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
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.
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
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.
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
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.
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.
this lively hope by the Resâ—rrection of Jesus Christ from the dead 1 Pet. 1. 3. By which is ensured to us the perfecting of the Redemption Adoption and Regeneration when the time thereof is come the Gospel of this Grace and Glory it is that is the Power of God unto Salvation to all that â—â— believe Rom. 1. 16. Of which whole Regeneration Baptism is the most lively Figure and Representation both of Death and Resurrection and of the Death of sin and new life of Grace here and Glory in the new Life and World to come 2 Pet. 3. 21. 1 Cor. 15. 29. Rom. 6. 3 4 5. And it being so those who deny this Figurative Ordinance do in effect deny their part in this Regeneration Christ I desire you to speak something of persevering and falling from Grace whether there is any Possibility for Believers to fall from Faith and Grace Min. As to this matter I do not question 1. But that some are so known of God and given to Christ as to be supplyed with persevering Grace till they come to Glory yet not as distinct from the power of willing their own good and the constant exercise thereof nor so as doth in the least acquit them from their duty or danger in neglect thereof 1 Cor. 9. 27. this being a secret only known of God that none might boast and that all diligence may be given by all 2 Pet. 1. 10. 2. This considered if we believe the Scriptures there is danger of falling from Grace and this is stated by the Lord of Grace and Life and all his Apostles who best knew the danger and what Doctrine was most and best for our safety and never taught the contrary what ever some pretend 1. By Christ to his own Disciples Joh. 15. 3 to 7. vers 3. Now are you clean through the word which I have spoken to you and vers 7. He shews them the way so to preserve themselves with the danger of neglect vers 10. I have loved you continue in my love if ye keep my commandment ye shall continue in my love So Paul our Apostle Rom. 8. 13. states the danger If ye live after the Flesh ye shall dye And 11. 20 21. 1 Cor. 10. 12. Col. 1. 21 22 23. Heb. 2. 3. and 3. 12. So Jam. 2. 12 13 19 20. Peter 2 Pet. 3. 17. John 1 Joh. 2. 28. 2 Joh. vers 8. Read and ponder well these Scriptures which will fully wise you in this matter and Heb. 6. 4 5 6. Where the Apostle states a possibility of falling away of the Regenerate such as were enlightened by the Gospel and had tasted of the Heavenly gift and were made partakers of the Holy Spirit and tasted of the good word of God and the powers of the world to come c. The highest attainments of any Regenerate Persons in the world and yet in danger to fall finally from all Men now plead the contrary and say they were Hypocrites who are themselves â—â—rangers to those Gospel attainments but from what ground I know not it 's certain Men can never fall from or lose that they never had Compare with this chap. 12. 22 to 25. Where it 's most apparent that Persons that are come to the highest Gospel-state that it 's possible for any to come to now by Faith yet are in danger to lose all and themselves too vers 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven I know that some lightly and prophanely make God's Ifs to be nothing but they shall one day know they are not in vain Christ Some say that in this you teach falling from Grace Min. It 's great ignorance and mistake so to affirm they may as well say that Christ and his Apostles taught falling from Grace because they taught the danger of falling 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall And indeed to teach the danger of falling is the only way and means to prevent it and those who teach impossibility of falling do really though not intentionally teach People to fall by neglecting their Watch and War through Carnal and ungrounded security which Doctrine has proved dangerous to many Souls Suppose two Families lived by a dangerous River the Parents of one warn their Children to take heed and beware they fall not in if they do they will certainly be drowned if some help at hand prevent not the others likewise give warning of the danger but withal le ts them know that if they fall in they may receive some wrong but they shall not fear for certainly they shall not be drowned for they will so attend them as to draw them out again without any danger or fear of drowning now which of these do really teach their Children to adventure on the danger of drowning or to prevent it is easily determined and so is it in the present case Christ This seems much to the matter in hand for they say Believers may fall grievously and dishonour God and lose their peace but not hurt their Eternal Estate not fall finally that it 's one thing to fall and break the Bones and another to fall and break the Neck Sovereignty pag. 386. Min. I know that this is commonly said and that by them that might better understand it being so plain a way to teach Men to grow careless fearless and graceless and indeed to open the door to Apostasie it being a Doctrine that neither Christ nor his Apostles taught but the contrary and from whence it 's learnt I leave the owners thereof to account And notwithstanding the honour of God should be more to us than our lives yet the duty and danger is rarely if at all stated there but on the danger and that not of losing the Peace and that Consolation but the Salvation Joh. 15. 6. If a man abide not in me he is cast forth as a Branch that withereth and men gather them and cast them into the fire and they are burned The danger is of fire and burning So in all the Scriptures you may read as much it 's stated on the danger of Judgment 1 Cor. 3. 17. Heb. 2. 3. 12 25. Therefore it 's a Scriptureless Notion and vain fable sowing Pillows under mens Elbows in hiding the danger from them It 's true that 1 Joh. 2. 19. is much urged to prove that none but Hypocrites can fall away they went out from us but they were not of us And As to this 1. I take it as a universal rule to understand no one Scripture contrary to all the Scriptures that speak of the same matter So then we may not understand John in this place contrary to all that Christ and his Apostles said in this matter who all agree in shewing the danger of falling from Grace unless we will conclude all
to be Hypocrites 2. We may not understand John so as to contradict himself who plainly states the danger and the way of safety and preservation 1 Joh. 2. 28. 2 Joh. vers 8. In which he speaks very much as Christ did iâ— the same matter 3. Therefore we may understand John to intend either 1. That they were not of them when they went out from them if they had they would no doubt have continued with him he saith not that they were not at all of them Or 2. If they were not at all of them but Hypocrites which is not affirmed he might speak in an infallible Spirit as sometimes Peter did of Ananias Act. 5. 3 4. Which is no common rule for us but that Persons have and may fall from Grace in this imperfect state is so apparent if we believe the Scripture that it 's past all just ground of doubt and may warn us not to be high minded but fear Ro. 11. 20. 1 Tim. 1. 19. 2 Pet. 2. â—8 20 21. 3. 17. 3. Yet notwithstanding there is a way of safety and certain preservation to the Glory promised stated in the Scripture viz. If we with purpose of heart cleave to the Lord in the Faith Love and Life of the Gospel in this way he will accept us assist and preserve us to the Glory His Grace and our duty uniting will be our safety there being no promise of Preservation out of but in the way of Gospel-Faith and Obedience Christ Some will say this is Nonsense it 's as much as to say keep and preserve your selves and you shall be preserved continue your selves in the Faith and Obedience of the Gospel and you shall be kept Min. This reproach lighteth on Christ and Scripture who will take it all away Joh. 15. 7. If ye abide in me and my words abide in me and my words abide in you c. Verse 5. He that abideth in me and I in him the same bringeth forth much fruit Verse 6. If a Man abideth not in me he is cast forth as a Branch that withereth And vers 10. Sheweth us the way to abide in Christ If ye keep my Commandments ye shall abide in my love not else 1 Pet. 4. 19. Let them that suffer according to the will of God commit the keeping of their Souls to him in a way of well doing and in this way he will keep them Jude vers 21. Keep your selves in the love of God And the way so to do see Joh. 15. 10. 14. 21 23. So that the Scripture justifieth this great and needful truth to be known and taketh away the reproach The sum of the whole is let us look to our duty therein looking for and believing Divine acceptance and assistance therein and God will not fail us Psal 125. 1. 1 Pet. 1. 5. But keep us safe to the Glory promised Joh. 10. 27 28 29. Where Christ states the certainty of our preservation in hearing his voice and following of him such shall never perish It stands both with Scripture and Reason that Gods Grace and our Duty unite there being no promise of safety or Salvation out of the way of Gospel-Duty Rev. 22. 14. Blessed are they that do his Commandments that they may have right unto the Tree of life c. Without this there can be no right by any Gospel-Law of Grace and as Faith and Obedience constitutes right by Divine Ordination so Perseverance therein continueth that right by the same Law of Grace without which can be no entrance Mat. 10. 22. Luk. 9. 62. And mercy it is that God has assured us of Acceptance Assistance and Preservation in his Son in this way of Gospel-Faith and Obedience Isa 64. 5. Heb. 5. 9. CHAP. VI. Of the Nature of Man and the Original Defilement thereof Christ IN as much as there are differing Notions about the Defilement of our Nature some affirming the Nature of Man to be so Defiled by the first transgrassion as that simply from its Original it 's a sink of filth and abomination and layeth liable to the second Death others think Nature in it self to be a pure and undefiled thing I desire your apprehension in this matter Min. That there is a Defilement in the Nature of Men I suppose is most Evident and that both from Scripture and Reason 1. From Scripture Job 14. 4. 15. 14. Psal 71. 5. 2. From Reason which will tell us that in as much as by the first transgression we are fallen into a state of weakness mortality and death our nature must needs be weak and Defiled and so more liable to sin than before yet what the Defilement is and how far it extends it self is that which I think none can truly determine yet I believe it 's not wholly free from Original Defilement from the grounds mentioned nor that it is distinct from all occasions of further Defilement so bad as some do render it Christ I desire you to give your apprehension herein with as much light and evidence as you can Min. 1. I doubt whether any are capable to determine of Adams nature before his fall and so of our nature in him for as his was so was ours or else we could not have fallen in him nor have suffered loss by his sin and fall tho it 's granted by all that he was created in an upright sinless estate and so we in him yet that his nature was capable of defilement and sin is likewise apparent else he had not sinned 2. What Acts he did in resisting the temptation before be sinned or whether the first temptation was not too hard for him we find not in Scripture record but most probably that he fell by the first temptation 3. What we find in Scripture of the badness of his nature after his fall more than before or of the badness of his actions I think we find nothing of either and if so Whether we may not in charity suppose that he learned by his sin and fall to be more wise and â—eedful than he was before as David Peter and other holy men have done and so did better after his fall then before 4. If the nature of man in its original defilement did become such a heap of filth and sin as some pretend Then whence it is that Christ had so much respect to little Infants and direct us to become as such Mat. 18. 3 4. and that of such is the kingdom of Heaven Mat. 19. 4. If the nature was thus defiled what pattern does the Lord direct us to in order to the obtaining of the kingdom And further they are said to be innocent Jer. 19. 4 5. they have filled the place with the blood of Innocents and chap. 2. 34. in thy skirts is found the blood of the poor Innocents Then they were not such a sink of filth and abomination as some pretend but such aâ— God accounted innocent Yet 5. Doubtless there is something in this matter something of defilement
what is written both in the Book of God and in the law of Nature especially when it tends to pervert and overthrow the express Letter and Truth of Scripture and the foundation of all our Faith and comfort God can and doth love and distinguish therein or we are all deceived who have believed his Word 1 Joh. 4. 16. We have known and believed the love that God hath to us But this principle saith in effect John thou art deceived in believing a lie there being no such thing as love in God out I believe he never did nor never will hate any either Angels or Men but for sin Christ This seems to be greatly contrary to Scripture indeed that there is no love in God to men tending to break the hearts of Christians and to destroy their Faith in God and in the truth of his Word but what say you to the truth of his Laws and will to men doth that likewise suffer violence under this abuse Min. It 's a common avowed principle in effect that God commandeth one thing and has Decreed another contrary thereunto which they call his revealed and his secret Will the secret they call his Absolute Decreed Will which must be done he commands men by his Word to believe and repent but Decreed the contrary Death of Death saith about the proffers of Grace pag. 190. If by proffers they understand his commands and promises Who told them that these things were declarations of his will purpose or intentions I thought always that Gods commands and promises had revealed our Duty and not his intentions what God would have us to do and not what he would do And in the same pag. So they think of all that 's new to them viz. That as Gods proffer is so is his intention that he intends what he saith in his Precepts and his Promises And indeed this is new Doctrine and needs some more than ordinary new miracles to confirm it it overthrowing the Doctrine of the Gospel that was confirmed by Miracles if neither his Precepts nor Promises be his purpose or intention but only declare our Duty and not his purpose or intention what he commands us to do not what he will do they being not declarative of his will purpose or intentions then we know not when we have the will or intention of God either in Precept or in Promise a secret will and intention may be contrary thereunto and if this be good and true Doctrine farewell all Scripture and Christian Religion Christ I desire you to proceed to other things wherein you apprehend the truth wronged for I think it 's of weighty concern to believe that God thinketh as he speaketh and that his Precepts and Promises are his intentions and that he will do what he has promised as he expects that we should do what he has commanded and that whoever saith the contrary are liers Rom. 3. 4. Or else our Faith and Religion is yet in vain it being fixed on God his Truth and Faithfulness in his Word which if it be not his Purpose nor intentions I think our Faith therein is ended Min. There are many things in Scripture affirmed and that God therein affirms of himself of Which men say there is no such thing as not only what has been already mentioned the Scripture not only saith that God is Love and doth Love but that he is angry with the wicked every day Psal 7. 11. And that he was angry with Moses Deut. 1. 37. And very angry with Aaron to have destroyed him Deut. 9. 20. And angry with Solomon 1 King 11. 9. And very angry with his People Psal 79. 5. The Scripture frequently declares God to repent Gen. 6. 6. Exod. 32. 12 13. Jer. 18. 7 10. Joel 2. 14. Jona 3. 9 10. Pittying and bemoaning his People Hos 11. 8. And wishing they had done otherwise when they sinned against him that so it might have been better â—ith them Psal 81. 13. Isa 48. 18. That God does â—â—ar and see that Heaven is his dwelling place and â—hrone with many other like sayings of which men say â—here is no such thing in God but words spoken to our â—pprehensions which if they are not true our appreâ—â—nsions are deluded thereby which we may not â—â—agine Christ Some say that if we apprehend such things â—â— be in God according to the Letter of the Scripture â—â— must then suppose him to be a Man like our selves subâ—â—ct to passions which is dangerous Exod. 15. 3. It 's â—â—d God is a Man of War and take it according to the atter it is not so Min. As for this saying Psal 78. 65. Isa 42. â—â— Explains it viz. He is like to or as a man of â—â—ar doing mighty things and so may Exod. 15. 3. be â—â—ry properly read is being added read as instead â—f is and then you will read it the Lord as a Man of â—â—r the Lord is his Name viz. He has done like a Man â—â— War verse 4. Pharoahs Chariots and his Hosts hath â—â— cast into the Sea And for all those Anthropical expressions in Scrixure with many more of like import it behoves us to â—elieve the truth thereof and not to say it is not so in â—â— doing we give God the lie All which we may betâ—â—â— understand than to suppose him to be a Man yea â—ight we not in all these Anthropical and manlike exâ—essions better understand him than to say it is â—ot so When God is said to love to hate to be angry â—â— repent to be grieved to pity and to bemoan for â—iscarriages to wish it had been otherwise to require â—nd desire that which may never be to hear and see â—â—at Heaven is his dwelling Place and Throne c. And that there is a truth in all and no delusion of our understandings and you does none of all these things as men do them and so be far enough from imagining him to be a man it being his perfection that he can do all these things with many more as God-like properties essential to him and therefore in a God-like way and not as created qualities and passions as in men and tho we cannot understand how it is as indeed is not meet we should yet let us not deny it and say it is not so in so doing we give God the lie Christ What may be the reason that men thus deny alter and change the express Divine and revealed declarations of God in his Word And what may be the danger thereof Min. We may well suppose the cause to be ignorauce and pride not liking to receive or to retain the knowledge of God as he hath made known himself in his Word unto us and to maintain some unscriptural Notions received by Tradition will be wiser than what is written supposing to get up into God to know him in his essential being and so deny him in his own revelation of himself in his Word unto us 2. As for the danger thereof