth. 9. 11-13. Mark 1. 14, 15 : And sent forth his Apostles to preach, not the Law, but the Gospel, that men might repent: Matth. 10. 7. with Mark 6. 12. So when he was Raised again from the [Page 156] Dead, he enlarged their Commission, and commanded them to go into all the World, and preach the Gospel to every Crea­ture of all the Nations of Mankind, and there-with to call to Repentance; to re­pent and turn to God, and do works meet for repentanee: Mark 16. 15. with Luke 24. 46, 47, 48. Acts 26. 17, 18-20-23. God now commandeth all men every where to re­pent: Because he hath appointed a day in which he will judge the World in righteous­ness, by that Man whom he hath ordained, having given, or exhibited faith unto all men, in that he hath raised him from the dead: Acts 17. 30, 31. Rev. 14. 6, 7. And upon this ground, the Wicked and Un­godly are expresly called upon to turn from their Iniquities, because Christ, who was delivered for their Offences, is raised again : As it is said, Let the wicked for­sake his way, and the unrighteous man his thought, and let him return unto the Lord, and he will have mercy upon him: Isa. 55. 3, 4-7. with Acts 13. 34.

2. It further appears also, That the wicked may turn from their evil and wicked ways, while it is to day; not on­ly because they are called to Repent­ance, and commanded to Repent, as is [Page 157] said; But also because he who thus calls and commands them, doth also enable them so to do; especially where the Scriptures are vouchsafed, and the Go­spel is plainly preached to men: The wisdom of God doth not only call unto such as have long loved simplicity, de­lighted in scorning, and hated know­ledge; and saith, Turn ye at my reproof: But to encourage and enable them so to do, she adds, Behold (mind and consi­der this well) I will pour out my spirit un­to you; (to wit, to strengthen them to what she requires of them:) she doth not call them to repentance simply, but also stretcheth forth her hand, to help their Infirmity and relieve their Impotency; Prov. 1. 22, 23, 24. In saying, That the wicked may turn from their wicked ways, we do not suppose, nor believe, that they have any sufficiency of themselves so to do, as of themselves; or that they have naturally any freedom of will, or power, to turn themselves: for in them there dwelleth no good thing : but they are carnal, and sold under sin; Rom. 7. 14. But we are assured from the testimony of the Lord, that he who sent his Son into the world, to be the Saviour of the [Page 158] world, hath also exalted him to his right hand, a Prince and Saviour; for to give re­pentance to rebellious ones: to wit, to give unto them, in and with his Call, that Grace and divine Assistance, whereby they may come to repentance; Acts 5. 31. for the grace of God, that bringeth sal­vation to all men, hath appeared; Tit. 2. 11, 12. Our Lord Jesus did promise, that he would be with his Gospel, and the de­clarers of it, unto the end of the world: to open the eyes of Jews and Gentiles, and to turn them from darkness to light, and from the power of Satan unto God: That they might turn from the evil of their thoughts and ways : And faithful is he that promised, who also will do it; Mat. 28. 20. with Mar. 16. 15. 20. Act. 26. 17, 18, 23. The law of the LORD is perfect, converting the soul; for it is the law of the spirit of life in Christ Jesus; Psal. 19. 7. with Rom. 8. 2. The Gospel is the ministration of the spirit, yea it is called, the spirit: Because is was given forth by the spirit. And the Holy Spirit doth accompany it, to make it powerful for the turning men unto God; 2 Cor. 3. 6-8. And they that resist the Gospel, resist not man, but God, who also hath given the Preachers [Page 159] of it his holy Spirit, to accompany them, and work together with them; where­by they are able Ministers. And hence also Stephen saith to the Jews, Ye stiff­necked and uncircumcised in heart and ears, ye do alwayes resist the holy Spirit; as your fathers did, so do ye: 1 Thes. 4. 8. Acts 7. 51. In God's hand is power and might, and in his hand it is—to give strength unto all; 1 Chron. 29. 12. And he giveth unto all men liberally, and upbraideth not; Jam. 1. 5. with chap. 4. 5. 6.

And indeed, That the wicked may possibly turn from their wicked ways and live: I mean, That God doth give un­to them sufficient Grace and Power so to do, while he calls upon them so to do; is clearly implied in his Oath: In that he so solemnly swears that he hath pleasure that they turn from their ways and live; as is before said : For how can he be said to have pleasure in their conversion, who knows they can­not possibly convert themselves; and yet, though he hath power in his hand to in able them thereto, doth not exert it, or give them so much as whereby they might be converted and turned there-from unto him? If we should see a man [Page 160] ready to fall into some deep ditch or pit, in which he will unavoidably pe­rish; and know he cannot possibly keep himself out of it, but must fall into it necessarily, unless some other preserve him from that imminent danger: And some one or more of us should seriously assure the man, That we are not pleased that he should fall into that dangerous place : Nay, we swear most solemnly to the truth hereof also. If notwithstand­ing all this, we never put forth our hand to keep him back from thus fal­ling, no not so much as a fingar, which might preserve him from that destructi­on, can it be reasonably believed that we sware what we thought: And not rather, that we insulted over that pite­ous person in that his miserable condi­tion? So also it is here : Our good and gracious, and infinitely wise God, knows what a sad state wicked ones are in : That they are even at the brink of the pit of eternal ruin and perdition; and that they have no power at all to deli­ver themselves : That they cannot deliver their souls, nor say, is there not a lie in our right hands? As Isa. 44. 20. now he in­terposes himself by an Oath, and swears, [Page 161] he hath pleasure they should be kept from that euerlasting destruction: And if he now afford them no power at all that they might be delivered there-from, what may we think of such an Oath, or of him who thus Sweareth? Can we believe he speaks as he thinks, or thinks as he swears? No surely. Our Saviour signifies, that he who doth not save life, when it is in the Power of his hand, and he hath opportunity so to do, doth destroy; though he never swears he hath no pleasure in such a destruction, but that he should be sa­ved : Mark 3. 4. See Iam. 4. 17. Much rather may he be said so to do, who binds his soul with an Oath, That it is his good pleasure that such an one should be cured and delivered from his destru­ctive distemper; and yet with-holds all help from him, in order therto, which he might with the greatest ease reach forth unto him. Indeed, if such an one doth give the dying person a plaister to heal him, and helps him to apply it, if then the perishing person refuses, his blood will justly be upon his own head: But otherwise, he is to be pitied; and the swearing and potent person to be [Page 162] blamed : But let all such thoughts of God, who is love it self to man-ward, be rejected by us : He that had so much love in his heart, as to move him to swear with his lips, That he hath pleasure that the wicked should turn, doth doubt­less in able them, though not force them, so to do.

If any should say (as it is frequently urged by some) That God gave men pow­er in Adam, in the state of Innocency, to obey his will, and keep his commands: And there­fore he may still command them to turn, though they have no power, because they lost it themselves: But he lost not his Authority over them. To this I say,

1. We are not now considering what Authority he hath to command, but what Affection and Good-will he signi­fies to be in his heart toward wicked ones by his Oath, both negatively and posi­tively propounded; and from thence conclude, That he who so swears, will certainly not be wanting to afford that to wicked ones, whereby they may be preserved from Death; and may turn from their wicked ways and live. But

2. We utterly deny, That God ever gave wicked ones power in the first A­dam, [Page 163] to turn from their wicked ways and live. For,

1. There were no wicked ones in A­dam before he fell : for God made man righteous, to wit, Adam, and all in him; Eccl. 7. 29. God made man in his own Image, in the Image of God created he him; male and female created he them: Gen. 1. 26, 27. Nor did any, nor could any sin while in Adam's loins, before he sinned: For by that one man sin entred into the world, &c. Rom. 5. 12-18.

2. When Adam had eaten of the for­bidden fruit, he had no power to convert himself; which he would have had, had God given him power so to do : The first Adam was indeed made a living soul; and so might and should have convayed life to his Posterity, had he abode in that ho­nourable state in which he was created of God : But he was not made a Quickening spirit to Quicken himself, or his off-spring when he was fallen from God, and be­come dead thereby: It is the last Adam and not the first, that was made a quicken­ing spirit; 1 Cor. 15. 45. And how ridi­culous is it to suppose, That God gave sinners power in the first Adam to repent, when they were not sinners, and so [Page 164] needed no repentance; and devested them of it, when they had sinned, and so need­ed it: and yet still commands them to re­pent, when he gives them no power so to do, nor ever did, when they needed repen­tance : as the Objectors themselves be­lieve.

3. Nor is any man in Scripture ever called wicked, because he sinned in the first Adam, or was necessarily polluted from him simply; as hath been formerly said: What Adam himself might be, we dispute not : but none of his posterity were so, upon the account of that sin and sinfulness, of which they unavoidably partook : But men are so called and reckoned, because of their own personal and voluntary transgressions. And there­fore to be sure, the wicked had never power given them in the first Publick man, to repent and turn from their wick­edness; so that this is but a lying and groundless Refuge. And if God doth not now give them power to repent, he ne­ver gave them power to repent; but when once they become wicked, such must perish unavo [...]dably who do perish; because they never had power given to them to turn from their wickedness and [Page 165] live : and yet still God swears he hath pleasure that they should turn and live. Would to God those persons who thus object, would seriously consider these things; That they might not speak thus wickedly for God, and talk so deceitfully for him, as Job 13. 6, 7, 8.

Nay, That God doth give power to wicked ones also to repent, while it is the day of his Grace and Patience, is not only strongly and undeniably inti­mated in this Oath we are now consider­ing : but also very plainly and evidently assured us in another Oath, which God sware to out Father Abraham; mentioned thus by Zacharias, who was filled with the Holy Ghost when he spake : The Oath, saith he, which he sware to our father A­braham, That he would grant, or give, unto us; That we being delivered out of the hands of our enemies, might serve him without fear; in holiness and righteousness, before him all the days of our lives: Luke 1. 73, 74, 75.

Now in this Oath, There are two things mainly contained, and which are necessary to our turning to God from our iniquities, to serve the living and true God; and which God sware to Abraham in that Oath : Gen. 22. 16 18. referred to by Zacharias, to wit,

[Page 166] 1. That he would in and by Christ. that Horn of Salvation, deliver us out of the hands, or power, of our enemies. This is contained in that Oath, Gen. 22. 17. Thy seed, to wit, Christ, (for of him it is principally meant, Gal. 3. 16.) shall pos­sess the gate of his enemies: to wit, their power and strength; as Matth. 16. 18. And for this purpose hath the Son of God been now manifested, that he might destroy the works of the Devil: 1 Joh. 3. 8. And he hath bound the strong man, Matth. 12. 29. he hath thorow death destroyed him that had the power of death: that is, the De­vil: Heb. 2. 9, 14, 15. he hath spoiled prin­cipalities and powers, and made a shew of them openly, triumphing over them in him­self: Col. 2. 15. he hath devested our spiritual enemies of their power, and he possesses the power over us : Joh. 12. 30, 31. And worthy is the Lamb, that was slain, to receive power and riches and wis­dom, and strength, &c. Rev. 5. 11, 12. Matth. 28. 18. so that we are not now necessarily under the power of Satan, or any of the enemies of our souls : For Christ hath broken the head of the Ser­pent, spoiled his Plot, and devested him of his principality and power over us▪ [Page 167] And the Tidings hereof are Glad-tidings of great ioy unto all people: Hence all people are called upon to clap hands: Be­cause God, the great God and our Savi­our Jesus Christ, is gone up with a shout, (in token of Mastery and Triumph : Exod. 32. 18.) The LORD with the sound of a Trumpet: Sing praises to our God, sing praises, sing praises to our King sing praises: for God is the King of all the earth, &c. Psal. 47. 1-7. O sing unto the LORD a new song, for he hath done marvellous things; his right hand, and his holy arm, hath gotten him the victory.—Make a joyful noise unto the LORD, all the earth: Make a loud noise, and rejoyce and sing praise. Sing unto the LORD with the hatp, with the harp and the voice of a Psalm, &c. Psal. 98. 1-4-6. with Psal. 68. 18. Satan is not now our Lord, as other-wise he would have been, but Christ is Lord of all: Acts 10. 36. for to this end Christ both died, and rose, and revived, that he might Lord it over the quick and dead: Rom. 14. 9. So that that part of the Oath is now actually fulfilled by the appearing of our Saviour Jesus Christ; who hath abolished death; and so saved us before he called us; even delivered us out of the hands of our enemies: 2 Tim. 1. 10. [Page 168] with. ver. 9, And who therefore died for all, and rose again, That they which live (in their several ages and generati­ons) might no longer live unto themselves, but unto him who died for them, and rose a­gain: 2 Cor. 5. 14, 15. But

2. God moreover sware, or there was further contained in that Oath which he sware to our father Abraham, That he would give, or grant, unto us: Namely, That he would Gran [...] unto us that Grace, power, aid and assistance, whereby we, be­ing delivered, as aforesaid, might serve him. See Rom. 15. 5. Eph. 3. 16. Rev. 11. 3. He not only sware that we should be de­livered out of the power of them that hated us: but also, that he would give, or grant, unto us that whereby we migbt, not must, serve him. And indeed, this is needful to our being converted unto him, and that we should serve him acceptably; namely, that grace be given unto us : as Heb. 12. 28. And therefore also God sware, that he would grant unto us: which part of his Oath, as mentioned by Zacha­rias, respects that in Gen. 22. 18. to wit, And in thy seed (namely, Christ, as is said) shall all the nations of the earth be blessed: In which Branch of the Oath, these two things are contained:

[Page 169] 1. That he would give, or grant, unto us, in Christ, as in a Treasury, all grace and blessing: even in him who died for All, and rose again from the dead for their Justification; and obtained a compleat victory over all our enemies : suitable to that, Thou hast ascended up on high (even thou Lord Iesus, who didst descend into the lower parts of the Earth;) thou hast led captivity captive, thou hast received gifts in the man, or for men; yea for the rebel­lious also, that the Lord God migbt dwell among them : Psal. 68. 10, 18. And he is full of Grace and Truth, that out of his fulness we might receive: Joh. 1. 14. In him it hath pleased all the fulness to dwell: In him dwelleth all the fulness of the God­head bodily: And in him are we compleat, who is the head of all principality and power: Col. 1. 18, 19 and Ch. 2. 9, 10. This is the record, that God hath given to us (mankind) eternal life, and this life is in his Son: 1 Joh. 5. 10, 11, 12. And in that he hath received Gifts of Grace and Blessing, even for the wicked and rebel­lious ones also, we need not fear, or doubt, but that he, who had so great love towards the worst of men, as to die for them while they were ungodly and [Page 170] wicked ones: Rom. 5. 6. will also give grace unto them in due season prevent­ingly, to turn them from the evil of their ways and doings : for he is good and upright, therefore will he teach sinners in the way; Psal. 25. 8. Isa. 42. 1, 6, 7. But yet further,

2. There is also contained in this Branch of the Oath, which God sware to Abraham, That in his seed, to wit, in Christ, sinful ones should be blessed; that is, that grace should be given unto them, in and by Chrst, to turn them from their sinful ways; or as here Zacharias explains it, That be would grant unto them. And so also the Apostle Peter ex­plicates this branch of the Covenant, or Oath—made to Abraham, saying to the Jews, ye are the children of —the Covenant which God made with our fathers, namely, with —Abraham, Isaac, and Ja­cob: saying unto Abraham (to wit, in Gen. 22. 18) And in thy seed shall all the kin­dreds—of the earth be—blessed. But what is meant by, or contained in that Covenant, or Oath? The Apostle shews us in the next words, namely, That he would grant unto all, however where the Gospel and Scriptures are vouchsafed, [Page 171] Grace and Power, that they may repent and turn from their Iniquities : for so much the Apostle plainly signifies in what immediately follows, saying, un­to you first, God having raised up his Son Jesus, sent him to bless you, in turn­ing away every one of you from his ini­quities. Which evidently shews unto us what is contained in that Oath, as also it is explained by Zacharias, as is said: That is, that God therein sware, That he would grant that grace and blessing, to turn them preventingly, that they might turn thereby, and so receive further and following grace and blessing : Act. 3. 25, 26. Jam. 4. 5, 6. Yea, let this also be considered, That the Apostle pro­pounds this as a further Argument, to move and perswade them, who had cru­cified the Lord of Glory, to repent; whereto he had exhorted them : Act. 3. 19. Repent, saith he, and be converted: And using other Motives to inforce that Exhortation in ver. 19-24. he then, I say, to excite and prevail with them to re­pent, assures them, That God had sworn to Abraham, That he would give them grace so to do: and now sent Christ in the Gospel to bless them, in turning them by [Page 172] his grace: ver. 25, 26. Let the scope of the place be considered.

If any should say, That though it should be granted, That God did in that Oath swear, That he would grant grace and power for turning; yet this must not be so extended, as to reach unto all: For Zacharias saith, That he would grant unto [us] &c. To this I answer,

Ans. That the oath respects all, how­ever all to whom the Gospel should be plainly preached, and who are within the pale of the Church; as they speak: And we can speak to none other: for it is thus made, In thy seed shall [all the na­tions of the earth be blessed.] Gen. 22. 18. and 26. 4. [All the families of the earth,] Gen. 28. 14. [All the kindreds of the earth,] Act. 3. 25. And Peter saith not, [unto you, God having raised up his Son Jesus, sent him to bless you, &c.] But, unto you [first,] &c. First unto the Jews, to turn every one of them: and secondly, to the Gentiles, to turn every one of them : According to that saying, Delivering thee from the people (to wit, of Israel) and the Gentiles, unto whom now I send thee: To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God: that they [Page 173] may receive forgiveness of sins, &c. In pur­suance whereof, saith the Apostle, I shewed first unto them of Damascus, and at Jerusalem, and through-out all the Coasts of Judea, and then to the Gentiles, that they should repent, and turn to God, and do works meet for repentance: Act. 3. 26. with Chap. 26. 17, 18, 20-23. So that by what hath been noted from the Scriptures, it doth very plainlyappear, That while God gives the wicked space of repentance, and calls them thereto, he also gives unto them, yea he hath sworn, that he will give unto them, sufficient grace : whereby they may turn from their evil ways and live. And I have the longer insisted upon the evidencing the truth hereof, because there are many zealous ones, who affirm, That God doth indeed call all to repent­ance with an outward call; but they deny that he gives sufficient, or saving grace, unto all so called thus to do : And so they render his Commandements, which are easie, Matth. 11. 30. to be grievous, yea impossible to be observed by the most of men : and as if he requi­red them to make brick without straw: Whereas, his commandements are not grie­vous: 1 Joh. 5. 3. He is no hard or austere [Page 174] Master, to reap where he hath not sown, or gather where he hath not strown: Though some wicked and slothful ser­vants render him so to do, or represent him so to be: Matth. 25. 24-28. But I shall speak no more unto this parti­cular.

3. As the wicked may possibly turn from their evil ways, so also they may turn there-from hopefully and success­fully: They may turn and live: For he who calls and enables them to repent, is, A God pardoning iniquity and sin and trans­gression: Exod. 34 5, 6. Psal. 25. 11. If thou, LORD, shouldest mark in quities, saith the Psalmist, O LORD, who shall stand? But there is forgiveness with thee, that thou mayest be feared; Pal. 130. 3, 4. Yea, with him is plenteous redemption, even forgiveness of sins: because he hath found out an Attonement: Psal. 130. 7. with Eph. 1. 7. Job 33. 24. Because Je­sus Christ died for All, and rose again▪ and saw no corruption: therefore thorow him is preached, unto them that do not belive, the forgiveness of sins. And by him all that believe, are justified from all things, from which men could not be justified by the law of Moses : Acts 13. 37, 38, 39. And God [Page 175] having accepted his sacrifice (Heb. 9. 22. Job 33. 24.) is a God of Pardons: Neh. 9. 17. And sets this before wicked ones, That he will assuredly forgive them, upon their sincere turning to him : As he saith, Let the wicked forsake his way, and the man of iniquity his thoughts: and let him return unto the LORD, and he will have mercy upon him, and to our God, for he will multiply to pardon: For my thoughts are not your thoughts, neither are your ways my wayes; saith the LORD: for as the hea­vens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts: Isa. 55. 6, 7, 8, 9. If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die: All his transgressions that he hath commit­ted, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live. Again, when the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive: because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not dye: Ezek. [Page 176] 18. 21, 22-26, 27. Again, the Lord saith, When I say to the wicked, Thou shalt surely die, if he turn from his sin, and do that which is lawful and right—none of his sins that he hath committed, shall be mentioned unto him, he hath done that which is lawful and right, he shall surely live: Ezek. 33. 14-16, 19. Thus also he assured Solomon, when he answered his Prayer made at the Dedication of the Temple, which was a Type of Christ; Joh. 2. 21. If, saith he, my people upon whom my name is called, shall humble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from heaven, and will for­give their sin, &c. 2 Chron. 7. 12-14-16. Nay, thus the Lord speaks unto them whom he calls Rulers of Sodom, and people of Gomorrah, and whose hands were fu [...]l of blood: Wash ye, make ye clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well, &c. Come now, and let us reason together, saith the LORD, though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wooll. If ye be willing and obedient, ye shall eat the good of the land: Isa. 1. 4▪ 6-10, 15-16-19. 1 Kings 8. 47-49. Though evil ones [Page 177] have played the Harlot with many Lo­vers, and spoken and done evil things as they could: yet in returning unto him, he will take away all their Iniquities, and receive them graciously; he will heal all their Backslidings, and will love them freely; Jer. 3. Hos. 14. 1-4. And so much is also signified in this Oath of the Lords we are speaking unto, namely, That wicked ones may turn successfully; for he doth not only swear, That he hath pleasure that they should turn, But, That they should turn from their evil ways and live; to wit, Be forgiven their sins, and received into his favour, in whose Fa­vour is Life; Hose. 14. 2. Psal. 30. 5. In returning and rest they shall be saved, though formerly they have been rebel­lious People, lying Children, Children that would not hear the Law of the Lord; as Isa. 30. 8, 9, 10, 11-15-18. But I shall add no more to this Observation, only I shall desire to add somewhat briefly, by way of usefulness therefrom : As to say,

1. In that the wicked may, while it is called to day, possibly and succes­fully turn from their evil ways. We may learn from hence, as is before [Page 178] said, That the Lord God hath no plea­sure in their Eternal Ruin and Destru­ction : for therefore he commands and inables them to turn from that, in con­tinuing wherein they will wrong and destroy their own Souls. And hereby the Lord himself doth signifie to us, That he is not willing the wicked should perish: In that he encourages and capa­citates them to turn from their per­nicious ways : But if the Wicked will turn, saith he, from all his sins that he hath committed,—and do that which is lawful and right, he shall surely live, he shall not die. All his Transgressions that he hath committed, they shall not be men­tioned vnto him; in his Righteousness that he hath done he shall live. Have I any pleasure at all that the Wicked should die? saith the Lord GOD, Ezek. 18. 21-23. plainly giving us to understand, That it is hereby manifested that he hath no pleasure in their Death: In that he makes it possible to them to turn from the way of Death, and propounds such Encouragements and Motives to prevail with them so to do.

2. In that the wicked ones may pos­sibly and successfully, even with En­couragement, [Page 179] turn from their destru­ctive ways; herein appears, and here­by we may behold, That the ways of the LORD are equal and righteous, in the Administration of his Government. Thus the Lord evinceth, and evidenceth the Equalness and Righteousness of his ways unto the Jews, who charged them with Injustice; or Inequality: Ye say, the way of the LORD is not equal: Hear now, O House of Israel, is not my way equal? Are not your ways unequal?—When the wicked turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his Soul alive: Because he con­sidereth and turneth away from all his Transgressions that he hath committed, he shall surely live, he shall not die. Yet saith the House of Israel, the way of the LORD is not equal: O House of Israel, are not my ways equal? are not your ways unequal? Ezek. 18. 21-25-27-29. and ch. 33. 14-17-20. If he should doom them to the vengeance of Eternal Fire, for not doing what they cannot do, and he gives them not Grace to do : or if they should turn from their evil ways, and yet not be forgiven, and received gra­ciously; [Page 180] his ways would not appear to be Just and Equal : whereas the Justice and Equalness of them herein clearly appears, in that he so impowers and encourages them to forsake their un­righteous ways and thoughts : As hath been said before.

3. We may from hence also learn, That those who continue in their sinful and wicked ways, and will not turn there-from, until sin be finished, and brings forth Death, will have none to blame for it but themselves; or howe­ver, they will have no just cause to blame God for it : Jam. 1. 13-15. But their sin will appear to be inexcusable; and therefore also their Judgment will be very severe and terrible. They will be inexcusable, who are not led to re­pentance; seeing the goodness of God leadeth them there-unto: as, Rom. 2. 1, 2, 3-5. If they had this to plead for themselves, That they could not turn themselves from their iniquity and vani­ties, and God gave them no grace so to do; this would be a good excuse for themselves. But this Plea will not avai [...] them, because one part is false: For though we have no power of our selves [Page 181] to turn our selves, yet God giveth more grace (that we might not follow our own spirit, or obey it in the lusts there­of :) Wherefore he saith, God resisteth the proud (who receive not, or receive not to purpose; that more grace, so as to be saved thereby;) but giveth grace (to wit, following and more abundant grace) to the humble: Jam. 4. 5, 6. with 2 Thess. 2. 10, 11, 12. But to this somewhat hath been spoken before, and therefore I shall adde no more to it.

4. Seeing the wicked may turn from their evil ways and live, and it is Gods good will and pleasure they should so do; whereto also he is inabling them by his grace and spirit : Let such then be encouraged, moved, and prevailed withal, to repent and turn from all their transgressions. As Samuel saith unto the people of Israel, Ye have done all this wickedness, yet turn not aside from follow­ing the LORD, but serve the LORD with all your heart: and turn ye not aside, for then should ye go after vain things; which cannot proflt, nor deliver, because they are vain: 1 Sam. 12. 20, 21. Though you have played the Harlot with many [Page 182] Lovers, and though your tongue and your doings have been against the Lord, to provoke the eyes of his glo­ry; yet in returning to him from your ransgressions, he will have mercy upon you. O then say as they did, when they were called to repentance, and put your words into Act: Behold, we come unto thee, for thou art the LORD our God: Jer. 3. 22-25. But to this also we may speak somewhat further; and therefore shall not enlarge to it here.

3. And Lastly, From the Affirmative Branch of the Oath of the Lord GOD, in which he swears, That he hath plea­sure that the wicked turn from his way, and live, We may note, That the wick­ed must turn or perish : There is an ab­solute necessity for their turning, that they may live; for without holiness no man shall see the Lord: Heb. 12. 14. If they will still do wickedly, they will be con­sumed, as, 1 Sam. 12. 25. Or as our Saviour saith, Except they repent, they will all perish; Luk. 13. 3, 5. Though God hath manifested his love to man­ward, and manifested himself to be Love and Charity it self, in sending his Son the Saviour of the World; yet he [Page 183] sent him not, nor did he come to save men in their sins, but from their sins: 1 Joh. 4. 8-14. with 1 Tim. 1. 15. Christ once suffered for sins, the just for the un­just, that he might bring us to God: 1 Pet. 3. 18. he gave himself for us, that he might redeem us from all iniquity, and purifie unto himself a peculiar people, zealous of good works: Gal. 1. 4. Tit. 2. 14. And if we could have been hap­py, or lived, abiding in our sins, what, needed Christ to die for All, and rise again? And God hath exalted him with, and to, his right hand, a Prince and Saviour, for to give repentance and for­giveness of sins; not to give forgiveness before or without repentance : But to give the former, that they might re­ceive, and be made partakers of the latter : Act. 5. 31. and Ch. 26. 18. Jer. 36. 3. And though God daily loadeth us with his benefits, and be a God of Salva­tion, even the Saviour of all men, yet he will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses. His hand will find out all his enemies, his right hand will find out them that hate him: And he will make them as a fiery oven in the time of his [Page 184] anger: Psal. 68. 18-21. and 21. 8, 9. If the wicked man turn not, he will whet his Sword, he hath bent his Bow and made it ready; be hath also pre­pared for him the Instruments of Death, &c. Psal. 7. 11-13. And he who now assures us, That he hath no pleasure, none at all, neither revealed, nor secret, in the death of the wicked; he at the same time, assures us, That he hath pleasure that they turn from their sinful ways, and live: And thus speaks unto the wicked, Repent and turn from all your transgressi­ons, so iniquity shall not be, your ruin: (plainly intimating to us, That if they turn not, iniquity will be their ruin.) Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart, and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth; saith the Lord GOD: wherefore turn, and live ye: Ezek. 18. 23-30, 32. The wicked may live, there is life pre­pared for mankind in Christ; 1 Joh. 5. 11. And by the Gospel life and immor­tality is brought to light, and shined forth : 2 Tim. 1. 10. And the Bread of God is he which cometh down from heaven, [Page 185] and giveth life unto, or quickeneth, the World; to wit, preventingly : Joh. 6. 32, 33. But still, if men as thus prevented, do not repent and believe the Gospel, they have no life in them, Joh. 6. 51-53. But he who now is their Saviour, will hereafter in flaming fire yield vengeance to them that know not God, and obey not the Gospel of our Lord Jesus Christ: 2 Thess. 1. 7-10. Notwithstanding all God hath done for sinners, and made known to them, yet if the wicked turn not from his wickedness, nor from his wicked way, he shall die in his iniquity: Ezek. 3. 19. and Ch. 33. 9, 11. God is not indeed willing that any should perish, but that all should come to re­pentance; and he is as willing with the latter, as unwilling with the former: 2 Pet. 3. 9. And if they do not come to repentance, they must go into perdition: (as Rev. 17. 8.) for though God doth create the fruit of his lips peace, peace, to him that is far off (far off from righ­teousness: as, Isa. 46. 12.) yet, There is no peace, saith my God, to the wicked; Jsa. 57. 19, 21. There is no other way for wicked ones to flee from the wrath to come, but by repentance unto salva­tion, not to be repented of, Matth. 3. [Page 186] 7, 8. 1 Thess. 1. 9, 10. Know ye not that the unrighteous shall not inherit the king­dom of God: Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind: nor thieves, nor covetous, nor drunkards, nor revilers, nor extorti­oners, shall inherit the kingdom of God: Namely, Abiding such, and not being washed, sanctified, and justified in the name of the Lord Jesus, and by the spirit of our God: 1 Cor. 6. 9, 10, 11. Gal. 5. 19, 20, 21. and Ch. 6. 7, 8. Eph. 5. 3-7. Col. 3. 5, 6. Rev. 21. 8, 27. and Chap. 22. 15. Consider we seriously, that he who so solemnly swears, That he hath no pleasure in the death of the wicked: swears also, That he hath pleasure that the wicked turn from his way, and live; or otherwise the wicked will certainly die: And God will swear in his wrath, That they shall not enter into his Rest, unless a separation be made between them and their sins, they will die in their sins, and they and them will pe­rish together for ever: Ezek. 24. 6-13, 14.

1. Oh then, as the Use of all we have been saying, give me leave to say, [Page 187] Turn ye, turn ye, for why will ye die?

Why will we die, may some say? We have no power of our selves to turn; and God doth not give us power so to do: And therefore we cannot turn, but must necessari­ly perish in our sins.

Ans. To this Answer hath been given before abundantly, in which we have sufficiently shewed the falsness of what is here objected: And do there­fore refer to what hath been fore­written.

But to fortifie their Objection, these persons may say, There are many sober and zealous Divines, who have been great searchers into the holy Scriptures; and they assure us, That God doth not give suffi­cient grace unto all, whereby they may turn from their evil wayes. And the number of these diligent searchers is also very con­siderable; they are five, who so assure us, to one sober Minister that speaks other­wise: and therefore we have most reason to believe them.

Answ. If it should be granted what these Objectors affirm, That there are five to one who thus Teach; yet it is not good for us to have our faith standing in mens wisdom, or number, or ap­pearing [Page 188] zeal and holiness, but in the power of God; even in the Gospel of Christ, which is the power of God to salvation, to every one that believeth: 1 Cor. 2. 1-5. with Rom. 1. 16. We are directed to have recourse to the law, and to the testimony: And if any man or number of men speak not according to this Word, be we well assured, it is because there is no light in them; Isa. 8. 20. Let these Objectors remember former things, Moses by Gods Command, sends forth twelve men to search the land of Canaan, and to bring a true account of it : they, after they had made a diligent search, return again, and agree herein, That the land was a good land, flowing with milk and honey: But then as to the possessing of it, they disagree, ten of the twelve propound such difficulties, that they discouraged the hearts of their brethren: Deut. 1. 28. They tell the People, That the Cities of the inhabitants of the land were walled, and very great; and there they saw the children of Anak: And they said, we be not able to go up, &c. The other two sav, We are well able to overcome all difficulties; and yet they were no free-willers, for their meaning was, as [Page 189] they afterwards explained it, that God was with them, to enable them. Did the people of Israel well in hearkening to those discouraging spies, or searchers, who, for ought is said of them, might be o­therwise sober persons, because they were five to one odds? I trow not, for they smarted most severely for so do­ing; as may be seen in Numb. 13. and Ch. 14. And surely we are instructed to behold Israel after the flesh, whose miscarriages are written for our admo­nition and warning; 1 Cor. 10. 1-6-11-18. Take we heed then of such dis­couraging searchers, how great soever their number be, or how zealous, holy, or sober soever they appear to be: Hearken not to the words of these Pro­phets, who tell you, That though God swears, he hath pleasure that the wicked should turn and live; yet he gives the most of them no true saving, or effectual grace so to do; for herein they speak a vi­sion of their own heart, not out of the mouth of the LORD. It was a right say­ing which dropt from the pen of a zeal­ous Opposer of the grace of God in Christ to all mankind, I mean Mr. Perkins, in his Golden Chain, touching [Page 190] Free-will, Pag. 915. [When, saith he, God in the Gospel commands men to repent, and to belive, at the same time he enableth them both to will or desire to believe and re­pent; as also actually to repent and be­lieve.]

2. Let me say again, Turn ye, turn ye, for why will ye die?

Why will we die? May others say. Why we have committed that unpardona­ble sin, the sin against the Holy Ghost, spoken of in Matth. 12. 31, 32. Mark 3. 28, 29. Luk. 12. 10. or, We have been guilty of that great iniquity of falling away and sinning wilfully, after the knowledge of the truth was received by us; mentiened, Heb. 6. 4-6. and Ch. 10. 26-29. or, We have sinned that sin unto death, in 1 Joh. 5. 16. And therefore our case is hopeless, and it is impossible we should be recovered again; yea we are not to be prayed for: and therefore though God give grace to others, he will give none to us; but our state and condition is desperate, and there is no hope at all for us.

Ans. Now in answer hereto, and for the sakes of some who conclude their case to be wholly hopeless, and utterly remediless, when it is not so, I shall de­sire, [Page 191] with what brevity I may, to consi­der, and speak something to those seve­ral Scriptures fore-mentioned : viz.

1. As to that Sin, or Blasphemy, a­gainst the Holy Ghost, set down in Mat. 12. 31, 32, &c. Mind we these things, to wit,

1. The nature of this hainous sin : And that is, It is a sinning against the evident and convincing Demonstration of the Holy Spirit, in his glorifying Christ; as may be seen in the Evan­gelists, however in Matthew and Mark. Thus it is exprest in the former, Whoso­ever speaketh a word against the Son of man (namely, as I conceive, against him, as one that had no form nor comeliness; who appeared as a worm, and no man, a reproach of men, and despised of the people; and so spake against him through ignorance, and as carried an end by the common stream of others) it shall be forgiven him: But whosoever speaketh (or blasphemeth, Luk. 12. 10.) against the Holy Ghost (that is to say, against the clear evidence and demon­stration of the Holy Spirit, in his bear­ing witness of Christ) it shall not be forgiven him, &c. Now, that this is the [Page 192] nature of this Sin, or Blasphemy, doth plainly appear by the occasion of our Saviour's thus speaking; which was this, Our Saviour had wrought a very great miracle in healing one that was possessed with a Devil, blind and dumb; Matth. 12. 22. whereat all the people were amazed, and said, Is not this the Son of David? They were by this miraculous cure convinced that he was the Messias, But when the Pharisees (and some Scribes, Mark 3. 22.) beard it, they said (as per­sons that would not see, when Gods hand was so highly lifted up) This fel­low doth not cast out Devils, but by Beel­zebub, &c. Now upon this occasion our Saviour speaks the words fore-expressed, and so shews what the hainous nature of their sin was; namely, an attributing that to the work of the Devil, which was evidently wrought by the spirit (and finger, Luk. 11. 20.) of God: The which is also clearly signified by St. Mark, thus, He that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation. Which words Christ spake unto them, Because they said, he hath an unclean spirit; Mark 3. 28-30. And in this their blasphemy [Page 193] they acted, or spake worse than the Egyptian Magicians, Exod. 8. 19. And hereby also they scattered abroad others from Christ, who were gathering to him by these mighty works wrought by the Holy Spirit. See Matth. 12. 30, 31. and Luke 11. 23. And so this may be called the Blasphemy against the Holy Ghost, as the Holy Ghost signifies, as oft it doth, the miraculous works, or extraordinary gifts of the Holy Spirit; Joh. 7. 39. Act. 10. 44, 46. and Ch. 19. 1. 6, &c.

2. Consider we this hainous sin, as to the continuance of it: This Blasphemy, which our Saviour declares to be unpar­donable, is not one word, or act, on­ly, against the Holy Spirit, but a per­sisting therein, until this sin be finish­ed: And therefore in St. Matthew, and Luke, this sin is exprest in the Present-tense, [whosoever speaketh, Matth. 12. 32. or Blasphemeth, Luk. 12. 10.] And words of the Present time usually denote the duration or continuance of any act; as, B [...]lieveth, cometh, eateth, abideth, follow­eth, &c. Joh. 3. 15, 16, 18. and ch. 6. 35. 37, 54-58. and ch. 8. 12. 1 Joh. 3. 6. And this may further appear more evi­dently, in that this Blasphemy is ex­prest [Page 194] in Mark 3. 29. in the Future time, He that shall blaspheme, &c. to wit, shall go on so to do, till this sin hath brought forth Death : And this will yet further appear, if we diligently consider that our Saviour prayed for these Blasphe­mers also, when he was upon the Cross, Luk. 23. 33, 34. And when raised again, was sent to bless them, in turning away e­very one of them from his iniquities; Act. 2. 22, 23-8. and ch. 3. 13-15, 19, 26. 1 Tim. 1. 13-16. with Act. 26. 10, 11. So that what our Saviour speaks of this Blasphemy, is no discouragement unto any mans returning from his wicked ways, nor denial of a possibility so to do hopefully, while it is the day of God's grace and patience; though it be a powerful Antidote to preserve and deterre men from this hainous sin.

2. In the next place consider we also what the Apostle saith in Heb. 6. 4-6. For it is impossible for those who were once enlightned, &c. If they shall fall away, to renew them again to repentance, &c. Like­whereto is that other Scripture in the same Epistle; namely, Heb. 10. 26, 27, 28, 29.

[Page 195] Now for our better understanding hereof, mind we these things.

1. From whence, or after what, they fell away; and that is, as it is exprest in Heb. 10. 26. after the knowledge, or ac­knowledgment, of the truth received: And after they were sanctified thereby, ver. 29. And as it appears in this Heb. 6. 4, 5. they fell from an high degree of Christianity, and after they had re­ceived true and excellent operations of the Spirit, answering unto, as hath been observed by some, the fore­named Principles in ver. 1. 2. As to say,

1. They were once enlightned, as ch. 10. 32. that is, by the Holy Spirit their eyes were opened, and they were convin­ced of the vileness of their Sins, and vanity of their Idols; and so had effe­cted in them Repentance from dead works, as ver. 1. with Heb. 9. 14. Act. 26. 18-20-23.

2. They had tasted of the heavenly gift: That is to say, as answering to the se­cond Principle in ver. 1. they were made partakers of Faith towards God, and so of that Faith, which is of the operation of God, Col. 2. 12. by which [Page 196] they had discerned and proved the gra­ciousness of the heavenly gift, even of our Lord Jesus, as, 1 Pet. 2. 3, 4. of his flesh, which was given for the life of the world, and of his precious bloud, which is the Blood of the new Covenant, and Testa­ment, shed for the remission of our sins, Joh. 6. 33-58. Matth. 26. 28. whereby they were inlivened and quickned.

3. And were made partakers of the Holy Ghost: This Answers to the Doctrine of Baptisms, in ver. 2. and shews that these, by the several mediums of Bap­tism, were, by the powerful operation of the Holy Spirit, Baptized into the death of Christ; as Rom. 6. 3. And were also risen again with him, by the faith of the operation of God, who raised Christ from the dead, as Col. 2. 12. Phil. 3. 10. And also they were endued with the Excellent and Spiritual gifts of the Holy Spirit, whereby they were enabled to praise and serve God acceptably, and to be profitable unto Men and Brethren: Yea, they might be made partakers of some extraordinary gifts of the Holy Spirit, 1 Cor. 12. 4-12-23.

4. And have tasted the good Word of God: which Answers unto the fourth [Page 197] Principle in ver. 2. to wit, the Do­ctrine of the laying on of hands: In which Doctrine is taught us, That God had graciously promised to hear the Pray­ers presented in the Name of Christ, and to give gracious returns thereto: And that, where two or three were ga­thered together in Christ's name, he would be in the midst of them; namely, in such Assemblings, Matth. 18. 19, 20. Of this good Word of God, in the perfor­mance of his gracious Promises, they had tasted: They had proved his Gra­ciousness and Faithfulness in hearing their Prayers, and granting their Re­quests, and in manifesting his Presence with them, and Blessing upon them, in their watching at his gates, and waiting at the posts of his doors; as Prov 8. 34, 35▪ Heb. 10. 19-23-25. Which laid great engagements upon them, to cleave unto the Lord with purpose of heart; and to call upon him as long as they lived, as Psal. 116. 1-7.

5, and 6. Have tasted of the Powers of the world to come: which Answer un­to the two last Principles in ver. 2. to wit, the Resurrection of the Dead, and eternal Judgment; which follows after [Page 198] the Resurrection of the Dead. And of the Powers, in the Doctrine of both, these had tasted also, namely, proved, and in some measure experimented, the mighty Power of God, exerted in the Resurrection, Eph. 1. 19, 20. in quicken­ing them to a lively hope; in raising them to seek after, and mind the things above, Col. 3. 1, 2. In giving them some knowledge of the terrour of the Lord, in the day of Wrath, against impeni­tent ones, 2 Cor. 5. 10, 11. And of the Glory to be revealed on them that, in a patient continuance in well-doing, seek for immortal Honour and Glory, 1 Cor. 2. 9, 10. 1 Pet. 5. 1. To which I shall no further enlarge. [See Mr. Tho­mas Moore Senior, in his Explicite De­claration of the Testimony of Christ, Page 585—591.]

But by what hath been said, it ap­pears, they were eminent Believers, and fell from an high degree of Christianity; higher than most attain unto who fill themselves with needless fears, as if they were guilty of the grand Miscar­riage of these; and so in an hopeless con­dition.

2. Consider we nextly, the Depth [Page 199] of their Fall; and so the abominable hainousness of their Transgression; and that is such as in which they were guil­ty of high Apostacy, and revolt; or there was in them an evil heart of unbe­lief, in Apostatizing from the living God; as Heb. 3. 12, 13. And their Apostacy was first more inward and particular; and then more open and general.

1. More inward and particular; and so it is thus exprest by the Apostle, they crucifie [to themselves] the Son of God afresh, Heb. 6. 6. That is, by an evil heart of unbelief they inwardly look upon Christ as an Impostor and Decei­ver, as an Accursed one, (as, 1 Cor. 12. 3.) from whom they expect no salva­tion; and on his Gospel as a cheat and imposture: or as the Apostle in Heb. 10. 29. expresses it, they tread under foot the Son of God, and count the bloud of the Co­venant, wherewith they were sanctified, a profane; polluted thing: Thus they ac­count it in their evil and revolting hearts, and so inwardly turn from him that speaketh; Heb. 12. 25.

2. More outwardly and generally to others, [they put him to an open shame,] namely they disgrace and vilifie him [Page 200] publickly, and unto others, and make him a publick example, as the same word is rendred in Matth. 1. 19. or they ren­der him to others as an infamous and accursed person, as one that was such a Malefactour and Deceiver, as that he justly suffered that shameful, painful, and accursed Death for his own De­merit; and hereby, (as we have noted before on Matth. 12. 30, 31.) they scat­ter others abroad from Christ, who were gatheted unto him; and so are highly injurious to their souls. And this same expression here rendred, they put him to an open shame, is made use of by the Septuagint in Numb. 25. 4. where we read, [hang them up before the Lord, &c.] They read it, [make them a publick ex­ample, or put them to an open shame, &c.] And so answerably in Heb. 10. 29. it is said, they offer despite unto, or rail upon, the Spirit of Grace; even the Gospel of Christ, (as answering unto Moses Law, ver. 28.) and so, the holy Spirit; for the Gospel was with the holy Spirit sent down from heaven, 1 Pet. 1. 12. And so they railed upon, and reviled Christ, who is the sum and subject matter of the Gospel, and of whom the Spirit of [Page 201] Grace bears witness : And one Branch of, or step unto this hainous iniquity and revolt is, the forsaking of the publick Assemblies of Christians; Heb. 10. 25, 26-29. By the greatness and depth then of their Fall and Revolt, many who wrongfully charge themselves with this transgression, may assuredly know they are not guilty of it; for then others might know it as well as they.

3. When the Apostle saith, It is im­possible to renew them, &c. he speaks not as to God, but as to themselves, in their ministration of the Gospel, whe­ther by word or writing: And so these words are the reason of what the Apo­stle had been fore-saying, in ver. 1. viz. Therefore leaving the principles of the Do­ctrine of Christ, let us go on to perfection; not laying again the foundation, &c. —For it is impossible, &c. As if he should say, It will be a needless business for us, to be always declaring and insisting upon the first principles of the Oracles of God, as with respect to these Apostates; for that way they will not be renewed again to re­pentance: and so not by their preaching or writing always these things. And therefore they would proceed on in [Page 202] speaking of, or propounding in Writing, the more high and mysterious things of the Gospel, for the sakes of those be­lievers who still held fast to the Lord. But yet, the things which were unpossible with men, are possible with God: Luk. 18. 27. And therefore, while these Apo­states were joyned to all the living, the Believers might pray for them, That God would fill their faces with shame, that they might seek his name; as Psal. 83. 15, 16. and 69. 22, 23. with Rom. 11. 8-11, 32, 33. But to this we shall have apt oc­casion to speak further in the next Scri­pture, which is now in order to be con­sidered by us : Namely,

3. For as to 1 Joh. 5. 16. many con­ceive that the Apostle there forbids that such as sin the sin unto death, should be prayed for.

Ans. 1. Suppose God should have said in that Scripture, to wit, 1 Joh. 5. 16. Pray not for that person that sinneth the sin unto death; might not such an one have been prayed for any more, had there been such a prohibition? We may see that God commands Jeremiah once, and a second time, thus, Pray not thou for this people, neither lift up cry, nor [Page 203] prayer for them, neither make intercession to me, for I will not hear thee; Jer. 7. 16. and Ch. 11. 14. And yet the Prophet, knowing that God was gracious and merciful, prays for them again; Ch. 14. 7, 8, 9. Then the Lord a third time saith to the Prophet, Pray not for this people for their good; Ch. 14. 11, 12. But not­withstanding all this, the Prophet again lifts up his heart with his hands to God in the heavens for them; Jer. 14. 19, 20-22. And surely God is as gracious to sinners now, and to the chief of sin­ners, as he was then; yea, in these last days, his grace hath been more largely exprest, and more brightly manifested, than in former times, in that he hath sent his only begotten Son into the world, that we might live thorow him: 1 Joh. 4. 8, 9, 10-14. But,

2. That Scripture we are now consi­dering, 1 Joh. 5. 16. is by many much mistaken; for the Apostle there doth not forbid us to pray for the person that sinneth unto death. It is not there said, There is a sin unto death: I do not say that he shall pray for [him;] but, [for, or, con­cerning it;] to wit, the sin: On which God may take vengeance as long as the [Page 204] person guilty thereof lived; yea and af­ter his death long: and yet the soul of that sinning person may be saved in the day of the Lord. God said to Eli, yea he sware unto the house of Eli, that his, and their iniquity should not be purged with sa­crifice, nor offering for ever; 1 Sam. 3. 13, 14. And it was punished long after Eli ▪s death, 1 King. 2. 27. And the same may be said of the sins of Manasses, 2 King. 24. 3, 4. and yet their souls were surely saved. See also 2 Sam. 12. 10. Psal. 99. 8. Isa. 22. 12, 14. Act. 8. 22, 23. So that, though the sin might not be prayed for, yet the person so sin­ning, might (notwithstanding any thing there said) while he was joyned to all the living; for so long there is hope for men : Eccl. 9. 4. Nay,

3. The Apostle John doth not forbid the believers to pray for, or concerning the sin unto death; for the words are not [I do say that he shall not pray for it,] but [I do not say that he shall pray for it: That is, he doth not direct or enjoyn it, upon them so to do; which, notwith­standing any thing there said, may yet be done : 1 Joh. 5. 16. Joh. 16. 26.

Now what hath been said to this Ob­jection, [Page 205] is not said, That men might con­tinue in sin, that grace may abound: God forbid. But to the end, That such as conclude against themselves that there is no hope for them, might not be dis­couraged from turning from their evil ways unto God: For when God saith, in any place of Scripture, to the wicked, Thou shalt surely die; if he turn from his sin, &c. he shall surely live, he shall not die: Ezek. 33. 11-13-16. Nay, when the Lord said unto Jeremiah, Though Moses and Samuel stood before me, my mind could not be toward this people, &c. Jer. 15. 1-3. and Ch. 16. And, The sin of Judah is written with a pen of iron, and with the point of a Diamond, &c. —for ye have kindled a fire in mine anger, which shall burn for ever: Chap. 17. 1, 2, 3. Yet after all this, he thus commands the Pro­phet, Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Behold, I frame evil, and devise a device against you; return ye now every one from his evil way, and make your ways and your doings good: Jer. 18. 1-6-8-11. Oh then ! however you have sinned, do not say as Cain did, that your iniquity is greater than that it may be [Page 206] forgiven: Gen. 4. 13. Do not so disho­nour the Father of Mercies, as to con­clude he cannot redeem you from your iniquities, or deliver you from your transgressions; as, Isa. 50. 1, 2, 3, 4. but re­turn unto him, and he will return unto you: Mal. 3. 7. And consider thereto, that God hath reserved this to himself as his Prerogative, To shew mercy to such sinners as unto whom men cannot law­fully shew mercy. They say, if a man put away his wife, and she go from him, and become another mans, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers, yet return again unto me, saith the LORD: Jer. 3. 1. Oh then! though thou art in the belly of hell, as it were, yet cry unto the God of Mercy. Though thou sayest thou art cast out of his sight, yet look again toward his holy Temple: And when thy soul faints within thee, then remember the LORD, and let thy prayer come in unto him, into his holy Temple; even Christ, in whom dwelleth all the fulness of the God-head bodily: and who came into the world to save sinners, sinners indefinitely, and the chief and most notorious sinners: [Page 207] Jonah 2. 2-4-7, 8. with Col. 2. 9, 10. and 1 Tim. 1. 13-15. And him that cometh un­to him (in this day of grace) he will in no wise cast out; what-ever he hath been or done: Joh. 6. 37. Matth. 11. 27, 28.

3. Let me proceed on and say, Turn ye, turn ye, for why will ye die? Why will we die? May another generation say. Why, the pleasures of sin are so sweet and de­lightful to us, that we know not how, on that Account, to turn from them. Stollen waters are sweet, and bread of secrecies is pleasant. We cannot deny but that God cal­leth us to repentance, and there-with ina­bles us to turn from our iniquities. But the ways of sin are so grateful and pleasing, that it is as the cutting off our right hand, or the plucking out of our right eye; to bid adieu thereto, and turn our backs thereon. Can the Ethiopian change his skin? Or the Leopard his spots? Then may we also do good, that are accustomed to do evil: Jer. 13. 23.

Answ. Now to this generation I might say many things, but having much ex­ceeded mine intention at first already, shall therefore be the briefer; and pro­pound to these Objectors that saying of [Page 208] the Apostle, Rom. 6. 21. What fruit had ye then in those things whereof ye are now ashamed; for the end, or reward, of those things is death. Here the Apostle propounds three weighty Considerati­ons to take men off from their sinful courses, namely, They are unfruitful, shameful, and eternally hurtful and per­nicious.

1. What fruit had ye then? Even when you did commit sin, and were servants of it: And so, what fruit have you now therein, who sow to the flesh, and serve sin? What fruit? may you say. We have said already, Sin is most sweet and delightful to us: Well, but yet let me say to you,

1. Though the ways of sin are de­lightful, or, as the Apostle expresses it, though you count it pleasure to riot in the day-time; 2 Pet. 2. 13. yet sin is not delightful and satisfactory to the whole man: It may appear so to the Body, and to the Bruitish and Sensual Appetite; but not so to the Superiour Eaculties of the Soul, which are not delighted with these low and carnal things : 1 Joh. 2. 16. They will not satisfie mens souls,—for they are the stumbling-blocks of their ini­quity; [Page 209] Ezek. 7. 19. The most noble part of man (as Psal. 22. 20.) is not delight­ed herewith, but contrariwise sadned, and filled with horror and dread there­by, while mens Consciences are not so seared, as to be past feeling; and when they consider and lay these things to heart. To this purpose speaks the holy Scripture; Though wickedness, saith Zo­phar, be sweet in his mouth, though he hide it under his tongue; though he spare it, and forsake it not, but keep it still in the midst of his palate: yet his meat in his bowels is turned, it is the gall of Aspes within him. (That is, Wickedness is the very quint­essence of bitterness to his soul, how sweet soever it be, o [...] appear to be, in his mouth.) Surely he shall not know, or feel, quietness in his belly; to wit, in the spirit of his mind : Job. 20. 12, 13, 14-20. The wicked man travelleth with pain all his dayes, and the number of years is hidden to the oppressor; a sound of fears is in his ears: In prosperity, or peace, the destroyer shall come upon him.—Trouble and anguish shall make him afraid, they shall prevail against him, as a King ready to the battle; because he stretcheth out his hand against God, and strengtheneth him­self [Page 210] against the Almighty: Joh. 15. 20-25, &c. And though such may appear very merry and jocund, yet as the crack­ling of thorns under a pot, so is the laughter of fools: Eccl. 2. 2. and Chap. 7. 6. Nay even in their laughter the heart is sorrow­ful, and the end of that mirth is heaviness; however to the soul. Their soul within them shall mourn, Prov▪ 14. 13. with Joh 14. 22. How oft do terrors make them afraid on every side, and even drive them to their feet? as Job 18. 11. and Ch. 20. 23-25. How doth their heart smite them! 2 Sam. 24 10. And how are they pricked in their reins, when God is reproving them, and setting their sins in order before them! Now how can any considerate and sober-minded person call, or count that truly delight­ful, which doth so wound and torment the most excellent part of him, and tends to its great disquietment and di­sturbance! This is like the pleasing a finger for displeasing the whole body; or rather like a man in a Consumption, who takes delight in nourishing the excrement of his hair, and is hugely pleased with the great length of it, while mean time this tends to the discomfort and destruction [Page 211] of his vital parts. Did those persons who thus speak, but seriously commune with their heart upon their bed; as Psal. 4. 2-4. they would soon find that they are in a great distemper, who count wickedness sweet. They call evil good, and good evil; put darkness for light, and light for dark­ness: put bitter for sweet, and sweet for bitter: for the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt: There is no peace, saith my God, to the wicked; Isa. 5▪ 20. and Ch. 57. 20, 21. And are not sinners there­fore rightly called fools in Scripture? And is not their folly herein manifest, in that they labour so much to gratifie the vile and mortal sheath of their body, while thereby they rust and canker the precious and immortal sword of their spirit? (as, Dan. 7. 15.)

2. If the ways of sin and iniquity were never so delightful in themselves (as in truth they are not) yet in as much as they are most hateful and abominable unto him, in whom thou livest and movest, and hast thy being; and who hath so loved thee, as not to spare his only begotten Son; but hath delivered him up for thee, and for all mankind; and raised him again: and [Page 212] thorow him is so rich in goodness, forbear­ance, and long-suffering towards thee: they should be loathed and detested by thee. Remember him who said, How can I do this great wickedness, and sin against God? Gen. 39. 9. What! wilt thou reward him evil for good, and hatred for his love? If thou shalt so do, know, evil will never depart from thy house: Psal. 109. 3-5. with Prov. 17. 13. It is true indeed, fury is not in him; but who would therefore be so unreasonable and disingenious, as to set the briars and thorns against him in bat­tle? He will go thorow them, he will burn them up together: as Isa. 27. 4. Wouldest thou deal thus with a gracious Prince or Governour? (as Mal. 1. 8.) Would'st thou rebel against such an one, who hath alwayes obliged thee by his good­ness, because it is pleasing and delight­ful to thee so to do? And say, I will pro­voke him to anger, who is so good to me; because it pleaseth me so to do? Would not this be an high aggravation of thine iniquity towards an Earthly Ruler or Parent? Is this thy kindness to thy Friend? 2 Sam. 16. 17. But God is greater than man, infinitely greater. Thou hast thy being from him, and con­tinual [Page 213] dependance upon him; he is thy God, in whose hand thy breath is, and whose are all thy ways: and should'st thou not then glorifie him? as Dan. 5. 23. Con­sidering also, That he is not, he will not, he cannot be reconciled unto iniquity, nor be well-pleased with the workers thereof : Psal. 5. 4, 5. And mind we this well, that though he love his creatures, and is not willing that any of mankind should perish; Tit. 3. 4. yet he can sooner hate his creatures, even the most excellent of them also, than love the Devils creature, to wit, Sin: As may be seen in the Angels that sinned, and kept not their principalli­ty, but left their propor habitation, Jude 6. and in the natural Branches; and in many other instances of his severity mentioned in the holy Scriptures. He may hate his creatures for their wickedness, whom he loved before, and love them no more; as Hos. 9. 15. But he can never pos­sibly love sin, but hates that with a perfect, and perpetual hatred: Hab. 1. 13. Heb. 6. 18. Jam. 1. 13. Do we then provoke the Lord to Jealousie? Are we stronger than he? 1 Cor. 10. 22.

3. If thou art so taken with pleasure and sweetness, that thou pursuest and [Page 214] pleadest for sin, and knowest not how to part with it, when it is not indeed, but in appearance onely, delightful and pleasurable; and not so much as appear­ingly so to the most noble part of man : why doest thou not abandon those real­ly unfruitfull works of darkness; and come unto and walk in the ways of holiness and righteousness? For the ways of wis­dom are indeed ways of pleasantness, and all her paths are peace, Prov. 3. 16, 17. My son, saith Wisdom, eat thou honey, because it is good, and the honey comb, which is sweet upon thy palate: so shall the knowledge of wisdom be [unto thy soul, when thou hast found it,] &c. Prov. 24. 4. 13, 14. Where let us diligently con­sider,

1. It shall be so [to thy soul] to thine Inner man especially, to thy most noble, excellent, and supream part, in which thou art preferred before, and art above, all bruit creatures; and even equal to the Angels: For God giveth to the man that is good before him wisdom, and knowledg, and ioy; but to the sinner he gives travel, &c. Eccl. 2. 26. This is the Argument our Lord propounds unto the Drudges of Sin and Satan, to engage them to depart [Page 215] from evil, and to come unto, and fol­low him: Come unto me, saith he, all ye that labour, and are heavy laden, and I will give you rest: take my yoke upon you, and learn of me.—And ye shall find rest to your souls; Matth. 11. 27, 28. Jer. 6. 16. And though such shall meet with outward trouble and tribulation in the world in the world, yet they shall have a merry heart, and therewith a continual feast; Prov. 15. 15. Joh. 16. 33. Their soul shall dwell at ease, whatever out­ward disquietness they meet withal; Psal. 25. 12-14. And even then when, as need is, they are in heaviness thorow ma­nifold temptations, yet they greatly re­joyce: Their heart shall rejoyce in Christ, and their joy none taketh away from them: 1 Pet. 1. 6-8. Rom. 15. 13. And is it not better to have a cheerful merry spirit, and a sad countenance, than outward pleasure and vexation of spirit? Yes doubtless; Eccl. 7. 3. The spirit of a man (when it is whole and at ease) w [...]ll sustain his infirmity; but a wounded spirit who can bear? Prov. 18. 14. And

2. The knowledg of wisdom will be sweet to thy soul [when thou hast found it] not while thou art a stranger to it; [Page 216] for a stranger doth not intermeddle with this joy: Prov. 14. 10. Thou may'st say, Did I indeed perceive greater delight and pleasure in the way of wisdom and goodness than in the ways of folly and iniquity, I would then imbrace the for­mer, and depart from, and relinquish the latter: but it is not so with me. I answer, No, it is very true indeed, how should'st thou perceive the sweetness of honey, while thy mouth is full of the gall of asps? How shouldst thou know what pleasure is in wisdoms ways, whilest thou remainest a stranger and enemy thereto? But instead of listening to thine own deceived, deceitful, and de­sperately wicked heart, hearken what God the Lord saith unto thee; for his mouth speaketh truth, and wickedness is the abomination of his lips: He tells thee that in hearkening diligently unto him, thy soul shall delight it self in fatness; Isa. 55. 1, 2, 3. and mind well what account the holy on [...] of God have given of the sweetness of the ways of uprightness, who have walked therein: and they will teach thee and tell thee, that a day in his courts is better than a thousand elsewhere: that, Blessed are the undefiled in the way: [Page 217] that, Great peace have they which love God's law, and nothing shall offend them. Oh then! Taste and see that the LORD is gracious: Blessed is the man that trusteth in him: Psal. 34. 8 Come, eat of wisdoms bread, and drink of the wine she hath mingled: forsake the foolish and live, and go in the way of understanding: for he that cometh unto Christ, the bread of life, shall never hunger; and he that believeth on him shall never thirst: Prov. 9. 1-6. with Joh. 4. 14. and Chap. 6. 32-35. Thus saith the LORD, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls: Jer. 6. 16.

2. But not only are the ways of sin and wickedness unfruitful, but also they are shameful in themselves, and unto them who judge righteous judgment : And that consideration might somewhat take men off from continuing therein: Eph. 5. 11, 12. Indeed thorow mens continu­ance in them, and hardening their hearts from Gods fear, they make themselves in an high degree shameless; the unjust knoweth no shame: Jer. 6. 15. and Ch. 8. 12. Zeph. 3. 5. Yea some there are, that glory in their shame: Pnil. [Page 218] 3. 19. But however, sin is a loathsom, shameful thing; and when God re­proves sinners, and sets their sins in order before them, they shall then see and be ashamed thereof: Psal. 50. 21. with Isa. 26. 11. Ezek. 43. 10, 11. Yea indeed persons, who walk in evil ways, do signifie them to be shameful, in that they walk in them in the dark: And the light is unto them as the shadow of death: Job. 24. 13-17. Joh. 3. 20. And even such as walk in crooked ways themselves will laugh at, and shame their compa­nions in evil, for committing the same wickedness which their own heart knows they themselves are guilty of : Rom. 2. 1, 2, 3. which shews unto us, that they, when they consider things, cannot but acknowledge, that wickedness is a filthy detestable thing: Prov. 13. 5. And the consideration thereof is very powerful to cause men to relinquish that where­of they are ashamed, Shame hath this effect upon many men too frequently, as with respect to that which is not shameful, but truly honourable, and highly valuable; how many turn their backs upon Christ, and his Gospel ways, and people, because of the reproach of men! [Page 219] Isa. 51. 7, 8. Mark 8. 38. yea such like effect it had like to have had upon some pillars in the Church, as to their making mention of Gods righteousness : Hence the Prophet saith, I am in derision dai­ly, every one mocketh me: And again, The word of the LORD was made a reproach unto me, and a derision daily: Then I said I will not make mention of him, nor speak any more in his name, &c. Jer. 20. 7, 8, 9. 10. Psal. 39. 1, 2, 3. But would men but come to the light, by which all things that are reproved are made manifest, in their right and proper colours; and would they thereby commune with their own hearts upon their beds, and be still; how would the loathsomness and shamefulness of iniquity appear to them, so as to cause them to loath themselves in their own sight, and even to abhor themselves, and repent in dust and ashes: that they have so oft, and so much pol­luted themselves with that filthy nasty thing : Eph. 5. 11-13-15, &c. Ezek. 20. 43.

3. Yea not only are the ways of im­piety and profaneness unfruitful and shameful, but also destructive and dead­ly; yea endlesly and eternally so, if still [Page 220] continued in: the end of those things is death; Rom. 6. 21, 23. And therefore were sin at present never so delightful and pleasurable (as in truth it is not, as hath been shewn;) yet seeing it will be bitterness in the end, and that without end; who would for the enjoyment of the pleasures of sin, which are but for a sea­son, be cast into the lake hereafter, where their worm dieth not, and their fire is not quenched: Mark 9. 43-48. Knowest thou not this, saith Job, that the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment; Job. 20. 4, 5. But the doleful and dismal reward of wickedness will be eternal, when the Lord Jesus shall be revealed from heaven with his mighty Angels, in flaming fire ta­king vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ; who shall be punished with ever­lasting destruction from the presence of the Lord, and from the glory of his power; 2 Thess. 1. 7, 8, 9. The smoke of their tor­ment ascendeth up for ever and ever; and they have no rest day nor night, &c. Rev. 14. 9-11. He that despised Moses law, died without mercy under two or three wit­nesses; [Page 221] of how much sorer punishment, sup­pose ye, shall he be counted worthy, who hath trodden under-foot the Son of God, &c? Why, what sorer punishment shall such an one undergo, than to die without mercy? He shall live without mercy in endless torment, and that is unconcei­vably greater Punishment than to die without mercy; Heb. 10. 28-31. Now consider this, ye that forget God! Is it not the greatest folly and madness imagina­ble, for the enjoyment of the seeming sweetness of a moment, to deprive ones self of the real pleasure; and to under­go the unmixed torture and torment of Eternity? What man in his right mind, would buy imaginary contentment and delight at so dear a rate! Surely, Did men seriously ponder this, that the things that are seen, and sensibly enjoy­ed,, are temporal; but the things that are not seen, both the glory and wrath, to be revealed, are eternal: it would imbitter that which appears so sweet and grateful to them; and cause them to give no rest to their eyes, nor slum­ber to their eye-lids, until they turned themselves unto God from their vani­ties, to serve the living and true God, and [Page 222] to wait for his Son from heaven, whom he raised from the dead: even Jesus, who is the deliverer from the wrath to come: as, 1 Thess. 1. 9, 10.

And though through thy custom in sin it be very difficult, yea impossible for thee to leave thine evils, in any strength of thine own; and like to the ma­king a Blackamore white: yet the grace of God is sufficient for thee, which he affords, while he calls upon thee to turn unto him. And therefore though he saith in one place, Can the Ethiopian change his skin? Or the Leopard his spots? Then may ye also do good that are accustom­ed to do evil. Yet presently after he saith unto the same persons, Wilt thou not be made clean? When shall it once be? Jer. 13. 23. with ver. 27 : To signifie to us, that though with them it is impossible, yet with God all things are possible; as, Matth. 19. 26. Mark 12. 27.

4. Let me yet add and say, Turn ye, turn ye, for why will ye die? Why will we die? may other Excuse makers say. It is not our will so to [...]o, but we are unwilling to perish for ever bereafter; nor do we re­solve or purpose to continue alwayes in a course of sin and iniquity; but it is our [Page 223] intention and resolution to flee there-from hereafter: but there is time enough for that yet, we are young, or we are strong and healthful, and the evil day shall not yet overtake or prevent us: We know not yet how to be serious, Old Age is the most proper season for that; and when that comes, we are then fully minded to leave the ways we now walk in, and to exercise our selves to godliness, and to apply our hearts unto, and earnestly pursue those things which belong to our eternal peace and welfare.

Now to these persons I may answer and say,

1. How knowest thou that thou shalt live to Old age? Thy times are not in thine own, but in Gods; and when he pleases, he can, and will set his heart up­on thee, and gather unto himself thy spirit and thy breath, and then thou must perish, and shalt turn again unto dust: as Job 34. 14, 15. for no man hath power over the spirit, to retain the spirit, neither hath he power in the day of death; and there is no dis­charge in that war: neither shall wicked­ness deliver those that are given to it: Eccl. 8. 8. It is appointed to men once to die, and after that the Judgdment. But when that once will be, is hidden from [Page 224] the eyes of all living. It is laid up with God, Heb. 9. 27. and therefore it is most dangerous to delay the time : for in the grave whither thou goest, there is no work, nor device, nor knowledge, nor wisdom: Eccl. 9. 10. Thou hast cer­tainly seen some others removed out of the Land of the Living, in the prime and flower of their age, that were as like­ly to have lived to Old Age, as those that are lest behind : for some die in their full strength, being wholly at ease and quiet; whose breasts are full of milk, and their bones are moistened with marrow: Job 21. 22-24. And why then mayest not thou also be cut off before thou ar­rivest at Old Age? For all Flesh is as grass, and all the goodliness thereof as the flower of the field. Nay indeed, when men put off their conversion and turn­ing to the Lord, upon this presumption, That they shall be here long continued, and that hereafter will be time enough : God is many times thereby provoked to cut them off before their time. If that servant, saith our Saviour, shall say in his heart, my Lord delayeth his coming; and shall begin to beat the Men Servants and Maidens, and to eat and [Page 225] drink with the drunken: The Lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware; and will cut him in sunder, and will appoint him his portion with the unbelievers; Luke 12. 45, 46. When they shall say peace and safety, then sud­den destruction cometh upon them as tra­vail upon a woman with child, and they shall not escape: 1 Thess 5. 1, 2, 3. Oh then! Boast not thy self of to morrow­day; for thou knowest not what a day may bring forth; or what will be on the morrow: for what is our life? It is even a vapour that appeareth for a little time, and then vanisheth away; Prov. 27. 1. with Jam. 4. 14-17. And if thou art cut off, and di­est in thy sins, thy state and condition will be miserable for ever. Awake then thou that sleepest, arise from the dead: and Christ will give thee light. Childhood and youth are vanity, yea every man at his best estate is altogether vanity. Oh then! seek the Lord, while he may be found; and call upon him while he is near at hand; Eccl. 11. 10. and Ch. 12. 1. Psal. 39. 5, 11. Do not so number thy days, as to apply thine heart to folly and vanity; but beg of God to teach thee rightly to [Page 226] number thy days, that thou mayst cause thine heart to come to wisdom: Psal. 90. 11, 12.

2. If thy days should be prolonged, and thou should'st be here continued, it will hereafter be more difficult and hard for thee to turn from thine evil ways, and to apply thine heart to sound wisdom, than now it is; as hath been said before. Indeed with God all things are possible, but by thy continuing in evil, thou wilt be more averse from turning unto God, than now thou art; thine heart will he hardened thorow the deceitfulness of sin; Heb. 3. 12. And when the evil days come, and years draw nigh, in which thou shalt say, I have no pleasure in them: Thine afflictions and infirmities will be so many, and fre­quent, and thy natural powers will be so impaired and weakened, that thou wilt be more and more indisposed thereby for what is of eternal con­cernment to thee : Remember there­fore thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them: while the Sun, or the Light, or the Moon, or the Stars, be not darkened; nor the Clouds return after [Page 227] the Rain, &c. Eccl. 12. 1, 2, 3, 4-7. Exod. 6. 9.

3. But why wilt thou not now turn from thine iniquities unto God? Is it because the ways of sin are so delightful, that thou canst not leave them yet? This hath been spoken to before, and shewn to be a meer mistake. Certain­ly, it can be no real good, or desi­rable thing, to be in slavery and bon­dage; and it is the most miserable and dreadful bondage of all, to be the servant and vassal of Sin and Corrupti­on; and to be led captive by Satan, the Murderer of Mankind, at his plea­sure, Joh. 8. 32-34. 2 Pet. 2. 19, 20, 21. 2 Tim. 2. 26. Is it because Sin and Satan have so greatly obliged thee, that thou canst not therefore forsake them, or be unkind to them? If thou so thinkest, thou art strangely deluded and bewitch­ed : A Debtor indeed thou art, but not to the flesh, or carnal mind, to live af­ter the flesh. It hath laid no such en­gagements upon thee, that thou shouldest yield up thy Mind, or Mem­bers to the service thereof; nor canst thou reasonably expect any such re­ward there-from, or advantage there­by, [Page 228] as might cause thee to under­take, or continue in, its Service and Vassallage : for if thou livest after the flesh, thou shalt die: Rom. 8. 12, 13. Be not deceived, God is not mocked; for whatsoever a man soweth, that also shall he reap: for he that soweth to the flesh, shall of the flesh reap corruption: Gal. 6. 7, 8. But thou art indeed a Debtor to God and Christ : Christ hath given him­self a ransome for thee and for all men; 1 Tim. 2. 6. And thou art not thine own, for thou art bought with a price: there­fore thou oughtest to glorifie God both in thy body and spirit, which are Gods: Namely, To live to him who died for thee, and rose again: 1 Cor. 6. 19, 20. with 2 Cor. 5. 14, 15. for to this end Christ both died, and rose, and revived, that he might be Lord both of the quick and dead: Rom. 14. 9. Or art thou yet unwilling to forsake Sin and Satan, Be­cause thou hast bound thy self by a vow, or covenant, to be their servant? If this be thine inward thought, thou art herein also deceived; for thou hast entred into a solemn Vow, to forsake the world, the flesh, and the Devil. Or if since, thou hast made a covenant with death and hell? as, [Page 229] Isa. 28. 15-18. It is infinitely better for thee to break and disanul it, than to keep it; and the sooner thou doest so, the better. Or is it the difficulty, or ap­pearing uneasiness of Christ's yoke, that causes thee to bear Satans, and discourages thee from taking his upon thee? If this be the stick with thee, it proceeds onely from thine ignorance and unacquaint­edness with Christ's yoke, for his yoke is indeed easie, sweet, and gracious; and his Burden is light: as hath also been before said: Matth. 11. 28-30. Oh let nothing whatsoever hinder thee, or be an impediment to thy turning from darkness to light, and from the pow­er of Satan unto God; but to day, while it is yet called to day, hear Gods voice, and harden not thine heart.

5. And lastly, Once more let me say, Turn ye, turn ye, for why will ye die? Why will we die, may too many erronious ones say? Alas our states were determined of God, before we were born: And if we belong to the election of Grace, we shall not, we cannot die eternally; but when Gods time comes he will overcome us, and turn us from our sins unto him­self, [Page 230] by an irresistable and invincible Pow­er: And if not, but we be reprobated, there is then no hope for us, but we must die, and perish for ever hereafter, let us do what we can; and it is but a vain thing for us to strive against God's Decree, for in so doing, we do but labour in vain, and spend our strength for naught, and in vain.

Answ. Now to these who thus rea­son with unprofitable and pernicious talk, there hath, in several places, been so much spoken, as may disco­ver their great and dangerous mi­stake : But yet, because they are strengthened herein by many zealous and popular ones, I shall desire to say somewhat again; though it be but what hath been already spoken: And so,

1. If there were any truth in their Sayings, then indeed there would be no good reason to propound such an Inquiry, or to demand of the most of wicked ones, and say, Why will ye die? For if there were such a dismal and dreadful Decree, as many zealous ones plead for, there were then no possibility of their Avoiding Eternal [Page 231] Destruction, who were Reprobated, or past by, before they were born. But surely herein also they attribute folly to the Almighty (as Job 1. 22.) or render his Demand unsavoury, who is infinite in wisdom, when he saith to the wicked ones, Why will ye die? For they, or most of them, might readily and truly reply, were this O­pinion Orthodox, we canot possibly a­void death; we are doomed thereto by thy Decree: And why then do'st thou ask us such an unreasonable Question? But be that will reprove God, and attribute folly unto him, who charged his Angels with folly, let him answer it; Job. 40. 2. But,

2. There is no truth at all in this fa­tal Decree, some speak of and con­tend for : There is no man elected to e­ternal salvation, in a personal considera­tion, before he was born, nor until he be in Christ, and so is become a New Creature: 2 Cor. 5. 17. There is no condemnation to Gods Elect: but he that believeth not is condemned already, be­cause he hath not believed on the name of the onely begotten Son of God, Rom. 8. 1, 33, 34. with Joh. 3. 18, 19, 36. Gods [Page 232] elect are holy and beloved; and not such as are the servants of sin and corrupti­on, Col. 3. 12. Gods elect can hardly be deceived, Matth. 24. 24. But all men, while they abide in their natural estate, are already deceived; and may be ea­sily further deceived by the evil one : Tit. 3. 3. Rev. 12. 9. Therefore no un­belivers, unholy, and deceived ones, while such, are of the number of Gods elect; nor is any one reprobated to e­ternal destruction, before he was born, or as he comes into the world : nor while the day of Gods grace and pa­tience is continued to him; as hath been said before : Ecccl. 9. 4. but du­ring that time 'tis Gods good will that all should be saved and come to the know­ledg of the truth, that they may be sa­ved: 1 Tim. 2. 4 6. 2 Pet. 3. 9, 15. And those who at present are not, may hereafter be made of the chosen gene­ration; and so be of the number of Gods elect, while it is called to day : as it is said with respect unto both Jews and Gentiles: I will call them my people which were not my peopie, and her beloved that was not beloved: And it shall come to pass, that in the place where it was [Page 233] said unto them, Ye are not my people, there shall ye be called (to wit, be) the children of the living God: Rom. 9. 24, 25, 26. To the same purpose also the Apostle Peter speaks, saying, Ye are an elect generation, a Royal Priest­hood, an holy Nation, a peculiar People;—which in time past were not a people, but are now the people of God: which had not obtained mercy, but have now obtained mercy: 1 Pet. 2. 9, 10. And not onely may those who are not at present of the Elect Generation, be made of it, through the grace of God: But also our Saviour shews how such shall certainly so be, when he saith, Verily, verily, I say unto you, he that heareth my Word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed out of death into life: Joh. 5. 24. with Rom. 8. 33, 34.

3. And though God doth exert and put forth a mighty power in the Gospel, to convert the Soul unto himself; yet he doth not ordinarily, if ever, put it forth irresistably, for the saving of the Soul: Now in this day, It is God tha [...] worketh in Men both to will and to do, o [...] [Page 234] good pleasure: But yet to signifie to us, That he doth not work irresistably, it is presently added; Do all things without Murmuring, or Anger, and Disputings: That [...] may be blameless and harmless, &c. Phil. 2. 12, 13, 14, 15. And we read of many that have resisted the Truth, to wit, Christ in the Gospel, 2 Tim. 3. 8. That have resisted the Holy Ghost, Act. 7. 51. That have refused to return, when God drew them with the Cords of a Man, with Bands of Love, Hose. 11. 4, 5. That were not gathered, when Christ would have gathered them, Matth. 23. 37. That would not come unto Christ, that they might have Life, though Christ spake unto them that they might be saved, Joh. 5. 34, 39, 40. And indeed, the pleading for this irresistable Power, doth tend to render the Gospel, and the Preaching of it, foolishness, and makes the Requirings, Exhortations, and the Cautions thereof, useless things: and leaves no room for Obedience, or Disobedience; nor for Rewards or Punishments: And there­fore such an Apprehension, or Mis­apprehension, rather, is to be abhorred and abominated by us: for it openeth a wide Gap to all Spiritual Slothful­ness, [Page 235] yea, to all Prophaneness and Li­cenciousness whatsoever : And makes them that heartily entertain it despe­rate, or careless, in seeking after the things which belong to their Eternal Peace and Welfare : Because they con­clude, That when Gods time comes, he will overcome, and bring them to believe, if they be of the Elect num­ber, will they, nill they: And other­wise, there is but one Decree for them all (as Dan. 2. 9.) They must notwith­standing all their Endeavours to the contrary, receive this from Gods Hand, to wit, lie down in dreadful and endless Misery and Sorrow hereafter. Oh re­ject we and abominate all such Instru­ctions or Doctrines, which cause to err from the words of knowledge, Prov. 19. 27. And consider we, That while God calls Men, he enables them to turn unto him from their evil ways; but doth not so force them, but that still they may and ought to comply with that Grace given: or they may possibly reject the Grace of God, or receive it in vain, even ineffectually and unpro­fitably, 2. Cor. 6. 1.

[Page 236] And though the Apostle Paul was converted in an extraordinary way, or after an unusal manner; yet it ap­pears that he was not converted ir­resistably, in that he saith, I was not disobedient to the Heavenly Vision: He doth not say, nor intimate, as many do, That he could not possibly have so been; but the contrary is rather sig­nified in his so saying, Act. 26. 19. As also plainly appears in that Cauti­on and Warning our Lord setteth be­fore him at the very time of his Con­version, in saying unto him, I am Jesus whom thou persecutest: It is hard for thee to kick against the Pricks, Act. 9. 4, 5. And though he was so extraor­dinarily, not irresistably converted; yet still he passed the time of his sojour­ning in fear: And did not conclude he could not fail of, or fall from, the Grace of God: But he kept under his Body, and brought it into subjection, lest that by any means, when he had preached to others, he himself should be a Repro­bate, or cast away, 1 Cor 9. 26, 27. and Chap 11. 32. Phil. 3. 8. 11-14.

Oh then! Let no Man deceive you with vain Words or idle Dreams, and [Page 237] Visions of their own Heart: but set your Hearts unto those words confirm­ed with the Oath of the unchangeable God, the onely living and true God, which we have been somewhat largely considering; and which he commands his Prophet to speak unto the house of Isra­el: Namely, say unto them, (As) I live, saith the LORD GOD, I have no plea­sure in the death of the wicked, but that the wicked turn from his way, and live: Turn ye, turn ye, for why will ye die, O house of Israel?

18 April 1679.
THE END.

ERRATA.

PAge 1. In the Text, for 21. 11; p. 52. l. 25. r. in; p. 83. l. 17. add they; l. 21. dele Comma; p. 90. l. 12. r. 1-5; p. 91. l. 13. r. thought; p. 92. l. 15. dele desires; p. 106. l. 9. r. when; p. 114. l. 18. r. 2; p. 137. l. 17. r. unsuitably; l. 19. de. Comma; p. 149. l. 14. r. hear; p. 154. l. 8. r. Goel; p. 160. l. 15. r. preserve; p. 196. l. 9. r. enlivened; p. 204. l. 17. r. was; p. 208. l. 24. r. Appetite.

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