A CONFESSION OF FAITH Published on special occasion WHEREIN Is contained the Substance of the most material Principles of the Gospel and Christian Faith in contradistinction to the Errors and Heresies by some held and maintained in opposition thereunto Whereunto is annexed A POSTSCRIPT with brief Animadversions on some things contained in a Confession of Faith lately published in the name of the Elders and Brethren of many Congregations in London and the Countrey Written by THOMAS COLLIER 〈◊〉 8. 20. To the Law and to the Testimony if they speak 〈…〉 according to this Word it is because there is no light in them Tim. 3. 8 9. Now as Jannes and Jambres withstood Moses so do these also resist the truth Men of corrupt minds reprobate or of no judgment concerning the faith But they shall proceed no further for their folly shall be manifest unto all men as theirs also was LONDON Printed for Francis Smith at the Elephant and Castle in Cornhil near the Royal Exchange 1678. A Confession of Faith I. Concerning God 1. I Believe that there is one only true God the Great Almighty one who hath his Being in and of himself and hath given Being unto all things the great Creator and Preserver of all things Deut. 6. 4. Isa 4. 21. 2 Cor. 8. 6. Gen. 1. 1. Act. 17. 24 to 28. That he is an Infinite Spirit most Holy Wise Just Merciful and Faithful Joh. 4. 24. 1 Sam. 2. 2. Isa 6. 3. Psal 147. 5. Isa 40. 28. Deut. 32. 4. Zeph. 3. 5. Exod. 34. 6. Mic. 7. 8. Tit. 3. 4. Deut. 7 9. Tit. 1. 2. Eternal and Omnipresent in all Places Deut. 33. 27. Isa 57. 15. Psal 139. 7 to 12. 2. Yet I do believe according to his Word that his most glorious Habitation Dwelling-place and Throne is in Heaven Isa 57. 15. and 66. 1. 3. I do believe that God made Man upright in his own Image and that by Sin he fell from that Estate into an Estate of Sin and Death Eccl. 7. 29. Gen. 1. 27. and 3. 17 18 19. Rom. 5. 12. 4. I do believe as the great foundation-principle of Truth and of Faith that God loved the World in the gift of his Son Joh. 3. 16. 1 Joh. 4. 14. which was the only means and way designed of God for the recovery of Man out of his faln Estate Gen. 3. 15. and 22. 18. Act. 4. 12. 1 Cor. 15. 21 22. 5. As I do believe that God is so do I believe that he is a Rewarder of them that diligently seek him this being one special Article of the Christian Faith Heb. 11 6. II. Concerning Christ Jesus our Lord. 1. That he is the Son of God and the Son of Man truly God and Man made of the Seed of David according to the Flesh Rom. 1. 3 4. conceived by the Holy Ghost in the Womb of the Virgin Mary according to the Scriptures Isa 17. 14. Jer. 31. 22. Mat. 1. 22 23. 2. That he was begotten known and realized in his whole Person by the Father before Time both God and Man as he was made Flesh and dwelt among us in Time yet his Humanity not in Being till made Flesh of the Seed of David Heb. 1. 6. Col. 1. 15. and therefore he is said to come out from God and down from Heaven Joh. 3. 13. and 6. 51 62. and 16. 28 30. and 17. 8. 1 Cor. 15. 47. Eph. 4. 9 11. and that it was he by whom all things were made Joh. 1. 1 2 3 10. and that the Father Son and Spirit are in nature and essence one yet in office and relative properties and operations are three and yet an unity in nature and concent in Will and Work Joh. 5. 17 19. 3. That after he had finished the Work he had to do in the World by which he declared himself to be the Son and sent of God the Messiah promised Joh. 5. 36. and 10. 25. and 17. 4. and 20 30 31. according to the great love of the Father and the end for which he sent him into the World he gave himself a Sin and Peace-offering to God the Father for the sins of the World Joh. 1. 29. and 6. 51. 1 Tim. 2. 6. Heb. 1. 1. 1 Joh. 2. 2. and as an effect thereof hath sent forth the Gospel of his Grace by commission to be preached to the World that whoever do believe and obey him therein may have the saving Benefits thereof Mar. 16. 15 16. and that the Father and the Son in this wonderful transaction had real love to the World therein and hated none That when God is said to hate any it is because of Sin and not as his Creatures that in this sense he is good to all Psal 145. 9. and seeks to save them from their sins Joh. 3. 16 17 18 19. and that Jesus Christ crucified is the only Foundation of Christian Faith and not in the divine Nature only 1 Cor. 3. 11. and 2. 2. The Reasons why I believe this general love of God and Christ to the World in this wonderful Gospel-undertaking are 1. Because the Scripture saith it and if I should not so believe I should as many others do make God and Christ Lyars which is the great and damning sin 1 Joh. 5. 10. with Mark 16. 15 16. But he that believeth the testimony that God hath given of his Son hath set to his Seal that God is true Joh. 3. 33. 2. Because the denial hereof rooteth up the foundation of Gospel-preaching there being three things that God hath set in unity in this matter that Man may not put asunder without nulling the whole design of God in the Gospel viz. of Gospel-preaching of Life to the World on the terms thereof First The general love of God to the World in the gift of his Son Joh. 3. 16 17. Secondly And sutable to this general Love of God to the World is Christ giving himself a Sacrifice for the sins of the World Joh. 6. 51. The Sacrifice must be as large as the Fathers love else it answers not his Will and End in giving his Son Heb. 10. 7. Thirdly Sutable to this general Love and general Sacrifice is the general Commission for publishing thereof to the World that so they might understand and believe this Love and be saved Mar. 16. 15 16. These three are as large one as the other and stand in unity take away the general Love of the Father and the general Sacrifice of the Son and the general Commission ceaseth it being grounded on the two former so that deny the two first and it ends Gospel-preaching 3. As an Effect because the denial hereof rooteth up the Foundation of Gospel-Faith for if the Foundation of Gospel-preaching be removed then Gospel-Faith must cease it being no part of the Doctrine of the Gospel that Christ was a Sacrifice only for a few it can be no part of Gospel-Faith so to believe if it were the Doctrine of the Gospel must give a very
1 Cor. 13. 1 2. Jam. 1. 27. and 2. 14. and the reason is because the Gospel is a Ministration wholly of Love and Mercy and the Love and Mercy of God in the Gospel is manifest especially in giving and forgiving and this he expects should be effected by the Power thereof in all his People And it 's to be feared that the great failing among Christians in this matter much arising from the Doctrine of Justification by Faith without Works will occasion many to part with Christ at the last day with Sorrow as the young Man did in the Gospel Mat. 19. 22. because there will then be Judgment without Mercy to them that have shewed no Mercy James 2. 12. Read and ponder Mat. 18. 32 to 35. and I do believe that whatever is stated in the Gospel as the terms on which Grace and Life is promised is absolutely necessary thereunto without which we cannot rightly claim the Promise as Mat. 5. 3 to 12. Rom. 2. 7 to 10. V. Of the Power and Will of Man I do believe that all Men have a power and liberty of Will with the means and helps that God affords especially under the Gospel to refuse the Evil and to chuse the Good so far as will render them inexcusable in the Judgment who refuse his Counsel and choose to follow their own Wills and Lusts Josh 24. 15 22. Luk. 10. 42. Phil. 2. 12 13 14 15. Mat. 11. 28 29. Rom. 1. 20. and 2. 1 2. The Reasons of this my Faith are 1. Because I do not find that God in his Word threatens to condemn any for weakness but for wilfulness not because they cannot but because they will not believe Joh. 5. 40. Luk. 3. 34. Mat. 22. 4 5 6. 2. Because he blames pities and bemoans those who refuse his Counsel and transgress his Laws Psal 81. 11. Luk. 13. 34. 3. Because he calls and invites Sinners to come in and accept his Grace which we may not imagine were it impossible for them so to do Isa 55. 6 7. Rev. 22. 17. 4. Because to suppose Men to be uncapable to believe and obey the Gospel with the helps afforded without a Miracle as some say is to suppose Men in this matter not to differ from Beasts who are capable by Miracle to do what God will have them God could and did make Balaam's Ass to speak with man's voice But Men shall one day know that God made them Men and not Beasts if they make not themselves so by beastly Principles and Practices 'T is true that in the Gospel many were converted to the Faith by the sight of Miracles done without them Act. 5. 14. and 13. 12. but the conversion of Sinners is no where called a Miracle that I know 5. Because for us to suppose that God should bring forth so gracious a dispensation of Love to the World in the gift of his Son and Christ to die for the World and in love send the Gospel of this Grace to be published to the World with gracious Invitations to accept it and to state an Interest therein on impossible terms to be obtained without a Miracle and do not effect this Miracle and yet will damn People for not obtaining is not only dishonourable to God to Christ to the Gospel and to the Publishers thereof but renders the whole glorious design of God therein to be null and void discouraging all Men from believing thereof it rendring them altogether uncapable and therefore is to be denied by all sober Christians VI. That Faith in the Lord Jesus is effected by the Power of God in the Gospel Yet 6. I do believe that whoever do obey the Lord in the Faith of the Gospel in Sincerity and Truth that it is by the Grace Spirit and Power of God in the Gospel Rom. 1. 16. 5. 5. and 10. 14. by which Grace and Power they are and shall be kept through Faith and a holy dependancy upon him unto Salvation 1 Pet. 1. 5. Joh. 10. 27 28 29. and 15. 4 5 6 7 10. Psal 37. 39. and 125. 1. and that without this holy dependancy upon and cleaving to the Lord in the Faith Love Hope and obedience of the Gospel Believers may possibly yea very probably fail of and fall from the Grace of God and so miss of the Glory promised Heb. 3. 12. and 12. 15. 2 Pet. 3. 17. Although I do believe that some are so known of God and given to Christ as that they have been and shall be in time called and supplied with persevering Grace so as to obtain the end Joh. 6. 39. Rom. 8. 29 30. Yet these are only known of God 2 Tim. 2. 19. and leave no room for any to be high-minded but to fear an evil heart of unbelief in departing from the living God Rom. 11. 20. Heb. 3. 12. nor doth it at all derogate from the general Grace of God to Men Joh. 6. 40. The Reasons of my believing the danger of Believers failing of and falling from the Grace of God without their careful watch and keeping close with him are 1. Because the Scripture so plentifully speaks and forewarns of the danger thereof but never of the impossibility of falling Besides those already mentioned among many see these Rom. 8. 13. and 11. 20. 1 Cor. 10. 12. Col. 1. 23. 2. Because the Scripture mentions some that were fallen 1 Tim. 1. 19. and others that were fallen or would fall 2 Pet. 2. 1. and the rest in danger of falling Chap. 3. 17. 1 Cor. 9. 27. 3. Because the Lord himself and his Apostles best knew the danger and what Doctrine was best for our safety and to prevent the danger to whom we ought to give heed and not to our own devices whoever taught the danger but never the impossibility of falling from Grace as before hath been proved Mat. 10. 22. Luk. 9. 62. 4. Because the Doctrine of impossibility of falling from Grace being contrary to the Doctrine of Christ and his Apostles must needs be a graceless and dangerous Doctrine and that the Lord knew and therefore hath so plentifully stated the contrary in the Scripture If we would study a Doctrine tending to cause People to fail of and fall from the Grace of God we cannot study a more likely than to teach impossibility of falling Remove the danger and the careful and watchful fear will be over Rom. 11. 20. Heb. 12. 25 28 29 and the watchfulness and Prayer will quickly cease Luk. 21. 36. and it 's greatly to be feared that many insensible grow graceless whilst pleading impossibility of falling from Grace Object The Doctrine of possibility of falling from Grace is an uncomfortable Doctrine Answ That Doctrine which is most safe is most truly comfortable To know the danger and to keep on our watch being the way appointed for our safety In that way may we expect safety and so true and solid consolation Isa 64. 5. 2 Cor. 1. 3 4 5. with ver 12. Whatever comfort
may contradict his revealed Will and Law of Grace to Men which calleth upon all and promiseth life to all that do believe and obey him therein 2. That it 's both irreligious and irrational so to understand one or two Scriptures as is contrary to the whole Word of God that speaks of the same matter where God saith not only that he loved the World in the gift of his Son and that he tasted death for every one and calleth and inviteth all to accept the Grace Rev. 22. 17. But also saith that he hath no pleasure in the death of him that dieth and why will ye die And answereth to it that he hath no pleasure in the death of the Wicked but that they would turn and live Ezek. 18 31 32. and 33. 11. and that Men by sin destroy themselves Hos 13. 9. So 1 Tim. 2. 4. he would have all Men to be saved c. And it must needs be both irreligious and irrational so to understand Rom. 9. as to contradict and give the lye to all these Scriptures and many more 3. We may so understand Rom. 9. as is both Religious God-like and Rational so as will comport with the whole Scripture and Analogy of Faith viz. That when Men have hardned themselves against the Mercy and means of good by God offered them for their spiritual and eternal welfare which was the present case relative to the Jews and the same of Pharaoh likewise brought as an instance and of which the believing Gentiles were and are in danger if they so sin Rom. 11. 20 21. and in this case God is at liberty to exercise Justice and Mercy as he pleaseth without any derogation to his Gospel-Law of Grace Quest If God willeth the good of all is he not able to effect it doth he will what he cannot effect Answ This with some is much pleaded though as wide from truth as weak We are to distinguish between his Effecting and his Requiring Will his revealed and requiring Will being his absolute Will to us and contrary to which we may not suppose any secret Will in God and it 's enough for us to know his absolute revealed Will with sufficiency of means and helps for performance thereof on neglect of which the Damnation will arise The absolute revealed Will of God to his People of old was that they should keep his Law and yet they transgressed it and dare any say it was not his real Will so to have it but that he had a secret Will contrary thereunto Let such read and ponder Psal 81. 13. Isa 48. 18. and the same in the Gospel Luk. 13. 34. and 19. 41 42. where they may find the Lord pitying them for their miscarriage in this matter unless they will judge him as right at the Art of dissimulation as some Men are which is Blasphemy against him so to imagine God hath not engaged himself to effect in us what he requireth of us unless we by his Grace close in with his Will made known unto us God's Grace and our Duties must unite if the work be done Rom. 1. 16. Isa 64. 5. 1 Pet. 4. 19. so that it 's most apparent that Men may and too often do transgress the absolute Will of God to their own destruction Hos 13. 9. Psal 81. 11 12. 4. I do believe that when our Lord Jesus had by himself purged our sins he ascended into Heaven and sate on the right hand of the Majesty on high Mar. 16. 19. Heb. 1. 3. and is there in performance of his Mediatory-office between God and Men 1 Tim. 2. 5. and that he is the alone King Priest and Prophet of his Church King to rule Priest to atone and Prophet to teach and that there is no other so in things of a spiritual and Gospel concern 5. That he shall come again from thence at the time appointed and shall raise the dead and judge both the quick and dead at his appearing and Kingdom Joh. 28. 29. 2 Tim. 4. 1. and that then all that have been under the doctrine of the Gospel shall receive their eternal Judgment either of life or death according to the promises and threats thereof in the Gospel Mar. 16. 15 16. Joh. 3. 19. and 5. 28 29. and that at and after his appearing shall be the restitution of all things Act. 3. 21. the new and restored World 2 Pet. 3. 13. Rev. 21. 1 5. in and over which with his Saints shall be his eternal Kingdom and Glory Isa 9. 7. Dan. 7. 14 17. Mar. 10. 30. III. Of the Scriptures 3. I do believe that the Holy Scriptures the Old and New Testament is the Word and Will of God and especially the doctrine of the Gospel contained therein is the alone Ground and Rule both of Faith and Practice Isa 8. 20. 2 Tim. 3. 15 16 17. For this more full see my B. d. Chap. 2. IV. Of the way in which we may obtain the Life promised in the Gospel 4. That Faith in Repentance and obedience to our Lord Jesus Christ according to the doctrine of the Gospel are the terms of our Interest in the justification and life therein promised and that so absolutely the condition thereof as that without which none that are capable Subjects can obtain it Mar. 16. 15 16. Heb. 5. 9. Rev. 22. 14. yet not the meritorious or deserving cause thereof that being alone in Christ Jesus as the only atoning Sacrifice for sin Col. 1. 20. Eph. 5. 2. and that whoever do believe in love and obey the Lord in the Gospel shall be saved Mar. 16. 15 16. Act. 16. 31. Heb. 5. 9. The Reasons why I believe that not only Faith but Gospel-obedience and works are the terms of our Interest in Justification and Life are 1. Because the Doctrine of the Gospel so states it not only in the Scriptures before mentioned but likewise in many others as Mat. 7. 18 19 20. Rom. 2. 8 9 10. Gal. 5. 6. Jam. 2 14 17 20. to 26. 1 Joh. 2. 17. But he that doth the will of God obideth for ever 2. Because the Doctrine of Justification by Faith without works as it is scriptureless and so false so it is a graceless licentious and vain Doctrine that will not cannot save Jam. 2. 14 20. 3. And that both the Faith and Works must be such as the Gospel requireth and not what Men please or else the Lord will say at that day who required these things at your hands And among all the vertues and duties required in the Gospel as concomitants with Faith Love to God and Men are the chief Mat. 22. 37 39. Rom. 13. 8. Jam. 2 8. Eph. 6. 24. 1 Cor. 16 22. because where this is in truth it carrieth on to the right performance of all other Duties both to God and Men and where this is wanting there can be no Religion in Truth or acceptable with God Faith without Love to God and Love and Mercy to Men will never justifie nor save
People may pretend unto without the testimony of a good Conscience in a holy walk with God and Men they will find no safety therein at last so that being the best way that is most safe and it being most safe to know the danger it 's so accounted in all cases with wise Men the most safe way must needs be most truly comfortable and the other most truly dangerous and in the end uncomfortable VII And further to speak of the Restitution of all things and the World to come which in some Cases I have more largely stated in my Answer to Mr. Cox's in my 7th Chapter And as I do believe the Restitution of all things the new and restored World and the glorious Kingdom and Raign of Christ with his Saints therein mentioned in the conclusion of the second Article so as to the degrees distinctions and times of accomplishing thereof I do believe 1. That it shall extend it self to the recovery of all Mankind from the first Death fallen into by the first Transgression Gen. 3. 17 18 19. Rom. 5. 18. 1 Cor. 15. 22. and all the World out of that Estate it fell into by Mans sin Act. 3. 21. Rom. 8. 19 20 21. Rev. 21. 1 5. 2. That after the Resurrection and Judgment it shall extend to the glorious Salvation of all the Faithful with Christ in his Eternal Kingdom and Glory Joh. 14. 2. Mar. 10. 30. 3. That this Restitution and Glory of the new World in all its parts shall be effected by degrees in the times appointed by the Father Act. 1. 7. and 3. 21. Eph. 1. 10. 4. That at and after the Judgment shall be some kind of degrees of blessing to the Nations in general by the Seed of the Woman that shall break the Serpents head the Seed of Abraham in whom all Nations of the Earth shall be blessed except such as are by the blessed Seed himself excepted Mat. 12. 31 32. Prov. 1. 23 to 33. viz. such as wilfully rebel against the Light and so sin away their share in this Blessedness promised That there shall be some general Blessing for the Nations after they have born their Judgment my Reasons for it are First To prove the Truth Secondly The Time 1. Because the Scripture in express terms saith it That in Abraham's Seed that is in Christ Gal. 3. 16. all the Nations of the Earth shall be blessed Gen. 12. 3. and 22. 18. with many other Scriptures to the same effect Psal 72. 17. Isa 66. 18. Though Believers are the Subjects of the special Blessedness yet that answers not the general terms of the Promises nor argues that none else shall have any blessing in the World to come When the Scripture saith All Nations all the Families all the Kindreds of the Earth shall be blessed in him I shall in this say as Mr. Increase Mather saith on the Mystery of Israels Redemption from Rom. 11. 26. All Israel shall be saved that is all the Tribes of Israel in opposition to those that say It intends a few of all He saith Pag. 5 6. That cannot be the meaning of the Words for the note of universality all Israel will not 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 Pag. 9. All Israel shall be saved that is very many Israelits shall be saved it noteth not only many but most it signifieth not only a majority but a very full and large generality So I say That those large and general Promises to the Nations of Blessedness in Abraham's Seed as All Nations of the Earth all the Families all the Kindreds of the Earth shall be blessed in him extends it self far beyond a few a very few in comparison of all the Nations but it signifieth not only a majority but a very full and large generality and not a few only 2. Because there are many other Promises to the Nations in general as properly arising from and answering to those forementioned Promises to Abraham and are of like import to the Nations to be performed in time extending far beyond the special saved ones and distinct from them as that All Nations that God hath made shall come and worship before him and glorify his Name Psal 86. 8. and that all the ends of the World shall remember turn to the Lord and all the Kindreds of the Nations shall worship before him Psal 22. 27. and 〈◊〉 66. distinct from the Church Ver. 18. It shall come that I will gather all Nations Tongues and they shall come and see my Glory Vers 23. All Flesh shall come and worship before me saith the Lord and this shall be in the time of the new Heavens and new Earth Vers 22. and Mal. 1. 11. From the rising of the Sun unto the going down of the same my Name shall be great among the Gentiles with multitudes of like import in the Prophets that might be mentioned and in the New Testament is the same confirmed as the opening and explaining of the Prophecies in the Old Act. 3. 21. Eph. 1. 10. Phil. 2. 9 10. with Rev. 5. 13. 1 Tim. 4. 10. where it 's exprest for substance in the terms of general and special Salvation God is the Saviour of all Men especially of them that believe 2dly The time when this general blessing to Nations in which they shall worship and serve the Lord and his People shall be i. e. in the World to come at and after the Judgment is over and not before I believe from these Scripture-grounds following which will further confirm the present Truth as stated as likewise the time when it shall be 1. Because that all the Kindreds of the Earth all the Nations that God hath made cannot be capable to be blessed by Christ and to serve and worship him till the Resurrection and Judgment is over for all Nations that God hath made intends all that ever hath been or shall be or else it is not all the Nations that God hath made but all must be raised up and come and worship and serve the Lord and glorify his Name which will not cannot be till after they are raised and have past the Judgment 2. Because it must be in the times of the Restitution of all things in the new and restor'd World that this must be accomplished upon the Nations and therefore not till after the Resurrection and Judgment Isa 66. 18. with verse 22 23. and the new Heavens and new Earth promised will not be till after the dissolution or change of the old 2 Pet. 3. 13. Rev. 21. 1 5. and it 's in this time and state that all the Nations shall worship and serve the Lord and therefore it must be after the Resurrection and Judgment 3. Because the Scripture saith it shall be when the Lord cometh to sit upon his Throne of Judgment to judge the World in
Righteousness that all the Nations shall enjoy this Priviledge and Blessing Psal 9. 7 8. with Psal 96. 10 13. and 98. 9. and 82. 8. Arise O God judge the Earth for thou shalt inherit all Nations His inheriting all Nations must be at and after he hath judged the Earth and therefore at and after the Judgement 4. Because the Scripture not only saith it shall be in the times of the new Heavens and new Earth and in and after the Judgment but in that time when the great Transgressours shall be suffering where their Worm shall not die neither shall their Fire be quenched Isa 66. 18 23. 24. In this time it is that all Nations and Tongues shall come and see the Glory of Christ and all Flesh shall come and worship before him and go forth and look upon those in torment and therefore it must be after the Resurrection and Judgment 5. Because this worshipping and serving of the Nations is plainly stated in Scripture to be after they have born their Judgment and that is over and past as Rev. 20. The Judgment is past and over and after that comes the new Heavens and new Earth into which comes down the glorious holy City from God out of Heaven Chap. 21. 12. And after this the Nations worshipping and serving the Lord v. 24 26. and to this agreeth Zeph. 3. 8 9. after the gathering of the Nations and pouring out upon them the Indignation even all the fierce Wrath which sutes with the seven last Plagues in the very terms thereof Rev. 15. 1. in which is filled up the Wrath of God and is to be accomplished at and after Christs appearing in the Judgment that the gathering of the Nations and pouring out of all the fierce Wrath must be Rev. 14. 14-19 20. and after this is over he will turn to the People a pure language that they may all call upon the Name of the Lord to serve him with one consent Zeph. 3. 9. which fully agreeth with Psal 86. 8. and 22. 27. with many other Scriptures to the same effect 6. Because the leaves of the Tree of Life are for the healing of the Nations after the Judgment is over in the eternal Estate Rev. 22. 2 5. and Isa 19. 22. and Ezek. 47. 11 12. which are Prophecies of the same time and state and to which very probably Rev. 22. 2. relateth and therefore it must be after the Judgment 7. Because the promise of the peaceable time and state of the World and of the Kingdom of Christ therein in which Nation shall not lift up Sword against Nation neither shall they learn War any more Isa 2. 4. Mic. 4. 3. Psal 46. 8 9 10. will not be till the thousand Years are expired and the Judgment past Rev. 20. 7 8 9. When the thousand Years are expired the Nations will be in a flame of War therefore the peaceable time promised to the Nations will not cannot be till this is over when they shall learn War no more and in this time and state it is that all Nations shall come and worship therefore after the Judgment is over Isa 2. 2 3. Mic. 4. 5. Psal 46. 10. Mal. 1. 11. 8. Because it 's more than probable that all the Scriptures that promise to Christ an everlasting Kingdom upon the Throne of David do relate to his Kingdom and Raign in the World to come and that too after all his Enemies are subdued and visibly subjected under him which will not be till after the Resurrection and Judgement is over and past 1 Cor. 15. 23 24 25. which expressly relates to Psal 120. 1. and that his right-hand Kingdom on his Fathers Throne Rev. 3. 21. is an intervening Glory as a present reward of his Sufferings and for performance of his Mediatory-office till his own Kingdom take place which will be his highest visible Glory and of which he is in expectation Heb. 10. 13. And hence it likewise appears that the service and worship of the World will not be till this promised Kingdom take place in which all Nations shall serve him Psal 72. 8 9 10 11. It must be when all Enemies are made his Footstool 9. Because as before I said this general Salvation by Christ in the World to come is that which tends so wonderfully to exalt the glory of his Sufferings and Death for the World and the design of God therein The more universal the design was the more of Grace and the more glorious to the name of God and Christ and the narrowing thereof to a few only and all the rest of Mankind with the whole Creation eternally to perish not only contradicts the truth of the whole Volum of the Book of God but wonderfully derogates from the glory of God and Christ designed in this wonderful Undertaking Joh. 13. 30 32. Isa 6. 3. with Joh. 12. 41. Psal 72. 19. 10. Because it 's that in which the Glory of the Kingdom and Raign of Christ in the World to come is so wonderfully concerned for the honour of a King is in the multitude of People Prov. 14. 28. If a King should have a glorious Queen only and have no People no Subjects where would his honour be The Church is and shall be the Lord's Queen the royal and eternal Consort of Christ the King and Lord of Glory Psal 45. 9. Vpon thy right-hand did stand the Queen in the Gold of Ophir It 's true the Queen is a Subject to the King yet above all others with the King and nearest to him as his royal Consort bearing part at least of the honour of Government But if the King have not his other Attendants his Royal Council with multitude of Subjects in variety of degrees where will his honour be So the Lord and King Christ Jesus especially of the new and restored World Zech. 14. 9. who then shall be visibly Lord of Lords and King of Kings Rev. 19. 16. and shall have all things sutable to such a Kingdom yea far surpassing all the Glory of the most glorious Monarchs that ever were in this World as Types of this his Glory yea Solomon the most famous Type of Christ in this his most glorious reign in all his glory came infinitely short of him For first His Church his Spouse yea his then married Wife and Queen Rev. 19. 7. shall keep Court with him in the glorious holy City and shall reign with him for ever Rev. 22. 3 4 5. Secondly The glorious holy Angels shall be his and his Queens Attendants Heb. 1. 6. Rev. 5. 11. for the Church his Wife and Queen shall be united nearer to him by far than the glorious holy Angels Heb. 2. 16. Eph. 5. 30. who shall be his and his Churches Attendants Thirdly All the World shall be raised by him and be his Subjects in various states and degrees and shall worship and serve him as before hath been proved and all as an effect of giving himself a Sacrifice for the Life of the World
ready to speak plain and the heart also of the rash shall understand knowledge Chap. 29. 24. They that erred in spirit shall come to Vnderstanding and they that murmured shall learn Doctrine Amen Psal 116. 10. I believed therefore have I spoken Luk. 2. 29 30 31. Now Lord let thy Servant depart in Peace for mine eyes have seen thy Salvation which thou hast prepared before the face of all People a Light to lighten the Gentiles and the glory of thy People Israel Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations and then shall the end come Rev. 14. 6 7. The Church with whom I walk is united in the substance of this Faith before declared The Postscript A Confession of Faith lately published from London providentially coming to my hands and contrary to my expectation finding such things therein as was and is truly grievous to me it being inconsistent with the true Faith and Religion of God I could not in good conscience both towards God and Man pass it by without saying something thereunto In which I find under the name of fundamental Principles of Faith no less than seven things of special note contrary thereunto most of which I have before detected and them I shall but only name so that though there are many good Truths scattered therein yet these contrary unsound and unscriptural notions contradict and undo them all As 1. Absolute Reprobation of the World from Eternity alone from the free Will of God though not plainly in terms exprest but more covertly and hiddenly yet absolutely and fully stated for they say that God hath immutably decreed all things whatsoever comes to pass and that he elected or predestinated a certain number of Angels and Men to Eternal Life to which there can be no addition c. which states absolute Reprobation to all the World besides by an eternal Decree before the World was 2. Christ dying to redeem the Elect only and that none else can possibly obtain which not only denieth the truth of God's Love to the World and Christ's giving himself for the life of the World but contains in it the absolutest Reprobation of the World that can be stated for if Christ died not for them it 's impossible they should be saved Act. 4. 12. 3. Impossiblity for any to believe with the Gospel helps that God affordeth without a mighty miraculous power misunderstanding and so wronging the Scripture for its confirmation Eph. 1. 19 20. 4. Justification by Faith without Works and not by Faith neither as the Scripture states it viz. as the conditions and terms of our Justification in Pag. 40. Of Justification they say it is not by imputing Faith it self the act of Believing or any other Evangelical obedience as their Righteousness Faith is the alone instrument of Justification as of receiving Christ whereas the Scripture saith Abraham believed God and it was imputed to him for Righteousness Gen. 15. 6. and Rom. 4. 3 5. His Faith is counted for Righteousness ver 23 24. But they say plainly No it is not imputed but only an Instrument and what that is I do not know nor is the Scripture acquainted with such language but I leave the Reader to believe the Scripture or them which he please 5. Impossibility of falling from Grace which is contrary to the whole current of Scripture as before hath been shewed 6. In Chap. 3. of the Decrees of God That God hath from all Eternity decreed in himself all things whatsoever comes to pass c. and that this Decree is immutable and unchangeable arising not from knowledge of what would be but from his own determinate Will 7. And in Chap. 5. of Divine Providence That this his determinate Counsel extends it self to the first fall and all other sinful actions both of Angels and Men and that not by a bare permission which also he most wisely and powerfully boundeth and otherwise ordereth and governeth in a manifold dispensation to his most holy ends yet so as the sinfulness of their acts proceed only of the Creatures and not from God who being most righteous neither is nor can be the approver of sin Psal 50. 21. 1 Joh. 2. 16. These last words are true and contradict all the rest as most Heretical and false for he cannot but approve his own Decrees In these Positions the Mystery of Iniquity seems to be perfected including a perfection of falshood impiety and abominations in them First The abuse of the Scriptures for proof of this horrid Doctrine not one of the Scriptures mentioned having any such thing in them nor indeed may we imagine any such thing to be in the holy Word of the holy God without blasphemy against him What that God hath eternally decreed in himself all things whatsoever comes to pass the determinate Counsel extending it self to all the sinful actions both of Angels and Men What the Decreer thereof and yet not the Approver of his own Decrees Obj. But we have a way to distinguish between the Actions and the sinfulness of the Actions God decreed all Actions and all Actions in themselves are simply good because acted in his Power and according to his Decrees but the sinfulness of the Action is the Creatures of which God is no Approver To this I say I think it will require more Logick and Rhetorick thus rightly to distinguish than all the Persons in the World of this opinion will be able to find out Hath God decreed the act of Murther and not the sin and so of Adultery Witchcraft and all other abominations is not the act it self the sin if there were no such act there would be no such sin therefore let them divide the act from the sin if they can the act to be God's Decree and the sin the Creatures and God no approver thereof though he decreed it as they say But 1. To prove that God hath decreed all things whatsoever comes to pass all sinful Actions both of Angels and Men Isa 46. 10. Eph. 1. 11. Heb. 6. 17. is referred to all which Scriptures speak only of God's own Works and Counsel determined and declared especially relative to his Gospel-work of Salvation by Jesus Christ and not his determining all the sinful actions of Angels and Men as a weak capacity may easily discern So the like of Act. 15. 18. And as for Act. 2. 23. 4. 17 28. First The Scriptures do not say that God decreed them to crucifie his Son But that he was delivered by the determinate Counsel and foreknowledge of God for them to do unto him what he before knew they would do He determined that his Son should give himself for the life of the World and foreknew that the Jews with the rest would do that Work and he determined to give him up to them and they by wicked hands crucified him And therein he bounded their actions to his own Counsel before determined But
Secondly What ever the Divine Decree might be in this matter is not material for proof of the thing asserted if we should suppose that God decreed them to do it without respect had to any condition in them as the cause thereof which can never be proved Yet it being so great a Mystery of Grace and that on which the Life of the World depended I shall choose rather to lose my self in this Mysterious Decree leaving it to God alone than from this Example and bottomless Mystery to draw up so impious a Conclusion that God hath from his own Will from all Eternity determined by an immutable Decree all the wickedness both of Devils and Men that ever hath been is or shall be in the World And as for the Scriptures referr'd to for proving God's ordering all things by his Providence for the accomplishing of his Decrees relative to the sins of both Angels and Men Providence powerfully over-ruleth all things for the accomplishment thereof 2 King 19. 28. Ps 76. 10. the prudent may easily discern how far wide it is from proving this matter And as for Rom. 9. 15 18 22 23. so frequently referr'd to I have I suppose before said enough to discover their fallacy in so applying thereof viz. to understand these several sayings of the Apostle contrary to the whole volumn of the Book of God and contrary to the very Name Nature and Truth of God must needs be very impious and very probably these may be some of the hard things to be understood written by the Apostle Paul in his Epistle mentioned 2 Pet. 3. 15 16. which they that are unlearned and unstable wrest to their own destruction So that this Principle not only abuseth God in his Decrees to decree all sinful actions but likewise in his Providence and Government in powerfully over-ruling and ordering all things and to so bad an end and abusing the holy Scripture for proof thereof 2. As it 's unscriptural and so belieth God so its impious laying all the sins and wickedness in the World both of Devils and Men at God's door for if he hath decreed all and that not by a bare permission but wisely and powerfully ordereth it to his own ends there is then no avoiding it but the Decree must be accomplished So that by this Doctrine all the sins in the World are committed by the unchangeable Decree of God and powerful over-ruling Providence in order thereunto And so as an effect hereof all the Judgments and Plagues threatned and inflicted in this Life and that which is to come as a punishment of sin flows from the eternal and immutable Decree of God and so impossible by any means to be prevented which is most impious to imagin and contrary to the Scripture Jer. 18. 7 8. Isa 55. 6 7. Thirdly It renders God to take pleasure in the Sin and Judgment of his Creatures for in the accomplishing of his own free immutable Will must be his supream and absolute pleasure that which he hath immutably determined being done must needs be well pleasing to him So that it renders God to take pleasure in the Sin and Judgment of Men contrary to his own word 1. For Sin he hateth it and therefore decreed it not Pro. 6. 16 to 19. Jer. 44 4. â— 2. And for Judgment he pitieth poor sinners who wilfully expose themselves thereunto Hos 11. 8 9. Luk. 19. 41 42 43 44. Lam. 3. 33. He doth not afflict willingly nor grieve the Children of Men. Therefore he decreed it not any otherwise than as a punishment for Sin which might by repentance have been avoided Jer. 18. 8. So that it not only renders God by his Eternal Decree to be the first cause of all the Sin of all the Hatred Wrath Murders Adulteries Drunkenness Treasons Idolatries Witchcrafts and Rebellions in the World and so of all the Judgments which are the effect thereof but that it s well pleasing and delightful to him it being the effect of his eternal and unchangeable Decree which is contrary to his word most and impious to imagine Fourthly It 's that which renders God to be contradictory and inconsistent to himself and uncertain in any part of his Word and Will to Men it renders it full of contradiction to command one thing and hath decreed the contrary to command Men to believe repent and be holy and hath decreed the contrary hath decreed all the Wickedness and Abominations in the World and yet commands the contrary and will damn people for breach of his Commands which himself decreed from all eternity that they should not keep which is most impious to imagine Fifthly And so it renders his Word which is his absolute revealed Will to Men to be incredible and so destroyeth the ground of Faith which is the truth and faithfulness of God in his Word for if it were true that he commands one thing and hath decreed another directly contrary to it by the same rule and reason may he promise one thing when he hath decreed the contrary especially all his Promises being on condition of doing his Precepts and if his Decrees be contrary to his Precepts so may they be contrary to his Promises and so there be no truth neither in his Precepts nor his Promises and it lays a foundation for to teach people so to believe and therefore its most impious to be imagined Sixthly It 's that which renders the most wicked and vile to be the truest and best Servants of God for 1st If this were true they do his Will most freely and naturally and such are reputed to be his best Servants whereas as is by them confest Believing Repenting and Obeying the Lord in his revealed Will is hard and difficult and is attended at best with many weaknesses and sometimes in some things unwillingness whereas the others serve him in his absolute decreed Will most freely and voluntarily 2. They serve him most perfectly answering his decreed Will in all things whereas the Saints are attended with many failings and coming short in service the others not and therefore must needs be the best Sarvants of God if this Doctrine were true which is most impious to imagine Seventhly It 's that which renders God in his eternal Will to take more pleasure in sin and wickedness than in holiness in that he hath decreed so much sin and wickedness to be in the World and so little holiness which is most impious to imagine Eightly It 's that which renders God to love Judgment more than Mercy having from his own Will freely decreed so much Sin Judgment and Damnation to the World and so little Mercy and Salvation to Men which is contrary to his Word and Oath Exod. 34. 6 7. Ezek. 33. 11. Joh. 3. 16. and is therefore most impious to imagine Ninthly It 's that which tends to end all Christian Religion in the World for if God Command one thing and hath Decreed another it leaves us at a loss in all things no Man