CHAP. I.

HAving this opportunity I desire to be enquiring into some of the great things of Christianity and mat­ters of Faith, that concerns the glory of God, and our own eternal welfare if your time and opportunity will admit a dis­course about such things as are of weighty concern.

As for time and opportunity, I think we can­not improve it better, than for the glory of God and our own eternal welfare, that being the great end of our Creation and Redemption, and therefore I freely imbrace your motion: What are the things you desire to enquire into?

The things I desire to enquire into, I think are of weightiest concern, and yet are differingly understood and believed by men, into which I desire to en­quire really for satisfaction, it being in my understan­ding of so great and weighty concern, as that without steering right therein, we can neither honour God, nor be safe our selves.

If it be so, as its worthy our time which cannot be better spent, so according to the best of my under­standing in the word of l [...]ght and truth, I shall endea­vour your satisfaction, what is the first thing you desire to enquire into?

The first thing is about the Sovereignty of God over mankind, whether it be a truth, that God has So­vereign power over all, and does dispose of all, accor­ding to the counsel of his own will.

That Sovereign power belongeth to God. (i e) that the great God ble [...]sed for ever, the great Creator of all, hath the absolute right and power over all his creatures to determine and dispose of them as seemeth him good, is without all ju [...] ground of doubt; that as he is the great Creator and God alone, so he must needs have the Sovereign right and power to dispose of all, according to the Counsel of his own will. Isa. 46. 9, 10.

As for the Sovereign right and power in God to dispose of all the creatures that he hath ma [...]e, I am well satisfied in, but the matter I most question, and desire to enquire into, is about the manner and method of the exercise and execution of this his right and power, (viz.) Whether God has from his own will and power, (as some say) reprobated the greatest part of the World to dam­nation, by an eternal decree before the world was, with­out respect to sin, as the first and just deserving cause, but meerly from his own will, which they say was to glorifle his justice.

Altho I believe, reverence and adore, the So­vereignty of God over all, and his proper right to dis­pose of all his creatures, yet I do not believe that he hath, or ever will so exercise his Sovereignty as some affirm. viz. to damn whom he please from his own will and power, distinct from sin as the cause thereof, but that he hath, doth and will, exercise this his Sovereign power, according to the excellency of his name and na­ture, and righteous Laws given to men on that behalf, as the boundary of his rule and Government over men, and that in way both of judgment and mercy, and not to de­stroy whom he please from his own will and power, with­out respect had to those Laws, otherwise to understand, I believe it both dishonourable unto God, and perni­cious unto men.

Can you prove from Scripture the manner and method of the exercise of the Sovereign power of God over men?

I can Ps. 62. 11. God hath spoken once, yea twice have I heard this, that power belongeth to God, here is the Sovereign power stated. v. 12. is the manner of its exercise and execution: Also to thee O Lord belong­eth mercy, for thou renderest to every man according to his works. The exercise of this his Sovereign power is in a way of justice and mercy, to render to every one ac­cording to his works, and according to his righteous Laws given to men. Ps. 101. 1. I will sing of mercy and judgment, unto thee O Lord will I sing.

What instances can you give from Scripture to confirm this manner and method of Gods proceedings with men, viz. by his righteous Laws given to men, and not from his own Sovereign will and power, as distinct from (and contrary to) those Laws?

1. When he first made man, he gave a Law (as it was most meet it should be so, wherein he stated his Sovereign rule over his creature man) according to which he exactly ruled, and man transgressing thereof, he according to his Law (as the great Sovereign Lord) executes the penalty on man for breach thereof. Gen. 2. 16, 17. with ch. 3. 6, 13, 19. Rom. 5 12. he did not throw down man from his first estate, from his own will and power, distinct from the breach of his Sove­reign Law, as the cause thereof.

2. And after the sin and fall of man into a state of death, in which he might have exercised his power, ei­ther to have made a present end both of man and the world, or have exercised his rule over men in this estate, at a distance and distinct from all Law and rule, but he from his own Sovereign love and good will to man, set him upon a promise of recovery and restitution by the Womans seed. Gen. 3. 15. wherein mercy met with Judgment in a needful time, and since its apparent, that he keeps to the true rules of his own Laws in this mat­ter: Tho probably the world might be without law written as by Moses, yet not without Law, both of na­ture and creation. Ps. 19. 1, 2, 3, 4. Rom. 1. 20. And probably some teachings from God instrumentally, as, Jude v. 14. Enoch the seventh from Adam prophesied, &c. and Kain and Abel offered sacrifice, probably by some Law from God, but Rom. 5. 13, 14. puts it out of doubt, that they were not without Law. For until the Law, sin was in the world, but sin is not imputed where there is no Law, therefore there was some Law; that being the design of the Apostle, to prove that they had some Law, or there had been no sin.

The next great execution of Judgment upon the world was, in the deluge or flood, which was not execu­ted [Page 5] from the Sovereign will and power of God distinct from sin against his Laws, as the cause thereof. Gen. 6. 5, 6, 7. and in this, they not only transgressed his laws, but resisted his spirit. v. 3. my spirit shall not always strive with man, &c. And he gave them further war­ning by Noah, in making the Ark, waiting for their re­pentance, an Hundred and Twenty years. 1 Pet. 3. 20. with Gen. 6. 3. and without doubt, would have been well pleased with their repentance, so as to have pre­vented the Judgment, sutable to, Jer. 18. 7, 8. and the example of the Ninivites. Jon. 3. 10. and accordingly he saved Noah, not from his Sovereign will distinct from his Sovereign law, but as unrighteous person that walked with God. Gen. 6. 8, 9, & 7. 1.

3. Instance is, Sodom and Gomorah, God brought not the Judgment upon them from his own will distinct from sin as the cause, wherein he exercised his Sovereign power, not only as a righteous law-maker, but as a righteous law-executor. Gen. 18. 20, 21. I will go down now and see, whether they have done altogether according to the cry of it. Yea and so tender was he, that if there had been but ten righteous persons, he would have spared it for their sakes. v. 32. and finding but one righteous Lot he spared him, and for his sake would have spared all his relations if they had believed, Gen. 19. 12, 13. by which it's manifest, that the exercise of Sovereign power, was according to the right of Law, by the law-maker and executor, and ready to have been mixed with mercy, had there been any footing for it, and Lot was saved, not only from the Sovereign will and power distinct from all Law, but as a righteous person. 2 Pet. 2. 7, 8.

4. When God called Abraham out from all the world, as an act of Sovereign love, will and power and owned [Page 6] him and his, as his peculiar people, nearer to him in Covenant than all the world besides, he exercised his Sovereignty over them, according to his righteous laws and promises in that behalf and no otherwise, the contrary would be very wicked for any man to assert, and in keeping thereof they had great reward, Psal. 19. 11. and on the wilful breach thereof, great punishment, as Levit. 26. 3. &c. and Deut. 28. 1. &c. with La­mentations of Jeremiah throughout, and this was his method throughout that ministration, punishing them for their sins, yet less than they deserved. Ezra. 9. 13. and delivered them many a time upon their re­pentance. Psal. 78. 38. and 106. 43.

5. Though God left all the Nations in this choice, yet he did not so reject them, as to leave them, at a further distance (or in a worse condition) than they were before, but kept his real interest in them as his own, and made provision for them, Psal. 145. 15, 16. Act. 14. 17. and kept up his Sovereign rule over them (at least) by such laws as he ruled over them before he called Abraham out from them, and expected that they should thereby, feel after God, if happily they might find him, Act. 17. 27. and accepted such as did so feel after him as to find him, Job. 1. 1. Jona 3. 7. 10. and when he executed judgment upon them, it was not from his Sovereign will distinct from sin as the deserving cause, but for their sinning against him as their Sove­reign Lord, and from which Judgment they might have been (and sometimes were) delivered by repen­tance. Jer. 18. 7, 8. Jona. 3. 7. 10. and when he used any of them as his Rod to chastise his own people, and afterwards judged them for it, it was not for doing thereof, but for their ill doing of it, Isa. 10. 5. 7. 16. Amos 1. 11. I think it's clear from Scripture that God [Page 7] never executed Judgment upon any of the Nations, but sin was the cause thereof, Gen. 15. 16. Levit. 18. 28. and 20. 23.

6. In the Gospel ministration (which is the highest and most gracious in order to glory) he keeps to the same method in his Sovereign Government; (where the Gospel comes) its carried on all, according to the righteous Laws thereof, not saving and damning from his own power and will, without respect had to his So­vereign Laws therein exhibited to men, but hath stated, and will execute life and death, according to those laws; otherwise to affirm is dishonourable unto God, and tends to end his Laws and Sovereign rule in the Gospel, which Laws are exprest in these and the like Scriptures, Mar. 16. 15, 16. Rom. 2. 7. 10. Heb 5. 9. Rev. 22. 14.

7. And at the general Judgment, he will judge and pass sentence, not from an unlimited Sovereignty, but accord­ing to his Sovereign Laws made known to men in that be­half. Joh. 12. 47. 48. Rom. 2. 5. 10. 2 Cor. 5. 10. 2 Thes. 1. 7. Rev. 22. 10. and 20. 12. and to assure us, that the world shall be judged in righteousness, he will not be the imme­diate visible Judg himself, but by that man whom he hath ordained, Act. 17. 31. So that it's most apparent from these seven instances, from holy Scripture, that God has throughout all ages, from the beginning of the world, and will to the end thereof, exercised (and will exercise) his Sovereign power over men according to his Sovereign Laws at several times given forth to them, and not from his own immediate Sovereign will and power, distinct from, and contrary thereunto.

I am greatly satisfied in what you have said in this matter, as to the manner and method of Gods proceedings in his Sovereign Rule and Government over the world, yet it being a matter of so great concern relating [Page 8] both to God and men, if you have any further grounds to confirm the truth, I desire to hear them.

I have yet seven Scripture grounds and Ar­guments for the further confirmation thereof.

1. That which is contrary to the whole name and nature of God (as declared in his Word) is irreligious to be asserted or imagined; that God should from his own will (without relation to sin as the deserving cause) reprobate men to eternal death (make them for that end) is contrary to his name and nature as opened to us in his Word: and therefore it's irreligious to be asserted or imagined. 1st. It's contrary to his goodness and love to men, Psal. 145. 9. he is good to all, and his tender mercies are over all his works.

To this it will be said, that it intends tem­porary goodness relating to this world.

In part I grant it, but is this all the good­ness they will allow to be in God towards men in general, to allow them the goodness and mercies of this world only, designedly to prepare them for eternal destructi­on, as men fat their Cattle for the day of slaughter? Are these the tender mercies they will allow to be in God to the world, and no more? The Scripture saith, Prov. 12. 10. That the tender mercies of the wicked are cruel. and those who thus render God in his tender mercies towards all, do exceedingly wrong and disho­nour him, and render themselves to be very cruel and merciless, for certainly it is not so, Joh. 3. 16. Christ shews us the love of God to the world, on the Gospel account.

2. It's contrary to his Wisdom and Justice. 1st. His Wisdom, which is infinite and of which there is no searching. Ps. 147. 5. Isa. 40. 28. that this infinite Wis­dom should find out no more righteous a way to glorifie [Page 9] Justice, but to make men designedly to sin and be damn­ed, is contrary to divine Wisdom and Justice, and therefore is irreligious in the Assertors thereof.

And as for the righteousness of God, the practical Discourse of the Sovereignty of God acknowledgeth, Pag. 39. That his will is the rule of righteousness, and righteousness the rule of his will. The Saints of old, were perfectly of this mind, shall not the Judge of all the Earth do right? And I heartily wish, that all that profess Saintship now, were of the same mind, and not lay the sin and judgment of the world on the Sovereign will of God, by eternal Decree, the greatest unrighte­ousness, that can possibly be fixed on the holy and righteous God, therefore let men tremble in the thoughts thereof. And further in the same Pag. saith, he will not punish without a cause, nor more than is deserved. Which is the sum of all I plead for in this matter: For then surely he decreed not the cause, that being all one, as to punish without a cause, and methinks, should sound very harsh in all good mens ears, that love the righteous God, who loveth righteousness.

2d. Reas. That God from his decreed will, should hate and reprobate the world before they were, even from all Eternity (as is affirmed by some) is impossi­ble, and therefore irrational to be imagined; that it was impossible is apparent. 1st. Because when God made man he made him good, and so loved him, or else he loved not that which he made, though good; and as the nature of all mankind was made in him, so, in him was all mankind alike good and beloved of God, or all could not have faln from that good estate in him nor could have lost any thing by his Fall, and that God should love the world in Adam, and hate it too, at the same time (and before it, even from eternity as [Page 10] some say) is impossible, and therefore irrational to be imagined.

2. The Scripture lets us to know, that God loved the world in the gift of his Son, long since the Creation and Fall of men, even such a [...] shall be condemned for then sin and disobedience, Joh. [...]. 16. 19. and he could not love and hate the same persons at the same time, it's impossible, and therefore irrational to be imagined.

3. It's impossible from the goodness of his name and nature, for so good a God to make people designedly to so bad an end, as to sin and be damned Eternally, is impossible, and therefore is both irrational and irreli­gious to be imagined.

They will not say that God reprobated the world, but a great part thereof, do you not wrong them in supposing them to assert the reprobation of the world?

I do them no wrong at all, for 1. they call the Elect the world, though they are never so called in the Scripture, which are in their own sense the far less number, therefore the far greater number may be more properly called the world.

2. Themselves will acknowledge that the wicked (especially the reprobates (as they call them) are in Scripture called the world, therefore I do them no wrong in saying their principle is, that God reproba­ted the world from Eternity, they owning two worlds, one Elect and another reprobated.

3. Reas. That God should imprint in man by Crea­tion, a principle of reason and righteousness, wherein he was principally made in the Image of God, Gen. 1. 26, 27. Eccles. 7. 29. and require Righteousness and Justice among men, and damn unrighteousness as a grievous sin, and yet to act so contrary to it himself, [Page 11] as to damn people from his own will, is both irrational and irreligious to be imagined, and does argue that he made not man in his own Image, and this Principle put in man, and Law of righteousness given to man, would not be an honour to him in the Judgment, but a reproach, if indeed he made men to destroy them from his own will, which far be it from all good Christians to imagine. Discourse of Sovereignty further saith, p. 40. 41. The righteousness of God is further evinced by the Laws he hath given to men, the sum of which is to do righteously, and the end of them, the good and welfare of the Creature, after a Thousand years experience of these (compared with the issue of mens inventions) they are acknowledged to be right Judgments, good Statutes and Laws of truth; to this also might be added the strict injunctions that God laid upon the subordinate Dispensers of his Laws, as namely to judge the people with just Judgment, and not to wrest Judgment, nor respect Persons, yea he curseth them that pervert Judg­ment, and will surely reprove them that respect Persons, and shall Mortal man be more Just than God? Will he under such penalties command men to do thus, and not do so himself?

This great truth of the righteous Actings of God to­wards men, must this Discourse acknowledge, which in substance contradicteth and undoth it self, it being to maintain an unaccountable disposing of Persons from the Sovereign will of God, and that pure Sovereignty con­sisteth wholly in this, whereon Election and Reprobation (in their sense) depends, and that there is no other Ba­sis to repose this Doctrine upon, and yet confesseth that God acteth righteously, as he expecteth men should do; then surely he hath not decreed the unrighteous Actions of men designedly to damn them: how inconsistant [Page 12] these things are, the prudent may easily judge.

And this is to be remarked, that the righteous Actings of God towards men, is sutable to the principles of rea­son and righteousness placed by God in men, or else man could not be in his Image, nor capable to under­stand his righteous dealings with men, either here or in the Judgment, nor of doing righteously, but would be as the Brutes; and that the exercise of the righte­ousness of God towards men, is sutable to their ratio­nal capacities to understand, and not from an hidden Supreme will at a distance there from, plainly appears, Gen. 18. 24, 25. Shall not the Judge of all the Earth do right? viz. as Abraham was capable to judge what was right. Wilt thou destroy the righteous and the wicked? That be far from thee to do in this manner. This he judged to be right, to judge the wicked and to spare the righteous, and the contrary to be far from it, and therefore far from the righteous God so to do, and this is the Testimony Moses gives of God, Deut. 32. 4. All his ways are Judgments, a God of truth and with­out iniquity, Just and right is he. and in this very Case God justifieth himself, and pleads it out with men, who said his ways were not right, Ezek. 18. 25. to 32. and 33. 17. 20. he justifieth not himself from his Sove­reign power, to do with them what he pleased, distinct from their obedience or disobedience, but according to principles of reason, law and righteousness, he appeals to themselves to be Judge, which he would not have done, had he ruled by an unlimited Sovereignty, or they not been capable to judge in the matter.

Some will say, you make too much a do about this matter, they trouble not themselves about it, God is righteous though we understand it not, he will justi­fie himself herein, in the Judgment, and we are to [Page 13] leave it to him, though we cannot understand it, the Sovereign will of God is right what ever it be, he being unaccountable of any of his matters, he might from his own will, have reprobated and damned all, if it had so pleased him; we are not to question his righteous­ness in any of his doings, but keep to this, whatever he doth is just and right, because he doth it, and he giveth no account of any of his matters, Job. 33. 13.

1. Men do trouble themselves so much about it, as by their unrighteous Notions they fix on God the greatest unrighteousness imaginable, to determine the world to sin and Judgment before he made it, and then dislike with those that endeavour to remove this unjust Aspersion, let them give off abusing God, and there will not be such occasion to contend in this mat­ter.

2. In a work of highest concern to vindicate the name of the righteous God, it's that both himself and his servants hath pleaded throughout all Ages, and therefore whiles men thus wrong and abuse the righteous and holy God, let them not blame those that plead for his name and righteous Cause on Earth, it being that in which his name, and the good of men, both here and hereafter, is so much concerned; and it's true that God hath, doth, and will justifie himself from all such un­just Aspersions, and will justifie those that rightly plead his righteous Cause in this matter, and as to the whole, what has been said before, doth answer it.

Yet further, it's an undoubted truth, that what ever God doth is right and just, he never did, nor never will do the contrary, no, it's contrary to his Name, Nature and Word, Deut. 32. 4. Ps. 145. 17. that standing firm beforementioned from Discourse of Sove­reignty, Pag. 39. His will is the rule of righteousness, [Page 14] and righteousness the rule of his will; the truth of which rightly understood and believed, would deliver us from such unrighteous Notions, and establish us in this, that his will is righteous, righteousness being the rule thereof.

And as for that Job. 33. 13. he giveth no account of his matters: I say 1st. that he hath and doth, give us an account of his matters, viz. of his will concerning men, else to what end are the Scriptures written, if not to give us an account of the matters of God? There­fore thus to understand and apply that saying, is very destructive to the whole design of God in his Word, which is to give us an account of his matters and will, concerning men.

2. We being all in the faln state under sin and the sentence of Death, are liable to the various dispensations of God relative to afflictions and prosperity in this world (which was the present case) in which God often acts, out of our sight, so as to understand the particular reasons thereof, it being so, that in this estate, no man can be just with God, Job. 9. 1, 2, 3. and v. 22. he destroyeth the righteous and the wicked, all being under sin and the sentence of Death, it's said v. 12. behold he taketh away, who can hinder him, who can say unto him what dost thou? And in this sense it is, he giveth no account of his matters, viz. he sendeth Afflictions and Death, how and when he pleaseth, and that both to the righteous and the wicked, yet in all, keeps to the true rules of righteousness, though to us oft times, his way may be (as it were) in the Sea, and his path in the deep waters, and his footsteps not seen. Psal. 77. 19. yet in all, he punisheth sin, and rewardeth righteous­ness, both in the righteous and the wicked, Prov. 11. 31. Jer. 25. 9. Jona. 3. 10. and so keeps to the true [Page 15] rules of righteousness in all, and further, he has di­verse revealed ends in afflicting his people, and all in the end shall work for good, as it did in the case of Job.

3. Because of the variety of the ways of God towards men in the faln state, in which oft times we cannot find his way, nor he gives any account thereof, yet keeps to the rules of righteousness therein, for men to draw up so horrid a conclusion from hence, as that either, 1st. He gives us no account of his matters, relative to our eternal Estate, or 2dly. That he will damn people eternally in another world, meerly from his own Sovereign will, that he made them for that end, is so irreligious a conclusion, as not to be named among men.

4. Reas. To render God unto men, not only con­trary to his Name, Nature and Word, but under such Notions, as rationally tends to beget in them, hatred and rebellion against him, instead of love, must needs be very irreligious, and this manner of representing God unto men doth so; either it makes them rebel against him (which is more common than it may be some are aware of) concluding that if they are appointed to be damned, there is no hope nor help, do what they can the Decree cannot be altered; (which if it were true, is a very rational and true conclusion from the premises) or else turn Atheists, concluding that there is no God at all, or a very bad one: from these irreligious repre­sentations of our holy and good God to men, it comes to pass that Atheists are found among profest Christians, the law and light of nature teaches it not, but those abusive, God-dishonouring, Gospel and soul-destroying Principles it is, that is become the Nursery of such abominations, and that by such who might learn to teach better things.

5. That Doctrine that fathers all the sinful actions of men, and Judgments of God inflicted (or to be inflicted) upon men for sin, upon the eternal and immutable De­cree of God before the world was, is irreligious to be taught or imagined; but this of the reprobation of the world before they were, and making God the Decreer of all things whatsoever comes to pass doth so: and there­fore is very irreligious to be taught or imagined. And that some doth so, appears, not only by what has been of late by some published as an Article of Christian Faith; That God from all Eternity, immutably and unchangeably de­creed in himself, all things whatsoever comes to pass. But another that I could name, but shall here forbear, saith in his pag. 92. in Answer to some Questions about this mat­ter. 1st. Is not sin the cause of Reprobation? Ans. No, for then all men should be Reprobates. 2. Quest. Is there no cause then of Reprobation in the Reprobates? Ans. None at all, in that they rather than others are passed by of God, this is wholy from the unchangeable depth of his free-will and pleasure: and pag. 93. That God in his free­will hath justly decreed the evil works of the wicked, for if it had not so pleased him, they had never been at all, and that there is nothing sin as God decreed it, neither is there any thing in it self absolutely evil; that God for­biddeth nothing, because they are in themselves first evil, but therefore are they evil to men because God hath for­bidden them. and pag. 90. God from all Eternity, and ac­cording to his free-will, did from his own unchangeable pur­pose and Council, fore-appoint, and certainly determine all things, together with their Causes and Effects, their Cir­cumstances and manner of being, &c. If this Sovereign Doctrine, do not only tend to father all the sin and judg­ment of the world upon the holy and righteous God, but to end all Religion, I know not what doth. [Page 17] See my Postscript to Confession of Faith, where this is further cleared.

6. That Doctrine that teacheth men not to glorifie God, nor blame themselves in the Judgment, but rather Eternally to curse God, must needs be very irreligious; but to teach people that God from his Sovereign will made them on purpose to damn them Eternally, without hope or help, must needs teach them not to blame themselves, but curse God, and not glorifie him in the Judgment, if they should then believe as now they are taught, but they shall then know the contrary; and if they curse any, it shall be themselves, and such Teachers as Deceived them with False Doctrine, and shall glorifie God. Psal. 64. 8. 1 Pet. 2. 12.

7. And finally, that Doctrine which is not only con­trary to the principles of Reason and law of Nature in man, in which he was made in the Image of God, but abuseth God in his Sovereign Government over men, and the truth of his general Grace to men, turning the truth thereof into a lye, is very dangerous to be taught or imagined; but this of his damning the world alone from his own Sovereign will doth so: and therefore it must needs be very irreligious for any to teach or be­lieve it. That it doth abuse God in his Sovereignty and truth, is most apparent, not only from all that has been said, but in that he not only saith, but sweareth, Ezek. 18. 32. & 33. 11. That he hath no pleasure in the death of the wicked, but that he should turn from his way and live, and 1 Tim. 2. 4. That he will have all to be saved, and come to the knowledge of the truth, and that he loved the world in the gift of his Son, and sent him into the world not to condemn the world, but that the world through him might be saved. Joh. 3. 16, 17. And that he gave his flesh for the life of the world, [Page 18] Joh. 6. 51. and gave himself a ransom for all. 1 Tim. 2. 6. And sent forth the Gospel of this grace to be Preached to all, Mar. 16. 15. and calls upon and inviteth all, with promise of life to all that believe and obey it, Isa. 55. 6, 7. Rev. 22. 17. all which this Doctrine of the damnation of the world by the Eternal Decree alone, from the Sovereign will and power of God, turneth into a lie, and endeth the truth thereof, and therefore is very irreligious to be taught or believed.

These things seems to me to be of weighty concern, and I cannot see how it can stand, either with Scripture or reason, for God to declare so much love to man, and willingness to have all saved, and yet to De­cree the damnation of the world before he made it, and it seems to set the Scriptures at an irreconcileable va­riance, yet there being several Scriptures, urged to prove this Doctrine, I desire you to speak something to those Scriptures for clearing them in this matter.

What are those Scriptures you especially de­sire to be cleared in?

The first is Rom. 9. 14. to 24. & chap. 11. 7. which are much used to prove this Reprobation of the world before they were made: so Sovereignty, pag. 18. 19. the Sovereignty of God proclaims it self with a yet more astonishing glory, in his Eternal dispose of mens Eter­nal condition, to shew, or not to shew mercy to persons equally dignified (or rather indignified) in themselves, to make of the same lump, one Vessel to honour, and another to dishonour, is the most sublimest Act, and most apparent demonstration of Sovereign power con­cerning men; and that from no other reason, but that of right, he may do what he will with his own. & pag. 166. one God was the Maker of all, but all was not made for the same use and end, he had a peculiar scope [Page 19] in making some, which was not common to the whole, yea the whole was made for the sake of those some; some God raised up to be Monuments of his power and Justice, called Vessels of wrath, others are called Vessels of mercy, whom he formed for himself, and are therefore said to be afore-prepared to glory? And that Christ died only for this some, &c.

1. I thought we should find those glorious principles of truth before mention'd by the same Author, subjected and contradicted, viz. That righteousness is the rule of his will, and that he will not command men to do right, and not do so himself, and that he will punish none without a cause, nor more than is deserved, and yet now, has Eternally disposed of men from his own will, made them to be Vessels of wrath, in a word, to sin and be damned, that's the true sense, horrible abuse to God, and contradiction of himself.

2. He might well call it an astonishing glory, were it true, enough to astonish and affright all men (were it laid to heart) out of all their Reason and Religion too; but it being not so, but a device of men, it's so far from being an astonishing Glory, that it's an astonishing Falshood, and to be rejected of all sober men.

3. I still thought, that God had made all for himself, for his own glory, and not that he had made the world for the sake of some, and when and where he will prove that God made any for the sake of some, I do not yet know, I suppose you must take his word for it, as for all the rest.

4. And as to the whole of this matter, I have often said enough to it elsewhere, viz. that we may not un­derstand one Scripture, so as is contrary to the whole Word of God that speaks of the same matter, where [Page 20] he saith that he loved the world in the gift of his Son, and calleth upon all, and inviteth all to accept the grace, Rev. 22. 17. That he hath no pleasure in the Death of the wicked. That men by sin destroy themselves, Hos. 13. 9. That he would have all men to be saved. 1 Tim. 2. 4. it must needs be irreligious to understand Rom. 9. so as to contradict, and give the lie to all those Scriptures and many more, this is enough, were there no more to be said in this matter.

Yet, further I say, that those Scriptures, viz. Rom. 9. & 11. Chap. contributes nothing at all to that Scriptureless Notion, rightly understood, but rather strongly confirms the truth of what is by me asserted; and this appeareth. 1st. In that there is nothing said about the Eternal Decrees and Sovereign Will, distinct from his Sovereign rule by his own declared Laws, the Apostle in the whole Treating about the people of the Jews already made, and under his present Sovereign Government, who did wilfully sin away their mercy in rejecting the Gospel, and as a punishment of this their sin, God did (or might) give them up to blindness and hardness of heart, not that he made them for that end by Eternal Decree, but in the present exercise of his Sovereign power and Providence, as a punishment of their former sins, so he might make of the same lump of the Jews one Vessel to honour and another to disho­nour, and this he has usually done in like case, and it's that which will stand with his Sovereign rule in righ­teousness, viz. to give men up to hardness of heart as a punishment of disobedience, rejection or abuse of former mercy, thus he did to the same people former­ly, Psal. 81. 11. 12. (or it was a Prophecy of what was fulfilled, Rom. 9.) But my people would not hearken unto my voice, Israel would none of me, so I gave them [Page 21] up to their own hearts lusts, and they walked in their own Councils. So likewise he dealt with the Gentiles. Rom. 1. 21. Because when they knew God, they glorified him not as God, neither were they thankful, v. 24. 28. Wherefore God gave them up unto uncleanness, through the lusts of their own hearts; so likewise in the Apostacy fore-told, 2 Thes. 2. 10, 11. Because they received not the love of the truth that they might be saved, and for this Cause God shall send them strong delusions, that they should believe a lie. Thus God ordinarily punisheth one sin by giving up to another, which was the present Case in Rom. 9. they sinned away their mercy in re­jecting the Gospel, and the hardness of heart they were given up to, was as a punishment of sin; so that it doth not at all relate to the Eternal Decree, that God made them, or any other people to be destroyed, but as a punishment of sin, he in Justice gave them up to hardness of heart. And in this sense it is the Apostle saith, that wrath was come upon them to the uttermost. 1 Thes. 2. 16. and this the practical Discourse of Sovereignty in some Cases acknowledgeth, pag. 12. viz. Ezek. 14. 9. And if the Prophet be deceived, I the Lord have deceived that prophet and will destroy him. and 1 King. 22. touching the lying Spirit, and the effectual Com­mission he had from God to persuade and also to prevail, yet confesseth, that he does not reckon these two, as pure acts of Sovereignty, but rather as punishing one sin by leaving to another, and to this mentions, Rom. 1. 21, 28. by which it appears, that nothing is by them, accounted pure Acts of Sovereignty, but an absolute dispose of persons by Eternal Decree, without relation to sin as the Cause.

But this being granted, that God doth sometimes punish one sin by leaving to another, tends to lead him [Page 22] into a right understanding of Rom. 9. & 11 Chapters, it being so apparently manifest, that it was as a punish­ment of their former sins, and not from any Decree of Reprobation before the world was, no otherwise than for sin as the cause thereof, and no otherwise may we understand or imagin any Decreed Will in God, of wrong to them or any others; for this read and ponder Luk. 13. 34. & 19. 41, 42. Mat. 22. 1. to 8. Act. 13. 46. Mar. 16. 15, 16. Rev. 22. 17. in all which Scrip­tures it appears, that God and Christ was really for their good, and for the good and welfare of all men, and that damnation comes in by unbelief and disobedience.

Though what you have said seems very ap­parent and plain, yet I desire you to speak something, more distinctly to the expressions of the Text.

I shall; in which it will appear, there is not a sentence in either of those Chapters, relating to Repro­bation by Eternal Decree before the world was, but the present dispose of persons in way of righteousness, suta­ble to their demeanours towards God.

1. From vers. 7. to 13. is the distinction that God made between Isaac and Ishmael, Jacob and Esau, the one being Children of the Flesh, the others of Promise and purpose.

1. It's apparent, it relates to the two Covenants made with Abraham, one relating to his natural seed; in which was the Promise of the Land of Canaan. Gen. 17. 7, 8. the other with the Spiritual seed in Christ, which in­cluded all nations. Gen. 22. 18. In thy seed shall all the na­tions of the Earth be blessed. Ishmael being a Figure of the first seed, is said to be born after the flesh: And Isaac of the second, is said to be born by promise: And Agar and Sarah, Figures of the two Covenants, and with their Sons, Figures of the two Seeds. Gal. 4. 22. to 28. and Rom: 9. [Page 23] clearly distinguisheth between the two Covenants and the two Seeds, v. 8. to 12. the time being come that the new Covenant taketh place as a Ministration, the old Covenant and Seed must give place unto it, and the Children of Promise (that is of Faith) are counted for the seed; and in this sense, all are not Israel that are of Israel, because the Gospel now, knows no man after the flesh. 2 Cor. 5. 16. This new and second Cove­nant taking place according to purpose and Promise, now owns only the Spiritual seed of Faith, whether Jews or Gentiles; and this the Jews stumbled at, not believing the Gospel, by reason of which they were rejected, this being the proper scope of the Apostle in Rom. 9. & 11. Chapters.

2. More particularly and distinctly, the Election and rejection of these Persons, personally was, one was Elected to National and Covenant priviledges, and the rejection of the others was from those Priviledges, and not to Eternal Condemnation, it having no rela­tion thereunto, nor from other great and Temporal blessings, in which God abounded to them. Gen. 21 13. 18. & 36. 15. And this Election of Jacob, and leaving of Esau, being National; and to special Priviledges, to one above the other, was alone from the free-will and pleasure of God without any relation to works done, it being before they were born, or had done good or evil; which was a just and Sovereign liberty in God, doing no wrong thereby to them that were left out of this Election, as Gods calling Abraham out from the world, did no wrong to the world; nor was their rejection, but only from that Call and Choice, so was his carrying it on to Isaac and Jacob (leaving Ishmael and Esau) according to his just and Sovereign rule over men, the promise being to Abraham and his Seed. Gen. 13. 15, 16. [Page 24] God was at liberty to fix it on whom he pleased, while it was upon his Seed to whom the Promise was made, and so did no wrong to either Ishmael or Esau, especially he making large provision for them both; and as to what is said, v. 13. Jacob have I loved and Esau have I hated. It's taken out of Mal, 1. 2, 3. spoken long after Jacob and Esau were personally dead, and not be­fore they were born, as by some is vainly and foolishly suggested, and relates to their Posterities, so called when they were dead and gone: and in this sense, God hated Esau for their sins, and laid his mountains waste, but is never said to hate him before he was born, but only this, the Elder shall serve the Younger. So that the design of the Apostle in the whole matter is, to shew the Just liberty of God in rejecting the Jews for their sinning against him in his Gospel law of Grace, as all the after instances do likewise fully demonstrate, as v. 15. relates to the same people, when they had formerly sinned away their mercy, in making a Calf in the Wilderness. Exod. 33. 19. I will shew mercy to whom I will shew mercy. Which relates not to their Eternal Estate, but to the present exercise of his Sove­reign Rule over them, they having forfeited their mercy by sin, and God had said to Moses that he would destroy them all. chap. 32. 9. to 14. and upon Moses Prayer and Intercession for them, The Lord repented of the evil that he thought to do unto them. Yet in this grace, he reserves this Sovereign liberty, to shew mercy on whom he would, viz. he would carry whom of them he pleased into the Promised Land, and whom he pleased should for their sin die in the Wilderness, not be Eternally damned. Moses and Aaron for sin died in the Wil­derness, and might not go into the good Land, and who dare say they were Eternally damned? So likewise, [Page 25] when Christ and the Gospel was come, and they reject­ing their share therein. Act. 13. 46. God would now exercise the same Sovereign Power over them, viz, To shew mercy to whom of them he would shew mercy, even of those who had alike sinned, and whom he would he would give up to their own hardness of heart, in which his Sovereign Power and Will was (and still is) exercised towards Men in like capacity. And as for Vers. 21. Of the Potters Power over the Clay, of the same lump, to make one Vessel to honour and another to dishonour: It's likewise taken from the Lords former dealing with the same People when they had Rebelled against Him. Jer 18. 2. to 6. the Vessel the Potter made was marred in his hand, so he made it again, another Vessel as seem­ed good unto the Potter. v. 6. O house of Israel, cannot I do with you as the Potter, saith the Lord? And it still holds true that this, or any other People, that hath, or shall Rebel against the Lord, and his good will towards them, it suits with his Sovereign Government, to have mercy on whom he will have mercy, he may have mercy on some such, and others he may give up to hardness of heart; he may do as the Potter, viz. break them if he please, and make another Vessel of them as he pleased, as he did with them of old, to which the Apostle refors: and in so doing, none have cause to find fault, or to say unto him, who hath resisted his will? (if they do) they find fault with the Just and Sovereign rule of God over men, it being in this way he makes known his Sovereign Power and Rules by enduring with much long suffering, the Vessels of Wrath fitted to destruction. v. 22. and to this agreeth and cleareth the whole matter to us. Isa. 63. 17. and 64. 8, 9. and on this account it is they could not believe. Joh, 12. 29.

Have you any thing further to say for clearing this matter?

I have yet five things further to say, 1. It appears that the Apostle did not intend in his whole discourse, their Reprobation by eternal decree, (any otherwise than as has been minded) because v. 1, 2, 3. He declares his great heaviness and sorrow of heart for them, and could wish himself accursed from Christ for their sakes. And certainly he would not have been so heavily grieved and sorrowful, at the Eternal Decree of God, which so, it must flow from his dislike thereof; but it was for their obstinacy and unbelief, as Christ himself was. Luk. 19. 41, 42.

2. Speaking of these very same People that rejected, and for whom he was so grieved, saith, v. 4. that the Adoption, and the Covenants and the Promises, did be­long unto them, i. e. in right, it did all belong unto them, if they did not forfeit their right by unbelief: Ado­ption, Covenants and Promises, including not only the old (then ended) but the new, according to Act. 3. 25. Ye are the Children of the Prophets, and of the Cove­nant which God made with your Fathers, saying unto Abraham, and in thy seed, shall all the kindreds of the Earth be blessed. This is the new Covenant in the ful­ness thereof, of which they were the Children, the first right belonged to them by promise, as they were the natural seed of Abraham, if they did not forfeit and lose their right by unbelief. Act. 13. 46. Luke 24. 47. And therefore could not be Reprobated there­from by eternal decree, and yet be the Children thereof, till they lost their right by unbelief and disobedience to the Gospel.

3. If their sin and rejection had been the fruit of the Eternal Decree, then it must have been well pleasing [Page 27] unto God, for I think it's little less than Blasphemy against God, to say he is not well pleased with the ful­filling of his Decreed will, and then there could not have been so much long suffering in God, while they were doing his Decreed will, as it is said there was. v. 22. What if God endured with much long suffering the Vessels of Wrath, &c. But the much long suffering in God was, while they were doing that which was con­trary to his Will. Men are not said to suffer long, while those they wait upon are doing their will and work, unless they are too long about it, or do it not to their minds.

4. The Apostle saith, Rom. 10. 1. Brethren, my hearts desire and Prayer to God for Israel is, that they might be saved. And v. 2. For I bear them Record, they have a zeal of God, but not according to knowledg. And we cannot Religiously imagin, that the Apostle would pray against the Eternal Decree of God, no, no; he then could not Pray in Faith on any account, and it would have argued that he liked not the decree, but was willing to have it altered, which we may not ima­gin, but that he was grieved for the obstinacy of his Brethren, and Prayed the Lord to turn their hearts, having some hopes that they were not arrived to the highest Degree of wilfulness, but that their disobedi­ence, did arise much from Ignorant and Blind zeal, v. 2, 3. On which account he had some hope that on Re­pentance they might obtain mercy, tho he had so spoken of them before, in ch. 9. else he would not have Prayed for them. 1 Joh. 5. 16.

5. The Foundation cause of their rejection, (so far as it was) is by the Apostle resulted and concluded, ch. 9. 32. and 10. 3. to be, because they sought it not by Faith, but as it were by the works of the Law, for [Page 28] they stumbled at that stumbling-stone. And ch. 10. 3. They being ignorant of God's Righteousness, and going about to establish their own righteousness, have not sub­mitted themselves to the Righteousness of God. This was the true cause of their fall, and not that God made them for that end, any otherwise than has been before declared; and therefore those unscriptural Conclusi­ons, unduly and untruly drawn from hence, viz. that God from his own will made them (and the greatest part of Mankind) on purpose to damn them Eternally, are to be Exploded by all true Christians.

And it being urged much from the Potters Power over the Clay, it's most apparent, the Potter did not make his Vessel on purpose to mar it, but it was marred in his hand. Jer. 18. 4. and so he made another Vessel of the same Clay, as seemed him good. So when People mar themselves in the hand of the great Potter, he is at liberty to do with them as he pleases; and Men of this Principle are pleased to set forth their Scripture­less notions by other things, as some by a Watch-maker, who having made a Watch, tho good, yet hath Power to break it when he hath made it, so God hath Power over Men, to make them for what end he pleases. It's ea­sily granted that he hath Power so to do, but it stands not with his Will, Wisdom, Mercy and Justice, nor with his Truth and Faithfulness in his Word so to do, any otherwise than as a Punishment of their former sins. So he is said to raise up Pharaoh as a Punishment of his former sin in oppressing the People of God. Ex. 1. 8. to 22. and 3. 7, 8, 9. So Dr. Usher's Substance of Christianity. p. 58. It's usual with God to Punish one sin with ano­ther, as for Example, the hardening of Pharaohs heart, was a sin in Pharaoh, and God brought it upon him, not as a sin, but as a Punishment of his former sin; and [Page 29] this opens the whole matter in Rom. 9. and 11. chap­ters, and otherwise to understand it, maketh God the Author both of sin and Judgment, contradicteth the Scriptures, and draweth a black Clould over the blessed Gospel of Gods free Grace to men.

I am well satisfied in what you have said in this matter: the 2d. Scripture I desire you to speak to is, Act. 13. 48. As many as were ordained to Eternal life believed. From hence some conclude, that the Elect only obtained, and the rest were by Predestination re­jected.

To this I shall say, 1. That the words may be as well read, as many as believed were ordained to Eternal life.

2. As I have elsewhere said, the word Ordained, may be as properly read, addicted. From [...], which may be rendered, to Ordain, Dispose, set in Order or Addict, So is the same word translated, 1 Cor. 16. 15. They addicted themselves to the Ministry of the Saints. it would be improper to say, they Ordained them­selves.

3. To conclude that the rest were reprobated by Eternal Decree, is very unscriptural and unchristian like, for they that did not then believe, might after­wards or at least some of them. If a Minister should now come and Preach to a People, that may be re­bellious, would he conclude them all (or any of them) to be reprobated by Eternal Decree, and never Preach more to them? If so, Preaching for Conversion would quickly be at an end; does not God wait long and, use much means to overcome men? by Rom. 10. 21. Luk. 13. 34.

The 3d. Scripture is, 1 Pet. 2. 8. Those that stumbled at the word, being disobedient, whereunto they [Page 30] were appointed. From hence some concludes, that they were appointed to disobedience, and therefore could not be saved?

This is a great wrong to the Truth of God, and to the true meaning of that Scripture, they stum­bled at the word, whereunto they were set, and so Tindal Translates it; but take it set or appointed, it's all one: they were set, or appointed to the word, to believe and obey it, to which they were disobedient, and not ap­pointed to disobedience as some vainly and wickedly affirm.

The 4th Scripture is, 2 Pet. 2. 12. But these as natural Brute Beasts, made to be taken and destroyed. Hence some conclude, that God made some Men on pur­pose to destroy them, and such cannot be saved.

This likewise is greatly misunderstood and applyed. It was the Brute Beasts, that was made to be taken and destroyed, and not the People spoken of, it being a Metaphor taken from Brute Beasts, which are fatted to the day of slaughter; so such men do brutishly destroy themselves. Hos. 13. 9. read the words and leave the Metaphor as in a Parenthesis, and you may easily understand the true sence. But these (as Brute Beasts and) speak Evil of things they understand not, and shall perish in their own Corruption, not be­cause they were made to be destroyed; it was the Brute Beasts that was so made. But as Brute Beasts are pre­pared, so they prepare themselves for destruction, by speaking Evil of things they understand not, and so pe­rish in their own Corruption. A word of Warning it should be to all (especially of that Spirit and Princi­ples) to take heed and beware, of speaking Evil of what they understand not, lest they prove to be some of those here spoken of, like Brute Beasts who are made to [Page 31] be destroyed, knowing that brutish principles, will as certainly end in destruction, as brutish practices.

The 5th Scripture is, Prov. 16. 4. The Lord hath made all for himself, yea even the wicked for the day of Evil. Hence some infer that God made the wicked to be Damned and therefore they cannot be saved.

1. It's certain true, that God hath Ordained and declared that wicked men, who so live and dye, shall have Condemnation.

2. The Scriptures do not say that God made them wicked, I think it would be an Evil saying against God, so to affirm, and if he did not make them wicked, then he did not make them (in the sence intended) for the day of Evil.

3. Take it in their sence, then all men must be damned; for themselves affirm, That all are born lyable to the second death, and the Scripture saith, that all, before Conversion are wicked, Rom. 3. 9. to 18. 23. So that if wicked men were made by the Lord to be damned, then all must be damned.

4. Therefore I understand the truth in that Scri­pture intended is, that God made all for himself, and such as go on wilfully in a way of Rebellion a [...]ainst him, he hath determined and declared, that such are for the day Evil, i. e. shall meet with the Evil of Pun­ishment, and this stands in Unity with the whole Scri­pture, yet probably in this Scripture, not intending so much (or only) the Eternal Judgment, or second death, but the Temporary Judgments threatned and executed on that People for their sins; altho they were his own People, yet they had many such Evil days, as a Punish­ment for their sin, and that as they were wicked, and for the Glory of his Justice. Lam. 5. 16. Woe unto [Page 32] us that we have sinned; but to infer from hence, that God made men on purpose to damn them Eternal­ly, is a very untrue Conclusion, and far from the words or intentions of the Text.

The 6th Scripture I shall mention is Mat. 13 11. to 16. and Luk. 20. 21. Where Christ speaking in Parables, gives a reason thereof as a Judgment upon the Jews, that it was not given to them to know the mysteries of the Kingdom. And hence it's inferred that they were reprobated by Eternal Decree. And Luk. 10. 21. I thank thee, O Father, that thou hast hid these things from the Wise and Prudent, &c. Hence it's con­cluded, that those from whom God did hide the Gospel, was reprobated from of old, and could not be saved.

It's most evident in both, that it's the same as before I declared from Rom. 9. as a punish­ment of their former and present sins.

2. There is not a word about the Eternal Decrees in either of the Scriptures, but the present Judgment upon them for their past and present sins.

3. They might (and very probably many of them did) afterward believe, God having his times to work, those that believe not at one time and oportunity of Grace may at another; and it's apparent the Jews time was not then come, but afterwards multitudes of them did believe. Act. 2. 4. and 4. 4. and 6. 7. and 21. 20.

The 7th. Scripture I shall mention is, Jude v, 4. Which speaks of certain men of old Ordained to this Condemnation. Hence some conclude, that some are Ordained to be damned and cannot possibly be saved.

Tho it's true that God hath Ordained that wicked men persisting in sin shall be damned, yet the inference as drawn from this Scripture is a great abuse [Page 33] and wrong to the Text. The word in the Greek is, of whom it was written in time past (or of old) unto this Judgment, and so Tindal renders it, that is, God had of old, or in time past threatened such Judgment unto such sinners, as a just reward of their sin. It was writ­ten of old. v, 14. not that he made, or Ordained them for that End. So that the truth stands clear from the word of truth, that God exerciseth his Sovereignty over men in a way of Righteousness according to his word, and not from his own will to save and damn whom he pleases, distinct from his Laws given to men on that behalf, the assertion of which being the highest abuse and dishonour to God the Sovereign Governour of the world, as can possibly be put upon him, and therefore is to be abhor'd of all sober men.

I shall at present enquire no further about this matter, being well satisfied in what has been said, and likewise that there has been, and yet is, great mi­stakes about this matter, that is of so great and weigh­concern, rightly to be understood. I desire you to give me some inferences by way of instruction from the whole

1. To know and be assuredly established in this, that there is no decree of God for your destruction, di­stinct from sin (as the just and deserving cause) persisted in without Repentance.

2. Take heed and beware of sinning against this Gracious, Holy and Righteous God, who tho he made not men to sin and be damned, yet he will by no means clear the guilty, but will wound the head of his Ene­mies, and the hairy scalp of such a one as goeth on still in his trespasses. Ps. 68. 21. Therefore let not the Rebel­lious exalt themselves. Ps. 66. 7. As he is Gracious and full of Compassion, so he is just, it's his name, his [Page 34] nature and word. Exod. 34. 6, 7. Therefore I say, take heed and beware of all sin.

3. Take heed and beware of entertaining such noti­ons about the Sovereignty of God, as are not suitable to his name and nature, his Word and Will, in which his Goodness, Mercy, Justice, Wisdom, Holiness, Truth and Faithfulness is so much concerned, lest you disho­nor him, in thinking and speaking that which is not right concerning him, and his Wrath be kindled against you, as it was against Job's three Friends, because they spake not the things that were right of him as Job did. Job. 42. 7. He is very jealous of his name and honor, and accepteth not those that plead wickedly for him. Job. 13. 8. That renders God to be more cruel to the Creatures that he hath made (his own offspring Act. 17. 28, 29.) than any of the Creatures that he hath made, which are naturally loving to their own; yea more hard and cruel to his own offspring, than the worst and most cruel of the Sons of Men, more cruel and merci­less than Pharaoh, who laid heavy tasks on the Chil­dren of Israel, requiring Brick without straw, yet it's ap­parent, he thought it was possible for them to get straw, and to make up their full tale of Brick, for he said, they were Idle, by which it appears, that he thought they might work the harder and do it. Exod. 5. But this principle renders God not only to require Brick without straw, but to require all Men every where to repent and believe the Gospel. Act. 17. 30. Mar. 1. 15. and will damn them for not believing, yet has allowed them no power so to do, but Decreed the contrary. In a word it renders the Holy and Good God (who is Good to all) to be worse to his own Creatures, his own off­spring, than it's possible for the Devil to be, who is the common Enemy of Mankind, and goeth about like a [Page 35] roaring Lion seeking whom he may devour. 1 Pet. 5. 8. But he can devour none but by temptations and delusi­ons, he can devour none without their own consent; but this presents the Holy God, by his Sovereign Will and Power, to have devoured almost all Mankind by Eternal Decree, that he made them for that very end. Had they fixed such things on the Devil, as they do on the Holy God, they might have been credited, (had he power so to do) but to render God to be worse to Men than it's possible for the Devil to be, is to be abhor'd of all that love and fear him, therefore take heed and be­ware thereof. He would be accounted no Man, but worse than a Brute, that would beget Children design­edly to breed them up for the Gallows; abhor such thoughts of God.

4. Be encouraged from hence to believe and obey the Gospel, that you may be saved, and know and be­lieve assuredly, in so doing you shall be saved. It's the Sovereign Law of Christ your Lord, which is unalter­able, Mar. 16. 15, 16. He that believeth and is Bap­tized shall be saved. Heb. 5. 9. He is become the Au­thor of Eternal Salvation to all them that obey him; this is the Gospel Law of Grace to Men, against which there is, nor can be no Decree.

5. And finally, be not afraid nor discouraged, be not affrighted, nor amazed with any amazement either as from God or Men in this matter. 1. From God in the untrue representations of his Sovereign Power, as if he would save and damn from his own Will, as if he had reprobated the far greater part of Men to Eternal Perdition, without hope or means of help; an amazing Doctrine it is, that hath sent many serious Souls with sorrow to their Graves, and it's to be feared, hath sent many to Perdition: but look up, lift up your head and [Page 36] heart, God has determined no Damnation to any Man, but for sin as the deserving cause, therefore believe, and obey the Gospel and you shall be saved. 2. Nor be afraid of Men; in your Faithful following of your Lord, the Sovereign Power and Providence is over you and for you Joh. 3. 31. He that cometh from above, is above all, therefore be not afraid of Men. Isa. 51. 7, 8. But sanctify the Lord of Hosts himself and let him be your fear, and let him be your dread. And he will be a Sanctuary unto you. Isa. 8. 11, 12, 13, He ruleth by his Power for ever, his eyes behold the Nations, therefore let not the Rebellious exalt themselves. Psalm 66. 7. For the Rebellious shall dwell in a dry land. Ps. 68. 6. Zec. 14. 17. Isa. 66. 24.

CHAP. II.

I Desire to enquire into the matter of Election, that being stated upon the Eternal Decree as some affirm, that Election and Reprobation of Persons, was equivalent, and both determined in the Eternal Decree. I desire to hear what you say to it.

As to this, I have said enough to it elsewhere, yet now, on this occasion, I shall add something fur­ther, what is it you desire satisfaction in?

Whether you do really own Election of Per­sons before time, and if so, your Scripture grounds for it.

That God Elected, or gave some to his Son from of old, as the most special, peculiar and certain, re­ward of his undertaking in behalf of Men, whom he hath, doth and will, in time call, justify and supply with persevering Grace through the Gospel, till they come to Glory; I believe and own; my Scripture grounds are, Joh. 6. 37, 39. Rom. 8. 29, 30. and indeed it suits not only with Scripture and so is Divine, but with reason also, it's rational that God in his wonderful undertaking for men, by his Son (designing an especial espowsed relation to reign with him, in the special Glory) should not leave it altogether contingent and at uncertainty, but determin some without fail for that Relation and Glory.

2. That this peculiar gift to Christ, is a secret known only to God, 2 Tim. 2. 9. all must be saved by the Law of Gospel Grace, persevering therein to the end, Mar. 16. 16. Rev. 2. 10. and leaves no room for boasting or neglect to any.

3. Nor doth this personal Election, in the least de­rogate from the general Grace of God to Men, nor does it in the least import or imply, that all the rest (or any) are Decreed from the Sovereign and Eternal will of God to be damned, (otherwise than as for trans­gressing his Laws, persevering therein to the end;) that I take to be a great mistake, and wrong both to God and Men, but that the general love of God to the world, as Proclaimed in the Gospel, stands free and clear, notwithstanding this Election, and that all, that truly beleive and obey the Gospel, persevering therein to the end, are the Elect and chosen of God and shall be saved, and that the finally unbelievers and disobedient, are therefore reprobated and must be damned.

This is the great matter I desire to be clear­ed [Page 38] in, viz. how particular Election of Persons, and ge­neral Grace may stand together, and therefore do desire you to give your grounds for this, with as much evi­dence of light from the word, as possible you can.

If it be granted, that God was and is capable of such a personal Election before-time, which I sup­pose none dare deny, then 2. That he was capable to elect some Persons, without any wrong at all to his general Grace to all, and this I shall evince, from his manner and method of Electing Persons throughout all ages; in which it will appear, that there was no Election attended with the reprobation of the rest, and in this, I shall give, 1. Instances more remote, as that which may tend to help and clear in this matter: And 2. such as are more immediate and full to the mat­ter in hand.

What are your more remote Instances to illustrate this thing?

1. The Election of Persons to particular of­fices and works, as Jeremiah; the Lord said to him, be­fore I formed thee in the belly, I knew thee; and before thou camest out of the womb, I sanctified thee, and or­dained thee to be a Prophet to the nations, Jer. 1. 5. this preordaining and setting a part of Jeremiah, before he was born, to be a Prophet to the nations, did not in the least imply that there should be no other Prophets be­sides Jeremiah; neither did it at all derogate, from the Prophesies of other Prophets of the Lord, of whom we read nothing of such a Preordaining, neither may we affirm they were so ordained, the Scripture being si­lent herein.

So the like of Cyrus, who was Ordained by name, to a great and noble work, long before he was born. Isa. 44. 28. and 45. 1, yet this Decree, no whit hindered [Page 39] others that had a heart, to set a hand to the same work, of whom we read of no such preordination there­unto, as not only Cyrus. Ezra. 1. but Darius ch. 6. and Artaxerxes. ch. 7. So that particular Decrees, is no hinderance to others in that which is good. So the like of Paul, who saith. Gal. 1. 15. that he was sepa­rate to his Apostleship from his Mothers womb. Yet others of whom the Scripture gives no such Testimony, were not at all prohibited from Preaching the same Gospel. I might instance among the Lords chosen People of old, there were several Elections, yet without wrong (but rather to the advantage) of the rest. As David, was his chosen King, Ps. 78. 68. and his poste­rity till the Kingdom came to Christ the Son of Da­vid, Ps. 89. 29, to 36. And the Tribe of Levi set a­part for Priests and Ministers in the service of God, to come nearest to him, yet in all, it was without any wrong, (but for advantage) to the rest. These were Elections more remote and of another kind, yet of use to Illustrate in this matter.

What are your more immediate Instances, and full to the matter in hand?

The first Election and choice we read of in Scripture is that of Abraham and his seed, who were chosen out from all the world besides, to be a peculiar People to the Lord, yet this Election, did not repro­bate all the world besides to Eternal death; yet I am sure there is more said of the specialness and peculiari­ty of this Election (as distinct from all the world,) than is of, his Personal Election under the Gospel, Gen. 17. 7, 19. Exod. 19. 5, 6. Deut. 7. 6, 7, 8. Yet notwith­standing this special and personal choice, alone from free Grace and Love, was without any wrong at all to (or reprobation of the) rest of the world only left out of that choice.

For, 1. The world was left in no worse condition, than before this Election of Abraham and his seed.

2. A liberty was left for any others to become pro­felites, and so partake in the same covenant and privi­ledges, and many of them did so, Act. 2. 10. & 13. 43. & 10. 27. A lively pattern of Gospel Election, take it in what sence you will, it hinders none, but rather furthers the Salvation of others.

3. Notwithstanding this Election, God still retain­ed his real property in the world as his own, as much as before Abraham was chosen out from them, and that, not to destroy and damn them, but to do them good, Ex. 9. 5. Ps. 145. 9, 15, 16. If God in this Election, had reprobated all the world to the second death, wo bad been to us sinners, of the Gentiles, there could then have been no such thing as Gospel, Grace or Ele­ction to us, and this Controversie had been over and ended.

4. And it's apparent, that God had many precious People in the world out of that Election, as Job, of whom was not the like on the earth, Job 23. Who was of the land of [...] in the East, and might be of Abra­hams posterity, of one of the Sons he had by Keturak, whom he sent Eastward, into the East Country, Gen. 25. 6. And likewise his three Friends of the same Country, Job 2. 11. And Elihu which made a fourth, ch. 32. 2. And Lo [...] who was not within this Election And Rahab the harlot Canonized for a Saint, for hide­ing the spies, with others that might be mentioned.

5. And Abraham himself, that was first and chief in this Election, was so far from monopolizing all to himself and to his natural seed, that it's apparent, he expected many Righteous Persons to be in the world besides himself, as appears in his Prayer for Sodom, [Page 41] Gen. 18. He began at fifty Righteous, supposing that to be but a few, tho in his love to Lot, he descended by degrees to ten, accounting that so few, that he durst not mention a lesser number.

6 And more than this, he believed for the world; in thy seed shall all the Nations of the earth be blessed, Gen. 1. 2, 3. & 15. 5, 6. & 18. 18. & 22. 18. If he had not believed this promise of a Son and seed, in whom all the Nations should be blessed, I know no ground to con­clude that he could have arrived to the Dignity of be­ing the Heir of the world, or Father of the Faithful, Rom. 4. 11, 12, 13. And how they will prove them­selves to be his Children, or Heirs of the world with him, (as all true believers are Rom. 4. 16.) who are so far from his Faith, as that they believe the damnation of the world by Eternal Decree, it behoves them to consider in time.

2. To prosecute this Election, when it must pass up­on Isaac and Ishmael is left out, it was without any wrong to him, God making large provision for him else­where, Gen. 21. 13, 18. Besides, those two with their Mothers, were an Allegory of the two Covenants with their seeds, Gal 4. 22, 25. And Ishmael's rejection was not to the second death, but from being Heir with Isaac, Gen. 21. 10. Gal. 4. 30.

So likewise Esau, when Jacob was fixed on and Esau left, it was not with any wrong to him, the promise hitherto residing in the free will and pleasure of God, and not by successive inheritance upon the elder; while it was conferr'd on Abraham's seed, the promise was exactly performed, and that without any wrong at all to Esau, especially, God making large provision for him else­where, Gen. 36. 6, 7. His rejection from the Covenant and Promise being not to the second death, which I [Page 42] suppose none dare to affirm it was. Tho on Jacob and all his posterity, God setled the promise, Gen. 26. 2, 3, 4. So that this Election, was so far from reprobating the world, or any part thereof to the second death, or to any other wrong, that it was of very great advan­tage to the world.

And that 1. Thereby a liberty and advantage was given to the Gentiles, to come to know and worship God, in becoming proselites.

2. He made large provision for the world, in com­mon and Temporal blessings, and by the common means and light afforded to the world, had many precious Peo­ple therein.

And 3. One must come of Abrahams seed, that should be the Saviour of the world, 1 Joh. 4. 14. In whom all the nations of the earth shall be blessed, Gen. 22. 18. So that the world losed nothing, but gained by that Election.

And for any to imagin an Election in the Gospel, by Eternal Decree, so as to reprobate all the world besides to Eternal Damnation, is both unscriptural and irrational, tending to undo the Gospel, and to render the design of God therein, to be more for Damnation, than for Salvation, and to render this his Election therein, to be contrary to any sort of his Elections from the be­ginning of the world, all his actings towards men (in such cases) having been in it self, for good to men and not for hurt; what of hurt comes to men being of themselves.

4. Election in the New Testament (taken in the strictest sense) is no where so stated, as to give us any ground of supposition, that a'l the rest must be damn­ed; but it keeps the Door wide open for all commers, that come rightly, Mar. 16. 15. Joh. 3. 16, 17. & 6. 40. [Page 43] Rev. 22. 17. Whence it is that this wide Door, should be so strangely shut up and bar'd against the world, we may easily understand, that it's not from God, 2 Cor. 5. 19, 20. But from the Prince and power of darkness, 2 Cor. 4, 3, 4.

5. Tho I own particular and personal Election (as before I said) yet I do not believe it as some; Sovereign Discourse, p. 55. That the Doctrine of Election con­taineth the whole sum and scope of the Gospel. And p. 69. That Election is the great Fundamental institute of the Gospel, the Supreme Law. I say, as held by him, viz. With the absolute reprobation of all the world besides; it's no Gospel at all, nor any part thereof, if we believe the Scripture, and call that Gospel which the Scripture so calls, Luk. 2. 10. Behold I bring you glad tidings of great joy which shall be to all People, Mar. 16. 15. Preach the Gospel to every Creature, &c. This is Gospel; but I am sure, that Election (as pleaded for) is no where called Gospel, nor mentioned at all in the Scriptures, no: if it were (which is far from it) it would be the sadest tidings that ever came to the world, worse than the sin and fall of the first Man, which brought the world under the first death only, if the second came only to raise the world to Eternal Damnation, the second death, which is far worse than the first, O wo would be to the world that ever Christ came, which is indeed the best tidings that ever came to the world. And if men lose the advantage thereof, it's their own fault, Joh. 3. 19. Nor do I know where it is, that Election is called a Gospel Law, either in terms, or in the true sense thereof, much less the Supreme Law, especially as held, if so, it would be a Law of Damnation, far more than of Salvation; but the Supreme Law of [Page 44] the Gospel is, that whoso believeth and obeyeth the Gospel shall be saved; and he that believeth not shall be damned, Mar. 16. 16. this is the Supreme Law of the Gospel, by which we must all at last stand or fall. And against which there is (nor can be) no Decree, Joh. 12. 48. I have often thought, that those who are so merciless, as to damn the world by Eternal Decree, think themselves sure by their Law of Election; but I do earnestly advise them, to see they stand clear in the true Faith and Life of the Gospel, without which there is (nor can be) no safety.

6. And so from the whole, I conclude, that God never Elected any with design of wrong to the rest, but rather of advantage, if rightly improved.

They say, it's no wrong to any, but just and right; he might have reprobated all, and have been just in so doing, and that it's mercy that he hath Ele­cted any, and that in this way, he hath exalted both Justice and Mercy.

As held by them, it's the greatest wrong ima­ginable.

For 1. They say that God Elected some, and reprobated all the rest to Eternal death from his own will, without any cause at all in them.

And 2. That notwithstanding he has by Decree, laid a necessity of Perishing upon such, yet the Gospel must be Preached to them, designedly to damn them the deeper, for that which they could not help, nor was any Grace thereby intended to them; a greater wrong cannot be done to men, nor a greater wrong to God, and the Gospel of his Grace to men.

I think you have said enough to this, for clearing this matter, I have yet only one thing to en­quire further, viz. How you can clear this of personal [Page 45] Election before time, from that which is commonly ob­jected, Act. 10. 34, 35. That with God there is no re­spect of Persons. Doth not this Election render God to be a respecter of Persons?

1. This Scripture in the proper intention thereof, intends the breaking down of the middle wall of partition between Jew and Gentile, that now there is no difference on the Gospel account.

And 2. It stands true (and ever did) that in every Nation he that feareth God and worketh Righteousness is accepted; so was Cornelius before he knew the Go­spel.

3. Particular Election may stand without any con­tradiction at all to that Scripture, or any other of like import, whilst God doth notwithstanding, accept of eve­ry one that doth fear him and work Righteousness; for we may understand, and must allow this Sovereign li­berty in God, which men rationally and rightfully claim to themselves, viz. a freedom of love and choice, whilst none are wronged thereby, God had re­spect unto, and loved Abraham and his feed, above all the world besides, Deut. 7. 6, 7. And that rightfully too. Yet without wrong or prejudice to any, he loved Jacob more than Esau, before they were born, or had done ei­ther good or evil, yet without any wrong at all to Esau, he did, (and doth) accept of whoever did, (or do) fear him and work Righteousness. And Christ loved one Dis­ciple above the rest, yet without any wrong, or offence, to any of the rest, men do (and Lawfully may) fix love on particular objects, and while it's without wrong or hatred to others, it's no unlawful respecting of Per­sons.

CHAP. III.

I Am willing to make some enquiry into those two great (yet much controverted) points of Religion, namely the extent of the Fathers love to, and of the death of Christ for the world.

This is that I have had often occasion of late, to speak to elsewhere, and therefore may suppose it needless to speak any further to so plain Gospel Truths as these are.

Yet notwithstanding, it being of so weighty concern, and that which I conceive, on which the whole Gospel depends, I desire you to speak something further to it, with as much plainness and evidence from the Scripture as you can.

Tho I have spoken so much of this matter elsewhere, yet, if meeting with so much opposition, and being of so weighty concern, it lying at the bottom, and being indeed the Foundation of all Christian. Faith and Religion, I shall at your request, make a little fur­ther Essay herein.

1. Then as to the extent of the Fathers love in the gift of his Son, the Son himself who best knew, deter­mines with that evidence and plainness that whoso runs may read and understand, Joh. 3. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

This seems to be very plain and full to the matter, yet those of the contrary opinion say, that by world in this place is intended, the Elect only, or world of the Elect, and that the word world, as used in the Scri­pture doth not always intend all the world, and in this place the Elect only.

I know that this is the great plea, to end the plain Truth of the Scripture, and I could name several of the Persons concerned herein, and I do easily grant that the word world doth not always intend all the world, but often a part thereof, yet when so, a great part thereof is intended; but that the word world in this place doth not intend, the Elect, or Church, or Believers only, is as apparent as the Sun when it shines at Noon, and I yet never met with either Scripture or Reason sufficient to contradict it, tho (I think) I have read as learned and able, as any that has attempted it, and that it does not (nor cannot) intend the world of Elect only, I shall state some weighty grounds to the contrary.

1. That the Elect are no where called the world in Scripture; that's not yet proved, nor is never like to be: but because the wicked are called the world, when they are but a part thereof, therefore the Elect may be so called, and such like arguments, to argue out the plain Truth of Scripture; but till it can be proved that the Elect are called the world, it must remain as a Scri­ptureless notion; that's the first.

[Page 48]2. Because the word world in this place, is the com­mon word for the world in general. [...], which sometimes signifieth the Heavens and the Earth, or whole Creation, Mat. 13. 35. & 25. 34. Or a multi­tude or world of Men, Rom. 3. 19 The same as, 1 Joh. 5. 19. The whole world lyeth in wickedness, and is never applyed to the Elect, that's the second.

3. It's such a world, as that whosoever of them do believe, shall have Eternal life, in which note, 1. That it's the world of unbelievers that he loved, that who­ever of them do believe, might have life. After they believe they are not of the world, Joh. 15. 19. 2. It's such a world, as of which it's clearly implyed, that some of them may perish through unbelief, whosoever doth believe shall not perish, clearly implying, that whoso­ever of them doth not believe shall perish, fully agree­ing with the commission, Mar. 16. 15, 16. Go into all the world, Preach the Gospel to every Creature, he that believeth and is Baptized shall be saved, he that believeth not shall be damned. So here he (or whoso­ever doth believe) shall not perish, i. e. shall not be damned; so that it's apparent, it's the same world that God loved, to whom the Gospel is by Commission to be Preached, and that is to all. And such a world as of which many (if not most) may perish through unbe­lief, which the Elect world (in the owners own sense cannot) do, which clearly contradicteth their notion in this matter.

4, It appeareth from v. 17. 19. God sent not his Son into the world, to condemn the world, but that the world by him might be saved. It's the same world, he still speaks of, that he was not sent to condemn but to save, and that it's evident, that some of this world that God loved, and Christ was sent to save (as before I said) [Page 49] may be condemned, v. 19. This is the Condemnation that light is come into the world, and men love dark­ness rather than light, because their deeds are evil. God loved the world, and gave his Son to save the world, the world loves darkness rather than this light of Love and Salvation, and this is (and will be) the Condemna­tion, not want of love in God, nor want of a Saviour, but because they loved the darkness of ignorance and sin, more than this light of Love, Life and Salvati­on, and surely this is not the Elect world, who love Darkness more than Light and be Condemned.

5. Not only because the express terms and scope of that Scripture clears it, not to intend the Elect only, but the whole Scope of the whole Scriptures clears it likewise, the design of Love to the world in this mat­ter being included in that promise, Gen. 3. 15. The head design of the Serpent being the destruction of Mankind, the Fathers design herein being as large for prevention, So Gen. 22. 18. In thy seed, shall all the nations of the earth be blessed, and sutable to, and answering of these promises, with many more to the same effect, Ps. 72. 17. & 22. 27, 28. The Lord who best knew his Fathers will and Love herein, states his Fathers Love and Good Will to the world, sutable to the promises thereof, the love and good will was to the world, the special Grace and Life, is to such as believe and obey the Gospel, and sutable to this, is the Angels tidings, Luk. 2. 10. Behold I bring you tidings of great joy, which shall be to all people, and surely the Elect be not all People, but because the word all, doth not al­ways intend all, therefore it must not hero; but this Foundation of all, relating to this matter last mention­ed, clears it, and indeed, there is neither Scripture, nor right Reason to limit it to a few only, it being contrary [Page 50] to the love and design of Gods Grace to the world in the Redemption work, made manifest ever since the first sin and fall.

2. Of the extent of the Death of Christ, and that must be as large as the Fathers Love in sending him in­to the world, or else it answers not his end in sending him; for himself saith, That he came down from Hea­ven not to do his own will, but the will of him that sent him. And that he died for the world, is most ap­parent, Joh. 1. 29, Behold the Lamb of God, that taketh away the sins of the world. [...], the same world as was mentioned before, which the Father loved in sending of him, and this is to be noted, that when he is said to take away sin as the Lamb of God, it is as he was a Sacrifice for sin, the substance of that Type, the Paschal Lamb, the Passover, 1 Cor. 5. 7. Christ our Passover was Sacrificed for us. Joh. 6. 51. The bread that I will give is my Flesh that I will give for the life of the world. [...], the same world as before, 1 Tim. 2. 6. Who gave himself a Ransom for all, to be Testified in due time. 1 Cor. 5. 14, 15. If one died for all, then were all dead, and in that he died for all, &c. v. 19 God was in Christ reconciling the world to himself. Heb. 2. 9. That he by the Grace (the love) of God, should tast death for every man; That he by the Grace and Love of God to all, should tast death for all. 1 Joh. 2. 2. He is a Propitiation for our sin, and not for ours only, but for the sins of the whole world. [...], the same world as ch. 5. 19. The whole world lieth in wickedness. In all which Scriptures the death of Christ for the world, as by a Cloud of Witnesses, is asserted and confirmed.

The Scripture seems wonderful plain and apparent in this matter, yet some say, that by world [Page 51] and all, is not intended all the world, but that in all these Scriptures, the Elect only are intended.

What I have already said, about the love of God to the world, doth in substance clear this matter. By which it appears, that it intends the world, and not the Elect only, they being never so called.

Some say, that Joh. 1. 29. cannot intend the sins of the world in general, but of the Elect only, because the sins of the world are not taken away, but the whole world lyeth in wickedness, and therefore their sins are not taken away.

For answer to this, I shall refer you to the 3d. particular to be spoken to in this Chapter, namely, the varieties of the ends of the death of Christ.

And as for the word all, tho it doth not always in­tend all, in many other cases, yet in this it does, proved not only from the reason before given, viz. the design in the Gospel of good will to all, which is the Fundati­on of all the general expressions in the Scriptures about the Redemption work by Christ, as world and all; but 1 Tim. 2. 6. giveth us further and full light, in all such like expressions about the same matter. Who gave himself a ransom for all, to be testified in due time.

Now the great question is, whether all in this Scripture intends the Elect only, or all the world, I suppose it will be granted by all, that it intends one or both of them; I say both, but that it intends not the Elect on­ly, apparently appears. Which I shall endevour to clear as followeth:

Vers. 1. Is an Exhortation, that first of all, Prayers Intercession and giving of Thanks be made for all Men. Vers. 2. For Kings and for all that are in Authority. This being the Foundation of all that follows to vers. 6. as arguments to inforce the Exhortation of Praying for [Page 52] all, and if the first all for whom we are to Pray, be not the Elect only, then the other that follows is not. The first argument seems to arise as the reason of the Exhortation of Praying for all, in the word therefore. I Exhort therefore, vers. 1. which relates to something spoken before, as a reason of the Exhortation, and most probably to ch. 1. 15. This is a Faithful saying, and Worthy of all acceptation, that Jesus Christ came into the world, to save sinners. i. e. Sinners in general, without exception, or limitation (if they believe and obey the Gospel,) I Exhort therefore, that Prayers be made for all Men. In that which follows:

The 1. Argument to enforce the Exhortation is, v. 3. This is good and acceptable in the sight of God our Saviour. A great encouragement it is to Pray for all, it being good and acceptable in the sight of God.

The 2 is vers. 4. Who will have all men to be saved, and come to the knowledge of the Truth. It's the same all, that we are to pray for, and a great encourage­ment it is to Pray for them, if God willeth to have them saved.

And the 3. Argument is vers. 5. From the Media­tory office of Christ, for there is one God, and one Mediator between God and Men, the Man Christ Je­sus; a great encouragement it is, to Pray for all men, Jesus Christ being upon his Mediatory Office and Work for men in general.

The 4th Argument is, vers. 6. He gave himself a ransom for all, and therefore, it's no marvel he Medi­ates for all, and commands us to Pray for all, it be­ing the same all that we are to Pray for, that he dyed for, and for whom he Mediates, and that he will have to be saved; now let us consider, whether this be all the Elect only. Two things declare the contrary. First, [Page 53] It's for all Men, for Kings, and for all in authority. And surely all Men, and all in Authority, are not the Elect only, especially in those days, when the most of men were Heathen Idolaters, and almost all that were in Authority the same, and yet this is the all, that God will have us Pray for, that he willeth to be saved, and for whom Christ died, and for whom he mediates. And if this all be the Elect only, then there are more Elect than they will grant, or (I think) any else, and by this way the other Scriptures that assures us of Christ dy­ing for all, be understood. And further, the Scripture lets us to know, that some denied the Lord that bought them, 2 Pet. 2. 1. I know men exercise their wits, to get off from the weight of this Scripture, which as a Ta­lent of Lead, sinks them in this matter, as Death of [...]ath, p. 251. 252. That the word translated Lord, is not [...], which is given to Christ, but [...], commonly given to the Father, so that it's a doubt, whether it is Christ or the Father that is intended in the word Lord. 1. I think there is no ground of doubt in the matter, but that it is Christ that is inten­ed. For I think we rarely (if at all) find any men­tioned that did deny God the Father, for all the world confesseth that there is a God; but the Anti-Christs and Hereticks, were such, as after they had owned Christ, denyed him, 1 Joh. 2. 22, 23. & 4. 3. 2 Pet. 2. 20.

2. The matter is all one, [...] signifieth Lord, Ruler, Master, and [...] the same, but be it the Fa­ther, or the Son, it's all one in this matter, if it be the Father that bought, it was the Son sure enough, that was the Price of our Redemption, 1 Cor. 6. 20. seems to attribute the buying to the Father, ye are bought with a Price, therefore Glorifie God in your Bodies and [Page 54] in your Spirits which are his. That is, his by pur­chase; so that let the word Lord intend, the Father or the Son, it's all one, in the true sense thereof, the Blood of Christ being the Price,

Another shift is, There is no mention of Blood in the Text, and therefore a doubt whether it was with the purchase of the Blood of Christ that they were bought.

No more is Blood mentioned, 1 Cor 6. 20. the word [...], properly intendeth to buy, purchase or pro­cure, and is the same as 2 Pet. 2. 1. & 1 Cor. 7. 23. And I suppose, none dare say, that the Price, was not the Blood of Christ, tho Blood is not mentioned in ei­ther, and I think, I may safely say, that in the New Testament, where-ever the Redemption work is spoken of (as by purchase) the Price is the Blood of Christ.

And further he saith, there is no purchase, but a de­liverance, from the blindness of Judaism, in escaping the pollutions of the world. It's true, that was the ef­fect of the purchase, the same as to hem that were not fallen, but were in the precious Faith of the Gospel. ch. 1. vers. 4. Having escaped the corruptions that are in the world through lust, the same that is spoken of, of them that were fallen, ch. 2. 18. They were such as had clean escaped from them who live in Errour, and vers. 20. They had escaped the Pollutions of the world, through the knowledg of the Lord and Saviour Jesus Christ; where is as much said of them (if not more) as of them that were still in the precious Faith of the Gospel, ch. 1. vers. 4.

And further he saith, The Apostle speaks of Wolves and Hypocrites, in respect of that estimation others had assumed, and of the profession themselves made, to be purchased by him.

Whereas it appears, and is apparent, that the great­ness of their sin lay in this, in denying the Lord that bought them, had he not bought them, they could not have committed that sin, but to deny the Lord that bought them, was the greatness of their sin, especi­ally having profest Faith in him: and indeed, to deny that the Lord hath bought the world, if it be not the same sin, yet it's very near of kin to it. These are some of the devices of the wise and learned, to out the great purchase of the Blood of Christ: Namely, that he gave not his flesh for the life of the world. Joh. 6. 51.

If so, why then are not all saved?

See the fourth inference from this mat­ter.

The Opposites to this say, that Christ Prayed not for the world, and he died not for those for whom be would not Pray?

I know that this is a common and great ar­gument in their esteem for their cause, but indeed has nothing at all in it; for were there no more to be said in this matter but this, suppose it true (which is far from it) that Christ did not Pray for the world, yet that proves not that he died not for the world: And that

1. Because no Argument, or Inference drawn from any Scripture, can possibly be true, nor may be admit­ted of, that is contrary to the express Letter and Scope of Scripture as this is, as before has been plainly proved.

2. Because, Christ died for (and will save) those for whom he Prayed not, viz. Abraham, Isaac and Ja­ [...], and all the Prophets and Righteous men, that dy­ed before he came in the flesh, or made that Prayer, [Page 56] Joh. 17. Unless they will deny that he dyed for them, or affirm that he Prayed for them after they were dead, which I think, they will scarce do either.

But 2. Tho Christ in his Prayer, Joh. 17. Particu­larly Prayed for his Disciples, vers. 9. And for all actual believers, vers. 20. And if he interceeds for none else, then he Prayed not, nor interceeds for the Conversion of any, no, not for their Elect world, and then (on their own account) he prayed not for them, for they say, he prayed not for the world; and yet they say the Elect are the world, so that on their account, he prayed not, nor interceeds for the Conversion of any, but only for his Disciples and actual believers. By which you may see how ill their arguments will hold together.

3. Christ did pray for the world; and this is most apparent, if we consider his Prayer, which hath in this matter three Gradations. 1. He Prayeth distinctly for his present Disciples, vers. 9. And in this petition, he prayed not for the world, nor for all Believers. 2. In vers. 26. He prayed for all Believers. 3. And in this Petition, he did as well pray for the world, as for Believers: that being the reason (yea and all the reason rendered) why he prayed for Believers, it was for the worlds false, vers. 21. That Believers might so walk, in Unity, that the world seeing thereof might believe that he was sent of God. By which it's ap­parent that the very end of his praying for Believers was for the worlds sake, in which he as really pray­ed for the world, as for Believers, and wonderful ignorance it is, in those who affirm, that he did not pray for the world.

Some will say, (as Death of death) that for the worlde believing, it intends not believing unto life, [Page 57] but a Conviction, that Christ was not what they took him to be, i. e. a seducer and false Prophet.

This is boldly affirmed, but the plain truth of the matter is, that the great end of Christ in praying for Unity among Believers was, that the world might believe that he was the sent of God, i. e. That they might believe and be saved. It being evident, that to believe he was the sent of God, includes the whole Faith of the Gospel, the same as the Apostles had, who were the first in his prayer, v. 8. They have known surely that I came out from thee, and have believed that thou didst send me. So ch. 16. 30. And so, of all other believers. Joh. 8. 24. & 20. 31. 1 Joh. 4. 2. & 5. 1. So that it's most evident, that Christs prayer for the world was, that they might believe and be saved.

Whence is it, that to believe that Christ is the sent of God, is so commonly stated in Scripture to be the Faith of the Gospel, to which Salvation is ensured, see­ing there are many other things to be believed concern­ing him, without believing of which we cannot be saved.

1. Because to believe that he was the Messias promised, the sent of God, was the whole of Faith, be­fore his sufferings, Mat. 16. 16, 17. Joh. 17. 8.

2. Because, after his sufferings, if they believed that he was the Christ, the sent of God, then Faith in his Death and Resurrection, with the ends thereof was included therein.

3. Because it's most apparent that the great ends of his coming into the world, was understood in a great measure, both by Jews and Gentiles before he came, tho the manner of his effecting thereof they were greatly ignorant in, viz. by his being a sacrifice for sin; [Page 58] but that the end of his coming was to be the Saviour of the world, they knew, the Jews by the prophesies and promises thereof, that he should be for Salvation to the ends of the Earth, Isa. 49. 6. & 45. 22. Mal. 1. 11. Sutable to which is the saying of Simeon. Luk. 2. 32. A light to lighten the Gentiles, and the glory of thy People Israel. And John the Baptist, the forerunner of Christ, saith, John 1. 29. Behold the lamb of God, that taketh away the sins of the world. And after his suf­ferings, John the Apostle and Evangelist, testifieth 1 Joh. 4. 14. We have seeen and do testifie, that the Father sent the Son, the Saviour of the world. The weight of this Testimony is, to confirm, that the Father had sent him that was promised, the Saviour of the World: this being their great work, to convince the world, and confirm believers, that he was the promised Messias, the Saviour of the World. Act. 9. 22. & 18. 28. And that he suffered, and was raised again from the dead. 1 Cor. 15. 3, 4.

And as it was understood among the Jews, that when he came, it was to be the Saviour of the world, so was it likewise among the Gentiles, by their converse with the Jews, and Septuagint translation many among the Gentiles, expected the coming of the Jews Messias, and understood that the end of his coming was to be the Saviour of the World, Joh. 4, 25. 26. The Woman saith to him, I know that Messias cometh which is cal­led Christ, when he is come, he will tell us all things, vers. 29. The Woman goeth into the City and saith, see a Man that told me all that ever I did; is not this the Christ. And vers. 40, 41, 42. The Samaritans believed and said, we have heard him our selves, and know that this is indeed the Christ, the Saviour of the World, tho they were of the Gentiles, yet these were Princi­pled [Page 59] in this (and that truly too) that the Messias pro­mised, was to be the Saviour of the world, and there­fore the great Doctrin, to be taught, and matter of Faith was, to believe that he was the Messias, the sent of God, which as thus understood included the whole of the Gospel. A sin and a shame it is, that we who profess to believe him to be the Son, and sent of God, should de­ny him to be the Saviour of the World, and so in this great matter, to come short of the Faith, both of Jews and Gentiles, before he came in the Flesh, and be­fore he suffered for the sins of the World.

It is objected; If Christ dyed for the World, why is not the Gospel Preached to all the World, there being many parts of the world where it is not known, and it is not likely he should dye for them, and not Vouch­safe to make it known to them.

As to this, it's enough (were there no more to be said in this matter) that the Lord both sent the Gospel by Commission, to be Preached to all the Creati­on, Mar. 16. 15. Among all Nations, Luk. 24. 47. So that there is no bar (or limit) set by the Lord upon it; the defect lyeth in Men, and not in the Lord, or the Commission for publishing thereof, it having been the usual method of God in his Dispensations towards Men, to give the word, and leave the Issue to men for the improvement thereof; so he did to Adam, and so to the world, in the Law of Creation, Rom. 1. 20, 21. Act. 17. 26, 27. And so to Israel of old, and so in the Gospel. Mar. 16. 15, 16. Israel of old often be­came strangers to the Law, and sometimes lost it, and after, found it again, 2 King. 2. 8. And tho the world was more large (unto whom the Gospel was sent) than the house of Israel, to whom the Law was sent, yet God had so ordered it (over and above the general Com­mission [Page 60] for publishing thereof) that at the first pour­ing down of the Spirit in order thereunto, there were present, some out of every Nation under Heaven, Act. 2. 5. Which doubtless tended much to the publishing of the Gospel among the Nations, Col. 1. 23. And if the Nations have lost it, or be Apostatized from the truth thereof, the fault is in themselves, and not in God, nor does it at all argue, that Christ died not for them, nor that if they perish, it is for want of a Sacrifice or Sa­viour; what God has done, doth, or may do, for Parti­cular Nations, Persons, or for the world, to cure this defect must be from his Grace, over and above the general and unlimited Commission for publishing there­of to the world

2. It's as good an argument, to assert that the great­est part of the world was not lost by Adam's trans­gression, because they did not (nor do not) know it nor can they know it, without the Divine and Scri­pture Revelation; as to affirm, that the second Adam died not for them, because they did not (or do not) know it; or to affirm, that he dyed not for all, or any part of the world that was dead and past before his suf­ferings, because they did not, nor could not hear there­of and know it. All shall hear thereof and know it in the end. 1 Tim. 2. 16. Phil. 2. 9, 10. Rev. 5. 13.

It's strongly asserted (in Death of death) that for whom Christ dyed, for them he interceeds, and that they shall certainly be saved, and that he dyed for none else, unless we will Blasphemously ascribe, want of Wisdom, Power and Efficiency of working to the Agent; the sum of all is, that for whom he dyed for them only he interceeds, and they shall certainly be saved and none else: He being heard in what ever he [Page 61] interceeds for Joh. 11. 41, 42. And therefore he died and interceeds for the Elect only, and they only shall be saved.

The answer to this will lead us into the Third particular mentioned, viz. The varieties of the ends designed by this one Sacrifice, with the certain ef­fecting of all the ends designed thereby, which will fur­ther confirm the truth of his being a Sacrifice for the sins of the world, those who are of the narrow prin­ciple and Spirit, can see but one end designed in this undertaking, viz. To dye for the Elect only, and to damn all the world besides. But we shall find in Scripture, va­rieties of Glorious ends intended thereby, some of which, must go before the Salvation of the Elect. And with­out which, there had been no Election or Salvation to any.

But this I would should be especially noted, that Gods love to the World in the gift of his Son; and Christ giving himself a Sacrifice for the life of the World, is the Basis and Foundation of all Christian Faith, and whatever things were designed thereby, is founded upon, and must have its spring and effecting, from this general Love, and general Sacrifice, the de­nial of which, tends to root up the Foundation of Gospel, Faith and Salvation, as you may understand in that which followeth.

Now I come to shew the variety of the ends design­ed by this one Sacrifice, and the sutable advantages thereof, according to those ends designed thereby.

1. By this one Sacrifice, Mankind and the whole World was continued and preserved, in order to the Restitution of all things (which was designed thereby) without which Sacrifice (as lying in promise and vir­tually taking place Gen. 3. 15.) Both Man and the [Page 62] World had been ended by the first sin and fall, Psal. 75. 3. The Earth and all the inhabitants thereof are dis­solved, I bear up the Pillars thereof. It's not spoken of the Father, that is plain. vers 2, 3. Then it must be of the Prophet, or of Christ, not of the Prophet, for he could not bear up the Pillars of the Earth, and there­fore it must intend Christ, by whom are all things, 1 Cor. 8. 6. And by whom all things consist, Col. 1. 17. Who lighteth every Man that cometh into the World, Joh. 1. 9. And that not only upon the account of Crea­tion as it was made by him; but on the account of Re­demption, when by sin it was dissolved, if the promise of Christ a Sacrifice had not intervened; and therefore it's said, Rev. 13. 8. That he was a Lamb slain, from the Foundation of the World, viz. His Sacrifice then to come, virtually took place to bear up the World, and by vertue thereof, [...] has been (and shall be) preserved to the Restitution of all things, Act. 3. 21. So that not only the Being of Mankind and the whole World is continued by this one Sacrifice, but likewise all the good that Men possess and enjoy in this World, is by vertue of this one Sacrifice, so that I may say in this matter, as the Apostle in a differing case, behold, I shew you a mystery. Yet revealed by the Sacrifice himself, Joh. 6. 53. Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man, and drink his Blood, ye have no life in you; and that not only by Faith un­to life Eternal, but unless we enjoy all the good things of this life, as coming to us by the Blood of Christ, this one general Sacrifice, we have not the Gospel light and life in us. This is the first end and Effect of ge­neral Grace, by the general Sacrifice, that the sin of the World is safer taken away thereby, as that Man­kind and the whole World, is (and shall be) preserved [Page 63] and continued to the times of the Restitution of all things: and this was so great an end, as without which there could have been no Election or Salvation of any.

2. And as an effect of this first design, was design­ed and effected, the Reconciliation of the World to God, and that not only to enjoy good things from God here, on the temporal account, but so far, as that no­thing stands in the way to hinder the special Reconci­liation and Salvation, but unbelief and disobedience to the Gospel, where the Gospel comes, Joh. 3. 16, 19. That there is such a universal Reconciliation thereby. See Col. 1. 20 And having made peace by the Blood of his Cross, by him to Reconcile all things to himself, I say, whether things in Heaven, or things in Earth, 2 Cor. 5. 19. God was in Christ, Reconciling the World to himself, not imputing their sins. All Men are so far Reconciled to God by this one Sacrifice, as that nothing stands in the way to hinder their Salvation but them­selves: Who ever will may come and take of this Wa­ter of Life freely, Rev. 22. 17. And by vertue of the same Sacrifice, who ever hath feared God, and wrought Righteousness since the first sin and fall, hath been ac­cepted, before the Gospel Grace was known in the World, as it's now made manifest, Act. 10. 34, 35. Thus far the sin of the World is taken away.

3. The whole is so far Reconciled to God by this one Sacrifice, and sin not imputed, so as not to hinder the Resurrection of all, and the Restitution, this being the great and universal end of God in this mat­ter; sin would have buried all in Oblivion for ever, but by this means, shall be a universal deliverance, 1 Cor. 15. 21, 22. Rom. 5. 18. And with Mankind, the Renovation and Restitution of all things, that fell by the sin of the first Man. That as all fell by the Sin of the [Page 64] first Man, so shall all be Restored by the second, which shall be the new World, or World to come, Heb. 2. 5, 8, 12. Pet, 3. 13. Rev. 21. 5. And on this account He gave his Flesh for the Life of the World, Joh. 6. 51. In and over which shall be his Eternal Kingdom and Glory with his Saints, Rev. 11. 15. & 22. 5. And in this sense also, he hath taken away the sins of the World.

4. He dyed, for the Elect, for the Sheep, for the Church, Act. 28. 20. Eph. 5. 25. And as he dyed for them, so they shall have the special Benefit, Blessing and Salvation thereby, he is the Saviour of all, but especially of them that believe, 1 Tim. 4. 10. But this Salvation of the Elect of Believers, as it's certain, so it's founded in the general Grace, and in the gene­ral Sacrifice, so that we may safely conclude, that had there been no such general Grace, nor general Sacri­fice, there had been no such thing as Election or spe­cial Grace to any, had not God compassed the World in this wonderful design of Grace, all had been lost, by the first sin and fall, and buried in Oblivion, and this universal design of Grace to the World, compas­seth and includeth all particulars; and that is it I say, that special Grace is founded in general Grace, that had there been no such general Grace, to the World, there had been no special Grace and Salvation to any, therefore to out this general Grace and Sacrifice, is in it self, really to out and end all the Grace and Salva­tion of the Gospel.

5. By the Death, and Resurrection of Christ was designed, and is, and shall be effected, the Lordship of Christ over all. It's true, he was Lord of all by right of Creation, Col. 1. 16. But this Lordship by right of Redemption, must be arrived to by his suffering, as a Sacrifice for the Redemption of the World, because [Page 65] all was lost, both Man and the World by the sin of Man, and therefore without a Redemption, there would have been no Men, nor World to be Lord of, Rom. 14. 9. For this end, he dyed, and rose and revived, that he night be Lord both of the Dead and of the Living. This was one end of his death, and such (and so great) an [...]nd thereof, as if we suppose it left out; we may well suppose he had never dyed for the World, and on this account it is, that this Dignity is conferr'd upon him by the Father, as worthy thereof by right of purchase, Phil. 2. 10, 11. Rev. 5. 12, 13.

2. That all those designed ends of this general Love, by the general Sacrifice, are, and shall be, certainly effected, it being that for which he dyed, and for which he Mediates, most of them being absolute and inconditional, as to Men, viz. the Preservation of this present World, till the times of Restitution, the general Reconciliation, Resti­tution and common Salvation, only a right to the spe­cial Reconciliation, Justification and Salvation, is stated and must be obtained on the terms and conditions of the Gospel, all must come in and obtain by Faith, Obe­dience and Perseverance, Mar. 16. 15, 16. Col. 1. 22, 23. Jam. 1. 25. Rev. 22. 14. And all depends upon, and shall be effected by vertue of the Death, Resurrection and Mediation of our Lord Jesus; he dyed for all, and Mediates for all, 1 Tim. 2. 5, 6. And that he Mediates for all, further appears, in that he has made it our Duty to pray for all Men, 1 Tim. 2. 1, 2. For Enemies, Persecutors, and them that hate us, that so we may be the Children of our Heavenly Father, Mat. 5. 44, 45. And surely all Men, Enemies and Persecutors, are not the Elect only, and we have no ground to believe that Christ has made it our Duty to Pray or interceed for any things, or Persons, for which he will not Interceed [Page 66] for, because if we pray for any thing he will not inter­ceed for, how can we expect him to present such pray­ers as acceptable to the father? Rev. 8. 3. he died for the Elect, his Church and mediates for them. Rom. 8. 34. Joh. 14. 16. he died for the World, that he might be the visible Lord thereof, and mediates for the effect­ing of it, Psa. 2. 8, 9. tho this is ignorantly enough, applied to his meditation for the Elect, by some pro­fessing themselves to be wise, which if so, and they should prove to be some of those Elect, they would much miss of their expectation, it being to break them with a red of Iron, and to dash them in pieces like a potters vessel. The same as Rev. 2. 26, 27. where the Elect Over­comers, shall be with Christ in this breaking work, it being the Worlds portion in the Judgment, to be thus broken, before they obtain what of grace may be de­signed for them. Psa. 82. 8. you may see more of this in Chap. 8.

And as for his being heard in all things he mediates for, it's already fully granted, only this we are to un­derstand, that in his mediation for men here, in order to believing and persevering in grace, it is for a suffi­ciency of means and power for Effecting the end, and that he is heard therein, tho the end may not be Effect­ed, his mediation being an official mediation, and ha­ving to do with capable subjects and not with brutes, and those who assert that what ever he mediates for, shall be Effected in their sense, do really (tho not in­tentionally) end all faith, Election and the mediation of Christ, in as much as (by this assertion) there are now no believers in the world, for he prayed for such a visible unity among all believers, as that the world might behold it, and be converted thereby. Joh. 17. 20, 21, 23. but there is no such visible union among [Page 67] all believers, but rather such visible divisions, that tends to harden and stumble sinners, so that there are none of the believers yet in the world, for whom Christ in­terceeds; or we must understand it as I have said, un­less they will have the Roman unity to be the matter intended: Which (such as it is) is maintained by perse­cutions, massacres and blood, a union more suting brutes than christian men. But we shall one day know, that the dreadful divisions among profest Christians, is not for wans of a mediator, but from our own sinful selves.

I am well satisfied in the truth of what you have said about this matter (in all the parts thereof) I desire you to give me some further instructions, by way of inference for my learning herein.

1. You may learn, what bad and sad work they make, who deny the general grace of God to men, and the general sacrifice of Christ for the world, casting contempt and reproch thereupon, calling and accounting them adversaries that believe and own it, when themselves it is, that teach a doctrine and lay a foundation the Scripture knows not, viz. that God loved but a few only in the gift of his son, and that Christ died only for a few, and reprobated all the rest to eternal destruction, so denying the Scripture, and root up the foundation of Gospel faith and salvation.

2. Of the impossibility for any person thereby, to have any gospel ground of faith and hope of salvation, tho they talk high, from fancy and imagination, but not from Scripture grounds, for from that notion, no man can have a Scripture ground of hope, it being so exceeding contrary to the gospel and saith thereof, the saith of the gospel, being that to which the promise is made (as I shall shew in the next Chapter) there can be no grounded hope of salvation out of the faith thereof.

[Page 68]3. It justifieth the practice, and taketh off the re­proach, cast upon such as are instructed in the doctrine of the general grace of God to men, viz. that they are adversaries to the truth, and are all for that doctrins and discourse, as if their religion consisted wholly there­in; I say it's no marvel it is so, being the foundation of all Gospel faith, and without it can be none in the truth thereof, even those who oppose it are beholding to it, if they held to their own principles without con­tradiction, it would appear to be the most irreligious and ridiculous in the world called Christian, but they cannot preach to the world without the help of general grace, tho they preach it in the highest contradiction to their own principles, which if plainly preached to the people as held and printed would affright the people, and shame themselves out of their work, If they should tell the people that they bring them tidings of great joy to all people, that Christ dyed for the World, but it was but for a very few, the elect World only, and that all the rest were reprobated before the world was, that they were made to sin and be damned, and that they have no more power to believe unto life, than brute Beasts, than a stock, or a stone, or a dead corps; and yet for all this, it's their duty to believe, and they must be damned the deeper in hell if they do not believe, and yet if they do believe, if they be not Elect, they are but Hypocrites and must be damned: This being the spirit and life of that principle, and of their gospel in the plain truth there­of, which if they dealt honestly with their hearers, they ought to preach; it being their gospel and faith, as in Print and discourse is fully manifest, so that did they not mix their doctrine with general grace, tho not in love thereto (standing in direct opposition thereof) to make it savory without which it would appear to be [Page 69] loathsome unto all. And therefore the doctrine of the general grace of God by Jesus Christ, being the alone foundation, savory and saving doctrine of the gospel, Christians instructed therein have no cause to be ashamed of the reproach thereof, but to glorifie God in this behalf, and others may learn to be silent for shame, and will, when they understand the truth and worth of this glorious doctrine.

4. You may learn from hence, where the difference about salvation and damnation lyeth (and why all are not saved; a matter it is of great and weighty concern unto all) and that is in believing or not believing the gospel; it's faith and unbelief that makes the difference, and not the eternal decrees of Election and Reproba­tion, and want of a Saviour, as some unjustly, and un­truly assert, to the dishonour of God, the Gospel, and wrong of men. The condemnation will not be for want of love in God, or for want of a sacrifice and Saviour [...] but for mens wilful and chosen wickedness, and that they shall one day know. Joh. 3. 16, 19. And there­fore let the fomenters of this unholy doctrine, be asha­med, any more to lay the sin and damnation of the World on the holy and righteous God, it being so ap­parent from the word of the God of truth, that it's obe­dience, and disobedience to the Gospel that makes the difference, and not the want of a sacrifice and Saviour.

3. It gives us to understand the vanity of that doc­trine that teaches Justification and Salvation by an in­conditional Covenant; It's true that the general parts thereof, are wholly inconditional both in promise and performance (as before has been shewed) and that part only▪ that assureth salvation to sinners, with Eternal glory, is conditional (which is alone pleaded for to be inconditional) I may safely say, there's no man on [Page 70] Earth can shew any promise of salvation in the Gospel, that is wholly inconditional, but that the condition i [...] either exprest or implyed, Mar. 16. 15, 16. which is the commission for gospel preaching and salvation, and carryeth in it the sum of the whole, according to which all promises may (and should) be understood, and was so by the Apostles, Act. 2. 38. & 16. 31. Jam. 1. 25. Rev. 2. 7, 11, 17, 26. & 3. 5, 12, 21. & 21. 7. & 22. 14. so that this inconditional covenant (in the sense pleaded for) is that which the doctrine of the Gospel is altoge­ther unacquainted with.

Some will grant, that there are conditional promisses in the Gospel, but withal, there are absolute in­conditional promises for performance thereof, as Sove­reignty, Pag. 295. called, conditional promises, and pro­mises of the condition; those named are Ezek. 36. 25. Jer. 31. 32. Ezek. 11. 19. & 36. 26. with others of like import.

I doubt not, but fully believe, that God grants a sufficiency of power for performance of what he requiers, or I must be like that evil servant, that said he was a hard Master, Math. 25. 24, 28. Yet, 2. I believe it to be a great mistake in the application of those absolute promises to the present time and state, which are all promises to the house of Israel, and to be performed at their restitution and redemption, in the World to come when they shall all return to the Lord, as I shall fully shew in Chap. 8. to make the promises (that are proper to that people, and to be performed in their restitution) applicable to us gentiles before that time and state (as it has been common) is dangerous, being a perversion of the intent and design of God therein.

And further, it's ridiculous to apply those promises made to the house of Israel, (as such) to unconverted [Page 71] persons among the gentiles under the notion of Elec­tion; as promises of conversion. So that if any will yet apply those promises to the present time and state which in the largeness thereof cannot truly be) yet the persons to whom they are thus applyed, must be of the house of Israel, viz. true Jews, either by nature or grace, before any of these promises can be applyed to them; they are not to the sinners of the gentiles, who by nature, before conversion, are children of wrath; and not of the house of Israel, to whom these promises belong; nor can they take place (according to the true intention of them) till the time of Israels redemption is come: it's true they are grounds of faith and consola­tion to true believers, that such a time shall come.

It's usually objected, that if there is any con­dition for us to perform, on which salvation depends, it renders the salvation not to be of grace; makes it un­certain, tends to destroy free grace, and turns the Gospel into a covenant of works.

1. We may not, to satisfie our own imaginations, turn away from the whole and holy word of God, in this (or any other matter, if the Lord has so stated it (as is undeniable) let men be silent before him, and learn to know there duty, looking to God for divine assistance, in which way the certainty of obtaining is assured, Jam. 1. 5. Math. 10. 22.

2. The performance of the holy terms of the Gospel on which salvation is dispensed, no whit derogates from the freeness of the grace and salvation thereof; it's a vain (if not a prophane) imagination so to think. What now maketh the difference (in all sober mens apprehen­sions) but faith and unbelief, obedience and disobedi­ence, holiness and unholiness? If there are no condi­tions on which Gospel Grace and life is dispensed, Why [Page 72] then, are not the unbelieving prophane and unholy▪ as freely and fully enrighted therein as any? Which [...] contrary to the Scriptures, and the common principles of all sober men.

3. The holy terms of interest in (and obtaining of) the salvation of the gospel, no whit derogates from the freeness thereof, nor renders it to be a covenant of works, because there is something for us to do in order to the obtaining thereof, and this is fully demonstrated from the parable of the marriage of the Kings son, Math. 22. 1, 2. &c. which is apparent (and I think by most is so understood) does intend, the tenders of the Gospel, first to the Jews, and their invitation to the Gospel marriage supper, with their refusing the invitation, Act. 1 [...]. 46. Now the question is, 1. Whether God and Christ were real in this invitation, or did mock with them? Which I suppose none will be so graceless as to deny the one, or affirm the other, but that if they had accepted the invitation, there was life for them, and in their wil­ful refusal they lost it.

2. Then, whether the life being tendered to them, on the terms of their acceptance thereof, did any whit de­rogate from the grace of the Gospel? Or cast any cloud thereon? Or render it to be a Covenant of works; be­cause it was tendered to them on terms of their accep­tance thereof?

It's a wonderful mistake among men, not to allow that to be free grace, which the Scripture so calls, viz. that which is free for all commerce, Rev. 22. 17. who­ever will, let him come and take of the water of life fre­ly. Joh. 7. 37. This is free grace, if the Scripture may determine; what ever God worketh in some more than in others, Is a secret, and comes rather under the much­ness of grace, than the freeness thereof, Rom. 5. 17. [Page 73] while he does enough for all, and (as one saith) more [...] enough, viz. more than men could in reason de­ [...], his grace being open and free to all that will accept [...]: The holy terms no whit derogate from the freeness [...]ereof, but renders it the more credible to all rational [...]ersons. It no whit derogates from a Princes grace in [...]doning Malefactors on terms they accept thereof, and become good subjects for time to come; so it dero­gates not from the freeness of the grace of God by Jesus, [...]rough faith and holiness as the terms thereof, it being [...]e holy prudence of God to have it, and the contrary would render it irrational and incredible unto men.

I thing you have spoken fully to this; but some [...], that your self was sometimes of another mind in these matters.

1. It's easily granted; which demonstrates that we are men, and liable to failings in the great things of the Gospel.

2. We have read and heard of the apostasie from the faith, foretold in the Scripture. 2. Thes. 2. and as it's our great concern (so it will be our great mercy) to get see therefrom, which is not so easily, nor suddenly arrived to, as is by some supposed, it being learnt by tra­dition, and so is become habitual and natural to us.

3. As it's no loss, the change of a bad principal for a [...]tter, and errour for a truth, so in it self it's no shame or dishonour, but a virtue and a glory. And I am great­ly of the mind, that there are very many, that need such a change, and I pray it may be, before it is to late; if men change not, both in principle and practice in these [...]d the like matters, what will be the issue, I leave to the Lord and Judge to determine.

CHAP. IV.

I Desire to make some further enquiry about the Gospel, and 1. I desire to know what the Gospel is.

To this I think I may say, it's generally under­stood, that [...] intends a joyful message, glad or good tidings, and so it's frequently translated, as Luk. 2. 10. Rom. 10. 15. from Isa. 52. 7. Nah. 1. 15. so Act. 3 33. And we declare unto you glad tidings, &c. which is commonly translated Gospel, i. e. glad or good tidings, and the truth is, that there is no sad or bad tidings in the Gospel, till rejected, or neglected, or not believed and lived to, according to the truth thereof, and design of God therein.

What is the glad tidings of the Gospel, and wherein does it consist?

That God sent his Son in love to the World, to all people, Joh. 3. 16. Luk. 2. 10. the entrance of this glad tidings lay, 1. in promise, Gen. 3. 15. & 12. 3. & 22. 18. And now in performance, Gal. 4. 4.

2. That Jesus Christ being sent for that end▪ Joh. 6. 38. Heb. 10. 7. did in love freely lay down his life a sa­crifice for the sins of the World, Joh. 1. 29. & 6. 51. [Page 75] 1 Joh. 2. 2. and this is called Gospel or good tidings. 1 Cor. 15. 1. the Apostle calls it the Gospel that he prea­ched unto them, & ver. 34. explains this Gospel, what it is. i. e. that Christ died for our sins, and was raised again the third day according to the Scriptures, and in­deed if he had not been raised again, there had been no glad tidings in his dying for our sins?

How shall we account it glad tidings? Was it not sad tidings rather, that the prince of life, the Lord of Glory, should be crucified and killed for our sins.

1. It's true, it was sad that man by sin was faln into such an estate of sin and death, as that nothing short of the life and blood of the Son of God, the Prince of life, and Lord of Glory, could help him out thereof, the due sense of which, it concerns us to keep duly and daily upon our hearts, to keep us humble, and thank­fully to prize the mercy.

2. It was sad, that when he was come into the world, that the World, (viz. both Jews and Gentiles) should be so bad, as to unite to put him to death.

Yet, 3. It stands true, that it was (and is) the best tid­ings that ever came to the world, that God should so love the world, as to send his Son; and that Christ should so love the World, as to give himself for the life of the world, is the greatest Mystery of grace, and the best ti­dings that possibly could come to the world, so that it may well be called glad tidings, it being the foundation of all Gospel doctrine, and so of all Gospel faith, of all Gospel grace, and of all Gospel glory, it's all built on this one Sacrifice for sin; on this foundation all is built, pardon, peace, acceptation in service, preservation too, and the glory to come, it's all founded here, Rom. 1. 16. Eph. 1. 14.

[Page 76]3. And as the effect of this foundation glad tidings of the fathers love, and the sons giving himself for the life of the world, as the glad tidings of the restitution of all things, which was the great design of God and Christ in this wonderful undertaking, the recovery of mankind out of that state of death faln into by the first transgression, Act. 4. 2. 1 Cor 15. 21, 22. and with man the whole creation shall be restored, Act. 3. 21. Rom. 8. 19, 20, 21. 2 Pet. 3. 13. Which shall be the new and restored world, called in Scripture the World to come, Heb. 2. 5. Rev. 21. 1, 5. in and over which the Kingdom and Government of Christ shall be eternally, Rev. 11. 15. And from hence is the Gospel so frequent­ly called the Gospel of the Kingdom, Mat. 4. 23. & 9. 35. & 24. 14. Mar. 1. 14. so called not only because it opens the Kingdom to us, and prepares us for it, but because the restitution, new world, and the kingdom of Christ therein, is so great a part thereof, as that all before it, and without it can be no glad tidings at all, Cor. 15. 19.

Is there nothing else in Scripture called Gos­pel, the word seems to be general, and to be given to the whole Scripture of the New Testament, especially the four Evangelists, which contains precepts and threats as well as promises, and so [...] say, that it's all Gospel?

Although the grace, the blessing, the restitu­tion, the glory is properly the glad tidings; yet in a right and true sense all things concurring thereunto may be called Gospel, viz. the holy precepts directing us in the way to obtain the glory, and the threats of Judg­ment and damnation, to those who reject, or neglect it, considered as designed to prevent the damnation, and as a help to obtain the salvation, viz. so far as it's de­signed to work us from sin to Christ, and a constant clea­ving [Page 77] to him, it's Gospel and good tidings, that being the Prime and proper end thereof, viz. Salvation, and not damnation, but to deliver and preserve from it, and mens destruction is (and will be) of themselves, by wil­ful transgressing the good Laws of the Gospel, which [...] not the prime design of those Laws, but salvation; yet the penalties must be executed on the wilful trans­gression thereof.

It's human good tidings, when those in human po­ [...]er, make good laws, with strict and severe penalties, for preservation of human society, order and property among men, their design in so doing, is not punishment primarily, but the peace, preservation and safety of all; if men wilfully transgress and come under the penalty, the fault is in themselves and not in those good laws; and so it is in the present case. Hos 13. 9.

I desire you would speak something of the faith of the Gospel. viz. what faith it is to which the salva­tion thereof, with eternal glory is promised?

True faith, ever has been and still is to believe God, and to cleave to him and obey him sutable to the ministration under which men have lived in all ages. This was Abrahams faith. Rom. 4. 3. Abraham believed God, and it was counted to him for righteousness. Jam. 2. 22. this being Abrahams faith, the father of the faithful, the faith of his children must needs be the same. So then to believe the truth of the doctrine of the Gos­pel in all its parts, and to cleave to the Lord therein, is the faith of the Gospel to which the life thereof is pro­mised. What the Gospel preacheth to us, that we ought to believe, and that is the faith thereof.

The doctrine of the Gospel consisteth especially in these particulars. 1. That Jesus Christ is the Messias promised, the Son of God and the son of man, the son [Page 78] of David, of the seed of Abraham, according to the Scripture, Luk. 1. 32. Joh. 20. 31.

2. That God in love to the World sent him, Joh. 3. 16. and that he in love gave himself a sacrifice and ransom for the life of the world, Joh. 6. 51. 1 Tim. 2. 6.

3. That by virtue of his death and resurrection, all shall be raised and restored to a new life and world, when he shall come again to raise and judge both the quick and dead, 1 Cor. 15. 21, 22. 2 Tim. 4. 1. at which time or times shall be the restitution of all things, Act. 3. 21. the new and restored world to come, in and over which with his saints, shall be his eternal Kingdom and glory; which will be the finishing of the Mystery, spoken of by the holy Prophets, and then the time of this world shall be no more, Rev. 10. 6, 7. with chap. 11. 15. & 22. 5.

4. That those who believe and obey the Gospel of this his grace and glory shall be saved, and those who do not believe and obey him therein shall be damned; these being the great parts of the Gospel, faith therein, and obedience thereto, must needs be the faith of the Gospel to which the salvation thereof is promised.

More distinctly, as to the restitution, world to come, and the eternal kingdom of Christ therein, (tho all founded in that one sacrifice) is so great and fundamen­tal a part of the Gospel, as that short of it, & without it is no Gospel, nor glad tidings at all, 1 Cor. 15. 19. all the promises both of grace and glory Issuing here, and as it is the great doctrine of the Gospel, so it sometimes was the common faith of saints, tho through the Aposta­sie, now almost lost out of the world; that it was the common faith, appeareth from these following grounds.

1. It was the faith of Abraham the father of the faithful, and very probably so called, from his believ­ing this general promise to the world, denoting that our faith must be the same, or else we are not his chil­dren; that this was his faith see Rom. 4. 13. the promise that he [...]ould be the heir of the world, was not to A­braham and his seed through the Law, but through the righteousness of Faith. This his heirship to the world to come, was through his faith in the promise, which faith he had before he was circumcised, v. 10, 11. and on this faith it was, he became the heir▪ of the world, and fa­ther of all that do believe. We may well suppose, that if he had not believed God in his promise of a Son, and Seed, in whom all the Families of the Earth should be Blessed, he had not arrived to that Blessing and Dig­nity, of being the Heir of the World, and Father of all that Believe. Which must likewise be our Faith, if we will prove our selves to be his Children, and Heirs with him of the same World; according to promise, Rom. 4. 16. Gal. 3. 29. viz. To believe the truth of the promise relative to the World to come, and that the Son and Seed is come by whom all shall be effe­cted.

3. It was the common Faith of the Prophets, the Restitution of all things, was spoken of by all the Holy Prophets since the World began, Act. 3. 1. And as I understand, by the Learned Readers of the Jewish Rab­bies, that the Restitution and World to come, was the common Faith of the Jews, expected to be effected by their Messias.

3. It's apparent, that in the Primitive time of the Gospel, it was the Faith of all, both Ministers and Peo­ple; Ministers according to the Commission Preached it, Act. 3. 21. Rom. 8. 19, 20, 21. Eph. 1. 10. And the [Page 80] People believed it; this is plain and apparent, 2 Pet. 3. 13. Nevertheless we according to his promise, look for a new Heavens and Earth, wherein dwelleth Righte­ousness, Vers. 14. Wherefore, Beloved, seeing ye look for such things, &c. Here is all, both Ministers and Peo­ple, we, and ye, all looked for this new World: and they could not look for what they did not Believe.

4. It's the Faith that's stated by our Lord in the Commission, for Preaching the glad tidings, Mar. 16. 15, 16. Go ye into all the World, Preach the glad tidings to all the Creation. So the word is, tho some be so bold as to make a mock thereof, and yet would be accounted Gospel Preachers, it's to all the Creation. And dare any to conclude, there is nothing of Divine Wisdom in the Lords Words; or to charge him with having so little respect to his Church, as to state the Gospel Commission, both for Preaching, Faith and Salvation, in so dark and dubious terms, as to need their help, to alter or amend it, and so making them­selves Wiser than the Lord.

Can you demonstrate this kind of Preaching to all the Creation, from the Scripture, viz. That to Preach and speak thereof, is a true Preaching of the Universal Restitution and glad tidings to all the Crea­tion, and that to which Christ in his Commission had relation to: if you can, I desire it, that Men may learn not to mock.

As the whole Gospel is (and shall be the ful­filling of the Prophets, Joh. 4. 38, Act. 3. 31. Rev. 1. 7, 10. It's all stated by the Prophets, Act. 26. 22.) So the Commission for publishing thereof, must be as large as the Prophesies that went before thereof, and a substance, very near the same expressions; the pro­mise was, that in him, all Nations of the Earth should [Page 81] be blessed, Gen. 22. 18. Which includes the whole Re­stitution and World to come, Rom. 4. 13. The pro­mises made to Abraham being the Basis and Foundation of all the Prophesies and Promises that followed about this matter; and the Commission of Christ sutes this Promise, i. e. Of glad tidings to all the Nations of the Earth. See Ps. 96. & 98. calling to the whole Creation, to rejoice in the Lambs Restitution, and Rev. 5. 13. is in Vision the effecting thereof, to John, as it shall be done when the time comes. So Ezek. 36. 1. to 15. Which relates to the same time and state, tho more distinctly to the Restitution of the Tribes of Israel, and of the Land of Canaan their promised Inheritance, where the Prophet is commanded, to Prophesie unto the Mountains and to the Hills, &c. Not that he was to speak to the Mountains and Hills, but to the Peo­ple, and this is called a speaking to the Mountains and Hills. And Act. 3. 21. asserts, That the Restitution of all things, was spoken of by all the Holy Prophets, since the World began: and the sutableness of the Com­mission of Christ hereunto, is most plain, to Preach the Gospel to all the Creation, that Men might understand and believe it and be saved, and the Practice of the Apo­stles was sutable to the Commission, which should be our Practice likewise, Act. 3. 21. Rom. 8. 19, 20, 21, 22. In all four Verses in the Greek, it is the Creation, vers. 19. The expectation of the Creation, vers. 20. The Creation was made subject to vanity, vers. 21. The Creation it self shall be delivered, &c. Vers. 22. The whole Creation groaneth, &c. See Eph. 1. 10. Rev. 5. 13. And as this was the Doctrine of glad tidings by the Commission (from the Lord thereof) to be Preach­ed them, what must be the Faith, but to believe the Doctrine? He that Believeth and is Baptized shall be [Page 82] saved. Believeth what? The Doctrine of the Commis­sion, the glad tidinge to all the Creation, the Restitu­tion of all things by Jesus Christ, Rev. 21. 5. So that in the Commission we have the Doctrine and Faith of the Gospel, to which the life thereof is promised, which is the general Restitution, and glad tidings to all the Creation, this being the Doctrine and Faith, that was once delivered to the Saints, and for which we ought garnestly to contend, Jude vers. 3.

The sum of all is, to believe, That Jesus is the Christ, the seed of Abraham in whom all the Nations of the Earth shall be blessed; The Son of God, and the Son of David, the true Messias promised; that God in love sent him, and that he in love gave himself a Sacrifice for the life of the World, and is Raised and Ascended into Heaven, in performance of his Mediato­ry office for Men, and shall come again from thence to judg the quick and the dead, and to perfect the Re­stitution of all things: and to bring in the New and Restored World, in and over which shall be his Eternal Kingdom and Glory, and that whoever do sincerely believe and obey him in this his Grace, shall Live and Reign with him in his Glory, Mar. 16. 15, 16. Heb. 5. 9. This is the substance of the Doctrine and Faith of the Gospel, to which the Salvation thereof is promised, which was once delivered to the Saints; which Doctrine and Faith should be more precious to us than our Lives.

Or more briefly thus; Whoever comes right in the Faith and Life of the Gospel shall be saved: this is the sum of all I seek, or plead for, it being that which deep­ly concerns every one to come right in: which life is called a life of Faith, Heb. 10. 38. A life of holiness, 1 Pet. 1. 15. A life of Humility, 1 Pet. 5. 5. A life of [Page 83] love both to God and Men, 1 Joh. 4. 16, 20, 21. Mat. [...]. 44, to 48. Which Faith and Life, shall certainly issue a Glory.

CHAP. V.

IN as much as there are differing Apprehensi­ons about the Power and Will of Man to be­lieve and obey the Gospel, some affirming a Power to [...]e in Man to believe, and some denying thereof; I desire your apprehension therein, it being (I suppose) of weighty concern to be rightly understood.

In as much as there are differing Apprehensi­ons about the Power and Will of Man, (tho I think I have said enough to it elsewhere) yet, it being a mat­ter of weighty concern, I shall on this occasion, say something further to it.

2. Touching the Power; that there is a power in Man to believe, with the common helps by God afforded, especially where the Doctrine of the Gospel comes) I [...]ert as a great Truth, tho in this, me-thinks should be [...]o room for a difference, in this (I think) all agree, that [Page 84] all Power is of God, that it's in him we live, move and have our being, Act. 17. 28. We cannot live, nor act, think, nor speak without him, all Natural (and all Spiritual) Power, both of Motion and Action, being of him and from him, in and by Jesus Christ, there being but one Holy Spirit, Eph. 4. 4. Who had his Operation and Work in the Creation, Gen. 1. 1, 2. Job. 26. 13. Ps. 104. 30. And is the influencer thereof still, by Jesus Christ the Redeemer, 1 Cor. 8. 6. And the same Spirit it is that Influenceth the Gospel, to the work of Re­generation, and impowers Man thereunto, Joh. 3. 3, 5. And so the Gospel is truly the Power of God to Salvation, to all that do believe, Rom 1. 16. And in this (I suppose that) all agree, that there is no Power but is of God.

I suppose that the great question about this matter, is, whether God in the Gospel affords a suffici­ency of Power (where it's published in the truth there­of) to believe and obey it unto Life.

To this I say, That we have sufficient grounds so to believe, excepting Infants, Idiots, and distracted Persons, who have not the use and exercise of Reason; tho no Scripture saith it in express terms, yet the Rea­son and Truth of the Scripture speaks it in fulness and plainness, as appeareth:

1. From the constant converse of God with Men ever since the Creation, not only in the perfect, but in the fallen state, in making known his Will, and giving Laws to Men, both Precepts and Promises, especially under the Gospel, which is most to our case; and for us to imagine Men not to be sutably Influenced by him, with understanding and Power, to answer his will there­in, no more than Brutes, (as some affirm) I think are Brutish thoughts of God, as well as of Men; it would [Page 85] be greatly dishonorable to Men, to give Laws to Brutes, of which they are not capable; much more dishonora­ble is it to God, to affirm, that he gives Laws to Men, that are by him, made no more capable to perform them than Brutes.

2. It appeareth, in that he blameth and punisheth (and will punish) those that wilfully transgress his Will, and pittieth and bemoaneth those that Rebel against him, Psal. 81. 13. Luk. 13. 34. And has made great promises to those that believe and obey him; all which are rendred to be incredible, if Persons be not capacitated by him to answer his will therein.

3. The contrary renders God to be unjust, and un­righteous in the Judgment, to punish Men for not doing what they could not possibly do through impotency and weakness: which are hard and untrue thoughts of the Righteous and Holy God. Impossible commands, con­stituting no Duty, nor can the not performance there­of, justly incur any punishment, either from God or Man.

But you know what is usually said in this matter, viz. That Men had once a power in Adam, and list it by transgression, so that, tho Man hath lost his power to obey, yet God hath not lost his right to com­mand.

This I know is a common Plea, but hath no­thing at all of weight in it. For, 1. Tho Adam had a power to have yielded perfect obedience to the Law of his maker, in his first and sinless estate, yet he had not power then to believe and obey the Gospel, (which is our command) neither was he capable thereof, hav­ing no need of a Saviour, it being no part of the Law given to him, neither could he obey it, therefore he could not lose that which he had not, nor we in him; [Page 86] but indeed after his sin and fall, and the promise of a Saviour (it being sutable to his fallen needy Estate) he had power to believe the truth thereof, so that it's a vain pretence, of Adams loss of what he had nor, and if we must needs have our power in him to believe and obey the Gospel at all, it must be after his sin and fall, when he needed a Saviour; and if so, let it be pro­ved when he lost it, and that we lost it in him.

2. If this suffice not, let it be proved, that since the first sin and fall, God has given (or giveth his com­mands) to the lost power, and that he will Judge and Condemn Men, for not improving a power which they had not, but (as they say) was lost long before When this is done, it will be of weight, but not till then,

3. As it's unscriptural and irrational so to affirm, so it's greatly dishonorable unto God, and his Gospel-Grace to Men, and indeed nulls and ends it, rendering it to be no Grace at all, to suppose that after such pro­vision and declarations of Gospel-Grace to Men, in so wonderful a way, that he should state the obtaining an interest therein, to a power lost for some thousands of Years before, which is indeed, to state it on impossible terms, is dishonorable unto God, rendering his design in the Gospel of his Grace to Men, to be but a Fable, and of none effect, yea to be pernicious, as a Trap or Snare to catch Men, instead of free Grace: to damn them for what they could not do; which dishonorable, dread­ful and dangerous Notions are to be abhor'd by all that Love the Name and Honor of God, so that a pow­er in Man to believe and obey the Gospel, with the helps therein afforded, which is all of God, is without all just ground of doubt.

Some affirm, that the reason why Men be­lieve not, is not because they cannot (tho they cannot) but because they will not, viz. If they could, yet they will not, therefore their damnation is just.

It's true, they will not, who wilfully refuse and reject the Grace, on the Holy terms thereof, and there­fore their damnation is just.

Yet, 2. To say the reason why Men believe not, is not because they cannot, tho they cannot, is all one, as to say, the reason why a blind Man doth not see, is not because he is blind and cannot, but because he will not; and the reason why a dead Man doth not live, move and act, as living Men do, is not because he cannot, tho he can­not, but because he will not: especially their Opinion being, that Men by Nature, are as dead, blind and unca­pable to understand, move or act in Spiritual things, as a dead Corps, a stock or a stone is in Natural things; and also that God hath destinated them, that believe not by an Eternal and unchangeable Decree thereunto, which imports an impossibility for any such to believe and be saved, being by Eternal Decree determined to Sin and be Damned, but that all Men are capable (with the common helps afforded of God) to believe and be saved, is most apparent, or else they could not (in Justice) be capable to be damned.

I am well satisfied in this matter, but it being so, that God affords a sufficiency of Power to do his will; whence is it that Mens unbelief and disobedience ariseth, if not from want of Power?

All unbelief and disobedience to the Gospel, [...] from the wilfulness of the will, and not from want of power to will; for the case is the same, if the defect lay in want of Power to Will, Joh. 5. 40. Ye will not come to me that ye might have life. It's wilfulness [Page 88] and not weakness, that will prove to Condemnation, Joh. 3. 19. As all Power is of God, the Power of all acti­ons, both Natural and Spiritual, so in all the Will is left free, and not forced by any coercive Power, but by vo­luntary choice; as in the lowest, so in the highest things, the Will determins the choice which I think has been the understanding of Christians throughout all Ages since the Primitive time of the Gospel; and is indeed both Divine and Rational.

I know many cry out upon this as free Will, as if it were reproach enough to use that term in way of re­proach; but rightly understood, viz. That Men have a power from God to Will, and are left free for its exercise by him, and that it is his Will that they should improve their power in Willing the best good, (not that they do Will it, then the work would be done;) this is most apparent from Scripture: to this purpose read and ponder well, Isa. 55. 6, 7. Rev. 22. 17. Those calls and invitations would be to no purpose, but indeed Mock­invitations, had not Men power and freedom of Will to answer them. And not only the Scripture which is plain and clear for it: But, tho I am not versed in Hi­story, yet I shall here relate what I have taken out of a Modern Author on this same account, and I suppose credible, and not to be contradicted, viz. The Discourse of Natural and Moral impotency, pag. 58. Speaking of the Ancients near the Primitive time, saith, All Men verst in their Writings, know and confess, that all the Fathers, and whole Church (Nemine Contradicente) of the purest Ages next after the Apostles, after a Con­troversie was moved concerning it, in the second and third Century, did maintain free Will, as a foundation Principle of all Religion against the Manichees and other Hereticks that denied it. And indeed the following Ages [Page 89] did also maintain it, whatever any say to the contrary. And pag. 52. That Augustin lib. 2. De Precat. Merit. Remiss. Cap. 6. Affirmeth it as undoubted, that God commandeth no Man any thing which he cannot do, and pag. 53. He calleth it Blasphemy to say that God com­mandeth any thing, that Men in particular cannot do, Ser. 191. De tempore. And pag, 153. That Au­gustine tells us, lib. 2. De Precat. Merit. chap. 18. That it was the great care of every Orthodox Teacher in his time, to take heed lest they did so defend Grace, as to deny free Will, and lest they should so defend free Will, as to deny Grace, (and a good care it was.) And fur­ther the Author saith, Neither is there (I think) to be found one of the ancients accounted Orthodox, that doth maintain (in the strict sense opposed) that God commandeth Men what they cannot do, but all abhorr'd it, as an Opinion laying a high accusation upon God, till after many hundred Years of this Age of Augu­stine.

By all which it appears, That it's no new Notion, that the miscarriage of Men, is from their own wilful­ness, and not from weakness, they shall blame them­selves and not God, in their Cendemnation; that free Grace and free Will must stand together, (and indeed to deny the power and freedom of Will, is to deny all Grace, for it's no Grace, but a mock, if there be no power possibly to accept it,) and that those that were contrary minded, in the more purer times, were ac­counted Hereticks and Blasphemers, and how they will acquit themselves therefrom, that now own and main­tain the same, it behoves themselves well to consider; and indeed were there no power in Men, to believe and obey the Lord, (which his common helps afforded) they could then be capable of neither Vice nor Virtue, [Page 90] but must be as the Brutes, without Sin, and how honou­rable this is, either to God or Man, is easie to be under­stood by the weakest capacity.

Yet in this matter, two things had need prudently to be considered. 1. That it's not perfect and sinless obe­dience, that is required, or that Men are impowered to perform, but universal and sincere, to the best of their knowledg and power, which answereth the Gospel-Law, and is accepted of God in Christ. 2, Nor is it meri­torious obedience (imperfect cannot be meritorious) but such as the Gospel requires, as the terms of life, and way in which we must walk to Glory, so that Sal­vation is wholly of Grace.

Tho I am well satisfied in what is said, yet there being some Scriptures much urged against it, I desire to enquire into them, for mine own and others satisfaction; the first is Joh. 6. 44. No man can come to me, except the Father which sent me draw him.

There are three cannots mentioned in Scri­pture. The 1. Is an Ignorant cannot, viz. For want of the means of Faith, the Doctrine of the Gospel, without which Men cannot believe and obey it. Rom. 10. 14. How shall they believe on him of whom they have not heard? God always working by means, and sutable to it: no Man can believe the Gospel that never heard thereof.

The 2. Is a Customary and Traditional cannot, Jer. 13. 23. Can the Ethiop [...]an change his skin, or a Leo­pard his sports, then may ye also do good, that are accustomed to do evil Custom in sin, makes it to be­come habitual and natural, and begets a cannot, next of kin to a will-not; custom in Principles and Practice, receiv'd by Tradition, is very hard to be left; woful ex­perience declares the truth thereof.

The 3. Is a downright will-not, a wilful cannot, a resolvedness to cleave to sin, and self inventions, Joh. 50. 40. You will not come to me that you might have life, Jer, 2. 25. But thou saidst there is no hope no, for I have loved strangers and after them will I go, And ch. 18. 12. But thou saidst, there is no hope, but we will walk after our own devices, and will do every one the imaginations of his evil heart.

Now the cannot Christ speaks of, must needs come under one, or some of these three, and that is, Custom and Tradition, wilfulness united, by reason of which, the cannot takes place.

2. The manner of the Lords drawing is by the Go­spel, and that the next Verse explains, every man there­fore, that hath heard and learned of the Father, com­eth to me, Gods drawing is by means and Ministry; they must first hear and learn, and then come to Christ; but whose will not both hear and learn cannot come to Christ, which was the present case with the Jews, who instead of learning, murmured against his Doctrine, vers. 41. 43. Hos. 11. 4. I drew them with the Cords of a Man, with the bands of Love, I laid meat before them. God lays the good things of the Gospel before Men, which has a natural tendency to draw Souls to Christ, and it's the wilful cannot that hinders.

It being so far from truth to affirm that Man has no power to will his own good (distinct from ignorance of what is for his good, customariness or wilfulness, or some other great temptation) that he has not power really to will his own hurt, God having placed that Law in nature (not only of Men, but of all sensitive Creatures) to will their own good and safety, so far as they understand it, and have not power from God, to Will the contrary, (but in the cases mentioned) and [Page 92] with the helps afforded by God, to cure the ignorance and wilfulness, or any other hinderance, Men might Will the best good.

The 2. Scripture is, 1 Cor. 2. 14. But the Natural Man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are Spiritually discer­ned.

1. It's true that Natural Men by reason, with­out Gospel Revelation, cannot understand or discern the Spiritual things of the Gospel, this is an ignorant cannot, vers. 8.

Or 2. They do not like, love or favour the things of the Gospel, when they hear it, it's foolishness to them, and so they will none of it, and this is a wilful can­not, because they have no mind to it, while they ac­count it foolishness they cannot receive it.

3. And most probably, the Apostle intends the Co­rinthians, to whom he writes, who, as he saith, were Carnal, and what difference (in this place) we may conceive, between Natural and Carnal, I do not un­derstand: apparent it is, that the Corinthians were very Carnal and ignorant in the great things of the Gospel, vers. 12. 13. The Apostle speaks of himself and those Ministers with him, see how, vers. 14. of ch. 2, and ch. 3. vers. 1, 2, 3. will unite, ch. 2. 14. But the Na­tural Man receiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are Spiritually discerned, ch. 3. 1. And I Brethren could not speak to you, as unto Spiritu­al, but as unto Carnal, even as unto Babes in Christ, I fed you with Milk, &c. For ye are yet Carnal. It's not only possible, but too common, for prosest Chri­stians, through their Naturalness and Carnalness, i. e. Re­solving [Page 93] to follow their own Natural, Carnal and Custo­mary notions in the things of the Gospel, to account many of the Spiritual Gospel things of Jesus to be fool­ishness, and while it is so, they cannot understand those Spiritual Gospel things, and yet may be high in other Gifts, which was the case of the Corinthians; see 1 Cor. 1. 5, 6, 7. with ch. 3. 1. 2.

The 3. Scripture is, Phil. 1. 13. It is God that worketh in you, to Will and to do of his good plea­sure. This Scripture is much urged by some in this matter,

It may be as properly r [...]ad, it is God that worketh in you, and will work for his good pleasure; so that the intention of the words plainly i [...], to encourage to the duties exhorted to, viz. Do you your duty, and God will assist you therein, up and be d [...]g and the Lord will be with you, he worketh and will work, willing Christians, shall not want Divine assistance: this is the sum of this matter.

If God only give the power of Willing, and [...]t the Will it self, have not those that do will, and obey the Gospel, cause of Glorying in themselves, that they had better Wills than others that obey not, and s [...] give not the Glory of Willing (is will a [...] the power to Will) unto God, and so [...] of Willing to themselves, the Scripture [...] maketh thee to differ? And what [...] thou not re­ceived? 1 Cor. 4. 7.

Here seems with s [...]me to [...]e the great streight in this matter. [...] Then, if God has [...] nothing for us to do in his power, nor [...], nor [...], then cannot any thing done by [...], be truly s [...], to [...] our duty, or our work, in any sense, nor can there be any reward of grace, for any thing done (or sa [...]ered) by us, nor [Page 94] cause of humiliation for any failing, for as this notion supposeth, it's God that does all himself, and his work being perfect, there is no need of grace, and the reward must be to himself and not to us, which is wholly contrary to the Scripture, which constitutes our duty, and the reward of grace in performance thereof. So Sovereignty saith, p. 180. ther will have something to be done by themselves, that Christ is not the doer of. And if there is nothing to be done by us, but what Christ does, then it's his work and not ours, which ends all duty and re­ward.

2. Whether we can find no better a way, to honour God in this matter, but by rendring men as brutes; yea worse than brutes, not so much as capable to will their own safety, with the helps that God affords? Or if so; then to glory therein, and dishonour God, for if men glory in themselves, they dishonour God, and wrong themselves, but certainly those who render men in this matter as the brutes, viz. that if God rule not in and over them as if they were brutes, they can do nothing, nor will, nor work, do wonderfully dishonour both God and man, rendering all men uncapable, either of vice, or virtue, without a miracle which he could so rule in and over any other creatures if he so pleased; so that, from a supposition to avoid dishonouring God, in a way that does indeed and in good earnest wonder­fully dishonour him, must needs be very dangerous.

3. Is it either dishonourable unto God, or any occa­sion of pride in those who in the power of his Gospel grace, do their duty? i. e. doth will and choose the good and forsake the evil? When others abuse the same power, and grace, in refusing the good and choosing the evil, does not God himself command the one and for­bid the other? Commend the one and blame the other? [Page 95] Justifie the one and condemn the other? Men humbly [...]esolving to do the will of God when they know it, [...]ring their duty so to do, as the Prophet, Psa. 119. [...]3. 34. And cannot this be without pride and dishonour [...] God? Has not Christ taught us in this matter. Luk. 17. 10. When ye have done all those things that are Commanded you, say, we are unprofitable servants?

4. And as for, 1 Cor. 4. 7. Tho it's a great truth, that all distinguishing grace is from the Lord, yet the difference there intended is, the difference in gifts, gi­ven after conversion, for the Churches use, as is appa­ [...]nt, compared with v. 6. and not the difference made in the grace of saith and first conversion unto God.

But do you not think, that God worketh in [...]e more than in others, in order to rectifying the will, is well as in affording the power; or [...]o you think he worketh alike in all, in order to the work of faith and conversion?

The manner and measure of Gods working in the Gospel in this matter in it self is a secret; yet I doubt [...]t, but that he does exercise a liberty in this matter, as it is capable to love some more, and some less, with his first love of pitty (as before I shewed) so he may (and doubtless doth) work in some more and in some less; so likewise in the use of means, on some he waits longer, and useth greater means then with others, some yielding to his means and workings sooner than others, who in long waiting and much means submit to his call, when others under the same means continue rebellious s [...]ll.

Yet in this matter, it behoves us to understand two things. 1 That whatever he works i [...] any, it's suta­ble to their rational capacities (and not as brutes) with freedom of will and liberty of choice, the manner of working being by arguments from without, prevailing [Page 96] upon the understanding and reason, that in Judgment it makes its choice, or else conversion might be effected by an immediate power without the word of the Gospel, which I think was never yet done; if any instance can be given of any person that has been converted, to be­lieve in Christ crucified that never heard of him, this will be much answered, but indeed it's contrary to the Scripture, Rom. 10. 14. and contrary to reason and ex­perience, because no man can possibly believe and be con­verted, till he know what to believe, and from what, and to what to turn, Act. 26. 18. 1 Thes. 1. 9, 10. It's true God can possibly work without means, which would be indeed miraculous, but in this matter he has not, nor does not, but the Gospel is the only means designed of God for Gospel conversion and faith, therefore Paul must have a ministry without him (tho from the mouth of Christ) for his conversion; if an immediate work with out means might have done it, Saul had been a sit subject for such a work, tho through his Ignorant and Blind-Zealous Perversness, he was without the reach of the ordinary means, yet (tho in a more than ordinary way) Christ wrought upon him by his wordwithout him, to his understanding within him, Act. 9. 4, 5, 6. what he heard and saw, affected his heart, and the work was done.

2. The manner and measure of the work, is not so much material, while he affords a sufficiency unto all, and is before hand with all in this matter as the parable of the Talent does fully demonstrate, to one he gave five, to another two, and to anothr one. He worketh and giveth as he pleaseth and expecteth improvement in which way he will give more, Mat. 25. 29. with. Heb. 5. 12, 13, 14, and those who deny all ability of improve­ment, do render men to be but as brutes.

Does not the Apostle complain, Rom. 7. 18. for [Page 97] want of power, more than for want of will? For me to wi [...] is present, but how to perform that which is good I know not. By which it seems to appear, that the power is want­ing more than the will, want of power being the matter of complaint?

This is no more in substance, than what I said before, viz. it's not perfect obedience the Lord re­quireth, or impowereth us to perform, while here, in the mortal and fallen state, Ps. 103. 14. but sincere and universal; weakness being really upon us, and by reason of our sinful and mortal estate it comes to pass, that tho persons before conversion, have more power than (ordinarily) they have will to improve, yet after conver­sion (in some cases) they have more will than they have power to perform (and this was the Apostles case) they would serve the Lord, as freely and universally, so fully and perfectly without distraction or imperfection, and this they cannot do, and this experienced Christi­ans find and feel by woful experience as the Apostle did, and in this, they will beyond their power, yet they serve him as they should, (when their will and desires do real­ly out-run their power in service) tho they serve him not as they would, i. e. perfectly without mixture, distraction, or imperfection.

Eph. 1. 19. Is much used to prove an Almighty, irre­sistible power in the work of conversion; what say you to it?

This Scripture is frequently used to prove that which it does not at all intend, it being so apparent, that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing, and not in the first work of conversion, it being the promise (and was per­formed) that the spirit should be given down abun­dantly upon believers after believing, as clearly distinct from it's sacred work in the Gospel in begetting souls to [Page 98] the faith; see for this, Joh. 7. 38, 39, Act. 2. 38, 39. Eph. 1. 13. so that to apply the giving down of the Spi­rit according to promise, after believing, to the first work of faith and conversion, is a very great weak­ness and mistake.

2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote (much less, to persons in the first work of faith) it be­ing evident that the Apostle throughout this chapter keeps, the distinction between himself, the ministers with him, and the Church, as was usual in his other Epistles, from v. 1. to 13. he speaks to (but not of) the church, but of themselves, distinguished by We, Us and Ye, and v. 13. speaks of the church, and from v. 16. to 19. speaks of themselves, and lets the church to know, the exceeding greatness of his power, to us ward who believe, i. e. to the Apostles, in the mighty gifts of the spirit, and works done by them, for confirmation of the truth of the Gospel, according to Mar. 16. 17, 18. Heb. 2. 3, 4.

3. I conclude that the work of faith and conversion of sinners, is so far from being a m [...]racle (as some pretend) that it's rather a marvel that so few believe and are con­verted, certainly our Lord would not have marvelled at their unbelief, Mar. 6. 6. nor grieved for their hard­ness of heart, if they could not have believed without a miraculous work, which he was able to have effected, Mar. 3. 5. It's true many believed on the sight of mi­racles done without them, but we read not of any mira­cle done within them to work faith, nor is the work of faith and turning to God at all called a miracle.

4. And from the whole, we have great cause to fear that the Spirit is much more talked of by us all, than known and enjoyed, either in it's operations in the [Page 99] Gospel to conversion, or in its gifts according to pro­mise, and cause we have to mourn in the sense thereof, that he should be so much amongst us in word and so little in Power. If the Spirit of the Gospel, were a spirit of Ignorance, errour and pride, a spirit of Worldly­ness, oppression, envy, hatred and division. Were this the Spirit of the Gospel, we have enough and too much of this. But if the Spirit of Christ is indeed (in its o­perations and effects) the Spirit of Power, of Love and of a sound mind, 2 Tim. 1. 7. If it be the Spirit of Love, Joy, Peace, long Suffering, Gentleness, Goodness, Faith, [...]eckness, Temperance, Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet, Isa. 24. 16. My leanness, my leanness, wo unto me.

What think you of the work of Regenera­tion, relative to the matter in hand? I desire to en­quire, 1. What it is, and 2. How it is effected.

Without doubt, it carryeth the sum of the matter in it, and includes Faith, Repentance, and the whole of Gospel Conversion, and turning to God.

But more particularly, 1. Negatively, what it is not; it's not any Conversion; then a Conversion only from [...]in might be it, there may be many Convictions and Conversions too, that may be far short of Regenerati­on, and Persons may be (and it's to be feared that ma­ny are) deceived herein.

2. Affirmative what it is; the word Regeneration I find but twice used in the New Testament, in the terms thereof (and not at all in the Old, it being most proper to the New) tho I doubt not but that the true sense thereof is often exprest, Joh. 3. 3, 5. And it im­plyeth and importeth, a renewing, returning, or re­storing to a new Estate. And those two Scriptures in which it's mentioned, te [...]ds much to give us a tight understanding therein.

The 1. I shall mention is, Tit. 3. 5. According [...] his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Spirit. Which Regeneration, here, consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings there­of, relating to the Restitution and World to come; our Faith must be in the Regeneration to come, or else it's none of the Faith of the Commission, or of Regene­ration, Mar. 16. 15, 16. Nor brings us under the promise of a share in the Regeneration to come, it not being the Faith of Regeneration, Regeneration be­gun here being a preparation to the Glory of the per­fect Regeneration of (and in) the new and restored World.

The 2. Scripture is, Mat. 19. 28. Ye which have followed me [...]n the Regeneration, when the Son of M [...] shall [...]it on the Th [...]one of his Glory, ye also shall sit upon twelve Th [...]n [...], u [...]g [...]g the twelve Tribes of Israel. That this Regeneration relates to the New life, in the New World, at (and after) the Resurrection, I think, is by the Learned gener [...]ly owned, that the true reading and sense of the Words is, ye that have followed me, shall in the R [...]gen [...]a [...]en, sit upon twelve Thrones, &c. That is, in the new and restored World, see Wilson's Scripture Dictionary on the Word, the day and time of the last Judgment, when our whole Nature being restored, both Body and Soul shall enjoy the Heavenly inheritance, Mat. 19, 28. You which have followed me, shall in the Regeneration sit upon twelve Thrones; and the English, Greek Lexicon on the Word, the last day of the World, and it's so called, because in it, God will create a new Heaven and a n [...]w Earth, and will perfectly ingender again a Man that is chosen, Mat. 19. 28. And indeed, this is properly the Regeneration time and state, when all [Page 101] things shall be renewed, restored, and return to a new and better estate. So that Regeneration may be thus defined:

When a Man doth truly believe the truth of the glad tidings reported in the Gospel, by Jesus Christ Crucified for our sins, raised and ascended into Heaven, and shall come again from thence to perfect the Re­demption, viz. The Resurrection, Regeneration and new World, and to perfect his People with Himself therein, and is in this Faith effectually turned to the Lord in heart and life, according to the Gospel: This i [...] Regeneration begun here, which, if persevered in, will certainly issue in the perfect Regeneration and Glory in the World to come.

2. How it's effected; and that is, 1. For us, by Jesus Christ Crucified, Raised and Ascended; in and by him, the whole work is (and shall be) effected, Act. 3. 21. Rev. 21. 5, 12. 2. In us here the Lord begets us by the word of his Grace, to this lively hope, by the Re­s [...]rrection of Jesus Christ from the dead, 1 Pet. 1. 3. By which is ensured to us the perfecting of the Re­demption, Adoption and Regeneration, when the time thereof is come; the Gospel of this Grace and Glory it is, that is the Power of God unto Salvation to all that [...] believe, Rom. 1. 16.

Of which whole Regeneration, Baptism is the most lively Figure and Representation, both of Death and Resurrection, and of the Death of sin, and new life of Grace here, and Glory in the new Life and World to come, 2 Pet. 3. 21. 1 Cor. 15. 29. Rom. 6. 3, 4, 5. And it being so, those who deny this Figurative Or­dinance, do (in effect) deny their part in this Rege­neration.

I desire you to speak something of persever­ing and falling from Grace, whether there is any Possibility, for Believers to fall from Faith and Grace?

As to this matter, I do not question. 1. But that some are so known of God and given to Christ, as to be supplyed with persevering Grace, till they come to Glory, yet not as distinct from the power of willing their own good, and the constant exercise thereof, nor so as doth in the least acquit them from their duty, or danger in neglect thereof, 1 Cor. 9. 27. this being a secret only known of God, that none might boast, and that all diligence may be given by all, 2 Pet. 1. 10.

2. This considered, if we believe the Scriptures, there is danger of falling from Grace, and this is stated by the Lord of Grace and Life, and all his Apostles, who best knew the danger, and what Doctrine was most (and best) for our safety, and never taught the contrary, what ever some pretend. 1. By Christ to his own Disciples, Joh. 15. 3, to 7. vers. 3. Now are you clean through the word which I have spoken to you, and vers. 7. He shews them the way, so to preserve themselves, with the danger of neglect, vers. 10. I have loved you, continue in my love, if ye keep my com­mandment, ye shall continue in my love. So Paul our Apostle, Rom. 8. 13. states the danger: If ye live af­ter the Flesh ye shall dye. And 11. 20, 21. 1 Cor. 10. 12. Col. 1. 21, 22, 23. Heb. 2. 3. and 3. 12. So Jam. 2. 12, 13, 19, 20. & Peter, 2 Pet. 3. 17. & John 1 Joh. 2. 28. & 2 Joh. vers. 8. Read and ponder well these Scriptures, which will fully wise you in this matter, and Heb. 6. 4, 5, 6. Where the Apostle states a possibi­lity of falling away of the Regenerate, such as were [Page 103] enlightened by the Gospel, and had tasted of the Hea­venly gift, and were made partakers of the Holy Spi­rit, and tasted of the good word of God, and the powers of the world to come, &c. The highest attainments of any Regenerate Persons in the world, and yet in danger to fall finally from all. Men now plead the contrary, and say they were Hypocrites, (who are themselves [...]rangers to those Gospel attainments) but from what ground I know not; it's certain Men can never fall from (or lose) that they never had. Compare with this, chap. 12. 22, to 25. Where it's most apparent that Persons that are come to the highest Gospel-state that it's possible for any to come to, now by Faith, yet are in danger to lose all, and themselves too, vers. 25. See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on Earth, much more shall not we escape, if we turn away from him that speaketh from Heaven. I know that some lightly and prophanely, make God's Ifs to be no­thing, but they shall one day know, they are not in vain.

Some say, that in this, you teach falling from Grace.

It's great ignorance and mistake so to affirm, they may as well say, that Christ and his Apostles taught falling from Grace, because they taught the danger of falling, 1 Cor. 10. 12. Let him that thinketh he stand­eth, take heed lest he fall. And indeed, to teach the danger of falling, is the only way and means to prevent it; and those who teach impossibility of falling, do really, though not intentionally teach People to fall, by neglecting their Watch and War, through Carnal and ungrounded security, which Doctrine has proved dan­gerous to many Souls. Suppose, two Families lived [Page 104] by a dangerous River, the Parents of one warn their Children to take heed and beware, they fall not in, if they do. they will certainly be drowned, if some help at hand prevent not; the others likewise give warning of the danger, but withal, lets them know, that if they fall in, they may receive some wrong, but they shall not fear, for certainly they shall not be drowned; for they will so attend them, as to draw them out again, without any danger or fear of drowning: now which of these do really teach their Children to adventure on the danger of drowning, or to prevent it, is easily de­termined, and so is it, in the present case.

This seems much to the matter in hand, for they say Believers may fall grievously, and dishonour God, and lose their peace, but not hurt their Eternal Estate, not fall finally; that it's one thing to fall and break the Bones, and another to fall and break the Neck. Sovereignty. pag. 386.

I know that this is commonly said, and that by them that might better understand, it being so plain a way to teach Men to grow careless, fearless, and grace­less, and indeed, to open the door to Apostasie, it be­ing a Doctrine that neither Christ nor his Apostles taught, but the contrary; and from whence it's learnt I leave the owners thereof to account.

And notwithstanding the honour of God should be more to us than our lives, yet the duty and dan­ger is rarely (if at all) stated there, but on the danger, and that, not of losing the Peace and that Consolation, but the Salvation, Joh. 15. 6. If a man abide not in me, he is cast forth as a Branch that withereth, and men gather them and cast them into the fire, and they are burned. The danger is of fire and burning. So in all the Scriptures you may read as much; it's stated on [Page 105] the danger of Judgment, 1 Cor. 3. 17. Heb. 2. 3. & 12 25. Therefore it's a Scriptureless Notion, and vain fable, sowing Pillows under mens Elbows, in hiding the danger from them.

It's true, that 1 Joh. 2. 19. is much urged to prove that none but Hypocrites can fall away, they went out from us, but they were not of us. And,

As to this, 1. I take it as a universal rule, to under­stand no one Scripture contrary to all the Scriptures that speak of the same matter. So then, we may not under­stand John in this place, contrary to all that Christ and his Apostles said in this matter, who all agree, in shew­ing the danger of falling from Grace, unless we will conclude all to be Hypocrites.

2. We may not understand John so, as to contra­dict himself, who plainly states the danger, and the way of safety and preservation, 1 Joh. 2. 28. & 2 Joh. vers. 8. In which he speaks very much, as Christ did i [...] the same matter.

3. Therefore we may understand John to intend, either, 1. That they were not of them, when they went out from them, if they had, they would no doubt, have continued with him; he saith not, that they were not at all of them.

Or, 2. If they were not at all of them, but Hypocrites (which is not affirmed) he might speak in an in­fallible Spirit, as sometimes Peter did of Ananias, Act. 5. 3, 4. Which is no common rule for us; but that Persons have, and may, fall from Grace, in this imperfect state, is so apparent, (if we believe the Scripture) that it's past all just ground of doubt, and may warn us, not to be high minded but fear, Ro. 11. 20. 1 Tim. 1. 19. 2 Pet. 2. [...]8, 20, 21. & 3. 17.

3. Yet, notwithstanding, there is a way of safety and certain preservation to the Glory promised, stated in the Scripture, viz. If we, with purpose of heart cleave to the Lord, in the Faith, Love and Life of the Gospel, in this way, he will accept us, assist and preserve us to the Glory. His Grace and our duty uniting, will be our safety, there being no promise of Preservation out of (but in) the way of Gospel-Faith and Obedience.

Some will say, this is Nonsense; it's as much as to say, keep and preserve your selves, and you shall be preserved, continue your selves in the Faith and Obedience of the Gospel, and you shall be kept.

This reproach lighteth on Christ and Scrip­ture, who will take it all away, Joh. 15. 7. If ye abide in me, and my words abide in me, and my words abide in you, &c. Verse 5. He that abideth in me, and I in him, the same bringeth forth much fruit. Verse 6. If a Man abideth not in me, he is cast forth as a Branch that withereth, And vers. 10. Sheweth us the way to abide in Christ▪ If ye keep my Commandments, ye shall abide in my love, not else, 1 Pet. 4. 19. Let them that suffer according to the will of God, commit the keeping of their Souls to him, in a way of well doing, and in this way he will keep them, Jude vers. 21. Keep your selves in the love of God. And the way so to do, see Joh. 15. 10. & 14. 21, 23. So that the Scripture justifieth this great and needful truth to be known, and taketh away the re­proach.

The sum of the whole is, let us look to our duty therein looking for (and believing) Divine acceptance and assistance therein, and God will not fail us, Psal. 125. 1. 1 Pet. 1. 5. But keep us safe to the Glory promised, Joh. 10. 27, 28, 29. Where Christ states [Page 107] the certainty of our preservation, in hearing his voice and following of him; such shall never perish.

It stands both with Scripture and Reason, that Gods Grace and our Duty unite, there being no promise of safety or Salvation, out of the way of Gospel-Duty, Rev. 22. 14. Blessed are they that do his Command­ments, that they may have right unto the Tree of life, &c. Without this, there can be no right, by any Gospel-Law of Grace; and as Faith and Obedience constitutes right by Divine Ordination; so Perseverance therein continueth that right, by the same Law of Grace, without which can be no entrance, Mat. 10. 22. Luk. 9. 62. And mercy it is, that God has assured us of Acceptance, Assistance and Preservation (in his Son) in this way of Gospel-Faith and Obedience, Isa, 64. 5. Heb. 5. 9.

CHAP. VI.

IN as much as there are differing Notions about the Defilement of our Nature: some affirm­ing the Nature of Man to be so Defiled by the first trans­grassion, as that simply from its Original, it's a sink of filth and abomination, and layeth liable to the se­cond Death; others think Nature in it self to be a pure and undefiled thing. I desire your apprehension in this matter.

That there is a Defilement in the Nature of Men (I suppose) is most Evident, and that both from Scripture and Reason. 1. From Scripture, Job. 14. 4. & 15. 14. Psal 71. 5. 2. From Reason, which will tell us, that in as much as by the first transgression we are fallen into a state of weakness, mortality and death, our nature must needs be weak and Defiled, and so more liable to sin than before, yet what the Defile­ment is, and how far it extends it self, is that which (I think) none can truly determine, yet I believe, it's not wholly free from Original Defilement, from the grounds mentioned; nor that it is (distinct from all occasions of further Defilement) so bad as some do render it.

I desire you to give your apprehension here­in, with as much light and evidence as you can.

1. I doubt whether any are capable to deter­mine of Adams nature before his fall, and so of our na­ture in him, for as his was, so was ours, or else we could not have fallen in him, nor have suffered loss by his sin and fall, tho it's granted by all, that he was cre­ated in an upright sinless estate, and so we in him; yet that his nature was capable of defilement and sin, is likewise apparent, else he had not sinned.

2. What Acts he did in resisting the temptation before be sinned, or whether the first temptation was not too hard for him, we find not in Scripture record, but most probably that he fell by the first temptation

3. What we find in Scripture of the badness of his nature after his fall more than before; or of the bad­ness of his actions: I think we find nothing of either, and if so, Whether we may not in charity suppose, that he learned by his sin and fall, to be more wise and [...]eedful than he was before, (as David, Peter, and other holy men have done) and so, did better after his fall then before.

4. If the nature of man in its original defilement did become such a heap of filth and sin as some pre­tend: Then, whence it is, that Christ had so much respect to little Infants; and direct us to become as such, Mat. 18. 3, 4. and that of such is the kingdom of Heaven, Mat. 19. 4. If the nature was thus defiled, what pattern does the Lord direct us to, in order to the obtaining of the king­dom? And further they are said to be innocent, Jer. 19. 4, 5. they have filled the place with the blood of In­nocents. and chap. 2. 34. in thy skirts is found the blood of the poor Innocents. Then they were not such a sink [Page 110] of filth and abomination as some pretend, but such a [...] God accounted innocent.

Yet, 5. Doubtless there is something in this matter, something of defilement (as before I said) man by sin, being fallen into a state of weakness and mortality (as a punishment of his sin) it's come to pass, as Job 14. 4. Who can bring a clean thing out of an vnclean, & 15. 14. & 25. 4. How can he be clean that is born of a Wo­man? But what this defilement is, is by man indeter­minable; but be it what it is, God accounteth those in whom it is (before and without act, or consent of will to act) to be innocent, and fit for our imitation in Gos­pel conversation, in order to our obtaining the heaven­ly kingdom; and (I think) it's confest by all, that in­fants (as such) are innocent, meek, humble, teachable, &c. and yet affirmed by many (if not most) to be born the children of wrath.

If it be so; I desire them to enquire whence it is, that the nature of men is become so bad, as that they are thereby rendered in Scripture, to be the chil­dren of wrath, Eph. 2. 3.

In this matter, it may be meet for us to en­quire. 1. How far concupiscible nature was by creation and Gods ordinance, good and undefiled before the fall; and how far it so continues now in the fallen state. And as to this, it's apparent, there was natural lustings by creation in Adam, (in themselves sinless) and law­ful both before and since the fall; as, 1. To a married state, which was lawful, and Gods ordinance, in the state of innocency, before the sin and fall, Gen. 1. 28. & 2. 23, 24. and so continues lawful and Gods ordinance still, Heb. 13. 4. It was lawful before the fall to be lawfully imployed in labour, to dress or till the garden, Gen. 2 [...]. 15. So it was after tho fall. Gen. 3. 23. to till the [Page 111] ground, the same word as, chap. 2. 15. It was lawful be­fore the fall, to eat and drink, Gen. 2. 16, 17. and so it was after the fall, Gen. 3. 18, 19. 1 Tim. 4. 2, 3, 4. It's lawful to be angry; so was Christ, Mar. 3. 5. see, Eph. 4. 26. It was lawful both before the fall, and since, to think, meditate, speak and act; in all which concu­piscible nature is exercised.

But the sin is in breaking Gods allowed rules, in all these cases, abusing our selves, in transgressing by ex­cess (in things in themselves in their Original by crea­tion and Gods ordinance good and lawful) as in adultery, Heb. 13. 4. gluttony, drunkenness, covetousness, swear­ing, lying, evil speakings, wrath, Murders, &c. so that (I think) I may safely say, that almost all Moral evils, consist in out running of, and making a breach upon Gods allowed rules and law in nature, so that nature in its Original, was not, nor is not in it self so bad a thing as some do render it, but as in Adam, and as since con­tinued in us, is in it self (by Gods creation and ordi­nance) good and lawful; and it's the excess (through temptation) in which the sin lyeth.

2. Then, the defilement is from the weakness of na­ture it self (as before I said) it being in the fallen state, Rom. 7. 24. O wretched man that I am, who shall de­liver me from this body of death? And hence, it's liable to further defilements by occasions and temptations, if Adoms nature was so liable to temptation and defilement thereby, when pure and free, and he in full strength of person and reason, and so more capable by far to resist temptation than any since, it's no marvel if nature in the weak and mortal state is by occasions and tempta­tions, more infected, especially being upon its first try­al in infancy, where capableness of resisting is want­ing.

3. All Infants having prospects before them, pat­terns to learn by, parents and others, to learn that which by nature they are capable of; children (while so) are capable to learn good as well as evil (if rightly taught) or else those exhortations to parents are vai [...] and useless, which we may not imagin, Pro. 22. 6. Eph. 6. 4. But parents and others instead thereof, teach their children pride and folly, by which it becomes natural to them.

4. It comes to pass as by evil example, and bad edu­cation, so by the temptations of Satan as was the case of Adam. Wicked men are called the children of the De­vil, Joh. 8. 44. not because they have their nature from him (so, they are the Off-spring of God, Act. 17. 28, 29) but by yielding to his temptations, and doing his work, and from hence the enmity and the evil springs

5. The things of this world ensnares, 1 Joh. 2. 15, 16, 17. Jam. 4. 4. by all which means, men become bad, yea very bad by nature, being by example, tradition, temptation and custom, naturalized to sin, are thereby become the children of wrath, by consenting unto, and following after such things, as will issue in wrath, unless timely faith and repentance prevent, and this is most apparently the true sense of Eph. 2. 3. with, Col. 1. 21. the Apostle speaking of grown persons thus corrupted, and not of Infants.

Is there not a natural inclination in Infants to vanity and folly?

We are to distinguish between childish nature (as inclined to childish weakness, frowardness and folly, which is in it self weakness of childhood, and want of the exercise of reason and undorstanding, and so, not their sin) and the nature of grown capable persons, 1 Cor. 13. 11. and hence it is, that children in their [Page 113] weak and childish state, are under no Law, (and where [...] Law is, there is no transgression) but the law of their parents, who are to deal with them according to their capacities, and when capable, to instruct them in the Law of Christ, and as need requireth to correct them, thereby to cure their childish folly, Pro. 22. 6. 15. Eph. 6. 4.

The Scripture sometimes speaks of good, to be in the nature of man, Rom. 2. 14. 1 Cor. 11. 14. and sometimes of evil: Is there no difference to be made in the nature?

I think it meet (and according both to Scrip­ture and reason) that we distinguish in the nature of man, viz. that there is a two fold nature in man, Ra­tional and Sensitive, that which I call rational is that wherein man differs from other sensitive creatures; the Sensitive, is that part of the soul, which is the life of (and animates) the body, as in other creatures, and is by some called the concupiscible, lower or worser part of the soul, which is only capable of lustings, and such like sutable, natural motions and Actions, in and with the body, as in other creatures, and it is in this sensi­tive concupiscible part of the soul (as in conjunction with the body) in which the lustings after evil lyeth, and the enmity to that which is good, by reason of which men become the children of wrath. And hence it is, that those who follow the unlawful lusts of this sensitive part of the soul, are called sensual persons, Jam. 3. 15. Jude. v. 19.

The Rational part of mans nature, is that wherein he was (especially) made in the image of God, which consisted not only in rule and government (as some say) but in a capableness thereunto, by reason and under­standing, which is still in its remainders, the glory of [Page 114] man, which reason should rule the lower and worser part of the soul (and body likewise;) and when, and where any Moral good is found, it's when, and where this better part of the soul prevails, from whence all Moral good among men is, by divine creation and or­dination; and such is its created excellency, that if men lived purely to it, there would be no need of Human Laws among men (Human Laws, being but as an help to keep this sensitive Nature in subjection, for common society among men) it would teach men to do, as they would be done unto; and this we may suppose to be per­fect in Adam, before his sin and fall, and Nature in this sense, is not so bad, in it self, as some do render it, it be­ing that without which we could not be rational Men, but as the Brutes (as some affirm;) nor could we ever have been Christian Men. Therefore it behoves us to take heed how we cry down Nature in this sense, lest we dishonour the God of Nature, in whose Image we are made, Jam. 3. 9. Unless it be for ruling no better over sensual Nature, but suffering it self to be corrupted and captivated thereby.

The sensual Nature is spoken of in such Scriptures as these, Rom. 1 26, [...]7, Gal. 5. 19, 20, 21. Some of which, following their Brutish Lusts, even against concupiscible Nature it seh, doing such things as Brutes refuse to do. Nature in this sense, is frequently called, Carnal and Flesh, and that which is not subject to the Law of God, neither indeed can be, Rom. 8. 7. But the rational part should rule it, because that from Nature, as thus con­sidered, arise all the unlawful Lusts and Actions of Men, which if Reason did rule, would prevent much. And this Nature it is, by which Adam fell. Lust capti­vated reason, Gen. 3. 6. And still rebels in true Chri­stians, and is not, (will not) be subject to the Law of [Page 115] God, longer than the Watch and War is maintained; yet, this is to be noted, that we cannot be without this concupiscible part of Nature in this world, there being (as before I said) a Natural good therein, being in it self good, in its first Creation and still is, were it not abused; without it we cannot live, nor the world be con­tinued, all worldly Actions in order thereunto, being effected thereby, as eating, drinking, procreating the world and the like, which in it self, as guided and ruled by Reason and Religion, is good and Lawful, Heb. 13. 4. There being a Lawful sinless use thereof, which God alloweth, yea and commandeth, but the abuse thereof is the sin, in breaking Gods allowed rules, which Rea­son and Conscience, (much more Christianity) should regulate and order, according to Divine rule; but alas, this unruly part of Nature, not only captivates Reason, but even Persons professing high in Christianity, are too often shamefully captivated thereby, and the most serious and sincere Christians, have their groan­ings and complainings by reason thereof, Rom. 7. 24.

Let us learn from hence, not to quarrel with reason any more unless it be for not doing its Work and Of­fice, but suffering sensual and sinful Lusts to corrupt and captivate it; for the new Birth, viz. Faith, Repen­tance, even the whole of Regeneration here, is effected in the rational, understanding part of Man, even in the Spirit of the mind, Eph. 4 23. and so rules in and over the whole Man, 2 Cor. 5. 17.

I am greatly satisfied in this distinction, and likewise that it has been a great errour and mi­stake, to render whole Nature to be Brutish, which I perceive is contrary both to Scripture and Reason; but do you understand that the first sin, and the Original Natu­ral [Page 116] Defilement thereof (what ever it be) did of it self bring under the second death, or damnation of Hell ( [...] some affirm) without the act or consent of mind to sin, since the fall?

This Natural Defilement, in it self simply con­sidered (what ever it be) without act or consent since the first sin and fall, extendeth only to the first death, it coming in by the first trangression, can in it self, be no greater, nor so great, as the actual sin, nor produce any greater effects than the actual sin, the Original Corruption and Defilement being in Adam and [...], before the actual transgression as the cause thereof, Gen. 3. 6. And was all, but one and the same defect and sin, according to Jam. 1. 14. 15. And the punishment of that sin, we find stated, Gen. 3. 19. And the Nature being mortal, effects the same death in all, Rom. 5. 18. As by one offence, into all men, unto Condemnation, so in the Greek: and this is certain, that whatever death came into the World by the first sin, and the Nature thereof into us, (as called Original sin) shall be cured by that one Sacrifice, as in the same Text, even so, by one Righteousness, (or by the Righteousness, of one) into all men unto justification of life, vers. 19. For as by one mans disobedience, the many were made sinners (so the Mar­gent) that is all; so by the obedience of one, shall the many be made Righteous. If all came under the second death thereby, all shall be justified there from, for justificati­on unto life is, and shall come upon (or into) all that Condemnation came into (or upon) by the first trans­gression, which is a Resurrection from the first Death, 1 Cor. 15. 21, 22.

And indeed those that hold this unscriptural and ir­rational Notion, it might for ever deter them from a Married state, which is Gods Ordinance, and in it self un­defiled, [Page 117] Heb. 13. 4. If they are certain to beget Chil­dren (if any) that must by Nature and Birth, be Heirs of the second and eternal Death, without hope or help, especially, if they dye in infancy before capable of Faith and Repentance; it's true, we all know, that we procreate Children like our selves, in a mortal state, liable to the first Death, but no further, without their own actual transgressions and unbelief.

So that I conclude it to be a great ignorance and er­rour, in any to assert the second Death to be the wages of the first transgression, and very cruel and hard thoughts of God, to damn all (or any) Infants Eter­nally (so dying) for they know not what, and that which they could no more prevent than their Concepti­on in the Womb: and further it's apparent, there had been no second Life, but by the second Man, and then there could have been no second Death to any, so that is the second and new life came in by Christ the second Adam, so will the second Death come in, as a punish­ment of Mens actual sinning against God, since the first sin and fall; so that I conclude, that neither Adam's Transgression, nor the Defilement of our Nature there­by (whatever it be) without act or consent to sin, shall bring under the guilt and punishment of the se­cond Death, the contrary being unscriptural and irra­tional to be imagined.

CHAP. VII.

I Desire to enquire into the Apostasie spoken of in Scripture, what you understand it is, and wherein it does consist?

That there is an Apostasie from the Faith pro­phetically foretold in Scripture (I think) is that which few do doubt or question, but what it is, and wherein it does consist, I fear but few do rightly enquire into, but all are willing to excuse themselves, and put it upon others, as Adam upon the Woman, and the Woman upon the Serpent; so it is put all upon the Pope and upon the Devil, far enough from our selves, neither Pa­pist nor Protestant will have any share therein, but put it upon each other, thou art the Man and not. I.

The case being so, on what particular Sort or Sect of People by Name, may it be fixed?

I shall not fix it only on any particular Sort or Sect of People by name, but give some account what it is, and wherein it consists, and where the Marks thereof are found, there it's likely to be; tho I cannot leave out the Turkish Alkoran and Mahometan Religion, nor the Papal profession, as chief and head in this Aposta­sie, the one professing to own Christ, but only as a great Prophet, but Mahomet to be greater; the other to own Christ really in word, but the Pope [...] be his Vicar, great [Page 119] High Priest and head of the Church, and so truly and really, in act and deed, to be above him, as is manifest by all his doings; but in as much as it has spread it self so universally, and containeth such variety of parts, I shall only endeavour its discrimmation, leaving the ap­plication to all concerned therein.

1. Then I conclude that the Apostasie spoken of in Scripture consists in departing from the truth of the Gospel, both in matters of Faith, and practice, but chiefly in matters of Faith, because Faith includes pra­ctice, and practice followeth Faith, and that it's stated in these and the like Scriptures, 2 Thes. 3. to 12. Let no man deceive you by any means, for that day shall not come, except there be a falling away first, &c. Which fal­ling away, as it's explained to relate to the Man of sin, so it is to believe lies, vers. 3, 11. & 1 Tim. 4. 1, 2, 3. Now the Spirit speaketh expresly, that in the latter times, some shall depart from the Faith, 2 Tim. 3. 1, to 9. This know also, that in the latter days perillous times shall come, and vers. 8. They are reprobate (or of no judgment) concerning the Faith, ch 4. 4. They shall turn away their Ears from the truth, and be turn­ed unto Fables.

Now our search must be to find out where these things really are, and there the apostasie is, where ever lies are believed in stead of truth, and the truth thereby denyed; such are in the apostasie, that consisting in be­lieving lies.

1. Whosoever denieth Jesus Christ crucified for our sins, raised and ascended, to be the Son of God and the Son of David, truly God and man, and as so, to be the alone foundation of Gospel faith, grace and glory, denyeth the gospel and the faith thereof and is in the Apostasie, 1 Cor. 3. 11. & 2. 2. & 15. 3. 4. Luk. 2. 32.

[Page 120]2. Who ever denyeth in word or deed, Jesus Christ crucified, raised and ascended, to be the alone head, Lord and Lawgiver of (and to) his Church, and that subjection in all things does not of right belong to him, is deeply in the apostasie, Eph. 5. 23, 24. Col. 1. 18. Act. 3. 22. Luk. 19. 14. 27.

But few profest Christians, will in word deny these things, but all profess to own him as the Founda­tion, Head and Lord of his Church.

Notwithstanding persons may in word confess him so to be, yet whoever layeth any other foundation of faith and life, than Jesus Christ crucified, or choos­eth to themselves, or submitteth to any other Lord or Law giver in things truly divine and Spiritual (viz, in matters of Gospel saith and Worship) besides Christ the Lord, (whether Papal or others) do really and indeed deny Christ, to be the foundation of Chri­stian faith, or to be the Head and Lord of his Church, and whoever accepteth such a headship, Executing thereof, usurpeth his Authority, of whom the papal Head, has been chief and leader in this matter, the ex­ercise of human coercive power, in things properly be­longing to Jesus Christ, (viz. all matters of faith and worship, wherein conscience toward God and our Lord Jesus Christ alone is concerned) being that which does really out and end his Lordship and rule in this matter, and in this, the Scripture seems to place the head of the apostasie, at which door, most of the errours, both in faith and Worship, has been ushered in: 2 Thes. 2. 4. gives us a full discription of this, Who opposeth and exalteth himself above all that is called God, or that is Worshipped, so that, he as God, sitteth in the temple of God, shewing himself that he is God, viz, he setteth himself and sitteth where God alone [Page 121] should rule, viz, in and over the conscience in divine things (which is proper only to Jesus Christ) giving Laws to men, on this account, which must be submit­ed to, whatever Jesus Christ the Lord, has said to the contrary, and wherever, and as long as this Spirit liveth and worketh, the Pope, nor Apostasie will not die.

3. Who ever denyeth the Holy Scriptures to be the alone ground and rule of Christian faith, in all matters of Gospel faith and Worship, and that it is not sufficient in it self to wise and instruct us therein, without mens inventions, additions and harsh interpretations, is deeply in the Apostasie. The reasons there of are,

1. Because it being the divine Revelation of the will of God, it's sufficient in it self for our instruction. To make us Wise unto Salvation, Isa. 8. 20. Ps. 119. 98, 99. 2 Tim. 3. 15, 16, 17.

2. Because, otherwise, our faith and obedience must depend on human Authority, and not on the divine word and will of God, and so must be a human faith and Worship and not divine, and how far this is from the Popish faith, to believe as the Church believeth, and Worship as the Church requireth, is easie to be un­derstood by a weak capacity.

3. Because without the divine Revelation of the will of God in these matters, we must have been as other Gentile Nations that are without it, and never heard thereof, and therefore in reason we ought to submit thereto in all things, according to our knowledge therein, having no other rule to submit unto (that is divine) in things of Gospel concern, so that if we turn away from this, we turn away from Christianity it self in the truth thereof, thereby declaring our selves to be Wiser in our own Conceit, than our Lord and Law­giver.

[Page 122]4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God, and not on mans chosen and willful wickedness, as the first, just and de­serving cause thereof, but fathers both the sin and Judg­ment on the eternal Decree of God, as the first cause of both, denyeth the Scripture, belieth the Lord, and believeth a lie, Ezek. 33. 11. Joh. 3. 16, 19. 1 Tim. 2. 4. Rev. 22. 17.

5. Whoever denyeth the Love God to the world in the gift of his Son, affirming that he loved but a few of the Elect only, denieth the Scripture and believeth a lye, Luk. 2. 10. Joh. 3. 16.

6. Whoever denieth that Jesus Christ gave himself for the life of the World, a ransom for all, a Propiti­ation for the sins of the World, affirming that he died but for a few, the Elect only, denieth the Scripture and believeth a lye, Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2.

7. Whoever affirmeth, that men are no more capa­ble to believe and obey the Gospel unto life, than Bruit Beasts, or Stones or a dead Corps, and yet that God will damn them for not believing thereof, it be­ing both unscriptural, irrational and dishonourable unto God, denieth the Scripture and doth open wrong both to God and men, and believeth a lye, Ro 3. 3, 4, 5.

8. Whoever believeth and teacheth Salvation by an inconditional Covenant, and Justification by faith without works, denieth the Scripture and believeth a lye, Mar. 16. 15, 16. Rev. 22. 14. Jam. 2. 20.

Ro. 4 5. Is much made use of to prove Justification by faith without works; But to him that worketh not, but believeth on him that Justifieth the ungodly, his faith is counted for righteousness.

1. If we hold Justification without works, a [...] must then hold Salvation without works, because every [Page 123] Justified person is in a saved state, Ro. 8. 30. and so bid a due to works, both as to Justification and Salva­tion.

2. So to understand the Apostle in this or any other Scripture, is to set him in direct opposition to Christ, and all the Apostles, which we may in no case do, 1. Contrary to Christ, Mat. 7. 21, 24. and contrary to his Commission for Gospel Preaching and Salvation, Mat. 16. 15, 16. 2. Contrary to the rest of the Apostles, Heb. 5. 9. & 10. 36. & 12. 14. Contrary to James, ch. 2. 24. Ye see then how that by works a man is Justified and not by faith only. ch. 1. 22. 25. Contrary to Peter, 2 Pet. 1. 5. to 12. and Con­trary to John, 1 Joh. 2. 3, 4, 5, 6. v. 17. he that doth the will of God abideth for ever.

3. So to understand Paul in that Scripture, not only sets Paul against Christ and all the Apostles, but a­gainst himself, and that in the same Epistle, who Com­monly states Salvation upon Obedience to the Gospel, tho not as the deserving cause, but as the Terms, without which is no Obtaining thereof, ch. 2. 7, 8, 9, 10. and we may not suppose the Apostle to be so in­considerate, as to contradict himself, and that in the same Epistle.

4. It's most Aparent, the Apostle intends not Gospel works in that place, but the works of the Law (as such) compared with, ch. 3. 20, 21. By the deeds of the Law, there shall no Flesh be Justified, v. 28. There­fore we conclude, that a man is Justified by faith, without the deeds of the Law, but not without the deeds of the Gospel; that contradicts the whole Gospel, and the design of the Apostle, as is most apparent.

9. Whoever denieth the danger of believers falling from grace, now in this imperfect state, and holdeth and [Page 124] teacheth the impossibility thereof, doth wrong to me [...], denieth the Scripture and believeth a lie, Rom. 8, 13, & 11. 20. Heb. 3. 12, & 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19, 20.

10. Whoever denieth the restitution of all things, the world to come, and the eternal Kingdom and Glory of Christ and his Church therein, denyeth the Scrip­ture and believeth a lie, Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15, & 22. 5. Mar. 10. 30.

11. Whoever believeth and teacheth, that when Christ the Lord and Judge, doth come again from Hea­ven, to judge the world in righteousness, Act. 17. 31. that he will [...]urn up the world and not make it new, and carrry away the saints with him to heaven, and send all the world eternally to hell (in their sense) viz. that none of them shall have any advantage at all by the wo­mans seed, denieth the truth and glory of Christs un­dertaking for the world, and a great part (if not the whole) of his kingdom and glory in the world to come, and so denieth the Scripture and believeth a lie, the truth of this, see cleared in the next chapter.

12. Whoever demeth the free operations of the Gos­pel Spirit, in the word and work of Grace, or in the ministerial gifts in prophesie and preaching, as suffici­ent thereunto, limiting Gospel ministerial gifts and offices in the Church of Christ, to human acquired abili­ties, denieth the sufficiency of the Gospel Spirit in the Gospel work, introducing the human spirit instead there­of, and is in the depth of the Apostacy, 1 Cor. 2. 12, & 12. 4. 7. 13. Whoever setteth up the common light that is in all men, instead of Christ and the Spirit of the Gos­pel, is in the Apostacy, and believeth a lye.

Some sa [...], that some of these things, Especi­ally, the 4, 5, 6, 7 8, & 9, particuars, are the great [Page 125] Bulwarks against popery, and that to assert such things as these, tends to weaken the protestants, and to streng­then the hands of the Papists.

I hope, these are not the best Bulwarks and strength of Protestants against Papists (if it were) it would surely fail in the time of need.

2. If these things has been the strength of Protestants against Popery, it's no marvel so little is done for ad­vantage to the Protestant interest, and conviction of Papists; if we lay the foundation in falshood, and build thereupon, it's no marvel we are not blest of God, and Popery gain upon us.

3. Let Protestants fall in with the truth of the Gos­pel, as it is in Jesus, both in principle and practice, E­specially in these great and fundamental parts thereof, and they will have enough to bear up with great autho­rity from Scripture, against Popery in all its parts.

1. Hold firm to this, both in principle and practice▪ that the Scripture is in it self, the alone sufficient ground and rule, in all matters of Christian faith and Religion, and needs not the Churches Authority for it's warrant, nor the inventions, traditions or additions of men, which as it's a Christian, so it's a Protestant principle.

2. Let the Express letter, plain reason and scope of Scripture united in and with it self (without the harsh and contradictory interpretations of men, or conse­quences drawn contrary, to and against the express light, language and scope of Scripture) be adhered to, especially in the greatest matters of faith and prac­tice otherwise, our faith and practice must be built on mens Interpretations, and not on Scripture Re­velation; and further, admit we of mens Interpretations of plain and express Scriptures, or of the more dark [Page 226] so as to contradict that which is plain, as it's the ready way to make an end of the truth of Scripture, so in reason, one mans Interpretation is as good to himself as anothers is to himself, and so in Infinitum which fill us with divisions, meerly from Interpretations of men and not from any obs [...]urity or contradiction in the Scripture.

4. And so, as an effect hereof, maintain Christian Scripture, and Protestant liberty in Religion, in oppo­sition to the Popish Scriptureless Principle, (and pro­tested against by Protestants, as exercised by Papists,) viz. by human power to compel to believe as the Church believeth, which perverteth the Scripture, denyeth the headship of Christ, and the Scripture and Christian liberty of Christians, and establisheth the Pope in his Persecutions, to the great blame and shame of Protestants.

5. That Jesus Christ, as he was the alone Sacrifice for the sins of the World, so he is the alone foundation of Christian Faith, and the alone Mediator between God and Man, that he shall come again from Heaven to raise and judg the quick and the dead at his coming and Kingdom, and to perfect the Adoption and Redem­ption, the Restitution of all things, the great ends of his undertaking.

6. That whoever do believe and obey the Gospel shall be saved, and that Gospel-Faith and Works, are so united by the Lord (in order to both Justification and Salvation) as without which, it cannot be obtained, tho not as the cause, but as the Holy terms thereof.

7. These things being th [...]s fixed to by Protestants, and pleaded out, both by word and deed, would root up Popery Root and Branch, all the rest of their Scripture­less, and Fabulous inventions and devices, (as Transub­stantiation; Image-worship, multiplicity of Mediators, Sacrifices of the Mass and Eucharist for quick and dead, [Page 127] Pardons, Pilgrimages and Purgatory, with all the rest of their human inventions) would fall to the ground, if these forementioned Christian and Scripture Princi­ples, were soundly pleaded out, and lived to, by Protestants.

I perceive that the Apostasie has been very great, and more universal than has been imagined, and likewise, that the danger thereof is very great.

I take it to be a matter of highest concern to all, to lay these things to heart in time, and not to make light thereof, it being the great things of the Gospel, and of weighty concern it is, to come right herein; and I doubt not, but that oy a due and true enquiry, we may come to know better where we are, and what to do in the great matters of God and the Gospel, wherein his name and honour, the honour of Christ, the Gospel, the good of all Men, and our own safety is so much concerned.

Your self have been sometimes differingly minded about some of these things, do you think you are wholly gotten out, and free from the Apostasie?

I do not so think, much less so say, but re­pent of my former ignorance and mistake in any of these things, taken up by Tradition, blessing God for any of his teachings, waiting on him for further light and leading, in the right understanding of his mind and will in his word, and that what I understand, I may be Faithful to him therein, in which way I may expect his further teachings, Hos. 6. 3. Joh. 7. 17. My real desire being to attain unto, the Faith that was once delivered to the Saints, Jude vers. 3. Which is the great concern of all that make mention of (and call upon) the name of the Lord Jesus, and in a humble and self-denying way of seeking and waiting, they may (and shall) obtain, Ps. 25. 4, 5, 9, 14. The sum of all I desire, is, to come right in the Faith, Love and Life of the Gospel, [Page 128] which is the great concern of all, that do expect to Glorfie God here, and to be Glorified with him here­after.

CHAP. VIII.

IN chap. 3. You shewed the general Love of God to the World in the gift of his Son, and the general Love of Christ in dying for the World, with the varieties of the ends thereof, all certainly to be ef­fected in the times appointed, I desire you in this, to speak something further of the great mystery of the Restitu­tion and Salvation in the World to come, and of the Eternal Kingdom of Christ therein.

What is it, in particular, you desire to enquire into?

That you clear from the Scripture, the truth concerning the World to come, and what it is.

This I have largely spoken to, in my answer to Mr. Coxe, ch. 7. Yet I shall at present say something briefly further to it, for your present satisfaction.

1. That there is a World to come, is so plainly stated in the Scripture, as that (I think) none dare deny it, Mat. 12. 32. Mar. 10. 50. Eph. 1. 21. Heb. 2. 5.

[Page 129]2. What this world to come is, or shall be. 1. Ne­gatively what it is not. 1. It is not heaven above which is Gods throne, as some vainly think and teach. The rea­sons are,

1. Because that is already, and probably has been from Eternity, Psa. 11. 4. and 93. 2. but this is not, but is a world that is yet to come, and shall be in the times appointed.

2. Because heaven is in Scripture, no where called the world to come, nor indeed could be so called because it has been (and is) in being, but the World to come is not yet in being, otherwise than in purpose and promise, nor is heaven above (which is called Gods throne) at all called world, or any part of the created world.

3. Christ when he came into the world, is not said to come out of (or down from) the world to come, but that he came out, from God and down from heaven, Joh. 6. 38. & 16. 30, & 17. 8.

4. When he ascended, he is not said to ascend up in­to the World to come, but that he ascended into hea­ven, and up where he was before, Mar. 16. 19. Joh. 6. 62.

2. It is not this present world, as others do as vain­ly imagin, that it is the Gospel day of Grace now in this world; that this is not it, the reasons are,

1. This world was in being, long before the world to come was spoken of and promised, but that is a world that is not yet in being, but is to come.

2. Because that where the world to come is spoken of it's clearly in way of distinction from this world, viz. this world and that which is to come, clearly distinguish­ing them into two worlds, one present, and another as yet to come. Eph. 1. 21. Mar. 10. 30. Luke 18. 30. [Page 130] this is called the present world, importing a future World as yet to come. Gal. 4. 4. Tit. 2. 12.

3. Because the eternal life promised in the Gospel, is to be enjoyed in the World to come, Mar. 10. 30. Luk. 18. 30. and I think, but f [...]w will grant that to be in this world; if so, Believers were of all men most mise­rable. 1 Cor. 15. 19.

4. Because the inheritance promised to Abraham and his seed (viz. believing Gentiles as well as Jews) is to be the heirs of the world, Rom. 4. 13, 16. but neither A­braham, nor believers, have been, are not, nor are like to be, the heirs of this world, therefore it must be in the world to come, that the promised inheri­tance is, Act. 7. 5. with Heb. 11. 8, 9, 13. So that as it appears that the promised inheritance, arrived to by faith, shall be possest in the World to come, so it's as apparent that neither, the highest Heaven, nor this present World, is the World to come, nor tho promised inheritance of Abraham, and his seed.

2. Affirmatively, what the world to come is, or ra­ther, what it shall be when it is come, and in this the Scripture is as clear and apparent. 1. It's called a new Heaven and a new Earth, wherein dwelleth righteous­ness, 1 Pet. 3. 13. the making of all things new, Rev. 21, 5. the restitution of all things, Act. 3. 21. the re­generation, Mat. 19. 28. the restoring, renewing, & return­ing of the World to its former estate, yea and far better than under the first Adam before his fall, it will not be a new creation of what was not, but a renewing and resto­ring of the old, such a dissolution shall pass on the whole, as shall effect a change. 2. Pet. 3. 10. 12. with Heb. 1. 11. 12. so that it will be a waking all things new, and no [...] a making of new things, a restitution, and not (properly) a creation, as a change shall pass on the bo­dies [Page 131] of men and yet be the same in Essence, 1 Cor. 15. 57. so must the change pass upon the whole creation, and this is the World to come, so much spoken of in Scripture and promised, and of which Abraham and his seed are the heirs, and in and over which with Christ, they shall reign, Rev. 5. 10. Dan. 7. 14, 27. Rev. 11. 15.

I am well satisfied in this brief account about the world to come, I desire you likewise to shew me from Scripture, that the Eternal Kingdom of Christ, shall b [...] in this world to come.

1. That Christ shall have a visible Kingdom, as upon the throne of his father David, is most apparent from the Scriptures. We may say in this, as Heb. 10. 7. It is written in the volume of the book, Isa. 9. 7. Act. 2. 30. Psa. 132. 11. Jer. 23. 5. & 33. 14. Luk. 1. 32, 33. v. 69. 70. the kingdom of Christ as Davids son, and as upon his throne, is fully and plentifully proved from the Divine revelation thereof.

2. That this kingdom of Christ as upon the throne of David, shall first and principally be (to and) over the house of Israel, they shall be first and chief in this king­dom, as he is Davids son and successor. Jer. 23, 5, 6. & 33. 14, 15, 16. Ezek. 37. 21. to 25.

3. That this kingdom shall be over all the world, as well as over the House of Israel. Dan. 7, 14. Rev. 11. 15. Phil. 2. 9, 10.

4. It shall be in and over the World to come, that this visible, glorious Kingdom of Christ shall be, and not in this world, and this appears. 1. Because it will not be till the restitution and redemption of Israel, which shall be in the new Heavens and new Earth. Isn. 65: 17, 18 & 66. 22. which taketh not place till after, the confla­gration of the old by fire. 2 Pet. 3. 13. 2. When the [Page 132] time of this kingdom takes place, the time of this world shall be no more, Rev. 10. 7. with 11. 15. and there­fore it must be in the world to come.

5. That as this kingdom shall be upon the Throne of David, so it shall be Eternal, and shall have no end; and of this the Scripture likewise is very full, Isa. 9. 7. Luk. 1. 32. Dan. 7. 14. Rev. 11. 15.

In what sense may the kingdom of Christ b [...] said to be upon the Throne of David, then, more than it is now?

Christ is now said to be on the throne of his Fa­ther in heaven, which was never Davids throne, and there he must sit, till he come to his father Davids throne on Earth, to have the visible government of the whole creation, Psa. 110. 1. 2. 1 Cor. 15. 25. And then shall he give up this his right hand kingdom to his father. When all is made visibly subject to him, and be set on his own throne as the son of David. 1 Cor. 15. 27, 28. Isa. 54. 5. Zec. 14. 9.

2. It may properly be called Davids throne, not on­ly as he is his son and successor, but because it shall be a visible throne and kingdom on earth, and in the land of Canaan where Davids throne was (in its renewed estate) as is most apparent, if we consult, Jer. 7. 7. with Ezek. 36. and 37. chapters, chap. 37. 21, 24, to 28. in which it's plainly exprest that it shall be in the land of Canaan, and fully agreeth in terms with, Rev. 21. 3. from whence (and to which) most probably it's taken and relates.

Christ being already exalted to the right hand of God his father in heaven, which is the highest throne of Glory, for above the throne of his father David on earth, it seems to be a loss, rather than an increase of his kingdom, dignity, government and glory, to come off [Page 133] from his fathers throne in heaven, which is the most glorious, to come to his father Davids throne on earth, seems to be a decrease rather than an augmentation of his Glory?

I grant, that it seems so to be, if we under­stand not the mystery of the design of God herein, but that being understood, it tends wonderfully to the in­crease of his Kingdom. Dignity, Government and Glo­ry, tho I will not affirm an additional personal increase, but official, wherein the glory of his visible kingdom and government (as the son David) was designed, and does, and shall, consist, Isa. 9. 7. and in this re­spect will be a difference and increase of his Kingdom, Government and Glory, and that in four things.

1. In that he is sat down now, on his fathers throne in heaven, is a great dignity and glory, yet not such, as when he shall sit on his own throne; his father Davids throne is given to him and therefore properly called his own, Luk. 1. 32. hence, Rev. 3. 21. he calls it my throne and this is never said of his fathers throne in hea­ven, that it was given to him, or that he called it his own throne, he being to sit there, but till his enemies be made his footstool, that is, till he come to his own throne and kingdom, of which he is in Expectation, Heb. 10. 13. yet in this his kingdom will the father reign in and by him, 1 Cor. 15. 27, 28. see this more full, confession of faith pag. 35, 36, 37, 38.

2. It shall be a visible kingdom, dignity and glory, his kingdom now is much invisible as to men, his per­son altogether invisible, and his government much vai­led and hid from the world, and but little thereof appre­hended by, and seen among his people, but then it shall be an open, visible and manifest Kingdom, Government and Glory, Rev. 1. 7. Isa. 40. 5. & 66. 18.

[Page 134]3. As it shall be visible, so it shall be universal over all, it's true it shall be first and especially over the House of Israel. Jer. 23. 5, 6. Luk. 1. 32, 33. but it shall likewise be over all the world, that ever has been, or shall be, Dan, 7. 14. Rev. 11. 15. Phi. 2. 9, 10. and the whole creation restored, Act. 3. 21. Rom. 8. 19, 20, 21.

4. And all shall be, as the effect and fruit of his hu­miliation, so that no kingdom and glory, besides (or short of) this, can possibly answer the end of his suffer­ings, nor the design of God therein, this being the glo­ry designed by all, the issue of all the prophecies and promises; the fulfilling of the mystery of God designed and spoken of by the prophets, Rev. 10, 7, with chap. 11. 15. Act. 3. 21. and indeed the top glory of all the Gospel design, and that relative both to the father and the son, Phi. 2. 9, 10, 11. And therefore it's ignorance in us to suppose that it tends to lessen his glory, R [...]m. 14. 9. Rev. 5. 13, 14. it being the great glory designed as the fruit of his death and sufferings, Isa. 53. 12. Phi. 2. 9, 10. and that he is in expectation of, Heb. 10. 13. and mediating for, Psa. 2. 8, 9.

If the Kingdom shall come to the House of Is­rael first and chiefly, what great Advantage will it be to us Believers of the Gentiles, and not by Nature of the House of Israel.

Of great advantage to all true believers a­mong the Gentiles, who are by faith accounted for Abrahams Children, the true seed and heirs according to Promise, Gal. 3. 29. and so are intrusted in the same Promises in Christ by the Gospel, Eph. [...]. 6.

As you have given your understanding a­bout the World to come, and the Kingdom of Christ therein, the next thing I desire to enquire into is, whe­ther [Page 135] the World in General, may be supposed to have any favour and blessing therein, or only to be raised to Judg­ment and eternal Misery, as is Commonly held?

That there shall be (by the Womans seed, the seed of Abraham) not only a special Salvation to some believers (even among the Gentiles) with Christ in Glory, Who shall not come into Condemnation, nor be hurt of the Second Death, Joh. 5. 24. Rev. 2. 11. But a more General and Common Salvation of the World from the penal part of the Second Death, in times to be Effected, after they have past the Judg­ment and born their Punishment that the Generality both of Jews and Gentiles, shall in time partake of a General and Common Salvation in the World to come, is as great a truth, and as fully and plainly stated in the Scriptures of truth, as the Salvation of believers with Christ in Glory, only let this be understood, that I intend not all and every one, but the Majority and Generality of the World, wilful Transgressors that rebel against the Light, especially against the Light of the Gospel I intend not.

I desire you to give your Scripture grounds fully, 1. For the General Salvation of the Jews; if that be proved, I suppose it will be a great Light, and inlet, to the Salvation of the World.

That the Generality of the Natural seed of Israel shall be saved is most apparent from these Scrip­ture grounds following.

1. Because, God always owned them for his own Peo­ple, as in the best, so in their worst condition, both of Sin and Judgment, that he owned them for his own People and Portion, that their provocations were the Provocations of his Sons and of his Daughters, in their worst sinning state, and he losed not his Propriety [Page 136] in them is most apparent, Dent. 32. 19. Ps. 81. 8. Hear, O my People, and I will testifie unto thee, v. 11. But my People would not hearken to my voice, Israel would none of me, Isa. 1. 3. Israel doth not know, My People doth not consider, and ch. 58. 1. Shew my Peo­ple their sins, &c. By all which it appears, they were owned of God to be his own People, his Sons and Daugh­ters, the Portion and lot of his Inheritance, Deut. 32. 9. In their worst and sinning Estate, and therefore, tho he Judged and Punished them severely, yet we have no ground to conclude, that he will Eternally Damn them, being his own People; and so they own themselves to be, Isa. 64. 9. We are all thy People.

2. He owned them for his own People, when they were under his Judgment and Wrath, for sin, Ps. 78. 62. He gave his People also to the Sword and was Wroth with his Inheritance, v. 63, 64. Isa. 5. 13. Therefore my People are gone into Captivity, because they have no knowledge, ch. 47. 6. Jer. 5. 7. Ezek. 21. 12. All fall to the same purpose, so that, notwith­standing, their sin and Judgment, yet they were still his People, his Portion, his Inheritance, the pretious Sons of Sion, Lam. 4. 2. The precious Sons of Sion, comparable to pure Gold, how are they esteemed as Earthen, Vessels, yea, in and through all, they were the beloved of his Soul, Jer. 12. 7. I have forsaken mine House, I have left mine Heritage, I have given the dearly beloved of my Soul, into the hand of her Enemies. They were the Lords Heritage and dearly beloved, Notwithstanding all their Sin and Judgment, and this particular Interest, and Relation that God still owned, was from the Covenant of Election and choise that God made with their Fathers, Exo. 32. 13. Ps. 106. 45. Rom. 11. 27, 28. And this Relation to [Page 137] God in their worst sinning and Judged Estate, is owned and pleaded by the Prophet as personating them, Isa. 63. 16. Doubtless thou art our Father, tho Abraham be Ignorant of us and Israel acknowledg us not, yet thou, O Lord, art our Father, See, ch. 64. 7, 8, 9. And we may safely conclude that God will never Eternally damn, the precious Sons of Sion, his own Children, the dearly beloved of his Soul, tho he severely punish them.

3. Tho he made use of Instruments to punish them for their sins, yet they doing of it cruelly, and dispite­fully, he reproved them and Judged them for it, it was not for doing thereof (because appointed by him) but for their ill doing of it, Isa. 47. 6. 7. Amos. 1. 11. Ob. v. 10. to 15. Zec. 1. 15.

4. And after all (and as an Effect of this continued Relation, interest and pitty in and towards them) he has made to them, many great and precious promises of their return and Salvation in the times appointed, and that to the very same sinning and Judged People, the same that he owned, loved and pittied when he Judged them for their sins, and not only their seed, or posterity, that might be of them, some Thousands of years after, as has been Imagined, but to the same People to whom the promises were made, after he had recompensed them double for their sin, Jer. 16. 16, 17. 18. v. 14, 15. is a promise of deliverance, yea to all of them; Ezek. 20. 40. For in mine Holy mountain, in the mountain of the height of Israel saith the Lord; shall the House of Israel, all of them, serve me, & ch. 39. clears it so plain as may silence all Objections ch. 36. 10. I will multiply men upon you, all the House of Israel even all of it, and ch. 30 about this matter, and that both as to the persons con­cerned, [Page 138] and the time of Effecting thereof. 1. The per­sons concerned, and that is, the same that fell by the Sword for their Iniquities, v. 23. For their Iniquities, so fell they all by the Sword, v. 25. Now will I bring again the Captivity of Jacob, and have mercy upon the whole House of Israel, v. 26. After they have born their shame, and all their Trespasses whereby they have Trespassed against me, when they dwelt in their own Land and none made them afraid. So that, they are the very same People that sometimes dwelt safely in their own Land, and for their sins were destroyed by the Sword, and not their posterity only that never dwelt safely there, that are here intended; and this is remark­able that the promise is to the whole House of Israel, not of Abraham, nor of Isaac, because Ishmael and Esau went out from thence, but to the whole House of Israel, whose whole posterity was under the Promise, Gen. 26. 2, 3, 4.

2. And as for the time of this return and Salvation, it shall be at and after the destruction of Gog. the last and great Enemy, Ezek. 38 & 39, Chapters. And of this Salvation we may see, Amos 9. 3. Tho they be Sifted among all Nations, yet not one Grain (or stone) shall be lost, Hos. 11. 10, 11. Isa. 43. 5, 6, 7. with many more which relates to this universal Salvation of Israel.

5. And then it's no marvel, the Apostle saith Rom. 11. 26. That all Israel shall be saved. Of which I have spoken in my Answer to Mr. Coxe, ch. 7. To which Salvation of all Israel, not only all the Scriptures Mentioned, agree, but, Isa. 45. 17. Jer. 30. 10. &c. Ezek. 37. 21, 22, 23. with many more; to which Promises we may conclude the Apostle relates, when he saith, v. 27. This is my Covenant with them, when [Page 139] I shall take away their sins; this is the Covenant after they had born their Punishment for their sins, Ezek. 16. 52, 58. & 37. 26.

6. This universal Salvation shall be after the Re­surrection and Judgment is over, or else it could not reach them all, but it shall be when they are raised up and come all of them: and in this the Scripture is as express, as to the Salvation it self, Isa. 25. 8. The time when God will take away the rebuke of his People from off all the Earth, is, when he doth swallow up Death in victory; Which words the Apostle applyeth to the Re­surrection, 1 Cor. 15. 54. Then shall he bring to pass that saying that is written, Death is swallowed up in Victory, Isa. 26. 19, 20, 21. Thy dead Men shall live, together with my dead Body shall they arise; awake and sing ye that dwell in the dust, for thy dew is as the dew of Herbs, and the Earth shall cast out the dead, ch. 49. 6. It is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob, and to restore the pre­served, (or desolations) of Israel, And Ezek. 37. 10, 11, 14. and 39. 23, 25. plainly declares the time there­of. So Zech. 10. 9. They shall live with their Children and turn again. So Hos. 13. is, 1. A discovery of their Sin and Judgment, vers. 2, to 9. 2. A promise of help, vers. 9, & vers. 10. I will be thy King, &c. But how can this be, when he had destroyed them? See the time when it should be, vers. 14. I will ransom them from the power of the Grave, I will Redeem them from Death: O Death I will be thy Plague, O Grave I will be thy Destruction, Repentance shall be hid from mine Eyes. Here is an absolute promise to those People, of which God will not repent, and this Scripture the Apostle applyeth to the Salvation of all Israel, Rom. 11. 29. The gifts and callings of God are without Repen­tance, [Page 140] viz. He will never repent of the Promises and Salvation made to those People, and the same Apostle applyeth the same Scripture, to the Resurrection, 1 Cor. 15. 54. All which makes, Ezek. 37. 10, to 14. plain unto us. So that, the time of this general Salvation of all Israel, is plainly and fully stated in the word of Truth, to be at and after the Resurrection and Judg­ment, when the deliverer shall come from God out of Sion, and turn away ungodliness from Jacob, this is the Covenant with them, when he shall take away their sins. Rom. 11 26, 27.

1. To them then, shall be Repentance for sin, Ezek. 16. 61. Then shalt thou remember thy ways and be ashamed, vers. 63. That thou mayest remember and be confounded, and never open thy mouth any more, be­cause of thy shame, & 20. 43. & 36. 31.

2. To them then, shall be purging and cleansing of sin, Isa. 1. 25. I will turn mine hand upon thee, and purely purge away thy Dross, and take away all thy sin, ch. 4. 4. When the Lord shall have washed away the filth of the Daughter of Sion, and shall have purged the Blood of Jerusalem, from the midst thereof, by the Spi­rit of Judgment, and by the Spirit of burning, see ch. 7. 9. Jer. 33. 8. Ezek. 36. 25, 33. Joel 3. 21. Mal. 3. 2, 3.

3. To them then, shall be pardon of sin, Isa. 43. 25. I, even I, am he that blotteth out thy transgressi­ons, for mine own sake, and will not remember thy sins, Jer. 31. 34. I will forgive their iniquities, and will re­member their sins no more, and 33. 8. I will pardon all their iniquities whereby they have sinned, and where­by they have transgressed against me, See Mic. [...] 19, 20.

4. And in this way of Repentance, Pardon and [Page 141] Purging, will God be pacified towards them, Ezek. 16. 63. That thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee for all that thou hast done. And when he is thus pacified towards them, after he has raised up and gathered them, he will be no more angry with them, nor hide his face from them, Isa. 12. 1. Ezek. 39. 29. But will dwell in the midst of them, Zec. 8. 3. And reign over them for ever, Mic. 4. 7. Ezek. 37. 24. 25.

5. And all shall be effected by the new Covenant, Jer. 31. 31. & 3. 16. Ezek. 16. 61. It shall be, by the Blood of thy Covenant, I will send forth the Prisoners out of the Pit, wherein is no Water, Zec. 9. 11. And thus, shall Salvation come to Israel from God out of Si­ [...]n, Psal. 14. 7. And all Israel shall be saved, this is the Covenant, when he shall take away their sin, and it behoves us to believe it, and not oppose it, but to pray for the effecting thereof, and to give the Lord no rest until he hath made and Established Jerusalem a praise in the Earth, Isa. 62. 6, 7. Jer. 31. 7, 8.

What you have said in this matter, seems very plain from Scripture, but are you not singular and alone herein?

If I were (as to the present apprehensions of Men) it's not material, while I have all the Holy Pro­phets and Apostles, even the whole and Holy Divine Re­velation and Record for it; yet I am not alone, but many are for the Redemption of Israel, one of which I shall mention, viz. Mr. Jucreas Mather, teacher to a Church in Boston in New-England, on the Mystery of Israels Redemption, from Rom. 11. 26. saith,

Pag. 5. Some think that by all Israel, is meant some few of all Israel, but that cannot be the meaning of the [Page 142] words; for the note of universality, all Israel, will no bear such a particular restrained interpretation, surely the Scripture is not wont to use such harsh improprieties of Speech, as to say all, when not all, but a few only are intended; and the Apostle opposeth the Salvation of all Israel, to the Salvation of a Renmant, vers. 5. pag. 6. Others think that by the Salvation of all Israel, is meant the Elect only, which saith he, tho that be true, yet there is a Carnal and Natural Israel, i. e. those that are by Generation the seed of Jacob, who was afterward called Israel; hence we read of Israel after the flesh, as well as after the Spirit, 1 Cor. 10. 18. Rom. 9. 4, 5. Gal. 4. 23. Now of this Israel doth the Apostle here speak, Rom. 11. 14. Nor indeed, had he declared such a mystery as he speaks of, vers. 25. If only he had said the Elect should be saved, doubtless the Romans knew that before, whereas the Salvation of all Israel was a mystery they little thought of, (and I fear it's a mystery too little thought of or believed still,) pag. 7. Others there are that understand, all and every one of the Natural Po­sterity of Jacob, Sic Thomas Cajetanus Dominicus Asoto, that every Person among the Children of Israel should partake of this Salvation, which he likewise thinks is a mistake, pag. 9. Others think that by all Israel, is intended the body of the Israelitish Nation, as Mr. Strong in his Sermons on Rom. 11. 26. And that seems to be the Genuine interpretation of the words, for in other places, all is used to signifie many, Mat. 3. 5. All, noteth a multitudinous number, and so is all to be taken, Isa. 66. 23. Joel 2. 28. All Israel shall be saved, i. e. very many Israelites shall be saved, yea, all here no­teth, not only many; but most, it signifieth not only a majority, but a very full and large Generality, pag. 10. Their rejection was not of every particular person, nor yet [Page 143] of a few only, but of the body of the Nation, so shall their Salvation be, pag. 12. The Salvation of the world to come, is comprehended under this saying, all Israel shall be saved, for the words may well have reference unto a speech that the Hebrews made frequent use of, that every Israelite should have a part in the World to come; therefore everlasting life, which shall be vouchsafed in the World to come, is here intended, Mar. 10. 30. Thus far Mr. Mather, with many more like sayings to the same purpose that I might mention, but these are enough to demonstrate a harmony, with the truth by me asserted.

The matter seems very plain, only one thing seems to lie in the way; that is, Isa. 10. 22. Tho the number of the Children of Israel be as the sand of the Sea, a Remnant shall be saved, and ch. 6. 13. But yet in it shall be a tenth, and it shall return and be eaten, and the holy seed shall be the substance thereof, by which, the Salvation of Israel seems to be restricted to a few, and [...]t to be so general as you speak of.

This doubt, or objection (I think) is cleared in my answer to Mr. Coxe, ch. 7. p. 56, 57. That the Remnant shall be saved with the first and special Sal­vation of the Gospel; so the Election, a Remnant only obtains.

2 I think, Mr. Mather is full and plain in this mat­ter, viz. That the Salvation of all Israel, intends the Natural Israel, and not the Elect, but as distinct from the Remnant, vers. 5. So that the Salvation of all Is­rael, and the Salvation of the Remnant, as it's differ­ing, and both positively stated in the Scriptures, so it necessarily must be differing Salvations, as for the first and special Salvation by Faith, now in the day of Grace; so a Remnant only obtains it, the Holy seed are the sub­stance [Page 144] thereof, the Glory thereof; and had it not been for this Remnant, they had been as Sodom, and should have been like unto Gomorrah, Isa. 1. 9. Rom. 9. 29. viz. To have partaked of the Judgment as Sodom, and of no other Salvation than what is promised them with Sodom at that day, Ezek. 16. 53. 61. Which Sal­vation will be a lower and lesser Salvation than the Remnant shall obtain, and that too, after they have past the Judgment and born the punishment of their sins, Ezek. 39. 26. & 16. 58. And all shall be as the effect of the ancient love of God, and promise to their Fathers, Rom. 11. 28. And by that one sacrifice for sin, Zec. 9. 11, 12. Which intends not the Rem­nant, but the Captivated Prisoners throughout their Generations.

I am now well satisfied concerning the ge­neral Salvation of Israel, I desire you to declare you grounds likewise for the general Salvation of the World, and that with as much Evidence, as (from the Scripture) you can.

This I have spoken to in my additional word, and more fully in my answer to Mr. Coxe, ch. 7. And in Confession of Faith Article 7. But it being a truth al­most lost out of the world, and by reason thereof ac­counted strong almost by all, tho I may safely say, (as I said before) that the general Salvation of Israel and of the World, is as clearly and fully stated in the Scriptures, as the special Salvation of Believers, viz. the world [...] general, as Israel, I say not all, but the Majority, a ve­ry full and large generality, after they are raised and have past the Judgment and born their Punishment, shall (as Israel) obtain a mitigation of their Punishment and some Degrees of blessing and Salvation, by the seed of the Woman, the seed of Abraham, by whom they [Page 145] have been Redeemed to a new life and world, in whom all the Nations of the Earth shall be blessed; which Sal­vation shall not only wonderfully come short of the Salvation of believers, but shall be inferiour to (and differ from) the common Salvation of the Jews, God in the degrees of his Grace to men in the Restitution, designing to keep up an Eternal distinction between the World and the natural seed of Abraham, in their various and respective distinctions and degrees, yet the World shall Enjoy some favour blessing and Salvation in times to be Effected, which is one part of the myste­ry of the Gospel, Eph. 1. 9, 10. My further grounds are;

1. Because God alwaies retained his propriety in the World (as in the Jews tho more remote) he [...]ever Elected Abraham and his seed, so as to lose his right and propriety in all (or any of the World be­sides) tho Abraham and his seed had the preheminency above all the World, they were the chief (or first fruits) among the Nations, Amos 6. 1. and so shall be in the new World, Isa. 60. 14. but in this choise he losed not his real Propriety in the World, Deut. 10. 14, 15. and hence he was (and still is) good to all, and made (and maketh) provision for all, Ps. 145. 9, 15, 16. Mat. 5. 45.

2. Because the Womans seed (according to pro­mise, Gen. 3. 15) hath undertaken and will Effect the breaking of the head design of the Serpent for all mankind, in recovering all (in the resurrection) to a new life and World, Joh. 6. 51. Heb. 2. 14, 15. Rom. 5. 18. 1 Cor. 15. 21, 22. and the Generality shall in time reap some advantage thereby, Ps. 96. 10. 11. 12. 13. & 98. 4. to 9. Rev. 5. 13.

3. And Especially (as an effect of this undertaking [Page 146] of Christ for the life of the world) because there are as manifold Promises to the Nations in general as to the Jews, and that as distinct from blessedness, and the Tribes of Israel, tho they shall be chief among the Nations, and that not only of some believers, but a return is Promised to the Nations at that day, as fully as to the Tribes of Israel, tho they are and shall be chief, Jer 12. 14, 15. Thus saith the Lord to all mine evil Neighbours, that touch the inheritance that I have caused my People Israel to inherit, behold, I will pluck them out of their Land, and pluck out the House of Is­rael from among them, and it shall come to pass, after that I have plucked them out, I will return and have compassion on them, and will bring them again, every man to his Heritage and every Man to his Land, vers. 16. And it shall come to pass, if they will diligently learn the ways of my People, to swear by my name the Lord liveth (as they taught my People Israel to swear by Baal) then shall they be built in the midst of my People. What is intended, to swear by the Lord, see Isa. 19. 18. & 45. 23. With Rom. 14. 10, 11, 12. And sutable to this promise, is Zec. 9, 1. The burden of the word of the Lord, in the Land of Hadrach and Damas­ci [...], shall be the rest thereof, when the eyes of Man shall be towards the Lord, as the eyes of all the Tribes of Israel. This will be a universal Restitution and Re­formation indeed, when the eyes of Man in general, shall be towards the Lord, as the eyes of all the Tribes of Israel in their restored estate, according to ch. 8. 20, 21, 22. When the Earth shall be full of the know­ledg of the Lord, as the Waters cover the Sea, and as I have frequently elsewhere shewed (especially in my Answer to Mr. Coxe) the manifold promises to the Na­tions at that day, as that they shall serve the Lord with [Page 147] gladness and joy, which cannot be, but in the enjoyment of some good by (and from) him, Psal. 67. 3, 4, 5. & 100. 1, 2. & 22. 27, 28, 29. & 86, 9. And promises to particular Nations, which will be made good to all, as to Egypt and Assyria, Isa. 19. 17, to 25. & Jer. 48. 47. is a particular promise to Moab, yet will I bring again the Captivity of Moab, in the latter days saith the Lord. And to Ammon, ch. 49. 6. And of Elam, vers. 39. But it shall come to pass in the latter days that I will bring again the Captivity of Elam, saith the Lord. compared with Ezek. 32. 24, 25. And Ezek. 16. 53, 61. Is a promise of Sodoms return at that day, as full and firm, as to Judah, and all these promises to the Nations, refer to (and are to be fulfilled in) the latter days, as those to the house of Israel, Isa. 2. 2, 3, 4. Mic. 4. 1. The last and latter days (in Scripture sense) fre­quently relating to the Judgment and new World to come, Jam. 5. 1, 2, 3. 1 Pet. 1. 5.

4. Because the New Testament fully falleth in with the same truth, as an explanation of those Prophesies and Promises thereof, as the Restitution of all things, Act. 3. 21. the uniting of all things in Christ the Head and Lord of his Church, and the then visible Lord of the World, and shall be so acknowledged and Wor­shipped, Phi. 2. 9, 10, 11. Rev. 5. 13. Isa. 5. 45. Of this general Salvation we read, 1 Tim. 4. 10. He is the Saviour of all Men, but especially of them that believe. It's true, it's God the Father that is here intended, but he saves no otherwise than by Jesus Christ, Act. 4. 12. & 13. 47. So he is called, the Saviour of the World, Joh. 4. 42. 1 Joh. 4. 14. And that all flesh shall see his Salvation, Luk. 3. 6. And Jude v. 3. calls it the common (publick, or general) Salvation; I know that there it is Objected, that the Faith of the Gospel is called the [Page 148] common Faith, Tit. 1. 4. Which Faith is so called be­cause it's the common Faith of all true believers, and so is the Salvation called common, as the Faith is, i. e. common to all true believers.

To this I say, if this common and universal Salvati­tion is included in the Doctrine of the Commission for Gospel Preaching, (as indeed it is) Preach the glad tidings to all the Creation, Mar. 16. 15. Which do undoubtedly intend the common or general Salvation; and if the Faith to which the special Salvation is pro­mised, is to believe the general and common Salvation, as it's most apparent it is, Mar. 16. 16. And that there is but this one Gospel-Faith to which Salvation is pro­mised; then it's no marvel that the Faith is called the common Faith, as the Salvation is called the common Salvation, the Faith being as large as the Salvation, or it is not the Faith of the Gospel, or of Gods Elect, and 1 Tim. 2. 4. That he will have all Men saved and come to the knowledge of the truth. It saith not only, he willeth to have all saved, but he will have all men to be saved, (and if so) who shall say him nay? He saith not, come to the knowledge of the truth and be sa­ved, that being the way to be saved now in this day of Grace, preparative to the Glory, but saved, and come to the knowledge of the Truth, which sutes with vers. 6. Who gave himself a ransom for all to be testified in due time, there being various times of this Testimony, else all the World that never heard of him here, could not give Glory to him, (as they shall) in the World to come, Phil. 2. 9, 10, 11. Rev. 5. 13. When the Earth shall be full of the knowledge of the Lord, as the waters cover the Sea, Isa. 11. 9. & Tit. 2. 11. The Grace of God that bringeth Salvation to all Men, hath appeared. It bringeth Salvation to all men, and teacheth us who [Page 149] believe it now in this day of Grace, to live sutable thereunto, vers. 12. As a preparation to the Glory, 2 Thes. 1. 10.

5. And finally, and as that wherein the abundance of the promises to the Nations at that day are mani­fest; and in which it appears, they are altogether as manifold as to Israel, this favour and blessing being promised,

1. To all Nations, and to the ends of the Earth, Isa. 52. 10. Jer. 3. 17. Rev. 15. 4. Ps. 72. 17, & 98. 3. 2. To all flesh, Ps. 65. 2. & 145. 21. Isa. 40. 5. & 66. 23. 3. To all Kings, Ps. 72. 11. & 102. 15. & 138. 4, 5. Isa. 62. 2. and Princes, Psal. 47. 9. & 68. 31. & Kingdoms, Ps. 68. 32. & 102. 22. Rev. 11. 15. 4. To all People, Ps. 47. 1, 2. & 67. 3, 5. & 148. 11, 12. Luk. 2. 10. 5. To all the kindreds and Families of the Earth, Gen. 12. 3. & 22. 18. Ps. 22. 27. & 96. 7. 6. To all the Earth. 1. Chro. 16. 30, 31. Ps. 66. 1, 4. & 67. 7. & 98. 3, 4. And 7. To all Tongues, Isa. 66. 18.

All which gives us to understand the abundance of Promises to the Nations in general, and to be performed in the times of the Restitution, at and after the Resur­rection and Judgment in the World to come, set forth in holy Scripture, in such multiplicity and variety of Promises and Expressions (as all Nations, all Flesh, all People, all Kings and Kingdoms, all Tongues, all the Earth; all Kindreds and Families of the Earth) to inform and confirm us both in the truth and weightiness of the matter, and if any yet dare to deny it, and to apply all these Promises, to the Elect (or Believers) only (in any sense) let them at their own peril take their wilful will, contrary to all Scripture and reason.

The Scripture seems wonderful clear and full in this matter, if it be to be performed in the new and restored World, I think there can be no resist­ing hereof.

1. If any make doubt of that, let them fix the time (or times) when it shall be else where, from evidence of Scripture light, or else they say nothing to it.

2. The Scripture determins the time, with such op­en face and evidence of light, that whoso runs may Read.

1. It shall be, when he comes to judg the World in Righteousness, and the People with his truth, Ps. 96. 13. & 98. 9.

2. It shall be, when the Kingdom is the Lords and he shall govern among the Nations, Ps. 22. 27, 28. when the Lord shall be King over all the Earth, and there shall be one Lord, and his name one, Zec. 14. 19. Rev. 11. 15.

3. It shall be in the time of the new Heavens, and new Earth, Isa 66. 18, 22, 23. which will be the new World, and will not be, till after the old is dissolved and renewed, 2 Pet. 10. 11, 12, 13. and after the judgment is over, v. 7. Rev. 20. 11. &c. & ch. 21. 1, 5, 24.

4. It shall be in the time when the great transgres­sors are suffering their eternal Punishment, Isa. 66. 23, 24.

5. It shall be when, the time of this World shall be no more, in the everlasting Kingdom of our Lord and Saviour Jesus Christ. Rev. 10. 6. 7. with ch. 11. 15.

6. It shall be in the new World, that the leaves of the tree of Life shall be for the healing of the Nations, and the fruit for those with Christ, in the Holy [Page 151] City, Rev. 22. 2. all which does clearly shew us the time. For further reason see, Confession of Faith, Article, 7.

Some make the application of all to the Thousand Years Reign and limit it there, Rev. 20.

1. We may not lose the eternal Estate, Life, Kingdom, Glory and World to come, in a Thousand Years, there being no other Kingdom, World, Life or Glory promised, but in the World to come, in which all these things are to be accomplished.

2. Those Scripture grounds now mentioned all of them, carry it beyond the Thousand Years and the Judgment, into the World to come and the eternal Kingdom of Christ, and the promises being as manifold to the Gentile World, as to the Jews, we may safely conclude, they shall arrive thereto in (and after) the Judgment, by repentance, purging and pardon as the Jews shall, as before has been shewed.

The Judgment of penal Punishment is said to be eternal, it's called the eternal Judgment, Heb. 6. 2. Some say, that this notion overthrows the funda­mentals of the eternal judgment.

1. The Judgment threatened in the Gospel, is especially intended, against such as sin immediately against the Gospel, who as they have had the greatest means of light, so will they be liable to the greatest Judgment, Mat. 11. 20, 24. Mar. 16. 15, 16. to sup­pose the eternal Judgment threatened, and to be in­flicted on the wilful Rejecters of the Gospel, to be in­tended to all the World that never heard thereof, has been and is a very great mistake.

2. And for the use of the word Eternal, Everlasting and for ever, I have fully spoken to, both in my Additio­nal word, chap. 7. pag. 51. and in my answer to Mr. [Page 152] Coue, ch. 7. pag. 62, 63. That it's frequently limited to time in Scripture sense, that it usually intends a long time, sometimes more, and sometimes less, as is most apparent, and might be manifested (I think I may safe­ly say) not less than a hundred times, I shall here, on­ly mention a few, in t [...] present case, viz. Threats of temporary Judgments, to be for ever and perpetual, yet a time promised of an end thereof, and of Salvation and deliverance, as Deut. 28. 29, 46. yet ch. 32. 36. is a promise to the same people of an end, which indeed includes both the Judgment and the Mercy, the Lord shall judge his People, and repent himself for his Ser­vants, &c. 1. Judge them, compared with Heb. 10. 30. And afterwards repent himself for his Servants, Jer. 17. 4. The Judgment is called a fire that shall burn for ever, viz. a fire that shall not be quenched, perpetual desolations, Jer. 25. 9. yet a time of deliver­ance is promised, vers. 11, 12, & 29, 10. And hence it is, the Prophet in the true sense of the Scripture, prayed for deliverance from the perpetual desolations, Psal. 74. 2, 3. Remember thy Congregation, &c. Lift up thy feet to the perpetual desolations, viz, make hast to deliver from the perpetual desolations. I might in­stance the promise of the Land of Canaan everlast­ing, Gen. 17. 8, & 48. 4. Covenant everlasting, Gen. 17. 7, 13. Priesthood everlasting, Exod. 40. 15. Num. 25. 13. Deut. 18. 5. So likewise temporary Statute [...] and Ordinances said to be for ever, Lev. 16. 34. Num. 10. 8. & 18. 8. And not only time to come is frequently called Eternal and Everlasting, when it intends but a time. But the time past, and of old, since the Creati­on, is likewise in Scripture called Eternity and from Everlasting, see some Margent Bibles, As Jos. 24. 2. Your Fathers dwelt in the other side of the Flood in old [Page 153] time, Hebrew Meolam, that is from Everlasting, 1 Sam▪ 27. 8. Those of old, were the Inhabitants of the Land, Heb. those from Eternity, the same as Mich 5. 2. Isa. 63. 11. Then he remembred the days of old, Moses and his People, Heb. days of Eternity, Jer, 5. 15. I will bring upon you an ancient Nation, Heb. a Nation from Eternity, Ezek. 36. 2. The Enemy said against you aha, even the ancient High places are ours in possession, Heb. High places of Eternity, Mal. 3. 4. As in the days of old, Heb. days of Eternity, Rom. 16. 25. [...], Eter­nal, translated from the Foundation of the World. And that properly (or from the beginning) all which Scri­ptures do not intend from Eternity, in the common received sense, but a long time before, in some longer, and in some lesser time is intended; which tends (with the multitude of other Scriptures that speaks of time to come, under the same expressions yet limited to time) to direct us to such an understanding in this mat­ter, as is sutable and agreeing to the Analogy of Scri­pture, and the mind of the Lord therein; and likewise help us to a right understanding of 2 Tim. 1. 9. and Tit. 1. 2. [...], translated before the World began, properly Eternal, (agreeing with the forementioned Scriptures) of old; there being no promises of (or in) Christ Jesus, that we are capable to take knowledge of, but such as have been made since the World began and Recorded in the Scriptures.

3 The Judgment will be truly and properly in Scri­pture sense Eternal.

For, 1. Take it according to the Analogy of Scri­pture, and common sense thereof, if it be a long time it's accounted Eternal, as has been fully mani­fested.

2. One sentence may determine all to their Eternal estate, with the various measures and times of penal punishment, sutable to the various facts of Men, ac­cording to 2 Cor. 5. 10. Rev. 22. 12. Which as it's most Righteous and Godlike, and that which he requires among men, and likewise most rational, so it's all I plead for in this matter, and that without which all those great promises to the World, in the World to come, cannot be effected.

3. The Judgment and Punishment of loss will be Eternal to all that come short of the Glory with Christ, to all that must be purged by fire, and hurt of the se­cond Death, and this renders the Judgment to be really Eternal, and in no case intrenches on the Eternal Judgment.

4. Christ the Lord and Judg, shall be the eternal Lord, King and Judge of the renewed State and World to come, and so his Judgment shall be Eternal; in this sense Magistrates have been and are called Judges, so were the rulers of Israel of old, 1 Sam. 15. 16, 17. And in this sense, shall the Lord Christ be the Eternal, visible Judg of the new and restored World, who will rule and Judg by such Laws, as himself shall then give; else what meaneth, 1 Chro. 16. 33, Ps, 96. 10, 13. Say among the Heathen the Lord reigneth, the World also shall be established that it shall not be moved, he shall Judg the People Righteously, vers. 13. He cometh, he cometh to Judg the Earth; he shall judge the World with Righteousness, and the People with his truth, Psal. 98. 4, 9. & 67. 4. For thou shalt judge the People Righte­ously, and govern the Nations upon the Earth, Isa. 2. 4 [...] Psal. 86. 9. & 102. 22. To which agreeth, Act. 17. 31. He will judge the World in Righteousness by that Man whom he hath ordained, and Rev. 11. 15. He will reign [Page 155] and judge the World Eternally in its renewed Estate, ac­cording to those many promises thereof, and it shall be, when the World is Established, when it cannot be moved, 1 Chro. 16. 30. Psal, 93. 1. & 96. 10.

5. It concerns us so to understand the Judgment as may comport and agree with all those promises to the World at that day, lest we derogate from the truth of the Scripture Record, both concerning the Judgment it self, and the Glory of Christs undertaking for the World, and the Glory of his Kingdom in the World to come; all which stands clear and in unity in Scri­pture Record, had we but eyes to see and under­stand it.

6. And so, from the whole I conclude, that my [...]otions about this matter, are so far from overthrowing the Fundamentals of the Eternal Judgment, as that they are the most Scriptural, Righteous, Rational and true Discoveries thereof, in which the whole Scriptures unite, in which the whole name of God (as opened to us in his Word) agreeth, and in which his wonder­ful design by Christ in the Gospel will Issue, Phi. 2. 9, 10, 11. Rev. 5. 13. & 10. 7. with 11. 15.

If so, that which Men say they fear is, that the knowledg hereof, will take off People from fearing the Judgment to come, supposing an end of the penal part, will grow careless or fearless.

1. Were there any ground, so to suppose (as rightly understood there is not) must not truth be declared for fear Men will abuse it to their own de­struction? Did the Apostles refrain to publish the my­steries of Gospel-Grace to men, for fear they would [...]buse it? Rom. 5. 20, 21. & 6. 1, 2. And this Doctrine now discoursed on, is but a more remote strain of the same Gospel-Grace to the World, both of Jews and [Page 156] Gentiles, of which God has filled his Word, that men might understand and believe it, (without fearing the event thereof) and must we be afraid to publish it?

2. Those who seem to be most under this complaint and fear, have (indeed) least cause, were the danger so great as is surmised; their own declared principles of Faith being that which tends (really and truly) to teach People not to fear the Judgment, viz. That God reprobated the World in general, both to sin and Judgment by an Eternal and unchangeable Decree, be­fore the World was, that he made men to be Vessels of wrath, that neither the hope of Heaven, nor fear of Hell can alter it: which truly teaches People to be Atheists, and not to fear the Judgment, to con­clude there is no such thing as sin in the World (as many have done) if all are the Decreed Acts of God, then it must be well pleasing to him, and that for which there can be no Judgment; Or, 2. If both the sins and Judgment were Decreed, it must needs be unrigh­teous, and that of which there is no avoiding by fear thereof; and the most I have yet heard in Answer to this is, that the fear of Judgment may prevent them from gross sins, and so their Damnation may be the less; and they thereby rendered the better Neighbours among Men; but this is a contradiction, their Principle of Gods Decreeing of all acts whatsoever comes to pass, kills and ends this; for if that were true, neither hope of Heaven nor fear of Hell, could possibly prevent one sin, either against God or Men: therefore such may learn shame, so much to cry out on this, when their own Notions tends to end both Sin and Judgment, or to ren­der the most Holy and Righteous God, to be most un­holy and unrighteous in the Judgment.

[Page 157]3. Rightly understood (were not Men perverse) it is in it self, so far from tending to occasion any neg­ligence, or fearlesness in this matter, as that it would rather tend to warn and awaken all sorts of People un­der the Gospel, (which is our concern) to look about themselves, there being no hope nor help for wilful Transgressors (so p [...]rsisting to the end) under the Gospel, all the most Eternal Judgments and Damnation threatened in the Gospel, being against such; and if any g [...]ow careless and wilful, their Damnation will be­come thereby the greater and Eternal. The reason is, because the greater mercy and means of Light and Life is afforded unto any here, it being rejected or neg­lected, the greater will their Damnation be. To whomso­ever much is given, of them shall much be required, Luk. 12. 47. Mat. 11. 20, to 24.

Do you suppose, that this general Grace, is only to the Heathen World that ne [...]e [...] [...]rd of Christ? Nay no sinners under the Gospel parta [...]e the [...]eof?

1. As before I said, no wilful Transgressors may expect any share therein, Prov 1. 23, 10 31. Yet, 2. I do not question, but that many under the Gospel may (as have need thereof, so) have share therein; or else woe, woe, woe, will be the case of many Gospel-Professors at that day, but there may be many Gospel-Professors among all sorts, that may have high confidence of their good estate, and yet may meet with great Judgment at that day, that may in time [...] partake of deliverance, that must to the fire, and yet be saved, 1 Cor. 3. 15. If any mans work shall be burnt, he shall suffer loss, but himself shall be saved, yet so as by fire; here is both the Judgment by fire, and the loss, which loss without doubt will be Eternal, yet the per­son saved, when he hath past the Judgment. I know [Page 158] there are several Opinions contrary to (and Objection [...] against) this plain truth in this Scripture, as, 1. Tha [...] it intends Ministers building of false Doctrine upon the true Foundation, and not Members or Gospel Pro­fessors.

1. I easily grant it; yet if Ministers works must be burnt that are not right, and yet themselves saved so as by fire, then certainly the Members built and led by them shall suffer the same loss and Judgment with them, if the bl [...]nd lead the blind, both must fall into the ditch.

2. The Ministers first and Principally intended, as the cause of these words (we have more than proba­ble ground to conclude) were those bad ones of (or be­longing to) the Church of Corinth, of whom the Apo­stle so much complains, 2 Cor. 11. 13. Calling them false Apostles, deceitful Workers, the Devils Ministers, vers. 15. Yet, it's apparent, vers. 4. that they kept to, and built upon the same Foundation the Apostle had laid; they Preached not another Jesus, nor another Spi­rit, nor another Gospel, but the same as Paul did, tho to bad ends; yet these, and such as these, shall be saved by fire.

2. Obj. That it intends not the day of the Lords coming to Judgment, but some other day of Gospel-Grace in this World, to brun up the Wood, Hay and Stubble, by the fire of the Word and Spirit, bofore the d [...]y of Judg­ment comes, because it's said, the day shall declare it, not the day of the Lord, as the coming of Christ and the Judgment, is usually called the day of the Lord, Joel 2 31. 1 Thes. 5. 2. 2 Pet. 3. 10. To this I say, 1. That the coming of Christ is called the day, as well as the day of the Lord, Mal. 4. 1. To which probably the Apostle may have respect, Behold the day cometh that [Page 159] shall burn as an Oven. And Rom. 13. 12. It's called the day, The day is at hand, and Eph. 4. 30. the day of Redemption, Heb. 10. 25. Exhorting one another, and so much the more, as you see the day approaching, so that it's called the day, as frequently, as the day of the Lord, and indeed it is all one. And it is likewise called, that day, 1 Thes. 5. 4. 2 Thes. 2. 3. 2 Tim. 1. 18. & 4. 8.

3. Others say, That if it do intend the day of the Lord, yet it intends the burning up of things, but not of Persons.

To this I say, 1. It's true, it intends the burning up of things, viz. Of all things built on the Foundation contrary to the Doctrine of the Gospel, both in mat­ters of Faith and practice, but the Persons must to the fire as well as their works, they shall be saved, yet so as by fire.

2. Else all bad Ministers and Christians, that have built bad matter and made bad work, must be saved, suffering only the loss of their building, without any personal or penal suffering, (for the Apostle saith, that those who come under this consideration, shall be saved, so as by fire) and if so, this Notion opens the Door wider than the Scripture, or themselves will grant; and therefore, necessarily we must understand it in the sense by me asserted, which is likewise plain, without any harsh interpretation, or wresting, and wi [...]h this, Rev. 2. 11. seems fully to agree, he that overcometh, shall not be hurt of the second Death, which imports not on­ly a security to overcomers, but that some may be hurt of the second Death, that may not be Eternally swallow­ed up therein, that may to the fire, and yet be saved; so 1 Cor. 11. 30, 31, 32. we read of some, that were judged of the Lord, that they might not be condemned [Page 160] w [...]the the World; which clearly imports, if they had o [...] been so Judged of the Lord here, they must have bee [...] condem [...]ed with the World, at that day, and that who­ever [...] like case, is not Judged here, must meet with cond [...]mnation then, so 1 Tim. 5. 24. Some mens sins are open before h [...]nd g [...]ing before to Judgment, and some they foll [...] after, not o [...]y to be Judged by the Church, but by the Lord, as 1 Co [...]. 11. 32. They are ju [...]ged and chastened of the Lord, and Mat. 18. 23, to 35. Christ the Lord and Judge lets us to know that some whose sins are for­given, may by their unme [...]fulness to others forfeit all, and be Judged to punishment, till full satisfaction to J [...]t [...]ce i [...] made, vers. 35. a warning and an awakening word it should be to all merciless men in Gospel-Pro­fession, Mat. 25. 41. Jam. 2. 12, 13. And this is so far from m [...]n [...]tring any any occasion of sinful neglect, that if rightly pon [...]er [...]d it would, 1 Be a warning word to all so [...]s of Gospel-Professors, to take heed and beware, what they build, both in matters of Faith and Life, lest they come short of the Glory, and meet with the fiery Judgment, and be hurt of the second Death, it's that which [...]ends to season all, with the fear of the Judg­ment to come, and a sutable preparation thereunto, which being so much wanting herein, some of those that [...]ll so much thereof for others, expect not ever to come to it themselves, which renders them the more in danger thereof; and, 2. If any wilfully neglect on this account, they may suffer the Et [...]rnal punishment a [...]cording to the Scr [...]pture threats thereof.

Some cry out against this, as if they were like to be undone thereby, because (say they) you own a Redemption from Hell, and a threefold state in the World to come.

This ariseth much from Tradition, and ig­norance of the Restitution and World to come, while the Faith of the Gospel is lost, as to the Glorious de­sign of God to the World by Jesus Christ in the Resti­tution, it's no marvel they are all for Hell and burning in another World, while they conclude themselves to have no share therein; tho it's true, there will be sire and burning enough, and that to those who have the least share therein, Luk. 12. 48. And good it will be to all, to look well to themselves in time, and come right in the Faith and Life of the Gospel, lest their own fire devour them.

2. Let men come right in the Faith, as to the Re­stitution, World to come and Kingdom of Christ there­in (without which we have not the Faith of the Gospel) and the difference in this will quickly end, when that is believed, the difference only remains about the vari­ous states of men in that World, which (I suppose) may well be born withal in each other, especially it be­ing so, that we all must come short in the knowledge thereof till the time comes.

3. And concerning Redemption from Hell, the word translated Hell, frequently in the old Testament (and sometimes in the New) intends the Grave, and from thence shall be a universal Redemption of all, it being one of the proper ends of the Death and Re­surrection of Christ, Rom. 5. 18. 1 Cor. 15. 21, 22. And is called the day of Redemption, Rom. 8. 23. Eph. 4. 30.

2. Sometimes, Hell intends great and deep asslicti­ons and sorrows, Psal. 18. 4, 5. & 116. 3. From which has been (and may be) deliverance, Psal. 116. 8. & 86. 3.

3. The Whales belly is called Hell, which is rarely mentioned in the Old Testament, probably because the old Covenant (as such) could not bring in the second life, without which could have been no second Death, and it's called Death Metaphorically and not properly, the first Death▪ being properly Death, the second not so, but a life in misery, called Death and Hell, which great and deep afflictions, pains and sorrows (called Hell) do most sutably represent.

And as there has been (and shall be) a Redemption from Hell, in all the first mentioned respects, viz. Out of great and deep afflictions, pains and sorrows, of Jo­nah, out of the Fishes belly, and all shall be Redeemed from the Grave, called Hell; why we should be so in­credulous of, and affrighted with, a Redemption from the pains and sorrows of the second Death, called Hell, to me seems strange, especially the Scripture being so abundantly full and clear in the matter in the true sense thereof, as before has been shewed, and as for the Kings of the Earth at that day relative to this matter, read and ponder, Isa. 24. 21, 22.

And as for the Redemption of the World, or deli­verance after Judgment (which includes the Redem­ption from Hell, besides what has been already said) we may read as much, in that wonderfully mistaken Scripture, Psal. 2. 8, 9. Ask of me, and I will give thee the Heathen for thine inheritance, and the utter­most parts of the Earth for thy possession, where is, 1. Christs mediatory office, respecting the World, ask of me. 2. A promise, I will give thee the Heathen for thine inheritance, for thy possession. Inheritance and Possession in Scripture sense, being generally taken for good, for advantage, for riches, for honour, Deut. 4. 21. [Page 163] [...]ad very probably, this saying, (as it sutes with) may [...]er to, Lev. 25. 44, 45, 46. As a Figure thereof, [...]ere the Lord allows his People to buy of the Heathen [...]d-men and Bond-women, and they should be their [...]d-servants, possession and inheritance for ever. A [...]ely resemblance of Christ's purchasing, possessing and [...]eriting the Heathen World for ever, as his subjects [...]d servants, sutable to Isa. 49. 18. As I live saith the [...]d, thou shalt cloath thee with them all; but verse 9. [...] is to break them with a rod of Iron, and dash them [...] pieces like a Potters Vessel. True, it is so, he must [...]ge, dash and break them first, that so they may be [...] for his Inheritance, Possession and Service, they are [...]en to him on such terms as first to dash and break [...]m, and so conquer them to himself, Psal. 18. 42, [...]n, did I beat them small as the dust before the wind, [...] and verse 43, 44, 45. follows the service of the same [...]ken and conquered People, which relates to the very [...]e matter, or to David as a Figure thereof, and Psal. [...]. 8. agrees fully hereto, Arise, O God, judge thou [...] Earth, for thou shalt inherit all Nations. 1. Thou [...]lt Judge, break them to pieces, and then Inherit [...]m [...] and further we read in Scripture that God will [...]me, be pacified toward his People when they have [...]n the punishment of their sin in the Judgment, who [...]e as great sinners against God as any of the Hea­ [...], Ezek. 16. 47, 48, 63. And Sodom and Gomorrah, [...] which there can be no worse among the Heathen, yet [...]d will in time be pacified towards them, and return [...]n, when he returns his sinning People, Judah and Is­ [...]l, Ezek. 16. 53, 61. & Zeph. 3. 8. Where is declared [...] universal Judgment of the World, and when that [...] finished, verse 9. Then will I turn to the People a [...] Language, that they may all call upon the Name [Page 164] of the Lord, and serve him with one consent. The same Judged People, shall afterward serve the Lord, he saith not my People, but the People, which fully agreeth with other Scriptures of the same import, Psal. 102. 22. When the People are gathered together, and the King­doms to serve the Lord, and 22. 27. & 86. 9. And many more that might be mentioned, and Luk. 12. 48. The ser­vant that miscarried through ignorance shall be beaten little, so the word is, tho much in it self, yet little, compa­red with wilful Transgressors, and [little] fully imports an end of beating; and Eternal beating and striping, can in no sense be said to be little, or few stripes, so that an end of, or Redemption from the penal part of the se­cond Death (though not of loss) to the generality of the World both of Jews and Gentiles, in times to be ef­fected, is most apparent, from the Scriptures of truth; and I verily believe, it's nothing else but a Traditional Reception contrary thereunto, that makes it so strange unto us.

And as for the threefold state of the World at that day, by some so much stumbled at, it's likewise as ap­parent, not only from Psal. 64. 8, 9, 10, verse 8. are the Eternally Condemned ones, verse 9▪ the generality of the World, all men, verse 10. are the Righteous with the Lord, and Isaiah 66. is first a description of the Church in its Glory with Christ, verse 10, 11, 12. 2. The gathering of all tongues, and all flesh, to wor­ship, verse 18, 23. 3. The Eternally Condemned ones, verse 24.

But if our eyes were but half open, we might read as much in Mat. 25. 32, &c. Where we may necessarily understand three states, two mentioned, and a third not mentioned, but implied. 1. All Infants (so dying) are not there mentioned, not being capable of such a sen­tence, [Page 165] either to life or death, (viz. on the same [...]ounds, for feeding or not feeding the Members of Christ,) which are not a small part of the World. 2. All the Heathen World, that never heard of Christ or his [...]embers, and as they have not been, nor are capable to [...]ew mercy to Christ in his Members, so are they [...]ot capable of such a sentence, it being proper only to Gospel-Professors; but indeed, that World may not only admit of a threefold state, but of three thousand, [...]a infinite, as to us, if it be true (according to Scri­ [...]ure) that God will render to every man according to [...]s Works, 1 Cor. 5. 10. Rev. 22. 12.

Some cry out against this Doctrine, as grie­ [...] Heresie, and scandalous to the Gospel.

To this I shall say but little, tho I could say much. 1. For truth to be accounted Heresie, is no [...] (and therefore no strange) thing. 2. After the [...]y they call Heresie, so believe I, and worship God. 3. I [...]eartily desire they may repent of this in time, it being [...] [...]oful sin, to call good evil, and evil good. 4. To [...]nder it Heresie and scandalous, is to render the whole [...]ord and design of God by Christ in the Gospel to [...] Heresie and scandalous, relative to the Judg­ [...]ent and World to come, according to the true declara­ [...]on thereof, as has been plainly and plentifully pro­ [...]d before. 5. Suppose it▪ true, that it were Heresie [...]hich it's far from) I query of them, whether it [...]ould possibly be any more than as a drop to the Ocean, [...] respect of the Errours and Heresies held by them­ [...]ves, (as has been before unvailed) 6. And as for [...]s being scandalous to the Gospel, I say, 1. If to as­ [...]t, that God will Judge the World in Righteousness by [...] Christ, and render to every man according to his [...]rks, penal punishment, both for measure and time, [Page 166] sutable to the Facts of men, that he will punish none without a cause, nor more than is deserved, if this be in good earnest scandalous either to God or Man, then I acknowledge I am guilty of this scandal, and shall (I hope) till I dye. I conclude this with the saying of Tertullian, which I think is true, viz. Good things offend none, but such as have ill minds.

Some say, suppose all you say about these mat­ters be true, yet they question what advantage may be supposed in publishing thereof, especially it being an of­fence to many.

1. If there were no worth at all (nor advantage) in the knowledge of the Glorious design of God to the World by Jesus Christ in the Restitution and World to come, certainly he would not have filled his word with the discoveries thereof as he has, he would not have made it the work of all his holy Prophets since the World began to speak thereof, but to the end that we might under­stand and believe it to his praise, things revealed be­longing to us, Deut. 29. 29. There being no truth in the Scripture more fully and frequently declared, than the Restitution and World to come, with the Glories there­of. I think I may say, the Scriptures abounds and ex­cels in this, Act. 3. 21. And what may we conceive from hence, but the greatness of the truth thereof, and the greatness of our concern to understand and believe it?

2. If it be the Faith to which the promise of life in the World to come is made (as has been before pro­ved) then certainly it concerns us to understand and believe it, and the publishing thereof, should be no o [...]ence unto any, but rather their joy; and though Christ sometime said, Joh. 16. 12. I have many things to say unto you, but ye cannot bear them now, which is by some urged in this matter. To this I say, that the [Page 167] times before, and after the sufferings of Christ much differed, afterwards Christ did not forbear the publish­ing of that to them, which they were not capable to bear before he suffered, nor did the Apostle forbear the publishing of further truth to them that were dull of hearing, Heb. 5. 11. with ch. 6. 1, 2, 3. And the Apo­stle complains, that he was become (or esteemed) an Enemy because he told them the truth, Gal. 4. 16. And indeed, a sin and a shame it is, that any profest Christi­ans should be offended at the Doctrine of the Restituti­on of all things, the World to come, with the Glories thereof, it being the Crowning part of the Glorious Gospel of the Blessed God. And if men will now be offended at the truth, I know no help for it.

Some say that the World to come is a My­stery, and none are capable to understand the perfection of the Glories thereof, yet you have undertaken to declare what it is, and so have presumed beyond what is written.

This saying must needs arise from ignorance or enmity, for I enter not into the discoveries of either the perfect Glories, or Miseries of the World to come, what it shall be, but that it shall be, and that according to the Scripture discoveries thereof, no further have I presumed to speak or write: I know they are myste­ries beyond our capacity to understand, till the time thereof is come.

I am well satisfied about this matter, and shall trouble you no further at present about this; but in as much as I perceive your understanding is, that the Holy City spoken of Rev. 21. 2. Is a material City, and shall come down from God out of Heaven, and in as much as some think it to be the Church and not a City, I desire you to clear this matter, and that it shall come down into the new and restored World, as sometimes you have asserted.

In this, I shall endeavour to clear three things of weighty concern, in order thereunto.

1. That God hath, doth and will, Tabernacle and Sanctuary himself with men, and dwell among them; and as to this, (besides his manifesting himself by his works, Psal. 1. 2, 3. Rom. 1. 19, 20.) we find a four­fold dwelling of God with men declared in Holy Scri­pture, the first three being but a preparation to the fourth, in which will be the perfect Glorious presence Eternally.

In the first, he did Gloriously, (yet figura­tively, Heb. 9. 9.) Sanctuary himself in the Ho­ly Tabernacle and Temple, by himself ordained and appointed for that end, Exod. 25. 8. & 29. 44, 45, 46. 1 King. 6. 13. & 8. 13.

2. His Sanctuarying himself in his Son, in a won­derful, unconceivable, unspeakable and Glorious man­ner, 1 Tim. 3. 16. Col. 2. 9. And hence, he himself (alluding to the Figurative Temple) calls himself the Temple, Joh. 2. 19, 21. As God of old dwelt in the Temple, so now in a more wonderful way he dwek in his Son, Joh. 14. 10, 11. & 10. 38. And in this way, God in Christ dwelt among men while he was in the World. Joh. 1. 14.

3. Christ being in Person ascended to his Father, now in the Gospel day of Grace, he dwelleth in and among his People by his Word and Spirit, and in this way manifests himself to the World. 1. By his Word and Ordinances, Joh. 15. 7. Col. 3. 16. 1 Joh. 2. 24. 2. By his Spirit, in and with his Word in unity, 1 Cor. [...] 16. 17. & 6. 19. 2 Cor. 6. 16. Eph. 3. 17. Gal. 4. 19. Psal. 68. 18. with Eph. 4. 8. to 12.

4. And as the finishing of his Figurative dwelling among his People of old, and the preparations there­unto [Page 169] by his dwelling in his Son, and since, in, and among, his People, he will Sanctuary and Tabernacle himself and dwell among men most Gloriously in the World to come, but then it will be in and with his Son, which in his first appearing in his Humiliation state was a preparation thereunto, and this Glorious dwelling of God among men (which will be the Crowning Glo­ry of his whole Gospel design towards men) is fore­told by the Prophets, Isa. 12. 6. Ezek. 37. 26, 27. Zec. 2. 10, 11. And shewed to John in Vision, Rev. 21. 3. Which Vision we have ground to believe, was presented to John as the fulfilling of the promises that went be­fore thereof, and as it shall be performed when the time is come.

2. That this Glorious dwelling of God, in and with Christ among men, will be especially and principally, in the Holy City that shall come down from God out of Heaven, when his Tabernacle shall be with men.

I suppose one great doubt about this matter is, whether it be a material City, or the Church, that is there intended, I think, most has and does understand it to be the Church, and not such a City as you mention, because it's called, Rev. 21. 9, 10. The Bride the Lambs Wife.

This being the great doubt in this matter, I shall endeavour the clearing thereof, and that I doubt not but with evidence of truth and; doing of which I shall observe four things.

1. That this City is frequently spoken of in the Scripture, as Glorious, and as the Saints expectation, Psal. 87. 3. Heb. 11. 10, 16. & 12. 22. & 13. 14. So that this City and the expectation thereof, is no new notion, but of ancient expectation.

[Page 170]2. That this City is spoken of in Scripture clearly in distinction from the Church, and to be above in Heaven. Gal. 4. 26. Jerusalem which is above is free which is the Mother of us all, so called because we are begotten from thence by the Gospel. Of us all, who are the Children and Church, as distinct from the City, so Heb. 11. 10. 16. He hath prepared for them a City, where the City is distinguished from them for whom it is prepared, and 12. 22. The City of the living God, the Heavenly Jerusalem, is mentioned as clearly in di­stinction from the Church, verse 23. so chap. 13. 14. is the City distinct from those that seek after it, and Rev. 21. 27. The City is mentioned as distinct from those that shall enter into it, and the Scripture clearly pre­sents us with a City (or habitation) in the Heavens, of which the Old Testament, Tabernacle and Temple were the pattern, Heb. 8. 5. & 9. 1, 2, 9, 23. By which it ap­pears, that those former things were Figures and Pat­terns of things in the Heavens, and I take Joh. 14. 2, & 2 Cor. 5. 1. To intend the same thing; in both which, the house is distinct from those that shall dwell therein.

3. I fully grant that the Church may be and is called the City, i. e. after the name of the City, tho improperly, the place is properly the City, old Jerusa­lem was properly the City, yet the People that dwelt therein were so called from that name, Jer. 13. 27. Luk. 13. 34. So that both City and Church are included therein, and in this sense it is, the City is called the Bride the Lambs Wife, relative to the Church in the City, Isa. 60. 14.

4. I query, where ever there was a People called by the Name of a City, that never was in being, but deri­ved their Name from the City? Where ever there had [Page 171] been a People called Jerusalem, had there been no such City, or London, had there been no such City as Lon­don? So what reason there is for any to suppose a Peo­ple to be called New Jerusalem, were there no such Ci­ty; especially the Scripture being so plain and express in the matter; It's true that those who build a City, or­dinarily give the Name, and then the Inhabitants are called after that Name; he that built this City is God, 2 Cor. 5. 1. H [...]b. 8 2. And hath given it the Name, and will write the Name thereof upon all overcomers, Rev. 3. 12. New Jerusalem, although but the Citizens, Eph. 2. 19. It being so, that Christ and the Saints shall have, not only Glory, but a Glorious place, it's im­possible it should be otherwise. And why should we be so incredulous herein, the place being so plainly re­vealed in the Scripture?

3. That this City, the new and Holy Jerusalem, shall come down from God out of Heaven, into the new and restored World, and shall be the Glorious habita­tion of God, in and with Christ and the Saints Eternal­ly, in which shall be the Throne of Christ's Kingdom as the Son of David, whose Throne was in (or very near unto) the old Jerusalem, a Figure of this Glory, which shall be the Glory and Joy of the whole Earth, Psal. 48. 1, 2. & 97. 1. The same as, Ezek. 48. 35. Which will be the finishing of the Mystery of Gods Gospel-Grace and Glory to Men, Rev. 10. 7. with chap. 11. 15. We find not the coming down of this City mentioned, till the new Heavens and the new Earth were finished, and therefore it must be in the new World, Rev. 21. 1, 2.

Do we not find it mentioned, chap. 29. That God and Magog did compass the Camp of the Saints and the beloved City, between the Thousand Years and [Page 172] the Judgment, by which it seems the City was on Earth before the new Heavens and new Earth, or else that the Church was the City.

[...], is more properly read Holy, they com­passed the Camp of the Holy and beloved City, and indeed the Saints are the Camp of the Holy and belo­ved City, i. e. They belong to it, and so were (and are) all the Saiuts interested therein and seeking after it, Heb. 11. 10 & 13. 14. And therefore might well be called the Camp of the Holy City, tho that was in Hea­ven; true believers are said by Faith to be come to it, and probably 'tis the place of the Spirits of just men made perfect, Heb. 12. 22, 23. And are all of the Camp that belong to it, and shall with Christ dwell therein (when all others shall be without, Rev. 21. 27. & 22. 14, 15.) and hence may be (and are) called the City, or have the name of the City called upon them, Rev. 3. 12.

I shall enquire no farther about these mat­ters, but desire you to give me some instructions for my further learning by way of inference som the whole.

1. You may learn to understand the great mistakes that have been (and yet are) about the great matters of the Gospel, and the designs of God therein, the Restitution of all things, the World to come and the Kingdom of Christ therem, the Holy City new Jerusa­lem that shall come down from God out of Heaven, all truths of greatest weight and worth, and all plainly stated in the Scripture, yet almost lost out of our Faith, and not only so, but we are ready to give them the names of Error and Heresie; the Heathens that ne­ver heard of the Divine Revelation thereof (as is by some observed) do generally own another being after Death than in this World, (in another World) but [Page 173] [...]ows not what it is, nor where it shall be, some fancy [...] thing and some another; whether this expectation [...] them be from some Divine instinct in Nature, or from [...]adition, or both, I shall not undertal [...]e to determine. [...]t a wonderful shame it is, that God having given us [...] open a Revelation thereof in Scripture, and that as [...] a effect of Christs undertaking, and the most Glori­ [...] part of the Gospel, that Persons in highest pro­ [...]esion, should be (almost) as ignorant in these great [...]aysteries, as the Nations that are without the Gospel of [...] [...]s Grace and Glory, and you may learn the great­ [...]ss of your concern to come right in these things.

2. You may learn hence, to understand the mista­ [...]en notions about the Eternal Judgment, which ren­ [...]ers God and Christ, to be gone beyond all mercy in [...]he Judgment, to execute Judgment without mercy, upon all sorts of People, that come short of the speci­al Salvation and Glory. Which is, 1. Contrary to all rules of Justice that himself has given to men, which rules of Justice are to allot a just recompence of re­ward for every transgression, Heb. 2. 2. And only pre­sumptuous sinners and despisers of the Law, died with­ [...]at mercy, Heb. 10. 28. Psal. 19. 13. And as for thers that come under the Judgment of stripes, the utmost number for the greatest offence, might not exceed forty, fewer they might give, not more, Deut. 25. 2, 3. To which it's likely Christ relates, Luk. 12. 48. And as for sins of ignorance, no stripes were appointed for such, whether it was a particular Person, or the whole Congregation, Lev. 4. 2. 13. They were to offer a Sacrifice, and the trespass should be forgiven, because it was ignorance. And was it thus among t [...] Jews, and not among the Gentiles also? No, verily, Act. 17. 30. The times of this ignorance God winked at, &c. And [Page 174] may we not, as safely conclude, that he does, and will [...] do, where the People are altogether without (and a [...] ignorant of) the Gospel, as the Nations were before Christ came in the Flesh, and the Gospel published to [...] the Nations, calling them to Repentance, and that as [...] Sacrifice for sins of ignorance satisfied under the Law; so that one Sacrifice for the sins of the World under the Gospel, may be sufficient to expiate all sins of ignorance, and in times to procure some Favour, Blessing and Peace to the World, after they have past the Judgment, according as it is written in the Volume of the Scri­pture that speaks thereof.

2. It's contrary to his own proceedings with men throughout all ages. 1. With Adam the first sinner against God, of Mankind, and we in him; it's true, he justly executed the Judgment threatned, yet not with­out mercy (both to him and us) in that he even in the Sentence of the Judgment, set both him and us on the promise of a Restitution and Recovery by the Womans seed, Gen. 3. 15. And afterward when he executed Judg­ment without mercy upon the World by the Flood, it was as they were obstinate and presumptuous sinners re­sisting the Spirit of God, and the Preaching of Noah, abusing the long suffering and patience of God, 120 Years, Gen. 6. 3. 1 Pet. 3. 20. And further, I think, no man durst affirm, that that Judgment did include in it the second Death. I shall not mention any more parti­culars; but how frequent was it with him, in the ex­ecution of Judgment, both upon his own People and upon the Nations, to leave them under the promises of Mercy. 1. His own People, Isa. 1. 26. & 4. 4, 5, 6. & 43. 25. Jer. 23. 5, 6. But in this the Scripture abounds, I need mention no more. 2. And as for the Nations, Isa. 19. 18, 22, 23. Jer. 12. 15. & 48. 47. & [Page 175] [...]39. With many the like that I might mention. It's contrary to what he has promised, both to [...] People and to others, viz. To be pacified in [...]gment, Ezek. 16. 63. & 39. 25, 26. And the [...] Sodom, verse 53. 61. And the same to the Na­ [...]. 12. 15. And indeed, it's contrary to all the [...]de of promises made to the Nations in general, [...] been before abundantly shewed, which promises [...] mercy in the Judgment, cannot be performed.

It's contrary to his Name and Nature, who has [...]ed himself to be infinitely good and Gracious, in thole Name, Exod. 34. 6, 7, And delighteth in [...], Mic. 7. 18. Good to all, Psal. 145. 9. All the [...]ed Goodness, Love & Mercy, in (and among) [...]en, is but as a drop to the Ocean, of what is essen­ [...] in God, and on this very account it is, he saith, [...]. 27, 28. That he fainteth not, neither is weary. from this infinite Goodness and Mercy it is, that he been so ready to shew Mercy throughout all ages, to [...]ost incorrigible offenders, and that sometimes on [...] little, little repentance, compared with the great­ [...] of their sins, as Manasseh, 2 Chro. 33. 1. 10 13. [...], 1 King. 21. 1, to 29. His own People, Psal. 78. [...]o 39. See Act. 2. 3. And to suppose him to be gone [...]all Mercy to the World in the Eternal Judgment, [...] must determine mens states to Eternity, is contra­ [...] the Goodness of his Name and Nature, towards [...] fallen man, it being a common received Notion [...]ng men, that sin in it self is a finite thing; but in [...]uch as it is against an infinite Majesty, it deserves [...]mite punishment, and because Creatures cannot bear [...]mite-punishment for measure, therefore it must be [...]mite for time; so that if the Majesty offended were [...]infinite, it could not deserve infinite punishment.

Now as to this, let us consider two thin [...]s. 1. A [...] those who affirm that God Decreed all things whatsoe [...] come to pass, and that nothing is done but by vertu [...] his immutable Dec [...]ee, and over-ruling providence order thereunto. Whether we may rationally, or Reli [...] ­ously conclude, that Justice cannot at all, be offended, [...] doing its Decreed will and work: And whether Just [...] might not rather be offended, if men did not those A [...] of sin Decreed to be done, if it were possible not to [...] the Decreed will of God? Now consider the weight this reason, for infinite punishment, because sin is again [...] an infinite God. Therefore, there must be infinite su [...] ­feri [...] [...]r d [...]rat [...]o [...], for that which infinite Justice D [...] ­cr [...]d to be done, which were it true, there could [...] no puni [...]hment at all, in way of Justice to affirm th [...] co [...]tr [...]y, viz. That God will damn men Eternally, an [...] will never be satisfied in [...] Judgment, for doing tho [...] things by himself Decreed to be done, is the highe [...] asper [...]ion that possibly can be laid on the Holy Righ [...] ­teous and Good God that made us, and is willing to sav [...] us, Psal. 14. 5. 17. And eads not only all mercy, but al [...] just Judgment and punishment for sin, both in thi [...] World, and in that which is to come, there being no [...] need of mercy for doing the Decreed will of God, and turns the Sacrifice and sufferings of Christ into a mee [...] ­nullity and nothing, there being no need of a Sacri­fice of peace, for what God decreed must be done, and so could not be offended, unless some things be done over and above his Decreed will, which is not possible if he Decreed all things; this must necessarily follow, unless any dare to be so b [...]ld as to assert (which this princi­ple does in the necessary cons [...]quences thereof [...]) that God Decreed sin to be in the World to make work for his Son to bear it. As if he took pleasure in sin, and [Page 177] [...]tings of his Son, and the Eternal damnation of

And for such as own not this (for ever to be ab­ [...]) principle, I say, 1. That as sin is against an in­ [...] God, so it deserves infinite punishment, yet here­ [...]eth, all the hope and help of Mankind, that this [...]e Majesty, has always kept up infinite mercy, [...]e infinite Justice, yet without any wrong thereto, [...], 9. 13. Neh. 9. 31. Psal. 78. 38. And will so do [...] Judgment, as is most apparent, as has been before [...]lly manifested, Rev. 22. 2.

[...]nd so, 2. It's the infinitness of God, that is the alone [...]d of hope in this matter, next to his promises [...] Faithfulness therein, it's the foundation of all [...]e, in all the parts thereof, had he not been God [...] not man, he had let man and the World pass away [...] Oblivion, for the first sin; but infinite Goodness [...] Mercy took hold of Man, and so, of the World, in [...]onderful way, to a wonderful and Glorious end, and [...] designedly to sin and damned Eternally.

[...] It being contrary to infinite Wisdom, Goodness and [...]ghteousness. And it's the sinite Devil that is impla­ [...]le towards Mankind, and not the infinite God.

So that all the good and mercy, that has, or ever all, come to Mankind, is from the infinitness of God, that as it's true, he is infinitely just, so he is in­ [...]ely Good and Gracious, and mercy rejoiceth against [...]dgment, Jam. 2. 13. Mercy and Truth are met toge­ [...]er, Righteousness and Peace hath kissed each other. [...]al. 85. 10. So that because he is infinite, shall this [...]alvation be.

And you may learn from hence, that as men have [...]used God in their Notions about his Eternal Decrees, a preparing men thereby, to sin and be Eternally [Page 178] damned; so have they abused him in their No [...] about the Eternal Judgment (as to the World i [...] ­neral) that his Justice will never be satisfied, nor [...] ever he will be pacified, or say it is enough, 2 Sam [...] 6. Nor that he can take vengeance and forgive [...] iniquities, Psal. 98. 8. A wonderful strange Noti [...] is, to suppose that God who is infinite in Goodness, has been so exceeding good to Mankind ever since first sin and fall, and will be to the Judgment, should t [...] lose all Goodness and Mercy to Mankind (except a [...] only) and be turned all into Justice and Wrath eter [...] ­ly. Surely (I think) he must then, cease to be w [...] he has been, and be what he never was, especially it [...] ­ing so exceeding contrary to his Gospel design by [...] ­sus, made manifest throughout the Scriptures ever si [...] the first sin and fall, tho in this, we may safely conclu [...] that as the Glory prepared for (and promised to) [...] Saints, is such, as Eye hath not seen, nor Ears hear [...] nor can it enter into the heart of Man to conceive. [...] he being infinite and just, the least measure of Judgme [...] and Vengeance at that day, will be such, as Eye ha [...] not seen nor Ear heard, nor can it enter into the hea [...] of Man to conceive. Yet that mercy in times shall [...] extended to the World, as it's sutable to the Scriptur [...] and Gosp I design, so it's sutable to the Name and Na­ture of God.

6. It's contrary to the Kingdom and Glory o [...] Christ in the World to come, what Glory will it be t [...] the most Gracious and Glorious King of the World (who has purchased his Kingdom and Subjects with hi [...] own Blood, Rom. 14. 9. Joh. 6. 51.) to reign over al­most all his Subjects, in Wrath, under eternal torments. And how would this render the fifth Kingdom and Mo­narchy (so much spoken of in Scripture, and talked of [Page 179] [...] men, but little understood) to be far worse, much [...]e merciless and miserable (except to a very few fa­ [...]ites only) than any of the four that went before it, [...] figures thereof, whereas it shall in times as far ex­ [...]d them all, as the new World shall exceed the old, [...] as the Lord thereof exceeds all that ever went be­ [...]e him; and further, If it were not so, how should [...]ey then sing unto him and glorifie his Name, as it's [...]d they shall, Psal. 66. 4. & 96. 7, 13. & 98. 4. [...]v. 5. 13. If the Lord by his blood redeemed them [...]m death to a new life, for no other end, but to tor­ [...]nt them for ever, how shall they then sing his praise [...]d glorifie his Name?

The sum of all, I say, about this matter, is,

1. That God made all good, yea, very good, and man [...] his own Image.

2. That man by sin lost himself, and all came under the [...]se, and death with him.

3. That the great design of God made manifest, is [...]y the second Nan, the Lord from heaven, to recover [...]an, and all with him, that fell by his sin, out of that [...]ate of curse and death, to a new life and world eter­ [...]ally.

4. That all must come to Judgment, for the things [...]one in the body, which Judgment shall be just and [...]ighteous, according to the various dispensations under which they have lived, and against which they have transgressed, Rom. 2. 12. Joh. 12. 48. Jam. 2. 12. [...] 1. 25. Rev. 20. 12. Which Judgment, as it will be very great and terrible, suitable to the greatness of the Majesty, against whom all sin has been, so in the true Analogy and sense of Scripture, it will be Eternal [...]nto all, and will be wonderful, dreadful and amazing to all that meets with the least portion of penal punish­ment [Page 180] therein; yet in this matter, God will not pro­ceed contrary to all rules of Justice he has given to men, nor contrary to the method of his own deal­ings with men in like cases, he always having kept, (and will keep) to measure and times in the Judgment, which is most righteous, Psal. 80. 5. Isa. 27. 8. Jer. 30. 11. & 46. 28. Nor contrary to his Name, Na­ture, and Promises at that day, Jer. 12. 15. Ezek. 16, 61, 62, 63. Luke 12. 47. 48. And so that men­tioned before, from Sovereignty, will undoubtedly stand true; He will not punish without a cause, nor more than is deserved, but rather less, Ezra 9, 13. To this righteous proceeding of God. See Gen. 18. 25. Deut. 32. 4. Psal. 116. 5. & 145. 17. Rom. 3. 5, 6. It's true, God saith to his people of old, That he would punish their iniquity and sin double, Jer. 16. 18. But that I ta [...] to relate to times, and not to measure, it not standing with the Justice of a righteous God, to punish sin double for measure, but double may relate to times:

1. Then by destruction temporal by their enemies, And,

2. At the day of Judgment; and then will he be pacified towards them, Ezek. 16. 63. And afterwards shall they inherit the promises, Jer. 16. 14, 15. But, first he will punish them double, Isa. 40. 1.

3, Hence you may learn two good Lessons further, 1. To be preparing for this great and glorious day. O it will be a great and terrible day; and it's your great con­cern, now to be preparing and making ready for it; to get right in the saith and life of the Gospel; in or­der thereunto, it's called the great and terrible day of the Lord, Joel 2. 31. because the Judgment will be great and very terrible, Mal. 3. 2. Who may abide the day of his coming? and who shall stand when he appeareth? [Page 181] The terribleness of the Judgment then to be executed, [...] described under varieties of dreadful Expressions, [...]ereby to discover the dreadfulness thereof, it's called, [...]ll, utter darkness, a lake of fire, the second death, [...]erlasting shame and contempt, &c. attended with [...]ping and wailing, and gnashing of teeth; whoever [...]ets with the least Portion therein, (both for measure [...]d time,) will find it to be of sinking and dreadful [...]oncern; and therefore deceive not your self with a [...]in conceit, from self-confidence, (as I fear many do.) [...]e those, Isa. 28. 15. who said, they had made a cove­ [...]nt with death, and were at agreement with hell; [...]ey feared not the judgment, it should not come n [...]gh [...]hem. v. 18. All their confidence was disannulled, and [...]t to stand: it's true, some men talk much of the [...]edgment, but expect not to come to it themselves, tho [...]e Scripture tells us, 2 Cor. 5. 10. That we must all [...]ppear before the Judgment-seat of Christ, and receive [...]cording to the things done in our bodies, whether it be [...]udor bad. v. 11. Knowing therefore the terror of the [...]ord, we persuade men, yea, believers; and the Apostle, [...] Pet. 3. having declared the Conflagration of the [...]orld by fire, being reserved thereunto against the day [...]f Judgment and perdition of ungodly men. v. 7. Which is enough to amaze men in the thoughts there­ [...]f, were there no other, or further, Judgment; but to [...]e burnt up with the World at that day, Mal. 4. 1. (when [...]e lake of fire must be eternal) from whence the A­ [...]ostle draws this result, (or conclusion,) v. 11. Seeing [...]hen, all these things shall be dissolved, what manner of [...]rsons ought we to be, in all manner of holy conversa­ [...] and godliness, that so we may escape the fire of that [...]ay; and v. 13, 14. from the expectation of the new [...]eavens and new Earth that shall succeed, exhorteth, [Page 182] saying, Wherefore, beloved, seeing ye look for such things, be diligent, that ye may be found of him, in peace, without spot, and blameless. And it's the Ex­hortation of the Lord and Judge himself, Luke 21. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape al [...]ose things that shall come to pass, and to stand before the Son of man. And chap. 12. 40. Be ye also ready, for the Son of man cometh at an he [...] that ye think not. Mat. 25. 10. And they that were ready, went in with him to the Marriage, and the door was shut. O! therefore, I say, be preparing eve­ry day for your Lord's appearing, lest it come upon you as a snare, as it will upon all the World, and all that are unprepared for it: read and ponder well, Luke 12. 35, 36, 37.

2. Being ready, look and wait for him, love and long for his appearing; to such, he will appear a se­cond time without sin unto salvation, Heb. 9. 28. It is to those that love him, and look for his appearing, that the crown of righteousness shall be given, 2 Tim. 4. 8. And none can really and rightly look for, and love, his appearing, (and say, Come, Lord Jesus, come quickly) but such as are prepared for him; nor can any assure themselves, that they love him, if they long not and wait not for his appearing, that they may be with him; and then when he comes, you shall be able to say, as, Isa. 25. 9. Lo, this is our God, we have waited for him, and he will save us; this is the Lord, we have waited for him, we will rejoyce and be glad in his salvation. This has been the long look'd for day by all the Saints instructed therein. Tit. 2. 13. Looking for the blessed [...]ope. 1 Thess. 1. 9, 10. It will be the day of Marriage to the Saints. Now is the day of Espousal, 2 Cor. 11. 2. Then will be the day of Marriage. Rev. 19. 7. It will [Page 183] be the day of joy and gladness to the Church; who shall [...]e and reign with him eternally in the World to come. [...] [...]ho that loves him, doth not say with John, Rev. [...]. 20. Amen, even so, come Lord Jesus? Does the [...]ole Creation wait for (and groan after) this time of [...]rty and restitution, Rom. 8. 22. and shall not those [...]o profess to be the Children of that glorious liberty? [...] shall say no more, but this; Prepare rightly for it; [...] always ready; love and look for his appearing; be [...]stant therein to the end, and you shall inherit the [...]ory when the time is come, 2 Tim. 4. 8.

Some say, that if all these things be truth, [...] they are too high; that you exercise your self in [...]ings that are too high for you, contrary to the say­ [...]g of the Prophet, Psal. 131. 1. he did not exercise [...]mself in great matters, or in things too high for [...]m.

1. In one sense it's true, consider we the mat­ [...]ers themselves, and consider we our own weakness and [...]worthiness; they are indeed too high for us, even the [...]h things of God; and so is the Gospel in all its [...]rts, (of which these are not the least) yet others do [...]ddle about the high things of the Gospel, without [...]uple or offence.

2. They being the revealed things of God, and in [...]s sense they are not too high, re [...]ealed things be­ [...]ging to us, and so it's our concern to inquire there­ [...] [...]o, Deut. 29. 29. And as it was God's end in reveal­ [...]g thereof, that we might understand and believe [...], so it's our duty to be humbly inquiring therein­ [...].

3. The Prophet, who spake those words, (I think I [...]y safely say) pryed into, and was exercised about [...]se very things, (viz. The Mysteries of the World [Page 184] to come; The General Grace and Glory thereof, with [...] the Kingdom of Christ therein) as much as any (if no [...] as all the) Prophets besides, and obtained as great and [...] large an understanding therein; and, probably, God would have it so, because his seed and Son, was, by promise, to be the Heir, universal King, Lord and Go­vernour thereof, Psal. 72. 1, 2, 11, 17. Heb. 1. 2.

CHAP. IX.

WHat think you of the harmony and unity of the Scriptures? do you suppose it to hold unity and harmony with it self, without any con­tradiction? if so; then whether it do not concern us so to understand it, as may hold in unity and not in contra­diction?

The Scripture being the Word of one God, given by one Spirit, and one Lord Jesus, stands in uni­ty, and so it concerns us to understand it, to hold truth in contradiction, being next of kin to holding it in un­ [...]ghteousness. If any thing I have herein said, or do hold, stand not in unity with the body of Scripture, or with it self, I shall gladly understand it, and lay it down as an Error, my desire and design, being so to [Page 185] [...]derstand the Scripture and mine own Principles from [...]ce, as may stand in unity, it being that which is [...]th honourable to God, and satisfactory and safe for [...] self, and accountable to others; This is really my [...]re, tho I dare not say▪ or think, that I have in all [...]gs so obtained, nor deny or hide what I have (through [...]ce) obtained.

Wherein stands the unity of the things [...]ursed on with the Scripture, and the contradiction [...] the other notions thereunto? I desire to understand [...] something further about this matter.

1. As touching the Sovereign Power and Will [...] God, so to understand the exercise thereof towards [...], as is before declared, viz according to his own [...]s in that behalf, proved from the Creation to the [...]gment, stands in unity with the whole truth of [...]ripture, and Name of God, and to understand it [...]erwise, viz. That God from his own decreed Will, [...]ore the World was, determined the greatest part of [...]n by far to no other end but to sin and be damned, [...]ttradicteth not only the plain revealed method of [...] proceedings in this matter, but the substance of his [...]ealed Will in his Word, Ezek. 33. 11. Joh 3. 16. [...] 12. 47. 1 Tim. 2. 4. and therefore is not likely to be [...]her true or safe.

2. To deny the general love of God to the World, [...]d Christ giving himself for the life of the World, be­ [...]use the Scripture saith he laid down his life for the [...]ep, for the Church (which is in it self a truth) con­ [...]adicteth the whole Scripture in this matter, as has been [...]ly proved, and therefore is not likely to be either true [...] safe.

But that he died both for the World and for the [...]hurch, is the truth of Scripture, which being under­stood, [Page 186] holds Scripture and Truth in unity and harmo­ny, without any contradiction at all, but what men devise from their own heads, at a distance from any Scripture ground, or right reason, the general and special grace of God to men, being thereby under­stood, and therefore is most likely to be both true and safe.

3 To understand the Scripture so, as to render not only the Scripture, but the holy Name of God, to stand in unity, is most likely to be true and safe, viz. to un­derstand and believe, that he loved the World in the gift of his Son, and that Christ died for the World, and will save all tha [...] do believe and obey the Gospel, and judge and condemn those that obey him not, as the just and deserving cause, Rom. 6. 23. and not from his decree of reprobation, as the first cause of sin and damnation; this stands in unity with the whole Name and Word of God, without any contradiction at all, and therefore most likely to be true and safe.

But to understand the Scripture so, as to limit the love of God to a very few only, and the death of Christ to as few, and yet that he will damn people for not believing that which was never intended to them, nor was it possible for them by any means to obtain, be­ing reprobated therefrom, is so great a contradiction to the whole Word and Name of God, (in all his attributes which stand in unity) viz. his Goodness, Love, Truth, Holiness, Justice, Mercy, and Wisdom, as is incon­sistent with that Holy Name, and, as I may safely say, is such, as neither Men nor Angels can reconcile, and therefore is not likely to be either true or safe.

4. That there is a sufficiency of power in man, given to him by the Lord, to will and to do what he requi­reth, under his several Ministrations, with the helps [Page 187] afforded, Gen. 3. 6. Prov. 1. 23. especially under the Gospel; this stands in unity with the whole scope of Scripture, which lets us to know, that mens condemnation is of themselves, and is (and shall be) for wilfulness, and not for weakness, for what they might have done and would not, and not for what they could not, else their damnation could not be just; this being most scriptural, and most rational, is therefore most likely to be both true and safe.

But to believe and teach, that Men have no power at all to believe and obey the Gospel, (with the common means and helps afforded) without a Miracle, and yet that God will damn them eternally for not believing, (for not doing what they could not) is both unscriptu­ral and irrational, tending to null both the Truth of the Gospel, and the Righteousness of God in the Judg­ment, and therefore is not likely to be either true or safe.

5. To understand Justification by Faith and Wor [...]s, as the holy [...]terms thereof, (on which God freely justi­fieth by his Grace in Christ Jesus) and as that without which men can have no right thereunto; Faith without Wor [...]s, nor Works without Faith, bringeth us not un­der the Gospel-promise, Jam. 2. 20. to 26. Rev. 22. 14. And so it is, because God designed to save men by his Son, in the way of holiness, Heb. 12 14. And this stands [...] unity thorugh the whole Gospel of this salvati­on, without any contradiction at all, and therefore is most likely to be both true and safe.

But those who affirm Justification to be either from Eternity, as some say, otherwise than a purpose to justifie in time, on the Gospel terms, as declared in the Gospel; or actually at the death of Christ, as others say, otherwise than the general justification of all from [Page 188] the first death to be effected in time, Rom. 5. 18. Or by Faith without Works, as others say, or by Works with­out Faith, or Faith and Works, (yea, through Gospel Faith, and Works,) as the meritorious and deserving Cause, as others say, are all contradictory, not only one to another, but to the whole Scripture, that speaks there­of, and therefore is not likely to be either true or safe.

6. To understand the Scripture so, as that believers may (and some shall) be preserved in the Gospel way of faith and holiness to the glory promised, and yet believers may (and some have) through their own default, miscarried, and so come short of the glory. This stands in unity through the whole Scripture, and therefore is most likely to be true and safe, 1 Pet. 1. 5. 1 Tim. 1. 19. 2 Pet. 2. 20.

But those who affirm, an impossibility of falling from saith and grace, it being contrary to the whole Scri­pture that speaks thereof, and dangerous unto men, to beget in them carnal security, carelesness, fearlesness, and presumption, contrary to Rom. 11. 20. Heb. 3. 12. 1 Pet. 3. 17. And therefore is not likely to be either true or safe.

7. To understand the eternal Judgment, so as may comport with the truth of all the Promises, relating to the World, in the World to come, and the glory of Christ's Kingdom therein, and so to understand the Promises, as may comport and agree with the Judg­ment, and not to understand either, so as to violate and make null the other, this stands in unity, and holds the Scripture in unity, and therefore is most likely to be both true and safe.

But to understand the eternal Judgment so, as to contradict and null all the great Promises, relating to [Page 189] the World; in the World to come, and the glory of Christ's Kingdom therein (as has been explained in [...]. 8.) and so as to derogate from the glorious under­taking of Christ in the restitution, in bringing in a [...]ew State, Life, and World, seems to hold the Scri­pture greatly in contradiction, and to out and end the great revealed glory of the Gospel, and design of God and Christ therein, and therefore is not likely to be ei­ther true or safe.

That the Judgment shall be eternal upon all wilful transgressors against the Gospel, according to the Scri­ptures that speak thereof, and that Judgment shall be executed upon the World in general, according to the Scripture, Zeph. 3. 8. Rev. 3. 10. Act. 17. 31. And yet those manifold Promises to the World in the times of the restitution, to be accomplished by the Woman's seed, the seed of Abraham, (in whom all the Nations of the Earth shall be blessed,) to stand firm and unvio­lated, renders the whole Scriptures (in these things) to stand in unity, suits with the whole name of God, render­ing it to be honourable and glorious in the restitution [...]ork, and capable to be understood by Christian men.

But those Notions, which for the most part, are con­trary thereunto, setting the Scripture at an irrecon­cileable variance and contradiction, are unlikely to be either true or safe, and therefore it concerns us to re­linquish them, and to adhere to Principles of Truth, Unity and Safety.

CHAP. X.

IN as much as God in his Word has made known his mind to Men, and therein speaketh much after the manner of Men, I desire to inquire, Whether we may understand, that he thinketh and intendeth what he speaketh, and is what he has declared himself to be, and will really perform what he has promised and threa [...]n [...]d [...]n his Word?

I shall answer you in the words of Dr. Usher, in his S. C. or B. D. pag. 71. 1. He thinketh as he speaketh. 2. He doth both as he thinketh and speak­eth. 3. There is no one part of his word contra­ry to another. 4, He loveth truth and hateth those that are lyers.

If this be true, then his Word is a sure and stable Ground and Rule for us to fix upon and cleave unto in all matters of Gospel Faith and Practice, accor­ding to Psal. 93. 5. Thy Testimonies are very sure. And Psal. 119. 140. Thy Word is very pure, therefore thy servant loveth it. And Joh. 17. 17. Thy Word is truth.

That the Word of God is true, and a sure Ground and Rule both for Faith and Practice, is that (which I suppose) but few profess'd Protestants will, in word, deny, and that in his Word he has condescended to us, declaring his will and mind therein sutable to our capacities and understandings; but that we are to understand and believe him as he speaketh, is (in sub­stance) denyed by many.

In what particular cases are any of his say­ings denyed, or perverted?

Not only in all the cases before mentioned, but 1. That there is no such thing as love in God at all; that that which is called love in God, is but a meer act of his will, as in Death of Death, p. 92. That God hath any natural or necessary inclination, by his good­ness, or any other property, to do us good, we deny; eve­ry thing that concerns us, is an act of his free will, p. 201. on Joh. 3. 16. God so loved the World, &c. he saith, Our Adversaries agree, that a natural affe­ction and propensity in God to the Creature, lost under sin in general, is intended by love; we on the contrary, that by love here, is not meant an inclination or pro­pensity of his nature, but an act of his will, wherein his love is sealed, an eternal purpose to do good to men, p. 203. If the Lord should not shew mercy and be car­ried out to the creuture, meerly upon his own distin­guishing will, but should be naturally moved, to shew mercy to the miserable, he should, first, be no more mer­ciful to men than to devils; nor, secondly, to those that are saved than to those that are damned; for that which is natural, must be equal in all its operations; and that some look on love in God as an unchangeable [...]ffection; but the truth is, as an affection or passion, it hath no place at all in God; certainly then, in God, [Page 192] his love is but a pure act of his will, his good pleasure, not a natural affection to the creature, no such affection is in God.

If this contradicts not, and gives not the lie, to all the Scriptures, that declare the love of God to men, and strikes not a death on them all, I know not what does: What! no love, no affection in God towards men? No natural affection, propensity or inclination, from his goodness, or any other property, to do good to men? That this has no place in God, but only will and purpose, but no love. Had he said so much of the Devil, I think he had said right, for he has no love, no affection or inclination to do good to men; and had he power (as God) to make men, he might, (as the saying is) be good to some from his will, tho' no pro­pensity or inclination in him moving him thereunto: thus the love of God to men is ended, and the Scri­ptures that speaks thereof belyed; the Scriptures be­ing so far from this (for ever to be rejected) Doctrin, that it saith, Joh. 3. 16. That God so loved the World, that he gave his Son, &c. And Ephes. 2. 4. But God who i [...] rich in mercy, for his great love, wherewith he loved us, &c. 1 Joh. 4. 9. In this was manifest the love of God, &c. See v. 10, 11. yea, and v. 8. 16. God is love, he that dwelleth in love, dwelleth in God, and God in him. And 2 Cor. 13. 11. He is called the God of Love and Peace, as the original thereof; but this asserts no love at all to be in him, either to the World, or to his Elect, either to Angels or to Men, but will save some, because he will, and damn the rest, be­cause he will: it's a hundred to one (as I said) but that the Devil, had he power to have made a World, might have done as much as this.

And doubtless this Gospel-destroying Doctrin was devised to maintain the reprobation of the World by the Eternal Decree, for the apprehension of any love to be in God, to men, would end that Principle, it be­ing impossible for one that has any goodness or love in him, to bring forth an off-spring on purpose to damn them, Act. 17. 26, 27, 28, 29. And this the reasons mentioned; to prove it, does demonstrate, viz. Be­cause, then, he must love the Devil as well as men, and could be no more merciful to those that are saved, than to those that are damned, because that which is natural must be equal in all its operations.

Goodly Arguments to end the love of God to men. 1. Then, doubtless, God loved the Devils before they sinned. 2. As if God could not (from reasons in him­self) love Men after they had sinned, with the love of pity and design to do them good, tho' he give us no ac­count of his reasons moving him so to do; that he has loved the one and not the other, is a great Scripture truth; the reasons thereof are in himself, and our mercy it is, that it is so, let us believe it, and not deny it, lest he deny us; and for his love to men, that he is capable to love some more than others, has been before proved, he loved (and loveth) all, with the love of pity and compassion, Joh. 3. 16. and such as believe and obey the Gospel, with the love of relation and delight, Joh. 14. 21, 23.

And to assert that which is natural, must be equal in all its operations, is neither Divine, nor Ra­tional.

1. It's not Divine, or Scriptural, for God did (and does) naturally love his Son, (and our Saviour) or he did not, which I am willing to hope, that none are so graceless as to deny (tho' this Principle does so) and [Page 194] then there is natural love in God to his Son, and that his love is not equal [...]d alike, (tho' natural;) for he loved (and loveth) his holy Child and Son Jesus, above all, and most of all, in whom he loves others, Matth. 3. 17. John. 17. 24. Col. 1. 13. He loved his people of old, Deut. 7. 7, 8. And he loveth his people now, Joh. 14. 21, 23. Yet not with the same love (for measure) as he loved and loveth his Son, Joh. 17. 23. And he loved (and loveth) the World, but not with the same love as he loveth those that believe and obey the Gospel, but with the love of pity and compassion, desiring their spiritual and eternal welfare, Joh. 3. 16. Isa. 55. 6, 7. Rev, 22. 17.

By all which it appears, that it is Divine; that God can (and does) not only love, but distinguish in his love, and not only so, but that he is love, it is his na­ture, 1 Joh. 4. 8, 16. And this the Scripture assures us of, thereby to confirm us in the truth of his love to men, to his people, and that if we love him, his people and all men, we are therein most like him who is love, 1 Joh. 4. 7, 12. Matth. 5. 44, 45. And that those who are in the hatred, are most like the Devil, 1 Joh. 2. 9, 11.

2. It's irrational. For it's natural for Parents to love their own Children, yet frequently they love some more than others, and often on grounded occasions; and likewise to love others, and the like, in varieties of ca­ses, there is a lawful difference in natural love, and therefore it's irrational to affirm, that natural love must be equal in all its operations, but, I think, it's dangerous to be wise, above (and against) what is written both in the Book of God, and in the law of Nature, espe­cially when it tends to pervert and overthrow the ex­press Letter and Truth of Scripture, and the founda­tion [Page 195] of all our Faith and comfort, God can and doth love, and distinguish therein, or we are all deceived who have believed his Word, 1 Joh. 4. 16. We have known and believed the love that God hath to us. But this principle saith in effect, John thou art deceived in be­lieving a lie, there being no such thing as love in God; out I believe, he never did, nor never will, hate any, either Angels or Men but for sin.

This seems to be greatly contrary to Scri­pture indeed, that there is no love in God to men, tending to break the hearts of Christians and to destroy their Faith in God, and in the truth of his Word; but what say you to the truth of his Laws and will to men, doth that likewise, suffer violence under this abuse?

It's a common avowed principle in effect, that God commandeth one thing and has Decreed another, contrary thereunto, which they call his revealed and his secret Will; the secret they call his Absolute De­creed Will, which must be done, he commands men by his Word to believe and repent, but Decreed the con­trary. Death of Death, saith about the proffers of Grace, pag. 190. If by proffers they understand his commands and promises; Who told them that these things were declarations of his will, purpose or intentions? I thought always that Gods commands and promises, had revealed our Duty, and not his intentions, what God would have us to do, and not what he would do. And in the same pag. So they think of all that's new to them, viz. That as Gods proffer is, so is his intention, that he intends what he saith in his Precepts and his Promises.

And indeed this is new Doctrine, and needs some more than ordinary new miracles to confirm it, it overthrow­ing the Doctrine of the Gospel that was confirmed by Miracles, if neither his Precepts nor Promises be his [Page 196] purpose or intention, but only declare our Duty, and not his purpose or intention, what he commands us to do, not what he will do, they being not declarative, of his will, purpose or intentions; then we know not when we have the will or intention of God, either in Precept or in Promise, a secret will and intention may be contrary thereunto; and if this be good and true Doctrine, farewell all Scripture and Christian Reli­gion.

I desire you to proceed to other things, where­in you apprehend the truth wronged, for I think, it's of weighty concern to believe that God thinketh as he speaketh, and that his Precepts and Promises, are his in­tentions, and that he will do what he has promised, as he expects that we should do what he has commanded, and that whoever saith the contrary are liers, Rom. 3. 4. Or else our Faith and Religion is yet in vain, it be­ing fixed on God, his Truth and Faithfulness in his Word, which if it be not his Purpose nor intentions, I think our Faith therein is ended.

There are many things in Scripture affirmed, and that God therein affirms of himself, of Which men say, there is no such thing, as not only what has been already mentioned, the Scripture not only saith that God is Love, and doth Love, but that he is angry with the wicked every day, Psal. 7. 11. And that he was an­gry with Moses, Deut. 1. 37. And very angry with Aaron to have destroyed him, Deut. 9. 20. And angry with Solomon, 1 King. 11. 9. And very angry with his People, Psal. 79. 5. The Scripture frequently declares God to repent, Gen. 6. 6. Exod. 32. 12, 13. Jer. 18. 7, 10. Joel 2. 14. Jona. 3. 9, 10. Pittying and bemoaning his People, Hos. 11. 8. And wishing they had done otherwise, when they sinned against him, that so, it might have been better [Page 197] [...]ith them, Psal. 81. 13. Isa. 48. 18. That God does [...]ar and see, that Heaven is his dwelling place and [...]hrone, with many other like sayings, of which men say [...]here is no such thing in God, but words spoken to our [...]pprehensions, which if they are not true, our appre­ [...]nsions are deluded thereby, which we may not [...]agine.

Some say, that if we apprehend such things [...] be in God according to the Letter of the Scripture, [...] must then suppose him to be a Man like our selves sub­ [...]ct to passions, which is dangerous, Exod. 15. 3. It's [...]d God is a Man of War; and take it according to the atter it is not so.

As for this saying, Psal. 78. 65. & Isa. 42. [...], Explains it, viz. He is like to (or as) a man of [...]ar, doing mighty things, and so may, Exod. 15. 3. be [...]ry properly read (is, being added) read, as, instead [...]f is, and then you will read it, the Lord as a Man of [...]r, the Lord is his Name, viz. He has done like a Man [...] War, verse 4. Pharoahs Chariots and his Hosts hath [...] cast into the Sea.

And for all those Anthropical expressions in Scri­xure, with many more of like import, it behoves us to [...]elieve the truth thereof, and not to say it is not so, in [...] doing we give God the lie. All which we may bet­ [...] understand, than to suppose him to be a Man, yea, [...]ight we not in all these Anthropical and manlike ex­ [...]essions, better understand him, than to say it is [...]ot so? When God is said to love, to hate, to be angry, [...] repent, to be grieved, to pity, and to bemoan for [...]iscarriages, to wish it had been otherwise, to require [...]nd desire that which may never be, to hear and see, [...]at Heaven is his dwelling Place and Throne, &c. And that there is a truth in all, and no delusion of our un­derstandings, [Page 198] and you does none of all these things as men do them, and so be far enough from imagining him to be a man, it being his perfection, that he can do all these things (with many more) as God-like properties essential to him, and therefore in a God-like way, and not as created qualities and passions, as in men, and tho we cannot understand how it is, (as indeed is not meet we should) yet let us not deny it, and say it is not so; in so doing we give God the lie.

What may be the reason that men thus de­ny, alter and change the express, Divine and revealed declarations of God in his Word? And what may be the danger thereof?

We may well suppose the cause to be igno­rauce and pride, not liking to receive (or to retain) the knowledge of God, as he hath made known himself in his Word unto us, and to maintain some unscriptu­ral Notions received by Tradition, (will be wiser than what is written, supposing to get up into God, to know him in his essential being, and so deny him in his own revelation of himself in his Word unto us.

2. As for the danger thereof, 1. It derogates from the perfection of God (from which they pretend thereby to escape) denying him to be capable to be what he hath said he is, and his Throne and dwelling Place to be where he hath said it is, and to do what he hath said he doth and will do, which is his perfection in a God-like way to do.

2. It's that which tends to end the Scripture reve­lation (as the truth of God) tending to make us wholly at a loss concerning his mind and will relating to us, rendering him to have two Wills, contrary to each other, and that he intends not what he speaks, and so leaves us wholly at a loss about the Divine revelation, [Page 199] [...]ich is exceeding dishonorable unto God; and perni­ [...]rs unto men.

Christ saith (in the institution of the Sup­ [...], Mat. 26. 26, 28.) Of the Bread, this is my Body; [...] of the Wine, this is my Blood, &c. And if we take [...] [...]ccording to the Letter, we know it is not so. And it [...]ise justifies the Popish Transubstantion.

Much might be said to this, but I shall in this [...]ce, only say this unto it, viz. That both Christ and [...] Apostle Paul fully explains these Words to be a fi­ [...]ative Speech. 1. that Christ explains it, Luk. 22. [...]. This do in remembrance of me, to let them and us [...]w that he did not intend that it was he himself, but [...] Ordinance instituted and left to the Church in re­ [...]mbrance of him, viz. Of what he had suffered for [...]m; so the Apostle likewise from the mouth of [...]hrist explains it, 1 Cor. 11. 24, 25, 26. This do in [...]membrance of me, and this do in remembrance of me, [...] as often as ye Eat this Bread, and Drink this Cup, [...] do shew the Lords Death till he come: it was Bread all, even when they eat it, and the Cup, viz. the [...]ine, was Wine still, and it was to shew the Lords [...]ath, and not the Lords Death; so that it's fully ex­ [...]ained in the Divine Record to be, a remembrance, a [...]ure, a shew, and not the thing it self, so that Tran­ [...]bstantiation is not only irrational, but unscriptural, and so irreligious.

I shall at present enquire no further, but de­ [...]re you to draw up the sum of the whole as briefly as you [...]n and so to conclude the present discourse.

I shall, but before I so do, and in order there­unto, I shall briefly promise five things.

[Page 200]1. That the Scriptures are the divine and revealed Word and Will of God, and as so, are our rule in all matters, both of Gospel-Faith and Practice, Isa, 8. 20. 2 Tim. 3. 15. 1 Joh. 4. 6. and that whoever denieth this, denieth the ground of all Christian Faith and Religion, as likewise those who affirm, that the pro­mises and precepts, are not God's intentions or pur­pose.

2. That all matters of Faith, especially of things funda­mental (viz. things to be believed and de [...] without which we cannot be saved) are plainly set down in the Scrip­ture, and are to be understood according to the express Letter of the Scripture, or the plain Scope and Rea­son thereof, and not to build our Faith on mens in­terpretations and additions, otherwise our Faith must be built on mens interpretations and additions, and not on the Word of the Lord, which must needs be an uncer­tain and unsafe building; and if we so build our Faith, how far we shall be from Rome in this mat­ter, is easie to be understood by the weakest capa­city.

3. That had we not had this Divine Revelation of Gospel grace by Christ, we should have been as ig­norant thereof, as the Nations that are without it.

4. And therefore it much concerns us, to believe it on its own authority, and to prize it, and cleave to it, without adding, or diminishing, by interpretation [...] or additions of failable men, especially in things funda­mental.

5. I add, That what I have said in this Discourse, (or shall further say,) is not so much by way of interpreta­tion, otherwise than by comparing and uniting the Scri­pture, in its own light, language, and reason, so as [Page 201] that, I doubt not; but the meanest capacity (being wil­ [...]g) may easily understand; and the belief thereof, impose on none, further than it's apprehended truth [...]d worth, takes place in the understandings and con­ [...]ences of men.

Having premised these things, I shall result the whole, [...] briefly as possible I can, in which (if I am not very [...]ch mistaken) is comprehended, most of the Funda­ [...]entals of Gospel Doctrin, and Christian Faith and [...]ligion, in order to salvation, united in the plain [...]ds▪ sense and truth of Scripture, as a golden [...]in; of which not one link may be broken without [...]ger to the whole.

1. That God is, Heb. 11. 6. and that there is but one [...]d the Father, and one Lord Jesus Christ, 1 Cor. 8. 6. [...]d that this one God, is an infinite, incomprehensible, [...]rious and eternal Being, most holy, wise, just, good [...]d gracious, almighty, omnipresent, merciful, and true [...]d faithful in his sayings, Deut. 33. 7. Isa. 40. 28. 1 Sam. 1 Psal. 139. 7.

2. That this almighty, wise and good God made all [...]ngs by Jesus Christ, Joh. 1. 1, 2, 3. with Ephes. 3. 9. [...] 1. 16. Heb. 1. 2. and that he made all things good, his own content, Gen. 1. 31. and made man best of [...]l, viz. in his own Image or likeness, Gen. 1. 26, [...], 28. and so did not (nor could not) make any de­ [...]rdly to sin and be damned, it being contrary to the [...]dness of his nature, and name, and the truth of his [...]ord, and so impossible for so wise, holy, just and good God, to make any of his Creatures designedly to so [...] an end.

[Page 202]3. That man by transgressing the Law of his Maker [...] seil from that good estate, in which he was made into an estate of sin and death, Gen. 2. 16, 17. and 3. 6▪ and that death threatned and inflicted, was only the first death, Gen. 3. 16, 17, 18, 19. 1 Cor. 1 [...]. 21, 2 [...] and that this death came into, and passeth upon all men Rom. 5. 12, 18.

4. That God of his own free goodness and mercy immediately aft [...]r the sin and fall, set him upon promise of recovery and restitution out of this fal [...] state, by the [...]d of the Woman, that should brou [...] the head design of the Serpent, Gen. 3. 15. and af­terward frequently renewed the promise of this Grac [...] to Mankind, Gen. 22. 18. and 26. 4. and 28. 14. Psa [...] 72. 11, 17. Joh. 1. 45. with Act. 3. 21.

5. That according to the promise of this grace, who the fulness of time was comes God sent forth this pro­mised Seed and Son, made of a Woman, Gal. 4. 4. th [...] Seed of Abraham, the Son of David, and the Son God, truly God and Man, Matth. 1. 1. Luk. 1. 32, 3. Rom. 9. 5. as a real demonstration of love to the World according to the foregoing promises thereof, Luk. 2. 1 Joh. 2. 16.

6. That this Son and Saviour, being come into [...] World for this cause, Joh. 6, 78. and 12. [...]7. did free in love, lay down his life, a sacrifice for the World, a [...] som for [...]all, Joh. 10. 17, 18. and 6. 51. 1 Tim. 2. Heb. 2. 9. 1 Joh. 2. 27 and was raised again from dea [...] by his Father's and his own power, Act. 2. 24, 32. J [...] 10. 17, 18. no more to return to corruption, Act. 1 [...]. 3 Rom. 6. 9. and is ascended into heaven, to the right h [...] [Page 203] of the Majesty on high, in performance of his mediatory Office for men, Mar. 16. 19. Heb. 1. 3. 1 Tim. 2. 5. made Head, Lord and Law-giver to (and of) his Body the Church, Eph. 5. 23, 24. Col. 1. 18. and Head over all things to and for the Church, Eph. 1. 22.

7. That after his resurrection, and before his ascen­tion, having received all power from the Father, he sent forth the Gospel by commission, in the authority of the Father, Son and holy Spirit, in unity, to be pub­lished to the World, without respect of persons, that whoover do believe and obey him therein may be saved, and whoever do neglect (or reject it) shall be damned, Matth. 28. 18, 19. Mark 16. 15, 16. Luk. 24. 47. 2 Tim. 2. 10. and that the promise of life, is to Gospel-Faith and Works, as the terms thereof, and not to Faith alone, without Works, Works, Matth. 7. 21, 24. Jam. 2. 20. to 24. and that whoso do thus believe, are the Elect and chosen of God, 1 Thess. 1. 4. to 8. 2. Thess. 2. 13. Rom. 9. 29, 24. and shall be saved, Act. 16. 31.

8. That he hath, and doth impower all, by the Go­spel where it comes, in the light and truth thereof) to believe and obey him therein, this being so great and fundamental a truth, that has not only the reason, light and whose scope of Scripture for it; but the contrary draws a black cloud and line over the Gospel of the free Grace of God to men, nulling and ending thereof (as all would easily understand and conclude, were it ten­dred to Brutes, on the terms it is to men,) and renders the righteous God, to be unrighteous in the Judgment, to sentence men for what they could not do through weakness and debility, tho' God is at liberty in the de­grees of his operations to conversion, while he doth [Page 204] enough for all, Matth. 25. 14, 15. the promise of the Spirit being to believers, after believing, Joh. 7. 38, 39. Act 2. 38. and 5. 32. Ephes. 1. 13. and to be ob­tained (by promise) in the way of Faith and Prayer, Luk. 11. 13.

And likewise that believers, while in this mortal, sinful and imperfect estate, are in danger, through temptation, to fail of (and fall from) the Grace of God, Heb. 3. 12. and 12. 15. and 4. 11. the know­ledge of which tends much for their safety, in keeping up their watch and war, Luk. 21. 36. Rom. 11. 20. and the contrary, is a dangerous way to usher in carnal security, presumption and apostasie from the Faith, Rom 11. 20. 1 Cor. 10. 12, and that the certain way of security and preservation to the glory promised, is by constancy in the faith and obedience of the Gospel, in doing and suffering the will of God, 1 Pet. 1. 5. and 4. 19. 2 Pet. 1. 10. Matth. 10. 22. Heb. 10. 36. and for our assistance, in this way, we have the promise of Christ, if we diligently seek it, Matth. 7. 7, 8, 11. Luk. 11. 13.

9. That Jesus Christ raised and ascended, shall come again from Heaven, at the time appointed, in power and great glory, Matth. 24. 30. to raise and judge, both the qui [...]k and dead, at his appearing and king­dom, Joh. 5. 28. 2 Tim. 4. 1. which Judgment shall be universal, Zeph. 3. 8. Matth. 25. 32. R [...]v. 3. 13. just and righteous, Act. 17. 31. Rom. 3. 5, 6. Rev. 22. 12. very great, terrible and eternal, J [...]el 2. 3 [...]. Rev, 6. 15, 16, 17. Heb. 6. 2. yet mixed with mercy, 2 Tim. 1. 18. Act. 3. 19. Jude, v. 21.

[Page 205]10. That then, and after this glorious appearing, re­surrection and Judgment, he will effect the restitution of all things, Act. 3. 21. bring in the new and restored World, wherein shall dwell righteousness, 2 Pet. 3. 13. called in Scripture the world to come, Ephes. 1. 21. Heb. 2. 5. in and over which shall be his Eternal King­dom and Glory, with his Church, Dan. 7. 14. Rev. 11. 15. and 22. 5.

Under which Kingdom and Government the generali­ty of Mankind, shall (after the Judgment) enjoy son [...]e blessing and favour, and acknowledge, worship and serve the Lamb, the Lord Jesus, for ever, by whom they have been redeemed to this new life and world, Gen. 22. 18, Psal. 22. 27. Zeph. 3. 9. Phil. 2. 9, 10. Rev. 5. 13.

And the whole Creation that was brought under curse and vanity by the sin of man, shall (with man) be restored and have their shar [...] (sutable to their then capacities) in the glorious restitution, new World, and liberty of the sons of God, Act. 3. 21. Rom. 8. 21. this being the glorious issue designed of God by Christ in the Gospel, the sum and substance of all the Scrip­tures, spoken of by all the holy Prophets since the World began, Act. 3, 21. and will be the [...]shing thereof, as declared by the Prophets and Apostles of our Lord and Saviour Jesus Christ, Rev. 10. 7. with 11. 15.

O, therefore let us believe it, and not spurn against it, lest we miss of the Faith of the Gospel, to which the life thereof is promised, Mark [...]6. 15, 16. there is no Gospel without it, in the Doctrine, it's glad, (or good) tydings to all the Creation; and this must be our faith, which brings us under the promise of life, and faithful is he that promised, and will not deceive us, if we de­ceive [Page 206] not our selves with a false faith, Heb. 10. 23. 2 Pet. 3. 13.

Therefore, I say, let us believe it, rejoyce in it, and pray for it, as the holy Prophet, as one overcome in the deep contemplation of this very glory, the whole Psalm does demonstrate unto us, and with whose Words, I shall at present conclude this Discourse, Psal. 72. 18, 19. Blessed be the Lord God, the God of Israel, who only doth wondrou [...] th [...]ngs, and blessed he his glori­ous Name for ever, and let the whole Earth be filled with his glory. Amen, Amen.