could not love and hate the same persons at the same time it 's impossible and therefore irrational to be imagined 3. It 's impossible from the goodness of his name and nature for so good a God to make people designedly to so bad an end as to sin and be damned Eternally is impossible and therefore is both irrational and irreligious to be imagined Christ They will not say that God reprobated the world but a great part thereof do you not wrong them in supposing them to assert the reprobation of the world Minist I do them no wrong at all for 1. they call the Elect the world though they are never so called in the Scripture which are in their own sense the far less number therefore the far greater number may be more properly called the world 2. Themselves will acknowledge that the wicked especially the reprobates as they call them are in Scripture called the world therefore I do them no wrong in saying their principle is that God reprobated the world from Eternity they owning two worlds one Elect and another reprobated 3. Reas That God should imprint in man by Creation a principle of reason and righteousness wherein he was principally made in the Image of God Gen. 1. 26 27. Eccles 7. 29. and require Righteousness and Justice among men and damn unrighteousness as a grievous sin and yet to act so contrary to it himself as to damn people from his own will is both irrational and irreligious to be imagined and does argue that he made not man in his own Image and this Principle put in man and Law of righteousness given to man would not be an honour to him in the Judgment but a reproach if indeed he made men to destroy them from his own will which far be it from all good Christians to imagine Discourse of Sovereignty further saith p. 40. 41. The righteousness of God is further evinced by the Laws he hath given to men the sum of which is to do righteously and the end of them the good and welfare of the Creature after a Thousand years experience of these compared with the issue of mens inventions they are acknowledged to be right Judgments good Statutes and Laws of truth to this also might be added the strict injunctions that God laid upon the subordinate Dispensers of his Laws as namely to judge the people with just Judgment and not to wrest Judgment nor respect Persons yea he curseth them that pervert Judgment and will surely reprove them that respect Persons and shall Mortal man be more Just than God Will he under such penalties command men to do thus and not do so himself This great truth of the righteous Actings of God towards men must this Discourse acknowledge which in substance contradicteth and undoth it self it being to maintain an unaccountable disposing of Persons from the Sovereign will of God and that pure Sovereignty consisteth wholly in this whereon Election and Reprobation in their sense depends and that there is no other Basis to repose this Doctrine upon and yet confesseth that God acteth righteously as he expecteth men should do then surely he hath not decreed the unrighteous Actions of men designedly to damn them how inconsistant these things are the prudent may easily judge And this is to be remarked that the righteous Actings of God towards men is sutable to the principles of reason and righteousness placed by God in men or else man could not be in his Image nor capable to understand his righteous dealings with men either here or in the Judgment nor of doing righteously but would be as the Brutes and that the exercise of the righteousness of God towards men is sutable to their rational capacities to understand and not from an hidden Supreme will at a distance there from plainly appears Gen. 18. 24 25. Shall not the Judge of all the Earth do right viz. as Abraham was capable to judge what was right Wilt thou destroy the righteous and the wicked That be far from thee to do in this manner This he judged to be right to judge the wicked and to spare the righteous and the contrary to be far from it and therefore far from the righteous God so to do and this is the Testimony Moses gives of God Deut. 32. 4. All his ways are Judgments a God of truth and without iniquity Just and right is he and in this very Case God justifieth himself and pleads it out with men who said his ways were not right Ezek. 18. 25. to 32. and 33. 17. 20. he justifieth not himself from his Sovereign power to do with them what he pleased distinct from their obedience or disobedience but according to principles of reason law and righteousness he appeals to themselves to be Judge which he would not have done had he ruled by an unlimited Sovereignty or they not been capable to judge in the matter Christ Some will say you make too much a do about this matter they trouble not themselves about it God is righteous though we understand it not he will justifie himself herein in the Judgment and we are to leave it to him though we cannot understand it the Sovereign will of God is right what ever it be he being unaccountable of any of his matters he might from his own will have reprobated and damned all if it had so pleased him we are not to question his righteousness in any of his doings but keep to this whatever he doth is just and right because he doth it and he giveth no account of any of his matters Job 33. 13. Minist 1. Men do trouble themselves so much about it as by their unrighteous Notions they fix on God the greatest unrighteousness imaginable to determine the world to sin and Judgment before he made it and then dislike with those that endeavour to remove this unjust Aspersion let them give off abusing God and there will not be such occasion to contend in this matter 2. In a work of highest concern to vindicate the name of the righteous God it 's that both himself and his servants hath pleaded throughout all Ages and therefore whiles men thus wrong and abuse the righteous and holy God let them not blame those that plead for his name and righteous Cause on Earth it being that in which his name and the good of men both here and hereafter is so much concerned and it 's true that God hath doth and will justifie himself from all such unjust Aspersions and will justifie those that rightly plead his righteous Cause in this matter and as to the whole what has been said before doth answer it Yet further it 's an undoubted truth that what ever God doth is right and just he never did nor never will do the contrary no it 's contrary to his Name Nature and Word Deut. 32. 4. Ps 145. 17. that standing firm beforementioned from Discourse of Sovereignty Pag. 39. His will is the rule of righteousness and righteousness
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
it 's the same world that God loved to whom the Gospel is by Commission to be Preached and that is to all And such a world as of which many if not most may perish through unbelief which the Elect world in the owners own sense cannot do which clearly contradicteth their notion in this matter 4 It appeareth from v. 17. 19. God sent not his Son into the world to condemn the world but that the world by him might be saved It 's the same world he still speaks of that he was not sent to condemn but to save and that it 's evident that some of this world that God loved and Christ was sent to save as before I said may be condemned v. 19. This is the Condemnation that light is come into the world and men love darkness rather than light because their deeds are evil God loved the world and gave his Son to save the world the world loves darkness rather than this light of Love and Salvation and this is and will be the Condemnation not want of love in God nor want of a Saviour but because they loved the darkness of ignorance and sin more than this light of Love Life and Salvation and surely this is not the Elect world who love Darkness more than Light and be Condemned 5. Not only because the express terms and scope of that Scripture clears it not to intend the Elect only but the whole Scope of the whole Scriptures clears it likewise the design of Love to the world in this matter being included in that promise Gen. 3. 15. The head design of the Serpent being the destruction of Mankind the Fathers design herein being as large for prevention So Gen. 22. 18. In thy seed shall all the nations of the earth be blessed and sutable to and answering of these promises with many more to the same effect Ps 72. 17. 22. 27 28. The Lord who best knew his Fathers will and Love herein states his Fathers Love and Good Will to the world sutable to the promises thereof the love and good will was to the world the special Grace and Life is to such as believe and obey the Gospel and sutable to this is the Angels tidings Luk. 2. 10. Behold I bring you tidings of great joy which shall be to all people and surely the Elect be not all People but because the word all doth not always intend all therefore it must not hero but this Foundation of all relating to this matter last mentioned clears it and indeed there is neither Scripture nor right Reason to limit it to a few only it being contrary to the love and design of Gods Grace to the world in the Redemption work made manifest ever since the first sin and fall 2. Of the extent of the Death of Christ and that must be as large as the Fathers Love in sending him into the world or else it answers not his end in sending him for himself saith That he came down from Heaven not to do his own will but the will of him that sent him And that he died for the world is most apparent Joh. 1. 29 Behold the Lamb of God that taketh away the sins of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as was mentioned before which the Father loved in sending of him and this is to be noted that when he is said to take away sin as the Lamb of God it is as he was a Sacrifice for sin the substance of that Type the Paschal Lamb the Passover 1 Cor. 5. 7. Christ our Passover was Sacrificed for us Joh. 6. 51. The bread that I will give is my Flesh that I will give for the life of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as before 1 Tim. 2. 6. Who gave himself a Ransom for all to be Testified in due time 1 Cor. 5. 14 15. If one died for all then were all dead and in that he died for all c. v. 19 God was in Christ reconciling the world to himself Heb. 2. 9. That he by the Grace the love of God should tast death for every man That he by the Grace and Love of God to all should tast death for all 1 Joh. 2. 2. He is a Propitiation for our sin and not for ours only but for the sins of the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same world as ch 5. 19. The whole world lieth in wickedness In all which Scriptures the death of Christ for the world as by a Cloud of Witnesses is asserted and confirmed Christ The Scripture seems wonderful plain and apparent in this matter yet some say that by world and all is not intended all the world but that in all these Scriptures the Elect only are intended Min. What I have already said about the love of God to the world doth in substance clear this matter By which it appears that it intends the world and not the Elect only they being never so called Christ Some say that Joh. 1. 29. cannot intend the sins of the world in general but of the Elect only because the sins of the world are not taken away but the whole world lyeth in wickedness and therefore their sins are not taken away Min. For answer to this I shall refer you to the 3d. particular to be spoken to in this Chapter namely the varieties of the ends of the death of Christ And as for the word all tho it doth not always intend all in many other cases yet in this it does proved not only from the reason before given viz. the design in the Gospel of good will to all which is the Fundation of all the general expressions in the Scriptures about the Redemption work by Christ as world and all but 1 Tim. 2. 6. giveth us further and full light in all such like expressions about the same matter Who gave himself a ransom for all to be testified in due time Now the great question is whether all in this Scripture intends the Elect only or all the world I suppose it will be granted by all that it intends one or both of them I say both but that it intends not the Elect only apparently appears Which I shall endevour to clear as followeth Vers 1. Is an Exhortation that first of all Prayers Intercession and giving of Thanks be made for all Men. Vers 2. For Kings and for all that are in Authority This being the Foundation of all that follows to vers 6. as arguments to inforce the Exhortation of Praying for all and if the first all for whom we are to Pray be not the Elect only then the other that follows is not The first argument seems to arise as the reason of the Exhortation of Praying for all in the word therefore I Exhort therefore vers 1. which relates to something spoken before as a reason of the Exhortation and most probably to ch 1. 15. This is a Faithful saying and Worthy of all acceptation that Jesus Christ
nothing stands in the way to hinder their Salvation but themselves Who ever will may come and take of this Water of Life freely Rev. 22. 17. And by vertue of the same Sacrifice who ever hath feared God and wrought Righteousness since the first sin and fall hath been accepted before the Gospel Grace was known in the World as it 's now made manifest Act. 10. 34 35. Thus far the sin of the World is taken away 3. The whole is so far Reconciled to God by this one Sacrifice and sin not imputed so as not to hinder the Resurrection of all and the Restitution this being the great and universal end of God in this matter sin would have buried all in Oblivion for ever but by this means shall be a universal deliverance 1 Cor. 15. 21 22. Rom. 5. 18. And with Mankind the Renovation and Restitution of all things that fell by the sin of the first Man That as all fell by the Sin of the first Man so shall all be Restored by the second which shall be the new World or World to come Heb. 2. 5 8 12. Pet 3. 13. Rev. 21. 5. And on this account He gave his Flesh for the Life of the World Joh. 6. 51. In and over which shall be his Eternal Kingdom and Glory with his Saints Rev. 11. 15. 22. 5. And in this sense also he hath taken away the sins of the World 4. He dyed for the Elect for the Sheep for the Church Act. 28. 20. Eph. 5. 25. And as he dyed for them so they shall have the special Benefit Blessing and Salvation thereby he is the Saviour of all but especially of them that believe 1 Tim. 4. 10. But this Salvation of the Elect of Believers as it 's certain so it 's founded in the general Grace and in the general Sacrifice so that we may safely conclude that had there been no such general Grace nor general Sacrifice there had been no such thing as Election or special Grace to any had not God compassed the World in this wonderful design of Grace all had been lost by the first sin and fall and buried in Oblivion and this universal design of Grace to the World compasseth and includeth all particulars and that is it I say that special Grace is founded in general Grace that had there been no such general Grace to the World there had been no special Grace and Salvation to any therefore to out this general Grace and Sacrifice is in it self really to out and end all the Grace and Salvation of the Gospel 5. By the Death and Resurrection of Christ was designed and is and shall be effected the Lordship of Christ over all It 's true he was Lord of all by right of Creation Col. 1. 16. But this Lordship by right of Redemption must be arrived to by his suffering as a Sacrifice for the Redemption of the World because all was lost both Man and the World by the sin of Man and therefore without a Redemption there would have been no Men nor World to be Lord of Rom. 14. 9. For this end he dyed and rose and revived that he night be Lord both of the Dead and of the Living This was one end of his death and such and so great an â—nd thereof as if we suppose it left out we may well suppose he had never dyed for the World and on this account it is that this Dignity is conferr'd upon him by the Father as worthy thereof by right of purchase Phil. 2. 10 11. Rev. 5. 12 13. 2. That all those designed ends of this general Love by the general Sacrifice are and shall be certainly effected it being that for which he dyed and for which he Mediates most of them being absolute and inconditional as to Men viz. the Preservation of this present World till the times of Restitution the general Reconciliation Restitution and common Salvation only a right to the special Reconciliation Justification and Salvation is stated and must be obtained on the terms and conditions of the Gospel all must come in and obtain by Faith Obedience and Perseverance Mar. 16. 15 16. Col. 1. 22 23. Jam. 1. 25. Rev. 22. 14. And all depends upon and shall be effected by vertue of the Death Resurrection and Mediation of our Lord Jesus he dyed for all and Mediates for all 1 Tim. 2. 5 6. And that he Mediates for all further appears in that he has made it our Duty to pray for all Men 1 Tim. 2. 1 2. For Enemies Persecutors and them that hate us that so we may be the Children of our Heavenly Father Mat. 5. 44 45. And surely all Men Enemies and Persecutors are not the Elect only and we have no ground to believe that Christ has made it our Duty to Pray or interceed for any things or Persons for which he will not Interceed for because if we pray for any thing he will not interceed for how can we expect him to present such prayers as acceptable to the father Rev. 8. 3. he died for the Elect his Church and mediates for them Rom. 8. 34. Joh. 14. 16. he died for the World that he might be the visible Lord thereof and mediates for the effecting of it Psa 2. 8 9. tho this is ignorantly enough applied to his meditation for the Elect by some professing themselves to be wise which if so and they should prove to be some of those Elect they would much miss of their expectation it being to break them with a red of Iron and to dash them in pieces like a potters vessel The same as Rev. 2. 26 27. where the Elect Overcomers shall be with Christ in this breaking work it being the Worlds portion in the Judgment to be thus broken before they obtain what of grace may be designed for them Psa 82. 8. you may see more of this in Chap. 8. And as for his being heard in all things he mediates for it 's already fully granted only this we are to understand that in his mediation for men here in order to believing and persevering in grace it is for a sufficiency of means and power for Effecting the end and that he is heard therein tho the end may not be Effected his mediation being an official mediation and having to do with capable subjects and not with brutes and those who assert that what ever he mediates for shall be Effected in their sense do really tho not intentionally end all faith Election and the mediation of Christ in as much as by this assertion there are now no believers in the world for he prayed for such a visible unity among all believers as that the world might behold it and be converted thereby Joh. 17. 20 21 23. but there is no such visible union among all believers but rather such visible divisions that tends to harden and stumble sinners so that there are none of the believers yet in the world for whom Christ interceeds or we must
As it 's unscriptural and irrational so to affirm so it 's greatly dishonorable unto God and his Gospel-Grace to Men and indeed nulls and ends it rendering it to be no Grace at all to suppose that after such provision and declarations of Gospel-Grace to Men in so wonderful a way that he should state the obtaining an interest therein to a power lost for some thousands of Years before which is indeed to state it on impossible terms is dishonorable unto God rendering his design in the Gospel of his Grace to Men to be but a Fable and of none effect yea to be pernicious as a Trap or Snare to catch Men instead of free Grace to damn them for what they could not do which dishonorable dreadful and dangerous Notions are to be abhor'd by all that Love the Name and Honor of God so that a power in Man to believe and obey the Gospel with the helps therein afforded which is all of God is without all just ground of doubt Christ Some affirm that the reason why Men believe not is not because they cannot tho they cannot but because they will not viz. If they could yet they will not therefore their damnation is just Min. It 's true they will not who wilfully refuse and reject the Grace on the Holy terms thereof and therefore their damnation is just Yet 2. To say the reason why Men believe not is not because they cannot tho they cannot is all one as to say the reason why a blind Man doth not see is not because he is blind and cannot but because he will not and the reason why a dead Man doth not live move and act as living Men do is not because he cannot tho he cannot but because he will not especially their Opinion being that Men by Nature are as dead blind and uncapable to understand move or act in Spiritual things as a dead Corps a stock or a stone is in Natural things and also that God hath destinated them that believe not by an Eternal and unchangeable Decree thereunto which imports an impossibility for any such to believe and be saved being by Eternal Decree determined to Sin and be Damned but that all Men are capable with the common helps afforded of God to believe and be saved is most apparent or else they could not in Justice be capable to be damned Christ I am well satisfied in this matter but it being so that God affords a sufficiency of Power to do his will whence is it that Mens unbelief and disobedience ariseth if not from want of Power Min. All unbelief and disobedience to the Gospel 〈◊〉 from the wilfulness of the will and not from want of power to will for the case is the same if the defect lay in want of Power to Will Joh. 5. 40. Ye will not come to me that ye might have life It 's wilfulness and not weakness that will prove to Condemnation Joh. 3. 19. As all Power is of God the Power of all actions both Natural and Spiritual so in all the Will is left free and not forced by any coercive Power but by voluntary choice as in the lowest so in the highest things the Will determins the choice which I think has been the understanding of Christians throughout all Ages since the Primitive time of the Gospel and is indeed both Divine and Rational I know many cry out upon this as free Will as if it were reproach enough to use that term in way of reproach but rightly understood viz. That Men have a power from God to Will and are left free for its exercise by him and that it is his Will that they should improve their power in Willing the best good not that they do Will it then the work would be done this is most apparent from Scripture to this purpose read and ponder well Isa 55. 6 7. Rev. 22. 17. Those calls and invitations would be to no purpose but indeed Mockinvitations had not Men power and freedom of Will to answer them And not only the Scripture which is plain and clear for it But tho I am not versed in History yet I shall here relate what I have taken out of a Modern Author on this same account and I suppose credible and not to be contradicted viz. The Discourse of Natural and Moral impotency pag. 58. Speaking of the Ancients near the Primitive time saith All Men verst in their Writings know and confess that all the Fathers and whole Church Nemine Contradicente of the purest Ages next after the Apostles after a Controversie was moved concerning it in the second and third Century did maintain free Will as a foundation Principle of all Religion against the Manichees and other Hereticks that denied it And indeed the following Ages did also maintain it whatever any say to the contrary And pag. 52. That Augustin lib. 2. De Precat Merit Remiss Cap. 6. Affirmeth it as undoubted that God commandeth no Man any thing which he cannot do and pag. 53. He calleth it Blasphemy to say that God commandeth any thing that Men in particular cannot do Ser. 191. De tempore And pag 153. That Augustine tells us lib. 2. De Precat Merit chap. 18. That it was the great care of every Orthodox Teacher in his time to take heed lest they did so defend Grace as to deny free Will and lest they should so defend free Will as to deny Grace and a good care it was And further the Author saith Neither is there I think to be found one of the ancients accounted Orthodox that doth maintain in the strict sense opposed that God commandeth Men what they cannot do but all abhorr'd it as an Opinion laying a high accusation upon God till after many hundred Years of this Age of Augustine By all which it appears That it 's no new Notion that the miscarriage of Men is from their own wilfulness and not from weakness they shall blame themselves and not God in their Cendemnation that free Grace and free Will must stand together and indeed to deny the power and freedom of Will is to deny all Grace for it 's no Grace but a mock if there be no power possibly to accept it and that those that were contrary minded in the more purer times were accounted Hereticks and Blasphemers and how they will acquit themselves therefrom that now own and maintain the same it behoves themselves well to consider and indeed were there no power in Men to believe and obey the Lord which his common helps afforded they could then be capable of neither Vice nor Virtue but must be as the Brutes without Sin and how honourable this is either to God or Man is easie to be understood by the weakest capacity Yet in this matter two things had need prudently to be considered 1. That it 's not perfect and sinless obedience that is required or that Men are impowered to perform but universal and sincere to the best of their knowledg and
used to prove that which it does not at all intend it being so apparent that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing and not in the first work of conversion it being the promise and was performed that the spirit should be given down abundantly upon believers after believing as clearly distinct from it's sacred work in the Gospel in begetting souls to the faith see for this Joh. 7. 38 39 Act. 2. 38 39. Eph. 1. 13. so that to apply the giving down of the Spirit according to promise after believing to the first work of faith and conversion is a very great weakness and mistake 2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote much less to persons in the first work of faith it being evident that the Apostle throughout this chapter keeps the distinction between himself the ministers with him and the Church as was usual in his other Epistles from v. 1. to 13. he speaks to but not of the church but of themselves distinguished by We Us and Ye and v. 13. speaks of the church and from v. 16. to 19. speaks of themselves and lets the church to know the exceeding greatness of his power to us ward who believe i. e. to the Apostles in the mighty gifts of the spirit and works done by them for confirmation of the truth of the Gospel according to Mar. 16. 17 18. Heb. 2. 3 4. 3. I conclude that the work of faith and conversion of sinners is so far from being a mâ—racle as some pretend that it 's rather a marvel that so few believe and are converted certainly our Lord would not have marvelled at their unbelief Mar. 6. 6. nor grieved for their hardness of heart if they could not have believed without a miraculous work which he was able to have effected Mar. 3. 5. It 's true many believed on the sight of miracles done without them but we read not of any miracle done within them to work faith nor is the work of faith and turning to God at all called a miracle 4. And from the whole we have great cause to fear that the Spirit is much more talked of by us all than known and enjoyed either in it's operations in the Gospel to conversion or in its gifts according to promise and cause we have to mourn in the sense thereof that he should be so much amongst us in word and so little in Power If the Spirit of the Gospel were a spirit of Ignorance errour and pride a spirit of Worldlyness oppression envy hatred and division Were this the Spirit of the Gospel we have enough and too much of this But if the Spirit of Christ is indeed in its operations and effects the Spirit of Power of Love and of a sound mind 2 Tim. 1. 7. If it be the Spirit of Love Joy Peace long Suffering Gentleness Goodness Faith â—eckness Temperance Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet Isa 24. 16. My leanness my leanness wo unto me Christ What think you of the work of Regeneration relative to the matter in hand I desire to enquire 1. What it is and 2. How it is effected Min. Without doubt it carryeth the sum of the matter in it and includes Faith Repentance and the whole of Gospel Conversion and turning to God But more particularly 1. Negatively what it is not it 's not any Conversion then a Conversion only from â—in might be it there may be many Convictions and Conversions too that may be far short of Regeneration and Persons may be and it 's to be feared that many are deceived herein 2. Affirmative what it is the word Regeneration I find but twice used in the New Testament in the terms thereof and not at all in the Old it being most proper to the New tho I doubt not but that the true sense thereof is often exprest Joh. 3. 3 5. And it implyeth and importeth a renewing returning or restoring to a new Estate And those two Scriptures in which it 's mentioned teâ—ds much to give us a tight understanding therein The 1. I shall mention is Tit. 3. 5. According 〈◊〉 his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit Which Regeneration here consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings thereof relating to the Restitution and World to come our Faith must be in the Regeneration to come or else it 's none of the Faith of the Commission or of Regeneration Mar. 16. 15 16. Nor brings us under the promise of a share in the Regeneration to come it not being the Faith of Regeneration Regeneration begun here being a preparation to the Glory of the perfect Regeneration of and in the new and restored World The 2. Scripture is Mat. 19. 28. Ye which have followed meâ—n the Regeneration when the Son of Mâ—â— shall â—it on the Thâ—one of his Glory ye also shall sit upon twelve Thâ—â—nâ—â— uâ—â—gâ—â—g the twelve Tribes of Israel That this Regeneration relates to the New life in the New World at and after the Resurrection I think is by the Learned generâ—â—ly owned that the true reading and sense of the Words is ye that have followed me shall in the Râ—genâ—â—aâ—â—en sit upon twelve Thrones c. That is in the new and restored World see Wilson's Scripture Dictionary on the Word the day and time of the last Judgment when our whole Nature being restored both Body and Soul shall enjoy the Heavenly inheritance Mat. 19 28. You which have followed me shall in the Regeneration sit upon twelve Thrones and the English Greek Lexicon on the Word the last day of the World and it 's so called because in it God will create a new Heaven and a nâ—w Earth and will perfectly ingender again a Man that is chosen Mat. 19. 28. And indeed this is properly the Regeneration time and state when all things shall be renewed restored and return to a new and better estate So that Regeneration may be thus defined When a Man doth truly believe the truth of the glad tidings reported in the Gospel by Jesus Christ Crucified for our sins raised and ascended into Heaven and shall come again from thence to perfect the Redemption viz. The Resurrection Regeneration and new World and to perfect his People with Himself therein and is in this Faith effectually turned to the Lord in heart and life according to the Gospel This iâ— Regeneration begun here which if persevered in will certainly issue in the perfect Regeneration and Glory in the World to come 2. How it 's effected and that is 1. For us by Jesus Christ Crucified Raised and Ascended in and by him the whole work is and shall be effected Act. 3. 21. Rev. 21. 5 12. 2. In us here the Lord begets us by the word of his Grace to
to be Wiser in our own Conceit than our Lord and Law-giver 4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God and not on mans chosen and willful wickedness as the first just and deserving cause thereof but fathers both the sin and Judgment on the eternal Decree of God as the first cause of both denyeth the Scripture belieth the Lord and believeth a lie Ezek. 33. 11. Joh. 3. 16 19. 1 Tim. 2. 4. Rev. 22. 17. 5. Whoever denyeth the Love God to the world in the gift of his Son affirming that he loved but a few of the Elect only denieth the Scripture and believeth a lye Luk. 2. 10. Joh. 3. 16. 6. Whoever denieth that Jesus Christ gave himself for the life of the World a ransom for all a Propitiation for the sins of the World affirming that he died but for a few the Elect only denieth the Scripture and believeth a lye Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2. 7. Whoever affirmeth that men are no more capable to believe and obey the Gospel unto life than Bruit Beasts or Stones or a dead Corps and yet that God will damn them for not believing thereof it being both unscriptural irrational and dishonourable unto God denieth the Scripture and doth open wrong both to God and men and believeth a lye Ro 3. 3 4 5. 8. Whoever believeth and teacheth Salvation by an inconditional Covenant and Justification by faith without works denieth the Scripture and believeth a lye Mar. 16. 15 16. Rev. 22. 14. Jam. 2. 20. Christ Ro. 4 5. Is much made use of to prove Justification by faith without works But to him that worketh not but believeth on him that Justifieth the ungodly his faith is counted for righteousness Min. 1. If we hold Justification without works aâ— must then hold Salvation without works because every Justified person is in a saved state Ro. 8. 30. and so bid a due to works both as to Justification and Salvation 2. So to understand the Apostle in this or any other Scripture is to set him in direct opposition to Christ and all the Apostles which we may in no case do 1. Contrary to Christ Mat. 7. 21 24. and contrary to his Commission for Gospel Preaching and Salvation Mat. 16. 15 16. 2. Contrary to the rest of the Apostles Heb. 5. 9. 10. 36. 12. 14. Contrary to James ch 2. 24. Ye see then how that by works a man is Justified and not by faith only ch 1. 22. 25. Contrary to Peter 2 Pet. 1. 5. to 12. and Contrary to John 1 Joh. 2. 3 4 5 6. v. 17. he that doth the will of God abideth for ever 3. So to understand Paul in that Scripture not only sets Paul against Christ and all the Apostles but against himself and that in the same Epistle who Commonly states Salvation upon Obedience to the Gospel tho not as the deserving cause but as the Terms without which is no Obtaining thereof ch 2. 7 8 9 10. and we may not suppose the Apostle to be so inconsiderate as to contradict himself and that in the same Epistle 4. It 's most Aparent the Apostle intends not Gospel works in that place but the works of the Law as such compared with ch 3. 20 21. By the deeds of the Law there shall no Flesh be Justified v. 28. Therefore we conclude that a man is Justified by faith without the deeds of the Law but not without the deeds of the Gospel that contradicts the whole Gospel and the design of the Apostle as is most apparent 9. Whoever denieth the danger of believers falling from grace now in this imperfect state and holdeth and teacheth the impossibility thereof doth wrong to meâ— denieth the Scripture and believeth a lie Rom. 8 13 11. 20. Heb. 3. 12 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19 20. 10. Whoever denieth the restitution of all things the world to come and the eternal Kingdom and Glory of Christ and his Church therein denyeth the Scripture and believeth a lie Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15 22. 5. Mar. 10. 30. 11. Whoever believeth and teacheth that when Christ the Lord and Judge doth come again from Heaven to judge the world in righteousness Act. 17. 31. that he will â—urn up the world and not make it new and carrry away the saints with him to heaven and send all the world eternally to hell in their sense viz. that none of them shall have any advantage at all by the womans seed denieth the truth and glory of Christs undertaking for the world and a great part if not the whole of his kingdom and glory in the world to come and so denieth the Scripture and believeth a lie the truth of this see cleared in the next chapter 12. Whoever demeth the free operations of the Gospel Spirit in the word and work of Grace or in the ministerial gifts in prophesie and preaching as sufficient thereunto limiting Gospel ministerial gifts and offices in the Church of Christ to human acquired abilities denieth the sufficiency of the Gospel Spirit in the Gospel work introducing the human spirit instead thereof and is in the depth of the Apostacy 1 Cor. 2. 12 12. 4. 7. 13. Whoever setteth up the common light that is in all men instead of Christ and the Spirit of the Gospel is in the Apostacy and believeth a lye Christ Some saâ— that some of these things Especially the 4 5 6 7 8 9 particuars are the great Bulwarks against popery and that to assert such things as these tends to weaken the protestants and to strengthen the hands of the Papists Min. I hope these are not the best Bulwarks and strength of Protestants against Papists if it were it would surely fail in the time of need 2. If these things has been the strength of Protestants against Popery it 's no marvel so little is done for advantage to the Protestant interest and conviction of Papists if we lay the foundation in falshood and build thereupon it 's no marvel we are not blest of God and Popery gain upon us 3. Let Protestants fall in with the truth of the Gospel as it is in Jesus both in principle and practice Especially in these great and fundamental parts thereof and they will have enough to bear up with great authority from Scripture against Popery in all its parts 1. Hold firm to this both in principle and practice that the Scripture is in it self the alone sufficient ground and rule in all matters of Christian faith and Religion and needs not the Churches Authority for it's warrant nor the inventions traditions or additions of men which as it's a Christian so it 's a Protestant principle 2. Let the Express letter plain reason and scope of Scripture united in and with it self without the harsh and contradictory interpretations of men or consequences drawn contrary to and against the express light language and
28. 29 46. yet ch 32. 36. is a promise to the same people of an end which indeed includes both the Judgment and the Mercy the Lord shall judge his People and repent himself for his Servants c. 1. Judge them compared with Heb. 10. 30. And afterwards repent himself for his Servants Jer. 17. 4. The Judgment is called a fire that shall burn for ever viz. a fire that shall not be quenched perpetual desolations Jer. 25. 9. yet a time of deliverance is promised vers 11 12 29 10. And hence it is the Prophet in the true sense of the Scripture prayed for deliverance from the perpetual desolations Psal 74. 2 3. Remember thy Congregation c. Lift up thy feet to the perpetual desolations viz make hast to deliver from the perpetual desolations I might instance the promise of the Land of Canaan everlasting Gen. 17. 8 48. 4. Covenant everlasting Gen. 17. 7 13. Priesthood everlasting Exod. 40. 15. Num. 25. 13. Deut. 18. 5. So likewise temporary Statuteâ— and Ordinances said to be for ever Lev. 16. 34. Num. 10. 8. 18. 8. And not only time to come is frequently called Eternal and Everlasting when it intends but a time But the time past and of old since the Creation is likewise in Scripture called Eternity and from Everlasting see some Margent Bibles As Jos 24. 2. Your Fathers dwelt in the other side of the Flood in old time Hebrew Meolam that is from Everlasting 1 Sam 27. 8. Those of old were the Inhabitants of the Land Heb. those from Eternity the same as Mich 5. 2. Isa 63. 11. Then he remembred the days of old Moses and his People Heb. days of Eternity Jer 5. 15. I will bring upon you an ancient Nation Heb. a Nation from Eternity Ezek. 36. 2. The Enemy said against you aha even the ancient High places are ours in possession Heb. High places of Eternity Mal. 3. 4. As in the days of old Heb. days of Eternity Rom. 16. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal translated from the Foundation of the World And that properly or from the beginning all which Scriptures do not intend from Eternity in the common received sense but a long time before in some longer and in some lesser time is intended which tends with the multitude of other Scriptures that speaks of time to come under the same expressions yet limited to time to direct us to such an understanding in this matter as is sutable and agreeing to the Analogy of Scripture and the mind of the Lord therein and likewise help us to a right understanding of 2 Tim. 1. 9. and Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated before the World began properly Eternal agreeing with the forementioned Scriptures of old there being no promises of or in Christ Jesus that we are capable to take knowledge of but such as have been made since the World began and Recorded in the Scriptures 3 The Judgment will be truly and properly in Scripture sense Eternal For 1. Take it according to the Analogy of Scripture and common sense thereof if it be a long time it 's accounted Eternal as has been fully manifested 2. One sentence may determine all to their Eternal estate with the various measures and times of penal punishment sutable to the various facts of Men according to 2 Cor. 5. 10. Rev. 22. 12. Which as it's most Righteous and Godlike and that which he requires among men and likewise most rational so it 's all I plead for in this matter and that without which all those great promises to the World in the World to come cannot be effected 3. The Judgment and Punishment of loss will be Eternal to all that come short of the Glory with Christ to all that must be purged by fire and hurt of the second Death and this renders the Judgment to be really Eternal and in no case intrenches on the Eternal Judgment 4. Christ the Lord and Judg shall be the eternal Lord King and Judge of the renewed State and World to come and so his Judgment shall be Eternal in this sense Magistrates have been and are called Judges so were the rulers of Israel of old 1 Sam. 15. 16 17. And in this sense shall the Lord Christ be the Eternal visible Judg of the new and restored World who will rule and Judg by such Laws as himself shall then give else what meaneth 1 Chro. 16. 33 Ps 96. 10 13. Say among the Heathen the Lord reigneth the World also shall be established that it shall not be moved he shall Judg the People Righteously vers 13. He cometh he cometh to Judg the Earth he shall judge the World with Righteousness and the People with his truth Psal 98. 4 9. 67. 4. For thou shalt judge the People Righteously and govern the Nations upon the Earth Isa 2. 4â— Psal 86. 9. 102. 22. To which agreeth Act. 17. 31. He will judge the World in Righteousness by that Man whom he hath ordained and Rev. 11. 15. He will reign and judge the World Eternally in its renewed Estate according to those many promises thereof and it shall be when the World is Established when it cannot be moved 1 Chro. 16. 30. Psal 93. 1. 96. 10. 5. It concerns us so to understand the Judgment as may comport and agree with all those promises to the World at that day lest we derogate from the truth of the Scripture Record both concerning the Judgment it self and the Glory of Christs undertaking for the World and the Glory of his Kingdom in the World to come all which stands clear and in unity in Scripture Record had we but eyes to see and understand it 6. And so from the whole I conclude that my â—otions about this matter are so far from overthrowing the Fundamentals of the Eternal Judgment as that they are the most Scriptural Righteous Rational and true Discoveries thereof in which the whole Scriptures unite in which the whole name of God as opened to us in his Word agreeth and in which his wonderful design by Christ in the Gospel will Issue Phi. 2. 9 10 11. Rev. 5. 13. 10. 7. with 11. 15. Christ If so that which Men say they fear is that the knowledg hereof will take off People from fearing the Judgment to come supposing an end of the penal part will grow careless or fearless Min. 1. Were there any ground so to suppose as rightly understood there is not must not truth be declared for fear Men will abuse it to their own destruction Did the Apostles refrain to publish the mysteries of Gospel-Grace to men for fear they would â—buse it Rom. 5. 20 21. 6. 1 2. And this Doctrine now discoursed on is but a more remote strain of the same Gospel-Grace to the World both of Jews and Gentiles of which God has filled his Word that men might understand and believe it without fearing the event thereof and must we be afraid to
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