9. Joh. 6. 51. to reign over almost all his Subjects in Wrath under eternal torments And how would this render the fifth Kingdom and Monarchy so much spoken of in Scripture and talked of â— men but little understood to be far worse much â—â—e merciless and miserable except to a very few faâ—â—ites only than any of the four that went before it â— figures thereof whereas it shall in times as far exâ—â—d them all as the new World shall exceed the old â—â— as the Lord thereof exceeds all that ever went beâ—â—e him and further If it were not so how should â—â—ey then sing unto him and glorifie his Name as it 's â—â—d they shall Psal 66. 4. 96. 7 13. 98. 4. â—v 5. 13. If the Lord by his blood redeemed them â—â—m death to a new life for no other end but to torâ—â—nt them for ever how shall they then sing his praise â—â—d glorifie his Name The sum of all I say about this matter is 1. That God made all good yea very good and man â— his own Image 2. That man by sin lost himself and all came under the â—â—se and death with him 3. That the great design of God made manifest is â—y the second Nan the Lord from heaven to recover â—â—an and all with him that fell by his sin out of that â—â—ate of curse and death to a new life and world eterâ—ally 4. That all must come to Judgment for the things â—one in the body which Judgment shall be just and â—ighteous according to the various dispensations under which they have lived and against which they have transgressed Rom. 2. 12. Joh. 12. 48. Jam. 2. 12. â—â— 1. 25. Rev. 20. 12. Which Judgment as it will be very great and terrible suitable to the greatness of the Majesty against whom all sin has been so in the true Analogy and sense of Scripture it will be Eternal â—nto all and will be wonderful dreadful and amazing to all that meets with the least portion of penal punishment therein yet in this matter God will not proceed contrary to all rules of Justice he has given to men nor contrary to the method of his own dealings with men in like cases he always having kept and will keep to measure and times in the Judgment which is most righteous Psal 80. 5. Isa 27. 8. Jer. 30. 11. 46. 28. Nor contrary to his Name Nature and Promises at that day Jer. 12. 15. Ezek. 16 61 62 63. Luke 12. 47. 48. And so that mentioned before from Sovereignty will undoubtedly stand true He will not punish without a cause nor more than is deserved but rather less Ezra 9 13. To this righteous proceeding of God See Gen. 18. 25. Deut. 32. 4. Psal 116. 5. 145. 17. Rom. 3. 5 6. It 's true God saith to his people of old That he would punish their iniquity and sin double Jer. 16. 18. But that I taâ—â— to relate to times and not to measure it not standing with the Justice of a righteous God to punish sin double for measure but double may relate to times 1. Then by destruction temporal by their enemies And 2. At the day of Judgment and then will he be pacified towards them Ezek. 16. 63. And afterwards shall they inherit the promises Jer. 16. 14 15. But first he will punish them double Isa 40. 1. 3 Hence you may learn two good Lessons further 1. To be preparing for this great and glorious day O it will be a great and terrible day and it 's your great concern now to be preparing and making ready for it to get right in the saith and life of the Gospel in order thereunto it 's called the great and terrible day of the Lord Joel 2. 31. because the Judgment will be great and very terrible Mal. 3. 2. Who may abide the day of his coming and who shall stand when he appeareth The terribleness of the Judgment then to be executed â— described under varieties of dreadful Expressions â—ereby to discover the dreadfulness thereof it 's called â—â—ll utter darkness a lake of fire the second death â—erlasting shame and contempt c. attended with â—â—ping and wailing and gnashing of teeth whoever â—â—ets with the least Portion therein both for measure â—â—d time will find it to be of sinking and dreadful â—oncern and therefore deceive not your self with a â—â—in conceit from self-confidence as I fear many do â—â—e those Isa 28. 15. who said they had made a coveâ—â—nt with death and were at agreement with hell â—â—ey feared not the judgment it should not come nâ—gh â—hem v. 18. All their confidence was disannulled and â—â—t to stand it 's true some men talk much of the â—edgment but expect not to come to it themselves tho â—â—e Scripture tells us 2 Cor. 5. 10. That we must all â—ppear before the Judgment-seat of Christ and receive â—â—cording to the things done in our bodies whether it be â—udor bad v. 11. Knowing therefore the terror of the â—ord we persuade men yea believers and the Apostle â— Pet. 3. having declared the Conflagration of the â—orld by fire being reserved thereunto against the day â—f Judgment and perdition of ungodly men v. 7. Which is enough to amaze men in the thoughts thereâ—f were there no other or further Judgment but to â—e burnt up with the World at that day Mal. 4. 1. when â—e lake of fire must be eternal from whence the Aâ—ostle draws this result or conclusion v. 11. Seeing â—hen all these things shall be dissolved what manner of â—rsons ought we to be in all manner of holy conversaâ— and godliness that so we may escape the fire of that â—ay and v. 13 14. from the expectation of the new â—â—eavens and new Earth that shall succeed exhorteth saying Wherefore beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless And it 's the Exhortation of the Lord and Judge himself Luke 21. 36. Watch ye therefore and pray always that ye may be accounted worthy to escape alâ—â—â—ose things that shall come to pass and to stand before the Son of man And chap. 12. 40. Be ye also ready for the Son of man cometh at an heâ— that ye think not Mat. 25. 10. And they that were ready went in with him to the Marriage and the door was shut O! therefore I say be preparing every day for your Lord 's appearing lest it come upon you as a snare as it will upon all the World and all that are unprepared for it read and ponder well Luke 12. 35 36 37. 2. Being ready look and wait for him love and long for his appearing to such he will appear a second time without sin unto salvation Heb. 9. 28. It is to those that love him and look for his appearing that the crown of righteousness shall be given 2 Tim. 4. 8. And none can really and rightly look for and love his appearing and say
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
of our Nature thereby whatever it be without act or consent to sin shall bring under the guilt and punishment of the second Death the contrary being unscriptural and irrational to be imagined CHAP. VII Of the Apostasie spoken of in Scripture Christ I Desire to enquire into the Apostasie spoken of in Scripture what you understand it is and wherein it does consist Min. That there is an Apostasie from the Faith prophetically foretold in Scripture I think is that which few do doubt or question but what it is and wherein it does consist I fear but few do rightly enquire into but all are willing to excuse themselves and put it upon others as Adam upon the Woman and the Woman upon the Serpent so it is put all upon the Pope and upon the Devil far enough from our selves neither Papist nor Protestant will have any share therein but put it upon each other thou art the Man and not I. Christ The case being so on what particular Sort or Sect of People by Name may it be fixed Min. I shall not fix it only on any particular Sort or Sect of People by name but give some account what it is and wherein it consists and where the Marks thereof are found there it 's likely to be tho I cannot leave out the Turkish Alkoran and Mahometan Religion nor the Papal profession as chief and head in this Apostasie the one professing to own Christ but only as a great Prophet but Mahomet to be greater the other to own Christ really in word but the Pope â—â— be his Vicar great High Priest and head of the Church and so truly and really in act and deed to be above him as is manifest by all his doings but in as much as it has spread it self so universally and containeth such variety of parts I shall only endeavour its discrimmation leaving the application to all concerned therein 1. Then I conclude that the Apostasie spoken of in Scripture consists in departing from the truth of the Gospel both in matters of Faith and practice but chiefly in matters of Faith because Faith includes practice and practice followeth Faith and that it 's stated in these and the like Scriptures 2 Thes 3. to 12. Let no man deceive you by any means for that day shall not come except there be a falling away first c. Which falling away as it 's explained to relate to the Man of sin so it is to believe lies vers 3 11. 1 Tim. 4. 1 2 3. Now the Spirit speaketh expresly that in the latter times some shall depart from the Faith 2 Tim. 3. 1 to 9. This know also that in the latter days perillous times shall come and vers 8. They are reprobate or of no judgment concerning the Faith ch 4. 4. They shall turn away their Ears from the truth and be turned unto Fables Now our search must be to find out where these things really are and there the apostasie is where ever lies are believed in stead of truth and the truth thereby denyed such are in the apostasie that consisting in believing lies 1. Whosoever denieth Jesus Christ crucified for our sins raised and ascended to be the Son of God and the Son of David truly God and man and as so to be the alone foundation of Gospel faith grace and glory denyeth the gospel and the faith thereof and is in the Apostasie 1 Cor. 3. 11. 2. 2. 15. 3. 4. Luk. 2. 32. 2. Who ever denyeth in word or deed Jesus Christ crucified raised and ascended to be the alone head Lord and Lawgiver of and to his Church and that subjection in all things does not of right belong to him is deeply in the apostasie Eph. 5. 23 24. Col. 1. 18. Act. 3. 22. Luk. 19. 14. 27. Christ But few profest Christians will in word deny these things but all profess to own him as the Foundation Head and Lord of his Church Min. Notwithstanding persons may in word confess him so to be yet whoever layeth any other foundation of faith and life than Jesus Christ crucified or chooseth to themselves or submitteth to any other Lord or Law giver in things truly divine and Spiritual viz in matters of Gospel saith and Worship besides Christ the Lord whether Papal or others do really and indeed deny Christ to be the foundation of Christian faith or to be the Head and Lord of his Church and whoever accepteth such a headship Executing thereof usurpeth his Authority of whom the papal Head has been chief and leader in this matter the exercise of human coercive power in things properly belonging to Jesus Christ viz. all matters of faith and worship wherein conscience toward God and our Lord Jesus Christ alone is concerned being that which does really out and end his Lordship and rule in this matter and in this the Scripture seems to place the head of the apostasie at which door most of the errours both in faith and Worship has been ushered in 2 Thes 2. 4. gives us a full discription of this Who opposeth and exalteth himself above all that is called God or that is Worshipped so that he as God sitteth in the temple of God shewing himself that he is God viz he setteth himself and sitteth where God alone should rule viz in and over the conscience in divine things which is proper only to Jesus Christ giving Laws to men on this account which must be submited to whatever Jesus Christ the Lord has said to the contrary and wherever and as long as this Spirit liveth and worketh the Pope nor Apostasie will not die 3. Who ever denyeth the Holy Scriptures to be the alone ground and rule of Christian faith in all matters of Gospel faith and Worship and that it is not sufficient in it self to wise and instruct us therein without mens inventions additions and harsh interpretations is deeply in the Apostasie The reasons there of are 1. Because it being the divine Revelation of the will of God it 's sufficient in it self for our instruction To make us Wise unto Salvation Isa 8. 20. Ps 119. 98 99. 2 Tim. 3. 15 16 17. 2. Because otherwise our faith and obedience must depend on human Authority and not on the divine word and will of God and so must be a human faith and Worship and not divine and how far this is from the Popish faith to believe as the Church believeth and Worship as the Church requireth is easie to be understood by a weak capacity 3. Because without the divine Revelation of the will of God in these matters we must have been as other Gentile Nations that are without it and never heard thereof and therefore in reason we ought to submit thereto in all things according to our knowledge therein having no other rule to submit unto that is divine in things of Gospel concern so that if we turn away from this we turn away from Christianity it self in the truth thereof thereby declaring our selves
scope of Scripture be adhered to especially in the greatest matters of faith and practice otherwise our faith and practice must be built on mens Interpretations and not on Scripture Revelation and further admit we of mens Interpretations of plain and express Scriptures or of the more dark so as to contradict that which is plain as it 's the ready way to make an end of the truth of Scripture so in reason one mans Interpretation is as good to himself as anothers is to himself and so in Infinitum which fill us with divisions meerly from Interpretations of men and not from any obsâ—urity or contradiction in the Scripture 4. And so as an effect hereof maintain Christian Scripture and Protestant liberty in Religion in opposition to the Popish Scriptureless Principle and protested against by Protestants as exercised by Papists viz. by human power to compel to believe as the Church believeth which perverteth the Scripture denyeth the headship of Christ and the Scripture and Christian liberty of Christians and establisheth the Pope in his Persecutions to the great blame and shame of Protestants 5. That Jesus Christ as he was the alone Sacrifice for the sins of the World so he is the alone foundation of Christian Faith and the alone Mediator between God and Man that he shall come again from Heaven to raise and judg the quick and the dead at his coming and Kingdom and to perfect the Adoption and Redemption the Restitution of all things the great ends of his undertaking 6. That whoever do believe and obey the Gospel shall be saved and that Gospel-Faith and Works are so united by the Lord in order to both Justification and Salvation as without which it cannot be obtained tho not as the cause but as the Holy terms thereof 7. These things being thâ—s fixed to by Protestants and pleaded out both by word and deed would root up Popery Root and Branch all the rest of their Scriptureless and Fabulous inventions and devices as Transubstantiation Image-worship multiplicity of Mediators Sacrifices of the Mass and Eucharist for quick and dead Pardons Pilgrimages and Purgatory with all the rest of their human inventions would fall to the ground if these forementioned Christian and Scripture Principles were soundly pleaded out and lived to by Protestants Christ I perceive that the Apostasie has been very great and more universal than has been imagined and likewise that the danger thereof is very great Min. I take it to be a matter of highest concern to all to lay these things to heart in time and not to make light thereof it being the great things of the Gospel and of weighty concern it is to come right herein and I doubt not but that oy a due and true enquiry we may come to know better where we are and what to do in the great matters of God and the Gospel wherein his name and honour the honour of Christ the Gospel the good of all Men and our own safety is so much concerned Christ Your self have been sometimes differingly minded about some of these things do you think you are wholly gotten out and free from the Apostasie Min. I do not so think much less so say but repent of my former ignorance and mistake in any of these things taken up by Tradition blessing God for any of his teachings waiting on him for further light and leading in the right understanding of his mind and will in his word and that what I understand I may be Faithful to him therein in which way I may expect his further teachings Hos 6. 3. Joh. 7. 17. My real desire being to attain unto the Faith that was once delivered to the Saints Jude vers 3. Which is the great concern of all that make mention of and call upon the name of the Lord Jesus and in a humble and self-denying way of seeking and waiting they may and shall obtain Ps 25. 4 5 9 14. The sum of all I desire is to come right in the Faith Love and Life of the Gospel which is the great concern of all that do expect to Glorfie God here and to be Glorified with him hereafter CHAP. VIII Sheweth that there shall be not only a special but a general Salvation effected by Christ in the Restitution and World to come in and over which shall be his Eternal Kingdom Christ IN chap. 3. You shewed the general Love of God to the World in the gift of his Son and the general Love of Christ in dying for the World with the varieties of the ends thereof all certainly to be effected in the times appointed I desire you in this to speak something further of the great mystery of the Restitution and Salvation in the World to come and of the Eternal Kingdom of Christ therein Min. What is it in particular you desire to enquire into Christ That you clear from the Scripture the truth concerning the World to come and what it is Min. This I have largely spoken to in my answer to Mr. Coxe ch 7. Yet I shall at present say something briefly further to it for your present satisfaction 1. That there is a World to come is so plainly stated in the Scripture as that I think none dare deny it Mat. 12. 32. Mar. 10. 50. Eph. 1. 21. Heb. 2. 5. 2. What this world to come is or shall be 1. Negatively what it is not 1. It is not heaven above which is Gods throne as some vainly think and teach The reasons are 1. Because that is already and probably has been from Eternity Psa 11. 4. and 93. 2. but this is not but is a world that is yet to come and shall be in the times appointed 2. Because heaven is in Scripture no where called the world to come nor indeed could be so called because it has been and is in being but the World to come is not yet in being otherwise than in purpose and promise nor is heaven above which is called Gods throne at all called world or any part of the created world 3. Christ when he came into the world is not said to come out of or down from the world to come but that he came out from God and down from heaven Joh. 6. 38. 16. 30 17. 8. 4. When he ascended he is not said to ascend up into the World to come but that he ascended into heaven and up where he was before Mar. 16. 19. Joh. 6. 62. 2. It is not this present world as others do as vainly imagin that it is the Gospel day of Grace now in this world that this is not it the reasons are 1. This world was in being long before the world to come was spoken of and promised but that is a world that is not yet in being but is to come 2. Because that where the world to come is spoken of it's clearly in way of distinction from this world viz. this world and that which is to come clearly distinguishing them into two worlds
and of the World is as clearly and fully stated in the Scriptures as the special Salvation of Believers viz. the world 〈◊〉 general as Israel I say not all but the Majority a very full and large generality after they are raised and have past the Judgment and born their Punishment shall as Israel obtain a mitigation of their Punishment and some Degrees of blessing and Salvation by the seed of the Woman the seed of Abraham by whom they have been Redeemed to a new life and world in whom all the Nations of the Earth shall be blessed which Salvation shall not only wonderfully come short of the Salvation of believers but shall be inferiour to and differ from the common Salvation of the Jews God in the degrees of his Grace to men in the Restitution designing to keep up an Eternal distinction between the World and the natural seed of Abraham in their various and respective distinctions and degrees yet the World shall Enjoy some favour blessing and Salvation in times to be Effected which is one part of the mystery of the Gospel Eph. 1. 9 10. My further grounds are 1. Because God alwaies retained his propriety in the World as in the Jews tho more remote he â—ever Elected Abraham and his seed so as to lose his right and propriety in all or any of the World besides tho Abraham and his seed had the preheminency above all the World they were the chief or first fruits among the Nations Amos 6. 1. and so shall be in the new World Isa 60. 14. but in this choise he losed not his real Propriety in the World Deut. 10. 14 15. and hence he was and still is good to all and made and maketh provision for all Ps 145. 9 15 16. Mat. 5. 45. 2. Because the Womans seed according to promise Gen. 3. 15 hath undertaken and will Effect the breaking of the head design of the Serpent for all mankind in recovering all in the resurrection to a new life and World Joh. 6. 51. Heb. 2. 14 15. Rom. 5. 18. 1 Cor. 15. 21 22. and the Generality shall in time reap some advantage thereby Ps 96. 10. 11. 12. 13. 98. 4. to 9. Rev. 5. 13. 3. And Especially as an effect of this undertaking of Christ for the life of the world because there are as manifold Promises to the Nations in general as to the Jews and that as distinct from blessedness and the Tribes of Israel tho they shall be chief among the Nations and that not only of some believers but a return is Promised to the Nations at that day as fully as to the Tribes of Israel tho they are and shall be chief Jer 12. 14 15. Thus saith the Lord to all mine evil Neighbours that touch the inheritance that I have caused my People Israel to inherit behold I will pluck them out of their Land and pluck out the House of Israel from among them and it shall come to pass after that I have plucked them out I will return and have compassion on them and will bring them again every man to his Heritage and every Man to his Land vers 16. And it shall come to pass if they will diligently learn the ways of my People to swear by my name the Lord liveth as they taught my People Israel to swear by Baal then shall they be built in the midst of my People What is intended to swear by the Lord see Isa 19. 18. 45. 23. With Rom. 14. 10 11 12. And sutable to this promise is Zec. 9 1. The burden of the word of the Lord in the Land of Hadrach and Damasciâ— shall be the rest thereof when the eyes of Man shall be towards the Lord as the eyes of all the Tribes of Israel This will be a universal Restitution and Reformation indeed when the eyes of Man in general shall be towards the Lord as the eyes of all the Tribes of Israel in their restored estate according to ch 8. 20 21 22. When the Earth shall be full of the knowledg of the Lord as the Waters cover the Sea and as I have frequently elsewhere shewed especially in my Answer to Mr. Coxe the manifold promises to the Nations at that day as that they shall serve the Lord with gladness and joy which cannot be but in the enjoyment of some good by and from him Psal 67. 3 4 5. 100. 1 2. 22. 27 28 29. 86 9. And promises to particular Nations which will be made good to all as to Egypt and Assyria Isa 19. 17 to 25. Jer. 48. 47. is a particular promise to Moab yet will I bring again the Captivity of Moab in the latter days saith the Lord. And to Ammon ch 49. 6. And of Elam vers 39. But it shall come to pass in the latter days that I will bring again the Captivity of Elam saith the Lord. compared with Ezek. 32. 24 25. And Ezek. 16. 53 61. Is a promise of Sodoms return at that day as full and firm as to Judah and all these promises to the Nations refer to and are to be fulfilled in the latter days as those to the house of Israel Isa 2. 2 3 4. Mic. 4. 1. The last and latter days in Scripture sense frequently relating to the Judgment and new World to come Jam. 5. 1 2 3. 1 Pet. 1. 5. 4. Because the New Testament fully falleth in with the same truth as an explanation of those Prophesies and Promises thereof as the Restitution of all things Act. 3. 21. the uniting of all things in Christ the Head and Lord of his Church and the then visible Lord of the World and shall be so acknowledged and Worshipped Phi. 2. 9 10 11. Rev. 5. 13. Isa 5. 45. Of this general Salvation we read 1 Tim. 4. 10. He is the Saviour of all Men but especially of them that believe It 's true it 's God the Father that is here intended but he saves no otherwise than by Jesus Christ Act. 4. 12. 13. 47. So he is called the Saviour of the World Joh. 4. 42. 1 Joh. 4. 14. And that all flesh shall see his Salvation Luk. 3. 6. And Jude v. 3. calls it the common publick or general Salvation I know that there it is Objected that the Faith of the Gospel is called the common Faith Tit. 1. 4. Which Faith is so called because it 's the common Faith of all true believers and so is the Salvation called common as the Faith is i. e. common to all true believers To this I say if this common and universal Salvatition is included in the Doctrine of the Commission for Gospel Preaching as indeed it is Preach the glad tidings to all the Creation Mar. 16. 15. Which do undoubtedly intend the common or general Salvation and if the Faith to which the special Salvation is promised is to believe the general and common Salvation as it 's most apparent it is Mar. 16. 16. And that there is but this
publish it 2. Those who seem to be most under this complaint and fear have indeed least cause were the danger so great as is surmised their own declared principles of Faith being that which tends really and truly to teach People not to fear the Judgment viz. That God reprobated the World in general both to sin and Judgment by an Eternal and unchangeable Decree before the World was that he made men to be Vessels of wrath that neither the hope of Heaven nor fear of Hell can alter it which truly teaches People to be Atheists and not to fear the Judgment to conclude there is no such thing as sin in the World as many have done if all are the Decreed Acts of God then it must be well pleasing to him and that for which there can be no Judgment Or 2. If both the sins and Judgment were Decreed it must needs be unrighteous and that of which there is no avoiding by fear thereof and the most I have yet heard in Answer to this is that the fear of Judgment may prevent them from gross sins and so their Damnation may be the less and they thereby rendered the better Neighbours among Men but this is a contradiction their Principle of Gods Decreeing of all acts whatsoever comes to pass kills and ends this for if that were true neither hope of Heaven nor fear of Hell could possibly prevent one sin either against God or Men therefore such may learn shame so much to cry out on this when their own Notions tends to end both Sin and Judgment or to render the most Holy and Righteous God to be most unholy and unrighteous in the Judgment 3. Rightly understood were not Men perverse it is in it self so far from tending to occasion any negligence or fearlesness in this matter as that it would rather tend to warn and awaken all sorts of People under the Gospel which is our concern to look about themselves there being no hope nor help for wilful Transgressors so pâ—rsisting to the end under the Gospel all the most Eternal Judgments and Damnation threatened in the Gospel being against such and if any gâ—ow careless and wilful their Damnation will become thereby the greater and Eternal The reason is because the greater mercy and means of Light and Life is afforded unto any here it being rejected or neglected the greater will their Damnation be To whomsoever much is given of them shall much be required Luk. 12. 47. Mat. 11. 20 to 24. Christ Do you suppose that this general Grace is only to the Heathen World that neâ—eâ—â—â—â—rd of Christ Nay no sinners under the Gospel partaâ—e theâ—eof Min. 1. As before I said no wilful Transgressors may expect any share therein Prov 1. 23 10 31. Yet 2. I do not question but that many under the Gospel may as have need thereof so have share therein or else woe woe woe will be the case of many Gospel-Professors at that day but there may be many Gospel-Professors among all sorts that may have high confidence of their good estate and yet may meet with great Judgment at that day that may in timeâ— partake of deliverance that must to the fire and yet be saved 1 Cor. 3. 15. If any mans work shall be burnt he shall suffer loss but himself shall be saved yet so as by fire here is both the Judgment by fire and the loss which loss without doubt will be Eternal yet the person saved when he hath past the Judgment I know there are several Opinions contrary to and Objectionâ— against this plain truth in this Scripture as 1. Thaâ— it intends Ministers building of false Doctrine upon the true Foundation and not Members or Gospel Professors 1. I easily grant it yet if Ministers works must be burnt that are not right and yet themselves saved so as by fire then certainly the Members built and led by them shall suffer the same loss and Judgment with them if the blâ—nd lead the blind both must fall into the ditch 2. The Ministers first and Principally intended as the cause of these words we have more than probable ground to conclude were those bad ones of or belonging to the Church of Corinth of whom the Apostle so much complains 2 Cor. 11. 13. Calling them false Apostles deceitful Workers the Devils Ministers vers 15. Yet it 's apparent vers 4. that they kept to and built upon the same Foundation the Apostle had laid they Preached not another Jesus nor another Spirit nor another Gospel but the same as Paul did tho to bad ends yet these and such as these shall be saved by fire 2. Obj. That it intends not the day of the Lords coming to Judgment but some other day of Gospel-Grace in this World to brun up the Wood Hay and Stubble by the fire of the Word and Spirit bofore the dâ—y of Judgment comes because it 's said the day shall declare it not the day of the Lord as the coming of Christ and the Judgment is usually called the day of the Lord Joel 2 31. 1 Thes 5. 2. 2 Pet. 3. 10. To this I say 1. That the coming of Christ is called the day as well as the day of the Lord Mal. 4. 1. To which probably the Apostle may have respect Behold the day cometh that shall burn as an Oven And Rom. 13. 12. It 's called the day The day is at hand and Eph. 4. 30. the day of Redemption Heb. 10. 25. Exhorting one another and so much the more as you see the day approaching so that it 's called the day as frequently as the day of the Lord and indeed it is all one And it is likewise called that day 1 Thes 5. 4. 2 Thes 2. 3. 2 Tim. 1. 18. 4. 8. 3. Others say That if it do intend the day of the Lord yet it intends the burning up of things but not of Persons To this I say 1. It 's true it intends the burning up of things viz. Of all things built on the Foundation contrary to the Doctrine of the Gospel both in matters of Faith and practice but the Persons must to the fire as well as their works they shall be saved yet so as by fire 2. Else all bad Ministers and Christians that have built bad matter and made bad work must be saved suffering only the loss of their building without any personal or penal suffering for the Apostle saith that those who come under this consideration shall be saved so as by fire and if so this Notion opens the Door wider than the Scripture or themselves will grant and therefore necessarily we must understand it in the sense by me asserted which is likewise plain without any harsh interpretation or wresting and wiâ—h this Rev. 2. 11. seems fully to agree he that overcometh shall not be hurt of the second Death which imports not only a security to overcomers but that some may be hurt of the second Death that may not be Eternally swallowed
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
Come Lord Jesus come quickly but such as are prepared for him nor can any assure themselves that they love him if they long not and wait not for his appearing that they may be with him and then when he comes you shall be able to say as Isa 25. 9. Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his salvation This has been the long look'd for day by all the Saints instructed therein Tit. 2. 13. Looking for the blessed â—ope 1 Thess 1. 9 10. It will be the day of Marriage to the Saints Now is the day of Espousal 2 Cor. 11. 2. Then will be the day of Marriage Rev. 19. 7. It will be the day of joy and gladness to the Church who shall â—e and reign with him eternally in the World to come â—â—ho that loves him doth not say with John Rev. â— 20. Amen even so come Lord Jesus Does the â—â—ole Creation wait for and groan after this time of â—â—rty and restitution Rom. 8. 22. and shall not those â—o profess to be the Children of that glorious liberty â— shall say no more but this Prepare rightly for it â— always ready love and look for his appearing be â—â—stant therein to the end and you shall inherit the â—ory when the time is come 2 Tim. 4. 8. Christ Some say that if all these things be truth â— they are too high that you exercise your self in â—ings that are too high for you contrary to the sayâ—g of the Prophet Psal 131. 1. he did not exercise â—mself in great matters or in things too high for â—m Min. 1. In one sense it 's true consider we the matâ—ers themselves and consider we our own weakness and â—worthiness they are indeed too high for us even the â—â—h things of God and so is the Gospel in all its â—rts of which these are not the least yet others do â—ddle about the high things of the Gospel without â—uple or offence 2. They being the revealed things of God and in â—s sense they are not too high reâ—ealed things beâ—ging to us and so it 's our concern to inquire thereâ—â—o Deut. 29. 29. And as it was God's end in revealâ—g thereof that we might understand and believe â— so it 's our duty to be humbly inquiring thereinâ—â— 3. The Prophet who spake those words I think I â—â—y safely say pryed into and was exercised about â—â—se very things viz. The Mysteries of the World to come The General Grace and Glory thereof withâ— the Kingdom of Christ therein as much as any if noâ— as all the Prophets besides and obtained as great and â— large an understanding therein and probably God would have it so because his seed and Son was by promise to be the Heir universal King Lord and Governour thereof Psal 72. 1 2 11 17. Heb. 1. 2. CHAP. IX Sheweth That to hold Truth in Vnity is honourable to God and safe for our selves Christ WHat think you of the harmony and unity of the Scriptures do you suppose it to hold unity and harmony with it self without any contradiction if so then whether it do not concern us so to understand it as may hold in unity and not in contradiction Min. The Scripture being the Word of one God given by one Spirit and one Lord Jesus stands in unity and so it concerns us to understand it to hold truth in contradiction being next of kin to holding it in unâ—â—ghteousness If any thing I have herein said or do hold stand not in unity with the body of Scripture or with it self I shall gladly understand it and lay it down as an Error my desire and design being so to â—â—derstand the Scripture and mine own Principles from â—â—â—ce as may stand in unity it being that which is â—â—th honourable to God and satisfactory and safe for â—â— self and accountable to others This is really my â—â—re tho I dare not say or think that I have in all â—â—gs so obtained nor deny or hide what I have through â—â—ce obtained Christ Wherein stands the unity of the things â—â—ursed on with the Scripture and the contradiction â—â— the other notions thereunto I desire to understand â—â— something further about this matter Min. 1. As touching the Sovereign Power and Will â— God so to understand the exercise thereof towards â—â— as is before declared viz according to his own â—â—s in that behalf proved from the Creation to the â—â—gment stands in unity with the whole truth of â—â—ripture and Name of God and to understand it â—â—erwise viz. That God from his own decreed Will â—â—ore the World was determined the greatest part of â—â—n by far to no other end but to sin and be damned â—ttradicteth not only the plain revealed method of â— proceedings in this matter but the substance of his â—â—ealed Will in his Word Ezek. 33. 11. Joh 3. 16. â— 12. 47. 1 Tim. 2. 4. and therefore is not likely to be â—her true or safe 2. To deny the general love of God to the World â—â—d Christ giving himself for the life of the World beâ—â—use the Scripture saith he laid down his life for the â—â—ep for the Church which is in it self a truth conâ—adicteth the whole Scripture in this matter as has been â—â—ly proved and therefore is not likely to be either true â— safe But that he died both for the World and for the â—hurch is the truth of Scripture which being understood holds Scripture and Truth in unity and harmony without any contradiction at all but what men devise from their own heads at a distance from any Scripture ground or right reason the general and special grace of God to men being thereby understood and therefore is most likely to be both true and safe 3 To understand the Scripture so as to render not only the Scripture but the holy Name of God to stand in unity is most likely to be true and safe viz. to understand and believe that he loved the World in the gift of his Son and that Christ died for the World and will save all thaâ— do believe and obey the Gospel and judge and condemn those that obey him not as the just and deserving cause Rom. 6. 23. and not from his decree of reprobation as the first cause of sin and damnation this stands in unity with the whole Name and Word of God without any contradiction at all and therefore most likely to be true and safe But to understand the Scripture so as to limit the love of God to a very few only and the death of Christ to as few and yet that he will damn people for not believing that which was never intended to them nor was it possible for them by any means to obtain being reprobated therefrom is so great a contradiction to the whole Word and Name of God in all his attributes which stand in unity viz. his Goodness Love Truth
1. It derogates from the perfection of God from which they pretend thereby to escape denying him to be capable to be what he hath said he is and his Throne and dwelling Place to be where he hath said it is and to do what he hath said he doth and will do which is his perfection in a God-like way to do 2. It 's that which tends to end the Scripture revelation as the truth of God tending to make us wholly at a loss concerning his mind and will relating to us rendering him to have two Wills contrary to each other and that he intends not what he speaks and so leaves us wholly at a loss about the Divine revelation â—â—ich is exceeding dishonorable unto God and perniâ—â—rs unto men Christ Christ saith in the institution of the Supâ—â— Mat. 26. 26 28. Of the Bread this is my Body â—â—â— of the Wine this is my Blood c. And if we take â—â—ccording to the Letter we know it is not so And it â—â—â—ise justifies the Popish Transubstantion Min. Much might be said to this but I shall in this â—â—ce only say this unto it viz. That both Christ and â—â— Apostle Paul fully explains these Words to be a fiâ—â—ative Speech 1. that Christ explains it Luk. 22. â—â— This do in remembrance of me to let them and us â—â—w that he did not intend that it was he himself but â—â— Ordinance instituted and left to the Church in reâ—â—mbrance of him viz. Of what he had suffered for â—â—m so the Apostle likewise from the mouth of â—hrist explains it 1 Cor. 11. 24 25 26. This do in â—â—membrance of me and this do in remembrance of me â—â—â— as often as ye Eat this Bread and Drink this Cup â—â— do shew the Lords Death till he come it was Bread all even when they eat it and the Cup viz. the â—ine was Wine still and it was to shew the Lords â—â—ath and not the Lords Death so that it 's fully exâ—â—ained in the Divine Record to be a remembrance a â—â—ure a shew and not the thing it self so that Tranâ—â—bstantiation is not only irrational but unscriptural and so irreligious Christ I shall at present enquire no further but deâ—re you to draw up the sum of the whole as briefly as you â—â—n and so to conclude the present discourse Min. I shall but before I so do and in order thereunto I shall briefly promise five things 1. That the Scriptures are the divine and revealed Word and Will of God and as so are our rule in all matters both of Gospel-Faith and Practice Isa 8. 20. 2 Tim. 3. 15. 1 Joh. 4. 6. and that whoever denieth this denieth the ground of all Christian Faith and Religion as likewise those who affirm that the promises and precepts are not God's intentions or purpose 2. That all matters of Faith especially of things fundamental viz. things to be believed and deâ—â— without which we cannot be saved are plainly set down in the Scripture and are to be understood according to the express Letter of the Scripture or the plain Scope and Reason thereof and not to build our Faith on mens interpretations and additions otherwise our Faith must be built on mens interpretations and additions and not on the Word of the Lord which must needs be an uncertain and unsafe building and if we so build our Faith how far we shall be from Rome in this matter is easie to be understood by the weakest capacity 3. That had we not had this Divine Revelation of Gospel grace by Christ we should have been as ignorant thereof as the Nations that are without it 4. And therefore it much concerns us to believe it on its own authority and to prize it and cleave to it without adding or diminishing by interpretationâ— or additions of failable men especially in things fundamental 5. I add That what I have said in this Discourse or shall further say is not so much by way of interpretation otherwise than by comparing and uniting the Scripture in its own light language and reason so as that I doubt not but the meanest capacity being wilâ—â—g may easily understand and the belief thereof impose on none further than it 's apprehended truth â—â—d worth takes place in the understandings and conâ—â—ences of men Having premised these things I shall result the whole â— briefly as possible I can in which if I am not very â—â—ch mistaken is comprehended most of the Fundaâ—entals of Gospel Doctrin and Christian Faith and â—â—ligion in order to salvation united in the plain â—â—ds sense and truth of Scripture as a golden â—â—in of which not one link may be broken without â—â—ger to the whole 1. That God is Heb. 11. 6. and that there is but one â—â—d the Father and one Lord Jesus Christ 1 Cor. 8. 6. â—â—d that this one God is an infinite incomprehensible â—â—rious and eternal Being most holy wise just good â—â—d gracious almighty omnipresent merciful and true â—â—d faithful in his sayings Deut. 33. 7. Isa 40. 28. 1 Sam. 1 Psal 139. 7. 2. That this almighty wise and good God made all â—â—â—ngs by Jesus Christ Joh. 1. 1 2 3. with Ephes 3. 9. â—â— 1. 16. Heb. 1. 2. and that he made all things good his own content Gen. 1. 31. and made man best of â—â—l viz. in his own Image or likeness Gen. 1. 26 â— 28. and so did not nor could not make any deâ—rdly to sin and be damned it being contrary to the â—â—dness of his nature and name and the truth of his â—ord and so impossible for so wise holy just and good God to make any of his Creatures designedly to so â—â— an end 3. That man by transgressing the Law of his Makerâ— seil from that good estate in which he was made into an estate of sin and death Gen. 2. 16 17. and 3. 6 and that death threatned and inflicted was only the first death Gen. 3. 16 17 18 19. 1 Cor. 1â— 21 2â— and that this death came into and passeth upon all men Rom. 5. 12 18. 4. That God of his own free goodness and mercy immediately aftâ—r the sin and fall set him upon promise of recovery and restitution out of this falâ— state by the â—â—â—d of the Woman that should brouâ—â— the head design of the Serpent Gen. 3. 15. and afterward frequently renewed the promise of this Gracâ— to Mankind Gen. 22. 18. and 26. 4. and 28. 14. Psaâ— 72. 11 17. Joh. 1. 45. with Act. 3. 21. 5. That according to the promise of this grace who the fulness of time was comes God sent forth this promised Seed and Son made of a Woman Gal. 4. 4. thâ— Seed of Abraham the Son of David and the Son God truly God and Man Matth. 1. 1. Luk. 1. 32 3. Rom. 9. 5. as a real demonstration of love to the World according to the foregoing promises thereof Luk. 2. 1 Joh. 2. 16. 6. That this Son and Saviour being come into â— World for this