of God theirs is and shall be the Consolations of the Scripture all its promises are Yea and Amen in Christ Jesus 2 Cor. 1. 20. theirs is the Grace held forth in the Scripture and theirs shall be the Kingdom of the Glory promised 4. If this be truth that the Scriptures are Vse 4 the Word of God i. e. his Divine Will made manifest to men then wo to all wicked men that walk contrary to this Rule they are not only like to miss of the Glory promised but must expect undoubtedly to meet with all the Plagues especially the eternal Plagues and Judgments therein denounced against unrepenting sinners If the Scriptures be the Divine Word and Will of God given as the Rule of Faith and Practice in order to our serving and the attaining of the Righteousness and Life therein held forth then wo to all those that slight it and refuse it that will have none of it that take what they list and leave what they list or like not certainly such must know one day what it is to undervalue the Word and Will of so high and so holy a God CHAP. III. Of the Creation of the World and all things therein 1. IN general that God created the World and all things therein is plain by manifold Testimonies of Scripture Gen. 1. 1. â—sal 33. 6. 136. 4. to 9. Act. 14. 15. 17. 24. And not onely so but 2. Light of Reason teacheth the same that there must needs be a First Cause of all things from whence they proceed Though Reason teacheth not the time and manner thereof that we must have from Divine Revelation Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God c. that is not onely that God made the Worlds but the Manner Method and time according to the Scripture-Revelation Gen. 1. This the Apostles as we understood by Faith in the truth of that Revelation And this Creation of the Worlds intends the Celestial World and the Terrestrial World and all things therein whether they be things in Heaven or things in Earth visible and invisible c. all things were created by and for Him And that He made the Worlds in six days and that He made all things good yea very good the Scripture informs us in and the matter whereof the World was made is exprest Gen. 1. 2. the deep unformed Chaos The Earth was void and without form and darkness was on the face of the deep c. When this unformed Deep was created I suppose is not exprest in Scripturâ— though its supposed to be part of the first days Creation and intended in vers 1. Iâ— the beginning God created the Heaven and the Earth i. e. the matter of which Heaven and Earth was afterwards formed But this seems not to be the thing intended and that 1. Because this confused deep was neither Heaven nor Earth 2. In that the Creation or forming of Heaven and Earth in order followeth and the word Beginning seems not to intend the first days work only but as a Preface or Prologue to the whole six days work in which the Heavens and the Earth were created in the beginning i. e. in the first six days of the World God created the Heaven and the Earth according to the Method there exprest in which all was finished and God rested from His Work the seventh day Whether God made the matter of which all was made of nothing is known onely to Himself Reason seems so to teach that if there were any first matter uncreated of which all was made that there must be something Eternal besides God But this being a secret I shall so leave it conâ—luding with the Scripture-Light and Language Hâ—b 11. 3. Through Faith we und 〈…〉 and that the Worlds were framed by the Word of God so that the things that are 〈◊〉 not made of things that do appear The Unity of the Father Son and Spirit with the Mâ—nner and Method in this Work of Creation I have according to my Understanding in the Scripture-Light spoken to in what I have before written concerning God The Reasons of Gods making the Worlds seems to be rendred in the Scripture i. e. to â—ulfil His Eternal Will and Counsel and to shew His Eternal Power and Godhead Eph. 1. 11. Rom. 1. 20. to glorifie Himself in His own Works Prov. 16. 4. 1 Chron. 29. 11. and that all things might glorifie Him therefore He made all things in a suitableness thereunto for He made all things good very good CHAP. IV. Of the Creation of Man IN this Chapter I shall according to the Light of the Divine Revelation treat of Mans Creation in five particulars 1. The time when he was made and 1 The Time when that is expressed Gen. 1. 26 31. to be the sixth day after all the rest of the Creation was made God made all things first and Man was the last of the Creation in relation to his time of being formed though first in purpose and council In which we may learn that ordinarily Gods greatest and most glorious ends and designs are effected in his last and concluding Work so it was in this wonderful work of Creation all the fore-going Work was but an Usher or Preparation for Man So it was in his calling Abraham out of his Country and the Affliction of his Seed four hundred years it was all in order to their possession of the promised Land which was the crowning Work at last and all before was a Preparation to it so in the work of Redemption and Restauration by Jesus Christ in all the parts of it the last will be the perfecting and crowning Work so in the Saints spiritual Race and Warfare and the Regeneration-state the last is that shall crown all 2 Tit. 4. 7 8. 2. Man was in his Creation the most 2 The Excellency of Man in his Creation excellent of all Gods Works here below and this appeareth 1. in that he made all things for him before he had made him he built him the World for his House the Garden of Eden for his Pleasure and Delight and all the Creatures for his Service and this appears in that he made all things first and last made Man and brought all to him and made him Lord of all Gen. 2. 19 20. Psal 8. 6 7 8. 2. In that he took time to consult about making man more than in all the rest of the Creation the rest of the Creation was made suddenly he spake the Word and it was done and much was done by Divine Ordinance Genes 1. 11 12 20 21. but when he comes to make Man he deliberates upon it an there seems to be as it were a Consultation of the whole Trinity Let us make Man which he did not of any other part of the Creation 3. In that he made Man in his own image and after his own likeness which is not said of any other of the Creatures so
or Powers c. By things invisible we are to understand the Angels and the same Principalities and Powers compared with Eph. 3. 10. where the Angels are called Principalities and Powers in heavenly places 2. Reason teacheth that they must be and are created or else they must be eternal which is proper to none but God and if so they must be God but they are not God but his Creatures made by Him and for Him 3. The time when they were created this 3 The time when they were created is not expressed with clearness in the Scripture though it is supposed that they were created in one of the six days and that it was in the first day Gen. 1. 1. that under the term of Heavens God created the Heavens and the Earth the Angels are included But to me it seems probable that they And that before the six days Creation were created before the beginning of the six days Creation and not included in the six days Work Reas 1. Because the Creation mentioned Reas 1 Gen. 1. seems to be the Creation of the visible Worlds i. e. of the Heavens and the Earth and not the celestial invisible Angels and that not only because there is nothing expressed about the Creation of the invisible Spirits but of the Heavens and the Earth with the manner thereof But 2. In that Creation all things were made Reas 2 for the use of Man therefore Angels were not any part of that Creation for they were not created for the use of Man before his Fall though since imployed in that Service the Scripture gives us no such testimony nor could it stand with his estate in Innocency being left to his own both will and power to stand or fall neither had he need on any other account being perfect in his estate and under God Lord of the whole Creation Reas 3. It is not probable that they Reas 3 should be any part of the six days Creation that being made for Man and therefore as a punishment upon Man fell all with Man both the Heavens Earth and all things therein of the six days Creation fell into a corrupted estate by the Fall of Man Gen. 3. 16 17 18 19. Job 15. 15. and that is it that the Heavens must be restored as well as the Earth 2 Pet. 3. 13. Heb. 1. 11 12. and if Angels had been then and on the same account created they must all have fallen with Man for the Sin of Man And therefore Fourthly probably not Reas 4 only the Creation of Angels but likewise the Fall of the Apostate Angels was over and past before God created this World And God might create this World and Man in the room of the Apostate Angels which may be one reason of their exceeding hatred and malice against Man And probably it be the Angels that are spoken of Job 38. 7. called Morning-Stars and the Sons of God who were present at the Creation of the World and sang the Praises of God in beholding thereof when the Morning-Stars sang together and the Sons of God shouted with Joy Compare it with v. 4 5 6. By all which it seems to appear that the Angels were the first of Gods actual Creation and the first World that he made was the World of Angels and may be included in the plurality of Worlds Hebr. 1. 2. 4. The Matter of what they were created 4 The â—â—tter of what thâ—y were 〈◊〉 p 〈…〉 bly of th◠〈◊〉 Elâ—ment is not in Scripture so clearly expressed as the Creation of the visible World is It is evident that they are Spirits substances and not fictions and imaginary only but spiritual Bodies or Substances whether they were made of all the four Elements or any of them which some deny is not to us maâ—erial though the Scripture seems most to adhere in their Description to that of Fire that they are of fiery Bodies though invisible it is true they appeared sometimes in the likeness of Men yet it seems that when they appeared most proper to their own nature it was in the likeness of Fire it was a Chariot of Fire in which Elijah was carried up to Heaven 2 King 2. 11. chap. 6. 17. Elisha prayed and said O Lord I pray thee open his Eyes that he may see and the Lord opened the Eyes of the Young man and he saw and behold the Mountain was full of Horses and Chariots of Fire round about Elisha The Angels seem to be in their invisible Glory for the Young man could not see them till his Eyes were open to this the Prophet seems to agree Psal 68. 17. The Chariots of God are twenty thousand even thousands of Angels Ezek. 1. 13. The likeness of the living Creatures was like burning ceales of Fire and like unto Lamps c. Exod. 3. 2. the Angel of the Lord appeared to Moses in the Bush burning with Fire and the Angel of the Lord appeared unto him in a flame of Fire out of the midst of the Bush c. with Act. 7. 30. Psal 104. 4. who maketh his Angels Spirits his Ministers a flaming Fire I understand the proper reading of the Words to be this to have the true sense thereof He maketh his Spirits Angels that is Messengers this holds analogy with the Scriptures and with Truth Angel signifying Messenger to make his Messengers Spirits is improper they were made so at first and he maketh them his Messengers even a flaming Fire his Ministers that is Ministring Spirits his Angels These things thus considered I most incline to this that they are for the most part of the fiery Element 5 The Number of Angels as to the account 5 The Number of Angels numberless of Man they were innumerable we may say as Rev. 7. 9. in another case a great number which no man could number God did not create them as he did Man one Man and one Woman to increase the World thereby and the Number to come forth in many Generations but he made them all at once a multitude in this Creation the Prophet speaking of good Angels saith Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angels Where he names a certain number for an uncertain as appears by Dan. 7. 10. Thousand thousands ministred unto him that is of Angels for they minister to Christ and serve him in Judgment and ten thousand times ten thousand stood before him that is to be judged by him Mat. 26. 53. Thinkest thou that I cannot now pray to my Father and He shall presently give me more than twelve legions of Angels The fallen Angels are multitudes Mar. 5. 9. therefore they must needs be many in their first Creation 6. The state in which they were created 6 The state in which these were created must needs be good holy pure perfect for â—s they were a higher and foregoing Creation excelling Man in their Creation so they must be good for God who was and is Goodness
1 9. who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Tit. 3. 4 but after that the Love and Kindness of God our Saviour towards man appeared c. Eph. 1 17. that the God of our Lord Jesus Christ the Father of Glory By all which it appears that God is the Father relative to all our New Covenant-mercies relating both to Grace and Glory 2. Of his Son our Lord Jesus Christ 2 How Christ is God and the Son 〈◊〉 God who is likewise God of the same nature not only God over all in Name but in the Divine Nature as before hath been proved Joh. 1. 1 Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily and is eternal Mich 5. 2. where it 's said that his goings out have been from of old from everlasting Quest How may we conceive of Christ as the Son of God and so God in the same nature distinguished from the Father and yet one in the Father Christ the Son of God in his both Natures so not two sons but one Answ 1. I understand not a Son only in the divine nature but in the unity of natures as God and Man as is commonly understood what doth this less than make him to be two Sons one in the Divine Nature and another in the Human Nature by Grace of Union 1. One begotten of the substance of God by an unspeakable Generation this is a Son by Nature 2. The Man Christ or the Manhood of Christ which is the Son of God by Grace of personal Vnion being united unseparably to the person of the Son of God a Son by personal Vnion See Wilsons Scripture-Dictionary on the Word Son What doth this but suppose him to be two Sons one by Nature another by Grace and personal Union which seems contrary to all Scripture-Record of this great Mystery of the Son of God But 2ly and affirmatively we are to understand that where-ever the Scripture speaks of Jesus Christ the Son of God it intends him as in both Natures not as two but as one Son whether it be in his creating preserving ruling judging or saving redeeming power it 's always in relation to the Union of the two Natures as God-Man and Man-God so he was the Word and so he was and is the Son of God so not two but one Son For the clearing this consider first that Proof 1. It is so to be understood in Scripture where ever Christ is spoken of in the Scripture as the Son of God and that relating to his Eternity it is to be understood iâ— his both natures as in time he was manifest in the Flesh the Divine Nature was God eternally the human considered in the eternal Council as in union who calleth things that are not as though they were and with him it 's all one there is no new thing with him but Christ the Son of God was so and the same relating to the Father from eternity as when manifest in time and so should we understand him That he was thus considered in his both natures as the Son of God from eternity see Col. 1. 15 16. who is the Image of the invisible God the first-born of every Creature in this verse and in the verses before â—e is spâ—ken of as God and Man for so he was a Creature a Son a wonderful one that God should become Man and Man God not by confusion or mixtâ—re of Natures but by personal union of Natures the first-born of every Creature in the eternal Council and that because by him as thus born all things were created Rev. 3. 14. he is said to be the beginning of the Creation of God a wonderful Mystery it is indeed that Jesus Christ should be considered as in his both Natures with the Father from all eternity the Father by him manifesting his eternal Power and Godhead in the Creation and yet to be made of the seed of David according to the Flesh when made visible in the world in time Rom. 1. 3. Gal. 4. 4. thus was the Son of God considered as in his both Natures from eternity and was the medium by which the Father did all his works and without whom nothing was made that was made nor probably had the invisible God manifested himself in the Creation of the world but in this way by his Son for by him he wrought all his Works The truth hereof appears in that the work of Creation and so of Redemption and Salvaâ—ion is not ascribed to the Son as the first mover therein but to the Father who did all by him as will appear by these Scriptures to which all others that ascribe the work of Creation to the Son may be referred for light in this matter Fph. 3. 9. hath been hid in God who created all things by Jesus Christ He was Jesus Christ as God-man so considered in the work of Creation Heb. 1. 2. by whom i. e. by Christ his Son he i. e. God the Father also made the worlds 1 Cor. 8. 6. but to us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and we by him Joh. 1. 3. all things were made by him and without him was not any thing made that was made the Father did it by him and not without him Col. 1. 16. by him were all things created c. all things were made by him and for him and Heb. 1. 10. we may very well understand by these Scriptures and it no whit derogates from the Godhead and Glory of the Son of God but it affords us Light in this wonderful Mystery John 1. 1. In the beginning was the Word the Word was with God and the Word was God Vers 14. And the Word was made Flesh and dwelt amongst us c. i. e. the same Word and Son of God God-man was made 〈◊〉 viz. made in and of a Woman born God and Man Him by whom the Worlds were made and nothing was made without Him Further Consider Mâ—â—â—h 5 2. Out of thee shall He come forth unto Mâ— that is to be Ruler in Israel whose goings â—â—rth have been from of old from Everlasting i. e. the same that was born in Bethlem of the Virgin that was to be Ruler of Israel He it was whose goings forth were from of old 〈…〉 ing And Vers 4. He that was 〈◊〉 〈◊〉 rule or feed in the Majesty of the Lord was the same whose goings forth was from 〈◊〉 c. which was and is Jesus Christ in both Natures God and Man in one Person Jer. 23. 5 6. Prov. 8. 14. to 31. The Son of God is the same Person the same Wisdom not 1 Cor. â— 2â— in one but in both Natures compared with Mat. 11. 19. Psal 45. 6 7. Thy Throne O God is for ever and
ever the Scâ—â—ter of thy Kingdom is a right Sâ—â—pter Thou 〈◊〉 〈◊〉 teousness and hatest Wickedness 〈◊〉 God even thy God hath 〈◊〉 〈◊〉 〈◊〉 Oyl of Gladnesâ— above thy fellows This is a high and glorious Description of the Son of God yet in his both Natures Man as well as God as he was aâ—â—â—â—ted with the Oyl of Gladness above his fâ—llâ—ws as he was the Son of God Heb. 1. 1. God hath in these last days spokâ—n to â—â— by his Son is it by the Divine Nature onely surely I suppose none will say so but in and by that Person which was and is his Son the Man Christ Jesus that holy thing that was born of the Virgin Luk. 1. 35. and called The Son of God Phil. 2. 6 7 8. It was the same He that was in the form of God and thought it no robbery to be equal with God that was made in the form of a Servant c. Surely it was not the Divine Nature onely that was not subject to death 2. His Name Christ signifieth Anointed 2. His Name Christ imports bâ—â—h Natures there is the Anointing and the Anointed the Divine Nature is the Anointing the Humane Nature is the Anointed And indeed it 's contrary to the Divine Revelation of this Mystery to suppose a Christ or Son of God in one of the Natures onely whether the Divine or Humane Look on the Humane without the Divine so he would not be Anointed or the Divine without the Humane so it is the Anointing not the Anointed It 's a conception that in it self seems to un-Son him and un-Christ him let no man put that asunder which God hath joyned together for as he was Christ the Anointed so was he the Son of God Mat. 16. 16. Thou art the Christ the Son of the living God 3. Otherwise to understand it and to 3. Else he must be a Son diveâ—s manner of ways suppose impossibilities in this because it may seem so to our reason seems to un-God the whole Trinity in whom and with whom all things are possible and all things by him declared we ought to believe It seems to import that Christ is a Son in differing manner of ways either two Sons one by Nature and another by Grace and Personal Union or one manner of Son before time and another manner in time so making things to be various changable and new to God as it is to us and so Christs Humanity must be an addition to the Son of God Whereas the Scripture presents us with one onely Son of the Father God and Man by whom he made the Worlds and by whom it all consists and by whom he will save the World i. e. such as shall be saved 1 John 4. 14. and by whom he will judge the world Acts 17. 31. by whom it was the Fathers great and eternal Design to open and make known the Mystery of himself in his times 1 Tim. 6. 15 16. Even the same that was yesterday and to day and for ever which cannot be true if the Sonship of Christ was not the same to the Father at first as it was at last This seems to un-God him and make him like to man and not eternally the same So that this Truth thus considered seems to contradict that common notion of Christs being the Son of the Father in the Divine Nature onely by an Eternal Generation in the Godhead onely which seems to be an unwarranted expression and that which the Scripture which is the Divine Revelation of all Truth is unacquainted with being rightly understood Permitting the sence of it own language it will appear that all those Scriptures that speak of the begetting of the Son of God intends him as he was the Christ the Son of the Father in the Unity of Natures and not in the Divine Nature onely John 1. 14. It was the Word as made Flesh that was the onely begotten Son of the Father full of Grace and Tâ—uth begotten in the Eternal Counsel and Mind of the Father 1 Pet. 2. 20. and in time according to purpose was wonderfully begotten in the Womb of the Virgin Luk. 1. 31 35. Gal. 4. 4. which must be understood in his whole Person God and Man whole Christ Christ is said in Scripture to be the first-begotten or first-born on a three-fold accoâ—nt Christ the Fiâ—â—t-Begottâ—n fiâ—◠〈◊〉 upâ—â— a three fold accâ—unt 1. He is said to be the First-begotten or First-born of every Creature Col. 1. 15. Rev. 3. 1â— and here he lieth at the bottom of the Creation as all was made by him 2. He is said to be the First-born among many Brethren Rom. 8. 29. and here he is presented to us as lying at the bottom of Election as the rest were elected in him Ephes 1. 4 5. 3. He is said to be the First-begotten of the Dead and so he lieth at the bottom of the Resurrection Rev. 1. 5. 1 Cor. 15. 20 21 22. and to this doth the Apostle apply â—sal 2. 7. Thou aâ—t my Son this Day have I begotten thee Acts 13. 33. But to finish this I shall draw up the result in this short Conclusion â—hat as the Son of God was promised to come forth and did come forth in time so was he considered by and with the Father before time But he was promised to come forth and did come forth God and Man in time Therefore he was so the Son of God before time which hath been fully cleared Yet I adde John 16. 30. 17. 8. Isa 9. 6. or else he was not yesterday and to day the same for ever Further As we are to understand him always to be the Son of God in both Natures so are we to understand him to be the Son of Man in both Natures God-Man as Man-God God and Man in one Person so that the Son of God is the Son of Man and the Son of Man is the Son of God Mat. 9. 6. That ye may know that the Son of Man hath power on â—arâ—h to forgive sins John 3. 13. Hence his Blood is called The Blood of God Acts 20. 28. And that God laid down his life for us 1 John 3. 16. Yet the Divine and Humane Nature remaining distinct and unmixed though in the Unity of Person One Man One Son truly God and truly Man yet Relative Properties and Operations distinct as to the Divine and Humane Nature at least in the time of his Humiliation Thirdly Touching the Divinity of the 3 Touching the Divinity of the holy Spirit Holy Spirit that he is God as I said before he is of God and is God This is evident in the Scriptures He is joyned in with the Father and the Son in the Work of Creation Gen. 1. 2. Job 26. 13. and 33. 4. in the work of Teaching Prophesying Convicting Converting it 's all applied to the holy Spirit John 14. 26. 1 Cor. 12. 7. to 11. John 16. 8. The holy Scriptures declare the holy Spirit
this is that birth which is from above without which no man can see the Kingdome of Heaven Joh. 3. 3. Obj. This is effected here in the Kingdome of Grace c. 8. Answ True It is so in the beginnings thereof in order to its perfection in the Kingdom of glory for it will not be perfected till the Resurrection of the body from the dead that is called the day of Redemption Rom. 8. 23. Eph. 4. 30. It is perfected already in Christ our head the second Adam who was the Lord from Heaven but it must have its time of perfecting in the members begun here and perfected in the day of Christ 1 Cor. 13. 10. then it is that our vile bodies shall be changed and fashioned like unto his glorious Body Phil. 3. 21. Then the whole man shall come forth compleat in the Heavenly Birth 2. This new Creation shall be effected 2 By a neâ— Covâ—nant by and under a New Covenant man lost all in the breach of the Old Covenant but by the New Covenant he shall be renewed and become Heir of all things in and with Christ the Head and Lord thereof it 's New-Covenant Grace and New-Covenant-Work all true blessedness is by the New Covenant i. e. the Covenant of this new estate Jer. 31. 31. Heb. 8. 8. 13. 12. 24. Obj. This Covenant is said to be made and to be of force from the death of the Testator An. True it is so it took its effect then and virtually from the Fall from the first Promise that the Seed of the Woman should break the Serpents head so that all the Saints since the Fall were renewed and sanctified by virtue of this Covenant which became the alone ministration of God to men after the death of the Testator in and with whom the Covenant was made and that before the world was 2 Tim. 4 9. Tit. 1. 2. so that it hath had its effect virtually from the beginning as a preparation to glory but it is indeed the Covenant of the glorious Estate 3. And in this New Covenant is brought 3 A new Law forth a new Law for this new People the Law of Faith and the Law of Love Joh. 13. 34. A new Commandement give I unto you that ye love one another c. Obj. This was the Old Commandement and from the beginning the Sum of the whole Law Thou shalt love the Lord thy God with all thy might and thy Neighbour as thy self Ans True as the Law it did require it as imployed in it but if any answered it it was by the Grace of the New Covenant though the duty of the Old but now it s the duty of the New Covenant seated on the new terms of the Gospel from the grace thereof from the love of Christ and effected thereby Rom. 5. 5. The love of Christ is shed abroad in our hearts by the holy Spirit that he hath given to us 1 Joh. 4. 19. We love him because he loved us first it s therefore new because in all the Saints it s not only required but is true both in him i. e. Christ and in you i. e. the Saints and this is that which is and shall be the great Law of the perfect and glorious Estate in the new world and that to Eternity 4. There shall be a new habitation or 4 A new Habitation dwelling place for these new people a new Heaven and a new Earth Rev. 21. 1. I saw a new Heaven and a new Earth and the first Heaven the first Earth was past away c. Is 65. 17. 66. 17. to these Peter hath Relation 2 Pet. 3. 13. Nevertheless we according to his promise look for new Heavens and a new Earth wherein dwelleth Righteousâ—ess in which note 1. That the Apostle in this Scripture relates to the promise before mentioned Isa 5. 17 as appears in that he uses the express terms of that promise and there is no other promise thereof in the terms exprest in the Old Testament 2. That it is to be understood literally and not mystically or spiritually that is a wrong to the Scripture for it is the material visible Heavens and Earth that Peter treateth of vers 5 6 7. its the same that must be dissolved and this is that which is frequently called in Scripture the World or Earth to come Mat. 12. 32. Luk. 2. 35. Heb. 2. 5. the world of which the Saints by Faith are made Heirs Rom. 4. 13. For the Promise that Abraham should be the Heir of the world was not to Abraham or his Seed through the Law but through the Righteousness of Faith and this cannot be understood that it intends that all Believers should be accounted his Children though that be a truth and is exprest vers 11. and that for two reasons 1. It 's improper so to understand it for so believers are rather his Heirs his Children and not he their Heir for in this he is to be Heir of the world 2. Because in this Heir-ship of Abraham to the world his Children are Heirs to the same Promise with him the Promise is to Abraham and his Seed vers 16. therefore it is of Faith that it might be by Grace that the Promise might be sure to all the Seed What Promise to be the Heirs of the world this is the Country that our Fathers were seeking after and dyed in the Faith thereof Heb. 11. 13 14 15. Wherefore God hath prepared for them a City vers 16. a Holy and Heavenly City that must come down into this new world Rev. 21. 2. New Jerusalem that must come down from God out of Heaven that the Tabernacle of God may be with men Obj. This seems to be expalined vers 9. Object 10. to be the Church the Bride the Lambs Wife Answ I question not but that the Answ Church the Bride the Lambs Wife is included herein but it 's a description both of the City and of the Inhabitants the like we have chap. 3. 12. and Gal. 4. 25. Old Jerusalem was in Bondage with her Children and vers 26. but Jerusalem which is above is free which is the Mother of us all Here is new Jerusalem the holy City which is above and her Children which are the Saints exprest in these words which is the Mother of us all who are born from thence without which they cannot see the Kingdom of God Joh. 3. 3. see Psal 87. 3. and in this is clearly a distinction between the City and the Inhabitants Heb. 12. 22 23. 5. The Saints shall then have a new 5 A new Câ—vâ—â—ant name Rev. 2 17. and 3. 12. as they are already in some measure made partakers of the new nature and new name they shall then be perfected therein 2 Pet. 1. 4. Phil. 3. 21. 1 Cor. 15. 44. 48 49. 53 54. they shall have a new name Isa 55. 15. he will call his Servants by another name chap. 62. 2. and thou shalt be called
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
are as nigh to God as rich in Grace and Glory as the richest Jam. 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith and heirs of that Kingdom which he hath promised to them that love him 8. Yet if it be divine and true it runs 8. It is sutable to the causes of love out sutable to the causes of love for though true love be universal and impartial yet it is not blind but fixes most where it apprehends most of God most of Holiness Humility Love and constancy in the way and work of the Lord for this is certain that if we love for Godliness sake where we see most of Godliness and the image of Christ there we love most and this need not be stated as a duty for it is the property of true Grace and Love so to do we have Christ our Lord for example in this matter who had his beloved Disciple above the rest Joh. 13. 23. 20. 2. 21. 20 24. Not but that he loved all and so must we love all the Lord's people with the same love although there may and will be degrees therein Psal 16. 2 3. My goodness extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight So did Paul prize and prefer Timothy above all the rest of the Ministers with him for the excellency of spirit that was in him Phil. 2. 29. 20 21 22. And on this account a poor Saint may have more spiritual cause of love in him than a rich one he that is poor in the World may be rich in Grace and a rich Saint in the World may be rich in Grace and have more cause of spiritual love than some that are poor not but that all that are truly gracious are spiritually rich in Grace yet God giveth differingly as he pleaseth and there are differing capacities and improvings of what is given but this is certain that faithful improvement shall have addition and increase 9. And lastly True love to the Saints is 9 They love constantly constant love not by fits and good moods sometimes love and sometimes hate like the Religion of some who under convictions or afflictions will be very religious and make promises but when the fit is over their Religion is ended but true love both to God and his people never faileth 1 Cor. 13. 8. It is constant in adversity as in prosperity under weakness â—railties and miscarriages as under highest demonstrations of purity It 's true Saints under sin must be reproved and so it may be that some strangedness may be requisite yet love must still continue Gal. 6. 1 2. Heb. 13. 1. Let brotherly love continue to strangers as well as acquaintance ver 2. Prov. 17. 17. A friend loveth at all times and a brother is born for adversity Love in adversity continueth faithful in adversity if it reprove for sin and miscarriage it doth it love and faithfulness Prov. 27. 6. Faithful are the wounds of a friend but the kisses of an enemy are deceitful hence the Prophet saith Psal 141. 5. Let the righteous smite me and it shall be a kindness let hâ—m reprove me and it shall be an excellent oile which shall not break my head c. Where truth of love is it 's constant while the cause thereof continueth and in any miscarriage it doth all its works in love 3. They that love God do love all men 3. They love all as men they love Christians as such and they love men as men and enemies as enemies persecuters as persecuters they love them with the love of pitty and compassion and this is their duty and disposition in some measure if made partakers of the Grace of God in truth Mat. 5. 44. to 47. If ye love them that love you that is only them what do ye more than others Nothing more eminently discovers a Gospel-spirit than this for this is clear above nature nature never teacheth this lesson but the contrary Nature teacheth to hate and seek revenge on enemies but Grace teacheth to pitty them and pray for them and what Christ taught his Disciples he practised himself both in doing and praying for enemies Luke 22. 50 51. 23. 34. And this lesson Stephen had leaâ—ned Acts 7. 60. And to this we are exhorted by the Apostle Rom. 12. 19 20. and Gal. 6. 10. As much as in us lieth to do good to all though especially to the houshold of Faith This is the command of the Lord and then we love God when we keep his Commandments and his Commandments are not or should not be grievous to us Quest How shall I know that I love mine Quest enemies Answ 1. When you can pitty them in Answ their misery spiritual or bodily and pray for them and truly desire their good Ps 35. 13 14. But as for me when they were sick my cloathing was sackcloath I humbled my self with Fasting and my Prayer returned into mine own bosome I behaved my self as though he had been my friend I bowed down heavâ—ly as one that mourneth for his Mother This is a sutable frame of spirit for Christians towards enemies Mat. 5. 44. 2. When you are as ready to do them good as to desire their good when occasion and opportunity is offered Gal. 6. 10. As you have therefore opportunity do goâ—d to all men but on the contrary Nature without Grace waiteth opportunity to revenge but Grace teacheth otherwise Grace bears no hatred nor malice but gladly forgives so far as God forgives yea it begs forgiveness of God for them Luke 23. 34. And is ready to do any service of love for soul or body as occasion opportunity and capacity affords This Divine Virtue of Love being so Vse I. Of Information in three things choice a Vertue and so useful I shall for further profit endeavor to make some application of this truth and that 1. Of information and that in three things 1. To inform us in the truth of the excellency 1. Of the Excellency of Love of this Grace of Love to God to Man to Saints to Sinners it 's an excellent Virtue and much to be prized and pressed after by all Saints it 's the choicest Gift the choicest Virtue its choiceness and excellency appears 1. In that as hath been before mentioned 1. It 's prefer'd above all it 's prefer'd in Scripture above all and before all other Virtues before Faith Tongues Prophecy Knowledg understanding all Mysteries 1 Cor. 13. 1 2. 8. 1 2 3. In all which its Divine Excellency is wonderfully discovered it 's that which puts worth and value in all other Virtues and Duties for all without it is nothing 2. It 's that which doth the greatest 2. It dâ—â—h the greâ—â—est work work and beareth the greatest burthens 1 Cor. 13. 4 5 6. It beareth all things c. It suffereth endureth beareth never faileth
our God with all our hearts and our neighbours as our selves Mat. 22. 37 38 39. And this must needs be the Law of the Gospel if we will have any Law at all it 's true the Law required it but the Gospel effects it it effects what the Law required 2 Cor. 5. 14. The love of Christ constrains us that is it maketh us willing to love and obey the Lord. 4. The Law in the matter thereof is perpetual therefore not to be done away in the matter or substance but in the manner of administring as administred in the old Testament that called the Moral Law was the foundation of the Ceremonial and Judicial they were both drawn out of the Moral the Moral in the first part thereof required the worshipping of the one true God the Ceremonial shews how this one God would be worshipped the second part relates to the duties of men each to other the Judicial opens those duties with the penalty of the breach thereof relating both to God and men And as it is in the hand of Christ it is the same still the Moral Law substantially is the foundation of all duty as to the ordering of the conversation for the duty of it was never taken away as it tends to holiness and as it is in the hand of Christ it calls for Faith in him and obedience to him for the rise of all duty was from the Law which had its rise from the holy God and sutable to its being opened was to be obeyed And the perfection required in the holy and just Law of God will be the perfection of Saints in Glory perfection in love and holiness will be the glorious state of Saints and indeed it was the great design of God in the Gospel by Jesus Christ to bring up a people to the spiritual perfection required in the Law which is begun here by Faith and Holiness and shall be perfected in Glory So then this being the spiritual and perfect rule of Holiness drawn by God Himself and presented to men as a character of that perfection he designed to bring up his people to by Jesus Christ it remains in his hand as the foundation of all Law and Spirit working in the heart for the gradual perfecting of the Saints therein To make this clear that it is as to the matter thereof the same and must be the same in the substance thereof for it requires the owning and worshipping the one true God in Holiness which is the duty of the Gospel and will be the eternal duty and work of Saints in Glory And Jesus Christ the Lord of this Gospel-ministration and Mediator of the Gospel-covenant gives us rules as to the manner how God will and must be worshipped and to him are we bound to submit in all his Ordinances and Institutions about the manner and matter of his instituted Worship and not turn back to the Mosaical Institutions but now Christ gives rules in the Gospel as the Ceremonial Law did under that ministration and if we refuse Christs Institutions and go back to Moses we must lose our part and interest in Christ and the Gospel Gal. 5. 2 3 4. And the Judicial Law we have from Christ to curb sin and transgression and to keep order in his Kingdom in this imperfect state that is the Order Offices and Government in his Church his House his Kingdom and both rules of Worship and Discipline flows originally from the right of the Moral Law as the Ceremonial and Judicial did though now as a part of the new Covenant in the â—and of Christ our Law-giver or Statute 〈…〉 er who writes it in the hearts of his 〈◊〉 as in the Word of the Gospel â—he â—ourth thing mentioned to be con 〈…〉 d is what Law it was that Christ fulâ—â—lled in his active and passive obedience and for what sins it was that he suffered To this I answer 1. That it was the Law given by the hand of Moses and written in Tables of Stone that Christ fulfilled in his active and passive obedience for and in behalf of sinners and then it was for the sins committed against that Law the truth hereof appears from Scripture the Scripture speaks not of any other Law that was the Law which Christ came to fulfil Mat. 5. 18. That was the Covenant and Law God made with his people called the first Covenant and as a Covenant and Ministration was to be done away Jer. 31. 31 32 33. Whether this Law was given to Adam before the fall or written in him I shall not dispute It 's that in which the Scripture is silent if we suppose that it was written in him we must likewise suppose it to be much inferior to the writing of the Law in the hearts of Believers in the new Covenant for he fell from his estate and all we in him but the Law of the new Covenant is so written in the heart as that they shall never depart from him it shall be their eternal perfection in Glory and the design of God herein is not to bring us back to Adam's first estate who in his first and best estate was of the earth earthly 1 Cor. 15. 47. But to the second man which is the Lord from Heaven Yet I shall not question but that the whole Law might be included in that one instituted Ordinance Gen. 2. 17. As it was in that instituted Ordinance of Circumcision given to Abraham Gen. 17. 10 c. Compared with Gal. 5. 3. And in the Gospel the instituted Ordinance of Baptism includes the whole Law of the Gospel Mar. 16. 15 16. Gal. 3. 27. And so that instituted Ordinance being broken the Law might be the flaming Sword in the hand of the Angel to keep the way of the tree of Life that none could enter but by the Mediator for the Law it was which stopped all entrance again to God but by the Mediator the Law it was that did curse for sin and was the fiery administration of death and this is the Law that Christ did bear the curse thereof for sinners 2. And then it must necessarily follow that Christ died for the transgressions that was against this Law ever since the fall of man and not so properly in a meritorious way for Adam's transgression against that instituted Ordinance in eating the forbidden fruit for which death came in upon him and his posterity and we are all under the execution of that sentence which was especially the nihilating of the body with the miseries attending that sentence in order thereunto and an usher though not the cause to eternal misery For the eternal state of man is brought in by Jesus Christ but that sentence past no further than this Gen. 3. 19. Dust thou art and to dust thou shalt return There is not a word of eternal death in misery but the undoing of what God had done and the eternal estate came in by the death and resurrection of Jesus Christ eternal Life and
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
of the symptoms of hypocrisie in those discoveries at best I come short in many of those ten particulars mentioned I therefore fear how it is with me I would not be a Hypocrite for a world can you say any thing further about this matter that I might more clearly and certainly know mine estate Ans What I have said as to the discovery Answ of the sincere soul from the Hypocrite is plain and full yet I shall mention two or three things more 1. A sincere soul dreads to be a Hypocrite he would not be a Hypocrite for all the world he fears Hypocrisie as he doth any other sin this is the experience of all sincere Christians they watch their hearts in this matter and keeps up a holy jealousie of themselves because they know that the heart is deceitful and treacherous and therefore prayeth as the Prophet Psal 1 19. 29. Remove from me the way of lying and grant me thy Law graciously and in a gracious sincere heart he knows that whatsoever is done in Hypocrisie will prove but a lye in the end and therefore dreads to be a Hypocrite and saith as the Prophet v. 163. I haâ—e and abhor lying but thy law do I love 2. We are to distinguish between being a Hypocrite and Hypocrisie Hypocrisie is a sin of nature that all are inclined unto there is the seed of all sin in the nature of it in the Saints and but in part mortified the difference lyeth in this the sincere heart desireth and designeth truth and sincerity in all he would not be a Hypocrite nor have any hypocrisie to have any being in him but the Hypocrite designs Hypocrisie and so professeth himself to be what he is not and doth or easily might know himself to be a Hypocrite The sincere heart watches himself in the matter to find it out and warreth against it and mourneth in the sense of his natural inclinations on that account he judgeth it and loaths himself for it as for any other evil Pride and Hypocrisie will be appearing but it s the souls grief and his desire and endeavour is against it But the Hypocrite is in his Element let his design be answered and he hath his end he troubles not himself about sin cerity or if at any time conscience accuse he searches not to the quick to find out the truth of the accusation in order to deliverance but stills and stifles convictions and willingly silences conscience laying it to sleep without any cure of the malady CHAP. XXV Of Election THough Election be first in order of time yet not so in manifestation relating What it is either to God or man God doth manifest it in time and man comes to understand it after believing 1 Thes 1. 4. My manner and method of speaking to this great truth shall be 1. To shew from Scripture what Election is Election is the choosing and designing of some out of the lump of mankind for the end by the Elector determined I take Election foreknowing and choosing to be all one in sense and substance and these are the Scripture terms about the matter Rom. 8. 29. 11. 2. 5. 7. Eph. 1. 4. To Elect or choose in the common sense of all men imports a taking of some and leaving others it cannot import the electing and choosing of all as some imagine for in common sense that is no choosing where all are taken for where some are chosen others are left Mat. 22. 14. Many are call'd but few are chosen so that in the common sense of all men divine and humane we must understand Election to be a choosing of some persons out of or from among many to the end determined by the chooser 2. That God hath elected and chosen 2. That God hath elected some some for himself from among men and that before the world was i. e. from Eternity this appeareth from Scripture 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father c. or fore-ordained as the same word is rendred ver 20. or fore-decreed or as it s rendred Rom. 8. 29. Fore-know whom he did fore-know c. that is decree or ordain and this for knowledge ordaining and decreeing about the salvation of some men and women must be before time Eph. 1. 4. According as he hath chosen us in him before the foundation of the world that is from Eternity it is Gods eternal willing or purposing to save some in the way by him determined Obj. This choice seems to be in time for they are chosen in Christ Jesus and none are accounted to be in him before and without faith Answ It s one thing to be actually in Christ by faith and another to be elected and chosen in him before the world was faith is the demonstration and in some measure the accomplishment of this choice or election which was in Christ Jesus before the world began or for his sake decreed ver 5. Having Predestinated us or before set us apart unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Where is a Predestination unto the Adoption of Children before the Adoption was accomplished and that according to the good pleasure of his will which he purposed in himself and it s without all question that in all things and in relation to all persons about this great work of Salvation He worketh all things according to the councell of his own will ver 11. And why should we not believe the truth of God in relation to Election before time it being so plainly stated in Scripture as well as believe the truth of that word Tit. 1. 2. In hope of Eternal life which God that cannot lye promised before the world began If God made promises to us in Christ Jesus before the world began why should we think it strange for him to elect or choose for himself before the world began 2. Tim. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began all which demonstrates this truth that true believers are but what they were Elected and designed to before they were and that they do nor shall enjoy any thing but what was promised them in Christ Jesus before the World was But 2. If we should let it pass for currant as some would have it which we may not doe that is that Elect persons were not in any sence considered as in Christ Jesus before and without faith yet the choice was before the foundation of the World fore-ordained to believing to sanctification so that it answers not the end for which it is objected And further Rom. 9. 23. those Elected chosen ones are called the vâ—sseâ—s of mercy which he had afore prepared to glory all which confirms the truth of Election before time 3. That this Electing Choosing Decreeing and Ordaining love
none but God a principle that makes persons not meet to live among men much less in the Society of the Churches of Christ 3. That on the grounds stated it is the duty of the Churches in case of complaint of scandal in Doctrine Discipline or Manners of any particular Church in the same fellowship to make dilligent and speedy inquiry into the matter that they may thereby shew their love to and zeal for the Glory of God the purity and peace of his Church the good of the offenders and preservation of themselves from the guilt of others sins 4. That if any Church come under a report or complaint of miscarriage and scandall in Doctrine Manners or unjust censures and refuse to give an account thereof being tenderly desired or to clear up the matter in a just way that is the supposed Offenders and offended with their witnesses to be heard before the Neighbour Churches or their Ministers and Members appointed for that service the Churches ought to withdraw their fellowship from such a Church to preserve themselves pure from their sin whatever is a just ground for one Church to exclude a Member is a just ground for a Church to be excluded in like case and this is a just ground to exclude a Member 1. Report and complaint of scandalous sin 2. It being inquired after a positive refusal to give an account especially before the witnesses that accuse 3. A denying the power of the Church to make inquiry and to deal in the matter c. If such a person be fit for fellowship in a particular Church then such a Church may be fit for the Fellowship of Churches Mat. 18. 17. So that in a word its evident that it s not only the Churches sin that refuseth to be accountable to her Neighbour Sister Churches but that the Churches do sin in neglecting or delaying to call such a Church to account which is under complaints reports and jealousies of sin in any case in not performing their duty to God or men nor can they acquit themselves before the Lord untill they have impartially done their duty in this matter that it is a duty and to be done in Christs authority is clear and full from Col. 3. 17. or else they must leave Christs authority or leave the work wholly undone which is contrary to the true sense and reason of the Scripture as hath been before proved or do it in their own will and authority CHAP. XXIX Sheweth that the Estate of the Church in this World is an Afflicted Estate NOtwithstanding God hath called his people in the New Covenant of his Grace to glory and vertue and that he hath made them nigh to himself his own children by Grace and Adoption and interested them in Glory yet in this world in their following and serving him they must expect to meet with Afflictions and Tribulations for his Name and Sake the truth hereof appeareth 1. from Scripture 2. from Experience 1. From Scripture nothing is more fully and clearly stated then this Joh. 16. 3. 3. Mat. 16. 24. this must be the portion of every one man and woman that will follow Christ they must expect to meet with Tribulations to meet with shame and reproach in the world with loss of friends relations and life it self when called to it Mat. 10. 37 38 39. this truth the Apostles confirmed in their doctrine after Christ Acts 14. 22. That we must through much Tribulation enter into the Kingdom of God 2 Tim. 3. 12. That all that will live Godly in Christ Jesus shall suffer persecution men may live Godly according to the customs and wills of men in the times and places where they live without persecution but if any will live godly in Christ Jesus that is according to his laws and his will they must expect to meet with persecution 2. This the Primitive Church and all ages ever since hath and doth by experience witness I need not mention particular Scriptures or History or Experience in this matter it being so obvious and clear that he that runs may read Act. 20. 23. 1 Cor. 9. to 13. 2 Cor. 11. 23. to 28. 2 Thes 1. 4. Rev. 2. 9 10. History and Experience proves the same the wonderful persecutions wrongs and deaths the Saints have met withall in all ages abundantly confirms the truth The reasons hereof are 1. Relating to the men of the world from whence the persecution always cometh and that 1. From their ignorance that is the foundation cause men are ignorant of God and his truth Strangers to the life of God through the ignorance that is in them hence flows all the mischief ordinarily that is in the world Joh. 16. 3. And these things will they doe unto you because they have not known the Father nor me 1 Cor. 2. 8. Had they knâ—wn they would not have Crucified the Lord of Glory Hence Christ prayeth for his Persecutors Luke 23. 34. Father foâ—gâ—ve them for they know not what they doe and the Apostle confesseth that while he was a Persecutor he did it ignorantly in unbelief 1 Tim. 1. 13. Let us learn to pitty poor Persecutors and pray for them according to the command of our Lord and example of himself and his servant Stephen Acts 7. 60. for they are blind and they know not what they doe 2. As flowing from their ignorance is their Pride of Heart who think their own ways and wills best and so hate the will of Christ and persecute his people for walking therein they will have their own imaginations to be the truth and nothing else and this pride flows from ignorance for all pride flows from ignorance for if men knew God and themselves it would not be possible for them to be proud but to abase themselves and submit to him and would be willing that he should rule and that his people should serve him Psal 10. 2. The wicked in his pride doth persecute the poor c. ver 4. The wicked through the pride of his countenance will not seek after God c. Isa 10. 12 13. so that ignorance and pride goeth together and both bringeth forth Persecution Psal 140. 5. The proud hath hid a snare for me and Cords they have spread a Net by the way-side they have set grins for me And note it s the proud that hath done it 3. As flowing from both enmity and mallice the old enmity still remaining and working in the Serpents seed Gen. 3. 15. Mat. 23. 33. saith Christ â—e Serpents ye Generation of Vipers how can ye escape the damnation of hell From hence it is they love violence Psal 11. 5. Him that loveth violence his Soul hateth and that not only the Anti-Christian Heathens but the Anti-christian and false Church walketh in the same steps Rev. 1â— 6. And I saw the woman that is the Babylonish false Church drunken with the blood of Saints and with the blood of the Martyrs of Jesus Christ c. chap. 18. 24. and in
in this matter that they may glorifie him in believing and have the comfort thereof to their souls but he calls them Fools who deny the Resurrection and asks this question in opposition on purpose to silence those who own and believe the Resurrection who ask the question in craft and not of sincerity as is evident from the scope of the matter This relates to verse 12. How say some among you that there is no Resurrâ—ction of the dead these it were the Apostâ—e supposeth might make this question not so much for satisfaction as for opposition and to strengthen themselves in their errour and such it is the Apostle calls Fools 4. The time when the Resurrection shall 4 The time when be and that is at the second and Glorious coming of our Lord Jesus from Heaven Mat. 29. 30 31. with 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and the dead in Christ shall rise first so that the Resurrection shall be at the coming of Christ from Heaven when he shall come again and receive his people to himself that where he is they may be also 1 Joh. 14. 3. 5. The order of the Resurrection and 5. The order of the Resurrection that is explained 1 Cor. 15. 23. Christ the first fruits afterwards they that are his at his coming and then or afterward cometh the end When all shall be raised this is the order of the Resurrection For every man must be raised in his own order What distance of time this order may admit I shall here forbear to speak of but that there shall be a first and second Resurrection is plain from Scripture 1 Thes 4. 14 16. Rev. 20. 4 5. and ver 12 13. cometh the end or general Resurrection 6. The end of this Resurrection it is to 6. The end thereof the Saints that they may be perfected in the Restauration of the new Covenant and receive the end of their Faith Service and Sufferings and to the wicked that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord. See both Joh. 5. 28 29. Dan. 12. 2. from what hath â—een said in this matter 1. Take a taste of that spirit that denyeth Vse the Resurrection that pretends it only to be an inward Resurrection from the death of sin which rightly understood hath something of truth for there is a spiritual rising with Christ accomplished here in all the Saints Col. 3. 1. but that is â—ot all nor without this will it be any thing at all 1 Cor. 15. 18 19 for to deny the Resurrection of the body is to deny all Religion so the Apostle reasons and explains it ver 15 16 17 18 19. so that those who deny the Resurrection of the body are miserable comforters and are like to come to a miserable end and under this motion it was deâ—yed of old that is that all was accomplished within and so said that the Resurrection was past already 2 Tâ—m 2. 18. they would not be so gross as in terms to deny the Resurrection but said that it was past already 4. Of the iudgment that shall be at or after â— Of judgment the Resurrection 1. That there shall be an Eternal Judgment is one principle of Religion and the Faith of all Saints and the wicked do acknowledge this in word but if they did really belieâ—e it in their hearts they durst not do as they do but to prove the truth asserted that there shall be a general iudgment and account given to the Lord for all things done in the body Eccles 11. 9. and 12 14. God shall bring evâ—ry work unto judgment with every secret thing whether it be good or whether it be evil Heb. 9. 27. And as it is appointed to men once to die and after this the Judgement Acts 17. 31. Quest Must the Saints come to judgment Quest and give an account at that day Ans Yea all must come to judgment Answ and give an account at that day Saints as well as Sinners 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or bad The Saints must not expect to pass in the judgment without giving an account of all their actions Rom. 14. 10. We shall all stand before the judgment Seat of Christ v. 12. So then every one of us shall give an account of himself to God So that in vain do they imagine and talk who think and say they shall have nothing to do at that day but in to Glory without passing the judgment a dangerous Doctrine to be asserted and contrary to the plain testimony of the Scripture Reasons why the Saints must come to Judgment 1. Because there are many bad persons Hypocrites under the name and profession of Saints both of Preachers and Hearers that must then be discovered and brought to light and receive their judgement accordidgly Then the Sinners in Sion shall be afraid fearfulness shall surprize the Hypocrites then many that had high thoughts of themselves here will be speechless when the Lord shall say unto them Depart from me ye workers of iniquity I never knew you 2. Because many Saints and such as may be saved at that day do allow themselves in tâ—ings contrary to the will of their Lord both in Omission and Commission for which they must give an account many of the Saints it is to be â—eared doe bad work here or else there are but few Saints on earth for which they must be judged for they must give an account for every thing done whether it be good or bad good to be approved and bad to be reproved for all things must come to the light and be made manifest 3. All must come to judgment because all must receive according to their works there can be no rendering according to the deâ—ds done in the body without coming to judgment we may not imagine that the most righteous â—udge will do up things in confusion but he will do all things in righteousness and equity its evident that God will give diversities and degrees of rewards to his people at that day Dan. 12. 3. Luke 19. 17 19. 1 Cor. 15. 41 42. and those diversities of rewards shall be dispensed according to their works Mat. 16. 27. not as the Meritorious cause that is all in Christ Jesus both as to Justification and Salvation all true believers are brought into a justified and saved state in him and into a capacity of acceptable service for his sake and their works shall be all reckoned to them and so be rewarded so that the less Christians have been exercised in working for God the less will their reward be and thereby their negligence will be reproved and the more they sin against Jesus Christ in matters of Worship
that Antichrist shall come even now are there many Antichrists whereby we know it is the last time By which it appears the Apostle knew the time no more than we but by probable conjecture and very probably thought it to be nearer than it was 3. Angels knew it not nor probably do 3. To Angels not know it Matt. 24. 36. But of that day and hour knoweth no man no not the Angels of Heaven but my Father only 4. The Son himself did not know it 4. To the Son Mar. 13. 32. But of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son but the Father only And this secret in the Fathers counsel only Christ confirms after his resurrection Acts 1. 7. It is not for you to know the times and seasons which the Father hath put in his own power yet vain man would be wise above what is meet forgetting that things revealed belong to us and things secret belong to God and indeed it 's contrary to the Scripture for any man to know certainly before hand the hour day or year of our Lord 's coming then such Scriptures as these could not be true as Matt. 24. 44. In such an hour as ye think not the Sâ—n of Man cometh and 25. 13. VVatch ye for ye know neither the day nor hour wherein the Son of man cometh Luke 12. 40. and 18. 8. So that the time is uncertain that his people may be alwaies in all generations ready prepared and waiting for it But let us take heed of fixing on times in which all have and probably must miscarry it is the way to destroy the Faith of the weak in the thing it self and men lose themselves when they time things kept secret in God though good men hath failed herein yet doubtless it hath risen in part from pride supposing they knew more than they did but when it 's apparent they miss there is cause to be humbled for presuming above what they understood yet 2. Though the time be uncertain and good reason it should be so yet we have grounds to believe and hope that it is not far away but may be for all that we know at the doors for if Christ's first coming was in the end of the VVorld Heb 9. 26. And if it was then but a little while before he that shall come will come and will not tarry Ch. 10. 37. And our Lord Christ promiseth to come quickly Rev. 22. three times in this Chapter ver 7 12 20. We have grounds to expect the time to be near even at the doors 3. The manner how he shall come and 3. The manner of his Coming that will be wonderful glorious and terrible his first coming was meek and lowly he humbled himself and was contemptible trampled under feet of men content to be abased and vilified by sinners and bare all meekly as a Lamb dumb before the shearers so opened he not his mouth and the reason of it was because he then came to save sinners to give his life a ransome for sinners he then came not to condemn the VVorld but to save the World but now he will come to judge the World and therefore he must come as the great Judge of the World in Power and great Glory to the dread amazement and astonishment of the World therefore he is described to come in flaming fire to come with the grâ—at sound of a trumpet the trump of God and voice of the Arch-Angel with glorious attendants Luke 9. 26. He shall come in his own Glory and in his Fathers Glory and of the Holy Angels he shall come in all the Glory of Heaven O wonderful glorious Judge and King Thousand thousands shall attend upon him and ten thousand times ten thousand shall minister to him Dan. 7. 10. Hence it 's called the great and terrible day of the Loâ—d Joel 2. 31. Who then may abide the day of his coming who shall stand when he appeareth That is it will make the Captains and Great Men of the Earth and all men out of Christ to wail and cry and to wish the rocks to fall upon them and cover them from the presence of the Lamb. Why what is the matter that the whole World should dread a Lamb the World hath abused him and wickedly wronged his Lamb-like Grace and Meekness and now his wrath is stirred and he is become the Lyon of the Tribe of Judah and he will make all his enemies to tremble and quake before him this will be the manner of his coming Mat. 24. 30. 4. The end of his coming or the work 4. The end of his Coming he shall do when he cometh and that is not only to raise the dead and judge the World as hath been before minded But that which I shall especially mind in To set up his Kingdom and Reign this place is that he shall come to take to himself his great Power and to Reign Rev. 11. 17. That Christ shall at and after his second and glorious appearing have a Kingdom and reign on Earth is the great thing that I shall from Scripture-light evince and prove in this place it being a truth that none is more clearly stated in the Scripture yet by many much opposed and contradicted I shall in this that followeth endeavour 1. To prove the truth from plain Scripture evidence 2. By Scripture reasons And 3. Endeavour to answer such objections as are made against it and such questions as may be made about it for the more full clearing thereof 1. To prove this great truth from plain Scripture evidence Ps 72. Which according to the letter relates to Solomon as the type but to Jesus Christ as the substance as is I think by all understood and in truth must be so understood This Psalm discovers the Glory of Solomon's Kingdom in the type and of Christ's Kingdom especially as the antitype ver 7 8. In his daies shall the righteous flourish and abundance of Peace so long as the Moon endureth he shall Proved 1. From Scripture have dominion from Sea to Sea and from the River to the ends of the Earth c. Which must unavoidably be understood of the Kingdom of Christ the Son of David the true Solomon and King of Peace for Solomon's Kingdom in the type did not continue so long as the Moon endured but was ended long since and ver 17. His Name shall endure for ever his Name shall be continued as long as the Sun and men shall be blessed in him all Nations shall call him blessed which most properly relates to Christ Jer. 23. 5 6. Behold the daies come saith the Lord that I will raise to David a Righteous Branch and a King shall Reign and prosper and shall execute Justice and Judgment in the Earth c. which is so full and plain in the very terms as cannot be avoided nor evaded without open abuse to the Text he must
Gospel as c. 1. 10 11 12. and after the Text mentioned ver 6 7 8. so that ver 5. is a relative to that both before and after it being usual in Scripture to intermix things that wisdom may be exercised to find out the Relatives to which each matter doâ—h relate instance 1 Cor. 6. 12 13. which mâ—st be understood with c. 8. and 1 Tim. 5. 23. inserted without any reâ—ative as we find but a sentence intermixed relating to Timothies health 2. Ob. Peter in his 2d Ep. 3. Chap. speaks Object of a Dissolution of the Heavens and Eâ—â—th by Fire and not a Restauration therefore it seems unlikely to be restored c Ans We must understand the Diâ—solâ—tion to intend the corrupted estate thereof Answ and so a refining and purifying or renewing out of its old estate and must be understood with other Scriptures as Heb. 1. 11 12. taken out of Psal 102. 26. and applyed to the Restauration work of Christ they shall perish but thou remainest and they all shall wax old as a garment as a vesture shalt thou fâ—ld them up and they shall be changed c. which explains what Peter intends by dissolving or burning or changing and making new and this Peter himself explains to be his meaning in the same chap. v. 13. Nevertheless we according to his promise look for a new Heaven and a new Earth c. That is though I speak of burâ—ing with fire yet I intend not a dissolution but a changing restoring A new Heaven and new Earth according to his promise 3. Object That Christ doth already Reign and is in his Kingdom his Church and in some sence his people do Reigne Object with him 2 Pet. 1. 11. So an enterance shall he ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And Col. 1. 13. We are said to be delivered out of the Kingdom or power of darkness into the Kingdom of his dear Son Answ We have an entrance by Faith into the Kingdom of Christ now and are become his subjects i. e. true believers but Answ that does not argue that neither Christ nor Saints shall have no Kingdom hereafter it s a truth believed of all Christians that Christ hath his Kingdom of Grace here in and over his Church and that Christ and Saints shall have the Kingdom of glory hereafter and it is the same in substance that I plead for Christs Kingdom in and over his Church now in this world may not should not work such thoughts in any that he shal have no Kingdom in the world to come 4. Object The Fifth Kingdom is already that Kingdom mentioned Dan. 2. 44. that in the dayes of these Kings the God of Heaven will set up a Kingdom c. That is in the days of the fourth Monarch the divided Kingdom in their days shall the God of Heaven set up a Kingdom which had its enterance at the first publishing of the Gospel after the Resurrection of our Lord Jesus So that if you will have another Kingdom state for Christ and Saints you must find out a sitxh Kingdom for the fifth is already in being where place will be found for the sixth is uncertain Ans There is no need to find a sixth that which is to come will be but the perfecting of that which is already begun it s the same in substance with the former Objection and the answer in sâ—bstane must be same it is a Kingdom begun now in the day of grace and shall be perfeted in the day of glory there is the beginning work of the stone before it becomes a Mâ—untain to fill the whole Earth and break and consume all other Kingdoms so that it is the fifth Kingdom that is begun and is in the world though not of the world and shall be perfected and become glorious and stand for ever at the appearing and Kingdom Object of our Lord Jesus 5. Object Christ speaks as if all should be done at his appearing on a sudden the Resurrection and Judgment and the Execution thereof Mâ—t. 25. 31. to 41. Joh. 5. 28 29. and the Apostle 1 Cor. 15. 51 52. We shall all be changed in a moment in the twinkling of an eye c. which seems to import that there shall be no such work as you speak of at that day Answ Ans It s the Lords usual way in Scripture to speak much in few words as Isa 9. 6. There is Christ presented a Child in his birth and humiliation then the Government is upon his shoulders and of the increase thereof there shall be no end in one breath as it were is the birth and Kingdom of Christ stated as if it were to be accomplished all at once whereas in that Scripture is described that which from the beginning to the perfection of his Kingdom may be near upon 2000 years and so for ever and so things mentioned in those Scriptures may and must be done at and after the appearing of Christ in their time and order but not in so little time as is by some imagined 1 Cor. 15. 23 24. as to the Resurrection which is the case in hand Christ the first fruits afterward they that are his at his comâ—ng then or afterward cometh the end afterward more properly for it is the same in the Greek as is before Translated afterward which includes the whole time from Christs Resurrection till the finishing work at the giving up of the Kingdom to the Father and why the second afterward may not be as long as the first I know not And the hour of the Resurrection spoken of Joh. 5. 28. may be understood by ver 25. which hour doubtless includes the whole time of Gospel Conversion till Christs second coming a large hour and why the hour ver 28. should be limited more then the other I know not especially the Scripture presenting us with the order of the Resurrection as it doth i. e. First and Second Christ the first fruits afterward they that are his at his coming afterward cometh the end When all shall be raised and Death conquered and the Redemption perfected and doubtless the change shall be in a moment as is exprest But this proves not that all the work of this last and great day must be done in a moment because the Saints shall be changed in a moment and I do believe that they are very much mistaken that will allow our Lord but a moment of time to accomplish all his great work at his second and glorious appearing and Kingdom The 6. Ob. The Scripture saith that Christ must sit at the right Hand of God till all his enemies be made his footstool which seems to import that there will be no such work for Christ to do when he comes from heaven i. e. to subdue his enemies and to set up his Kingdom Ans The Scripture fully presents us with this that he is at the right hand of God the Father
the execution thereof Judgment shall be executed upon the world at and from his first appearing till the Nations be broken and all subjected to him Isa 9. 3 4 5. Zep. 3. 8. Rev. 19. 11. to 21. And he shall judge in righteousness during the thousand years Reign and after it perfect the work So that his Kingdom and Judgment shall be together Judgment being one great part of his Kingly work 2 Tim. 4. 1 Who shall judge the quick and dead at his appearing and his Kingdom 7. Quest At what time may we suppose Quest 7 the Saints shall be raised at his first appearing in the Clouds of Heaven or at the enterance of the thousand years or after the thousand years are finished Ans Very probably at the enterance of Ans the 1000. years and that for these reasons 1. Because it is not likely that they should be raised before the Nations are subdued and the new Heavens and new Earth prepared 2. The Scripture saith that it shall be at the sound of the last Trump which imports that other Trumps had sounded before else it could not properly be called the last Trump and probably it may have relation to the seaven Trumpets mentioned in the Revelation which are all to be sounded at and after Christs appearing in carrying on the work of judgment upon the Nations and when the seventh Angel sounded which is the last Trump There were great voices in Heaven saying the Kingdoms of this world are become the Kingdoms of our Lord 〈◊〉 of his Christ and he shall Reign for ever and ever Rev. 11. 15. and chap. 20. 4. the Resurrection is stated to be at the enterance of the thousand years they lived and Reigned with Christ a thousand years We may groundedly suppose that after Christs appearing in the work he may ascend and descend often we may not imagine that he should be limited on Earth and so his coming at the sound of the last Trump to establish his peaceable Kingdoms to be the first Resurrection and all his appearances and works is included in his second coming and probably there may be Death in the time of this Reigne Isaiah 65. 20. And if so then there must â—e a Resurrection of some of the just as well as of the unjust at the end thereof 8. Quest May we suppose that this Quest Estate shall be Ushered in by the Lord in the hands of the Saints before the coming of Christ from Heaven or not Ans I know no ground from Scripture Answ for such a Conception although it hath been the imaginations of many in these latter days unless the raising of the witnesses spoken of Rev. 11. 11 12. be before the coming of Christ from Heaven then some wonderful work must be accomplished in some part of the world called the tenth part of the City where they Prophâ—cyed and were slaiâ— and must be raised whether any part of that work will be by the Lord time will manifest or whether it shall be before Christ comes from Heaven is to me a great question that I dare not meddle with nor undertake to determine yet I suppose it not a Corporal Slaughter by a Massacre as some imagine to be accomplished three days and an half before our Lord comes from Heaven my reason for it is because I find that Christ will have his Church visible on Earth when he comes though it will admit of great mixture and low in faith and probably under great Afflictions Mat. 25. 1 to 13. Luke 18. 7 8. But otherwise or any further then the raising of the witnesses which I very much question whether it will be before Christs appearing there is no ground to expect such a work as hath been by some supposed and what or when ever it be it will be far from Conquering the World to Christ it must be but the tenth part of the City some Nook or Corner where the witnesses have most eminently Prophecyed called the Street of the great City c. 9. Quest How are we to understand Quest. 9 those Prophecyes that speak so plainly and fully of Conquering and bringing down of the enemies of the Church in the latter days in a warlike way as Isa 9. 4 5. and 41. 15 16. with many other Scriptures to this purpose Ans We are to understand it to be performed Ans at and after the coming of the Lord from Heaven my grounds for it are as followeth 1. As the Prophets do foretell of such things and we are bound to believe the truth thereof and neither Christ nor his Apostles mentions any thing thereof in the new Testament but directs us to look for the coming of Christ and to a patient suffering and waiting for that day the Apostle speaks of the Apostasie but not of deliverance hence I conclude that it must be done at and after his appearing done it must be the new Testament allows no place for it before Christ cometh therefore it must be done at and after his coming 2. The Scripture States the time of the Restauration work spoken of by the Prophets and the conquering and bringing down of the Churches enemies to be at one and the same time where one is stated the other is stated likewise and must be done together for the fall of the enemies will be the Churches deliverance Isa 3. 3 4 5. and 25 26 27. Chapters and 66. 8 to 16. With multitudes of other Scriptures that I could mention and its evident that the Restauration Work shall be at and after Christs coming from Heaven Acts 3. 21. And therefore the bringing down of enemies shall be then 3. Because probably most of the things Prophesied of in the Revelation from chap. 4. may and must be done at and after Christs coming from Heaven my reasons for such a supposition are 1. Because the time of Johns receiving of it is called the Lords day Rev. 1. 10. and very probably do relate to that saying of Christ John 21. 22 23. If I will that he tarry till I come what is that to thee Which might be this coming called the Lords day so called because Christ did in Vision discover all things to John as it shall be done over when he cometh both in bringing down of his enemies and saving his people 2. Because very probably that the opening of the Seals Sounding of the Trumpets and pouring out of the Vials may be all at and after Christs coming from Heaven and if so it must admit of time for the doing thereof and must be the time of perfecting the Restauration work spoken of by the Prophets in bringing down of the World and saving of the Church My Reasons so to suppose are 1. Because the opening of the first Seal chapter 6. 1. 2. seems to be the first appearing of Christ from Heaven I saw and behold a white Horse and he that sate upon him had a Bow and a Crown was given unto him and he went forth Conquering and to Conquer I
in by Grace to be interested in their promise Eph. 3. 6. Ob. It is true the promises run to them but it is on the new Covenant account and so to all believers both Jew and Gentile for they are by nature all alike under sin and the Gospel knows no difference and as for the promises to the Tribes of Israel it hath been already performed to them in the Primitive times many thousand of them believed and lived under the Government of Christ their King and James directeth his Epistle to the Twelve Tribes scattered c. By which it appears that the 12 Tribes believed and owned the Lord Jesus Ans It s granted that the glory promised to Israel is a new Covenant Grace and Glory and that by nature only they shall obtain no more then the Gentiles yet it is as true that God designed Gospel Grace to multitudes of Abrahams natural seed though not on the account of nature only or alone because they are Abrahams seed by nature but as in Christ Jesus in the Covenant of Grace and Conversion to God in the Covenant for without the birth from above neither Jew nor Gentile may expect to inherit the Kingdom God will do this work for them but not by their Covenant Ezek. 16. 61. but by his new Covenant of Grace 2. The beginning work of Grace effected on some of them in the Primitive times was not the whole fulfilling of the promises relating to that people in the Scriptures mentioned and multitudes of others of like import that might be mentioned not only in the old Testament but in the new by which its manifest that God intended that very people and designed to do them good in the latter end Rom. 11. 12. 15 25 26. where the Apostle saith That blindness is happened unto them in part and that but for a time and then all Israel shall be saved ver 32. I do not understand by all is intended every individual person but a great coming in to the Lord shall there be of all the Tribes I understand this with Isa 6. 13. Zec. 13. 8 9. Rev. 7. 4. to 8. And as for the Twelve Tribes mentioned James 1. 1. its evident that the ten Tribes carryed away by Salmaneser 2 Kings 17. never returned For 1. we read not of their returns 2. They came not into their own Land for that was possest till the days of Christ by those people sent by Salmaneser to possess it and they were a people with whom the Jews had no fellowship nor would Christ permit his Disciples to go among them 3. It s a received truth by tradition among the Jews that they never returned neither is it certainly known where they are and as for James he might well write to the twelve Tribes for 1. We must understand that he writ not to the Tribes in general but to those that did or after might believe and own the Lord Jesus out of all the Tribes which comparatively were but few 2. There were some out all the Tribes that did cleave to the house of David when the ten Tribes revolted very many of them did cleave to Judah 1. Some dwelt in Judah 1 Chron. 10. 17 2. Others resorted out of Israel to Judah chap. 11. 13. 14. 3. They â—ell to Asa abundantly in his Reformation of Religion chap. 15. 8 9. 4. Abiah took from Jeroboam several Cities with the Toâ—ns thereof chapter 13. 19. by which it appears that there must needs be many of all the Tribes in Judah and in as much as James writeth but to some that were converted out of the Tribes it s no wonder that he mentions the Tribes in general seeing that there were some out of all the Tribes remaining and some of all converted to the Faith But the Scripture presents us with the return of those carryed away Captive by Shahnaneser that they shall return to or with Judah in the latter day and shall have one King viz. the Lord Jesus Jer. 3. â—8 Ezek. 37. throughout so plainly stated that might silence all opposition in this matter and chapter 48. where is the glorious City with its Borders and Suburbs and very probably is the same as is mentioned Rev. 21. 10. to the end for the name of the City must be called hence forth the Lord is there and there is the portion of every Tribe exprest which City was never yet in this world and therefore is to come and so the gathering in of the Tribes is yet to come Jer. 3. 17 18 Isa 11. 17. and 27 13. Zec. 8. 20 21 22 23. The new Testament confirms the same Revel 7. where the Tribes are Sealed i. e. the number of the Sealed of every Tribe which is a latter day work by all which it appeareth with such evidence from Scripture light that might silence all gain sayers in this matter 2. The time when they shall be gathered in from their dispertion and so of their conversion it seems plain to me that it will be at and after the appearing of our Lord from Heaven Isa 11. throughout and chapters 25 26 27. Zec. 12. 10. Isa 59. 20 21. Rom. 11. 26. which is an explanation of Isaiah 59. 20. applyed to this last and great work that God will do for those people and must be done for them when God does send Christ again from Heaven So all Israel shall be saved as it is written there shall come out of Sion the deliverer and shall turn ungodlyness from Jacob this is my Covenant with them when I shall take away their sin so Rev. 7. with chap. 14. the Sealing of the Tribes seems to be at Christs coming again from Heaven Luke 21. Christ first speaks of their dispersion among the Nations and after a description of the signes of his second appearing saith verse 28. When ye see these signs begin to come to pass look up and lift up your heads for your Redemption draweth nigh Which is especially a Relative to the Jews dispersion and their Redemption from their dispersed estate and clearly argueth that their Redemption will be at Christs appearing and if so it clearly argueth that there must be time probably some years after Christ our Lords appearing till he hath Conquered the World to himself and setled his peaceable Kingdom for the Jews must inhabit their own Land again in Peace for some years after their gathering before the Conquest of Gog and the fatal concluding Battel of the day of God Almighty and setling his peaceable Kingdom Ezek. 38. 39. chapters Revel 16. 13 14 15 16 and 19. 21. Which I understand to intend all one and the same thing and why we may not understand the time from the Types of these great works that have gone before I am not yet informed Moses and Joshua made up one full Type both of the deliverer and of the deliverance it being compared to that Typical work and time of Gods accomplishing thereof Mic. 7. 15. According to the days of thy