uncertain sound and then who could prepare himself to the Battel 1 Cor. 14. 8. But it not being so an open way is made and a sure foundation is laid in the Gospel to build our Faith upon Joh. 3. 16. And as this is the Doctrine so this is the Faith of the Gospel 1 Cor. 15. 3 11. So we preach and so ye believed i. e. that Christ died for our sins the first Doctrine that is to be preached to sinners and so the first that is to be believed 4. Because the denial hereof leaves all that miscarry through unbelief to perish for want of a Saviour and not through their own unbelief and disobedience to the Gospel as the Scripture affirms which maketh God a Lyar Joh. 3. 18. Heb. 3. 8. Jude v. 5. For if any such were for whom Christ died not if such should believe they could not be saved there being no Salvation but by this one Sacrifice If such should believe they must believe a Lye and so could not be saved nay but they must damned for believing a Lye 2 Thess 2. 11 12. And it would be their vertue to believe that Christ died not for them if it were true because it is a vertue to believe a Truth and a vice to believe a Lye So that by this Doctrine all that perish do perish for want of a Saviour and not through disobedience but let God be true and all Men lyars in this matter 5. Because the special Grace of Life promised in the Gospel is founded in the general Grace of God in Christ to the World so that if there be no such general Grace of God in the Gospel truly propounded to the World then there is no Scripture-ground to believe any Gospel-Grace to Men at all Joh. 3. 16 17. Mar. 16. 15 16. Deny this and Gospel-Grace is ended and over the special Grace of Reconciliation and Salvation being stated in Scripture as arising out from or as an effect of general Grace Rom. 5. 8 9 10 11. 2 Cor. 5. 9 20. Col. 1. 20 21. So that they that will have no such general Grace as a sure foundation to encourage Sinners to believe and obey the Gospel that they may be saved can assure no special Grace and Salvation to any so that in denying the general Grace of God in the Gospel to Men is in effect though not intentionally a real denying of all Grace and so a denying of their own Salvation in denying the foundation thereof 6. Because to deny the general Love of God to the World and the general Sacrifice and Resurrection of Christ for the World doth in effect really deny the Resurrection of all the Restitution of all things the eternal Judgment the World to come and the glory of Christ's Kingdom therein all which depend upon this one Sacrifice given for the life of the World Joh. 6. 51. 1 Cor. 15 21 22. Act. 4. 2. 17. 31. so that the denial of Christ a Sacrifice for the sins of the World not only maketh God and Christ Lyars endeth all Gospel-preaching and Gospel-Faith leaving People to perish for want of a Saviour but likewise ends the Resurrection Judgment and Kingdom of Christ in the World to come and therefore it is a Principle that in it self is deeply heretical meet to be hush'd out of all Christian society Yet I shall not call those Hereticks who do so hold because I hope they do it ignorantly in unbelief as sometime I my self did though it 's now my grief that I should be ignorant of so great a Truth and can say through Grace that I have had some inspection hereinto for above twenty Years 7. Because the denial of this great Truth of the general Grace of God to Men in the Gospel is not only unscriptural and contrary to it but likewise irrational and for Men to believe irrarational things against Scripture-light seems most strange 1. It 's not only irreligious being contrary to the Scripture but irrational to believe that God should in this his wonderful Gospel-undertaking of Love and Grace to Men design and determine Salvation to so few and the Damnation of the World without all hope and means of help is irrational to imagine 2. It 's irrational as well as irreligious to understand the Scripture so in this matter as tends to render it obnoxious ridiculous and false in saying That God so loved the World in the gift of his Son that whosoever do believe in him shall not perish and that the Gospel is the good will of God to Men and that Christ gave himself for the Life of the World and yet intended no such thing but the Damnation of the World for if Christ had not died and been raised again there had been no such thing as Salvation or Damnation to any because there had been no Resurrection and so no Judgment 1 Cor. 15. 21 22. and 17. 18 19. Act. 17. 31. So that this contradicting notion tends really to render those Scriptures to sound if what they say were true that God so hated the World that he sent his Son to damn the World and that God sent his Son to die for the World for no other end but to raise them up that they might be damned which is both irreligious and irrational to imagine 3. It 's irrational for us to believe contrary to the Scripture that God should have so little respect to the glory of his own Name in so wonderful an undertaking it being more glorious to the Name of God for his Son to die for a World to restore a World to lay a foundation of Faith and Salvation for all such as fall in with and glorify him in his wonderful Grace to Men and irrational to narrow and limit it to so few so exceeding contrary to the Scripture and derogatory to the glory of so wonderful an Undertaking 4. It 's irrational as well as irreligious to believe that God in his Word should complement with the World as if he loved them to offer them Grace on gracious holy and honourable terms to call and invite them with promises of acceptance as if he intended good will unto them and will damn them the deeper in Hell for their disobedience as themselves affirm and yet never intended any Grace to them nor could intend it if Christ died not for them As if God dealt with poor perishing Sinners as Joab dealt with Amasa 2 Sam. 2. 9 10. and as Judas dealt with Christ to offer them a kiss of love Psal 2. 10 11 12. designedly to damn them the deeper in Hell is both irreligious and irrational to imagine That which is usually objected in this matter is Rom. 9. 16. to 22. and 11. 7. That God hath from his own will reprobated some and they cannot be saved but must perish That Christ died not for them nor was any good will in the Gospel intended to them 1. To this I say That we may not understand the Decrees of God so as
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
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
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
over Psal 110. 5 6 7. and of Death the last Enemy which will not be till the thousand Years Reign and Judgment be over Rev. 20. 14. for until the whole work is finished and the last Enemy destroyed which is Death he is still in his right-hand Kingdom in the proper sense of Psal 110. 1. 1 Cor. 15. 24 28. and hath not given it up to God the Father for that is not to be done till all is made subject to him and then shall he reign over all as the visible King and Lord of the whole Earth Heb 2. 8. Isa 54. 5. Zech. 14. 9. 2. It 's apparent that it intends not the giving up of his own visible Kingdom after all is visibly made subject to him because it is the highest Glory mentioned in Scripture that is designed him of which he is in expectation Heb. 2. 8. and 10. 13. for all except the Father himself must be visibly put under him but he is excepted that did put all things under him 1 Cor. 15. 27. So that the sum of all is to let us to know that in this top-glory of the Son of God and the Son of David when all things are put under him and made subject to him and that he is the visible King and Lord of the whole Earth of which he is in expectation that the Father is excepted herein only himself will be above him and the Son subject to him in this his glorious Kingdom that the Father will rule eternally in and by his Son in this his visible Glory and in this sense will the Father be all in his own Kingdom being delivered up by the Son and in all in his Son's Kingdom though the Son be the only visible Lord thereof And thus God the Father will not lose his Glory in his Son's Kingdom but then shall be perfectly performed that saying of Christ Joh 5. 22 23. that all Men shall honour the Son even as they honour the Father and this Glory of the Father in the Son's Kingdom shall be no diminution at all to the Son's Glory but rather the augmentation thereof As the Son's Kingdom at his Fathers right-hand is no diminution to his Fathers Glory so shall not the Father's Kingdom and Glory as exercised in by and with the Son any whit diminish either the Sons or the Saints Glory but increase it rather And hence it is that it 's sometimes called the Fathers Kingdom Mat. 6. 10. and 13. 43. and 26. 29. and sometimes the Son's Kingdom Mat. 16. 28. Luk. 22. 29. Joh. 18. 36. 2 Pet. 1. 11. All which tends to clear this matrer viz. That the Kingdom of Christ when all is brought under him in the World to come shall be eternal the Father reigning in and by him As he now reigns with the Father on his Throne and so shall continue till all his Enemies be made subject to him so shall his Father reign with him on his Throne And as the Father shall be All on his own Throne in Heaven so shall he be in all in his Son's Kingdom here below Phil. 2. 10 11. and indeed the top-glory both of the Father Son and Saints designed in the Restitution by Jesus Christ will issue here 1 Tim. 6. 14 15 16. Mat. 19. 28. And in this Estate shall Christ be both King and Priest upon his Throne for ever he being a Priest for ever after the order of Melchisedeck Heb. 5. 6. and 7. 17. consecrated so for evermore vers 28. The middle Person between God and Men between the Father and his Church as the head thereof in whom their standing and service shall be perpetually presented and accepted and the service of the Nations shall have acceptance Isa 60. 7. And thus shall the blood of Christ be known to be the Blood of the new and everlasting Covenant Heb 13. 20. and on this Mediator and Covenant the everlasting State World and Kingdom of Christ shall be founded and continued Rev. 5. 12 13. and 22. 1 3. That as all is founded in the one Sacrifice so it is and shall be all effected by a new and everlasting Covenant in and with the Lord Christ who was this one Sacrifice and not by the old 1. That with Adam is broken and could do nothing of this kind That brought in Death and the Curse upon Man and upon the whole Creation for man's sin Gen. 3. 16. to 19. but could not recover from that Estate 2. The Law could not do it being but a figurative Ministration it could do nothing in this matter but leave all under Curse and Death still making nothing perfect Heb. 7. 19. and 11. 40. but it must all be effected by a new Covenant of Grace and Life in the second Man who is the Lord from Heaven Gen. 3. 15. and 22. 18. Cal. 3. 17. Life and immortality is brought to light through the Gospel 2 Tim. 1. 10. The mystery of Iniquity having gotten very much footing in the World by confounding the Covenants making them all but one and not distinguishing according to the truth thereof Much of Gospel-truth relating to the Church here in this World hath been clouded thereby as well as the Glory that is to come as likewise many dangerous Errors proceed therefrom so that it 's no marvel that the great Judgments threatned to come upon the professing part of the World in the latter days is for breaking the everlasting Covenant Isa 24. 5. That the Kingdoms of this World are given to the Princes and Powers thereof as subordinate unto Christ until he come to take to himself his great Power and to reign at which the Nations will be angry because they must then be judged Rev. 11. 17 18. and that it is the ordinance of God and duty of his People to be subject to them in all lawful things of worldly concern Rom. 13. 1 2 3. 1 Pet. 2. 13 14 15. and patiently to bear and suffer whatever they meet with from Men for the name and sake of Christ till that day come Act. 14. 22. 2 Thess 1. 7. Jam. 5. 7 8. Thus have I endeavoured to give a brief account of my Faith in the great matters of the glorious Gospel of the blessed God And if I must be accounted by some an Heretick herein I hope I shall gladly bear it for the sake of Christ my dear Lord till the great day of decision come when all Mens Faith and Works shall be made manifest of what sort it is and then every one that hath been right for God shall have praise of him and so I shall conclude this with these following Scriptures 2 Pet. 3. 11. Seeing then that all these things shall be dissolved what manner of Persons ought we to be in all holy conversation and godliness Vers 14. Wherefore beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless Isa 32. 4. The tongue of the stammerers shall be