thing mistaken I would gladly be informed therein from Scripture light and right reason Isa 8. 20. the things being of great if not of greatest concern and if I mistake not are all of them the revealed things of Divine wisdom and therefore it belongs to us to be enquiring thereinto and on these grounds I am not willing to doubt your ready and inoffensive reception of my poor endeavours in these great matters with this my Dedication Considering first that you know though all men are not skilled in the Langudges nor in artificial Philosophy yet it is radically in all rational men without which they could not be capable either of artificial attainments or of Divine teachings 2 That you know God is at liberty in his teaching and always has been so and therefore may as formerly he has done led the unlearned into truth asson as the learned and sometimes before them Luke 10. 21. 1 Cor. 1. 26. to 29. Therefore let not the Learned despise the unlearned nor the unlearned judge the learned but prize and own the teachings of God in each other let us be humble and self denying let us own truth and reject error where ere we find it and thus it will be where Christ and Grace rules O that none of us all may give the Lord cause to say of us as of his people of old Hos 8. 12. I have written to him the great things of my law and they were counted as a strange thing I desire that none of the great things God has written to us in his Gospel law of grace may be accounted strange by us And thus not to detain you any longer in this Dedication I commit the ensuing Discourse to your most serious considerations and the like unto all into whose hands it may come if any thing therein carry not Scripture authority in it let it not be credited but if it do take heed and beware how you contradict it this and no other is expected by him who longeth for the manifestation of the Gospel in its truth purity and power the glory of God and the good of all men Fare ye well T. C. THE PREFACE TO THE READER Christian Reader THis ensuing Treatise or Christian discourse as it s brought forth by special occasion so it s really designed for thy special profiting and spiritual advantage the name of God and Christ the truth of the Gospel the spiritual and Eternal good of men being greatly concerned in the matters discoursed on altho its true that by reason of the Apostacy and other occasions we may truly say that darkness yea gross darkness hath covered us and the vail and covering spread over all Nations hath very much bewildred us and that in the great things of the glorious Gospel of the blessed God And that which is most of all to be lamented is that we are willing to have it so if any glimmerings of light but begin to appear out of the darkness we cry out upon it as if some prodigious Comet or foul spirit had appeared and that it may be before we so much as admit of a serious search and due consideration whether it be true or false A wonderful perverse spirit seems to be in us on this account Many I am perswaded crying out on that they never saw and others on that they never read with deliberation and judgment seriously pondering it in the balance of the sanctuary and so speak evil of the things they understand not which necessarily may tend to bring under that wo. Isa 5 20. Wo to them that call evil good and good evil that put darkness for light and light for darkness If we are so averse in our minds as not to have patience to ponder ought but what our selves indulge be it right or wrong and cry down all that seems contrary thereunto we may cry down truth for errour and cry up errour instead of truth it s an old and known proverb the burnt child dreads the fire the sence of which laid to heart would tend to make us more wise For help and cure in this matter I shall premise a few things to serious consideration 1. That its a matter of highest concern to us all to understand believe and obey the truth to love the truth and peace it being truth that must intrest us in Gospel freedom and without the saving knowledge thereof we may not expect to obtain it Joh. 8 31 32. 2. That we all come short in our knowledge and understanding of the great things of the Gospel and may and must say if we say right even in this very matter that in many things we offend all and need the mercy of God in our Lord Jesus to pardon and cover our ignorances if not our wilfulness which on our repentance he is ready to do 3. That notwithstanding this vail of darkness and ignorance too much of wilfulness yet in the due and true sence thereof and as it s our great concern if we be duely and diligently searching and enquiring after the knowledg of the mind and will of God as revealed in the word of his Grace and that in all things relating to matters both of Faith and practice it s his promise that in this way knowledge shall be increased And then shall they know if they follow on to know the Lord. Dan. 12 4. Hos 6 3. 4. And as an encouragement herein and as it s generally in word acknowledged that matters of fundamental concern are plainly and not darkly stated in the Scriptures which is or should be of encouragement to us all to be enquiring thereinto and to strike dead that spirit and practice of putting harsh interpretations on the plain revealed will of God in the Gospel so darkening if not outing and ending even the fundamental truths thereof the divine revelation being the alone ground and rule of our faith and practice in all matters of Gospel concern 5. And yet that we are moderate in our notions and not impose our apprehensions and supposed light on others no otherwise than the apprehended truth thereof takes place in the understanding and conscience imposition any other ways being the Babylonish apostatised spirit and is far from the spirit of the Gospel where is most of Gospel light and truth obtained such are furthest from an imposing spirit on others 2 Cor. 1. 24. Phil. 3. 15 16. 1 Pet. 5. 3. and those who are most in the flesh and involved in darkness are ordinarily the greatest imposers of their supposed light upon others Joh. 16. 2. Gal. 4. 29. 2 Thes 2. 3 4. 6. And yet it concerns the children of light as to concrete in so earnestly to contend for the faith as it was once delivered to the Saints Jude v. 3. Tho all should be done in the Gospel spirit of love and peace which I hope I can say has been my design in all and would be my joy to see more of love and peace among all profest Christians as
1. It derogates from the perfection of God from which they pretend thereby to escape denying him to be capable to be what he hath said he is and his Throne and dwelling Place to be where he hath said it is and to do what he hath said he doth and will do which is his perfection in a God-like way to do 2. It 's that which tends to end the Scripture revelation as the truth of God tending to make us wholly at a loss concerning his mind and will relating to us rendering him to have two Wills contrary to each other and that he intends not what he speaks and so leaves us wholly at a loss about the Divine revelation â—â—ich is exceeding dishonorable unto God and perniâ—â—rs unto men Christ Christ saith in the institution of the Supâ—â— Mat. 26. 26 28. Of the Bread this is my Body â—â—â— of the Wine this is my Blood c. And if we take â—â—ccording to the Letter we know it is not so And it â—â—â—ise justifies the Popish Transubstantion Min. Much might be said to this but I shall in this â—â—ce only say this unto it viz. That both Christ and â—â— Apostle Paul fully explains these Words to be a fiâ—â—ative Speech 1. that Christ explains it Luk. 22. â—â— This do in remembrance of me to let them and us â—â—w that he did not intend that it was he himself but â—â— Ordinance instituted and left to the Church in reâ—â—mbrance of him viz. Of what he had suffered for â—â—m so the Apostle likewise from the mouth of â—hrist explains it 1 Cor. 11. 24 25 26. This do in â—â—membrance of me and this do in remembrance of me â—â—â— as often as ye Eat this Bread and Drink this Cup â—â— do shew the Lords Death till he come it was Bread all even when they eat it and the Cup viz. the â—ine was Wine still and it was to shew the Lords â—â—ath and not the Lords Death so that it 's fully exâ—â—ained in the Divine Record to be a remembrance a â—â—ure a shew and not the thing it self so that Tranâ—â—bstantiation is not only irrational but unscriptural and so irreligious Christ I shall at present enquire no further but deâ—re you to draw up the sum of the whole as briefly as you â—â—n and so to conclude the present discourse Min. I shall but before I so do and in order thereunto I shall briefly promise five things 1. That the Scriptures are the divine and revealed Word and Will of God and as so are our rule in all matters both of gospel-Gospel-Faith and Practice Isa 8. 20. 2 Tim. 3. 15. 1 Joh. 4. 6. and that whoever denieth this denieth the ground of all Christian Faith and Religion as likewise those who affirm that the promises and precepts are not God's intentions or purpose 2. That all matters of Faith especially of things fundamental viz. things to be believed and deâ—â— without which we cannot be saved are plainly set down in the Scripture and are to be understood according to the express Letter of the Scripture or the plain Scope and Reason thereof and not to build our Faith on mens interpretations and additions otherwise our Faith must be built on mens interpretations and additions and not on the Word of the Lord which must needs be an uncertain and unsafe building and if we so build our Faith how far we shall be from Rome in this matter is easie to be understood by the weakest capacity 3. That had we not had this Divine Revelation of Gospel grace by Christ we should have been as ignorant thereof as the Nations that are without it 4. And therefore it much concerns us to believe it on its own authority and to prize it and cleave to it without adding or diminishing by interpretationâ— or additions of failable men especially in things fundamental 5. I add That what I have said in this Discourse or shall further say is not so much by way of interpretation otherwise than by comparing and uniting the Scripture in its own light language and reason so as that I doubt not but the meanest capacity being wilâ—â—g may easily understand and the belief thereof impose on none further than it 's apprehended truth â—â—d worth takes place in the understandings and conâ—â—ences of men Having premised these things I shall result the whole â— briefly as possible I can in which if I am not very â—â—ch mistaken is comprehended most of the Fundaâ—entals of Gospel Doctrin and Christian Faith and â—â—ligion in order to salvation united in the plain â—â—ds sense and truth of Scripture as a golden â—â—in of which not one link may be broken without â—â—ger to the whole 1. That God is Heb. 11. 6. and that there is but one â—â—d the Father and one Lord Jesus Christ 1 Cor. 8. 6. â—â—d that this one God is an infinite incomprehensible â—â—rious and eternal Being most holy wise just good â—â—d gracious almighty omnipresent merciful and true â—â—d faithful in his sayings Deut. 33. 7. Isa 40. 28. 1 Sam. 1 Psal 139. 7. 2. That this almighty wise and good God made all â—â—â—ngs by Jesus Christ Joh. 1. 1 2 3. with Ephes 3. 9. â—â— 1. 16. Heb. 1. 2. and that he made all things good his own content Gen. 1. 31. and made man best of â—â—l viz. in his own Image or likeness Gen. 1. 26 â— 28. and so did not nor could not make any deâ—rdly to sin and be damned it being contrary to the â—â—dness of his nature and name and the truth of his â—ord and so impossible for so wise holy just and good God to make any of his Creatures designedly to so â—â— an end 3. That man by transgressing the Law of his Makerâ— seil from that good estate in which he was made into an estate of sin and death Gen. 2. 16 17. and 3. 6 and that death threatned and inflicted was only the first death Gen. 3. 16 17 18 19. 1 Cor. 1â— 21 2â— and that this death came into and passeth upon all men Rom. 5. 12 18. 4. That God of his own free goodness and mercy immediately aftâ—r the sin and fall set him upon promise of recovery and restitution out of this falâ— state by the â—â—â—d of the Woman that should brouâ—â— the head design of the Serpent Gen. 3. 15. and afterward frequently renewed the promise of this Gracâ— to Mankind Gen. 22. 18. and 26. 4. and 28. 14. Psaâ— 72. 11 17. Joh. 1. 45. with Act. 3. 21. 5. That according to the promise of this grace who the fulness of time was comes God sent forth this promised Seed and Son made of a Woman Gal. 4. 4. thâ— Seed of Abraham the Son of David and the Son God truly God and Man Matth. 1. 1. Luk. 1. 32 3. Rom. 9. 5. as a real demonstration of love to the World according to the foregoing promises thereof Luk. 2. 1 Joh. 2. 16. 6. That this Son and Saviour being come into â— World for this
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
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.
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