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
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
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
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