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;
as if he had Some secret Will or Pleasure in their Eternal ruin and destruction: The heart (of Man) is deceitful above all things, and desperately wicked;
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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. 17. 9. From within, out of the heart of men, proceed evil thoughts, wickedness, Blasphemies, etc. Matthew 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:
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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? 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:
Thus it was with Asaph, Will the Lord cast off for ever? Says he, and will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? And I said, this is mine Infirmity, etc. Psalm 77. and Psalm 13, etc. 1. Needful Therefore it is for us to hate thoughts, our own evil and naughty thoughts, and to love God's Law and Doctrine:
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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:
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:
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as they do, who say, The most of men were reprobated before they were born; And that there is no possibility of their escaping the vengeance of Eternal Fire.
as they do, who say, The most of men were 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:
These discourage the hearts of men, and hinder them from returning unto God from their Iniquity, (as Num. 13. 32. with Deuteronomy 1. 28.) Truly men need not be strengthened by the evil Doctrines of Others, in such hard Conceptions and wicked Imaginations of God:
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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
when they Are strengthened 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
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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;
and, contrary to their wrong and evil thoughts and sayings, gives a gracious Discovery of himself unto them: And therein he does not simply speak good and gracious words to them;
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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,
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 men Wisdom Teaches,
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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:
but which the Holy Ghost taught: 1 Cor. 15. 1-3. with Chap. 11. 23. and Christ 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;
1 Cor. 14. 36, 37. Thus the Apostle John was commanded to write to the Seven Churches in Asia; These things Says, not John, but, the Lord jesus christ, in those several Descriptions he there gives of himself;
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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,
as may be seen in Rev. 2. 1, 8, 12, 18. and Christ 3. 1, 7, 14. And as the Consideration of the Infinite Excellency of the Person that thus charges 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 walk in the strength of the LORD GOD; as Psalm 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,
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.
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.
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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:
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:
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:
Gen. 3. 14, 15. And therein, and thereby virtually, the LORD GOD laid for a Foundation (of Faith and Hope for Mankind) a Stone, an elect, precious Cornerstone, a sure Foundation:
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Isa. 28. 16. and 50. 2-5. He is the Lord, he changeth not, therefore we are not consumed : Matth. 3. 6. with Lam. 3. 22. And who in the fulness of the time, performed that Promise which he formerly made, in raising up a Saviour, the Saviour of the world.
Isaiah 28. 16. and 50. 2-5. He is the Lord, he changes not, Therefore we Are not consumed: Matthew 3. 6. with Lam. 3. 22. And who in the fullness of the time, performed that Promise which he formerly made, in raising up a Saviour, the Saviour of the world.
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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;
Psalm 31. 5. Whose Mouth speaks 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 Curae 8. 4-6-8. Who hath written to us excellent things in Counsels and knowledge;
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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;
that he might make us know the certainty of the words of truth, etc. Curae 22, 20-21. We ought Therefore to bow down our Ears, and hear the Words of this most Excellent One;
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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,
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,
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:
as Hebrew 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:
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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,
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,
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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 the Lord Says elsewhere: But as truly [ as I live ] they shall not see the Land which I sware unto their Father's, etc. And again, Say unto them, as truly [ as I live ] Says 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,
as you have spoken in mine ears, so will I do unto you, etc. Which is thus expressed elsewhere: So I sware in my wrath, that they should not enter into my Rest. Compare Num. 14. 21-23. 27, 28. with Psalm 95. 10, 11. and Hebrew 3. 10. 18. He lifts up his hand to Heaven,
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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;
He Here swears to the truth of what he Says, 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 ] Says the Lord;
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,
Thus Says the LORD, the God of Hosts, I abhor the excellency of Jacob, and hate his Palaces, etc. Compare Amos 8. 7. with Chap. 6. 8. Nah. 2. 2. And when he so swears, it might be questioned by Some,
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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;
Psalm 74. 11. And so his Arm, the Arm of his Strength, may be sometime, as it were, asleep, and feeble therethrough: As it is intimated, when it is said;
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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,
Awake, awake, put on strength, Oh Arm of the LORD, awake as in the ancient days in the generations of old, etc. Isaiah 51. 9. And when he swears by this Oath, it might be supposed what he swears to, is not duly regarded,
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:
as that sometime 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,
Compare Amos 4. 2. with Chap. 6. 8.) Thus the Prophet intimates, in his expostulation with God, saying, Art not thou from everlasting, Oh Lord, my God, mine holy One? — Thou art of Purer eyes than to behold evil,
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;
thou hast Profaned his Crown, by casting it to the ground, etc. Psalm 89. 34-39, etc. But now Here he swears by a most unquestionable, and undubitable Oath;
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&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:
etc. 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:
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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, Psalm 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 towards wicked Ones now,
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Mat. 3. 6. Jam. 1. 17. 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;
Mathew 3. 6. Jam. 1. 17. He is the same yesterday, and to day, and for ever: Hebrew 13. 8. 2. The Lord God also swears by himself, for the Confirmation of his Word, and to show the Immutability of his Counsel, on our part;
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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,
The House of Israel being convinced of their evil, and Judgement being threatened against them Therefore, thus they spoke, saying, If our transgressions and our Sins be upon us,
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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,
Hebrew 6. 16. So Here, God, Because of their readiness to contradict and gainsay, in their hearts At least, swears by himself: As also to the end they might not gainsay any more,
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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,
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 hanged down,
And as God interposed himself by an Oath to Abraham, to the end, that the Heirs of his Promise might, by this Immutable thing also, assuredly know and believe the truth of that so confirmed;
And as God interposed himself by an Oath to Abraham, to the end, that the Heirs of his Promise might, by this Immutable thing also, assuredly know and believe the truth of that so confirmed;
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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:
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:
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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.
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 herefrom.
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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. By Way of Explication, let us inquire 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. 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;
1. There is that Death which is intimately called, the First Death; which was threatened 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;
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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,
Rom. 5. 12. By Man, (even by the First public man, Come 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,
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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:
and were led by Satan, and followed After him, and did his Lustiest, and died the First Death in such Transgression: Mathew 25. 31-41-46. Of which second Death they shall not be hurt, who overcome their spiritual enemies:
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Rev. 2. 11. and Chap. 20. 6. But whosoever shall not be found written in the book of life, will be cast into the lake of fire, which is the second death:
Rev. 2. 11. and Chap. 20. 6. But whosoever shall not be found written in the book of life, will be cast into the lake of fire, which is the second death:
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 whom God hath ordained the Judge of quick and dead: Mathew 3. 7. 1 Thebes 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.
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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.
And that in speaking of a third Death, as the wages of since, they consent not to wholesome 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.
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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.
rather, I conceive, out of ignorance and custom, than judgement and consideration. It is good for us to hear what the Scripture faith, and to receive that.
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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.
But now the Enquiry is, Of which of the two Death's forementioned, Are we Here to understand these words to mean? And to that we say, not of the First, which is now abolished.
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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;
As is the good, so is the sinner, and he that Sweareth, as he that fears an oath: Eccles. 9. 1, 2-10. The most holy and righteous men generally have died this First Death;
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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;
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;
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because this Death may, while it is called to Day, be escaped and avoided : as it is here signified in saying, [ I have no pleasure in the death of the wicked,
Because this Death may, while it is called to Day, be escaped and avoided: as it is Here signified in saying, [ I have no pleasure in the death of the wicked,
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,
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,
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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;
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;
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.
As upon the little Ones in the old World: And of Sodom and Gomorrah, etc. So that still, I say, By the Death Here spoken of, is meant directly and Fully, the second Death.
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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 the Devil and his Angels, who sinned without a Tempter.
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 the devil and his Angels, who sinned without a Tempter.
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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:
and come forth into the World polluted and defiled, as all doe 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:
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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,
Good men who have acknowledged themselves to have sinned, have yet truly acquitted themselves of being wicked: As Job thus acknowledgeth, I have sinned, etc. Job 7. 20. And yet he appealeth to God,
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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;
Job 7. 20. And God himself Says 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;
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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,
Psalm 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 show in what follows: That is to say,
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 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 to save them there from; and rebel against the Light: as John 3. 19, 20. with Job. 24. 6-13-17. Such as say unto God, Depart from us, for we desire not the knowledge 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;
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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:
and who stop their Ears, and harden their hearts from God's Fear: they Are like to the deaf Adder which stoppeth her ears, which will not harken to the voice of Charmers, charm they never so wisely: Psalm 58. 3-5. They Are such as hate instruction, (or, to be reformed) and cast God's words behind their backs:
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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:
Psalm 50. 16, 17. who will not seek After God, or the knowledge of him; and whose ways Are always grievous: Psalm 10 2-5. Such as contemn God, and harden their faces against him, and the Fear of him:
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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;
even all such as Are not taught and led of God: 2 Thebes 3. 3. with 1 John 5. 19. And indeed the word Here translated, wicked, signifies unquiet, restless, turbulent Sinners;
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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:
yea, and such as overpass 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:
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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,
When I say unto the wicked, Oh 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,
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 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.
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 turned to unheard of Fornication, in having his Father's Wife, is called, that wicked person: 1 Cor. 5. 1-5-11-13. To which I shall not further enlarge.
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;
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;
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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:
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 any wicked ones.
And as is usually said, Indefinite Expressions Are equivalent to general or universal ones; and so he hath no pleasure in the Death of any wicked ones.
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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.
And though the Lord commands and charges the Prophet to speak these words, unto the house of Israel; yet not only 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.
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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.
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.
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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:
He intends not these words Concerning them only, but more largely and extensively, without all Peradventure, 2 Pet. 3. 9. And the like may be said Here:
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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;
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;
And indeed, if he had any pleasure in the death of any wicked ones, it might reasonably be conceived and concluded, That he hath pleasure in the death of the wicked in his Church;
And indeed, if he had any pleasure in the death of any wicked ones, it might reasonably be conceived and concluded, That he hath pleasure in the death of the wicked in his Church;
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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:
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:
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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:
how can we suppose but that he is loath and unwilling they should perish, who Are not such heinous 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 show 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:
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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,
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,
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.
and by his Oath assures us of the truth of it, who only 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.
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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 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,
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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,
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,
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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:
when he asked him, What is thy Name? And said unto him, Why askest thou thus After my Name, seeing it is Secret, or Wondered? Judges 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, Says he, to know the times, or the seasons which the Father hath put in his own power:
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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:
Acts 1. 6, 7. And if it be Reprovable to inquire into, or After, Secret Things, much more Condemnable is it to presume to know and declare, what God's Secret Will is:
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 if he should say, It is such as is impossible for me to comprehend, such as mine Understanding cannot reach unto: Psalm 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:
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every good giving, and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness, neither shadow of turning: Jam. 1. 16-18.
every good giving, and every perfect gift is from above, and comes down from the Father of Lights, with whom is no variableness, neither shadow of turning: Jam. 1. 16-18.
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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 our Lord jesus is the same yesterday, and to day, and for ever: Hebrew 13. 7, 8. 3. This wicked Distinction of the Will or Wills of God, makes him guilty of Dissimulation and Hypocrisy, which Are most hateful and abominable to him in Others;
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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 his Mouth be smoother than Oil, yet war is in his heart towards the most of men, towards whom he Professes so much love: (as Psalm 55. 21.) Burning Lips, (such as speak kindly,
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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.
for there Are seven abominations in his heart; whose hatred is covered by deceit; his wickedness shall be showed before the Whole Congregation: Curae 26. 23-26.
And God forbid that we should suppose, that He who hath pleasure in uprightness, 1 Chron. 29. 17. And who is the most upright: Isa. 26. 7. should be guilty of that which is so hateful and abominable to him in others.
And God forbid that we should suppose, that He who hath pleasure in uprightness, 1 Chronicles 29. 17. And who is the most upright: Isaiah 26. 7. should be guilty of that which is so hateful and abominable to him in Others.
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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,
Our Lord jesus, who is the Brightness of his Father's Glory, and the Express Character of his Person, in seeing whom we see the Father also: Though he hated all Iniquity,
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:
Matthew 23. And Therefore, without controversy, this is most hateful unto the Divine Majesty; and so hateful, that an Hypocrite shall not come before him:
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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.
yet cannot possibly Lie, or be guilty of Hypocrisy; for that is an Act of Infirmity and Impotency: Hebrew 6. 18. The four living Creatures thus give Glory to God, saying, Holy, Holy, Holy, Lord God Almighty.
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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,
as evil men, who have not the faith of christ, Are unreasonable and absurd: As the Apostle gives us to understand: 2 Thebes 3. 3. So Are also all those corrupt Notions and Distinctions which consent not to wholesome words, the words of our Lord jesus christ,
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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,
5. This unworthy and unreasonable Distinction tends to overthrow the Faith, and gives men ground to believe God in nothing he Asserts or Promises: For if he hath a Secret Will,
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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:
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:
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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,
but his Secret Will agrees not therewith: Mark 16. 16. Or where our Saviour Says, This is the Will of him that sent me, that every one that sees the Son,
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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 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,
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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;
to the end they might have strong consolation, who have fled for refuge to lay hold on the hope Set before them: as Hebrew 6. 17, 18. Answer To that I say, Does 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,
that he hath no pleasure in the Death of the wicked? And is not his Oath as valid and authentic 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,
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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 toward the worst of men, while it is to day;
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, does assure us, That his Father's Secret Will is a Gracious Will towards the worst of men, while it is to day;
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,
does he not leave the ninety and nine, and Goes into the Mountains, and seeks that which is gone astray? And if so be that he find it, verily I say unto you, he Rejoiceth more of that sheep,
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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,
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,
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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,
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,
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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.
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.
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.
Matt. 11. 27. Lycia 10. 24. plainly assures us, that God's Secret Will, or that Will which is before him in the Heavens, is goodwill towards every sinful lost Creature of Mankind: as Lycia 2. 10-14.
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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:
and so we shall have everlasting life, and not come into condemnation, etc. John 5. 23, 24. And in so doing, we shall be led to reject and abominate this ungodly Distinction: and be assured, That God's Secret Will is as Gracious towards sinful wicked Ones, as is his Revealed Will:
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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,
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 towards poor Sinners,
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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,
Or then that it can be conceived, much more expressed by finite Creatures: The Love of christ, who is One with the Father, passes knowledge: Ephesians 3. 18, 19. Hence we see how the Psalmist Magnifies the Mercy of God,
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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:
when he Says, So God loved the World, etc. 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:
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;
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;
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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 men, that they might Repent;
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 towards men, that they might repent;
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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,
And slew famous Kings, for his mercy Endureth for ever: Psalm 136. 15-20. But we shall add no more unto the Third Enquiry, but Consider the next; namely,
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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?
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?
As it is 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 it is Here expressed, [ I have ] no pleasure, etc. To wit, while it is called to Day: As the Holy Ghost Says, To Day if you will hear his Voice, harden not your hearts,
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 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:
Eccl. 8. 8. 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:
Ecclesiastes 8. 8. 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.
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: Whatever 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;
To this purpose, and upon this account, our Lord thus instructs and Counsels: Strive (Says he, to wit, in the present time) to enter in At the strait gate;
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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.
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 Ruin and Perdition: Isaiah 30. 8-18.
Eccl. 9. 4. The very end of Christ in so loving all men, as to die for them, was, That they which live, (who are still continued in the land of,
Ecclesiastes 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 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 unto such Wisdom utters her Voice, saying, How long you simple Ones, will you love simplicity? and the Scorner's delight in their scorning? and Fools hate knowledge? Turn you At my reproof, etc. Curae 1. 21, 22, 23. Isaiah 50. 1, 2. Even as our Lord jesus speaks,
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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:
and Says, 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) harken 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,
Curae 8. 1-4, 5. 17. 32, 33. And thus also we have given Some Answer unto this Enquiry; and have shown 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,
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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,
And thus we have spoken unto the Explication, or explaining of those four things we propounded to Inquire into which we desire may be duly minded and diligently considered: And shall now proceed on unto the next considerable; to wit,
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Though indeed, his Word and Oath here given us, are such Immutable Things, and Infallible Proofs, as may sufficiently assure us of the Verity of what is so Affirmed and Confirmed.
Though indeed, his Word and Oath Here given us, Are such Immutable Things, and Infallible Proofs, as may sufficiently assure us of the Verity of what is so Affirmed and Confirmed.
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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,
Thus it is said, Have I any pleasure At all, (either Revealed, or Secret) in the Death of the wicked, Says the Lord God? Indeed, this is propounded by Way of Question,
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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 to put all out of doubt, he who propounds the Question, and best, and only perfectly knows his own Will and Pleasure, gives Answer hereto in the same Chapter,
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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 Says positively, I have no pleasure in the Death of him that Dieth, Says the Lord God, etc. Ezekiel 18. 23. with verse 32. And we have the two famous Apostles, the Apostle of the Uncircumcision,
but that all should come to repentance? 2 Pet. 3. 9. And these Scriptures considered together, more confirm the truth of this Doctrine : And, this three-fold Cord is not quickly broken.
but that all should come to Repentance? 2 Pet. 3. 9. And these Scriptures considered together, more confirm the truth of this Doctrine: And, this threefold Cord is not quickly broken.
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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;
but is now manifested by the appearing of our Saviour, etc. 2 Tim. 1. 9, 10. When the fullness of the time was come God sent forth his Son, made of a Woman, made 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;
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 Says, So God loved the World, (to wit, of Mankind) that he gave his only begotten Son;
For God sent not his Son into the World to condemn the World, but that the World thorow him might be saved: John 3. 16. 7. This is a faithful saying,
For God sent not his Son into the World to condemn the World, but that the World thorough him might be saved: John 3. 16. 7. This is a faithful saying,
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.
1 Tim. 1. 15. In this was manifested the love of God towards us, Because that God sent his only begotten Son into the world, that we might live thorough him.
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:
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:
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:
as 2 Sam. 14. 14. When christ was born into the World, one Angel Says unto the Shepherd's, Behold, I bring you Glad-tidings of great joy, which shall be to all people:
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,
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, Says the Lord, I have given him for a Witness to the People, (even christ,
Isa. 55. 3, 4. with Acts 13. 34. And then presently after, and upon that account, he calleth Sinners to Repentance : Seek ye the LORD, while he may be found, call upon him while he is neer.
Isaiah 55. 3, 4. with Acts 13. 34. And then presently After, and upon that account, he calls Sinners to Repentance: Seek you the LORD, while he may be found, call upon him while he is near.
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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;
Isaiah 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;
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to wit, Fornicators, Idolaters, Adulterers, Effeminate, Abusers of themselves with Mankind, &c. To assure them, that God hath no pleasure in their Death:
to wit, Fornicators, Idolaters, Adulterers, Effeminate, abusers of themselves with Mankind, etc. To assure them, that God hath no pleasure in their Death:
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 that he rose again the third day, according to the Scriptures, etc. 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,
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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:
and rising again, known and believed by his ambassadors, did constrain them to persuade men; and wherever they Come, thus to pray in Christ stead, Be you reconciled unto God:
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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:
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:
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;
If Righteousness could have come by the Law, then christ died in vain: Hebrew 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;
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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,
we must have remained necessarily in our Sins: 1 Cor. 15. 17. But now, he who bore 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:
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 God's grace:
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Heb. 9. 12. with Ephes. 1. 7. forgiveness of the greatest sins, and sinners, while it is the Day of Gods Grace and Patience : And therefore he saith to his Apostles, Thus it is written, and thus it behoved Christ to suffer,
Hebrew 9. 12. with Ephesians 1. 7. forgiveness of the greatest Sins, and Sinners, while it is the Day of God's Grace and Patience: And Therefore he Says to his Apostles, Thus it is written, and thus it behooved christ to suffer,
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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;
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;
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, 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.
see Num. 15. 30, 31. with verse 27, 28, 29.) How should we then live? Ezekiel 33. 10. Or as the Psalmist Says, If thou, LORD, Shouldst mark iniquities, Oh LORD, who shall stand? But there is forgiveness, (or as the septuagint renders it, There is a propitiation) with thee, that thou Mayest 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 thence encourages the House of Israel, notwithstanding their great and manifold Transgressions, yet to hope in his Mercy: Let Israel, Says he, hope in the LORD, for with the LORD is mercy,
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The Lord hath proclaimed himself to be gracious and merciful, abundant in goodness — keeping mercy for thousands, forgiving iniquity, and transgression, and sin:
The Lord hath proclaimed himself to be gracious and merciful, abundant in Goodness — keeping mercy for thousands, forgiving iniquity, and Transgression, and since:
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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:
Exod 34. 6, 7. He hath a great Name for pardoning great iniquities; Psalm 25. 11. For he hath found out a Ransom for our Souls; an Atonement 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:
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:
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;
for to give Repentance to us also, and forgiveness of Sins: Acts 5. 31. and Chap. 26. 18. Isaiah 42. 1. Luke 24. 46, 47, 48. 3. The truth of this also, That God hath no pleasure in the Death of the wicked;
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:
but he also Stretcheth forth his hand, his Power and Spirit with his Calls, that such may turn At his Reproofs: Curae 1. 21, 22-24. Our Lord jesus is the true Light, that lights every man that comes into the world:
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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;
that through him they might be saved: Isaiah 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;
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Even so the Son of Man is lifted up by the Spirit in the Gospel, that sinners may look unto and believe in him : And, that whosoever believeth in him might not perish, but have everlasting life: Rom. 10. 18-20. John 3. 14-16.
Even so the Son of Man is lifted up by the Spirit in the Gospel, that Sinners may look unto and believe in him: And, that whosoever Believeth in him might not perish, but have everlasting life: Rom. 10. 18-20. John 3. 14-16.
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for though that doth manifest the things here below, yet it will not give Sight unto those that are blind, to behold what it doth manifest and discover;
for though that does manifest the things Here below, yet it will not give Sighed unto those that Are blind, to behold what it does manifest and discover;
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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.
But now, our Lord jesus is the true Light, the most excellent Light, who gives both Light and sighed: he lightens every man that comes into the world: John 1. 6-9.
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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; yet he giveth more grace;
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; yet he gives more grace;
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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,
Doutbless God does not only 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 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:
and the Gospel and Scriptures continued with us: (And to none other can I speak.) And to signify to us, that the holy Spirit does accompany the Gospel, to work in men both to will and to do, of good pleasure, what God requires of them:
And the words which Christ 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 the words which christ spoke 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,
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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.
it is Therefore also said, They went forth, and preached every where, the Lord working with them, etc. Mathew 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 Thebes 4. 8. And this also shows, he hath no pleasure, none At all, in the death of the wicked, while it is called to Day.
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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.
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 follows.
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(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:
(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:
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 off in their Trespasses.
2 Cor. 6. 1, 2. He does by his powerful Intercession prevail as a Prince with God his Father, that further Patience and Forbearance might be exercised towards such as deserve to be Cut off in their Trespasses.
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;
Their accounting his long-suffering Salvation, does not make it so to be: But his Long-suffering being Salvation, gives them good ground so to account it;
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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:
for his Long-suffering is a Fruit of his Love and Charity towards 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: Isaiah 30. 8-18. that they might be brought unto God:
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 kindness towards the Sons of Men: Exod 34. 6. Num. 14. 18. Neh 9. 17. Psalm 86. 15. and 145. 8. Joel 2. 13. Jonah. 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;
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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;
but he hath pleasure in their destruction: John 17. 9. Answer 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;
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.
But his words Are, I pray not, (to wit, At that present time) for the World, etc. Now that does not At all deny that he might pray for the World At Another time: As may appear in other sayings of like nature.
because he is putting up Requests to his Father for the then Actual Believers, and which were onely proper to be petitioned for them, and not for the World, while in that state:
Because he is putting up Requests to his Father for the then Actual Believers, and which were only proper to be petitioned for them, and not for the World, while in that state:
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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.
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 God's 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;
But this does not more deny that our Saviour ever prayed for the World, than Abraham is praying for his Son Ishmael, or Isaac, Denies he ever prayed for Sodom ▪ That is to say, not in the least;
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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;
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;
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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,
Nextly, he prays for future Believers, even for all such as should, After that time, believe on him thorough the Apostles word, verse 20, 21, 22, 23, 24. And lastly, The end of his Prayer for the Apostles and other Believers, was,
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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,
That thy Way may be known upon earth, thy Saving health, or salvation, among all nations, etc. Isal 67. 1, 2, 3. 1 King. 8. 59, 60. So that this Objection is wholly groundless, false,
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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;
but thou hast Delivered thy Soul: verse 1-9. whereto he presently adds in the next verse but one, I live, Says 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:
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;
But that they might take warning & live. See also Ezekiel 3. 17-21. So that good man Says, Thou testifiedst against them, who were disobedient and rebellious;
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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:
And the Apostle Says, We preach christ, warning every man, and teaching every man in all Wisdom, that we may present every man perfect in christ jesus:
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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 Lord, and of judgment,
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, etc. Neh 9. 29, 30. And the Prophet micah Says, Truly, I am full of power by the Spirit of the Lord, and of judgement,
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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.
and of might, to declare unto Jacob his Transgression, and to the House of Israel his since: micah 3. 8. with Chap. 2. 7. Zechariah 7. 12. 1 Thebes 4. 1-8.
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:
and turn therefrom unto him, who is ready to pardon them, and receive them to his mercy: Psalm 50. 17-21. He does forewarn them, that they might turn from their wicked ways, and so flee from the wrath to come:
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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,
while they Are joined to all the living, appears, by his Expostulations and Pleadings with them: As, What iniquity have your Father's 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.
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.
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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,
Turn you, turn you, for why will you die, Oh House of Israel? Ezekiel 33. 11. Oh 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.
and as the early due it Goes away: Hos. 6. 3-7. Jer 9. 7. Oh thou that art nam the House of Jacob, is the Spirit of the Lord straitened? Are these his doings? micah 2. 7. Oh my people, what have I done unto thee? and wherewith have I wearied thee? testify against me, etc. micah 6. 2-5.
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As he saith, 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:
As he Says, Why will you die, Oh House of Israel? For I have no pleasure in the death of him that Dieth, Says the Lord God? Wherefore turn and live you:
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,
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,
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.
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 Sibmah? Mine heart is turned within me, my repentings Are kindled together.
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;
and long continued in: Though their wickedness hath been like unto Sodom and Gomorrah, and though their Sins have been as Scarlet, and read like Crimson;
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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.
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;
But it displeased Jonah exceedingly, and he was very angry, — and said, I pray thee, Oh Lord, was not this my saying when I was yet in my Country? Therefore I fled before unto Tarshish;
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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.
and had compassion, and fell on his neck and kissed him, etc. And I say unto you, Says 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.
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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.
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.
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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 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:
That he mean time does secretly delight in, and desire their Eternal Ruin! Oh my Soul, come not thou into the Secret of them who suffer such wicked thoughts 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 Ruin 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.
Because he does not delight in severely correcting Here in this World. He does not willingly, or from the heart afflict, or grieve the children of men.
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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;
to wit, with delight: Lam. 3. 33-36. He does indeed afflict, and execute Judgments in the Earth on those who contemn his Counsels: But he does not take Pleasure therein;
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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.
and his Soul is grieved for their misery who have greatly sinned against him: Judges 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;
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;
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;
Hence the Lord Says, I will melt them, and try them, (to wit, throw them into the Furnace of affliction: as Isaiah 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 towards them;
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.
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 Fish of the sea, etc. Ha. 1. 2-4. 13-17.
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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;
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;
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surely then much rather we may conceive and conclude, That he doth not delight in laying upon them such Judgments and Torments as are even intollerable, and unsupportable.
surely then much rather we may conceive and conclude, That he does not delight in laying upon them such Judgments and Torments as Are even intolerable, and unsupportable.
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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:
But what does he bring to prove and evince, that he will not cast off for ever? It presently follows, For he does not willingly afflict, etc. As if he should say, He who now does not from his heart, or with delight, afflict for a moment, is more unwilling to cast off to all eternity:
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Deut. 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.
Deuteronomy 8. 5. Now, how does 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.
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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;
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;
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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 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,
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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,
So likewise we may more confidently persuade 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,
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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;
But the Apostle tells us, That such as consent not to wholesome 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 comes envy, strife, railings, evil surmisings, etc. And he Therefore thus Counsels, from such withdraw 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;
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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;
By the Afflictions and Judgments which he now executes and infflicts upon them: for though he does not willingly afflict, as hath been said before; yet he does afflict;
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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 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,
To wit, Evil of Affliction and Judgement: Isaiah 45. 7. Amos. 3. 8. And this does evince and evidence to us, That he hath no delight 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,
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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,
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,
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;
that is the thing ultimately designed by him therein: As Elihu Says, Lo, all these things works God oftentimes with Man, to bring back his Soul from the Pit;
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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 them. Now therefore go to, speak to the men of Judah, and to the Inhabitants of Jerusalem, saying, Thus saith the Lord,
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 them. Now Therefore go to, speak to the men of Judah, and to the Inhabitants of Jerusalem, saying, Thus Says the Lord,
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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:
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, etc. 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 since:
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Isa. 26. 9. He therefore orders occasions of sadness and heaviness to them, that by the sadness of their countenances their hearts might be made better: Eccl. 7. 2, 3. And therefore, he looketh upon men; and if any say, I have sinned,
Isaiah 26. 9. He Therefore order occasions of sadness and heaviness to them, that by the sadness of their countenances their hearts might be made better: Ecclesiastes 7. 2, 3. And Therefore, he looks upon men; and if any say, I have sinned,
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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,
1 Cor. 11. 32. And that he does 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 does chasten them out of love: For love works no ill to Another, but designs his good and benefit: Ro. 13. 9. And he that charges Parents not to withhold Correction from their Children, — but to beatrice them with the Rod,
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.
Doubtless, he intends the same in his Judgings of Men, while they Are joined to all the living: Curae 23. 13, 14. with Job 33. 29, 30. and Psalm 94. 10-12.
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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,
Yet then the Lord is good, a strong hold in the day of trouble, etc. 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,
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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;
And it might Therefore be readily concluded by Some, That God by inflicting these upon them, designed their Eternal Ruin: But the Apostle gives us cause otherwise to believe and judge;
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(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;
(Far be it from us so to conceive;) but through their fallen salvation is come unto the Gentiles, for to provoke them (these jews) to jealousy: Rom. 11. 8, 9, 10, 11. And again he Says, 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:
(taken away his Gospel and Kingdom from them, and deprived them of those choice and spiritual Privileges and Advantages they were formerly favoured with;) that he might have mercy upon all:
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The Consideration 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,
The Consideration whereof caused the Apostle to break forth into Admiration, and say, Oh the depth of the riches both of the Wisdom and knowledge of God! how unsearchable Are his Judgments,
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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:
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 sometime gives up wicked Ones in his Church unto Satan, for the destruction of the Flesh, that they might Learn not to Blaspheme:
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:
And this is not only his End in those severe and dismal Judgments, which he executes upon them that were in his Church, and of his people professedly:
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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 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 shows, That his End in all his Rebukings is good towards men:
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therein we may see, that his Love towards them moves and prevails with him to make use of the Rod of Correction, that he might thereby purge out of the Hearts of the Children of Men that Folly that is bound up in them:
therein we may see, that his Love towards them moves and prevails with him to make use of the Rod of Correction, that he might thereby purge out of the Hearts of the Children of Men that Folly that is bound up in them:
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.
I shall now, with the Assistance of the good Spirit of God, note and infer from what hath been said, Some Instructions that may be of usefulness unto us. As to say.
1. If the Lord God hath no pleasure in the Death, and Eternal misery of the Wicked; Then we may be confident that he had no Pleasure in the Death of the Righteous;
1. If the Lord God hath no pleasure in the Death, and Eternal misery of the Wicked; Then we may be confident that he had no Pleasure in the Death of the Righteous;
as all Men were as they were Created of God in the first Publick Man : And, before he did eat of the Tree of Knowledge of Good and Evil, whereof God commanded him he should not eat:
as all Men were as they were Created of God in the First Public Man: And, before he did eat of the Tree of Knowledge of Good and Evil, whereof God commanded him he should not eat:
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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:
and is Therefore to be abominated by us: For the righteous Lord loves righteousness: and Therefore also, he loves the righteous, his Countenance does behold the upright:
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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,
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,
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;
Then we may assuredly know, believe and conclude, that he hath no Pleasure in the Everlasting Destruction of such as Are only necessarily polluted and defiled;
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And that he had, and hath 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:
And that he had, and hath 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:
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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:
2 Sam. 14. 14. And in due season, Sent forth his Son made of a Woman, made under the Law, etc. Gal. 4. 4, 5. And, jesus christ, by the Grace of God, tasted death for every man:
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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:
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: Hebrew 2. 9. 14. And he himself hath now the keys of Hell and Death:
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Rev. 1. 18. And will in the proper season raise All out of it, and no man shall perish for ever therein : 1 Cor. 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;
Rev. 1. 18. And will in the proper season raise All out of it, and no man shall perish for ever therein: 1 Cor. 15. 21, 22. And in the Eternal Judgement which follows After the Resurrection of the Dead, no man shall perish in the Second Death for this First since and sinfulness simply;
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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,
Suitable to what the Lord swears to, saying, I live, Says the Lord God, you shall not have occasion any m••e to use this Proverb in Israel: (to wit, The Father's have eaten sour Grapes,
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,
The Soul that Sinneth, (to wit, voluntarily and impenitently) it shall die: Ezekiel 18. 2, 3, 4. with Jer. 31. 29, 30. And Therefore, without Peradventure, All Infants,
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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:
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:
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. Ezekiel 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:
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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:
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:
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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;
And why may it not be so with theirs also? See Gen. 26. 3, 4, 5. And methinks were this considered by them, it might fill their own hearts with continual sorrow and heaviness;
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as though they were not hers; her labour is in vain without fear: Because God hath deprived her of wisdom, neither hath he imparted to her understanding: Job 39. 13-17. But,
as though they were not hers; her labour is in vain without Fear: Because God hath deprived her of Wisdom, neither hath he imparted to her understanding: Job 39. 13-17. But,
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 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 one of them was hated and reprobated before he was born? Our Saviour Says, What man is there of you, whom if his Son ask bred, will he give him a stone? Or if he ask a Fish, will he give him a serpent? But how much beneath evil Parents, does 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,
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,
2. There is not a word spoken of God's hating Esau before he was born, or of God's hating Esau personally considered, At any time: what was spoken before the Children were born,
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.
It very plainly appears, that Esau was not positively hated of God: Gen. 27. 39, 40. with Hebrew 11. 20. Indeed, in that Oracle was signified, that Jacob Nationally considered, should in former Ages be preferred in Choice Privileges and Advantages: they were the Church of God, and had his Oracles committed to them, etc. Rom. 3. 1, 2. and Chap. 9. 4, 5. And of them, as Concerning the Flesh, christ Come.
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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 of their Advantages also:
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 Christ 26. 3, 4. & 28. 13, 14. And any of them might have become Proselytes, and so have partaken of their Advantages also:
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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.
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.
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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 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.
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But because of the wickedness of Esau, Nationally considered, towards his Brother Jacob Nationally considered : As it is said, For thy violence against thy Brother Jacob, shame shall cover thee, and thou shalt be cut off for ever.
But Because of the wickedness of Esau, Nationally considered, towards his Brother Jacob Nationally considered: As it is said, For thy violence against thy Brother Jacob, shame shall cover thee, and thou shalt be Cut off for ever.
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;
and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them, etc. Compare, Malachi 1, 2, 3. with Ezekiel 35. and Obadiah 9. 16. And the same Prophet that mentions these words;
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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,
Esau was the People of God's Indignation, as he was the Border of wickedness: And is not any other People so also? Malachi 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,
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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;
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;
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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:
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 Ruin:
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Jude 15. And such as impenitently persist in their unbelief of the Gospel, and disobedience to God, shall be destroyed with everlasting d•struction from the presence of the Lord,
U^de 15. And such as impenitently persist in their unbelief of the Gospel, and disobedience to God, shall be destroyed with everlasting d•struction from the presence of the Lord,
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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:
Have you not procured these things unto your selves, in that you forsook, or rejected the Lord? Their own wickedness will correct them, and their backslidings reprove them:
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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 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,
Jonah 2. 8. They that love the World, and serve the Creature more than the Creator, loose their own Souls, and bring upon themselves swift destruction ▪ Math. 16. 26. 2 Pet. 2. 1, 2. Who so Sinneth against me, Says Wisdom, wrongeth his own Soul: All they that hate me love death: Curae 8. 36. Num. 16. 38. He that Refuseth instruction, to wit, God's Instruction, despises his own Soul: Curae 15. 32. And Therefore will be destroyed, Curae 13. 15. Such,
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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,
as when the Goodness of God leads them to Repentance, do walk After their own hardness and impenitent hearts, they treasure up to themselves wrath against the day of wrath,
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,
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,
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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 Grace, in their Perdition,
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 Grace, in their Perdition,
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,
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,
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:
Tit. 2. 11, 12. Or if they should think to excuse themselves, or extenuate their wickedness, with saying, God had reprobated them, or passed them by before they were born:
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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, and Vexation of Spirit;
Hebrew 10. 29. And despised all the riches of God's 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, and Vexation of Spirit;
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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;
we have not obeyed the voice of our Teachers, nor inclined our ears to them that instructed us: Curae 5. 7-13. Wisdom 5. 2-8. Then they will be ashamed, and cry for sorrow of heart, and howl for vexation of Spirit;
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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:
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 Scorner's, they alone must bear it: Isaiah 65. 11-15. Curae 9. 12. Had their Ruin and Eternal Perdition been unavoidable, it would be more tolerable: And there would have been no good Reason for them to have blamed themselves:
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,
Oh! this will aggravate their misery: how can their hearts endure the thoughts hereof? Or, how can their hands be strong? Ezekiel 22. 13, 14. And yet thus it must needs be: I mean, Man's Perdition will be,
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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,
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,
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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:
for the words Are, He hath chosen us [ in him ] before the Dejection, or Foundation of the World, etc. Ephesians 1. 4. After Some such consideration as Levi paid Tithes in Abraham:
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That is to say, God in choosing Christ before the Dejection of the World, did therein choose all those who should in their several Generations through Grace believe,
That is to say, God in choosing christ before the Dejection of the World, did therein choose all those who should in their several Generations through Grace believe,
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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:
2. I further say, That Ephesians 14. speaks not of men's being chosen to salvation; but of s•me men's being chosen in christ to an excellent ministration, or service: And to a more excellent One than any before:
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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;
In the two First Verses of Ephesians 1. The Apostle speaks to the believing Ephesians, and Says unto them, Grace unto you, etc. But then from verse 3. to verse 12. he speaks not of them, but changes the Persons;
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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,
and Says, In whom you also trusted, or believed, After you herd the word of truth, etc. So that all contained from for. 3. to v. 12. respects those that trusted in christ before the Ephesians were in christ, and so,
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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:
He then also in christ chosen 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:
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Eph. 1. 8-10, 11. As the Apostle else-where saith, We speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the world, or ages, unto our glory;
Ephesians 1. 8-10, 11. As the Apostle elsewhere Says, We speak the Wisdom of God in a mystery, the hidden Wisdom which God ordained before the world, or ages, unto our glory;
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:
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.
] 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.
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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:
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:
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;
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;
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That though he commands all men every where to Repent, yet he doth not vouchsafe such sufficient, or saving Grace, whereby they may so do. In short, That there is a certain determinate number of Mankind elected in a personal consideration, before the World was;
That though he commands all men every where to repent, yet he does not vouchsafe such sufficient, or Saving Grace, whereby they may so do. In short, That there is a certain determinate number of Mankind elected in a personal consideration, before the World was;
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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 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:
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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;
and all the rest Are reprobated, and must necessarily, or shall infallibly perish in conclusion; how much soever they endeavour to fly from the wrath to come, etc. These, and such like Doctrines;
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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,
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,
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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,
And our Saviour when he Denounceth Woes against the Scribes, and Pharisees, Hypocrites; the First of all is, Woe unto you Scribes and Pharisees, Hypocrites,
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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:
Matthew, 23. 13. Oh! take we heed of diverse 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:
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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:
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:
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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 did stand in the true Grace of God: Dearly Beloved, I beseech you, as Strangers and pilgrim's, abstain from fleshly Lustiest, 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;
and against the Souls of Others among 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;
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they would not be harmless, but would be injurious unto, and do harm and hurt to the Souls of others also : Phil. 2. 13-15. A little leaven leaveneth the whole lump:
they would not be harmless, but would be injurious unto, and do harm and hurt to the Souls of Others also: Philip 2. 13-15. A little leaven leaveneth the Whole lump:
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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;
It is very good and requisite Therefore for those who have received the from of found words, to have no fellowship with the unfruitful works of darkness, but rather reprove them; Ephesians 5. 11, 12-14. To come out from among evil Workers, and be separate, and touch no unclean thing;
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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,
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,
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inasmuch as they, by their evil walkings, strengthen them in their Oppositions of his Doctrine, and give them occasion to call it a Doctrine of loosness and licentiousness:
inasmuch as they, by their evil walkings, strengthen them in their Oppositions of his Doctrine, and give them occasion to call it a Doctrine of looseness and licentiousness:
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They are herein Followers of Christ, and of his holy Apostles : 1 Cor. 10. 31, 32, 33, and Chap. 11. 1. Who let their light so shine before men, that they may see their good works,
They Are herein Followers of christ, and of his holy Apostles: 1 Cor. 10. 31, 32, 33, and Chap. 11. 1. Who let their Light so shine before men, that they may see their good works,
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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:
and is kind to the unthankful, and to the evil: Matthew 5. 44, 45-48. with Lycia 6. 27, 28-35, 36. jesus christ was the Son of the Father in truth and love:
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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:
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:
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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,
It is a detestable thing: Ezekiel 11. 18. 21. As the Lord himself signifies, saying, Howbeit I sent unto you all my Servants the prophets, rising early,
Indeed, too too many there are, who take occasion by his goodness, lenity, and 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;
Indeed, too too many there Are, who take occasion by his Goodness, lenity, and 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;
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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;
You have wearied the Lord with your words, Says the Prophet, yet you say, wherein have we wearied him? when you say, every one that does evil is good in the sighed of the Lord, and he delights in them;
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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.
as the Preacher Says, 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: Ecclesiastes 8. 11.
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,
Psalm 73. Jer. 12. 1, 2. So Another Prophet Says, Art thou not from everlasting, Oh Lord my God, mine holy One? — Thou art of Purer eyes than to behold evil,
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.
Wherefore Lookest thou upon them that deal treacherously, and holdest thy Tongue when the wicked devoureth the man that is more righteous than he? etc. Hab. 1. 12, 13-17. and Chap. 2. 1-4. Job 10. 3.
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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:
And turning the Cities of Sodom and Gomorrah into Ashes, condemned them with an overthrow, making them an ensample unto those that After should live ungodly:
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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:
Rom. 11. 17-24, Yea if his own People since against him, he will visit their transgressions with the Rod, and their iniquity with stripes: Psalm 89. 30-32. If I sin against thee, Says that perfect and upright man, then thou markest me, and will not acquit me from mine iniquity:
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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:
Nay, when God laid upon his dear Son the Iniquities of us all: as Isaiah 53. 6. Though he was the man, his fellow, higher than all mere Creatures whatever; his Son by Nature:
but always did those things that pleased him : yet notwithstanding all this, when he himself bare our sins in his own Body on the Tree, he was wounded, or tormented, for our transgressions, bruised for our iniquities;
but always did those things that pleased him: yet notwithstanding all this, when he himself bore our Sins in his own Body on the Tree, he was wounded, or tormented, for our transgressions, Bruised for our iniquities;
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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,
Yea though it be laid upon One who is holy, harmless, undefiled, separate from Sinners, etc. Psalm 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, etc. 1 Pet. 2. 24. and Chap. 3. 18. Though he prayed, Oh my Father, if it be possible, let this Cup pass, etc. Yet in that it did not pass from him, we may behold most clearly,
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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,
as Isaiah 61. 1, 2. According to what the Apostle Says, 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 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.
and the hatefulness and abominableness of since to his Majesty, even in the Cross and Sufferings of our Lord jesus christ: and that he can never be reconciled thereto.
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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.
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.
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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.
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-tidings of the Glorious Gospel.
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,
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,
so as to be saved thereby from our Sins and vanities: 2 Pet. 3. 9, 15. Rom. 2. 4. The grace of God which brings salvation to all men, Teaches to deny ungodliness and worldly Lustiest,
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Isa. 45. 21, 22. Jer. 4. 14. Look into the Clefts of this Rock : Remember and consider how this holy and just One humbled himself, and became obedient unto Death, the death of the Cross;
Isaiah 45. 21, 22. Jer. 4. 14. Look into the Clefts of this Rock: remember and Consider how this holy and just One humbled himself, and became obedient unto Death, the death of the Cross;
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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.
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.
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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,
And that where since abounded, there grace abounded much more, etc. Rom. 5. He then sees in needful to give Answer unto an Objection, which he judged Some would make,
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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,
and Therefore thus proceeds, What say we then? shall we continue in since that grace may abound? Whereby he gives us to understand, That too many would be ready thus to abuse the words of God's Grace fore-declared by him: But he rejects such a Conclusion with greatest Detestation, God forbid, Says he, Far be it from us,
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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 further occasion to speak somewhat in what follows;
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 further occasion to speak somewhat in what follows;
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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;
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;
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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 Dead, he enlarged their Commission,
Mark 1. 14, 15: And sent forth his Apostles to preach, not the Law, but the Gospel, that men might Repent: Matthew 10. 7. with Mark 6. 12. So when he was Raised again from the Dead, he enlarged their Commission,
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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:
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:
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:
nor believe, that they have any sufficiency of themselves so to doe, as of themselves; or that they have naturally any freedom of will, or power, to turn themselves:
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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 world, hath also exalted him to his right hand, a Prince and Saviour;
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 world, hath also exalted him to his right hand, a Prince and Saviour;
And they that resist the Gospel, resist not man, but God, who also hath given the Preachers of it his holy Spirit, to accompany them, and work together with them; whereby they are able Ministers.
And they that resist the Gospel, resist not man, but God, who also hath given the Preachers of it his holy Spirit, to accompany them, and work together with them; whereby they Are able Ministers.
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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,
And indeed, That the wicked may possibly turn from their wicked ways and live: I mean, That God does give unto them sufficient Grace and Power so to do,
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or give them so much as whereby they might be converted and turned there-from unto him? If we should see a man ready to fall into some deep ditch or pit, in which he will unavoidably perish;
or give them so much as whereby they might be converted and turned therefrom unto him? If we should see a man ready to fallen into Some deep ditch or pit, in which he will avoidable perish;
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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.
And Some one or more of us should seriously assure the man, That we Are not pleased that he should fallen into that dangerous place: Nay, we swear most solemnly to the truth hereof also.
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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:
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:
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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;
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 the swearing and potent person to be 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,
and the swearing and potent person to be blamed: But let all such thoughts of God, who is love it self to manward, be rejected by us: He that had so much love in his heart,
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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:
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:
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;
1. We Are not now considering what authority he hath to command, but what Affection and Goodwill he signifies to be in his heart towards wicked ones by his Oath, both negatively and positively propounded;
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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 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;
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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;
For by that one man since entered into the world, etc. Rom. 5. 12-18. 2. When Adam had eaten of the forbidden fruit, he had no power to convert himself;
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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,
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 conveyed life to his Posterity, had he Abided in that honourable state in which he was created of God: But he was not made a Quickening Spirit to Quicken himself,
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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:
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:
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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,
What Adam himself might be, we dispute not: but none of his posterity were so, upon the account of that since and sinfulness, of which they avoidable partook: But men Are so called and reckoned,
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because they never had power given to them to turn from their wickedness and live : and yet still God swears he hath pleasure that they should turn and live.
Because they never had power given to them to turn from their wickedness and live: and yet still God swears he hath pleasure that they should turn and live.
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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;
Nay, That God does 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 spoke: The Oath, Says he, which he sware to our father Abraham, That he would grant, or give, unto us;
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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;
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;
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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:
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:
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,
Col. 2. 15. he hath devested our spiritual enemies of their power, and he Possesses the power over us: John 12. 30, 31. And worthy is the Lamb, that was slave, to receive power and riches and Wisdom,
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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 strength, etc. Rev. 5. 11, 12. Matthew 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,
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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:
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 found 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;
Sing praises to our God, sing praises, sing praises to our King sing praises: for God is the King of all the earth, etc. Psalm 47. 1-7. Oh sing unto the LORD a new song, for he hath done marvellous things;
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,
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,
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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:
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. Ephesians 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,
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,
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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:
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:
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:
and obtained a complete 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: Psalm 68. 10, 18. And he is full of Grace and Truth, that out of his fullness we might receive:
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,
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,
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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.
And so also the Apostle Peter explicates this branch of the Covenant, or Oath — made to Abraham, saying to the jews, you Are the children of — the Covenant which God made with our Father's, 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.
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namely, That he would grant unto all, however where the Gospel and Scriptures are vouchsafed, 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.
namely, That he would grant unto all, however where the Gospel and Scriptures Are vouchsafed, 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.
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;
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 persuade them, who had Crucified the Lord of Glory, to Repent;
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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:
whereto he had exhorted them: Act. 3. 19. repent, Says he, and be converted: And using other Motives to enforce 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:
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] 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:
] 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 Says not, [ unto you, God having raised up his Son jesus, sent him to bless you, etc. ] But, unto you [ First, ] etc. First unto the jews, to turn every one of them:
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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,
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,
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that they 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,
that they may receive forgiveness of Sins, etc. In pursuance whereof, Says the Apostle, I showed First unto them of Damascus, and At Jerusalem, and throughout all the Coasts of Judea, and then to the Gentiles, that they should Repent,
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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 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;
And I have the longer insisted upon the evidencing the truth hereof, Because there Are many zealous ones, who affirm, That God does indeed call all to Repentance with an outward call;
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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,
but they deny that he gives sufficient, or Saving grace, unto all so called thus to do: And so they render his commandments, which Are easy, Matthew 11. 30. to be grievous,
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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;
Exod 34 5, 6. Psalm 25. 11. If thou, LORD, Shouldst mark in quities, Says the Psalmist, Oh LORD, who shall stand? But there is forgiveness with thee, that thou Mayest be feared;
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 having accepted his sacrifice (Heb. 9. 22. Job 33. 24.) is a God of Pardons:
and rose again ▪ and saw no corruption: Therefore thorough him is preached, unto them that do not believe, 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 having accepted his sacrifice (Hebrew 9. 22. Job 33. 24.) is a God of Pardons:
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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,
Neh 9. 17. And sets this before wicked ones, That he will assuredly forgive them, upon their sincere turning to him: As he Says, Let the wicked forsake his Way,
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:
Again, when the wicked man turns away from his wickedness that he hath committed, and does that which is lawful and right, he shall save his soul alive:
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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:
if he turn from his since, 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:
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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;
14. 2. Psalm 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;
We may learn from hence, as is before 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.
We may Learn from hence, as is before 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.
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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.
In that he encourages and capacitates them to turn from their pernicious ways: But if the Wicked will turn, Says 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.
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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:
Have I any pleasure At all that the Wicked should die? Says the Lord GOD, Ezekiel 18. 21-23. plainly giving us to understand, That it is hereby manifested that he hath no pleasure in their Death:
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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,
Hear now, Oh House of Israel, is not my Way equal? are not your ways unequal? — When the wicked turns away from his wickedness that he hath committed,
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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.
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.
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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,
that more grace, so as to be saved thereby;) but gives 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,
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1 Sam. 12. 20, 21. Though you have played the Harlot with many Lovers, and though your tongue and your doings have been against the Lord, to provoke the eyes of his glory;
1 Sam. 12. 20, 21. Though you have played the Harlot with many Lovers, and though your tongue and your doings have been against the Lord, to provoke the eyes of his glory;
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,
Hebrew 12. 14. If they will still do wickedly, they will be consumed, as, 1 Sam. 12. 25. Or as our Saviour Says, Except they Repent, they will all perish; Luk. 13. 3, 5. Though God hath manifested his love to manward,
yet he 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:
yet he sent him not, nor did he come to save men in their Sins, but from their Sins: 1 John 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:
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,
and be made partakers of the latter: Act. 5. 31. and Christ 26. 18. Jer. 36. 3. And though God daily loadeth us with his benefits, and be a God of Salvation,
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And he will make them as a fiery oven in the time of his 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;
And he will make them as a fiery oven in the time of his anger: Psalm 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;
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,
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,
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(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;
(plainly intimating to us, That if they turn not, iniquity will be their ruin.) Cast away from you all your transgressions, whereby you have transgressed;
and shined forth : 2 Tim. 1. 10. And the Bread of God is he which cometh down from heaven, and giveth life unto, or quickeneth, the World; to wit, preventingly : Joh. 6. 32, 33. But still,
and shined forth: 2 Tim. 1. 10. And the Bred of God is he which comes down from heaven, and gives life unto, or Quickeneth, the World; to wit, preventingly: John 6. 32, 33. But still,
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:
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 does create the fruit of his lips peace, peace, to him that is Far off (Far off from righteousness:
but by repentance unto salvation, not to be repented of, Matth. 3. 7, 8. 1 Thess. 1. 9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God:
but by Repentance unto salvation, not to be repented of, Matthew 3. 7, 8. 1 Thess 1. 9, 10. Know you not that the unrighteous shall not inherit the Kingdom of God:
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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:
1 Cor. 6. 9, 10, 11. Gal. 5. 19, 20, 21. and Christ 6. 7, 8. Ephesians 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:
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;
But to fortify their Objection, these Persons may say, There Are many Sobrium and zealous Divines, who have been great searchers into the holy Scriptures;
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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:
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:
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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,
Isaiah 8. 20. Let these Objectors Remember former things, Moses by God's Command, sends forth twelve men to search the land of Canaan, and to bring a true account of it: they,
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.
as may be seen in Numb. 13. and Christ 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.
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It was a right saying which dropt from the pen of a zealous Opposer of the grace of God in Christ to all mankind, I mean Mr. Perkins, in his Golden Chain, touching Free-will, Pag. 915. [ When, saith he, God in the Gospel commands men to repent,
It was a right saying which dropped 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 Freewill, Page 915. [ When, Says he, God in the Gospel commands men to Repent,
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,
Why we have committed that unpardonable since, the since against the Holy Ghost, spoken of in Matthew 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,
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;
1. The nature of this heinous since: And that is, It is a sinning against the evident and convincing Demonstration of the Holy Spirit, in his glorifying christ;
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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 may be seen in the Evangelists, however in Matthew and Mark. Thus it is expressed in the former, Whosoever speaks a word against the Son of man (namely,
But whosoever speaketh (or blasphemeth, Luk. 12. 10.) against the Holy Ghost (that is to say, against the clear evidence and demonstration of the Holy Spirit, in his bearing witness of Christ) it shall not be forgiven him, &c. Now, that this is the nature of this Sin,
But whosoever speaks (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, etc. Now, that this is the nature of this since,
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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,
Matthew 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,
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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,
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 Saint Mark, thus, He that shall Blaspheme against the Holy Ghost, hath never forgiveness,
And in this their blasphemy 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.
And in this their blasphemy they acted, or spoke 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.
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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:
as oft it does, the miraculous works, or extraordinary Gifts of the Holy Spirit; John 7. 39. Act. 10. 44, 46. and Christ 19. 1. 6, etc. 2. Consider we this heinous since, as to the Continuance of it:
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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;
And Therefore in Saint Matthew, and Lycia, this since is expressed in the Present tense, [ whosoever speaks, Matthew 12. 32. or Blasphemeth, Luk. 12. 10. ] And words of the Present time usually denote the duration or Continuance of any act;
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and ch. 8. 12. 1 Joh. 3. 6. And this may further appear more evidently, in that this Blasphemy is exprest 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,
and changed. 8. 12. 1 John 3. 6. And this may further appear more evidently, in that this Blasphemy is expressed in Mark 3. 29. in the Future time, He that shall Blaspheme, etc. to wit, shall go on so to do, till this since hath brought forth Death: And this will yet further appear,
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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.
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 changed. 3. 13-15, 19, 26. 1 Tim. 1. 13-16.
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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;
2. In the next place Consider we also what the Apostle Says in Hebrew 6. 4-6. For it is impossible for those who were once enlightened, etc. If they shall fallen away, to renew them again to Repentance, etc. Likewhereto is that other Scripture in the same Epistle;
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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:
1. From whence, or After what, they fell away; and that is, as it is expressed in Hebrew 10. 26. After the knowledge, or acknowledgment, of the truth received:
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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,
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,
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 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,
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 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.
and of his precious blood, which is the Blood of the new Covenant, and Testament, shed for the remission of our Sins, John 6. 33-58. Matthew 26. 28. whereby they were enlivened and quickened.
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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;
This Answers to the Doctrine of Baptisms, in ver. 2. and shows that these, by the several mediums of Baptism, were, by the powerful operation of the Holy Spirit, Baptised 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,
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. Philip 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,
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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,
namely, in such Assemblings, Matthew 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;
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;
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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.
in raising them to seek After, and mind the things above, Col. 3. 1, 2. In giving them Some knowledge of the terror 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 welldoing, seek for immortal Honour and Glory, 1 Cor. 2. 9, 10. 1 Pet. 5. 1. To which I shall no further enlarge.
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,
and so it is thus expressed by the Apostle, they crucify [ to themselves ] the Son of God afresh, Hebrew 6. 6. That is, by an evil heart of unbelief they inwardly look upon christ as an Impostor and Deceiver,
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,
and unto Others, and make him a public Exampl, as the same word is rendered in Matthew 1. 19. or they render him to Others as an infamous and accursed person,
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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;
And this same expression Here rendered, 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, etc. ] They read it, [ make them a public Exampl, or put them to an open shame, etc. ] And so answerably in Hebrew 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;
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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;
or step unto this heinous iniquity and revolt is, the forsaking of the public Assemblies of Christians; Hebrew 10. 25, 26-29. By the greatness and depth then of their Fallen and Revolt, many who wrongfully charge themselves with this Transgression, may assuredly know they Are not guilty of it;
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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;
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;
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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;
not laying again the Foundation, etc. — For it is impossible, etc. 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;
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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;
Luk. 18. 27. And Therefore, while these Apostates were joined 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,
as Psalm 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,
and a second time, thus, Pray not thou for this people, neither lift up cry, nor prayer for them, neither make intercession to me, for I will not hear thee;
and a second time, thus, Pray not thou for this people, neither lift up cry, nor prayer for them, neither make Intercession to me, for I will not hear thee;
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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;
Jer. 7. 16. and Christ 11. 14. And yet the Prophet, knowing that God was gracious and merciful, prays for them again; Christ 14. 7, 8, 9. Then the Lord a third time Says to the Prophet, Pray not for this people for their good;
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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.
Christ 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.
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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.
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.
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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;
though the since might not be prayed for, yet the person so sinning, might (notwithstanding any thing there said) while he was joined to all the living;
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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:
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:
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,
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,
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Oh then ! however you have sinned, do not say as Cain did, that your iniquity is greater than that it may be forgiven: Gen. 4. 13. Do not so dishonour the Father of Mercies,
O then! however you have sinned, do not say as Cain did, that your iniquity is greater than that it may be forgiven: Gen. 4. 13. Do not so dishonour the Father of mercies,
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.
Malachi 3. 7. And Consider thereto, that God hath reserved this to himself as his Prerogative, To show mercy to such Sinners as unto whom men cannot lawfully show mercy.
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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,
They say, if a man put away his wife, and she go from him, and become Another men, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers,
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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.
whatever he hath been or done: John 6. 37. Matthew 11. 27, 28. 3. Let me proceed on and say, Turn you, turn you, for why will you die? Why will we die? May Another generation say.
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;
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. Answer Now to this generation I might say many things, but having much exceeded mine intention At First already, shall Therefore be the briefer;
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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;
but not so to the Superior Faculties of the Soul, which Are not delighted with these low and carnal things: 1 John 2. 16. They will not satisfy men's Souls, — for they Are the stumbling-blocks of their iniquity;
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(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;
(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 days, and the number of Years is hidden to the oppressor;
because he stretcheth out his hand against God, and strengtheneth himself against the Almighty: Joh. 15. 20-25, &c. And though such may appear very merry and jocund,
Because he Stretcheth out his hand against God, and strengtheneth himself against the Almighty: John 15. 20-25, etc. And though such may appear very merry and jocund,
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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,
Now how can any considerate and sober-minded person call, or count that truly delightful, which does so wound and torment the most excellent part of him,
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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 of his vital parts. Did those persons who thus speak,
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 of his vital parts. Did those Persons who thus speak,
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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.
but seriously commune with their heart upon their Bed; as Psalm 4. 2-4. they would soon find that they Are in a great distemper, who count wickedness sweet.
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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,
Isaiah 5 ▪ 20. and Christ 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 gratify the vile and Mortal sheath of their body,
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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;
2. If the ways of since 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;
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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;
and hatred for his love? If thou shalt so do, know, evil will never depart from thy house: Psalm 109. 3-5. with Curae 17. 13. It is true indeed, fury is not in him;
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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:
but who would Therefore be so unreasonable and disingenuous, as to Set the briers and thorns against him in battle? He will go thorough them, he will burn them up together:
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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,
as Isaiah 27. 4. Wouldst thou deal thus with a gracious Prince or Governor? (as Malachi 1. 8.) Wouldst thou rebel against such an one, who hath always obliged thee by his Goodness,
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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.
Because it Pleases 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.
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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.
and kept not their principality, but left their propor habitation, U^de 6. and in the natural Branches; and in many other instances of his severity mentioned in the holy Scriptures.
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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,
and not so much as appearingly so to the most noble part of man: why dost thou not abandon those really unfruitful 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, Curae 3. 16, 17. My son, Says Wisdom, eat thou honey,
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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 from evil,
but to the sinner he gives travel, etc. Ecclesiastes 2. 26. This is the Argument our Lord propounds unto the Drudges of since and Satan, to engage them to depart from evil,
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.
yet they shall have a merry heart, and therewith a continual feast; Curae 15. 15. John 16. 33. Their soul shall dwell At ease, whatever outward disquietness they meet withal; Psalm 25. 12-14.
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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,
Curae 14. 10. Thou Mayest 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 embrace the former,
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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.
for he that comes unto christ, the bred of life, shall never hunger; and he that Believeth on him shall never thirst: Curae 9. 1-6. with John 4. 14. and Chap. 6. 32-35.
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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:
Ephesians 5. 11, 12. Indeed thorough men's Continuance in them, and hardening their hearts from God's Fear, they make themselves in an high degree shameless; the unjust Knoweth no shame:
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:
Psalm 50. 21. with Isaiah 26. 11. Ezekiel 43. 10, 11. Yea indeed Persons, who walk in evil ways, do signify them to be shameful, in that they walk in them in the dark:
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,
and shame their Sodales in evil, for committing the same wickedness which their own heart knows they themselves Are guilty of: Rom. 2. 1, 2, 3. which shows unto us, that they,
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,
Curae 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,
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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;
Then I said I will not make mention of him, nor speak any more in his name, etc. Jer. 20. 7, 8, 9. 10. Psalm 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;
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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;
that they have so oft, and so much polluted themselves with that filthy nasty thing: Ephesians 5. 11-13-15, etc. Ezekiel 20. 43. 3. Yea not only Are the ways of impiety and profaneness unfruitful and shameful, but also destructive and deadly;
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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;
and their fire is not quenched: Mark 9. 43-48. Knowest thou not this, Says Job, that the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment;
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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,
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,
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,
of how much Sorer punishment, suppose you, shall he be counted worthy, who hath trodden underfoot the Son of God, & c? Why, what Sorer punishment shall such an one undergo,
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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.
than to die without mercy? He shall live without mercy in endless torment, and that is unconceivably greater Punishment than to die without mercy; Hebrew 10. 28-31.
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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;
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 embitter that which appears so sweet and grateful to them;
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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.
And Therefore though he Says in one place, Can the Ethiopian change his skin? Or the Leopard his spots? Then may you also do good that Are accustomed to do evil.
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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 presently After he Says unto the same Persons, Wilt thou not be made clean? When shall it once be? Jer. 13. 23. with ver. 27: To signify 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.
yet with God all things Are possible; as, Matthew 19. 26. Mark 12. 27. 4. Let me yet add and say, Turn you, turn you, for why will you die? Why will we die? may other Excuse makers say.
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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.
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.
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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,
Ecclesiastes 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,
and shall begin to beat the Men Servants and Maidens, and to eat and drink with the drunken: The Lord of that servant will come in a day when he looketh not for him,
and shall begin to beatrice the Men Servants and Maidens, and to eat and drink with the drunken: The Lord of that servant will come in a day when he looks not for him,
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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:
Lycia 12. 45, 46. When they shall say peace and safety, then sudden destruction comes upon them as travail upon a woman with child, and they shall not escape:
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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!
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. O then!
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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,
2. If thy days should be prolonged, and thou Shouldst be Here continued, it will hereafter be more difficult and hard for thee to turn from thine evil ways,
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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,
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,
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while the Sun, or the Light, or the Moon, or the Stars, be not darkened; nor the Clouds return after the Rain, &c. Eccl. 12. 1, 2, 3, 4-7. Exod. 6. 9.
while the Sun, or the Light, or the Moon, or the Stars, be not darkened; nor the Clouds return After the Rain, etc. Ecclesiastes 12. 1, 2, 3, 4-7. Exod 6. 9.
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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,
3. But why wilt thou not now turn from thine iniquities unto God? Is it Because the ways of since Are so delightful, that thou Canst not leave them yet? This hath been spoken to before,
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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,
and to be led captive by Satan, the Murderer of Mankind, At his pleasure, John 8. 32-34. 2 Pet. 2. 19, 20, 21. 2 Tim. 2. 26. Is it Because since and Satan have so greatly obliged thee, that thou Canst not Therefore forsake them,
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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.
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.
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Or if since, thou hast made a covenant with death and hell? as, Isa. 28. 15-18. It is infinitely better for thee to break and disanul it, than to keep it;
Or if since, thou hast made a Covenant with death and hell? as, Isaiah 28. 15-18. It is infinitely better for thee to break and disannul it, than to keep it;
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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:
and discourages thee from taking his upon thee? If this be the stick with thee, it proceeds only from thine ignorance and unacquaintedness with Christ's yoke, for his yoke is indeed easy, sweet, and gracious; and his Burden is Light:
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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:
5. And lastly, Once more let me say, Turn you, turn you, for why will you die? Why will we die, may too many erroneous ones say? Alas our states were determined of God, before we were born:
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;
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;
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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;
when he Says to the wicked ones, Why will you die? For they, or most of them, might readily and truly reply, were this Opinion Orthodox, we canot possibly avoid death;
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,
And why then dost 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,
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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,
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,
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but he that believeth not is condemned already, because he hath not believed on the name of the onely begotten Son of God, Rom. 8. 1, 33, 34. with Joh. 3. 18, 19, 36. Gods elect are holy and beloved;
but he that Believeth not is condemned already, Because he hath not believed on the name of the only begotten Son of God, Rom. 8. 1, 33, 34. with John 3. 18, 19, 36. God's elect Are holy and Beloved;
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;
nor is any one reprobated to Eternal destruction, before he was born, or as he comes into the world: nor while the day of God's grace and patience is continued to him;
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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;
as hath been said before: Eccles 9. 4. but during that time it's God's good will that all should be saved and come to the knowledge 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;
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And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there shall ye be called (to wit, be) the children of the living God:
And it shall come to pass, that in the place where it was said unto them, You Are not my people, there shall you be called (to wit, be) the children of the living God:
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;
but is passed out of death into life: John 5. 24. with Rom. 8. 33, 34. 3. And though God does exert and put forth a mighty power in the Gospel, to convert the Soul unto himself;
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Now in this day, It is God tha• worketh in Men both to will and to do, o• good pleasure: But yet to signifie to us, That he doth not work irresistably, it is presently added;
Now in this day, It is God tha• works in Men both to will and to do, o• good pleasure: But yet to signify to us, That he does not work irresistible, it is presently added;
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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.
Do all things without Murmuring, or Anger, and Disputings: That •• may be blameless and harmless, etc. Philip 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 Bans of Love, Hose.
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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,
11. 4, 5. That were not gathered, when christ would have gathered them, Matthew 23. 37. That would not come unto christ, that they might have Life, though christ spoke unto them that they might be saved, John 5. 34, 39, 40. And indeed, the pleading for this irresistible Power, does tend to render the Gospel,
for it openeth a wide Gap to all Spiritual Slothfulness, yea, to all Prophaneness and Licenciousness whatsoever : And makes them that heartily entertain it desperate,
for it Openeth a wide Gap to all Spiritual Slothfulness, yea, to all Profaneness and Licentiousness whatsoever: And makes them that heartily entertain it desperate,
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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,
or careless, in seeking After the things which belong to their Eternal Peace and Welfare: Because they conclude, That when God's time comes, he will overcome,
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.
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 God's Hand, to wit, lie down in dreadful and endless Misery and Sorrow hereafter.
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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;
O reject we and abominate all such Instructions or Doctrines, which cause to err from the words of knowledge, Curae 19. 27. And Consider we, That while God calls Men, he enables them to turn unto him from their evil ways;
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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:
but the contrary is rather signified in his so saying, Act. 26. 19. As also plainly appears in that Caution and Warning our Lord sets before him At the very time of his Conversion, in saying unto him, I am jesus whom thou Persecutest:
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;
but Set your Hearts unto those words confirmed with the Oath of the unchangeable God, the only living and true God, which we have been somewhat largely considering;
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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,
and which he commands his Prophet to speak unto the house of Israel: Namely, say unto them, (As) I live, Says the LORD GOD, I have no pleasure in the death of the wicked,
