Punishment of their former sins So he is said to raise up Pharaoh as a Punishment of his former sin in oppressing the People of God Ex. 1. 8. to 22. and 3. 7 8 9. So Dr. Usher ' s Substance of Christianity p. 58. It 's usual with God to Punish one sin with another as for Example the hardening of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a Punishment of his former sin and this opens the whole matter in Rom. 9. and 11. chapters and otherwise to understand it maketh God the Author both of sin and Judgment contradicteth the Scriptures and draweth a black Clould over the blessed Gospel of Gods free Grace to men Christ I am well satisfied in what you have said in this matter the 2d Scripture I desire you to speak to is Act. 13. 48. As many as were ordained to Eternal life believed From hence some conclude that the Elect only obtained and the rest were by Predestination rejected Minist To this I shall say 1. That the words may be as well read as many as believed were ordained to Eternal life 2. As I have elsewhere said the word Ordained may be as properly read addicted From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendered to Ordain Dispose set in Order or Addict So is the same word translated 1 Cor. 16. 15. They addicted themselves to the Ministry of the Saints it would be improper to say they Ordained themselves 3. To conclude that the rest were reprobated by Eternal Decree is very unscriptural and unchristian like for they that did not then believe might afterwards or at least some of them If a Minister should now come and Preach to a People that may be rebellious would he conclude them all or any of them to be reprobated by Eternal Decree and never Preach more to them If so Preaching for Conversion would quickly be at an end does not God wait long and use much means to overcome men by Rom. 10. 21. Luk. 13. 34. Christ The 3d. Scripture is 1 Pet. 2. 8. Those that stumbled at the word being disobedient whereunto they were appointed From hence some concludes that they were appointed to disobedience and therefore could not be saved Minist This is a great wrong to the Truth of God and to the true meaning of that Scripture they stumbled at the word whereunto they were set and so Tindal Translates it but take it set or appointed it 's all one they were set or appointed to the word to believe and obey it to which they were disobedient and not appointed to disobedience as some vainly and wickedly affirm Christ The 4th Scripture is 2 Pet. 2. 12. But these as natural Brute Beasts made to be taken and destroyed Hence some conclude that God made some Men on purpose to destroy them and such cannot be saved Minist This likewise is greatly misunderstood and applyed It was the Brute Beasts that was made to be taken and destroyed and not the People spoken of it being a Metaphor taken from Brute Beasts which are fatted to the day of slaughter so such men do brutishly destroy themselves Hos 13. 9. read the words and leave the Metaphor as in a Parenthesis and you may easily understand the true sence But these as Brute Beasts and speak Evil of things they understand not and shall perish in their own Corruption not because they were made to be destroyed it was the Brute Beasts that was so made But as Brute Beasts are prepared so they prepare themselves for destruction by speaking Evil of things they understand not and so perish in their own Corruption A word of Warning it should be to all especially of that Spirit and Principles to take heed and beware of speaking Evil of what they understand not lest they prove to be some of those here spoken of like Brute Beasts who are made to be destroyed knowing that brutish principles will as certainly end in destruction as brutish practices Christ The 5th Scripture is Prov. 16. 4. The Lord hath made all for himself yea even the wicked for the day of Evil. Hence some infer that God made the wicked to be Damned and therefore they cannot be saved Minst 1. It 's certain true that God hath Ordained and declared that wicked men who so live and dye shall have Condemnation 2. The Scriptures do not say that God made them wicked I think it would be an Evil saying against God so to affirm and if he did not make them wicked then he did not make them in the sence intended for the day of Evil. 3. Take it in their sence then all men must be damned for themselves affirm That all are born lyable to the second death and the Scripture saith that all before Conversion are wicked Rom. 3. 9. to 18. 23. So that if wicked men were made by the Lord to be damned then all must be damned 4. Therefore I understand the truth in that Scripture intended is that God made all for himself and such as go on wilfully in a way of Rebellion aâ—ainst him he hath determined and declared that such are for the day Evil i. e. shall meet with the Evil of Punishment and this stands in Unity with the whole Scripture yet probably in this Scripture not intending so much or only the Eternal Judgment or second death but the Temporary Judgments threatned and executed on that People for their sins altho they were his own People yet they had many such Evil days as a Punishment for their sin and that as they were wicked and for the Glory of his Justice Lam. 5. 16. Woe unto us that we have sinned but to infer from hence that God made men on purpose to damn them Eternally is a very untrue Conclusion and far from the words or intentions of the Text. Christ The 6th Scripture I shall mention is Mat. 13 11. to 16. and Luk. 20. 21. Where Christ speaking in Parables gives a reason thereof as a Judgment upon the Jews that it was not given to them to know the mysteries of the Kingdom And hence it 's inferred that they were reprobated by Eternal Decree And Luk. 10. 21. I thank thee O Father that thou hast hid these things from the Wise and Prudent c. Hence it 's concluded that those from whom God did hide the Gospel was reprobated from of old and could not be saved Minist It 's most evident in both that it 's the same as before I declared from Rom. 9. as a punishment of their former and present sins 2. There is not a word about the Eternal Decrees in either of the Scriptures but the present Judgment upon them for their past and present sins 3. They might and very probably many of them did afterward believe God having his times to work those that believe not at one time and oportunity of Grace may at another and it 's apparent the Jews time was not then come but afterwards
I conclude that God never Elected any with design of wrong to the rest but rather of advantage if rightly improved Christ They say it 's no wrong to any but just and right he might have reprobated all and have been just in so doing and that it's mercy that he hath Elected any and that in this way he hath exalted both Justice and Mercy Min. As held by them it 's the greatest wrong imaginable For 1. They say that God Elected some and reprobated all the rest to Eternal death from his own will without any cause at all in them And 2. That notwithstanding he has by Decree laid a necessity of Perishing upon such yet the Gospel must be Preached to them designedly to damn them the deeper for that which they could not help nor was any Grace thereby intended to them a greater wrong cannot be done to men nor a greater wrong to God and the Gospel of his Grace to men Christ I think you have said enough to this for clearing this matter I have yet only one thing to enquire further viz. How you can clear this of personal Election before time from that which is commonly objected Act. 10. 34 35. That with God there is no respect of Persons Doth not this Election render God to be a respecter of Persons Min. 1. This Scripture in the proper intention thereof intends the breaking down of the middle wall of partition between Jew and Gentile that now there is no difference on the Gospel account And 2. It stands true and ever did that in every Nation he that feareth God and worketh Righteousness is accepted so was Cornelius before he knew the Gospel 3. Particular Election may stand without any contradiction at all to that Scripture or any other of like import whilst God doth notwithstanding accept of every one that doth fear him and work Righteousness for we may understand and must allow this Sovereign liberty in God which men rationally and rightfully claim to themselves viz. a freedom of love and choice whilst none are wronged thereby God had respect unto and loved Abraham and his feed above all the world besides Deut. 7. 6 7. And that rightfully too Yet without wrong or prejudice to any he loved Jacob more than Esau before they were born or had done either good or evil yet without any wrong at all to Esau he did and doth accept of whoever did or do fear him and work Righteousness And Christ loved one Disciple above the rest yet without any wrong or offence to any of the rest men do and Lawfully may fix love on particular objects and while it 's without wrong or hatred to others it 's no unlawful respecting of Persons CHAP. III. Of the extent of the love of God in the gift of his Son and the extent of the death of Christ with the variety of the ends thereof and the certain effecting thereof according to the designs of God therein Christ I Am willing to make some enquiry into those two great yet much controverted points of Religion namely the extent of the Fathers love to and of the death of Christ for the world Min. This is that I have had often occasion of late to speak to elsewhere and therefore may suppose it needless to speak any further to so plain Gospel Truths as these are Christ Yet notwithstanding it being of so weighty concern and that which I conceive on which the whole Gospel depends I desire you to speak something further to it with as much plainness and evidence from the Scripture as you can Min. Tho I have spoken so much of this matter elsewhere yet if meeting with so much opposition and being of so weighty concern it lying at the bottom and being indeed the Foundation of all Christian Faith and Religion I shall at your request make a little further Essay herein 1. Then as to the extent of the Fathers love in the gift of his Son the Son himself who best knew determines with that evidence and plainness that whoso runs may read and understand Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Christ This seems to be very plain and full to the matter yet those of the contrary opinion say that by world in this place is intended the Elect only or world of the Elect and that the word world as used in the Scripture doth not always intend all the world and in this place the Elect only Min. I know that this is the great plea to end the plain Truth of the Scripture and I could name several of the Persons concerned herein and I do easily grant that the word world doth not always intend all the world but often a part thereof yet when so a great part thereof is intended but that the word world in this place doth not intend the Elect or Church or Believers only is as apparent as the Sun when it shines at Noon and I yet never met with either Scripture or Reason sufficient to contradict it tho I think I have read as learned and able as any that has attempted it and that it does not nor cannot intend the world of Elect only I shall state some weighty grounds to the contrary 1. That the Elect are no where called the world in Scripture that 's not yet proved nor is never like to be but because the wicked are called the world when they are but a part thereof therefore the Elect may be so called and such like arguments to argue out the plain Truth of Scripture but till it can be proved that the Elect are called the world it must remain as a Scriptureless notion that 's the first 2. Because the word world in this place is the common word for the world in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth the Heavens and the Earth or whole Creation Mat. 13. 35. 25. 34. Or a multitude or world of Men Rom. 3. 19 The same as 1 Joh. 5. 19. The whole world lyeth in wickedness and is never applyed to the Elect that 's the second 3. It 's such a world as that whosoever of them do believe shall have Eternal life in which note 1. That it 's the world of unbelievers that he loved that whoever of them do believe might have life After they believe they are not of the world Joh. 15. 19. 2. It 's such a world as of which it's clearly implyed that some of them may perish through unbelief whosoever doth believe shall not perish clearly implying that whosoever of them doth not believe shall perish fully agreeing with the commission Mar. 16. 15 16. Go into all the world Preach the Gospel to every Creature he that believeth and is Baptized shall be saved he that believeth not shall be damned So here he or whosoever doth believe shall not perish i. e. shall not be damned so that it 's apparent
the Ministration of the Spirit 2 Cor. 3. 8. and to minister the Spirit for our help therein Gal. 3. 2. Rom. 8. 26. yet it s so far from the Gospel to destroy our rational and moral capacities that it tends to help and lighten us therein though in a more Spiritual and sublime way Some talk of losing or laying aside our reason as if Christianity were an irrational thing if we lay aside our reason we must lay aside our humanity and our Christianity too Others talk of reasons being sanctified and that I like well it stands with the truth of the Gospel reason sanctified by the word and spirit of the Gospel Joh. 17. 17. Sanctifie them through the truth thy word is truth chap. 15. 3. Ps 119. 9. and I understand reason then to be sanctified when it understands believes loves and obeys the truth of the Gospel which I take to be regeneration begun here which being persevered in will issue in the perfect Regeneration in the world to come But I am afraid that under the notion of sanctified reason two evils are come in upon Christianity like a torrent even to the spoiling thereof 1. Some under the notion of the Spirit and sanctified reason do out and end the greatest part of the glorious Gospel of the blessed God in the great matters of Faith narrowing and denying thereof in the largeness of its extent contrary to the very letter and scope of Scripture alone from their supposed sanctified reason as will appear in the following discourse 2. And others make additions and change the Ordinances according to their own devices and all by supposed sanctified reason corrupted Philosophy and vain deceit after the will of men and not after Christ The Christian religion in it self as it 's the most divine so it s he mostrational Religion in the world or that ever was in the world being opened to us by the Divine Revelation though there are some things in it above the reach of reason to comprehend even with the Divine Revelation and Teachings of God therein yet we may understand the truth thereof and it 's rational for us to believe it because God has said it to instance in some particulars 1. That God should so love the world as to give his only begotten Son for its redemption and Christ so love the world as to give his Flesh for the life thereof are incomprehensible mysteries of grace Joh. 3. 16. 6. 51. Eph. 3. 17 18 19. 2. The Incarnation of our blessed Lord and Saviour Jesus Christ is in it self an incomprehensible mystery 1 Tim. 3. 16. 3. The Resurrection Judgment the greatness terribleness righteousness and justice thereof the restitution new world with the diversities of the glories and punishments thereof are all incomprehensible mysteries till the times come of effecting thereof 1 Cor. 13. 9. 10. 1 Joh. 3. 2. Ps 9. 11. yet by the Divine Revelation we may understand the truth of these unsearchable mysteries and it 's very rational as well as divine that we believe the truth thereof So that I say the Christian Faith and Religion is the most rational and to render it unreasonable in any of the parts thereof does open wrong to God Christ the Gospel and to men When in truth in its own simplicity and purity there is nothing irrational in it in this matter we may and must say if we say right as Prov. 8. 8 9. All the words of wisdoms mouth are righteous there is nothing froward or perverse in them they are all plain to him that understandeth and right to them that find knowledge ch 14. 16. a scorner seeketh wisdom and findeth it not but knowledge is easie to him that hath understanding God having given to men large Capacities that if rightly exercised about the works of God and word of life they might attain to the excellent knowledge of the most holy and to the precious faith and life of the Gospel through the Divine teachings therein which shall not be wanting to those that really desire and seek it Prov. 2. 1. to 6. Luk. 11. 13. Jam. 1. 5. God having in his wisdom and grace stated the things of the Gospel both in matters of Faith and Worship plain to the rational Capacities of men to the end that they might through a right industry obtain the saving knowledge of his will therein And it s only the irrational devices additions and contrary interpretations of men both in matters of Faith and practice that hath filled the world with irrational errours divisions and confusions which the Scripture if cleaved to in its own light and language which is but reason it should be so as well as divine would be the alone blessed way for us to arrive to unity in the great things of Gospel concern reason misled by Tradition Blind-zeal or captivated by sensual lusts has and doth make bad work in the world See from Scripture how reason and Christian Religion unites 1. It 's both rational as well as Religious that we believe God in the word of his grace 2 Thess 3. 2. where unbelievers are rendred to be unreasonable men as well as irreligious and 1 Pet. 3. 15. we are to give a reason of our hope to every one that shall ask Which can never be if our reason be useless nor can meerly rational men understand it when it is given them 2. It 's rational as well as Religious that we should serve and worship God according to his own revealed will in the Gospel and not after our own wills or the inventions and Traditions of men Rom. 12. 1. 2. the contrary is irrational as well as irreligious 3. The increase of divine grace received by faith in the Gospel is by the rational exercise of our selves therein Mat. 25. 29. with Heb. 5. 14. 4. The holy and honourable terms of the Gospel on which the life and glory thereof is promised and without which we may not expect it renders it to be very rational and credible to men no man in his right reason can conclude that God should seek to save a people in so wonderful away but in the way of holiness the contrary would render the Gospel incredible to all rational men 5. It 's rational as well as Religious that we abhor all moral evils sensual and brutish lusts and to love all moral vertues and duties and the contrary is irrational and immoral as well as irreligious The Moral law or Ten Commands given by Moses is commonly understood to be the same for substance as is written in nature or rational and moral Philosophy in men Rom. 2. 14 15. Which the Gospel destroys not but tends to perfect it in us as it 's administred to us by Christ Rom. 3. 31. and 8. 4. 1 Cor. 9. 21. not as from mount Sinai but as from mount Sion Heb. 2. 18. 22. the sum and substance of the Law and Prophets is to teach men to love God above all and their neighbours as
came into the world to save sinners i. e. Sinners in general without exception or limitation if they believe and obey the Gospel I Exhort therefore that Prayers be made for all Men. In that which follows The 1. Argument to enforce the Exhortation is v. 3. This is good and acceptable in the sight of God our Saviour A great encouragement it is to Pray for all it being good and acceptable in the sight of God The 2 is vers 4. Who will have all men to be saved and come to the knowledge of the Truth It 's the same all that we are to pray for and a great encouragement it is to Pray for them if God willeth to have them saved And the 3. Argument is vers 5. From the Mediatory office of Christ for there is one God and one Mediator between God and Men the Man Christ Jesus a great encouragement it is to Pray for all men Jesus Christ being upon his Mediatory Office and Work for men in general The 4th Argument is vers 6. He gave himself a ransom for all and therefore it 's no marvel he Mediates for all and commands us to Pray for all it being the same all that we are to Pray for that he dyed for and for whom he Mediates and that he will have to be saved now let us consider whether this be all the Elect only Two things declare the contrary First It 's for all Men for Kings and for all in authority And surely all Men and all in Authority are not the Elect only especially in those days when the most of men were Heathen Idolaters and almost all that were in Authority the same and yet this is the all that God will have us Pray for that he willeth to be saved and for whom Christ died and for whom he mediates And if this all be the Elect only then there are more Elect than they will grant or I think any else and by this way the other Scriptures that assures us of Christ dying for all be understood And further the Scripture lets us to know that some denied the Lord that bought them 2 Pet. 2. 1. I know men exercise their wits to get off from the weight of this Scripture which as a Talent of Lead sinks them in this matter as Death of â—ath p. 251. 252. That the word translated Lord is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is given to Christ but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly given to the Father so that it 's a doubt whether it is Christ or the Father that is intended in the word Lord. 1. I think there is no ground of doubt in the matter but that it is Christ that is intened For I think we rarely if at all find any mentioned that did deny God the Father for all the world confesseth that there is a God but the Anti-Christs and Hereticks were such as after they had owned Christ denyed him 1 Joh. 2. 22 23. 4. 3. 2 Pet. 2. 20. 2. The matter is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Lord Ruler Master and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same but be it the Father or the Son it 's all one in this matter if it be the Father that bought it was the Son sure enough that was the Price of our Redemption 1 Cor. 6. 20. seems to attribute the buying to the Father ye are bought with a Price therefore Glorifie God in your Bodies and in your Spirits which are his That is his by purchase so that let the word Lord intend the Father or the Son it 's all one in the true sense thereof the Blood of Christ being the Price Another shift is There is no mention of Blood in the Text and therefore a doubt whether it was with the purchase of the Blood of Christ that they were bought No more is Blood mentioned 1 Cor 6. 20. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly intendeth to buy purchase or procure and is the same as 2 Pet. 2. 1. 1 Cor. 7. 23. And I suppose none dare say that the Price was not the Blood of Christ tho Blood is not mentioned in either and I think I may safely say that in the New Testament where-ever the Redemption work is spoken of as by purchase the Price is the Blood of Christ And further he saith there is no purchase but a deliverance from the blindness of Judaism in escaping the pollutions of the world It 's true that was the effect of the purchase the same as to hem that were not fallen but were in the precious Faith of the Gospel ch 1. vers 4. Having escaped the corruptions that are in the world through lust the same that is spoken of of them that were fallen ch 2. 18. They were such as had clean escaped from them who live in Errour and vers 20. They had escaped the Pollutions of the world through the knowledg of the Lord and Saviour Jesus Christ where is as much said of them if not more as of them that were still in the precious Faith of the Gospel ch 1. vers 4. And further he saith The Apostle speaks of Wolves and Hypocrites in respect of that estimation others had assumed and of the profession themselves made to be purchased by him Whereas it appears and is apparent that the greatness of their sin lay in this in denying the Lord that bought them had he not bought them they could not have committed that sin but to deny the Lord that bought them was the greatness of their sin especially having profest Faith in him and indeed to deny that the Lord hath bought the world if it be not the same sin yet it 's very near of kin to it These are some of the devices of the wise and learned to out the great purchase of the Blood of Christ Namely that he gave not his flesh for the life of the world Joh. 6. 51. Christ If so why then are not all saved Min. See the fourth inference from this matter Christ The Opposites to this say that Christ Prayed not for the world and he died not for those for whom be would not Pray Min. I know that this is a common and great argument in their esteem for their cause but indeed has nothing at all in it for were there no more to be said in this matter but this suppose it true which is far from it that Christ did not Pray for the world yet that proves not that he died not for the world And that 1. Because no Argument or Inference drawn from any Scripture can possibly be true nor may be admitted of that is contrary to the express Letter and Scope of Scripture as this is as before has been plainly proved 2. Because Christ died for and will save those for whom he Prayed not viz. Abraham Isaac and Jaâ—â— and all the Prophets and Righteous men that dyed before he came in the flesh or made that Prayer Joh. 17. Unless they will deny that he dyed for
them or affirm that he Prayed for them after they were dead which I think they will scarce do either But 2. Tho Christ in his Prayer Joh. 17. Particularly Prayed for his Disciples vers 9. And for all actual believers vers 20. And if he interceeds for none else then he Prayed not nor interceeds for the Conversion of any no not for their Elect world and then on their own account he prayed not for them for they say he prayed not for the world and yet they say the Elect are the world so that on their account he prayed not nor interceeds for the Conversion of any but only for his Disciples and actual believers By which you may see how ill their arguments will hold together 3. Christ did pray for the world and this is most apparent if we consider his Prayer which hath in this matter three Gradations 1. He Prayeth distinctly for his present Disciples vers 9. And in this petition he prayed not for the world nor for all Believers 2. In vers 26. He prayed for all Believers 3. And in this Petition he did as well pray for the world as for Believers that being the reason yea and all the reason rendered why he prayed for Believers it was for the worlds false vers 21. That Believers might so walk in Unity that the world seeing thereof might believe that he was sent of God By which it 's apparent that the very end of his praying for Believers was for the worlds sake in which he as really prayed for the world as for Believers and wonderful ignorance it is in those who affirm that he did not pray for the world Christ Some will say as Death of death that for the worlde believing it intends not believing unto life but a Conviction that Christ was not what they took him to be i. e. a seducer and false Prophet Min. This is boldly affirmed but the plain truth of the matter is that the great end of Christ in praying for Unity among Believers was that the world might believe that he was the sent of God i. e. That they might believe and be saved It being evident that to believe he was the sent of God includes the whole Faith of the Gospel the same as the Apostles had who were the first in his prayer v. 8. They have known surely that I came out from thee and have believed that thou didst send me So ch 16. 30. And so of all other believers Joh. 8. 24. 20. 31. 1 Joh. 4. 2. 5. 1. So that it 's most evident that Christs prayer for the world was that they might believe and be saved Christ Whence is it that to believe that Christ is the sent of God is so commonly stated in Scripture to be the Faith of the Gospel to which Salvation is ensured seeing there are many other things to be believed concerning him without believing of which we cannot be saved Min. 1. Because to believe that he was the Messias promised the sent of God was the whole of Faith before his sufferings Mat. 16. 16 17. Joh. 17. 8. 2. Because after his sufferings if they believed that he was the Christ the sent of God then Faith in his Death and Resurrection with the ends thereof was included therein 3. Because it 's most apparent that the great ends of his coming into the world was understood in a great measure both by Jews and Gentiles before he came tho the manner of his effecting thereof they were greatly ignorant in viz. by his being a sacrifice for sin but that the end of his coming was to be the Saviour of the world they knew the Jews by the prophesies and promises thereof that he should be for Salvation to the ends of the Earth Isa 49. 6. 45. 22. Mal. 1. 11. Sutable to which is the saying of Simeon Luk. 2. 32. A light to lighten the Gentiles and the glory of thy People Israel And John the Baptist the forerunner of Christ saith John 1. 29. Behold the lamb of God that taketh away the sins of the world And after his sufferings John the Apostle and Evangelist testifieth 1 Joh. 4. 14. We have seeen and do testifie that the Father sent the Son the Saviour of the world The weight of this Testimony is to confirm that the Father had sent him that was promised the Saviour of the World this being their great work to convince the world and confirm believers that he was the promised Messias the Saviour of the World Act. 9. 22. 18. 28. And that he suffered and was raised again from the dead 1 Cor. 15. 3 4. And as it was understood among the Jews that when he came it was to be the Saviour of the world so was it likewise among the Gentiles by their converse with the Jews and Septuagint translation many among the Gentiles expected the coming of the Jews Messias and understood that the end of his coming was to be the Saviour of the World Joh. 4 25. 26. The Woman saith to him I know that Messias cometh which is called Christ when he is come he will tell us all things vers 29. The Woman goeth into the City and saith see a Man that told me all that ever I did is not this the Christ And vers 40 41 42. The Samaritans believed and said we have heard him our selves and know that this is indeed the Christ the Saviour of the World tho they were of the Gentiles yet these were Principled in this and that truly too that the Messias promised was to be the Saviour of the world and therefore the great Doctrin to be taught and matter of Faith was to believe that he was the Messias the sent of God which as thus understood included the whole of the Gospel A sin and a shame it is that we who profess to believe him to be the Son and sent of God should deny him to be the Saviour of the World and so in this great matter to come short of the Faith both of Jews and Gentiles before he came in the Flesh and before he suffered for the sins of the World Christ It is objected If Christ dyed for the World why is not the Gospel Preached to all the World there being many parts of the world where it is not known and it is not likely he should dye for them and not Vouchsafe to make it known to them Min. As to this it 's enough were there no more to be said in this matter that the Lord both sent the Gospel by Commission to be Preached to all the Creation Mar. 16. 15. Among all Nations Luk. 24. 47. So that there is no bar or limit set by the Lord upon it the defect lyeth in Men and not in the Lord or the Commission for publishing thereof it having been the usual method of God in his Dispensations towards Men to give the word and leave the Issue to men for the improvement thereof so he did to Adam and so
understand it as I have said unless they will have the Roman unity to be the matter intended Which such as it is is maintained by persecutions massacres and blood a union more suting brutes than christian men But we shall one day know that the dreadful divisions among profest Christians is not for wans of a mediator but from our own sinful selves Christ I am well satisfied in the truth of what you have said about this matter in all the parts thereof I desire you to give me some further instructions by way of inference for my learning herein Min. 1. You may learn what bad and sad work they make who deny the general grace of God to men and the general sacrifice of Christ for the world casting contempt and reproch thereupon calling and accounting them adversaries that believe and own it when themselves it is that teach a doctrine and lay a foundation the Scripture knows not viz. that God loved but a few only in the gift of his son and that Christ died only for a few and reprobated all the rest to eternal destruction so denying the Scripture and root up the foundation of Gospel faith and salvation 2. Of the impossibility for any person thereby to have any gospel ground of faith and hope of salvation tho they talk high from fancy and imagination but not from Scripture grounds for from that notion no man can have a Scripture ground of hope it being so exceeding contrary to the gospel and saith thereof the saith of the gospel being that to which the promise is made as I shall shew in the next Chapter there can be no grounded hope of salvation out of the faith thereof 3. It justifieth the practice and taketh off the reproach cast upon such as are instructed in the doctrine of the general grace of God to men viz. that they are adversaries to the truth and are all for that doctrins and discourse as if their religion consisted wholly therein I say it 's no marvel it is so being the foundation of all Gospel faith and without it can be none in the truth thereof even those who oppose it are beholding to it if they held to their own principles without contradiction it would appear to be the most irreligious and ridiculous in the world called Christian but they cannot preach to the world without the help of general grace tho they preach it in the highest contradiction to their own principles which if plainly preached to the people as held and printed would affright the people and shame themselves out of their work If they should tell the people that they bring them tidings of great joy to all people that Christ dyed for the World but it was but for a very few the elect World only and that all the rest were reprobated before the world was that they were made to sin and be damned and that they have no more power to believe unto life than brute Beasts than a stock or a stone or a dead corps and yet for all this it 's their duty to believe and they must be damned the deeper in hell if they do not believe and yet if they do believe if they be not Elect they are but Hypocrites and must be damned This being the spirit and life of that principle and of their gospel in the plain truth thereof which if they dealt honestly with their hearers they ought to preach it being their gospel and faith as in Print and discourse is fully manifest so that did they not mix their doctrine with general grace tho not in love thereto standing in direct opposition thereof to make it savory without which it would appear to be loathsome unto all And therefore the doctrine of the general grace of God by Jesus Christ being the alone foundation savory and saving doctrine of the gospel Christians instructed therein have no cause to be ashamed of the reproach thereof but to glorifie God in this behalf and others may learn to be silent for shame and will when they understand the truth and worth of this glorious doctrine 4. You may learn from hence where the difference about salvation and damnation lyeth and why all are not saved a matter it is of great and weighty concern unto all and that is in believing or not believing the gospel it 's faith and unbelief that makes the difference and not the eternal decrees of Election and Reprobation and want of a Saviour as some unjustly and untruly assert to the dishonour of God the Gospel and wrong of men The condemnation will not be for want of love in God or for want of a sacrifice and Saviour â— but for mens wilful and chosen wickedness and that they shall one day know Joh. 3. 16 19. And therefore let the fomenters of this unholy doctrine be ashamed any more to lay the sin and damnation of the World on the holy and righteous God it being so apparent from the word of the God of truth that it's obedience and disobedience to the Gospel that makes the difference and not the want of a sacrifice and Saviour 3. It gives us to understand the vanity of that doctrine that teaches Justification and Salvation by an inconditional Covenant It 's true that the general parts thereof are wholly inconditional both in promise and performance as before has been shewed and that part only that assureth salvation to sinners with Eternal glory is conditional which is alone pleaded for to be inconditional I may safely say there 's no man on Earth can shew any promise of salvation in the Gospel that is wholly inconditional but that the condition iâ— either exprest or implyed Mar. 16. 15 16. which is the commission for gospel preaching and salvation and carryeth in it the sum of the whole according to which all promises may and should be understood and was so by the Apostles Act. 2. 38. 16. 31. Jam. 1. 25. Rev. 2. 7 11 17 26. 3. 5 12 21. 21. 7. 22. 14. so that this inconditional covenant in the sense pleaded for is that which the doctrine of the Gospel is altogether unacquainted with Christ Some will grant that there are conditional promisses in the Gospel but withal there are absolute inconditional promises for performance thereof as Sovereignty Pag. 295. called conditional promises and promises of the condition those named are Ezek. 36. 25. Jer. 31. 32. Ezek. 11. 19. 36. 26. with others of like import Min. I doubt not but fully believe that God grants a sufficiency of power for performance of what he requiers or I must be like that evil servant that said he was a hard Master Math. 25. 24 28. Yet 2. I believe it to be a great mistake in the application of those absolute promises to the present time and state which are all promises to the house of Israel and to be performed at their restitution and redemption in the World to come when they shall all return to the Lord
And now in performance Gal. 4. 4. 2. That Jesus Christ being sent for that end Joh. 6. 38. Heb. 10. 7. did in love freely lay down his life a sacrifice for the sins of the World Joh. 1. 29. 6. 51. 1 Joh. 2. 2. and this is called Gospel or good tidings 1 Cor. 15. 1. the Apostle calls it the Gospel that he preached unto them ver 34. explains this Gospel what it is i. e. that Christ died for our sins and was raised again the third day according to the Scriptures and indeed if he had not been raised again there had been no glad tidings in his dying for our sins Christ How shall we account it glad tidings Was it not sad tidings rather that the prince of life the Lord of Glory should be crucified and killed for our sins Min. 1. It 's true it was sad that man by sin was faln into such an estate of sin and death as that nothing short of the life and blood of the Son of God the Prince of life and Lord of Glory could help him out thereof the due sense of which it concerns us to keep duly and daily upon our hearts to keep us humble and thankfully to prize the mercy 2. It was sad that when he was come into the world that the World viz. both Jews and Gentiles should be so bad as to unite to put him to death Yet 3. It stands true that it was and is the best tidings that ever came to the world that God should so love the world as to send his Son and that Christ should so love the World as to give himself for the life of the world is the greatest Mystery of grace and the best tidings that possibly could come to the world so that it may well be called glad tidings it being the foundation of all Gospel doctrine and so of all Gospel faith of all Gospel grace and of all Gospel glory it 's all built on this one Sacrifice for sin on this foundation all is built pardon peace acceptation in service preservation too and the glory to come it 's all founded here Rom. 1. 16. Eph. 1. 14. 3. And as the effect of this foundation glad tidings of the fathers love and the sons giving himself for the life of the world as the glad tidings of the restitution of all things which was the great design of God and Christ in this wonderful undertaking the recovery of mankind out of that state of death faln into by the first transgression Act. 4. 2. 1 Cor 15. 21 22. and with man the whole creation shall be restored Act. 3. 21. Rom. 8. 19 20 21. 2 Pet. 3. 13. Which shall be the new and restored world called in Scripture the World to come Heb. 2. 5. Rev. 21. 1 5. in and over which the Kingdom and Government of Christ shall be eternally Rev. 11. 15. And from hence is the Gospel so frequently called the Gospel of the Kingdom Mat. 4. 23. 9. 35. 24. 14. Mar. 1. 14. so called not only because it opens the Kingdom to us and prepares us for it but because the restitution new world and the kingdom of Christ therein is so great a part thereof as that all before it and without it can be no glad tidings at all Cor. 15. 19. Christ Is there nothing else in Scripture called Gospel the word seems to be general and to be given to the whole Scripture of the New Testament especially the four Evangelists which contains precepts and threats as well as promises and soâ—â— say that it 's all Gospel Min. Although the grace the blessing the restitution the glory is properly the glad tidings yet in a right and true sense all things concurring thereunto may be called Gospel viz. the holy precepts directing us in the way to obtain the glory and the threats of Judgment and damnation to those who reject or neglect it considered as designed to prevent the damnation and as a help to obtain the salvation viz. so far as it 's designed to work us from sin to Christ and a constant cleaving to him it 's Gospel and good tidings that being the Prime and proper end thereof viz. Salvation and not damnation but to deliver and preserve from it and mens destruction is and will be of themselves by wilful transgressing the good Laws of the Gospel which 〈◊〉 not the prime design of those Laws but salvation yet the penalties must be executed on the wilful transgression thereof It 's human good tidings when those in human poâ—er make good laws with strict and severe penalties for preservation of human society order and property among men their design in so doing is not punishment primarily but the peace preservation and safety of all if men wilfully transgress and come under the penalty the fault is in themselves and not in those good laws and so it is in the present case Hos 13. 9. Christ I desire you would speak something of the faith of the Gospel viz. what faith it is to which the salvation thereof with eternal glory is promised Min. True faith ever has been and still is to believe God and to cleave to him and obey him sutable to the ministration under which men have lived in all ages This was Abrahams faith Rom. 4. 3. Abraham believed God and it was counted to him for righteousness Jam. 2. 22. this being Abrahams faith the father of the faithful the faith of his children must needs be the same So then to believe the truth of the doctrine of the Gospel in all its parts and to cleave to the Lord therein is the faith of the Gospel to which the life thereof is promised What the Gospel preacheth to us that we ought to believe and that is the faith thereof The doctrine of the Gospel consisteth especially in these particulars 1. That Jesus Christ is the Messias promised the Son of God and the son of man the son of David of the seed of Abraham according to the Scripture Luk. 1. 32. Joh. 20. 31. 2. That God in love to the World sent him Joh. 3. 16. and that he in love gave himself a sacrifice and ransom for the life of the world Joh. 6. 51. 1 Tim. 2. 6. 3. That by virtue of his death and resurrection all shall be raised and restored to a new life and world when he shall come again to raise and judge both the quick and dead 1 Cor. 15. 21 22. 2 Tim. 4. 1. at which time or times shall be the restitution of all things Act. 3. 21. the new and restored world to come in and over which with his saints shall be his eternal Kingdom and glory which will be the finishing of the Mystery spoken of by the holy Prophets and then the time of this world shall be no more Rev. 10. 6 7. with chap. 11. 15. 22. 5. 4. That those who believe and obey the Gospel of this his grace and glory shall be saved and
those who do not believe and obey him therein shall be damned these being the great parts of the Gospel faith therein and obedience thereto must needs be the faith of the Gospel to which the salvation thereof is promised More distinctly as to the restitution world to come and the eternal kingdom of Christ therein tho all founded in that one sacrifice is so great and fundamental a part of the Gospel as that short of it without it is no Gospel nor glad tidings at all 1 Cor. 15. 19. all the promises both of grace and glory Issuing here and as it is the great doctrine of the Gospel so it sometimes was the common faith of saints tho through the Apostasie now almost lost out of the world that it was the common faith appeareth from these following grounds 1. It was the faith of Abraham the father of the faithful and very probably so called from his believing this general promise to the world denoting that our faith must be the same or else we are not his children that this was his faith see Rom. 4. 13. the promise that he â—â—ould be the heir of the world was not to Abraham and his seed through the Law but through the righteousness of Faith This his heirship to the world to come was through his faith in the promise which faith he had before he was circumcised v. 10 11. and on this faith it was he became the heir of the world and father of all that do believe We may well suppose that if he had not believed God in his promise of a Son and Seed in whom all the Families of the Earth should be Blessed he had not arrived to that Blessing and Dignity of being the Heir of the World and Father of all that Believe Which must likewise be our Faith if we will prove our selves to be his Children and Heirs with him of the same World according to promise Rom. 4. 16. Gal. 3. 29. viz. To believe the truth of the promise relative to the World to come and that the Son and Seed is come by whom all shall be effected 3. It was the common Faith of the Prophets the Restitution of all things was spoken of by all the Holy Prophets since the World began Act. 3. 1. And as I understand by the Learned Readers of the Jewish Rabbies that the Restitution and World to come was the common Faith of the Jews expected to be effected by their Messias 3. It 's apparent that in the Primitive time of the Gospel it was the Faith of all both Ministers and People Ministers according to the Commission Preached it Act. 3. 21. Rom. 8. 19 20 21. Eph. 1. 10. And the People believed it this is plain and apparent 2 Pet. 3. 13. Nevertheless we according to his promise look for a new Heavens and Earth wherein dwelleth Righteousness Vers 14. Wherefore Beloved seeing ye look for such things c. Here is all both Ministers and People we and ye all looked for this new World and they could not look for what they did not Believe 4. It 's the Faith that 's stated by our Lord in the Commission for Preaching the glad tidings Mar. 16. 15 16. Go ye into all the World Preach the glad tidings to all the Creation So the word is tho some be so bold as to make a mock thereof and yet would be accounted Gospel Preachers it 's to all the Creation And dare any to conclude there is nothing of Divine Wisdom in the Lords Words or to charge him with having so little respect to his Church as to state the Gospel Commission both for Preaching Faith and Salvation in so dark and dubious terms as to need their help to alter or amend it and so making themselves Wiser than the Lord. Christ Can you demonstrate this kind of Preaching to all the Creation from the Scripture viz. That to Preach and speak thereof is a true Preaching of the Universal Restitution and glad tidings to all the Creation and that to which Christ in his Commission had relation to if you can I desire it that Men may learn not to mock Min. As the whole Gospel is and shall be the fulfilling of the Prophets Joh. 4. 38 Act. 3. 31. Rev. 1. 7 10. It 's all stated by the Prophets Act. 26. 22. So the Commission for publishing thereof must be as large as the Prophesies that went before thereof and a substance very near the same expressions the promise was that in him all Nations of the Earth should be blessed Gen. 22. 18. Which includes the whole Restitution and World to come Rom. 4. 13. The promises made to Abraham being the Basis and Foundation of all the Prophesies and Promises that followed about this matter and the Commission of Christ sutes this Promise i. e. Of glad tidings to all the Nations of the Earth See Ps 96. 98. calling to the whole Creation to rejoice in the Lambs Restitution and Rev. 5. 13. is in Vision the effecting thereof to John as it shall be done when the time comes So Ezek. 36. 1. to 15. Which relates to the same time and state tho more distinctly to the Restitution of the Tribes of Israel and of the Land of Canaan their promised Inheritance where the Prophet is commanded to Prophesie unto the Mountains and to the Hills c. Not that he was to speak to the Mountains and Hills but to the People and this is called a speaking to the Mountains and Hills And Act. 3. 21. asserts That the Restitution of all things was spoken of by all the Holy Prophets since the World began and the sutableness of the Commission of Christ hereunto is most plain to Preach the Gospel to all the Creation that Men might understand and believe it and be saved and the Practice of the Apostles was sutable to the Commission which should be our Practice likewise Act. 3. 21. Rom. 8. 19 20 21 22. In all four Verses in the Greek it is the Creation vers 19. The expectation of the Creation vers 20. The Creation was made subject to vanity vers 21. The Creation it self shall be delivered c. Vers 22. The whole Creation groaneth c. See Eph. 1. 10. Rev. 5. 13. And as this was the Doctrine of glad tidings by the Commission from the Lord thereof to be Preached them what must be the Faith but to believe the Doctrine He that Believeth and is Baptized shall be saved Believeth what The Doctrine of the Commission the glad tidinge to all the Creation the Restitution of all things by Jesus Christ Rev. 21. 5. So that in the Commission we have the Doctrine and Faith of the Gospel to which the life thereof is promised which is the general Restitution and glad tidings to all the Creation this being the Doctrine and Faith that was once delivered to the Saints and for which we ought garnestly to contend Jude vers 3. The sum of all is to believe That Jesus is
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 Wiser in our own Conceit than our Lord and Law-giver 4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God and not on mans chosen and willful wickedness as the first just and deserving cause thereof but fathers both the sin and Judgment on the eternal Decree of God as the first cause of both denyeth the Scripture belieth the Lord and believeth a lie Ezek. 33. 11. Joh. 3. 16 19. 1 Tim. 2. 4. Rev. 22. 17. 5. Whoever denyeth the Love God to the world in the gift of his Son affirming that he loved but a few of the Elect only denieth the Scripture and believeth a lye Luk. 2. 10. Joh. 3. 16. 6. Whoever denieth that Jesus Christ gave himself for the life of the World a ransom for all a Propitiation for the sins of the World affirming that he died but for a few the Elect only denieth the Scripture and believeth a lye Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2. 7. Whoever affirmeth that men are no more capable to believe and obey the Gospel unto life than Bruit Beasts or Stones or a dead Corps and yet that God will damn them for not believing thereof it being both unscriptural irrational and dishonourable unto God denieth the Scripture and doth open wrong both to God and men and believeth a lye Ro 3. 3 4 5. 8. Whoever believeth and teacheth Salvation by an inconditional Covenant and Justification by faith without works denieth the Scripture and believeth a lye Mar. 16. 15 16. Rev. 22. 14. Jam. 2. 20. Christ Ro. 4 5. Is much made use of to prove Justification by faith without works But to him that worketh not but believeth on him that Justifieth the ungodly his faith is counted for righteousness Min. 1. If we hold Justification without works aâ— must then hold Salvation without works because every Justified person is in a saved state Ro. 8. 30. and so bid a due to works both as to Justification and Salvation 2. So to understand the Apostle in this or any other Scripture is to set him in direct opposition to Christ and all the Apostles which we may in no case do 1. Contrary to Christ Mat. 7. 21 24. and contrary to his Commission for Gospel Preaching and Salvation Mat. 16. 15 16. 2. Contrary to the rest of the Apostles Heb. 5. 9. 10. 36. 12. 14. Contrary to James ch 2. 24. Ye see then how that by works a man is Justified and not by faith only ch 1. 22. 25. Contrary to Peter 2 Pet. 1. 5. to 12. and Contrary to John 1 Joh. 2. 3 4 5 6. v. 17. he that doth the will of God abideth for ever 3. So to understand Paul in that Scripture not only sets Paul against Christ and all the Apostles but against himself and that in the same Epistle who Commonly states Salvation upon Obedience to the Gospel tho not as the deserving cause but as the Terms without which is no Obtaining thereof ch 2. 7 8 9 10. and we may not suppose the Apostle to be so inconsiderate as to contradict himself and that in the same Epistle 4. It 's most Aparent the Apostle intends not Gospel works in that place but the works of the Law as such compared with ch 3. 20 21. By the deeds of the Law there shall no Flesh be Justified v. 28. Therefore we conclude that a man is Justified by faith without the deeds of the Law but not without the deeds of the Gospel that contradicts the whole Gospel and the design of the Apostle as is most apparent 9. Whoever denieth the danger of believers falling from grace now in this imperfect state and holdeth and teacheth the impossibility thereof doth wrong to meâ— denieth the Scripture and believeth a lie Rom. 8 13 11. 20. Heb. 3. 12 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19 20. 10. Whoever denieth the restitution of all things the world to come and the eternal Kingdom and Glory of Christ and his Church therein denyeth the Scripture and believeth a lie Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15 22. 5. Mar. 10. 30. 11. Whoever believeth and teacheth that when Christ the Lord and Judge doth come again from Heaven to judge the world in righteousness Act. 17. 31. that he will â—urn up the world and not make it new and carrry away the saints with him to heaven and send all the world eternally to hell in their sense viz. that none of them shall have any advantage at all by the womans seed denieth the truth and glory of Christs undertaking for the world and a great part if not the whole of his kingdom and glory in the world to come and so denieth the Scripture and believeth a lie the truth of this see cleared in the next chapter 12. Whoever demeth the free operations of the Gospel Spirit in the word and work of Grace or in the ministerial gifts in prophesie and preaching as sufficient thereunto limiting Gospel ministerial gifts and offices in the Church of Christ to human acquired abilities denieth the sufficiency of the Gospel Spirit in the Gospel work introducing the human spirit instead thereof and is in the depth of the Apostacy 1 Cor. 2. 12 12. 4. 7. 13. Whoever setteth up the common light that is in all men instead of Christ and the Spirit of the Gospel is in the Apostacy and believeth a lye Christ Some saâ— that some of these things Especially the 4 5 6 7 8 9 particuars are the great Bulwarks against popery and that to assert such things as these tends to weaken the protestants and to strengthen the hands of the Papists Min. I hope these are not the best Bulwarks and strength of Protestants against Papists if it were it would surely fail in the time of need 2. If these things has been the strength of Protestants against Popery it 's no marvel so little is done for advantage to the Protestant interest and conviction of Papists if we lay the foundation in falshood and build thereupon it 's no marvel we are not blest of God and Popery gain upon us 3. Let Protestants fall in with the truth of the Gospel as it is in Jesus both in principle and practice Especially in these great and fundamental parts thereof and they will have enough to bear up with great authority from Scripture against Popery in all its parts 1. Hold firm to this both in principle and practice that the Scripture is in it self the alone sufficient ground and rule in all matters of Christian faith and Religion and needs not the Churches Authority for it's warrant nor the inventions traditions or additions of men which as it's a Christian so it 's a Protestant principle 2. Let the Express letter plain reason and scope of Scripture united in and with it self without the harsh and contradictory interpretations of men or consequences drawn contrary to and against the express light language and
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.
can be no worse among the Heathen yet â—â—d will in time be pacified towards them and return â—â—â—n when he returns his sinning People Judah and Isâ—â—â—l Ezek. 16. 53 61. Zeph. 3. 8. Where is declared â—â— universal Judgment of the World and when that â—â— finished verse 9. Then will I turn to the People a â—â— Language that they may all call upon the Name of the Lord and serve him with one consent The same Judged People shall afterward serve the Lord he saith not my People but the People which fully agreeth with other Scriptures of the same import Psal 102. 22. When the People are gathered together and the Kingdoms to serve the Lord and 22. 27. 86. 9. And many more that might be mentioned and Luk. 12. 48. The servant that miscarried through ignorance shall be beaten little so the word is tho much in it self yet little compared with wilful Transgressors and little fully imports an end of beating and Eternal beating and striping can in no sense be said to be little or few stripes so that an end of or Redemption from the penal part of the second Death though not of loss to the generality of the World both of Jews and Gentiles in times to be effected is most apparent from the Scriptures of truth and I verily believe it 's nothing else but a Traditional Reception contrary thereunto that makes it so strange unto us And as for the threefold state of the World at that day by some so much stumbled at it 's likewise as apparent not only from Psal 64. 8 9 10 verse 8. are the Eternally Condemned ones verse 9 the generality of the World all men verse 10. are the Righteous with the Lord and Isaiah 66. is first a description of the Church in its Glory with Christ verse 10 11 12. 2. The gathering of all tongues and all flesh to worship verse 18 23. 3. The Eternally Condemned ones verse 24. But if our eyes were but half open we might read as much in Mat. 25. 32 c. Where we may necessarily understand three states two mentioned and a third not mentioned but implied 1. All Infants so dying are not there mentioned not being capable of such a sentence either to life or death viz. on the same â—â—ounds for feeding or not feeding the Members of Christ which are not a small part of the World 2. All the Heathen World that never heard of Christ or his â—embers and as they have not been nor are capable to â—ew mercy to Christ in his Members so are they â—ot capable of such a sentence it being proper only to Gospel-Professors but indeed that World may not only admit of a threefold state but of three thousand â—a infinite as to us if it be true according to Scriâ—ure that God will render to every man according to â—s Works 1 Cor. 5. 10. Rev. 22. 12. Christ Some cry out against this Doctrine as grieâ—â—â— Heresie and scandalous to the Gospel Min. To this I shall say but little tho I could say much 1. For truth to be accounted Heresie is no 〈◊〉 and therefore no strange thing 2. After the â—â—y they call Heresie so believe I and worship God 3. I â—eartily desire they may repent of this in time it being â—â—oful sin to call good evil and evil good 4. To â—nder it Heresie and scandalous is to render the whole â—ord and design of God by Christ in the Gospel to â— Heresie and scandalous relative to the Judgâ—ent and World to come according to the true declaraâ—on thereof as has been plainly and plentifully proâ—d before 5. Suppose it true that it were Heresie â—hich it 's far from I query of them whether it â—ould possibly be any more than as a drop to the Ocean â—â— respect of the Errours and Heresies held by themâ—â—ves as has been before unvailed 6. And as for â—â—s being scandalous to the Gospel I say 1. If to asâ—â—t that God will Judge the World in Righteousness by 〈◊〉 Christ and render to every man according to his â—â—rks penal punishment both for measure and time sutable to the Facts of men that he will punish none without a cause nor more than is deserved if this be in good earnest scandalous either to God or Man then I acknowledge I am guilty of this scandal and shall I hope till I dye I conclude this with the saying of Tertullian which I think is true viz. Good things offend none but such as have ill minds Christ Some say suppose all you say about these matters be true yet they question what advantage may be supposed in publishing thereof especially it being an offence to many Min. 1. If there were no worth at all nor advantage in the knowledge of the Glorious design of God to the World by Jesus Christ in the Restitution and World to come certainly he would not have filled his word with the discoveries thereof as he has he would not have made it the work of all his holy Prophets since the World began to speak thereof but to the end that we might understand and believe it to his praise things revealed belonging to us Deut. 29. 29. There being no truth in the Scripture more fully and frequently declared than the Restitution and World to come with the Glories thereof I think I may say the Scriptures abounds and excels in this Act. 3. 21. And what may we conceive from hence but the greatness of the truth thereof and the greatness of our concern to understand and believe it 2. If it be the Faith to which the promise of life in the World to come is made as has been before proved then certainly it concerns us to understand and believe it and the publishing thereof should be no oâ—ence unto any but rather their joy and though Christ sometime said Joh. 16. 12. I have many things to say unto you but ye cannot bear them now which is by some urged in this matter To this I say that the times before and after the sufferings of Christ much differed afterwards Christ did not forbear the publishing of that to them which they were not capable to bear before he suffered nor did the Apostle forbear the publishing of further truth to them that were dull of hearing Heb. 5. 11. with ch 6. 1 2 3. And the Apostle complains that he was become or esteemed an Enemy because he told them the truth Gal. 4. 16. And indeed a sin and a shame it is that any profest Christians should be offended at the Doctrine of the Restitution of all things the World to come with the Glories thereof it being the Crowning part of the Glorious Gospel of the Blessed God And if men will now be offended at the truth I know no help for it Christ Some say that the World to come is a Mystery and none are capable to understand the perfection of the Glories thereof yet you have undertaken to declare what it is and so have presumed beyond
cause Joh. 6 78. and 12. â—7 did free in love lay down his life a sacrifice for the World a â—â— som forâ—all Joh. 10. 17 18. and 6. 51. 1 Tim. 2. Heb. 2. 9. 1 Joh. 2. 27 and was raised again from deaâ— by his Father's and his own power Act. 2. 24 32. Jâ—â— 10. 17 18. no more to return to corruption Act. 1â— 3 Rom. 6. 9. and is ascended into heaven to the right hâ— of the Majesty on high in performance of his mediatory Office for men Mar. 16. 19. Heb. 1. 3. 1 Tim. 2. 5. made Head Lord and Law-giver to and of his Body the Church Eph. 5. 23 24. Col. 1. 18. and Head over all things to and for the Church Eph. 1. 22. 7. That after his resurrection and before his ascention having received all power from the Father he sent forth the Gospel by commission in the authority of the Father Son and holy Spirit in unity to be published to the World without respect of persons that whoover do believe and obey him therein may be saved and whoever do neglect or reject it shall be damned Matth. 28. 18 19. Mark 16. 15 16. Luk. 24. 47. 2 Tim. 2. 10. and that the promise of life is to Gospel-Faith and Works as the terms thereof and not to Faith alone without Works Works Matth. 7. 21 24. Jam. 2. 20. to 24. and that whoso do thus believe are the Elect and chosen of God 1 Thess 1. 4. to 8. 2. Thess 2. 13. Rom. 9. 29 24. and shall be saved Act. 16. 31. 8. That he hath and doth impower all by the Gospel where it comes in the light and truth thereof to believe and obey him therein this being so great and fundamental a truth that has not only the reason light and whose scope of Scripture for it but the contrary draws a black cloud and line over the Gospel of the free Grace of God to men nulling and ending thereof as all would easily understand and conclude were it tendred to Brutes on the terms it is to men and renders the righteous God to be unrighteous in the Judgment to sentence men for what they could not do through weakness and debility tho' God is at liberty in the degrees of his operations to conversion while he doth enough for all Matth. 25. 14 15. the promise of the Spirit being to believers after believing Joh. 7. 38 39. Act 2. 38. and 5. 32. Ephes 1. 13. and to be obtained by promise in the way of Faith and Prayer Luk. 11. 13. And likewise that believers while in this mortal sinful and imperfect estate are in danger through temptation to fail of and fall from the Grace of God Heb. 3. 12. and 12. 15. and 4. 11. the knowledge of which tends much for their safety in keeping up their watch and war Luk. 21. 36. Rom. 11. 20. and the contrary is a dangerous way to usher in carnal security presumption and apostasie from the Faith Rom 11. 20. 1 Cor. 10. 12 and that the certain way of security and preservation to the glory promised is by constancy in the faith and obedience of the Gospel in doing and suffering the will of God 1 Pet. 1. 5. and 4. 19. 2 Pet. 1. 10. Matth. 10. 22. Heb. 10. 36. and for our assistance in this way we have the promise of Christ if we diligently seek it Matth. 7. 7 8 11. Luk. 11. 13. 9. That Jesus Christ raised and ascended shall come again from Heaven at the time appointed in power and great glory Matth. 24. 30. to raise and judge both the quiâ—k and dead at his appearing and kingdom Joh. 5. 28. 2 Tim. 4. 1. which Judgment shall be universal Zeph. 3. 8. Matth. 25. 32. Râ—v 3. 13. just and righteous Act. 17. 31. Rom. 3. 5 6. Rev. 22. 12. very great terrible and eternal Jâ—el 2. 3â— Rev 6. 15 16 17. Heb. 6. 2. yet mixed with mercy 2 Tim. 1. 18. Act. 3. 19. Jude v. 21. 10. That then and after this glorious appearing resurrection and Judgment he will effect the restitution of all things Act. 3. 21. bring in the new and restored World wherein shall dwell righteousness 2 Pet. 3. 13. called in Scripture the world to come Ephes 1. 21. Heb. 2. 5. in and over which shall be his Eternal Kingdom and Glory with his Church Dan. 7. 14. Rev. 11. 15. and 22. 5. Under which Kingdom and Government the generality of Mankind shall after the Judgment enjoy sonâ—e blessing and favour and acknowledge worship and serve the Lamb the Lord Jesus for ever by whom they have been redeemed to this new life and world Gen. 22. 18 Psal 22. 27. Zeph. 3. 9. Phil. 2. 9 10. Rev. 5. 13. And the whole Creation that was brought under curse and vanity by the sin of man shall with man be restored and have their sharâ— sutable to their then capacities in the glorious restitution new World and liberty of the sons of God Act. 3. 21. Rom. 8. 21. this being the glorious issue designed of God by Christ in the Gospel the sum and substance of all the Scriptures spoken of by all the holy Prophets since the World began Act. 3 21. and will be the â—â—â—shing thereof as declared by the Prophets and Apostles of our Lord and Saviour Jesus Christ Rev. 10. 7. with 11. 15. O therefore let us believe it and not spurn against it lest we miss of the Faith of the Gospel to which the life thereof is promised Mark â—6 15 16. there is no Gospel without it in the Doctrine it 's glad or good tydings to all the Creation and this must be our faith which brings us under the promise of life and faithful is he that promised and will not deceive us if we deceive not our selves with a false faith Heb. 10. 23. 2 Pet. 3. 13. Therefore I say let us believe it rejoyce in it and pray for it as the holy Prophet as one overcome in the deep contemplation of this very glory the whole Psalm does demonstrate unto us and with whose Words I shall at present conclude this Discourse Psal 72. 18 19. Blessed be the Lord God the God of Israel who only doth wondrouâ— thâ—ngs and blessed he his glorious Name for ever and let the whole Earth be filled with his glory Amen Amen THE Appendix WHerein is presented 1. Certain Queries of weighty concern relative to the foregoing Discourse 2. The general and special or particular expressions as stated in the Scripture about the general and special Grace of God to Men. Querie 1. Whether to believe that God reprobated any of Mankind by an Eternal Decree to sin and be damned is not contrary to the whole Scripture Name and Nature of God in which it's expresly said that he made all Good Gen. 1. 31. And that it was sin brought in and will bring in the condemnation as the deserving cause thereof and whether we have not grounds to believe it to be impossible for so Wise Holy
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