Come Lord Jesus come quickly but such as are prepared for him nor can any assure themselves that they love him if they long not and wait not for his appearing that they may be with him and then when he comes you shall be able to say as Isa 25. 9. Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his salvation This has been the long look'd for day by all the Saints instructed therein Tit. 2. 13. Looking for the blessed â—ope 1 Thess 1. 9 10. It will be the day of Marriage to the Saints Now is the day of Espousal 2 Cor. 11. 2. Then will be the day of Marriage Rev. 19. 7. It will be the day of joy and gladness to the Church who shall â—e and reign with him eternally in the World to come â—â—ho that loves him doth not say with John Rev. â— 20. Amen even so come Lord Jesus Does the â—â—ole Creation wait for and groan after this time of â—â—rty and restitution Rom. 8. 22. and shall not those â—o profess to be the Children of that glorious liberty â— shall say no more but this Prepare rightly for it â— always ready love and look for his appearing be â—â—stant therein to the end and you shall inherit the â—ory when the time is come 2 Tim. 4. 8. Christ Some say that if all these things be truth â— they are too high that you exercise your self in â—ings that are too high for you contrary to the sayâ—g of the Prophet Psal 131. 1. he did not exercise â—mself in great matters or in things too high for â—m Min. 1. In one sense it 's true consider we the matâ—ers themselves and consider we our own weakness and â—worthiness they are indeed too high for us even the â—â—h things of God and so is the Gospel in all its â—rts of which these are not the least yet others do â—ddle about the high things of the Gospel without â—uple or offence 2. They being the revealed things of God and in â—s sense they are not too high reâ—ealed things beâ—ging to us and so it 's our concern to inquire thereâ—â—o Deut. 29. 29. And as it was God's end in revealâ—g thereof that we might understand and believe â— so it 's our duty to be humbly inquiring thereinâ—â— 3. The Prophet who spake those words I think I â—â—y safely say pryed into and was exercised about â—â—se very things viz. The Mysteries of the World to come The General Grace and Glory thereof withâ— the Kingdom of Christ therein as much as any if noâ— as all the Prophets besides and obtained as great and â— large an understanding therein and probably God would have it so because his seed and Son was by promise to be the Heir universal King Lord and Governour thereof Psal 72. 1 2 11 17. Heb. 1. 2. CHAP. IX Sheweth That to hold Truth in Vnity is honourable to God and safe for our selves Christ WHat think you of the harmony and unity of the Scriptures do you suppose it to hold unity and harmony with it self without any contradiction if so then whether it do not concern us so to understand it as may hold in unity and not in contradiction Min. The Scripture being the Word of one God given by one Spirit and one Lord Jesus stands in unity and so it concerns us to understand it to hold truth in contradiction being next of kin to holding it in unâ—â—ghteousness If any thing I have herein said or do hold stand not in unity with the body of Scripture or with it self I shall gladly understand it and lay it down as an Error my desire and design being so to â—â—derstand the Scripture and mine own Principles from â—â—â—ce as may stand in unity it being that which is â—â—th honourable to God and satisfactory and safe for â—â— self and accountable to others This is really my â—â—re tho I dare not say or think that I have in all â—â—gs so obtained nor deny or hide what I have through â—â—ce obtained Christ Wherein stands the unity of the things â—â—ursed on with the Scripture and the contradiction â—â— the other notions thereunto I desire to understand â—â— something further about this matter Min. 1. As touching the Sovereign Power and Will â— God so to understand the exercise thereof towards â—â— as is before declared viz according to his own â—â—s in that behalf proved from the Creation to the â—â—gment stands in unity with the whole truth of â—â—ripture and Name of God and to understand it â—â—erwise viz. That God from his own decreed Will â—â—ore the World was determined the greatest part of â—â—n by far to no other end but to sin and be damned â—ttradicteth not only the plain revealed method of â— proceedings in this matter but the substance of his â—â—ealed Will in his Word Ezek. 33. 11. Joh 3. 16. â— 12. 47. 1 Tim. 2. 4. and therefore is not likely to be â—her true or safe 2. To deny the general love of God to the World â—â—d Christ giving himself for the life of the World beâ—â—use the Scripture saith he laid down his life for the â—â—ep for the Church which is in it self a truth conâ—adicteth the whole Scripture in this matter as has been â—â—ly proved and therefore is not likely to be either true â— safe But that he died both for the World and for the â—hurch is the truth of Scripture which being understood holds Scripture and Truth in unity and harmony without any contradiction at all but what men devise from their own heads at a distance from any Scripture ground or right reason the general and special grace of God to men being thereby understood and therefore is most likely to be both true and safe 3 To understand the Scripture so as to render not only the Scripture but the holy Name of God to stand in unity is most likely to be true and safe viz. to understand and believe that he loved the World in the gift of his Son and that Christ died for the World and will save all thaâ— do believe and obey the Gospel and judge and condemn those that obey him not as the just and deserving cause Rom. 6. 23. and not from his decree of reprobation as the first cause of sin and damnation this stands in unity with the whole Name and Word of God without any contradiction at all and therefore most likely to be true and safe But to understand the Scripture so as to limit the love of God to a very few only and the death of Christ to as few and yet that he will damn people for not believing that which was never intended to them nor was it possible for them by any means to obtain being reprobated therefrom is so great a contradiction to the whole Word and Name of God in all his attributes which stand in unity viz. his Goodness Love Truth
any impartial person may understand in my healing Word or endeavour for peace annexed to my additional word tho hitherto I may truely say as the Apostle 2 Cor. 12. 15. the more I love the less am I loved and as Ps 120. 7. I am for peace but when I speak thereof they are for War I think I may safely say that those manifold divisions and by reason thereof through pride enmities and contentions for only by pride cometh contentions Pro. 13 10. ariseth from mens being wiser than what is written not submitting to the plain testimony of the Divine record but make human and harsh interpretations and inventions both in matters of faith and practise and then quarrel with those who in conscience to God dare not believe and do as they would impose upon them I think I may safely say that this has been and is the cause of almost all the contentions divisions enmities and persecutions among profest Christians ofttimes self-interest viz. profit honour and applause concurring therewith attended with pride and an itching desire after domination And the alone way for Christians to obtain more unity love and peace is humbly to submit themselves to the plain and express terms of the Divine record especially in all fundamental matters of faith and life without human inventions and interpretations in which way they might easily come to unite and if in any thing they conscientiously differ to bear with each other in love allowing the same liberty to each other as every one for himself rightfully claims the contrary being irreligious irrational and brutish My method in the ensuing discourse is in dialogue wise by way of Question and Answer as it were between a minister and an enquiring Christian the reason thereunto moving me is because as the things are in themselves of weighty if not of weightiest concern and that which many are inquiring into so in this method I have had the advantage to make things plain and familiar to the weakest capacity as likewise to answer such questions and objections about these maâ—ters as are most usual among men And my humble and earnest desire is that you kick not nor winch either at the instrument or the matter for the instruments sake God being at liberty to make use of whom he pleases in his work if the instrument has been running to and fro it may be more than some others and has been it may be sometimes out and sometimes in don't reproach it may be his industry has been blest of God with increase and may judge those who lie still being full as if they had obtained all judging and passing the sentence of Heresie on all that 's new to them tho it may be the good old truths of the Gospel My dâ—sign in the plainness and closeness of the ensuing discourse is not reproach to any but to ingage all concerned herein to search and trie and where they find just cause to turn from their errours to the truth Its Scripture light I have been prying into and that not dark harsh and forced interpretations nor from any single text of Scripture but the plain testimony of Divine record compared and united in the true harmony and unity of it self as I am yet greatly satisfied Yet notwithstanding I shall readily and thankfully imbrace any sober offers of information of any mistake if any be or of further light in these or any matters of Gospel concern and so I commit it to the judicious Reader praying the Lord he may not sin in rejecting truth nor in receiving errour desiring the God of all light and grace to lead into all needful truth Amen The things discoursed on in the ensuing treatise are as followeth Chap. 1. OF the sovereign power of God as exercised over men opened and cleared in opposition to the dishonourable abuses thereof Ch. 2. Treateth of Election Ch. 3. Of the Extent of the love of God to and death of Christ for the World Ch. 4. What the Gospel is and what is the faith of the Gospel to which the life thereof is promised Ch. 5. Of the power and will of Man to believe the Gospel Ch. 6. Of the Nature of man and the original defilement thereof and whether it brought us under the first death only or under the second death also as some affirm Ch. 7. Of the Apostasie from the Faith what it is and wherein it consists Ch. 8. Treateth of the General restitution and Salvation in the World to come and of the Kingdom of Christ therein Ch. 9. Sheweth that to hold truth in unity is honourable to God and safe for our selves Ch. 10. That God intendeth what he speaketh and will perform it and that its greatly dishonourable to him for any to speak or think the contrary Some of the greatest matters of Christian Faith propounded and explained by way of Question and Answer as it were between a Minister and an enquiring Christian CHAP. I. Of the Sovereignty of God as exercised over the World ever since the creation opened and cleared in opposition to the dishonourable abuses thereof Christ HAving this opportunity I desire to be enquiring into some of the great things of Christianity and matters of Faith that concerns the glory of God and our own eternal welfare if your time and opportunity will admit a discourse about such things as are of weighty concern Min. As for time and opportunity I think we cannot improve it better than for the glory of God and our own eternal welfare that being the great end of our Creation and Redemption and therefore I freely imbrace your motion What are the things you desire to enquire into Christ The things I desire to enquire into I think are of weightiest concern and yet are differingly understood and believed by men into which I desire to enquire really for satisfaction it being in my understanding of so great and weighty concern as that without steering right therein we can neither honour God nor be safe our selves Min. If it be so as its worthy our time which cannot be better spent so according to the best of my understanding in the word of lâ—ght and truth I shall endeavour your satisfaction what is the first thing you desire to enquire into Christ The first thing is about the Sovereignty of God over mankind whether it be a truth that God has Sovereign power over all and does dispose of all according to the counsel of his own will Min. That Sovereign power belongeth to God i e that the great God bleâ—sed for ever the great Creator of all hath the absolute right and power over all his creatures to determine and dispose of them as seemeth him good is without all juâ—â— ground of doubt that as he is the great Creator and God alone so he must needs have the Sovereign right and power to dispose of all according to the Counsel of his own will Isa 46. 9 10. Christ As for the Sovereign right and power in God
Punishment of their former sins So he is said to raise up Pharaoh as a Punishment of his former sin in oppressing the People of God Ex. 1. 8. to 22. and 3. 7 8 9. So Dr. Usher ' s Substance of Christianity p. 58. It 's usual with God to Punish one sin with another as for Example the hardening of Pharaohs heart was a sin in Pharaoh and God brought it upon him not as a sin but as a Punishment of his former sin and this opens the whole matter in Rom. 9. and 11. chapters and otherwise to understand it maketh God the Author both of sin and Judgment contradicteth the Scriptures and draweth a black Clould over the blessed Gospel of Gods free Grace to men Christ I am well satisfied in what you have said in this matter the 2d Scripture I desire you to speak to is Act. 13. 48. As many as were ordained to Eternal life believed From hence some conclude that the Elect only obtained and the rest were by Predestination rejected Minist To this I shall say 1. That the words may be as well read as many as believed were ordained to Eternal life 2. As I have elsewhere said the word Ordained may be as properly read addicted From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendered to Ordain Dispose set in Order or Addict So is the same word translated 1 Cor. 16. 15. They addicted themselves to the Ministry of the Saints it would be improper to say they Ordained themselves 3. To conclude that the rest were reprobated by Eternal Decree is very unscriptural and unchristian like for they that did not then believe might afterwards or at least some of them If a Minister should now come and Preach to a People that may be rebellious would he conclude them all or any of them to be reprobated by Eternal Decree and never Preach more to them If so Preaching for Conversion would quickly be at an end does not God wait long and use much means to overcome men by Rom. 10. 21. Luk. 13. 34. Christ The 3d. Scripture is 1 Pet. 2. 8. Those that stumbled at the word being disobedient whereunto they were appointed From hence some concludes that they were appointed to disobedience and therefore could not be saved Minist This is a great wrong to the Truth of God and to the true meaning of that Scripture they stumbled at the word whereunto they were set and so Tindal Translates it but take it set or appointed it 's all one they were set or appointed to the word to believe and obey it to which they were disobedient and not appointed to disobedience as some vainly and wickedly affirm Christ The 4th Scripture is 2 Pet. 2. 12. But these as natural Brute Beasts made to be taken and destroyed Hence some conclude that God made some Men on purpose to destroy them and such cannot be saved Minist This likewise is greatly misunderstood and applyed It was the Brute Beasts that was made to be taken and destroyed and not the People spoken of it being a Metaphor taken from Brute Beasts which are fatted to the day of slaughter so such men do brutishly destroy themselves Hos 13. 9. read the words and leave the Metaphor as in a Parenthesis and you may easily understand the true sence But these as Brute Beasts and speak Evil of things they understand not and shall perish in their own Corruption not because they were made to be destroyed it was the Brute Beasts that was so made But as Brute Beasts are prepared so they prepare themselves for destruction by speaking Evil of things they understand not and so perish in their own Corruption A word of Warning it should be to all especially of that Spirit and Principles to take heed and beware of speaking Evil of what they understand not lest they prove to be some of those here spoken of like Brute Beasts who are made to be destroyed knowing that brutish principles will as certainly end in destruction as brutish practices Christ The 5th Scripture is Prov. 16. 4. The Lord hath made all for himself yea even the wicked for the day of Evil. Hence some infer that God made the wicked to be Damned and therefore they cannot be saved Minst 1. It 's certain true that God hath Ordained and declared that wicked men who so live and dye shall have Condemnation 2. The Scriptures do not say that God made them wicked I think it would be an Evil saying against God so to affirm and if he did not make them wicked then he did not make them in the sence intended for the day of Evil. 3. Take it in their sence then all men must be damned for themselves affirm That all are born lyable to the second death and the Scripture saith that all before Conversion are wicked Rom. 3. 9. to 18. 23. So that if wicked men were made by the Lord to be damned then all must be damned 4. Therefore I understand the truth in that Scripture intended is that God made all for himself and such as go on wilfully in a way of Rebellion aâ—ainst him he hath determined and declared that such are for the day Evil i. e. shall meet with the Evil of Punishment and this stands in Unity with the whole Scripture yet probably in this Scripture not intending so much or only the Eternal Judgment or second death but the Temporary Judgments threatned and executed on that People for their sins altho they were his own People yet they had many such Evil days as a Punishment for their sin and that as they were wicked and for the Glory of his Justice Lam. 5. 16. Woe unto us that we have sinned but to infer from hence that God made men on purpose to damn them Eternally is a very untrue Conclusion and far from the words or intentions of the Text. Christ The 6th Scripture I shall mention is Mat. 13 11. to 16. and Luk. 20. 21. Where Christ speaking in Parables gives a reason thereof as a Judgment upon the Jews that it was not given to them to know the mysteries of the Kingdom And hence it 's inferred that they were reprobated by Eternal Decree And Luk. 10. 21. I thank thee O Father that thou hast hid these things from the Wise and Prudent c. Hence it 's concluded that those from whom God did hide the Gospel was reprobated from of old and could not be saved Minist It 's most evident in both that it 's the same as before I declared from Rom. 9. as a punishment of their former and present sins 2. There is not a word about the Eternal Decrees in either of the Scriptures but the present Judgment upon them for their past and present sins 3. They might and very probably many of them did afterward believe God having his times to work those that believe not at one time and oportunity of Grace may at another and it 's apparent the Jews time was not then come but afterwards
them or affirm that he Prayed for them after they were dead which I think they will scarce do either But 2. Tho Christ in his Prayer Joh. 17. Particularly Prayed for his Disciples vers 9. And for all actual believers vers 20. And if he interceeds for none else then he Prayed not nor interceeds for the Conversion of any no not for their Elect world and then on their own account he prayed not for them for they say he prayed not for the world and yet they say the Elect are the world so that on their account he prayed not nor interceeds for the Conversion of any but only for his Disciples and actual believers By which you may see how ill their arguments will hold together 3. Christ did pray for the world and this is most apparent if we consider his Prayer which hath in this matter three Gradations 1. He Prayeth distinctly for his present Disciples vers 9. And in this petition he prayed not for the world nor for all Believers 2. In vers 26. He prayed for all Believers 3. And in this Petition he did as well pray for the world as for Believers that being the reason yea and all the reason rendered why he prayed for Believers it was for the worlds false vers 21. That Believers might so walk in Unity that the world seeing thereof might believe that he was sent of God By which it 's apparent that the very end of his praying for Believers was for the worlds sake in which he as really prayed for the world as for Believers and wonderful ignorance it is in those who affirm that he did not pray for the world Christ Some will say as Death of death that for the worlde believing it intends not believing unto life but a Conviction that Christ was not what they took him to be i. e. a seducer and false Prophet Min. This is boldly affirmed but the plain truth of the matter is that the great end of Christ in praying for Unity among Believers was that the world might believe that he was the sent of God i. e. That they might believe and be saved It being evident that to believe he was the sent of God includes the whole Faith of the Gospel the same as the Apostles had who were the first in his prayer v. 8. They have known surely that I came out from thee and have believed that thou didst send me So ch 16. 30. And so of all other believers Joh. 8. 24. 20. 31. 1 Joh. 4. 2. 5. 1. So that it 's most evident that Christs prayer for the world was that they might believe and be saved Christ Whence is it that to believe that Christ is the sent of God is so commonly stated in Scripture to be the Faith of the Gospel to which Salvation is ensured seeing there are many other things to be believed concerning him without believing of which we cannot be saved Min. 1. Because to believe that he was the Messias promised the sent of God was the whole of Faith before his sufferings Mat. 16. 16 17. Joh. 17. 8. 2. Because after his sufferings if they believed that he was the Christ the sent of God then Faith in his Death and Resurrection with the ends thereof was included therein 3. Because it 's most apparent that the great ends of his coming into the world was understood in a great measure both by Jews and Gentiles before he came tho the manner of his effecting thereof they were greatly ignorant in viz. by his being a sacrifice for sin but that the end of his coming was to be the Saviour of the world they knew the Jews by the prophesies and promises thereof that he should be for Salvation to the ends of the Earth Isa 49. 6. 45. 22. Mal. 1. 11. Sutable to which is the saying of Simeon Luk. 2. 32. A light to lighten the Gentiles and the glory of thy People Israel And John the Baptist the forerunner of Christ saith John 1. 29. Behold the lamb of God that taketh away the sins of the world And after his sufferings John the Apostle and Evangelist testifieth 1 Joh. 4. 14. We have seeen and do testifie that the Father sent the Son the Saviour of the world The weight of this Testimony is to confirm that the Father had sent him that was promised the Saviour of the World this being their great work to convince the world and confirm believers that he was the promised Messias the Saviour of the World Act. 9. 22. 18. 28. And that he suffered and was raised again from the dead 1 Cor. 15. 3 4. And as it was understood among the Jews that when he came it was to be the Saviour of the world so was it likewise among the Gentiles by their converse with the Jews and Septuagint translation many among the Gentiles expected the coming of the Jews Messias and understood that the end of his coming was to be the Saviour of the World Joh. 4 25. 26. The Woman saith to him I know that Messias cometh which is called Christ when he is come he will tell us all things vers 29. The Woman goeth into the City and saith see a Man that told me all that ever I did is not this the Christ And vers 40 41 42. The Samaritans believed and said we have heard him our selves and know that this is indeed the Christ the Saviour of the World tho they were of the Gentiles yet these were Principled in this and that truly too that the Messias promised was to be the Saviour of the world and therefore the great Doctrin to be taught and matter of Faith was to believe that he was the Messias the sent of God which as thus understood included the whole of the Gospel A sin and a shame it is that we who profess to believe him to be the Son and sent of God should deny him to be the Saviour of the World and so in this great matter to come short of the Faith both of Jews and Gentiles before he came in the Flesh and before he suffered for the sins of the World Christ It is objected If Christ dyed for the World why is not the Gospel Preached to all the World there being many parts of the world where it is not known and it is not likely he should dye for them and not Vouchsafe to make it known to them Min. As to this it 's enough were there no more to be said in this matter that the Lord both sent the Gospel by Commission to be Preached to all the Creation Mar. 16. 15. Among all Nations Luk. 24. 47. So that there is no bar or limit set by the Lord upon it the defect lyeth in Men and not in the Lord or the Commission for publishing thereof it having been the usual method of God in his Dispensations towards Men to give the word and leave the Issue to men for the improvement thereof so he did to Adam and so
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
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
what is written Min. This saying must needs arise from ignorance or enmity for I enter not into the discoveries of either the perfect Glories or Miseries of the World to come what it shall be but that it shall be and that according to the Scripture discoveries thereof no further have I presumed to speak or write I know they are mysteries beyond our capacity to understand till the time thereof is come Christ I am well satisfied about this matter and shall trouble you no further at present about this but in as much as I perceive your understanding is that the Holy City spoken of Rev. 21. 2. Is a material City and shall come down from God out of Heaven and in as much as some think it to be the Church and not a City I desire you to clear this matter and that it shall come down into the new and restored World as sometimes you have asserted Min. In this I shall endeavour to clear three things of weighty concern in order thereunto 1. That God hath doth and will Tabernacle and Sanctuary himself with men and dwell among them and as to this besides his manifesting himself by his works Psal 1. 2 3. Rom. 1. 19 20. we find a fourfold dwelling of God with men declared in Holy Scripture the first three being but a preparation to the fourth in which will be the perfect Glorious presence Eternally In the first he did Gloriously yet figuratively Heb. 9. 9. Sanctuary himself in the Holy Tabernacle and Temple by himself ordained and appointed for that end Exod. 25. 8. 29. 44 45 46. 1 King 6. 13. 8. 13. 2. His Sanctuarying himself in his Son in a wonderful unconceivable unspeakable and Glorious manner 1 Tim. 3. 16. Col. 2. 9. And hence he himself alluding to the Figurative Temple calls himself the Temple Joh. 2. 19 21. As God of old dwelt in the Temple so now in a more wonderful way he dwek in his Son Joh. 14. 10 11. 10. 38. And in this way God in Christ dwelt among men while he was in the World Joh. 1. 14. 3. Christ being in Person ascended to his Father now in the Gospel day of Grace he dwelleth in and among his People by his Word and Spirit and in this way manifests himself to the World 1. By his Word and Ordinances Joh. 15. 7. Col. 3. 16. 1 Joh. 2. 24. 2. By his Spirit in and with his Word in unity 1 Cor. â— 16. 17. 6. 19. 2 Cor. 6. 16. Eph. 3. 17. Gal. 4. 19. Psal 68. 18. with Eph. 4. 8. to 12. 4. And as the finishing of his Figurative dwelling among his People of old and the preparations thereunto by his dwelling in his Son and since in and among his People he will Sanctuary and Tabernacle himself and dwell among men most Gloriously in the World to come but then it will be in and with his Son which in his first appearing in his Humiliation state was a preparation thereunto and this Glorious dwelling of God among men which will be the Crowning Glory of his whole Gospel design towards men is foretold by the Prophets Isa 12. 6. Ezek. 37. 26 27. Zec. 2. 10 11. And shewed to John in Vision Rev. 21. 3. Which Vision we have ground to believe was presented to John as the fulfilling of the promises that went before thereof and as it shall be performed when the time is come 2. That this Glorious dwelling of God in and with Christ among men will be especially and principally in the Holy City that shall come down from God out of Heaven when his Tabernacle shall be with men Christ I suppose one great doubt about this matter is whether it be a material City or the Church that is there intended I think most has and does understand it to be the Church and not such a City as you mention because it 's called Rev. 21. 9 10. The Bride the Lambs Wife Min. This being the great doubt in this matter I shall endeavour the clearing thereof and that I doubt not but with evidence of truth and doing of which I shall observe four things 1. That this City is frequently spoken of in the Scripture as Glorious and as the Saints expectation Psal 87. 3. Heb. 11. 10 16. 12. 22. 13. 14. So that this City and the expectation thereof is no new notion but of ancient expectation 2. That this City is spoken of in Scripture clearly in distinction from the Church and to be above in Heaven Gal. 4. 26. Jerusalem which is above is free which is the Mother of us all so called because we are begotten from thence by the Gospel Of us all who are the Children and Church as distinct from the City so Heb. 11. 10. 16. He hath prepared for them a City where the City is distinguished from them for whom it is prepared and 12. 22. The City of the living God the Heavenly Jerusalem is mentioned as clearly in distinction from the Church verse 23. so chap. 13. 14. is the City distinct from those that seek after it and Rev. 21. 27. The City is mentioned as distinct from those that shall enter into it and the Scripture clearly presents us with a City or habitation in the Heavens of which the Old Testament Tabernacle and Temple were the pattern Heb. 8. 5. 9. 1 2 9 23. By which it appears that those former things were Figures and Patterns of things in the Heavens and I take Joh. 14. 2 2 Cor. 5. 1. To intend the same thing in both which the house is distinct from those that shall dwell therein 3. I fully grant that the Church may be and is called the City i. e. after the name of the City tho improperly the place is properly the City old Jerusalem was properly the City yet the People that dwelt therein were so called from that name Jer. 13. 27. Luk. 13. 34. So that both City and Church are included therein and in this sense it is the City is called the Bride the Lambs Wife relative to the Church in the City Isa 60. 14. 4. I query where ever there was a People called by the Name of a City that never was in being but derived their Name from the City Where ever there had been a People called Jerusalem had there been no such City or London had there been no such City as London So what reason there is for any to suppose a People to be called New Jerusalem were there no such City especially the Scripture being so plain and express in the matter It 's true that those who build a City ordinarily give the Name and then the Inhabitants are called after that Name he that built this City is God 2 Cor. 5. 1. Hâ—b 8 2. And hath given it the Name and will write the Name thereof upon all overcomers Rev. 3. 12. New Jerusalem although but the Citizens Eph. 2. 19. It being so that Christ and the Saints shall have
Holiness Justice Mercy and Wisdom as is inconsistent with that Holy Name and as I may safely say is such as neither Men nor Angels can reconcile and therefore is not likely to be either true or safe 4. That there is a sufficiency of power in man given to him by the Lord to will and to do what he requireth under his several Ministrations with the helps afforded Gen. 3. 6. Prov. 1. 23. especially under the Gospel this stands in unity with the whole scope of Scripture which lets us to know that mens condemnation is of themselves and is and shall be for wilfulness and not for weakness for what they might have done and would not and not for what they could not else their damnation could not be just this being most scriptural and most rational is therefore most likely to be both true and safe But to believe and teach that Men have no power at all to believe and obey the Gospel with the common means and helps afforded without a Miracle and yet that God will damn them eternally for not believing for not doing what they could not is both unscriptural and irrational tending to null both the Truth of the Gospel and the Righteousness of God in the Judgment and therefore is not likely to be either true or safe 5. To understand Justification by Faith and Worâ—s as the holy â—terms thereof on which God freely justifieth by his Grace in Christ Jesus and as that without which men can have no right thereunto Faith without Worâ—s nor Works without Faith bringeth us not under the Gospel-promise Jam. 2. 20. to 26. Rev. 22. 14. And so it is because God designed to save men by his Son in the way of holiness Heb. 12 14. And this stands â—â— unity thorugh the whole Gospel of this salvation without any contradiction at all and therefore is most likely to be both true and safe But those who affirm Justification to be either from Eternity as some say otherwise than a purpose to justifie in time on the Gospel terms as declared in the Gospel or actually at the death of Christ as others say otherwise than the general justification of all from the first death to be effected in time Rom. 5. 18. Or by Faith without Works as others say or by Works without Faith or Faith and Works yea through Gospel Faith and Works as the meritorious and deserving Cause as others say are all contradictory not only one to another but to the whole Scripture that speaks thereof and therefore is not likely to be either true or safe 6. To understand the Scripture so as that believers may and some shall be preserved in the Gospel way of faith and holiness to the glory promised and yet believers may and some have through their own default miscarried and so come short of the glory This stands in unity through the whole Scripture and therefore is most likely to be true and safe 1 Pet. 1. 5. 1 Tim. 1. 19. 2 Pet. 2. 20. But those who affirm an impossibility of falling from saith and grace it being contrary to the whole Scripture that speaks thereof and dangerous unto men to beget in them carnal security carelesness fearlesness and presumption contrary to Rom. 11. 20. Heb. 3. 12. 1 Pet. 3. 17. And therefore is not likely to be either true or safe 7. To understand the eternal Judgment so as may comport with the truth of all the Promises relating to the World in the World to come and the glory of Christ's Kingdom therein and so to understand the Promises as may comport and agree with the Judgment and not to understand either so as to violate and make null the other this stands in unity and holds the Scripture in unity and therefore is most likely to be both true and safe But to understand the eternal Judgment so as to contradict and null all the great Promises relating to the World in the World to come and the glory of Christ's Kingdom therein as has been explained in â—â— 8. and so as to derogate from the glorious undertaking of Christ in the restitution in bringing in a â—ew State Life and World seems to hold the Scripture greatly in contradiction and to out and end the great revealed glory of the Gospel and design of God and Christ therein and therefore is not likely to be either true or safe That the Judgment shall be eternal upon all wilful transgressors against the Gospel according to the Scriptures that speak thereof and that Judgment shall be executed upon the World in general according to the Scripture Zeph. 3. 8. Rev. 3. 10. Act. 17. 31. And yet those manifold Promises to the World in the times of the restitution to be accomplished by the Woman's seed the seed of Abraham in whom all the Nations of the Earth shall be blessed to stand firm and unviolated renders the whole Scriptures in these things to stand in unity suits with the whole name of God rendering it to be honourable and glorious in the restitution â—ork and capable to be understood by Christian men But those Notions which for the most part are contrary thereunto setting the Scripture at an irreconcileable variance and contradiction are unlikely to be either true or safe and therefore it concerns us to relinquish them and to adhere to Principles of Truth Unity and Safety CHAP. X. Sheweth That God intendeth what he speaketh and will perform it and that it 's his Perfection and not his Impersection to speak and do after the manner of Men. Christ IN as much as God in his Word has made known his mind to Men and therein speaketh much after the manner of Men I desire to inquire Whether we may understand that he thinketh and intendeth what he speaketh and is what he has declared himself to be and will really perform what he has promised and threaâ—nâ—d â—n his Word Min. I shall answer you in the words of Dr. Usher in his S. C. or B. D. pag. 71. 1. He thinketh as he speaketh 2. He doth both as he thinketh and speaketh 3. There is no one part of his word contrary to another 4 He loveth truth and hateth those that are lyers Christ If this be true then his Word is a sure and stable Ground and Rule for us to fix upon and cleave unto in all matters of Gospel Faith and Practice according to Psal 93. 5. Thy Testimonies are very sure And Psal 119. 140. Thy Word is very pure therefore thy servant loveth it And Joh. 17. 17. Thy Word is truth Min. That the Word of God is true and a sure Ground and Rule both for Faith and Practice is that which I suppose but few profess'd Protestants will in word deny and that in his Word he has condescended to us declaring his will and mind therein sutable to our capacities and understandings but that we are to understand and believe him as he speaketh is in substance denyed by many Christ In what particular