not only Glory but a Glorious place it 's impossible it should be otherwise And why should we be so incredulous herein the place being so plainly revealed in the Scripture 3. That this City the new and Holy Jerusalem shall come down from God out of Heaven into the new and restored World and shall be the Glorious habitation of God in and with Christ and the Saints Eternally in which shall be the Throne of Christ's Kingdom as the Son of David whose Throne was in or very near unto the old Jerusalem a Figure of this Glory which shall be the Glory and Joy of the whole Earth Psal 48. 1 2. 97. 1. The same as Ezek. 48. 35. Which will be the finishing of the Mystery of Gods Gospel-Grace and Glory to Men Rev. 10. 7. with chap. 11. 15. We find not the coming down of this City mentioned till the new Heavens and the new Earth were finished and therefore it must be in the new World Rev. 21. 1 2. Christ Do we not find it mentioned chap. 29. That God and Magog did compass the Camp of the Saints and the beloved City between the Thousand Years and the Judgment by which it seems the City was on Earth before the new Heavens and new Earth or else that the Church was the City Min. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more properly read Holy they compassed the Camp of the Holy and beloved City and indeed the Saints are the Camp of the Holy and beloved City i. e. They belong to it and so were and are all the Saiuts interested therein and seeking after it Heb. 11. 10 13. 14. And therefore might well be called the Camp of the Holy City tho that was in Heaven true believers are said by Faith to be come to it and probably 't is the place of the Spirits of just men made perfect Heb. 12. 22 23. And are all of the Camp that belong to it and shall with Christ dwell therein when all others shall be without Rev. 21. 27. 22. 14 15. and hence may be and are called the City or have the name of the City called upon them Rev. 3. 12. Christ I shall enquire no farther about these matters but desire you to give me some instructions for my further learning by way of inference som the whole Min. 1. You may learn to understand the great mistakes that have been and yet are about the great matters of the Gospel and the designs of God therein the Restitution of all things the World to come and the Kingdom of Christ therem the Holy City new Jerusalem that shall come down from God out of Heaven all truths of greatest weight and worth and all plainly stated in the Scripture yet almost lost out of our Faith and not only so but we are ready to give them the names of Error and Heresie the Heathens that never heard of the Divine Revelation thereof as is by some observed do generally own another being after Death than in this World in another World but â—â—â—ows not what it is nor where it shall be some fancy â—â—â— thing and some another whether this expectation â—â— them be from some Divine instinct in Nature or from â—adition or both I shall not undertalâ—e to determine â—â—t a wonderful shame it is that God having given us â— open a Revelation thereof in Scripture and that as â— a effect of Christs undertaking and the most Gloriâ—â—â— part of the Gospel that Persons in highest proâ—esion should be almost as ignorant in these great â—aysteries as the Nations that are without the Gospel of â—â—â—s Grace and Glory and you may learn the greatâ—â—ss of your concern to come right in these things 2. You may learn hence to understand the mistaâ—en notions about the Eternal Judgment which renâ—ers God and Christ to be gone beyond all mercy in â—he Judgment to execute Judgment without mercy upon all sorts of People that come short of the special Salvation and Glory Which is 1. Contrary to all rules of Justice that himself has given to men which rules of Justice are to allot a just recompence of reward for every transgression Heb. 2. 2. And only presumptuous sinners and despisers of the Law died withâ—at mercy Heb. 10. 28. Psal 19. 13. And as for thers that come under the Judgment of stripes the utmost number for the greatest offence might not exceed forty fewer they might give not more Deut. 25. 2 3. To which it 's likely Christ relates Luk. 12. 48. And as for sins of ignorance no stripes were appointed for such whether it was a particular Person or the whole Congregation Lev. 4. 2. 13. They were to offer a Sacrifice and the trespass should be forgiven because it was ignorance And was it thus among tâ—â— Jews and not among the Gentiles also No verily Act. 17. 30. The times of this ignorance God winked at c. And may we not as safely conclude that he does and will â—â— do where the People are altogether without and aâ— ignorant of the Gospel as the Nations were before Christ came in the Flesh and the Gospel published to â— the Nations calling them to Repentance and that as â— Sacrifice for sins of ignorance satisfied under the Law so that one Sacrifice for the sins of the World under the Gospel may be sufficient to expiate all sins of ignorance and in times to procure some Favour Blessing and Peace to the World after they have past the Judgment according as it is written in the Volume of the Scripture that speaks thereof 2. It 's contrary to his own proceedings with men throughout all ages 1. With Adam the first sinner against God of Mankind and we in him it 's true he justly executed the Judgment threatned yet not without mercy both to him and us in that he even in the Sentence of the Judgment set both him and us on the promise of a Restitution and Recovery by the Womans seed Gen. 3. 15. And afterward when he executed Judgment without mercy upon the World by the Flood it was as they were obstinate and presumptuous sinners resisting the Spirit of God and the Preaching of Noah abusing the long suffering and patience of God 120 Years Gen. 6. 3. 1 Pet. 3. 20. And further I think no man durst affirm that that Judgment did include in it the second Death I shall not mention any more particulars but how frequent was it with him in the execution of Judgment both upon his own People and upon the Nations to leave them under the promises of Mercy 1. His own People Isa 1. 26. 4. 4 5 6. 43. 25. Jer. 23. 5 6. But in this the Scripture abounds I need mention no more 2. And as for the Nations Isa 19. 18 22 23. Jer. 12. 15. 48. 47. â—39 With many the like that I might mention It 's contrary to what he has promised both to â— People and to others viz. To be pacified in â—â—gment Ezek. 16. 63.
Just and Good a God to make Creatures designedly for so bad an end And whether this Principle of Christian Faith do not destroy the very Foundation of the Gospel Being contrary to the whole manifested design of God therein Quer. 2. Whether to believe that God loved not the World in the gift of his Son but a few only And that Christ gave not himself for the life of the World nor a ransom for all but for a few only iâ— not contrary to the express Letter Reason and Scope of the Scripture Joh. 6. 51. 1 Tim. 2. 6. And whether so to believe do not root up the Foundation of Gospel-Faith 2 Cor. 2. 2. 15. 3 4 11. Quer. 3. Whether we have not sufficient ground to believe that the general love of God to the World in the gift of his Son and the general Sacrifice of Christ for the World is the alone Foundation of the general Commission for Preaching the Gospel to the World If so it being granted by all that the Commission Mar. 16. 15. is general and ought not to be limited then whether to understand the Commission for Preaching the Gospel to be larger than the Foundation and Basis thereof viz. The Fathers Love and the Sons Sacrifice without which could have been no such Commission tends not to null and make void the Commission it self for Gospel Preaching it out-running of and being larger than the Foundation thereof or at least to render the Lord inconsiderate in stating so large a Commission on so narrow a Foundation it behoves those who deny the general Love and Sacrifice to ponder this Quer. 4. Whether to believe that Men have no power to believe and obey the Gospel with its own helps without a mighty miraculous and irresistible power which God does not effect and yet will damn People Eternally for not believing be not contrary to the whole Reason Light and Truth of Scripture and contrary to the whole Name and Nature of God and contrary to the whole Light and Law of Nature and Reason placed in Man by God Then whether these things are not meet to be exploded by all true Christians Quer. 5. Whether to believe any other terms between the Father and the Son about the work of Gospel Redemption and Salvation than what are the exprest terms thereof in the Gospel does not tend to null and make void the Gospel it self Or at least and best render it uncertain if we suppose any other secret terms besides and contrary to what is exprest or a secret will contrary to his revealed Will. Quer. 6. Whether to deny Jesus Christ in his Person to be the Son of God and the Son of David the true Messias promised and as Crucified Raised and Ascended to be the alone Foundation of Gospel-Faith head Lord and Lawgiver to his Church without mens inventions or additions And whether to deny him in Word or Deed in any of these be not deeply dangerous Quer. 7. Whether to assert there is no such thing in God as Love or a natural propensity to do us Good from his Goodness or any other property And that he intends not as he speaketh either in his precepts or his promises that they declare our Duty not his intentions is not wholly contrary to the Scripture And the Right and Reverend thoughts we ought to have of God And whether it does not tend to root up the Foundation of all Christian Faith and Religion of all hope and trust in God And whether it does not really make God a lier if his Commands and promises be not his intentions Quer. 8. Whether to believe that when Christ the Lord and Judge of the World comes again from Heaven to raise and Judge the Quick and the Dead and when that is over will burn up the World so as not to restore it and make it new and carry away the Saints with him to Heaven and send all the World besides to Hell with the Devil there to be tormented Eternally is not contrary to the whole Body of Scripture contradicting the Restitution World to come and the Kingdom and Glory of Christ therein with his Church and the Glory of his great undertaking for the World And if so Whether this Faith be right or vain Quer. 9 Whether those who grant the thousand years reign and limit the Restitution World to come and the Glory of that Estate to the thousand Years are not much mistaken And whether the Kingdom and Glory of Christ and the Saints in the World to come shall not be Eternal Dan. 7. 14 27. Mar. 10. 30. And whether they do well to confine the Eternal Kingdom Life and Glory within the compass of a thousand Years There being no other World Life and Glory promised beyond that in the World to come Quer. 10. Whether those who grant that after the Conflagration of the World by fire that there shall be new Heavens and new Earth follow wherein dwelleth Righteousness after the Judgment according to the Scripture 2 Pet. 3. 13. And yet affirm that Christ will send away all the wicked of the World to Hell with the Devil eternally to be tormented and carry away all the Saints with him to Heaven I say whether they have considered who shall be the inhabitants of this New and Restored World wherein shall dwell Righteousness or whether it shall be the habitation only of Birds and Beasts or of nothing And whether it it does not concern us prudently to consider whether the Traditional Faith of going away to Heaven has not led us besides and so in our Faith lost the true inheritance and heirship promised in the World to come Quer. 11. Whether it is to any sort of Faith that owns Christ in Name to which the promise of Life is made or to the true Faith and Life of the Gospel If to any Faith that owns the Name of Christ then why may not all the World called Christian be saved as well as any If not but that the Life of the Gospel is promised to the true Faith thereof called the Faith of God's Elect. Then whether it does not greatly concern all without delay to endeavour to come right in the Faith and Life of the Gospel to which the promise is made And not to content our selves with any sort of Faith and Life Quer. 12. Whether bad and corrupt Principles of Faith tho attended with a good life be not as dangerous and pernicious as good Principles of Faith attended with a bad life Rom. 10. 2. Phi. 3. 4 5 6. Quer. 13. Whether some of those Principles of Faith before mentioned viz. the reprobation of the World by Eternal Decree both to sin and Judgment does not really tend to render God to be most Cruel most Unholy most Unrighteous and most False c. in Decreeing and so in being the first and Foundation cause of all the Cruelties Unholiness Unrigheousness Falseness and Wickedness either in Devils or Men It being a maxim that the
I conclude that God never Elected any with design of wrong to the rest but rather of advantage if rightly improved Christ They say it 's no wrong to any but just and right he might have reprobated all and have been just in so doing and that it's mercy that he hath Elected any and that in this way he hath exalted both Justice and Mercy Min. As held by them it 's the greatest wrong imaginable For 1. They say that God Elected some and reprobated all the rest to Eternal death from his own will without any cause at all in them And 2. That notwithstanding he has by Decree laid a necessity of Perishing upon such yet the Gospel must be Preached to them designedly to damn them the deeper for that which they could not help nor was any Grace thereby intended to them a greater wrong cannot be done to men nor a greater wrong to God and the Gospel of his Grace to men Christ I think you have said enough to this for clearing this matter I have yet only one thing to enquire further viz. How you can clear this of personal Election before time from that which is commonly objected Act. 10. 34 35. That with God there is no respect of Persons Doth not this Election render God to be a respecter of Persons Min. 1. This Scripture in the proper intention thereof intends the breaking down of the middle wall of partition between Jew and Gentile that now there is no difference on the Gospel account And 2. It stands true and ever did that in every Nation he that feareth God and worketh Righteousness is accepted so was Cornelius before he knew the Gospel 3. Particular Election may stand without any contradiction at all to that Scripture or any other of like import whilst God doth notwithstanding accept of every one that doth fear him and work Righteousness for we may understand and must allow this Sovereign liberty in God which men rationally and rightfully claim to themselves viz. a freedom of love and choice whilst none are wronged thereby God had respect unto and loved Abraham and his feed above all the world besides Deut. 7. 6 7. And that rightfully too Yet without wrong or prejudice to any he loved Jacob more than Esau before they were born or had done either good or evil yet without any wrong at all to Esau he did and doth accept of whoever did or do fear him and work Righteousness And Christ loved one Disciple above the rest yet without any wrong or offence to any of the rest men do and Lawfully may fix love on particular objects and while it 's without wrong or hatred to others it 's no unlawful respecting of Persons CHAP. III. Of the extent of the love of God in the gift of his Son and the extent of the death of Christ with the variety of the ends thereof and the certain effecting thereof according to the designs of God therein Christ I Am willing to make some enquiry into those two great yet much controverted points of Religion namely the extent of the Fathers love to and of the death of Christ for the world Min. This is that I have had often occasion of late to speak to elsewhere and therefore may suppose it needless to speak any further to so plain Gospel Truths as these are Christ Yet notwithstanding it being of so weighty concern and that which I conceive on which the whole Gospel depends I desire you to speak something further to it with as much plainness and evidence from the Scripture as you can Min. Tho I have spoken so much of this matter elsewhere yet if meeting with so much opposition and being of so weighty concern it lying at the bottom and being indeed the Foundation of all Christian Faith and Religion I shall at your request make a little further Essay herein 1. Then as to the extent of the Fathers love in the gift of his Son the Son himself who best knew determines with that evidence and plainness that whoso runs may read and understand Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Christ This seems to be very plain and full to the matter yet those of the contrary opinion say that by world in this place is intended the Elect only or world of the Elect and that the word world as used in the Scripture doth not always intend all the world and in this place the Elect only Min. I know that this is the great plea to end the plain Truth of the Scripture and I could name several of the Persons concerned herein and I do easily grant that the word world doth not always intend all the world but often a part thereof yet when so a great part thereof is intended but that the word world in this place doth not intend the Elect or Church or Believers only is as apparent as the Sun when it shines at Noon and I yet never met with either Scripture or Reason sufficient to contradict it tho I think I have read as learned and able as any that has attempted it and that it does not nor cannot intend the world of Elect only I shall state some weighty grounds to the contrary 1. That the Elect are no where called the world in Scripture that 's not yet proved nor is never like to be but because the wicked are called the world when they are but a part thereof therefore the Elect may be so called and such like arguments to argue out the plain Truth of Scripture but till it can be proved that the Elect are called the world it must remain as a Scriptureless notion that 's the first 2. Because the word world in this place is the common word for the world in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth the Heavens and the Earth or whole Creation Mat. 13. 35. 25. 34. Or a multitude or world of Men Rom. 3. 19 The same as 1 Joh. 5. 19. The whole world lyeth in wickedness and is never applyed to the Elect that 's the second 3. It 's such a world as that whosoever of them do believe shall have Eternal life in which note 1. That it 's the world of unbelievers that he loved that whoever of them do believe might have life After they believe they are not of the world Joh. 15. 19. 2. It 's such a world as of which it's clearly implyed that some of them may perish through unbelief whosoever doth believe shall not perish clearly implying that whosoever of them doth not believe shall perish fully agreeing with the commission Mar. 16. 15 16. Go into all the world Preach the Gospel to every Creature he that believeth and is Baptized shall be saved he that believeth not shall be damned So here he or whosoever doth believe shall not perish i. e. shall not be damned so that it 's apparent
to the world in the Law of Creation Rom. 1. 20 21. Act. 17. 26 27. And so to Israel of old and so in the Gospel Mar. 16. 15 16. Israel of old often became strangers to the Law and sometimes lost it and after found it again 2 King 2. 8. And tho the world was more large unto whom the Gospel was sent than the house of Israel to whom the Law was sent yet God had so ordered it over and above the general Commission for publishing thereof that at the first pouring down of the Spirit in order thereunto there were present some out of every Nation under Heaven Act. 2. 5. Which doubtless tended much to the publishing of the Gospel among the Nations Col. 1. 23. And if the Nations have lost it or be Apostatized from the truth thereof the fault is in themselves and not in God nor does it at all argue that Christ died not for them nor that if they perish it is for want of a Sacrifice or Saviour what God has done doth or may do for Particular Nations Persons or for the world to cure this defect must be from his Grace over and above the general and unlimited Commission for publishing thereof to the world 2. It 's as good an argument to assert that the greatest part of the world was not lost by Adam's transgression because they did not nor do not know it nor can they know it without the Divine and Scripture Revelation as to affirm that the second Adam died not for them because they did not or do not know it or to affirm that he dyed not for all or any part of the world that was dead and past before his sufferings because they did not nor could not hear thereof and know it All shall hear thereof and know it in the end 1 Tim. 2. 16. Phil. 2. 9 10. Rev. 5. 13. Christ It 's strongly asserted in Death of death that for whom Christ dyed for them he interceeds and that they shall certainly be saved and that he dyed for none else unless we will Blasphemously ascribe want of Wisdom Power and Efficiency of working to the Agent the sum of all is that for whom he dyed for them only he interceeds and they shall certainly be saved and none else He being heard in what ever he interceeds for Joh. 11. 41 42. And therefore he died and interceeds for the Elect only and they only shall be saved Min. The answer to this will lead us into the Third particular mentioned viz. The varieties of the ends designed by this one Sacrifice with the certain effecting of all the ends designed thereby which will further confirm the truth of his being a Sacrifice for the sins of the world those who are of the narrow principle and Spirit can see but one end designed in this undertaking viz. To dye for the Elect only and to damn all the world besides But we shall find in Scripture varieties of Glorious ends intended thereby some of which must go before the Salvation of the Elect. And without which there had been no Election or Salvation to any But this I would should be especially noted that Gods love to the World in the gift of his Son and Christ giving himself a Sacrifice for the life of the World is the Basis and Foundation of all Christian Faith and whatever things were designed thereby is founded upon and must have its spring and effecting from this general Love and general Sacrifice the denial of which tends to root up the Foundation of Gospel Faith and Salvation as you may understand in that which followeth Now I come to shew the variety of the ends designed by this one Sacrifice and the sutable advantages thereof according to those ends designed thereby 1. By this one Sacrifice Mankind and the whole World was continued and preserved in order to the Restitution of all things which was designed thereby without which Sacrifice as lying in promise and virtually taking place Gen. 3. 15. Both Man and the World had been ended by the first sin and fall Psal 75. 3. The Earth and all the inhabitants thereof are dissolved I bear up the Pillars thereof It 's not spoken of the Father that is plain vers 2 3. Then it must be of the Prophet or of Christ not of the Prophet for he could not bear up the Pillars of the Earth and therefore it must intend Christ by whom are all things 1 Cor. 8. 6. And by whom all things consist Col. 1. 17. Who lighteth every Man that cometh into the World Joh. 1. 9. And that not only upon the account of Creation as it was made by him but on the account of Redemption when by sin it was dissolved if the promise of Christ a Sacrifice had not intervened and therefore it 's said Rev. 13. 8. That he was a Lamb slain from the Foundation of the World viz. His Sacrifice then to come virtually took place to bear up the World and by vertue thereof 〈◊〉 has been and shall be preserved to the Restitution of all things Act. 3. 21. So that not only the Being of Mankind and the whole World is continued by this one Sacrifice but likewise all the good that Men possess and enjoy in this World is by vertue of this one Sacrifice so that I may say in this matter as the Apostle in a differing case behold I shew you a mystery Yet revealed by the Sacrifice himself Joh. 6. 53. Verily verily I say unto you except ye eat the Flesh of the Son of Man and drink his Blood ye have no life in you and that not only by Faith unto life Eternal but unless we enjoy all the good things of this life as coming to us by the Blood of Christ this one general Sacrifice we have not the Gospel light and life in us This is the first end and Effect of general Grace by the general Sacrifice that the sin of the World is safer taken away thereby as that Mankind and the whole World is and shall be preserved and continued to the times of the Restitution of all things and this was so great an end as without which there could have been no Election or Salvation of any 2. And as an effect of this first design was designed and effected the Reconciliation of the World to God and that not only to enjoy good things from God here on the temporal account but so far as that nothing stands in the way to hinder the special Reconciliation and Salvation but unbelief and disobedience to the Gospel where the Gospel comes Joh. 3. 16 19. That there is such a universal Reconciliation thereby See Col. 1. 20 And having made peace by the Blood of his Cross by him to Reconcile all things to himself I say whether things in Heaven or things in Earth 2 Cor. 5. 19. God was in Christ Reconciling the World to himself not imputing their sins All Men are so far Reconciled to God by this one Sacrifice as that
those who do not believe and obey him therein shall be damned these being the great parts of the Gospel faith therein and obedience thereto must needs be the faith of the Gospel to which the salvation thereof is promised More distinctly as to the restitution world to come and the eternal kingdom of Christ therein tho all founded in that one sacrifice is so great and fundamental a part of the Gospel as that short of it without it is no Gospel nor glad tidings at all 1 Cor. 15. 19. all the promises both of grace and glory Issuing here and as it is the great doctrine of the Gospel so it sometimes was the common faith of saints tho through the Apostasie now almost lost out of the world that it was the common faith appeareth from these following grounds 1. It was the faith of Abraham the father of the faithful and very probably so called from his believing this general promise to the world denoting that our faith must be the same or else we are not his children that this was his faith see Rom. 4. 13. the promise that he â—â—ould be the heir of the world was not to Abraham and his seed through the Law but through the righteousness of Faith This his heirship to the world to come was through his faith in the promise which faith he had before he was circumcised v. 10 11. and on this faith it was he became the heir of the world and father of all that do believe We may well suppose that if he had not believed God in his promise of a Son and Seed in whom all the Families of the Earth should be Blessed he had not arrived to that Blessing and Dignity of being the Heir of the World and Father of all that Believe Which must likewise be our Faith if we will prove our selves to be his Children and Heirs with him of the same World according to promise Rom. 4. 16. Gal. 3. 29. viz. To believe the truth of the promise relative to the World to come and that the Son and Seed is come by whom all shall be effected 3. It was the common Faith of the Prophets the Restitution of all things was spoken of by all the Holy Prophets since the World began Act. 3. 1. And as I understand by the Learned Readers of the Jewish Rabbies that the Restitution and World to come was the common Faith of the Jews expected to be effected by their Messias 3. It 's apparent that in the Primitive time of the Gospel it was the Faith of all both Ministers and People Ministers according to the Commission Preached it Act. 3. 21. Rom. 8. 19 20 21. Eph. 1. 10. And the People believed it this is plain and apparent 2 Pet. 3. 13. Nevertheless we according to his promise look for a new Heavens and Earth wherein dwelleth Righteousness Vers 14. Wherefore Beloved seeing ye look for such things c. Here is all both Ministers and People we and ye all looked for this new World and they could not look for what they did not Believe 4. It 's the Faith that 's stated by our Lord in the Commission for Preaching the glad tidings Mar. 16. 15 16. Go ye into all the World Preach the glad tidings to all the Creation So the word is tho some be so bold as to make a mock thereof and yet would be accounted Gospel Preachers it 's to all the Creation And dare any to conclude there is nothing of Divine Wisdom in the Lords Words or to charge him with having so little respect to his Church as to state the Gospel Commission both for Preaching Faith and Salvation in so dark and dubious terms as to need their help to alter or amend it and so making themselves Wiser than the Lord. Christ Can you demonstrate this kind of Preaching to all the Creation from the Scripture viz. That to Preach and speak thereof is a true Preaching of the Universal Restitution and glad tidings to all the Creation and that to which Christ in his Commission had relation to if you can I desire it that Men may learn not to mock Min. As the whole Gospel is and shall be the fulfilling of the Prophets Joh. 4. 38 Act. 3. 31. Rev. 1. 7 10. It 's all stated by the Prophets Act. 26. 22. So the Commission for publishing thereof must be as large as the Prophesies that went before thereof and a substance very near the same expressions the promise was that in him all Nations of the Earth should be blessed Gen. 22. 18. Which includes the whole Restitution and World to come Rom. 4. 13. The promises made to Abraham being the Basis and Foundation of all the Prophesies and Promises that followed about this matter and the Commission of Christ sutes this Promise i. e. Of glad tidings to all the Nations of the Earth See Ps 96. 98. calling to the whole Creation to rejoice in the Lambs Restitution and Rev. 5. 13. is in Vision the effecting thereof to John as it shall be done when the time comes So Ezek. 36. 1. to 15. Which relates to the same time and state tho more distinctly to the Restitution of the Tribes of Israel and of the Land of Canaan their promised Inheritance where the Prophet is commanded to Prophesie unto the Mountains and to the Hills c. Not that he was to speak to the Mountains and Hills but to the People and this is called a speaking to the Mountains and Hills And Act. 3. 21. asserts That the Restitution of all things was spoken of by all the Holy Prophets since the World began and the sutableness of the Commission of Christ hereunto is most plain to Preach the Gospel to all the Creation that Men might understand and believe it and be saved and the Practice of the Apostles was sutable to the Commission which should be our Practice likewise Act. 3. 21. Rom. 8. 19 20 21 22. In all four Verses in the Greek it is the Creation vers 19. The expectation of the Creation vers 20. The Creation was made subject to vanity vers 21. The Creation it self shall be delivered c. Vers 22. The whole Creation groaneth c. See Eph. 1. 10. Rev. 5. 13. And as this was the Doctrine of glad tidings by the Commission from the Lord thereof to be Preached them what must be the Faith but to believe the Doctrine He that Believeth and is Baptized shall be saved Believeth what The Doctrine of the Commission the glad tidinge to all the Creation the Restitution of all things by Jesus Christ Rev. 21. 5. So that in the Commission we have the Doctrine and Faith of the Gospel to which the life thereof is promised which is the general Restitution and glad tidings to all the Creation this being the Doctrine and Faith that was once delivered to the Saints and for which we ought garnestly to contend Jude vers 3. The sum of all is to believe That Jesus is
one present and another as yet to come Eph. 1. 21. Mar. 10. 30. Luke 18. 30. this is called the present world importing a future World as yet to come Gal. 4. 4. Tit. 2. 12. 3. Because the eternal life promised in the Gospel is to be enjoyed in the World to come Mar. 10. 30. Luk. 18. 30. and I think but fâ—w will grant that to be in this world if so Believers were of all men most miserable 1 Cor. 15. 19. 4. Because the inheritance promised to Abraham and his seed viz. believing Gentiles as well as Jews is to be the heirs of the world Rom. 4. 13 16. but neither Abraham nor believers have been are not nor are like to be the heirs of this world therefore it must be in the world to come that the promised inheritance is Act. 7. 5. with Heb. 11. 8 9 13. So that as it appears that the promised inheritance arrived to by faith shall be possest in the World to come so it 's as apparent that neither the highest Heaven nor this present World is the World to come nor tho promised inheritance of Abraham and his seed 2. Affirmatively what the world to come is or rather what it shall be when it is come and in this the Scripture is as clear and apparent 1. It 's called a new Heaven and a new Earth wherein dwelleth righteousness 1 Pet. 3. 13. the making of all things new Rev. 21 5. the restitution of all things Act. 3. 21. the regeneration Mat. 19. 28. the restoring renewing returning of the World to its former estate yea and far better than under the first Adam before his fall it will not be a new creation of what was not but a renewing and restoring of the old such a dissolution shall pass on the whole as shall effect a change 2. Pet. 3. 10. 12. with Heb. 1. 11. 12. so that it will be a waking all things new and noâ— a making of new things a restitution and not properly a creation as a change shall pass on the bodies of men and yet be the same in Essence 1 Cor. 15. 57. so must the change pass upon the whole creation and this is the World to come so much spoken of in Scripture and promised and of which Abraham and his seed are the heirs and in and over which with Christ they shall reign Rev. 5. 10. Dan. 7. 14 27. Rev. 11. 15. Christ I am well satisfied in this brief account about the world to come I desire you likewise to shew me from Scripture that the Eternal Kingdom of Christ shall bâ— in this world to come Min. 1. That Christ shall have a visible Kingdom as upon the throne of his father David is most apparent from the Scriptures We may say in this as Heb. 10. 7. It is written in the volume of the book Isa 9. 7. Act. 2. 30. Psa 132. 11. Jer. 23. 5. 33. 14. Luk. 1. 32 33. v. 69. 70. the kingdom of Christ as Davids son and as upon his throne is fully and plentifully proved from the Divine revelation thereof 2. That this kingdom of Christ as upon the throne of David shall first and principally be to and over the house of Israel they shall be first and chief in this kingdom as he is Davids son and successor Jer. 23 5 6. 33. 14 15 16. Ezek. 37. 21. to 25. 3. That this kingdom shall be over all the world as well as over the House of Israel Dan. 7 14. Rev. 11. 15. Phil. 2. 9 10. 4. It shall be in and over the World to come that this visible glorious Kingdom of Christ shall be and not in this world and this appears 1. Because it will not be till the restitution and redemption of Israel which shall be in the new Heavens and new Earth Isn 65 17 18 66. 22. which taketh not place till after the conflagration of the old by fire 2 Pet. 3. 13. 2. When the time of this kingdom takes place the time of this world shall be no more Rev. 10. 7. with 11. 15. and therefore it must be in the world to come 5. That as this kingdom shall be upon the Throne of David so it shall be Eternal and shall have no end and of this the Scripture likewise is very full Isa 9. 7. Luk. 1. 32. Dan. 7. 14. Rev. 11. 15. Christ In what sense may the kingdom of Christ bâ— said to be upon the Throne of David then more than it is now Min. Christ is now said to be on the throne of his Father in heaven which was never Davids throne and there he must sit till he come to his father Davids throne on Earth to have the visible government of the whole creation Psa 110. 1. 2. 1 Cor. 15. 25. And then shall he give up this his right hand kingdom to his father When all is made visibly subject to him and be set on his own throne as the son of David 1 Cor. 15. 27 28. Isa 54. 5. Zec. 14. 9. 2. It may properly be called Davids throne not only as he is his son and successor but because it shall be a visible throne and kingdom on earth and in the land of Canaan where Davids throne was in its renewed estate as is most apparent if we consult Jer. 7. 7. with Ezek. 36. and 37. chapters chap. 37. 21 24 to 28. in which it's plainly exprest that it shall be in the land of Canaan and fully agreeth in terms with Rev. 21. 3. from whence and to which most probably it 's taken and relates Christ Christ being already exalted to the right hand of God his father in heaven which is the highest throne of Glory for above the throne of his father David on earth it seems to be a loss rather than an increase of his kingdom dignity government and glory to come off from his fathers throne in heaven which is the most glorious to come to his father Davids throne on earth seems to be a decrease rather than an augmentation of his Glory Min. I grant that it seems so to be if we understand not the mystery of the design of God herein but that being understood it tends wonderfully to the increase of his Kingdom Dignity Government and Glory tho I will not affirm an additional personal increase but official wherein the glory of his visible kingdom and government as the son David was designed and does and shall consist Isa 9. 7. and in this respect will be a difference and increase of his Kingdom Government and Glory and that in four things 1. In that he is sat down now on his fathers throne in heaven is a great dignity and glory yet not such as when he shall sit on his own throne his father Davids throne is given to him and therefore properly called his own Luk. 1. 32. hence Rev. 3. 21. he calls it my throne and this is never said of his fathers throne in heaven that it was given to him or
one Gospel-Faith to which Salvation is promised then it 's no marvel that the Faith is called the common Faith as the Salvation is called the common Salvation the Faith being as large as the Salvation or it is not the Faith of the Gospel or of Gods Elect and 1 Tim. 2. 4. That he will have all Men saved and come to the knowledge of the truth It saith not only he willeth to have all saved but he will have all men to be saved and if so who shall say him nay He saith not come to the knowledge of the truth and be saved that being the way to be saved now in this day of Grace preparative to the Glory but saved and come to the knowledge of the Truth which sutes with vers 6. Who gave himself a ransom for all to be testified in due time there being various times of this Testimony else all the World that never heard of him here could not give Glory to him as they shall in the World to come Phil. 2. 9 10 11. Rev. 5. 13. When the Earth shall be full of the knowledge of the Lord as the waters cover the Sea Isa 11. 9. Tit. 2. 11. The Grace of God that bringeth Salvation to all Men hath appeared It bringeth Salvation to all men and teacheth us who believe it now in this day of Grace to live sutable thereunto vers 12. As a preparation to the Glory 2 Thes 1. 10. 5. And finally and as that wherein the abundance of the promises to the Nations at that day are manifest and in which it appears they are altogether as manifold as to Israel this favour and blessing being promised 1. To all Nations and to the ends of the Earth Isa 52. 10. Jer. 3. 17. Rev. 15. 4. Ps 72. 17 98. 3. 2. To all flesh Ps 65. 2. 145. 21. Isa 40. 5. 66. 23. 3. To all Kings Ps 72. 11. 102. 15. 138. 4 5. Isa 62. 2. and Princes Psal 47. 9. 68. 31. Kingdoms Ps 68. 32. 102. 22. Rev. 11. 15. 4. To all People Ps 47. 1 2. 67. 3 5. 148. 11 12. Luk. 2. 10. 5. To all the kindreds and Families of the Earth Gen. 12. 3. 22. 18. Ps 22. 27. 96. 7. 6. To all the Earth 1. Chro. 16. 30 31. Ps 66. 1 4. 67. 7. 98. 3 4. And 7. To all Tongues Isa 66. 18. All which gives us to understand the abundance of Promises to the Nations in general and to be performed in the times of the Restitution at and after the Resurrection and Judgment in the World to come set forth in holy Scripture in such multiplicity and variety of Promises and Expressions as all Nations all Flesh all People all Kings and Kingdoms all Tongues all the Earth all Kindreds and Families of the Earth to inform and confirm us both in the truth and weightiness of the matter and if any yet dare to deny it and to apply all these Promises to the Elect or Believers only in any sense let them at their own peril take their wilful will contrary to all Scripture and reason Christ The Scripture seems wonderful clear and full in this matter if it be to be performed in the new and restored World I think there can be no resisting hereof Min. 1. If any make doubt of that let them fix the time or times when it shall be else where from evidence of Scripture light or else they say nothing to it 2. The Scripture determins the time with such open face and evidence of light that whoso runs may Read 1. It shall be when he comes to judg the World in Righteousness and the People with his truth Ps 96. 13. 98. 9. 2. It shall be when the Kingdom is the Lords and he shall govern among the Nations Ps 22. 27 28. when the Lord shall be King over all the Earth and there shall be one Lord and his name one Zec. 14. 19. Rev. 11. 15. 3. It shall be in the time of the new Heavens and new Earth Isa 66. 18 22 23. which will be the new World and will not be till after the old is dissolved and renewed 2 Pet. 10. 11 12 13. and after the judgment is over v. 7. Rev. 20. 11. c. ch 21. 1 5 24. 4. It shall be in the time when the great transgressors are suffering their eternal Punishment Isa 66. 23 24. 5. It shall be when the time of this World shall be no more in the everlasting Kingdom of our Lord and Saviour Jesus Christ Rev. 10. 6. 7. with ch 11. 15. 6. It shall be in the new World that the leaves of the tree of Life shall be for the healing of the Nations and the fruit for those with Christ in the Holy City Rev. 22. 2. all which does clearly shew us the time For further reason see Confession of Faith Article 7. Christ Some make the application of all to the Thousand Years Reign and limit it there Rev. 20. Min. 1. We may not lose the eternal Estate Life Kingdom Glory and World to come in a Thousand Years there being no other Kingdom World Life or Glory promised but in the World to come in which all these things are to be accomplished 2. Those Scripture grounds now mentioned all of them carry it beyond the Thousand Years and the Judgment into the World to come and the eternal Kingdom of Christ and the promises being as manifold to the Gentile World as to the Jews we may safely conclude they shall arrive thereto in and after the Judgment by repentance purging and pardon as the Jews shall as before has been shewed Christ The Judgment of penal Punishment is said to be eternal it 's called the eternal Judgment Heb. 6. 2. Some say that this notion overthrows the fundamentals of the eternal judgment Min. 1. The Judgment threatened in the Gospel is especially intended against such as sin immediately against the Gospel who as they have had the greatest means of light so will they be liable to the greatest Judgment Mat. 11. 20 24. Mar. 16. 15 16. to suppose the eternal Judgment threatened and to be inflicted on the wilful Rejecters of the Gospel to be intended to all the World that never heard thereof has been and is a very great mistake 2. And for the use of the word Eternal Everlasting and for ever I have fully spoken to both in my Additional word chap. 7. pag. 51. and in my answer to Mr. Coue ch 7. pag. 62 63. That it 's frequently limited to time in Scripture sense that it usually intends a long time sometimes more and sometimes less as is most apparent and might be manifested I think I may safely say not less than a hundred times I shall here only mention a few in tâ—â— present case viz. Threats of temporary Judgments to be for ever and perpetual yet a time promised of an end thereof and of Salvation and deliverance as Deut.
first cause of that which is bad is worst of all as a bad Life has a worse Heart because both Words and Works flow from and shew the badness of the Heart which is the first cause Mar. 7. 21 22 23. And then whether it do not deeply concern men principally concerned in these Notions speedily to relinquish them Quer. 14. And tho probably the persons concerned in these things may deny some of the bad things so essentially included therein yet whether it does not very greatly concern them now to consider and deeply to ponder that if to deny one fundamental truth of the Gospel namely that of the Resurrection 1 Cor. 15. 12. did by consequence end all Faith and Christian Religion vers 13. to 17. tho very probably they intended it not nor understood the dangerous Consequences couched in their Opinion till the Apostle informed them therein then whether to deny or at best corruptly to hold almost all the Principles of Christian Faith and Religion is not more abundantly dangerous to the persons concerned herein and whether it concerns not all to look well to themselves in time about these great matters of Faith to come right therein seeing no man can rightly claim an interest in the grace of life from Gospel grounds whose faith is not right in the substantial things thereof And although I take most of the things mentioned to be in themselves deeply heretical yet I shall not pass the Sentence of Hereticks on those that hold them nor dare I have so foul a Mouth let themselves look to that I had rather they pass the Sentence of Heretick on me than I on them tho I desire neither because I really desire the good of all and I know it will not be to their honour in the end but I hope I have learned better things from Christ I find none in Scripture stigmatized with that foul Name but those that denied the Lord that bought them 2 Pet. 2. 1. and that too after they had profess'd Faith in him it 's a black Name and let them use it that delight in it I think it 's learnt from the great high Priest and Apostate at Rome who stigmatizeth all for Hereticks that believe not as his Church believeth and well were it if those who profess to be come quite away did not walk too much in the same steps Quer. 15. Whether we have not cause well to consider whether those manifold and great Miscarriages in the greatest matters of the Gospel arise not very much from Traditional Receptions from Forefathers by reason of which our Eyes are blinded that we cannot see into the great and plain things of the Gospel it being most apparent that not only the Jews in general but the better sort of them even the Disciples of Christ received by tradition that Christ was to come as a King to restore the Kingdom to Israel which was a truth in it self and shall be effected at his next coming by reason of which they understood not his first coming and suffering in order thereunto nor could they believe it being blinded by their former received Notion tho true in it self viz. that he should reign but not suffer tho Christ instructed them therein at least three times and if it be so that the reception of one truth may through corruption blind persons in another part of truth which I fear is too common Whether it do not concern us all to look well to our selves in this matter lest we for ever miss of truth and spend our time and strength to maintain our Traditional Receptions the devices of others that have gone before us directly contrary to the Word of Truth and so endanger to lose our selves eternally Quer. 16. Finally Whether those Scriptures that exhorts us to lay up our treasure in Heaven and that the inheritance is reserved in heaven for believers will not all be performed in the new Jerusalem that shall come down from God out of Heaven and Heaven shall be on Earth viz. in the new Jerusalem in the new Earth and World And so the Scriptures stand in unity in this matter and Peter explains it 1. Pet. 1. 5. It 's ready to be revealed in the last time i. e. revealed from Heaven v. 13. 2 Thess 1. 7. which fully agrees with Rev. 21. 2. 2. I shall give some Account of the General and Particular Expressions in the Scripture about the General and Special Grace of God to Men. 1. Of the General 1. OF the General Love of God to the World in the Gift of his Son Luk. 2. 10. Joh. 3. 16. Tit. 2. 11. 1 Joh. 4. 14. 2. The General Sacrifice of Christ for the World Joh. 1. 29. and 6. 51. 2 Cor. 5. 14 15. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 3. The General Reconciliation and Peace effected by this one Sacrifice Rom. 5. 10. 1 Cor. 5. 19. Col. 1. 20. 4. The General Justification unto Life thereby in the Resurrection and Restitution Rom. 5. 18. 1 Cor. 15. 21 22. 5. The General Judgment at and after the Resurrection Joh. 5. 28. Act. 17. 31. Rev. 3. 10. Chro. 20. 12. Matth. 25. 32. 6. The General Restitution and Uniting in and under Christ the Head and Lord and the General Salvation that shall follow Act. 3. 21. Ephes 1. 9 10. 1 Tim. 4. 10. Rev. 22. 2. 1 Joh. 4. 14. 7. The General Commission for Publishing this glad Tydings to the World grounded on the General Love and General Sacrifice Mark 16. 15. Luke 24. 47. 8. The General Worship and Service of the World in the World to come Psal 22. 27 28 29. and 72. 11. and 86. 9. Isa 66. 23. Phil. 2. 9 10 11. Rev. 5. 13. and 21. 24. 2 Of the Particular Expressions of the Special Grace of God to Men. 1. THat God gave some to Christ as a Particular and certain Reward of his Undertaking before his Suffering for the World Joh. 6. 37 39. Rom. 8. 29 30. 2. Christ laid down his Life for the Sheep for the Church Joh. 10. 15. Act. 20. 28. Eph. 5. 25. 3. A Special Justification by Faith in Christ Rom. 5. 1. Act. 13. 38 39. Rom. 4. 5. 4. A Special Reconciliation and Peace with God Rom. 5. 1. 11. 2 Cor. 5. 20. Eph. 2. 13 14. Col. 1. 21. 5. Special Relation to Christ as his Spouse and Members of his Body 2 Cor. 11. 2. Ephes 5. 23. 1 Cor. 12. 27. and to the Father in Christ as his Children Gal. 3. 26. 1 Cor. 6. 17 18. Joh. 1. 12. 6. Special Preservation to the Glory promised in the way of Gospel-Faith and Obedience 1 Pet. 1. 5. 2 Pet. 1. 10. Jude v. 21. Joh. 10. 27 28 29. 7. Special Salvation and distinct Glory with Christ in the World to come 1 Tim. 4. 10. 2 Tim. 1. 10. Mark 10. 30. Coloss 3. 4. Rev. 14. 4. Thus have I mentioned some of the Expressions in Scripture relating both to the General and Special Grace of God to Men by Jesus Christ in the Gospel of his Grace that the prudent may consider whether it be not safe for us to conclude that there is something of Divine Wisdom in these multitude and varieties of Expressions in both cases and whether we may not both rationally and religiously conclude that it declares the manifold Wisdom as well as the manifold Grace of God to men Ephes 3. 10. Tit. 2. 11 12. Ephes 1. 10. 1 Tim. 4. 10. 1 Pet. 4. 10. And then whether it may be safe for us to inâ—rpose our own Wisdom and Devices in these â—eat Matters so as either to null and make â—oid the General Grace by the Special or to â—â—trench upon the Special Grace by the Geneâ—al knowing that we may so own one truth â—s to out and end another as the Jews did and â—et do as before I shewed and therefore whether it 's not our Wisdom and Safety as well as Honourable unto God and that whereâ—n we shall shew our selves to be Wisdom's Children to let these and every Truth of God stand in the Latitude of the Scripture's own Expressions so Justifying Divine Wisdom as Wisdom's Children Luke 7. 25. And whether the contrary may not be deemed presumption in a high measure to alter and change Wisdom's Words according to our own Will and Wisdom as if the Lord knew not best how to utter his own mind but needs our Wit and Wisdom to alter and change it as we please making it speak what it does not and whether we may not fear of falling under that Judgment threatned for adding to or diminishing from the Worâ— of God Rev. 22. 18. and that Sin anâ— Judgment Rom. 1. 22. professing themselveâ— to be wise they becâ—me fools but that it be ouâ— greatest care to glorifie the Lord now in this day of Gospel-Grace in believing the truth thereof in all its parts and living sutable thereunto that so we may live and reign with him in the day of glory Amen FINIS â—hese BOOKS following are Printed for Thomas Fabian at the Sign of the Bible in St. Paul ' s Church-Yard THE Works of Josephus with Cuts Folio The Packet of Letters Quarto The Gentleman's Recreation with Cuts Octavo Drummond's History of Scotland Containing the Lives and Reigns of James the First the Second the Third the Fourth the Fifth with several Memorials of State during the Reigns of James the Sixth and Charles the First with their Effigies Oâ—tavo A Discourse of Friendship Octavo Vincent's Discourse of Christ's certain and â—uddain Appearance to Judgment Octavo Flavell's Navigation Spiritualized Octavo Esop's Fables in English Twelves The Downfal of several Great Men or Popish Plottings not to be parallel'd in forme Ages being a Seasonable Warning foâ— the Times Twelves Robinson's Learning-Foundation teaching to Spell and to Read English Twelves A Sermon Preached at the Ordination of â—â— Elder and Deacons in a Baptized Congregation in London By. N. C.
condition than they were before but kept his real interest in them as his own and made provision for them Psal 145. 15 16. Act. 14. 17. and kept up his Sovereign rule over them at least by such laws as he ruled over them before he called Abraham out from them and expected that they should thereby feel after God if happily they might find him Act. 17. 27. and accepted such as did so feel after him as to find him Job 1. 1. Jona 3. 7. 10. and when he executed judgment upon them it was not from his Sovereign will distinct from sin as the deserving cause but for their sinning against him as their Sovereign Lord and from which Judgment they might have been and sometimes were delivered by repentance Jer. 18. 7 8. Jona 3. 7. 10. and when he used any of them as his Rod to chastise his own people and afterwards judged them for it it was not for doing thereof but for their ill doing of it Isa 10. 5. 7. 16. Amos 1. 11. I think it 's clear from Scripture that God never executed Judgment upon any of the Nations but sin was the cause thereof Gen. 15. 16. Levit. 18. 28. and 20. 23. 6. In the Gospel ministration which is the highest and most gracious in order to glory he keeps to the same method in his Sovereign Government where the Gospel comes it s carried on all according to the righteous Laws thereof not saving and damning from his own power and will without respect had to his Sovereign Laws therein exhibited to men but hath stated and will execute life and death according to those laws otherwise to affirm is dishonourable unto God and tends to end his Laws and Sovereign rule in the Gospel which Laws are exprest in these and the like Scriptures Mar. 16. 15 16. Rom. 2. 7. 10. Heb 5. 9. Rev. 22. 14. 7. And at the general Judgment he will judge and pass sentence not from an unlimited Sovereignty but according to his Sovereign Laws made known to men in that behalf Joh. 12. 47. 48. Rom. 2. 5. 10. 2 Cor. 5. 10. 2 Thes 1. 7. Rev. 22. 10. and 20. 12. and to assure us that the world shall be judged in righteousness he will not be the immediate visible Judg himself but by that man whom he hath ordained Act. 17. 31. So that it 's most apparent from these seven instances from holy Scripture that God has throughout all ages from the beginning of the world and will to the end thereof exercised and will exercise his Sovereign power over men according to his Sovereign Laws at several times given forth to them and not from his own immediate Sovereign will and power distinct from and contrary thereunto Christ I am greatly satisfied in what you have said in this matter as to the manner and method of Gods proceedings in his Sovereign Rule and Government over the world yet it being a matter of so great concern relating both to God and men if you have any further grounds to confirm the truth I desire to hear them Minist I have yet seven Scripture grounds and Arguments for the further confirmation thereof 1. That which is contrary to the whole name and nature of God as declared in his Word is irreligious to be asserted or imagined that God should from his own will without relation to sin as the deserving cause reprobate men to eternal death make them for that end is contrary to his name and nature as opened to us in his Word and therefore it 's irreligious to be asserted or imagined 1st It 's contrary to his goodness and love to men Psal 145. 9. he is good to all and his tender mercies are over all his works Christ To this it will be said that it intends temporary goodness relating to this world Minist In part I grant it but is this all the goodness they will allow to be in God towards men in general to allow them the goodness and mercies of this world only designedly to prepare them for eternal destruction as men fat their Cattle for the day of slaughter Are these the tender mercies they will allow to be in God to the world and no more The Scripture saith Prov. 12. 10. That the tender mercies of the wicked are cruel and those who thus render God in his tender mercies towards all do exceedingly wrong and dishonour him and render themselves to be very cruel and merciless for certainly it is not so Joh. 3. 16. Christ shews us the love of God to the world on the Gospel account 2. It 's contrary to his Wisdom and Justice 1st His Wisdom which is infinite and of which there is no searching Ps 147. 5. Isa 40. 28. that this infinite Wisdom should find out no more righteous a way to glorifie Justice but to make men designedly to sin and be damned is contrary to divine Wisdom and Justice and therefore is irreligious in the Assertors thereof And as for the righteousness of God the practical Discourse of the Sovereignty of God acknowledgeth Pag. 39. That his will is the rule of righteousness and righteousness the rule of his will The Saints of old were perfectly of this mind shall not the Judge of all the Earth do right And I heartily wish that all that profess Saintship now were of the same mind and not lay the sin and judgment of the world on the Sovereign will of God by eternal Decree the greatest unrighteousness that can possibly be fixed on the holy and righteous God therefore let men tremble in the thoughts thereof And further in the same Pag. saith he will not punish without a cause nor more than is deserved Which is the sum of all I plead for in this matter For then surely he decreed not the cause that being all one as to punish without a cause and methinks should sound very harsh in all good mens ears that love the righteous God who loveth righteousness 2d Reas That God from his decreed will should hate and reprobate the world before they were even from all Eternity as is affirmed by some is impossible and therefore irrational to be imagined that it was impossible is apparent 1st Because when God made man he made him good and so loved him or else he loved not that which he made though good and as the nature of all mankind was made in him so in him was all mankind alike good and beloved of God or all could not have faln from that good estate in him nor could have lost any thing by his Fall and that God should love the world in Adam and hate it too at the same time and before it even from eternity as some say is impossible and therefore irrational to be imagined 2. The Scripture lets us to know that God loved the world in the gift of his Son long since the Creation and Fall of men even such a◠shall be condemned for then sin and disobedience Joh. 〈◊〉 16. 19. and he
world out of that Election as Job of whom was not the like on the earth Job 23. Who was of the land of 〈◊〉 in the East and might be of Abrahams posterity of one of the Sons he had by Keturak whom he sent Eastward into the East Country Gen. 25. 6. And likewise his three Friends of the same Country Job 2. 11. And Elihu which made a fourth ch 32. 2. And Lo◠who was not within this Election And Rahab the harlot Canonized for a Saint for hideing the spies with others that might be mentioned 5. And Abraham himself that was first and chief in this Election was so far from monopolizing all to himself and to his natural seed that it 's apparent he expected many Righteous Persons to be in the world besides himself as appears in his Prayer for Sodom Gen. 18. He began at fifty Righteous supposing that to be but a few tho in his love to Lot he descended by degrees to ten accounting that so few that he durst not mention a lesser number 6 And more than this he believed for the world in thy seed shall all the Nations of the earth be blessed Gen. 1. 2 3. 15. 5 6. 18. 18. 22. 18. If he had not believed this promise of a Son and seed in whom all the Nations should be blessed I know no ground to conclude that he could have arrived to the Dignity of being the Heir of the world or Father of the Faithful Rom. 4. 11 12 13. And how they will prove themselves to be his Children or Heirs of the world with him as all true believers are Rom. 4. 16. who are so far from his Faith as that they believe the damnation of the world by Eternal Decree it behoves them to consider in time 2. To prosecute this Election when it must pass upon Isaac and Ishmael is left out it was without any wrong to him God making large provision for him elsewhere Gen. 21. 13 18. Besides those two with their Mothers were an Allegory of the two Covenants with their seeds Gal 4. 22 25. And Ishmael's rejection was not to the second death but from being Heir with Isaac Gen. 21. 10. Gal. 4. 30. So likewise Esau when Jacob was fixed on and Esau left it was not with any wrong to him the promise hitherto residing in the free will and pleasure of God and not by successive inheritance upon the elder while it was conferr'd on Abraham's seed the promise was exactly performed and that without any wrong at all to Esau especially God making large provision for him elsewhere Gen. 36. 6 7. His rejection from the Covenant and Promise being not to the second death which I suppose none dare to affirm it was Tho on Jacob and all his posterity God setled the promise Gen. 26. 2 3 4. So that this Election was so far from reprobating the world or any part thereof to the second death or to any other wrong that it was of very great advantage to the world And that 1. Thereby a liberty and advantage was given to the Gentiles to come to know and worship God in becoming proselites 2. He made large provision for the world in common and Temporal blessings and by the common means and light afforded to the world had many precious People therein And 3. One must come of Abrahams seed that should be the Saviour of the world 1 Joh. 4. 14. In whom all the nations of the earth shall be blessed Gen. 22. 18. So that the world losed nothing but gained by that Election And for any to imagin an Election in the Gospel by Eternal Decree so as to reprobate all the world besides to Eternal Damnation is both unscriptural and irrational tending to undo the Gospel and to render the design of God therein to be more for Damnation than for Salvation and to render this his Election therein to be contrary to any sort of his Elections from the beginning of the world all his actings towards men in such cases having been in it self for good to men and not for hurt what of hurt comes to men being of themselves 4. Election in the New Testament taken in the strictest sense is no where so stated as to give us any ground of supposition that a'l the rest must be damned but it keeps the Door wide open for all commers that come rightly Mar. 16. 15. Joh. 3. 16 17. 6. 40. Rev. 22. 17. Whence it is that this wide Door should be so strangely shut up and bar'd against the world we may easily understand that it 's not from God 2 Cor. 5. 19 20. But from the Prince and power of darkness 2 Cor. 4 3 4. 5. Tho I own particular and personal Election as before I said yet I do not believe it as some Sovereign Discourse p. 55. That the Doctrine of Election containeth the whole sum and scope of the Gospel And p. 69. That Election is the great Fundamental institute of the Gospel the Supreme Law I say as held by him viz. With the absolute reprobation of all the world besides it 's no Gospel at all nor any part thereof if we believe the Scripture and call that Gospel which the Scripture so calls Luk. 2. 10. Behold I bring you glad tidings of great joy which shall be to all People Mar. 16. 15. Preach the Gospel to every Creature c. This is Gospel but I am sure that Election as pleaded for is no where called Gospel nor mentioned at all in the Scriptures no if it were which is far from it it would be the sadest tidings that ever came to the world worse than the sin and fall of the first Man which brought the world under the first death only if the second came only to raise the world to Eternal Damnation the second death which is far worse than the first O wo would be to the world that ever Christ came which is indeed the best tidings that ever came to the world And if men lose the advantage thereof it 's their own fault Joh. 3. 19. Nor do I know where it is that Election is called a Gospel Law either in terms or in the true sense thereof much less the Supreme Law especially as held if so it would be a Law of Damnation far more than of Salvation but the Supreme Law of the Gospel is that whoso believeth and obeyeth the Gospel shall be saved and he that believeth not shall be damned Mar. 16. 16. this is the Supreme Law of the Gospel by which we must all at last stand or fall And against which there is nor can be no Decree Joh. 12. 48. I have often thought that those who are so merciless as to damn the world by Eternal Decree think themselves sure by their Law of Election but I do earnestly advise them to see they stand clear in the true Faith and Life of the Gospel without which there is nor can be no safety 6. And so from the whole
it 's the same world that God loved to whom the Gospel is by Commission to be Preached and that is to all And such a world as of which many if not most may perish through unbelief which the Elect world in the owners own sense cannot do which clearly contradicteth their notion in this matter 4 It appeareth from v. 17. 19. God sent not his Son into the world to condemn the world but that the world by him might be saved It 's the same world he still speaks of that he was not sent to condemn but to save and that it 's evident that some of this world that God loved and Christ was sent to save as before I said may be condemned v. 19. This is the Condemnation that light is come into the world and men love darkness rather than light because their deeds are evil God loved the world and gave his Son to save the world the world loves darkness rather than this light of Love and Salvation and this is and will be the Condemnation not want of love in God nor want of a Saviour but because they loved the darkness of ignorance and sin more than this light of Love Life and Salvation and surely this is not the Elect world who love Darkness more than Light and be Condemned 5. Not only because the express terms and scope of that Scripture clears it not to intend the Elect only but the whole Scope of the whole Scriptures clears it likewise the design of Love to the world in this matter being included in that promise Gen. 3. 15. The head design of the Serpent being the destruction of Mankind the Fathers design herein being as large for prevention So Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and sutable to and answering of these promises with many more to the same effect Ps 72. 17. 22. 27 28. The Lord who best knew his Fathers will and Love herein states his Fathers Love and Good Will to the world sutable to the promises thereof the love and good will was to the world the special Grace and Life is to such as believe and obey the Gospel and sutable to this is the Angels tidings Luk. 2. 10. Behold I bring you tidings of great joy which shall be to all people and surely the Elect be not all People but because the word all doth not always intend all therefore it must not hero but this Foundation of all relating to this matter last mentioned clears it and indeed there is neither Scripture nor right Reason to limit it to a few only it being contrary to the love and design of Gods Grace to the world in the Redemption work made manifest ever since the first sin and fall 2. Of the extent of the Death of Christ and that must be as large as the Fathers Love in sending him into the world or else it answers not his end in sending him for himself saith That he came down from Heaven not to do his own will but the will of him that sent him And that he died for the world is most apparent Joh. 1. 29 Behold the Lamb of God that taketh away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as was mentioned before which the Father loved in sending of him and this is to be noted that when he is said to take away sin as the Lamb of God it is as he was a Sacrifice for sin the substance of that Type the Paschal Lamb the Passover 1 Cor. 5. 7. Christ our Passover was Sacrificed for us Joh. 6. 51. The bread that I will give is my Flesh that I will give for the life of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as before 1 Tim. 2. 6. Who gave himself a Ransom for all to be Testified in due time 1 Cor. 5. 14 15. If one died for all then were all dead and in that he died for all c. v. 19 God was in Christ reconciling the world to himself Heb. 2. 9. That he by the Grace the love of God should tast death for every man That he by the Grace and Love of God to all should tast death for all 1 Joh. 2. 2. He is a Propitiation for our sin and not for ours only but for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as ch 5. 19. The whole world lieth in wickedness In all which Scriptures the death of Christ for the world as by a Cloud of Witnesses is asserted and confirmed Christ The Scripture seems wonderful plain and apparent in this matter yet some say that by world and all is not intended all the world but that in all these Scriptures the Elect only are intended Min. What I have already said about the love of God to the world doth in substance clear this matter By which it appears that it intends the world and not the Elect only they being never so called Christ Some say that Joh. 1. 29. cannot intend the sins of the world in general but of the Elect only because the sins of the world are not taken away but the whole world lyeth in wickedness and therefore their sins are not taken away Min. For answer to this I shall refer you to the 3d. particular to be spoken to in this Chapter namely the varieties of the ends of the death of Christ And as for the word all tho it doth not always intend all in many other cases yet in this it does proved not only from the reason before given viz. the design in the Gospel of good will to all which is the Fundation of all the general expressions in the Scriptures about the Redemption work by Christ as world and all but 1 Tim. 2. 6. giveth us further and full light in all such like expressions about the same matter Who gave himself a ransom for all to be testified in due time Now the great question is whether all in this Scripture intends the Elect only or all the world I suppose it will be granted by all that it intends one or both of them I say both but that it intends not the Elect only apparently appears Which I shall endevour to clear as followeth Vers 1. Is an Exhortation that first of all Prayers Intercession and giving of Thanks be made for all Men. Vers 2. For Kings and for all that are in Authority This being the Foundation of all that follows to vers 6. as arguments to inforce the Exhortation of Praying for all and if the first all for whom we are to Pray be not the Elect only then the other that follows is not The first argument seems to arise as the reason of the Exhortation of Praying for all in the word therefore I Exhort therefore vers 1. which relates to something spoken before as a reason of the Exhortation and most probably to ch 1. 15. This is a Faithful saying and Worthy of all acceptation that Jesus Christ
the Christ the seed of Abraham in whom all the Nations of the Earth shall be blessed The Son of God and the Son of David the true Messias promised that God in love sent him and that he in love gave himself a Sacrifice for the life of the World and is Raised and Ascended into Heaven in performance of his Mediatory office for Men and shall come again from thence to judg the quick and the dead and to perfect the Restitution of all things and to bring in the New and Restored World in and over which shall be his Eternal Kingdom and Glory and that whoever do sincerely believe and obey him in this his Grace shall Live and Reign with him in his Glory Mar. 16. 15 16. Heb. 5. 9. This is the substance of the Doctrine and Faith of the Gospel to which the Salvation thereof is promised which was once delivered to the Saints which Doctrine and Faith should be more precious to us than our Lives Or more briefly thus Whoever comes right in the Faith and Life of the Gospel shall be saved this is the sum of all I seek or plead for it being that which deeply concerns every one to come right in which life is called a life of Faith Heb. 10. 38. A life of holiness 1 Pet. 1. 15. A life of Humility 1 Pet. 5. 5. A life of love both to God and Men 1 Joh. 4. 16 20 21. Mat. â— 44 to 48. Which Faith and Life shall certainly issue a Glory CHAP. V. Of the Power and Will of Man to believe and obey the Gospel of this Grace and of Regeneration and whether there be any possibility of falling from Faith and Grace after Believing Christ IN as much as there are differing Apprehensions about the Power and Will of Man to believe and obey the Gospel some affirming a Power to â—e in Man to believe and some denying thereof I desire your apprehension therein it being I suppose of weighty concern to be rightly understood Min. In as much as there are differing Apprehensions about the Power and Will of Man tho I think I have said enough to it elsewhere yet it being a matter of weighty concern I shall on this occasion say something further to it 2. Touching the Power that there is a power in Man to believe with the common helps by God afforded especially where the Doctrine of the Gospel comes I â—â—â—ert as a great Truth tho in this me-thinks should be â—o room for a difference in this I think all agree that all Power is of God that it 's in him we live move and have our being Act. 17. 28. We cannot live nor act think nor speak without him all Natural and all Spiritual Power both of Motion and Action being of him and from him in and by Jesus Christ there being but one Holy Spirit Eph. 4. 4. Who had his Operation and Work in the Creation Gen. 1. 1 2. Job 26. 13. Ps 104. 30. And is the influencer thereof still by Jesus Christ the Redeemer 1 Cor. 8. 6. And the same Spirit it is that Influenceth the Gospel to the work of Regeneration and impowers Man thereunto Joh. 3. 3 5. And so the Gospel is truly the Power of God to Salvation to all that do believe Rom 1. 16. And in this I suppose that all agree that there is no Power but is of God Christ I suppose that the great question about this matter is whether God in the Gospel affords a sufficiency of Power where it 's published in the truth thereof to believe and obey it unto Life Min. To this I say That we have sufficient grounds so to believe excepting Infants Idiots and distracted Persons who have not the use and exercise of Reason tho no Scripture saith it in express terms yet the Reason and Truth of the Scripture speaks it in fulness and plainness as appeareth 1. From the constant converse of God with Men ever since the Creation not only in the perfect but in the fallen state in making known his Will and giving Laws to Men both Precepts and Promises especially under the Gospel which is most to our case and for us to imagine Men not to be sutably Influenced by him with understanding and Power to answer his will therein no more than Brutes as some affirm I think are Brutish thoughts of God as well as of Men it would be greatly dishonorable to Men to give Laws to Brutes of which they are not capable much more dishonorable is it to God to affirm that he gives Laws to Men that are by him made no more capable to perform them than Brutes 2. It appeareth in that he blameth and punisheth and will punish those that wilfully transgress his Will and pittieth and bemoaneth those that Rebel against him Psal 81. 13. Luk. 13. 34. And has made great promises to those that believe and obey him all which are rendred to be incredible if Persons be not capacitated by him to answer his will therein 3. The contrary renders God to be unjust and unrighteous in the Judgment to punish Men for not doing what they could not possibly do through impotency and weakness which are hard and untrue thoughts of the Righteous and Holy God Impossible commands constituting no Duty nor can the not performance thereof justly incur any punishment either from God or Man Christ But you know what is usually said in this matter viz. That Men had once a power in Adam and list it by transgression so that tho Man hath lost his power to obey yet God hath not lost his right to command Min. This I know is a common Plea but hath nothing at all of weight in it For 1. Tho Adam had a power to have yielded perfect obedience to the Law of his maker in his first and sinless estate yet he had not power then to believe and obey the Gospel which is our command neither was he capable thereof having no need of a Saviour it being no part of the Law given to him neither could he obey it therefore he could not lose that which he had not nor we in him but indeed after his sin and fall and the promise of a Saviour it being sutable to his fallen needy Estate he had power to believe the truth thereof so that it 's a vain pretence of Adams loss of what he had nor and if we must needs have our power in him to believe and obey the Gospel at all it must be after his sin and fall when he needed a Saviour and if so let it be proved when he lost it and that we lost it in him 2. If this suffice not let it be proved that since the first sin and fall God has given or giveth his commands to the lost power and that he will Judge and Condemn Men for not improving a power which they had not but as they say was lost long before When this is done it will be of weight but not till then 3.
used to prove that which it does not at all intend it being so apparent that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing and not in the first work of conversion it being the promise and was performed that the spirit should be given down abundantly upon believers after believing as clearly distinct from it's sacred work in the Gospel in begetting souls to the faith see for this Joh. 7. 38 39 Act. 2. 38 39. Eph. 1. 13. so that to apply the giving down of the Spirit according to promise after believing to the first work of faith and conversion is a very great weakness and mistake 2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote much less to persons in the first work of faith it being evident that the Apostle throughout this chapter keeps the distinction between himself the ministers with him and the Church as was usual in his other Epistles from v. 1. to 13. he speaks to but not of the church but of themselves distinguished by We Us and Ye and v. 13. speaks of the church and from v. 16. to 19. speaks of themselves and lets the church to know the exceeding greatness of his power to us ward who believe i. e. to the Apostles in the mighty gifts of the spirit and works done by them for confirmation of the truth of the Gospel according to Mar. 16. 17 18. Heb. 2. 3 4. 3. I conclude that the work of faith and conversion of sinners is so far from being a mâ—racle as some pretend that it 's rather a marvel that so few believe and are converted certainly our Lord would not have marvelled at their unbelief Mar. 6. 6. nor grieved for their hardness of heart if they could not have believed without a miraculous work which he was able to have effected Mar. 3. 5. It 's true many believed on the sight of miracles done without them but we read not of any miracle done within them to work faith nor is the work of faith and turning to God at all called a miracle 4. And from the whole we have great cause to fear that the Spirit is much more talked of by us all than known and enjoyed either in it's operations in the Gospel to conversion or in its gifts according to promise and cause we have to mourn in the sense thereof that he should be so much amongst us in word and so little in Power If the Spirit of the Gospel were a spirit of Ignorance errour and pride a spirit of Worldlyness oppression envy hatred and division Were this the Spirit of the Gospel we have enough and too much of this But if the Spirit of Christ is indeed in its operations and effects the Spirit of Power of Love and of a sound mind 2 Tim. 1. 7. If it be the Spirit of Love Joy Peace long Suffering Gentleness Goodness Faith â—eckness Temperance Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet Isa 24. 16. My leanness my leanness wo unto me Christ What think you of the work of Regeneration relative to the matter in hand I desire to enquire 1. What it is and 2. How it is effected Min. Without doubt it carryeth the sum of the matter in it and includes Faith Repentance and the whole of Gospel Conversion and turning to God But more particularly 1. Negatively what it is not it 's not any Conversion then a Conversion only from â—in might be it there may be many Convictions and Conversions too that may be far short of Regeneration and Persons may be and it 's to be feared that many are deceived herein 2. Affirmative what it is the word Regeneration I find but twice used in the New Testament in the terms thereof and not at all in the Old it being most proper to the New tho I doubt not but that the true sense thereof is often exprest Joh. 3. 3 5. And it implyeth and importeth a renewing returning or restoring to a new Estate And those two Scriptures in which it 's mentioned teâ—ds much to give us a tight understanding therein The 1. I shall mention is Tit. 3. 5. According 〈◊〉 his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit Which Regeneration here consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings thereof relating to the Restitution and World to come our Faith must be in the Regeneration to come or else it 's none of the Faith of the Commission or of Regeneration Mar. 16. 15 16. Nor brings us under the promise of a share in the Regeneration to come it not being the Faith of Regeneration Regeneration begun here being a preparation to the Glory of the perfect Regeneration of and in the new and restored World The 2. Scripture is Mat. 19. 28. Ye which have followed meâ—n the Regeneration when the Son of Mâ—â— shall â—it on the Thâ—one of his Glory ye also shall sit upon twelve Thâ—â—nâ—â— uâ—â—gâ—â—g the twelve Tribes of Israel That this Regeneration relates to the New life in the New World at and after the Resurrection I think is by the Learned generâ—â—ly owned that the true reading and sense of the Words is ye that have followed me shall in the Râ—genâ—â—aâ—â—en sit upon twelve Thrones c. That is in the new and restored World see Wilson's Scripture Dictionary on the Word the day and time of the last Judgment when our whole Nature being restored both Body and Soul shall enjoy the Heavenly inheritance Mat. 19 28. You which have followed me shall in the Regeneration sit upon twelve Thrones and the English Greek Lexicon on the Word the last day of the World and it 's so called because in it God will create a new Heaven and a nâ—w Earth and will perfectly ingender again a Man that is chosen Mat. 19. 28. And indeed this is properly the Regeneration time and state when all things shall be renewed restored and return to a new and better estate So that Regeneration may be thus defined When a Man doth truly believe the truth of the glad tidings reported in the Gospel by Jesus Christ Crucified for our sins raised and ascended into Heaven and shall come again from thence to perfect the Redemption viz. The Resurrection Regeneration and new World and to perfect his People with Himself therein and is in this Faith effectually turned to the Lord in heart and life according to the Gospel This iâ— Regeneration begun here which if persevered in will certainly issue in the perfect Regeneration and Glory in the World to come 2. How it 's effected and that is 1. For us by Jesus Christ Crucified Raised and Ascended in and by him the whole work is and shall be effected Act. 3. 21. Rev. 21. 5 12. 2. In us here the Lord begets us by the word of his Grace to
and of the World is as clearly and fully stated in the Scriptures as the special Salvation of Believers viz. the world 〈◊〉 general as Israel I say not all but the Majority a very full and large generality after they are raised and have past the Judgment and born their Punishment shall as Israel obtain a mitigation of their Punishment and some Degrees of blessing and Salvation by the seed of the Woman the seed of Abraham by whom they have been Redeemed to a new life and world in whom all the Nations of the Earth shall be blessed which Salvation shall not only wonderfully come short of the Salvation of believers but shall be inferiour to and differ from the common Salvation of the Jews God in the degrees of his Grace to men in the Restitution designing to keep up an Eternal distinction between the World and the natural seed of Abraham in their various and respective distinctions and degrees yet the World shall Enjoy some favour blessing and Salvation in times to be Effected which is one part of the mystery of the Gospel Eph. 1. 9 10. My further grounds are 1. Because God alwaies retained his propriety in the World as in the Jews tho more remote he â—ever Elected Abraham and his seed so as to lose his right and propriety in all or any of the World besides tho Abraham and his seed had the preheminency above all the World they were the chief or first fruits among the Nations Amos 6. 1. and so shall be in the new World Isa 60. 14. but in this choise he losed not his real Propriety in the World Deut. 10. 14 15. and hence he was and still is good to all and made and maketh provision for all Ps 145. 9 15 16. Mat. 5. 45. 2. Because the Womans seed according to promise Gen. 3. 15 hath undertaken and will Effect the breaking of the head design of the Serpent for all mankind in recovering all in the resurrection to a new life and World Joh. 6. 51. Heb. 2. 14 15. Rom. 5. 18. 1 Cor. 15. 21 22. and the Generality shall in time reap some advantage thereby Ps 96. 10. 11. 12. 13. 98. 4. to 9. Rev. 5. 13. 3. And Especially as an effect of this undertaking of Christ for the life of the world because there are as manifold Promises to the Nations in general as to the Jews and that as distinct from blessedness and the Tribes of Israel tho they shall be chief among the Nations and that not only of some believers but a return is Promised to the Nations at that day as fully as to the Tribes of Israel tho they are and shall be chief Jer 12. 14 15. Thus saith the Lord to all mine evil Neighbours that touch the inheritance that I have caused my People Israel to inherit behold I will pluck them out of their Land and pluck out the House of Israel from among them and it shall come to pass after that I have plucked them out I will return and have compassion on them and will bring them again every man to his Heritage and every Man to his Land vers 16. And it shall come to pass if they will diligently learn the ways of my People to swear by my name the Lord liveth as they taught my People Israel to swear by Baal then shall they be built in the midst of my People What is intended to swear by the Lord see Isa 19. 18. 45. 23. With Rom. 14. 10 11 12. And sutable to this promise is Zec. 9 1. The burden of the word of the Lord in the Land of Hadrach and Damasciâ— shall be the rest thereof when the eyes of Man shall be towards the Lord as the eyes of all the Tribes of Israel This will be a universal Restitution and Reformation indeed when the eyes of Man in general shall be towards the Lord as the eyes of all the Tribes of Israel in their restored estate according to ch 8. 20 21 22. When the Earth shall be full of the knowledg of the Lord as the Waters cover the Sea and as I have frequently elsewhere shewed especially in my Answer to Mr. Coxe the manifold promises to the Nations at that day as that they shall serve the Lord with gladness and joy which cannot be but in the enjoyment of some good by and from him Psal 67. 3 4 5. 100. 1 2. 22. 27 28 29. 86 9. And promises to particular Nations which will be made good to all as to Egypt and Assyria Isa 19. 17 to 25. Jer. 48. 47. is a particular promise to Moab yet will I bring again the Captivity of Moab in the latter days saith the Lord. And to Ammon ch 49. 6. And of Elam vers 39. But it shall come to pass in the latter days that I will bring again the Captivity of Elam saith the Lord. compared with Ezek. 32. 24 25. And Ezek. 16. 53 61. Is a promise of Sodoms return at that day as full and firm as to Judah and all these promises to the Nations refer to and are to be fulfilled in the latter days as those to the house of Israel Isa 2. 2 3 4. Mic. 4. 1. The last and latter days in Scripture sense frequently relating to the Judgment and new World to come Jam. 5. 1 2 3. 1 Pet. 1. 5. 4. Because the New Testament fully falleth in with the same truth as an explanation of those Prophesies and Promises thereof as the Restitution of all things Act. 3. 21. the uniting of all things in Christ the Head and Lord of his Church and the then visible Lord of the World and shall be so acknowledged and Worshipped Phi. 2. 9 10 11. Rev. 5. 13. Isa 5. 45. Of this general Salvation we read 1 Tim. 4. 10. He is the Saviour of all Men but especially of them that believe It 's true it 's God the Father that is here intended but he saves no otherwise than by Jesus Christ Act. 4. 12. 13. 47. So he is called the Saviour of the World Joh. 4. 42. 1 Joh. 4. 14. And that all flesh shall see his Salvation Luk. 3. 6. And Jude v. 3. calls it the common publick or general Salvation I know that there it is Objected that the Faith of the Gospel is called the common Faith Tit. 1. 4. Which Faith is so called because it 's the common Faith of all true believers and so is the Salvation called common as the Faith is i. e. common to all true believers To this I say if this common and universal Salvatition is included in the Doctrine of the Commission for Gospel Preaching as indeed it is Preach the glad tidings to all the Creation Mar. 16. 15. Which do undoubtedly intend the common or general Salvation and if the Faith to which the special Salvation is promised is to believe the general and common Salvation as it 's most apparent it is Mar. 16. 16. And that there is but this
28. 29 46. yet ch 32. 36. is a promise to the same people of an end which indeed includes both the Judgment and the Mercy the Lord shall judge his People and repent himself for his Servants c. 1. Judge them compared with Heb. 10. 30. And afterwards repent himself for his Servants Jer. 17. 4. The Judgment is called a fire that shall burn for ever viz. a fire that shall not be quenched perpetual desolations Jer. 25. 9. yet a time of deliverance is promised vers 11 12 29 10. And hence it is the Prophet in the true sense of the Scripture prayed for deliverance from the perpetual desolations Psal 74. 2 3. Remember thy Congregation c. Lift up thy feet to the perpetual desolations viz make hast to deliver from the perpetual desolations I might instance the promise of the Land of Canaan everlasting Gen. 17. 8 48. 4. Covenant everlasting Gen. 17. 7 13. Priesthood everlasting Exod. 40. 15. Num. 25. 13. Deut. 18. 5. So likewise temporary Statuteâ— and Ordinances said to be for ever Lev. 16. 34. Num. 10. 8. 18. 8. And not only time to come is frequently called Eternal and Everlasting when it intends but a time But the time past and of old since the Creation is likewise in Scripture called Eternity and from Everlasting see some Margent Bibles As Jos 24. 2. Your Fathers dwelt in the other side of the Flood in old time Hebrew Meolam that is from Everlasting 1 Sam 27. 8. Those of old were the Inhabitants of the Land Heb. those from Eternity the same as Mich 5. 2. Isa 63. 11. Then he remembred the days of old Moses and his People Heb. days of Eternity Jer 5. 15. I will bring upon you an ancient Nation Heb. a Nation from Eternity Ezek. 36. 2. The Enemy said against you aha even the ancient High places are ours in possession Heb. High places of Eternity Mal. 3. 4. As in the days of old Heb. days of Eternity Rom. 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal translated from the Foundation of the World And that properly or from the beginning all which Scriptures do not intend from Eternity in the common received sense but a long time before in some longer and in some lesser time is intended which tends with the multitude of other Scriptures that speaks of time to come under the same expressions yet limited to time to direct us to such an understanding in this matter as is sutable and agreeing to the Analogy of Scripture and the mind of the Lord therein and likewise help us to a right understanding of 2 Tim. 1. 9. and Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated before the World began properly Eternal agreeing with the forementioned Scriptures of old there being no promises of or in Christ Jesus that we are capable to take knowledge of but such as have been made since the World began and Recorded in the Scriptures 3 The Judgment will be truly and properly in Scripture sense Eternal For 1. Take it according to the Analogy of Scripture and common sense thereof if it be a long time it 's accounted Eternal as has been fully manifested 2. One sentence may determine all to their Eternal estate with the various measures and times of penal punishment sutable to the various facts of Men according to 2 Cor. 5. 10. Rev. 22. 12. Which as it's most Righteous and Godlike and that which he requires among men and likewise most rational so it 's all I plead for in this matter and that without which all those great promises to the World in the World to come cannot be effected 3. The Judgment and Punishment of loss will be Eternal to all that come short of the Glory with Christ to all that must be purged by fire and hurt of the second Death and this renders the Judgment to be really Eternal and in no case intrenches on the Eternal Judgment 4. Christ the Lord and Judg shall be the eternal Lord King and Judge of the renewed State and World to come and so his Judgment shall be Eternal in this sense Magistrates have been and are called Judges so were the rulers of Israel of old 1 Sam. 15. 16 17. And in this sense shall the Lord Christ be the Eternal visible Judg of the new and restored World who will rule and Judg by such Laws as himself shall then give else what meaneth 1 Chro. 16. 33 Ps 96. 10 13. Say among the Heathen the Lord reigneth the World also shall be established that it shall not be moved he shall Judg the People Righteously vers 13. He cometh he cometh to Judg the Earth he shall judge the World with Righteousness and the People with his truth Psal 98. 4 9. 67. 4. For thou shalt judge the People Righteously and govern the Nations upon the Earth Isa 2. 4â— Psal 86. 9. 102. 22. To which agreeth Act. 17. 31. He will judge the World in Righteousness by that Man whom he hath ordained and Rev. 11. 15. He will reign and judge the World Eternally in its renewed Estate according to those many promises thereof and it shall be when the World is Established when it cannot be moved 1 Chro. 16. 30. Psal 93. 1. 96. 10. 5. It concerns us so to understand the Judgment as may comport and agree with all those promises to the World at that day lest we derogate from the truth of the Scripture Record both concerning the Judgment it self and the Glory of Christs undertaking for the World and the Glory of his Kingdom in the World to come all which stands clear and in unity in Scripture Record had we but eyes to see and understand it 6. And so from the whole I conclude that my â—otions about this matter are so far from overthrowing the Fundamentals of the Eternal Judgment as that they are the most Scriptural Righteous Rational and true Discoveries thereof in which the whole Scriptures unite in which the whole name of God as opened to us in his Word agreeth and in which his wonderful design by Christ in the Gospel will Issue Phi. 2. 9 10 11. Rev. 5. 13. 10. 7. with 11. 15. Christ If so that which Men say they fear is that the knowledg hereof will take off People from fearing the Judgment to come supposing an end of the penal part will grow careless or fearless Min. 1. Were there any ground so to suppose as rightly understood there is not must not truth be declared for fear Men will abuse it to their own destruction Did the Apostles refrain to publish the mysteries of Gospel-Grace to men for fear they would â—buse it Rom. 5. 20 21. 6. 1 2. And this Doctrine now discoursed on is but a more remote strain of the same Gospel-Grace to the World both of Jews and Gentiles of which God has filled his Word that men might understand and believe it without fearing the event thereof and must we be afraid to
up therein that may to the fire and yet be saved so 1 Cor. 11. 30 31 32. we read of some that were judged of the Lord that they might not be condemned wâ—the the World which clearly imports if they had oâ— been so Judged of the Lord here they must have beeâ— condemâ—ed with the World at that day and that whoever â—â— like case is not Judged here must meet with condâ—mnation then so 1 Tim. 5. 24. Some mens sins are open before hâ—nd gâ—ing before to Judgment and some they follâ—â— after not oâ—â—y to be Judged by the Church but by the Lord as 1 Coâ— 11. 32. They are juâ—ged and chastened of the Lord and Mat. 18. 23 to 35. Christ the Lord and Judge lets us to know that some whose sins are forgiven may by their unmeâ—â—â—fulness to others forfeit all and be Judged to punishment till full satisfaction to Jâ—â—tâ—ce iâ— made vers 35. a warning and an awakening word it should be to all merciless men in Gospel-Profession Mat. 25. 41. Jam. 2. 12 13. And this is so far from mâ—nâ—â—tring any any occasion of sinful neglect that if rightly ponâ—erâ—d it would 1 Be a warning word to all soâ—s of Gospel-Professors to take heed and beware what they build both in matters of Faith and Life lest they come short of the Glory and meet with the fiery Judgment and be hurt of the second Death it 's that which â—ends to season all with the fear of the Judgment to come and a sutable preparation thereunto which being so much wanting herein some of those that â—â—ll so much thereof for others expect not ever to come to it themselves which renders them the more in danger thereof and 2. If any wilfully neglect on this account they may suffer the Etâ—rnal punishment aâ—cording to the Scrâ—pture threats thereof Christ Some cry out against this as if they were like to be undone thereby because say they you own a Redemption from Hell and a threefold state in the World to come Min. This ariseth much from Tradition and ignorance of the Restitution and World to come while the Faith of the Gospel is lost as to the Glorious design of God to the World by Jesus Christ in the Restitution it 's no marvel they are all for Hell and burning in another World while they conclude themselves to have no share therein tho it 's true there will be sire and burning enough and that to those who have the least share therein Luk. 12. 48. And good it will be to all to look well to themselves in time and come right in the Faith and Life of the Gospel lest their own fire devour them 2. Let men come right in the Faith as to the Restitution World to come and Kingdom of Christ therein without which we have not the Faith of the Gospel and the difference in this will quickly end when that is believed the difference only remains about the various states of men in that World which I suppose may well be born withal in each other especially it being so that we all must come short in the knowledge thereof till the time comes 3. And concerning Redemption from Hell the word translated Hell frequently in the old Testament and sometimes in the New intends the Grave and from thence shall be a universal Redemption of all it being one of the proper ends of the Death and Resurrection of Christ Rom. 5. 18. 1 Cor. 15. 21 22. And is called the day of Redemption Rom. 8. 23. Eph. 4. 30. 2. Sometimes Hell intends great and deep asslictions and sorrows Psal 18. 4 5. 116. 3. From which has been and may be deliverance Psal 116. 8. 86. 3. 3. The Whales belly is called Hell which is rarely mentioned in the Old Testament probably because the old Covenant as such could not bring in the second life without which could have been no second Death and it 's called Death Metaphorically and not properly the first Death being properly Death the second not so but a life in misery called Death and Hell which great and deep afflictions pains and sorrows called Hell do most sutably represent And as there has been and shall be a Redemption from Hell in all the first mentioned respects viz. Out of great and deep afflictions pains and sorrows of Jonah out of the Fishes belly and all shall be Redeemed from the Grave called Hell why we should be so incredulous of and affrighted with a Redemption from the pains and sorrows of the second Death called Hell to me seems strange especially the Scripture being so abundantly full and clear in the matter in the true sense thereof as before has been shewed and as for the Kings of the Earth at that day relative to this matter read and ponder Isa 24. 21 22. And as for the Redemption of the World or deliverance after Judgment which includes the Redemption from Hell besides what has been already said we may read as much in that wonderfully mistaken Scripture Psal 2. 8 9. Ask of me and I will give thee the Heathen for thine inheritance and the uttermost parts of the Earth for thy possession where is 1. Christs mediatory office respecting the World ask of me 2. A promise I will give thee the Heathen for thine inheritance for thy possession Inheritance and Possession in Scripture sense being generally taken for good for advantage for riches for honour Deut. 4. 21. â—â—ad very probably this saying as it sutes with may â—â—er to Lev. 25. 44 45 46. As a Figure thereof â—ere the Lord allows his People to buy of the Heathen â—â—â—d-men and Bond-women and they should be their â—â—d-servants possession and inheritance for ever A â—â—ely resemblance of Christ's purchasing possessing and â—â—eriting the Heathen World for ever as his subjects â—â—d servants sutable to Isa 49. 18. As I live saith the â—â—d thou shalt cloath thee with them all but verse 9. â—â— is to break them with a rod of Iron and dash them â— pieces like a Potters Vessel True it is so he must â—ge dash and break them first that so they may be â— for his Inheritance Possession and Service they are â—â—en to him on such terms as first to dash and break â—â—m and so conquer them to himself Psal 18. 42 â—â—n did I beat them small as the dust before the wind â—â— and verse 43 44 45. follows the service of the same â—â—ken and conquered People which relates to the very â—â—e matter or to David as a Figure thereof and Psal â— 8. agrees fully hereto Arise O God judge thou â—â— Earth for thou shalt inherit all Nations 1. Thou â—â—lt Judge break them to pieces and then Inherit â—â—mâ— and further we read in Scripture that God will â—â—me be pacified toward his People when they have â—n the punishment of their sin in the Judgment who â—â—e as great sinners against God as any of the Heaâ—â—â— Ezek. 16. 47 48 63. And Sodom and Gomorrah â—â— which there