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 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 â—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 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. Christ 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 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 Min. 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 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
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 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 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. 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 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
of our Nature thereby whatever it be without act or consent to sin shall bring under the guilt and punishment of the second Death the contrary being unscriptural and irrational to be imagined CHAP. VII Of the Apostasie spoken of in Scripture Christ I Desire to enquire into the Apostasie spoken of in Scripture what you understand it is and wherein it does consist Min. That there is an Apostasie from the Faith prophetically foretold in Scripture I think is that which few do doubt or question but what it is and wherein it does consist I fear but few do rightly enquire into but all are willing to excuse themselves and put it upon others as Adam upon the Woman and the Woman upon the Serpent so it is put all upon the Pope and upon the Devil far enough from our selves neither Papist nor Protestant will have any share therein but put it upon each other thou art the Man and not I. Christ The case being so on what particular Sort or Sect of People by Name may it be fixed Min. I shall not fix it only on any particular Sort or Sect of People by name but give some account what it is and wherein it consists and where the Marks thereof are found there it 's likely to be tho I cannot leave out the Turkish Alkoran and Mahometan Religion nor the Papal profession as chief and head in this Apostasie the one professing to own Christ but only as a great Prophet but Mahomet to be greater the other to own Christ really in word but the Pope â—â— be his Vicar great High Priest and head of the Church and so truly and really in act and deed to be above him as is manifest by all his doings but in as much as it has spread it self so universally and containeth such variety of parts I shall only endeavour its discrimmation leaving the application to all concerned therein 1. Then I conclude that the Apostasie spoken of in Scripture consists in departing from the truth of the Gospel both in matters of Faith and practice but chiefly in matters of Faith because Faith includes practice and practice followeth Faith and that it 's stated in these and the like Scriptures 2 Thes 3. to 12. Let no man deceive you by any means for that day shall not come except there be a falling away first c. Which falling away as it 's explained to relate to the Man of sin so it is to believe lies vers 3 11. 1 Tim. 4. 1 2 3. Now the Spirit speaketh expresly that in the latter times some shall depart from the Faith 2 Tim. 3. 1 to 9. This know also that in the latter days perillous times shall come and vers 8. They are reprobate or of no judgment concerning the Faith ch 4. 4. They shall turn away their Ears from the truth and be turned unto Fables Now our search must be to find out where these things really are and there the apostasie is where ever lies are believed in stead of truth and the truth thereby denyed such are in the apostasie that consisting in believing lies 1. Whosoever denieth Jesus Christ crucified for our sins raised and ascended to be the Son of God and the Son of David truly God and man and as so to be the alone foundation of Gospel faith grace and glory denyeth the gospel and the faith thereof and is in the Apostasie 1 Cor. 3. 11. 2. 2. 15. 3. 4. Luk. 2. 32. 2. Who ever denyeth in word or deed Jesus Christ crucified raised and ascended to be the alone head Lord and Lawgiver of and to his Church and that subjection in all things does not of right belong to him is deeply in the apostasie Eph. 5. 23 24. Col. 1. 18. Act. 3. 22. Luk. 19. 14. 27. Christ But few profest Christians will in word deny these things but all profess to own him as the Foundation Head and Lord of his Church Min. Notwithstanding persons may in word confess him so to be yet whoever layeth any other foundation of faith and life than Jesus Christ crucified or chooseth to themselves or submitteth to any other Lord or Law giver in things truly divine and Spiritual viz in matters of Gospel saith and Worship besides Christ the Lord whether Papal or others do really and indeed deny Christ to be the foundation of Christian faith or to be the Head and Lord of his Church and whoever accepteth such a headship Executing thereof usurpeth his Authority of whom the papal Head has been chief and leader in this matter the exercise of human coercive power in things properly belonging to Jesus Christ viz. all matters of faith and worship wherein conscience toward God and our Lord Jesus Christ alone is concerned being that which does really out and end his Lordship and rule in this matter and in this the Scripture seems to place the head of the apostasie at which door most of the errours both in faith and Worship has been ushered in 2 Thes 2. 4. gives us a full discription of this Who opposeth and exalteth himself above all that is called God or that is Worshipped so that he as God sitteth in the temple of God shewing himself that he is God viz he setteth himself and sitteth where God alone should rule viz in and over the conscience in divine things which is proper only to Jesus Christ giving Laws to men on this account which must be submited to whatever Jesus Christ the Lord has said to the contrary and wherever and as long as this Spirit liveth and worketh the Pope nor Apostasie will not die 3. Who ever denyeth the Holy Scriptures to be the alone ground and rule of Christian faith in all matters of Gospel faith and Worship and that it is not sufficient in it self to wise and instruct us therein without mens inventions additions and harsh interpretations is deeply in the Apostasie The reasons there of are 1. Because it being the divine Revelation of the will of God it 's sufficient in it self for our instruction To make us Wise unto Salvation Isa 8. 20. Ps 119. 98 99. 2 Tim. 3. 15 16 17. 2. Because otherwise our faith and obedience must depend on human Authority and not on the divine word and will of God and so must be a human faith and Worship and not divine and how far this is from the Popish faith to believe as the Church believeth and Worship as the Church requireth is easie to be understood by a weak capacity 3. Because without the divine Revelation of the will of God in these matters we must have been as other Gentile Nations that are without it and never heard thereof and therefore in reason we ought to submit thereto in all things according to our knowledge therein having no other rule to submit unto that is divine in things of Gospel concern so that if we turn away from this we turn away from Christianity it self in the truth thereof thereby declaring our selves
any impartial person may understand in my healing Word or endeavour for peace annexed to my additional word tho hitherto I may truely say as the Apostle 2 Cor. 12. 15. the more I love the less am I loved and as Ps 120. 7. I am for peace but when I speak thereof they are for War I think I may safely say that those manifold divisions and by reason thereof through pride enmities and contentions for only by pride cometh contentions Pro. 13 10. ariseth from mens being wiser than what is written not submitting to the plain testimony of the Divine record but make human and harsh interpretations and inventions both in matters of faith and practise and then quarrel with those who in conscience to God dare not believe and do as they would impose upon them I think I may safely say that this has been and is the cause of almost all the contentions divisions enmities and persecutions among profest Christians ofttimes self-interest viz. profit honour and applause concurring therewith attended with pride and an itching desire after domination And the alone way for Christians to obtain more unity love and peace is humbly to submit themselves to the plain and express terms of the Divine record especially in all fundamental matters of faith and life without human inventions and interpretations in which way they might easily come to unite and if in any thing they conscientiously differ to bear with each other in love allowing the same liberty to each other as every one for himself rightfully claims the contrary being irreligious irrational and brutish My method in the ensuing discourse is in dialogue wise by way of Question and Answer as it were between a minister and an enquiring Christian the reason thereunto moving me is because as the things are in themselves of weighty if not of weightiest concern and that which many are inquiring into so in this method I have had the advantage to make things plain and familiar to the weakest capacity as likewise to answer such questions and objections about these maâ—ters as are most usual among men And my humble and earnest desire is that you kick not nor winch either at the instrument or the matter for the instruments sake God being at liberty to make use of whom he pleases in his work if the instrument has been running to and fro it may be more than some others and has been it may be sometimes out and sometimes in don't reproach it may be his industry has been blest of God with increase and may judge those who lie still being full as if they had obtained all judging and passing the sentence of Heresie on all that 's new to them tho it may be the good old truths of the Gospel My dâ—sign in the plainness and closeness of the ensuing discourse is not reproach to any but to ingage all concerned herein to search and trie and where they find just cause to turn from their errours to the truth Its Scripture light I have been prying into and that not dark harsh and forced interpretations nor from any single text of Scripture but the plain testimony of Divine record compared and united in the true harmony and unity of it self as I am yet greatly satisfied Yet notwithstanding I shall readily and thankfully imbrace any sober offers of information of any mistake if any be or of further light in these or any matters of Gospel concern and so I commit it to the judicious Reader praying the Lord he may not sin in rejecting truth nor in receiving errour desiring the God of all light and grace to lead into all needful truth Amen The things discoursed on in the ensuing treatise are as followeth Chap. 1. OF the sovereign power of God as exercised over men opened and cleared in opposition to the dishonourable abuses thereof Ch. 2. Treateth of Election Ch. 3. Of the Extent of the love of God to and death of Christ for the World Ch. 4. What the Gospel is and what is the faith of the Gospel to which the life thereof is promised Ch. 5. Of the power and will of Man to believe the Gospel Ch. 6. Of the Nature of man and the original defilement thereof and whether it brought us under the first death only or under the second death also as some affirm Ch. 7. Of the Apostasie from the Faith what it is and wherein it consists Ch. 8. Treateth of the General restitution and Salvation in the World to come and of the Kingdom of Christ therein Ch. 9. Sheweth that to hold truth in unity is honourable to God and safe for our selves Ch. 10. That God intendeth what he speaketh and will perform it and that its greatly dishonourable to him for any to speak or think the contrary Some of the greatest matters of Christian Faith propounded and explained by way of Question and Answer as it were between a Minister and an enquiring Christian CHAP. I. Of the Sovereignty of God as exercised over the World ever since the creation opened and cleared in opposition to the dishonourable abuses thereof Christ 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 Min. 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 Christ 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 Min. 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 lâ—ght and truth I shall endeavour your satisfaction what is the first thing you desire to enquire into Christ 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 Min. That Sovereign power belongeth to God i e that the great God bleâ—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 juâ—â— 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. Christ As for the Sovereign right and power in God
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 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 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 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. â— 19 20. 4. And in this way of Repentance Pardon and 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
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 wâ—the the World which clearly imports if they had oâ— been so Judged of the Lord here they must have beeâ— condemâ—ed with the World at that day and that whoever â—â— like case is not Judged here must meet with condâ—mnation then so 1 Tim. 5. 24. Some mens sins are open before hâ—nd gâ—ing before to Judgment and some they follâ—â— after not oâ—â—y to be Judged by the Church but by the Lord as 1 Coâ— 11. 32. They are juâ—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 unmeâ—â—â—fulness to others forfeit all and be Judged to punishment till full satisfaction to Jâ—â—tâ—ce iâ— 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 mâ—nâ—â—tring any any occasion of sinful neglect that if rightly ponâ—erâ—d it would 1 Be a warning word to all soâ—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 â—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 â—â—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 Etâ—rnal punishment aâ—cording to the Scrâ—pture threats thereof Christ 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 Min. 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. â—â—ad very probably this saying as it sutes with may â—â—er to Lev. 25. 44 45 46. As a Figure thereof â—ere the Lord allows his People to buy of the Heathen â—â—â—d-men and Bond-women and they should be their â—â—d-servants possession and inheritance for ever A â—â—ely resemblance of Christ's purchasing possessing and â—â—eriting the Heathen World for ever as his subjects â—â—d servants sutable to Isa 49. 18. As I live saith the â—â—d thou shalt cloath thee with them all but verse 9. â—â— is to break them with a rod of Iron and dash them â— pieces like a Potters Vessel True it is so he must â—ge dash and break them first that so they may be â— for his Inheritance Possession and Service they are â—â—en to him on such terms as first to dash and break â—â—m and so conquer them to himself Psal 18. 42 â—â—n did I beat them small as the dust before the wind â—â— and verse 43 44 45. follows the service of the same â—â—ken and conquered People which relates to the very â—â—e matter or to David as a Figure thereof and Psal â— 8. agrees fully hereto Arise O God judge thou â—â— Earth for thou shalt inherit all Nations 1. Thou â—â—lt Judge break them to pieces and then Inherit â—â—mâ— and further we read in Scripture that God will â—â—me be pacified toward his People when they have â—n the punishment of their sin in the Judgment who â—â—e as great sinners against God as any of the Heaâ—â—â— Ezek. 16. 47 48 63. And Sodom and Gomorrah â—â— which there