the Ministration of the Spirit 2 Cor. 3. 8. and to minister the Spirit for our help therein Gal. 3. 2. Rom. 8. 26. yet it s so far from the Gospel to destroy our rational and moral capacities that it tends to help and lighten us therein though in a more Spiritual and sublime way Some talk of losing or laying aside our reason as if Christianity were an irrational thing if we lay aside our reason we must lay aside our humanity and our Christianity too Others talk of reasons being sanctified and that I like well it stands with the truth of the Gospel reason sanctified by the word and spirit of the Gospel Joh. 17. 17. Sanctifie them through the truth thy word is truth chap. 15. 3. Ps 119. 9. and I understand reason then to be sanctified when it understands believes loves and obeys the truth of the Gospel which I take to be regeneration begun here which being persevered in will issue in the perfect Regeneration in the world to come But I am afraid that under the notion of sanctified reason two evils are come in upon Christianity like a torrent even to the spoiling thereof 1. Some under the notion of the Spirit and sanctified reason do out and end the greatest part of the glorious Gospel of the blessed God in the great matters of Faith narrowing and denying thereof in the largeness of its extent contrary to the very letter and scope of Scripture alone from their supposed sanctified reason as will appear in the following discourse 2. And others make additions and change the Ordinances according to their own devices and all by supposed sanctified reason corrupted Philosophy and vain deceit after the will of men and not after Christ The Christian religion in it self as it 's the most divine so it s he mostrational Religion in the world or that ever was in the world being opened to us by the Divine Revelation though there are some things in it above the reach of reason to comprehend even with the Divine Revelation and Teachings of God therein yet we may understand the truth thereof and it 's rational for us to believe it because God has said it to instance in some particulars 1. That God should so love the world as to give his only begotten Son for its redemption and Christ so love the world as to give his Flesh for the life thereof are incomprehensible mysteries of grace Joh. 3. 16. 6. 51. Eph. 3. 17 18 19. 2. The Incarnation of our blessed Lord and Saviour Jesus Christ is in it self an incomprehensible mystery 1 Tim. 3. 16. 3. The Resurrection Judgment the greatness terribleness righteousness and justice thereof the restitution new world with the diversities of the glories and punishments thereof are all incomprehensible mysteries till the times come of effecting thereof 1 Cor. 13. 9. 10. 1 Joh. 3. 2. Ps 9. 11. yet by the Divine Revelation we may understand the truth of these unsearchable mysteries and it 's very rational as well as divine that we believe the truth thereof So that I say the Christian Faith and Religion is the most rational and to render it unreasonable in any of the parts thereof does open wrong to God Christ the Gospel and to men When in truth in its own simplicity and purity there is nothing irrational in it in this matter we may and must say if we say right as Prov. 8. 8 9. All the words of wisdoms mouth are righteous there is nothing froward or perverse in them they are all plain to him that understandeth and right to them that find knowledge ch 14. 16. a scorner seeketh wisdom and findeth it not but knowledge is easie to him that hath understanding God having given to men large Capacities that if rightly exercised about the works of God and word of life they might attain to the excellent knowledge of the most holy and to the precious faith and life of the Gospel through the Divine teachings therein which shall not be wanting to those that really desire and seek it Prov. 2. 1. to 6. Luk. 11. 13. Jam. 1. 5. God having in his wisdom and grace stated the things of the Gospel both in matters of Faith and Worship plain to the rational Capacities of men to the end that they might through a right industry obtain the saving knowledge of his will therein And it s only the irrational devices additions and contrary interpretations of men both in matters of Faith and practice that hath filled the world with irrational errours divisions and confusions which the Scripture if cleaved to in its own light and language which is but reason it should be so as well as divine would be the alone blessed way for us to arrive to unity in the great things of Gospel concern reason misled by Tradition Blind-zeal or captivated by sensual lusts has and doth make bad work in the world See from Scripture how reason and Christian Religion unites 1. It 's both rational as well as Religious that we believe God in the word of his grace 2 Thess 3. 2. where unbelievers are rendred to be unreasonable men as well as irreligious and 1 Pet. 3. 15. we are to give a reason of our hope to every one that shall ask Which can never be if our reason be useless nor can meerly rational men understand it when it is given them 2. It 's rational as well as Religious that we should serve and worship God according to his own revealed will in the Gospel and not after our own wills or the inventions and Traditions of men Rom. 12. 1. 2. the contrary is irrational as well as irreligious 3. The increase of divine grace received by faith in the Gospel is by the rational exercise of our selves therein Mat. 25. 29. with Heb. 5. 14. 4. The holy and honourable terms of the Gospel on which the life and glory thereof is promised and without which we may not expect it renders it to be very rational and credible to men no man in his right reason can conclude that God should seek to save a people in so wonderful away but in the way of holiness the contrary would render the Gospel incredible to all rational men 5. It 's rational as well as Religious that we abhor all moral evils sensual and brutish lusts and to love all moral vertues and duties and the contrary is irrational and immoral as well as irreligious The Moral law or Ten Commands given by Moses is commonly understood to be the same for substance as is written in nature or rational and moral Philosophy in men Rom. 2. 14 15. Which the Gospel destroys not but tends to perfect it in us as it 's administred to us by Christ Rom. 3. 31. and 8. 4. 1 Cor. 9. 21. not as from mount Sinai but as from mount Sion Heb. 2. 18. 22. the sum and substance of the Law and Prophets is to teach men to love God above all and their neighbours as
I conclude that God never Elected any with design of wrong to the rest but rather of advantage if rightly improved Christ They say it 's no wrong to any but just and right he might have reprobated all and have been just in so doing and that it's mercy that he hath Elected any and that in this way he hath exalted both Justice and Mercy Min. As held by them it 's the greatest wrong imaginable For 1. They say that God Elected some and reprobated all the rest to Eternal death from his own will without any cause at all in them And 2. That notwithstanding he has by Decree laid a necessity of Perishing upon such yet the Gospel must be Preached to them designedly to damn them the deeper for that which they could not help nor was any Grace thereby intended to them a greater wrong cannot be done to men nor a greater wrong to God and the Gospel of his Grace to men Christ I think you have said enough to this for clearing this matter I have yet only one thing to enquire further viz. How you can clear this of personal Election before time from that which is commonly objected Act. 10. 34 35. That with God there is no respect of Persons Doth not this Election render God to be a respecter of Persons Min. 1. This Scripture in the proper intention thereof intends the breaking down of the middle wall of partition between Jew and Gentile that now there is no difference on the Gospel account And 2. It stands true and ever did that in every Nation he that feareth God and worketh Righteousness is accepted so was Cornelius before he knew the Gospel 3. Particular Election may stand without any contradiction at all to that Scripture or any other of like import whilst God doth notwithstanding accept of every one that doth fear him and work Righteousness for we may understand and must allow this Sovereign liberty in God which men rationally and rightfully claim to themselves viz. a freedom of love and choice whilst none are wronged thereby God had respect unto and loved Abraham and his feed above all the world besides Deut. 7. 6 7. And that rightfully too Yet without wrong or prejudice to any he loved Jacob more than Esau before they were born or had done either good or evil yet without any wrong at all to Esau he did and doth accept of whoever did or do fear him and work Righteousness And Christ loved one Disciple above the rest yet without any wrong or offence to any of the rest men do and Lawfully may fix love on particular objects and while it 's without wrong or hatred to others it 's no unlawful respecting of Persons CHAP. III. Of the extent of the love of God in the gift of his Son and the extent of the death of Christ with the variety of the ends thereof and the certain effecting thereof according to the designs of God therein Christ I Am willing to make some enquiry into those two great yet much controverted points of Religion namely the extent of the Fathers love to and of the death of Christ for the world Min. This is that I have had often occasion of late to speak to elsewhere and therefore may suppose it needless to speak any further to so plain Gospel Truths as these are Christ Yet notwithstanding it being of so weighty concern and that which I conceive on which the whole Gospel depends I desire you to speak something further to it with as much plainness and evidence from the Scripture as you can Min. Tho I have spoken so much of this matter elsewhere yet if meeting with so much opposition and being of so weighty concern it lying at the bottom and being indeed the Foundation of all Christian Faith and Religion I shall at your request make a little further Essay herein 1. Then as to the extent of the Fathers love in the gift of his Son the Son himself who best knew determines with that evidence and plainness that whoso runs may read and understand Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Christ This seems to be very plain and full to the matter yet those of the contrary opinion say that by world in this place is intended the Elect only or world of the Elect and that the word world as used in the Scripture doth not always intend all the world and in this place the Elect only Min. I know that this is the great plea to end the plain Truth of the Scripture and I could name several of the Persons concerned herein and I do easily grant that the word world doth not always intend all the world but often a part thereof yet when so a great part thereof is intended but that the word world in this place doth not intend the Elect or Church or Believers only is as apparent as the Sun when it shines at Noon and I yet never met with either Scripture or Reason sufficient to contradict it tho I think I have read as learned and able as any that has attempted it and that it does not nor cannot intend the world of Elect only I shall state some weighty grounds to the contrary 1. That the Elect are no where called the world in Scripture that 's not yet proved nor is never like to be but because the wicked are called the world when they are but a part thereof therefore the Elect may be so called and such like arguments to argue out the plain Truth of Scripture but till it can be proved that the Elect are called the world it must remain as a Scriptureless notion that 's the first 2. Because the word world in this place is the common word for the world in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth the Heavens and the Earth or whole Creation Mat. 13. 35. 25. 34. Or a multitude or world of Men Rom. 3. 19 The same as 1 Joh. 5. 19. The whole world lyeth in wickedness and is never applyed to the Elect that 's the second 3. It 's such a world as that whosoever of them do believe shall have Eternal life in which note 1. That it 's the world of unbelievers that he loved that whoever of them do believe might have life After they believe they are not of the world Joh. 15. 19. 2. It 's such a world as of which it's clearly implyed that some of them may perish through unbelief whosoever doth believe shall not perish clearly implying that whosoever of them doth not believe shall perish fully agreeing with the commission Mar. 16. 15 16. Go into all the world Preach the Gospel to every Creature he that believeth and is Baptized shall be saved he that believeth not shall be damned So here he or whosoever doth believe shall not perish i. e. shall not be damned so that it 's apparent
understand it as I have said unless they will have the Roman unity to be the matter intended Which such as it is is maintained by persecutions massacres and blood a union more suting brutes than christian men But we shall one day know that the dreadful divisions among profest Christians is not for wans of a mediator but from our own sinful selves Christ I am well satisfied in the truth of what you have said about this matter in all the parts thereof I desire you to give me some further instructions by way of inference for my learning herein Min. 1. You may learn what bad and sad work they make who deny the general grace of God to men and the general sacrifice of Christ for the world casting contempt and reproch thereupon calling and accounting them adversaries that believe and own it when themselves it is that teach a doctrine and lay a foundation the Scripture knows not viz. that God loved but a few only in the gift of his son and that Christ died only for a few and reprobated all the rest to eternal destruction so denying the Scripture and root up the foundation of Gospel faith and salvation 2. Of the impossibility for any person thereby to have any gospel ground of faith and hope of salvation tho they talk high from fancy and imagination but not from Scripture grounds for from that notion no man can have a Scripture ground of hope it being so exceeding contrary to the gospel and saith thereof the saith of the gospel being that to which the promise is made as I shall shew in the next Chapter there can be no grounded hope of salvation out of the faith thereof 3. It justifieth the practice and taketh off the reproach cast upon such as are instructed in the doctrine of the general grace of God to men viz. that they are adversaries to the truth and are all for that doctrins and discourse as if their religion consisted wholly therein I say it 's no marvel it is so being the foundation of all Gospel faith and without it can be none in the truth thereof even those who oppose it are beholding to it if they held to their own principles without contradiction it would appear to be the most irreligious and ridiculous in the world called Christian but they cannot preach to the world without the help of general grace tho they preach it in the highest contradiction to their own principles which if plainly preached to the people as held and printed would affright the people and shame themselves out of their work If they should tell the people that they bring them tidings of great joy to all people that Christ dyed for the World but it was but for a very few the elect World only and that all the rest were reprobated before the world was that they were made to sin and be damned and that they have no more power to believe unto life than brute Beasts than a stock or a stone or a dead corps and yet for all this it 's their duty to believe and they must be damned the deeper in hell if they do not believe and yet if they do believe if they be not Elect they are but Hypocrites and must be damned This being the spirit and life of that principle and of their gospel in the plain truth thereof which if they dealt honestly with their hearers they ought to preach it being their gospel and faith as in Print and discourse is fully manifest so that did they not mix their doctrine with general grace tho not in love thereto standing in direct opposition thereof to make it savory without which it would appear to be loathsome unto all And therefore the doctrine of the general grace of God by Jesus Christ being the alone foundation savory and saving doctrine of the gospel Christians instructed therein have no cause to be ashamed of the reproach thereof but to glorifie God in this behalf and others may learn to be silent for shame and will when they understand the truth and worth of this glorious doctrine 4. You may learn from hence where the difference about salvation and damnation lyeth and why all are not saved a matter it is of great and weighty concern unto all and that is in believing or not believing the gospel it 's faith and unbelief that makes the difference and not the eternal decrees of Election and Reprobation and want of a Saviour as some unjustly and untruly assert to the dishonour of God the Gospel and wrong of men The condemnation will not be for want of love in God or for want of a sacrifice and Saviour â— but for mens wilful and chosen wickedness and that they shall one day know Joh. 3. 16 19. And therefore let the fomenters of this unholy doctrine be ashamed any more to lay the sin and damnation of the World on the holy and righteous God it being so apparent from the word of the God of truth that it's obedience and disobedience to the Gospel that makes the difference and not the want of a sacrifice and Saviour 3. It gives us to understand the vanity of that doctrine that teaches Justification and Salvation by an inconditional Covenant It 's true that the general parts thereof are wholly inconditional both in promise and performance as before has been shewed and that part only that assureth salvation to sinners with Eternal glory is conditional which is alone pleaded for to be inconditional I may safely say there 's no man on Earth can shew any promise of salvation in the Gospel that is wholly inconditional but that the condition iâ— either exprest or implyed Mar. 16. 15 16. which is the commission for gospel preaching and salvation and carryeth in it the sum of the whole according to which all promises may and should be understood and was so by the Apostles Act. 2. 38. 16. 31. Jam. 1. 25. Rev. 2. 7 11 17 26. 3. 5 12 21. 21. 7. 22. 14. so that this inconditional covenant in the sense pleaded for is that which the doctrine of the Gospel is altogether unacquainted with Christ Some will grant that there are conditional promisses in the Gospel but withal there are absolute inconditional promises for performance thereof as Sovereignty Pag. 295. called conditional promises and promises of the condition those named are Ezek. 36. 25. Jer. 31. 32. Ezek. 11. 19. 36. 26. with others of like import Min. I doubt not but fully believe that God grants a sufficiency of power for performance of what he requiers or I must be like that evil servant that said he was a hard Master Math. 25. 24 28. Yet 2. I believe it to be a great mistake in the application of those absolute promises to the present time and state which are all promises to the house of Israel and to be performed at their restitution and redemption in the World to come when they shall all return to the Lord
when I am pacified toward thee for all that thou hast done And when he is thus pacified towards them after he has raised up and gathered them he will be no more angry with them nor hide his face from them Isa 12. 1. Ezek. 39. 29. But will dwell in the midst of them Zec. 8. 3. And reign over them for ever Mic. 4. 7. Ezek. 37. 24. 25. 5. And all shall be effected by the new Covenant Jer. 31. 31. 3. 16. Ezek. 16. 61. It shall be by the Blood of thy Covenant I will send forth the Prisoners out of the Pit wherein is no Water Zec. 9. 11. And thus shall Salvation come to Israel from God out of Siâ—n Psal 14. 7. And all Israel shall be saved this is the Covenant when he shall take away their sin and it behoves us to believe it and not oppose it but to pray for the effecting thereof and to give the Lord no rest until he hath made and Established Jerusalem a praise in the Earth Isa 62. 6 7. Jer. 31. 7 8. Christ What you have said in this matter seems very plain from Scripture but are you not singular and alone herein Min. If I were as to the present apprehensions of Men it 's not material while I have all the Holy Prophets and Apostles even the whole and Holy Divine Revelation and Record for it yet I am not alone but many are for the Redemption of Israel one of which I shall mention viz. Mr. Jucreas Mather teacher to a Church in Boston in New-England on the Mystery of Israels Redemption from Rom. 11. 26. saith Pag. 5. Some think that by all Israel is meant some few of all Israel but that cannot be the meaning of the words for the note of universality all Israel will no 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 the Apostle opposeth the Salvation of all Israel to the Salvation of a Renmant vers 5. pag. 6. Others think that by the Salvation of all Israel is meant the Elect only which saith he tho that be true yet there is a Carnal and Natural Israel i. e. those that are by Generation the seed of Jacob who was afterward called Israel hence we read of Israel after the flesh as well as after the Spirit 1 Cor. 10. 18. Rom. 9. 4 5. Gal. 4. 23. Now of this Israel doth the Apostle here speak Rom. 11. 14. Nor indeed had he declared such a mystery as he speaks of vers 25. If only he had said the Elect should be saved doubtless the Romans knew that before whereas the Salvation of all Israel was a mystery they little thought of and I fear it 's a mystery too little thought of or believed still pag. 7. Others there are that understand all and every one of the Natural Posterity of Jacob Sic Thomas Cajetanus Dominicus Asoto that every Person among the Children of Israel should partake of this Salvation which he likewise thinks is a mistake pag. 9. Others think that by all Israel is intended the body of the Israelitish Nation as Mr. Strong in his Sermons on Rom. 11. 26. And that seems to be the Genuine interpretation of the words for in other places all is used to signifie many Mat. 3. 5. All noteth a multitudinous number and so is all to be taken Isa 66. 23. Joel 2. 28. All Israel shall be saved i. e. very many Israelites shall be saved yea all here noteth not only many but most it signifieth not only a majority but a very full and large Generality pag. 10. Their rejection was not of every particular person nor yet of a few only but of the body of the Nation so shall their Salvation be pag. 12. The Salvation of the world to come is comprehended under this saying all Israel shall be saved for the words may well have reference unto a speech that the Hebrews made frequent use of that every Israelite should have a part in the World to come therefore everlasting life which shall be vouchsafed in the World to come is here intended Mar. 10. 30. Thus far Mr. Mather with many more like sayings to the same purpose that I might mention but these are enough to demonstrate a harmony with the truth by me asserted Christ The matter seems very plain only one thing seems to lie in the way that is Isa 10. 22. Tho the number of the Children of Israel be as the sand of the Sea a Remnant shall be saved and ch 6. 13. But yet in it shall be a tenth and it shall return and be eaten and the holy seed shall be the substance thereof by which the Salvation of Israel seems to be restricted to a few and â—â—t to be so general as you speak of Min. This doubt or objection I think is cleared in my answer to Mr. Coxe ch 7. p. 56 57. That the Remnant shall be saved with the first and special Salvation of the Gospel so the Election a Remnant only obtains 2 I think Mr. Mather is full and plain in this matter viz. That the Salvation of all Israel intends the Natural Israel and not the Elect but as distinct from the Remnant vers 5. So that the Salvation of all Israel and the Salvation of the Remnant as it 's differing and both positively stated in the Scriptures so it necessarily must be differing Salvations as for the first and special Salvation by Faith now in the day of Grace so a Remnant only obtains it the Holy seed are the substance thereof the Glory thereof and had it not been for this Remnant they had been as Sodom and should have been like unto Gomorrah Isa 1. 9. Rom. 9. 29. viz. To have partaked of the Judgment as Sodom and of no other Salvation than what is promised them with Sodom at that day Ezek. 16. 53. 61. Which Salvation will be a lower and lesser Salvation than the Remnant shall obtain and that too after they have past the Judgment and born the punishment of their sins Ezek. 39. 26. 16. 58. And all shall be as the effect of the ancient love of God and promise to their Fathers Rom. 11. 28. And by that one sacrifice for sin Zec. 9. 11 12. Which intends not the Remnant but the Captivated Prisoners throughout their Generations Christ I am now well satisfied concerning the general Salvation of Israel I desire you to declare you grounds likewise for the general Salvation of the World and that with as much Evidence as from the Scripture you can Min. This I have spoken to in my additional word and more fully in my answer to Mr. Coxe ch 7. And in Confession of Faith Article 7. But it being a truth almost lost out of the world and by reason thereof accounted strong almost by all tho I may safely say as I said before that the general Salvation of Israel
can be no worse among the Heathen yet â—â—d will in time be pacified towards them and return â—â—â—n when he returns his sinning People Judah and Isâ—â—â—l Ezek. 16. 53 61. Zeph. 3. 8. Where is declared â—â— universal Judgment of the World and when that â—â— finished verse 9. Then will I turn to the People a â—â— Language that they may all call upon the Name of the Lord and serve him with one consent The same Judged People shall afterward serve the Lord he saith not my People but the People which fully agreeth with other Scriptures of the same import Psal 102. 22. When the People are gathered together and the Kingdoms to serve the Lord and 22. 27. 86. 9. And many more that might be mentioned and Luk. 12. 48. The servant that miscarried through ignorance shall be beaten little so the word is tho much in it self yet little compared with wilful Transgressors and little fully imports an end of beating and Eternal beating and striping can in no sense be said to be little or few stripes so that an end of or Redemption from the penal part of the second Death though not of loss to the generality of the World both of Jews and Gentiles in times to be effected is most apparent from the Scriptures of truth and I verily believe it 's nothing else but a Traditional Reception contrary thereunto that makes it so strange unto us And as for the threefold state of the World at that day by some so much stumbled at it 's likewise as apparent not only from Psal 64. 8 9 10 verse 8. are the Eternally Condemned ones verse 9 the generality of the World all men verse 10. are the Righteous with the Lord and Isaiah 66. is first a description of the Church in its Glory with Christ verse 10 11 12. 2. The gathering of all tongues and all flesh to worship verse 18 23. 3. The Eternally Condemned ones verse 24. But if our eyes were but half open we might read as much in Mat. 25. 32 c. Where we may necessarily understand three states two mentioned and a third not mentioned but implied 1. All Infants so dying are not there mentioned not being capable of such a sentence either to life or death viz. on the same â—â—ounds for feeding or not feeding the Members of Christ which are not a small part of the World 2. All the Heathen World that never heard of Christ or his â—embers and as they have not been nor are capable to â—ew mercy to Christ in his Members so are they â—ot capable of such a sentence it being proper only to Gospel-Professors but indeed that World may not only admit of a threefold state but of three thousand â—a infinite as to us if it be true according to Scriâ—ure that God will render to every man according to â—s Works 1 Cor. 5. 10. Rev. 22. 12. Christ Some cry out against this Doctrine as grieâ—â—â— Heresie and scandalous to the Gospel Min. To this I shall say but little tho I could say much 1. For truth to be accounted Heresie is no 〈◊〉 and therefore no strange thing 2. After the â—â—y they call Heresie so believe I and worship God 3. I â—eartily desire they may repent of this in time it being â—â—oful sin to call good evil and evil good 4. To â—nder it Heresie and scandalous is to render the whole â—ord and design of God by Christ in the Gospel to â— Heresie and scandalous relative to the Judgâ—ent and World to come according to the true declaraâ—on thereof as has been plainly and plentifully proâ—d before 5. Suppose it true that it were Heresie â—hich it 's far from I query of them whether it â—ould possibly be any more than as a drop to the Ocean â—â— respect of the Errours and Heresies held by themâ—â—ves as has been before unvailed 6. And as for â—â—s being scandalous to the Gospel I say 1. If to asâ—â—t that God will Judge the World in Righteousness by 〈◊〉 Christ and render to every man according to his â—â—rks penal punishment both for measure and time sutable to the Facts of men that he will punish none without a cause nor more than is deserved if this be in good earnest scandalous either to God or Man then I acknowledge I am guilty of this scandal and shall I hope till I dye I conclude this with the saying of Tertullian which I think is true viz. Good things offend none but such as have ill minds Christ Some say suppose all you say about these matters be true yet they question what advantage may be supposed in publishing thereof especially it being an offence to many Min. 1. If there were no worth at all nor advantage in the knowledge of the Glorious design of God to the World by Jesus Christ in the Restitution and World to come certainly he would not have filled his word with the discoveries thereof as he has he would not have made it the work of all his holy Prophets since the World began to speak thereof but to the end that we might understand and believe it to his praise things revealed belonging to us Deut. 29. 29. There being no truth in the Scripture more fully and frequently declared than the Restitution and World to come with the Glories thereof I think I may say the Scriptures abounds and excels in this Act. 3. 21. And what may we conceive from hence but the greatness of the truth thereof and the greatness of our concern to understand and believe it 2. If it be the Faith to which the promise of life in the World to come is made as has been before proved then certainly it concerns us to understand and believe it and the publishing thereof should be no oâ—ence unto any but rather their joy and though Christ sometime said Joh. 16. 12. I have many things to say unto you but ye cannot bear them now which is by some urged in this matter To this I say that the times before and after the sufferings of Christ much differed afterwards Christ did not forbear the publishing of that to them which they were not capable to bear before he suffered nor did the Apostle forbear the publishing of further truth to them that were dull of hearing Heb. 5. 11. with ch 6. 1 2 3. And the Apostle complains that he was become or esteemed an Enemy because he told them the truth Gal. 4. 16. And indeed a sin and a shame it is that any profest Christians should be offended at the Doctrine of the Restitution of all things the World to come with the Glories thereof it being the Crowning part of the Glorious Gospel of the Blessed God And if men will now be offended at the truth I know no help for it Christ Some say that the World to come is a Mystery and none are capable to understand the perfection of the Glories thereof yet you have undertaken to declare what it is and so have presumed beyond
A Compendious DISCOURSE About some of the greatest matters of Christian Faith propounded and explained between a MINISTER and an enquiring CHRISTIAN designed for clearing the truths of the Gospel the honour of Christ and advantage of men And also may serve for an answer to two books one called The practical Discourse of the Sovereignty of God the other called The Death of Death by the Death of Christ written by J. O. Whereunto is annexed a very brief Appendix Written by T. Collier Gal. 〈…〉 To whom we gave place by subjection no not for an hour that the truth of the Gospel might 〈…〉 tinue with you 1 Tim. 6. 3. 4. If any man teach otherwise and consent not to wholsom words even the words of our Lord Jesus Christ and the Doctrine which is according to godliness he iâ— proud knowing nothing but doting about questions and strife of words whereof cometh envie strife railings evil surmisings perverse disputings of men of corrupt minds destituâ—â— of the truth c. Zec. 8. 19 Therefore love the Truth and Peace London Printed by H. H. for Tho. Fabian at the Sign of the Bible in St. Paul's Church-Yard a Corner sho◠〈◊〉 Châ—â—â—â—â—dâ— 168â— The Authors desire and end in the ensuing Discourse GO forth my Muse take Wings and flee Speak plain and true that all may see For none can see without a light Nor can they see without some sight All have some sight within them so As to discern what light do shew And when discerned to make choice Of what is spoke by the Lights voice But without Light no man can see Nor can in Truth instructed be Most true it is that God is Light The Fountain clear in whom 't is bright And from that Fountain it doth shine In ways of his that are Divine The Eye within in the true sence Has had three Books to learn from thence The Works the Law the Gospel pure The Book of Life that shall endure To turn away from this clear Sun Is the right way to be undone This is the Light discoursed on And calleth for reception It calls aloud and cries to men Let it not be rejected then And if that some do thee traduce That thou returnest with abuse Be not afraid what e're do come Nor yet dismaid for any doom 'T is Gospel Light does in thee shine Therefore none can thee undermine Thy Dress is plain thy Language sharp 'T is that thou mayst speak to the heart If the good end design'd by thee Shall in some part effected be Which is the common good of men Let God have all the glory then And then again my heart shalt sing With joy the praise of Sion's King And this also thy work shall be And that unto Eternity The Epistle DEDICATORY To the Learned Doctors Masters and Students of the two Universities of Oxford and Cambridge and to all the Learned in the Nation Learned SIRS IT 's the saying of the Wise man Prov. 4. 5. Get wisdom get understanding forget it not v. 7. Wisdom is the principle thing therefore get wisdom with all thy gettings get understanding v. 8. Exalt her and she shall promote thee she shall bring thee to honor when thou dost embrace her and chap. 16. 16. How much better is it to get wisdom than gold And to understanding rather to be chosen than silver Then surely it is not wisdom to get gold and silver but that which is far above it Which will give to thine head not a Crown of gold and silver but an Ornament of grace a Crown of glory shall she deliver to thee They are the great things of Divine wisdom as revealed in the Scriptures of truth that I have been exercised about and of which it 's said 2 Tim. 3. 15. They are able to make us wise unto salvation through faith in Christ Jesus And therefore I have no reason to suppose you 'le count it strange or presumption that I present the Dedication of the ensuing discourse to your learned and serious consideration 'T is true it 's a plain English Christian Discourse yet the things discoursed on are the great and high things of God and the Gospel and therefore am not willing to doubt but you will readily grant are such things as concern your most scrious Studies Though with some their Studies may be much if not too much about things of a lower and terrene concern as indeed all things are beneath the glorious Gospel of the blessed God yet I doubt not the lawfulness of endeavours for attainments in human learning and that both as to the Languages â—â— Philosophy both in the rational natural and moral parts thereof though my self have little or none of either in its artificial parts Yet it 's radically in all rational men though it has been and is too much debauched and defaced in most by sensual lusts Your learned and Philosophical studies may tend to make you men of parts and of use among men in things of torrene concern if not abused and if kept subject in its place may prove no hindrance to you but a help in your Divine studies though I acknowledge not Philosophy to be the Mother of Theology as some say Gal. 4. 26. yet this I dare say that without rational Philosophy in its root we could not be rational men and then we could not be Christian men without a miracle indeed as some say it being to the rational understanding part in man that the Gospel comes and by which it 's understood and believed Learned Sirs Whatever ends you design in your studies it concerns you all to take in Theology and the glory of God as the chief and glory of all things of Gospel concern being of highest of best and eternal concern and this I am sure your learning simply considered in it self will not hinder but help you in while you keep humble and improve your acquired Talents for God The blessed Gospel of his grace by Jesus being very much suted to the rational capacities of men or else it were in vain to publish it unto them Though the Gospel in it self being the Ministration of Peace by Jesus properly relating to the general restitution new world new state and life with all its Ordinances of divine worship faith and holy life in order to preparing us for and obtaining of the glory and as so is above the reach of reason and all the human Philosophy in the world without the Divine revelation thereof Rom. 10. 14. 1 Cor. 1. 21. 2. 7 8. but being by the Gospel revealed and brought down and opened 〈◊〉 Rom. 10. 6 7 8 9. to those who believe the Scripture to be the Divine Revelation it 's rational as well as divine to believe God in his word and love and cleave to him therein which is the great and saving Faith of the Gospel though over and above our rational capacities He has of his own grace ordered the Gospel which is the Divine Revelation thereof to be
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
multitudes of them did believe Act. 2. 4. and 4. 4. and 6. 7. and 21. 20. Christ The 7th Scripture I shall mention is Jude v 4. Which speaks of certain men of old Ordained to this Condemnation Hence some conclude that some are Ordained to be damned and cannot possibly be saved Minist Tho it 's true that God hath Ordained that wicked men persisting in sin shall be damned yet the inference as drawn from this Scripture is a great abuse and wrong to the Text. The word in the Greek is of whom it was written in time past or of old unto this Judgment and so Tindal renders it that is God had of old or in time past threatened such Judgment unto such sinners as a just reward of their sin It was written of old v 14. not that he made or Ordained them for that End So that the truth stands clear from the word of truth that God exerciseth his Sovereignty over men in a way of Righteousness according to his word and not from his own will to save and damn whom he pleases distinct from his Laws given to men on that behalf the assertion of which being the highest abuse and dishonour to God the Sovereign Governour of the world as can possibly be put upon him and therefore is to be abhor'd of all sober men Christ I shall at present enquire no further about this matter being well satisfied in what has been said and likewise that there has been and yet is great mistakes about this matter that is of so great and weighconcern rightly to be understood I desire you to give me some inferences by way of instruction from the whole Min. 1. To know and be assuredly established in this that there is no decree of God for your destruction distinct from sin as the just and deserving cause persisted in without Repentance 2. Take heed and beware of sinning against this Gracious Holy and Righteous God who tho he made not men to sin and be damned yet he will by no means clear the guilty but will wound the head of his Enemies and the hairy scalp of such a one as goeth on still in his trespasses Ps 68. 21. Therefore let not the Rebellious exalt themselves Ps 66. 7. As he is Gracious and full of Compassion so he is just it 's his name his nature and word Exod. 34. 6 7. Therefore I say take heed and beware of all sin 3. Take heed and beware of entertaining such notions about the Sovereignty of God as are not suitable to his name and nature his Word and Will in which his Goodness Mercy Justice Wisdom Holiness Truth and Faithfulness is so much concerned lest you dishonor him in thinking and speaking that which is not right concerning him and his Wrath be kindled against you as it was against Job's three Friends because they spake not the things that were right of him as Job did Job 42. 7. He is very jealous of his name and honor and accepteth not those that plead wickedly for him Job 13. 8. That renders God to be more cruel to the Creatures that he hath made his own offspring Act. 17. 28 29. than any of the Creatures that he hath made which are naturally loving to their own yea more hard and cruel to his own offspring than the worst and most cruel of the Sons of Men more cruel and merciless than Pharaoh who laid heavy tasks on the Children of Israel requiring Brick without straw yet it 's apparent he thought it was possible for them to get straw and to make up their full tale of Brick for he said they were Idle by which it appears that he thought they might work the harder and do it Exod. 5. But this principle renders God not only to require Brick without straw but to require all Men every where to repent and believe the Gospel Act. 17. 30. Mar. 1. 15. and will damn them for not believing yet has allowed them no power so to do but Decreed the contrary In a word it renders the Holy and Good God who is Good to all to be worse to his own Creatures his own off-spring than it 's possible for the Devil to be who is the common Enemy of Mankind and goeth about like a roaring Lion seeking whom he may devour 1 Pet. 5. 8. But he can devour none but by temptations and delusions he can devour none without their own consent but this presents the Holy God by his Sovereign Will and Power to have devoured almost all Mankind by Eternal Decree that he made them for that very end Had they fixed such things on the Devil as they do on the Holy God they might have been credited had he power so to do but to render God to be worse to Men than it 's possible for the Devil to be is to be abhor'd of all that love and fear him therefore take heed and beware thereof He would be accounted no Man but worse than a Brute that would beget Children designedly to breed them up for the Gallows abhor such thoughts of God 4. Be encouraged from hence to believe and obey the Gospel that you may be saved and know and believe assuredly in so doing you shall be saved It 's the Sovereign Law of Christ your Lord which is unalterable Mar. 16. 15 16. He that believeth and is Baptized shall be saved Heb. 5. 9. He is become the Author of Eternal Salvation to all them that obey him this is the Gospel Law of Grace to Men against which there is nor can be no Decree 5. And finally be not afraid nor discouraged be not affrighted nor amazed with any amazement either as from God or Men in this matter 1. From God in the untrue representations of his Sovereign Power as if he would save and damn from his own Will as if he had reprobated the far greater part of Men to Eternal Perdition without hope or means of help an amazing Doctrine it is that hath sent many serious Souls with sorrow to their Graves and it 's to be feared hath sent many to Perdition but look up lift up your head and heart God has determined no Damnation to any Man but for sin as the deserving cause therefore believe and obey the Gospel and you shall be saved 2. Nor be afraid of Men in your Faithful following of your Lord the Sovereign Power and Providence is over you and for you Joh. 3. 31. He that cometh from above is above all therefore be not afraid of Men. Isa 51. 7 8. But sanctify the Lord of Hosts himself and let him be your fear and let him be your dread And he will be a Sanctuary unto you Isa 8. 11 12 13 He ruleth by his Power for ever his eyes behold the Nations therefore let not the Rebellious exalt themselves Psalm 66. 7. For the Rebellious shall dwell in a dry land Ps 68. 6. Zec. 14. 17. Isa 66. 24. CHAP. II. Treateth of Election Christ I Desire to enquire into the
him but for their ill doing of it Isa 47. 6. 7. Amos. 1. 11. Ob. v. 10. to 15. Zec. 1. 15. 4. And after all and as an Effect of this continued Relation interest and pitty in and towards them he has made to them many great and precious promises of their return and Salvation in the times appointed and that to the very same sinning and Judged People the same that he owned loved and pittied when he Judged them for their sins and not only their seed or posterity that might be of them some Thousands of years after as has been Imagined but to the same People to whom the promises were made after he had recompensed them double for their sin Jer. 16. 16 17. 18. v. 14 15. is a promise of deliverance yea to all of them Ezek. 20. 40. For in mine Holy mountain in the mountain of the height of Israel saith the Lord shall the House of Israel all of them serve me ch 39. clears it so plain as may silence all Objections ch 36. 10. I will multiply men upon you all the House of Israel even all of it and ch 30 about this matter and that both as to the persons concerned and the time of Effecting thereof 1. The persons concerned and that is the same that fell by the Sword for their Iniquities v. 23. For their Iniquities so fell they all by the Sword v. 25. Now will I bring again the Captivity of Jacob and have mercy upon the whole House of Israel v. 26. After they have born their shame and all their Trespasses whereby they have Trespassed against me when they dwelt in their own Land and none made them afraid So that they are the very same People that sometimes dwelt safely in their own Land and for their sins were destroyed by the Sword and not their posterity only that never dwelt safely there that are here intended and this is remarkable that the promise is to the whole House of Israel not of Abraham nor of Isaac because Ishmael and Esau went out from thence but to the whole House of Israel whose whole posterity was under the Promise Gen. 26. 2 3 4. 2. And as for the time of this return and Salvation it shall be at and after the destruction of Gog. the last and great Enemy Ezek. 38 39 Chapters And of this Salvation we may see Amos 9. 3. Tho they be Sifted among all Nations yet not one Grain or stone shall be lost Hos 11. 10 11. Isa 43. 5 6 7. with many more which relates to this universal Salvation of Israel 5. And then it 's no marvel the Apostle saith Rom. 11. 26. That all Israel shall be saved Of which I have spoken in my Answer to Mr. Coxe ch 7. To which Salvation of all Israel not only all the Scriptures Mentioned agree but Isa 45. 17. Jer. 30. 10. c. Ezek. 37. 21 22 23. with many more to which Promises we may conclude the Apostle relates when he saith v. 27. This is my Covenant with them when I shall take away their sins this is the Covenant after they had born their Punishment for their sins Ezek. 16. 52 58. 37. 26. 6. This universal Salvation shall be after the Resurrection and Judgment is over or else it could not reach them all but it shall be when they are raised up and come all of them and in this the Scripture is as express as to the Salvation it self Isa 25. 8. The time when God will take away the rebuke of his People from off all the Earth is when he doth swallow up Death in victory Which words the Apostle applyeth to the Resurrection 1 Cor. 15. 54. Then shall he bring to pass that saying that is written Death is swallowed up in Victory Isa 26. 19 20 21. Thy dead Men shall live together with my dead Body shall they arise awake and sing ye that dwell in the dust for thy dew is as the dew of Herbs and the Earth shall cast out the dead ch 49. 6. It is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob and to restore the preserved or desolations of Israel And Ezek. 37. 10 11 14. and 39. 23 25. plainly declares the time thereof So Zech. 10. 9. They shall live with their Children and turn again So Hos 13. is 1. A discovery of their Sin and Judgment vers 2 to 9. 2. A promise of help vers 9 vers 10. I will be thy King c. But how can this be when he had destroyed them See the time when it should be vers 14. I will ransom them from the power of the Grave I will Redeem them from Death O Death I will be thy Plague O Grave I will be thy Destruction Repentance shall be hid from mine Eyes Here is an absolute promise to those People of which God will not repent and this Scripture the Apostle applyeth to the Salvation of all Israel Rom. 11. 29. The gifts and callings of God are without Repentance viz. He will never repent of the Promises and Salvation made to those People and the same Apostle applyeth the same Scripture to the Resurrection 1 Cor. 15. 54. All which makes Ezek. 37. 10 to 14. plain unto us So that the time of this general Salvation of all Israel is plainly and fully stated in the word of Truth to be at and after the Resurrection and Judgment when the deliverer shall come from God out of Sion and turn away ungodliness from Jacob this is the Covenant with them when he shall take away their sins Rom. 11 26 27. 1. To them then shall be Repentance for sin Ezek. 16. 61. Then shalt thou remember thy ways and be ashamed vers 63. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame 20. 43. 36. 31. 2. To them then shall be purging and cleansing of sin Isa 1. 25. I will turn mine hand upon thee and purely purge away thy Dross and take away all thy sin ch 4. 4. When the Lord shall have washed away the filth of the Daughter of Sion and shall have purged the Blood of Jerusalem from the midst thereof by the Spirit of Judgment and by the Spirit of burning see ch 7. 9. Jer. 33. 8. Ezek. 36. 25 33. Joel 3. 21. Mal. 3. 2 3. 3. To them then shall be pardon of sin Isa 43. 25. I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins Jer. 31. 34. I will forgive their iniquities and will remember their sins no more and 33. 8. I will pardon all their iniquities whereby they have sinned and whereby they have transgressed against me See Mic. â— 19 20. 4. And in this way of Repentance Pardon and Purging will God be pacified towards them Ezek. 16. 63. That thou mayest remember and be confounded and never open thy mouth any more because of thy shame
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
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
what is written both in the Book of God and in the law of Nature especially when it tends to pervert and overthrow the express Letter and Truth of Scripture and the foundation of all our Faith and comfort God can and doth love and distinguish therein or we are all deceived who have believed his Word 1 Joh. 4. 16. We have known and believed the love that God hath to us But this principle saith in effect John thou art deceived in believing a lie there being no such thing as love in God out I believe he never did nor never will hate any either Angels or Men but for sin Christ This seems to be greatly contrary to Scripture indeed that there is no love in God to men tending to break the hearts of Christians and to destroy their Faith in God and in the truth of his Word but what say you to the truth of his Laws and will to men doth that likewise suffer violence under this abuse Min. It 's a common avowed principle in effect that God commandeth one thing and has Decreed another contrary thereunto which they call his revealed and his secret Will the secret they call his Absolute Decreed Will which must be done he commands men by his Word to believe and repent but Decreed the contrary Death of Death saith about the proffers of Grace pag. 190. If by proffers they understand his commands and promises Who told them that these things were declarations of his will purpose or intentions I thought always that Gods commands and promises had revealed our Duty and not his intentions what God would have us to do and not what he would do And in the same pag. So they think of all that 's new to them viz. That as Gods proffer is so is his intention that he intends what he saith in his Precepts and his Promises And indeed this is new Doctrine and needs some more than ordinary new miracles to confirm it it overthrowing the Doctrine of the Gospel that was confirmed by Miracles if neither his Precepts nor Promises be his purpose or intention but only declare our Duty and not his purpose or intention what he commands us to do not what he will do they being not declarative of his will purpose or intentions then we know not when we have the will or intention of God either in Precept or in Promise a secret will and intention may be contrary thereunto and if this be good and true Doctrine farewell all Scripture and Christian Religion Christ I desire you to proceed to other things wherein you apprehend the truth wronged for I think it 's of weighty concern to believe that God thinketh as he speaketh and that his Precepts and Promises are his intentions and that he will do what he has promised as he expects that we should do what he has commanded and that whoever saith the contrary are liers Rom. 3. 4. Or else our Faith and Religion is yet in vain it being fixed on God his Truth and Faithfulness in his Word which if it be not his Purpose nor intentions I think our Faith therein is ended Min. There are many things in Scripture affirmed and that God therein affirms of himself of Which men say there is no such thing as not only what has been already mentioned the Scripture not only saith that God is Love and doth Love but that he is angry with the wicked every day Psal 7. 11. And that he was angry with Moses Deut. 1. 37. And very angry with Aaron to have destroyed him Deut. 9. 20. And angry with Solomon 1 King 11. 9. And very angry with his People Psal 79. 5. The Scripture frequently declares God to repent Gen. 6. 6. Exod. 32. 12 13. Jer. 18. 7 10. Joel 2. 14. Jona 3. 9 10. Pittying and bemoaning his People Hos 11. 8. And wishing they had done otherwise when they sinned against him that so it might have been better â—ith them Psal 81. 13. Isa 48. 18. That God does â—â—ar and see that Heaven is his dwelling place and â—hrone with many other like sayings of which men say â—here is no such thing in God but words spoken to our â—pprehensions which if they are not true our appreâ—â—nsions are deluded thereby which we may not â—â—agine Christ Some say that if we apprehend such things â—â— be in God according to the Letter of the Scripture â—â— must then suppose him to be a Man like our selves subâ—â—ct to passions which is dangerous Exod. 15. 3. It 's â—â—d God is a Man of War and take it according to the atter it is not so Min. As for this saying Psal 78. 65. Isa 42. â—â— Explains it viz. He is like to or as a man of â—â—ar doing mighty things and so may Exod. 15. 3. be â—â—ry properly read is being added read as instead â—f is and then you will read it the Lord as a Man of â—â—r the Lord is his Name viz. He has done like a Man â—â— War verse 4. Pharoahs Chariots and his Hosts hath â—â— cast into the Sea And for all those Anthropical expressions in Scrixure with many more of like import it behoves us to â—elieve the truth thereof and not to say it is not so in â—â— doing we give God the lie All which we may betâ—â—â— understand than to suppose him to be a Man yea â—ight we not in all these Anthropical and manlike exâ—essions better understand him than to say it is â—ot so When God is said to love to hate to be angry â—â— repent to be grieved to pity and to bemoan for â—iscarriages to wish it had been otherwise to require â—nd desire that which may never be to hear and see â—â—at Heaven is his dwelling Place and Throne c. And that there is a truth in all and no delusion of our understandings and you does none of all these things as men do them and so be far enough from imagining him to be a man it being his perfection that he can do all these things with many more as God-like properties essential to him and therefore in a God-like way and not as created qualities and passions as in men and tho we cannot understand how it is as indeed is not meet we should yet let us not deny it and say it is not so in so doing we give God the lie Christ What may be the reason that men thus deny alter and change the express Divine and revealed declarations of God in his Word And what may be the danger thereof Min. We may well suppose the cause to be ignorauce and pride not liking to receive or to retain the knowledge of God as he hath made known himself in his Word unto us and to maintain some unscriptural Notions received by Tradition will be wiser than what is written supposing to get up into God to know him in his essential being and so deny him in his own revelation of himself in his Word unto us 2. As for the danger thereof
first cause of that which is bad is worst of all as a bad Life has a worse Heart because both Words and Works flow from and shew the badness of the Heart which is the first cause Mar. 7. 21 22 23. And then whether it do not deeply concern men principally concerned in these Notions speedily to relinquish them Quer. 14. And tho probably the persons concerned in these things may deny some of the bad things so essentially included therein yet whether it does not very greatly concern them now to consider and deeply to ponder that if to deny one fundamental truth of the Gospel namely that of the Resurrection 1 Cor. 15. 12. did by consequence end all Faith and Christian Religion vers 13. to 17. tho very probably they intended it not nor understood the dangerous Consequences couched in their Opinion till the Apostle informed them therein then whether to deny or at best corruptly to hold almost all the Principles of Christian Faith and Religion is not more abundantly dangerous to the persons concerned herein and whether it concerns not all to look well to themselves in time about these great matters of Faith to come right therein seeing no man can rightly claim an interest in the grace of life from Gospel grounds whose faith is not right in the substantial things thereof And although I take most of the things mentioned to be in themselves deeply heretical yet I shall not pass the Sentence of Hereticks on those that hold them nor dare I have so foul a Mouth let themselves look to that I had rather they pass the Sentence of Heretick on me than I on them tho I desire neither because I really desire the good of all and I know it will not be to their honour in the end but I hope I have learned better things from Christ I find none in Scripture stigmatized with that foul Name but those that denied the Lord that bought them 2 Pet. 2. 1. and that too after they had profess'd Faith in him it 's a black Name and let them use it that delight in it I think it 's learnt from the great high Priest and Apostate at Rome who stigmatizeth all for Hereticks that believe not as his Church believeth and well were it if those who profess to be come quite away did not walk too much in the same steps Quer. 15. Whether we have not cause well to consider whether those manifold and great Miscarriages in the greatest matters of the Gospel arise not very much from Traditional Receptions from Forefathers by reason of which our Eyes are blinded that we cannot see into the great and plain things of the Gospel it being most apparent that not only the Jews in general but the better sort of them even the Disciples of Christ received by tradition that Christ was to come as a King to restore the Kingdom to Israel which was a truth in it self and shall be effected at his next coming by reason of which they understood not his first coming and suffering in order thereunto nor could they believe it being blinded by their former received Notion tho true in it self viz. that he should reign but not suffer tho Christ instructed them therein at least three times and if it be so that the reception of one truth may through corruption blind persons in another part of truth which I fear is too common Whether it do not concern us all to look well to our selves in this matter lest we for ever miss of truth and spend our time and strength to maintain our Traditional Receptions the devices of others that have gone before us directly contrary to the Word of Truth and so endanger to lose our selves eternally Quer. 16. Finally Whether those Scriptures that exhorts us to lay up our treasure in Heaven and that the inheritance is reserved in heaven for believers will not all be performed in the new Jerusalem that shall come down from God out of Heaven and Heaven shall be on Earth viz. in the new Jerusalem in the new Earth and World And so the Scriptures stand in unity in this matter and Peter explains it 1. Pet. 1. 5. It 's ready to be revealed in the last time i. e. revealed from Heaven v. 13. 2 Thess 1. 7. which fully agrees with Rev. 21. 2. 2. I shall give some Account of the General and Particular Expressions in the Scripture about the General and Special Grace of God to Men. 1. Of the General 1. OF the General Love of God to the World in the Gift of his Son Luk. 2. 10. Joh. 3. 16. Tit. 2. 11. 1 Joh. 4. 14. 2. The General Sacrifice of Christ for the World Joh. 1. 29. and 6. 51. 2 Cor. 5. 14 15. 1 Tim. 2. 6. Heb. 2. 9. 1 Joh. 2. 2. 3. The General Reconciliation and Peace effected by this one Sacrifice Rom. 5. 10. 1 Cor. 5. 19. Col. 1. 20. 4. The General Justification unto Life thereby in the Resurrection and Restitution Rom. 5. 18. 1 Cor. 15. 21 22. 5. The General Judgment at and after the Resurrection Joh. 5. 28. Act. 17. 31. Rev. 3. 10. Chro. 20. 12. Matth. 25. 32. 6. The General Restitution and Uniting in and under Christ the Head and Lord and the General Salvation that shall follow Act. 3. 21. Ephes 1. 9 10. 1 Tim. 4. 10. Rev. 22. 2. 1 Joh. 4. 14. 7. The General Commission for Publishing this glad Tydings to the World grounded on the General Love and General Sacrifice Mark 16. 15. Luke 24. 47. 8. The General Worship and Service of the World in the World to come Psal 22. 27 28 29. and 72. 11. and 86. 9. Isa 66. 23. Phil. 2. 9 10 11. Rev. 5. 13. and 21. 24. 2 Of the Particular Expressions of the Special Grace of God to Men. 1. THat God gave some to Christ as a Particular and certain Reward of his Undertaking before his Suffering for the World Joh. 6. 37 39. Rom. 8. 29 30. 2. Christ laid down his Life for the Sheep for the Church Joh. 10. 15. Act. 20. 28. Eph. 5. 25. 3. A Special Justification by Faith in Christ Rom. 5. 1. Act. 13. 38 39. Rom. 4. 5. 4. A Special Reconciliation and Peace with God Rom. 5. 1. 11. 2 Cor. 5. 20. Eph. 2. 13 14. Col. 1. 21. 5. Special Relation to Christ as his Spouse and Members of his Body 2 Cor. 11. 2. Ephes 5. 23. 1 Cor. 12. 27. and to the Father in Christ as his Children Gal. 3. 26. 1 Cor. 6. 17 18. Joh. 1. 12. 6. Special Preservation to the Glory promised in the way of Gospel-Faith and Obedience 1 Pet. 1. 5. 2 Pet. 1. 10. Jude v. 21. Joh. 10. 27 28 29. 7. Special Salvation and distinct Glory with Christ in the World to come 1 Tim. 4. 10. 2 Tim. 1. 10. Mark 10. 30. Coloss 3. 4. Rev. 14. 4. Thus have I mentioned some of the Expressions in Scripture relating both to the General and Special Grace of God to Men by Jesus Christ in the Gospel of his Grace that the prudent may consider whether it be not safe for us to conclude that there is something of Divine Wisdom in these multitude and varieties of Expressions in both cases and whether we may not both rationally and religiously conclude that it declares the manifold Wisdom as well as the manifold Grace of God to men Ephes 3. 10. Tit. 2. 11 12. Ephes 1. 10. 1 Tim. 4. 10. 1 Pet. 4. 10. And then whether it may be safe for us to inâ—rpose our own Wisdom and Devices in these â—eat Matters so as either to null and make â—oid the General Grace by the Special or to â—â—trench upon the Special Grace by the Geneâ—al knowing that we may so own one truth â—s to out and end another as the Jews did and â—et do as before I shewed and therefore whether it 's not our Wisdom and Safety as well as Honourable unto God and that whereâ—n we shall shew our selves to be Wisdom's Children to let these and every Truth of God stand in the Latitude of the Scripture's own Expressions so Justifying Divine Wisdom as Wisdom's Children Luke 7. 25. And whether the contrary may not be deemed presumption in a high measure to alter and change Wisdom's Words according to our own Will and Wisdom as if the Lord knew not best how to utter his own mind but needs our Wit and Wisdom to alter and change it as we please making it speak what it does not and whether we may not fear of falling under that Judgment threatned for adding to or diminishing from the Worâ— of God Rev. 22. 18. and that Sin anâ— Judgment Rom. 1. 22. professing themselveâ— to be wise they becâ—me fools but that it be ouâ— greatest care to glorifie the Lord now in this day of Gospel-Grace in believing the truth thereof in all its parts and living sutable thereunto that so we may live and reign with him in the day of glory Amen FINIS â—hese BOOKS following are Printed for Thomas Fabian at the Sign of the Bible in St. Paul ' s Church-Yard THE Works of Josephus with Cuts Folio The Packet of Letters Quarto The Gentleman's Recreation with Cuts Octavo Drummond's History of Scotland Containing the Lives and Reigns of James the First the Second the Third the Fourth the Fifth with several Memorials of State during the Reigns of James the Sixth and Charles the First with their Effigies Oâ—tavo A Discourse of Friendship Octavo Vincent's Discourse of Christ's certain and â—uddain Appearance to Judgment Octavo Flavell's Navigation Spiritualized Octavo Esop's Fables in English Twelves The Downfal of several Great Men or Popish Plottings not to be parallel'd in forme Ages being a Seasonable Warning foâ— the Times Twelves Robinson's Learning-Foundation teaching to Spell and to Read English Twelves A Sermon Preached at the Ordination of â—â— Elder and Deacons in a Baptized Congregation in London By. N. C.
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
the rule of his will the truth of which rightly understood and believed would deliver us from such unrighteous Notions and establish us in this that his will is righteous righteousness being the rule thereof And as for that Job 33. 13. he giveth no account of his matters I say 1st that he hath and doth give us an account of his matters viz. of his will concerning men else to what end are the Scriptures written if not to give us an account of the matters of God Therefore thus to understand and apply that saying is very destructive to the whole design of God in his Word which is to give us an account of his matters and will concerning men 2. We being all in the faln state under sin and the sentence of Death are liable to the various dispensations of God relative to afflictions and prosperity in this world which was the present case in which God often acts out of our sight so as to understand the particular reasons thereof it being so that in this estate no man can be just with God Job 9. 1 2 3. and v. 22. he destroyeth the righteous and the wicked all being under sin and the sentence of Death it 's said v. 12. behold he taketh away who can hinder him who can say unto him what dost thou And in this sense it is he giveth no account of his matters viz. he sendeth Afflictions and Death how and when he pleaseth and that both to the righteous and the wicked yet in all keeps to the true rules of righteousness though to us oft times his way may be as it were in the Sea and his path in the deep waters and his footsteps not seen Psal 77. 19. yet in all he punisheth sin and rewardeth righteousness both in the righteous and the wicked Prov. 11. 31. Jer. 25. 9. Jona 3. 10. and so keeps to the true rules of righteousness in all and further he has diverse revealed ends in afflicting his people and all in the end shall work for good as it did in the case of Job 3. Because of the variety of the ways of God towards men in the faln state in which oft times we cannot find his way nor he gives any account thereof yet keeps to the rules of righteousness therein for men to draw up so horrid a conclusion from hence as that either 1st He gives us no account of his matters relative to our eternal Estate or 2dly That he will damn people eternally in another world meerly from his own Sovereign will that he made them for that end is so irreligious a conclusion as not to be named among men 4. Reas To render God unto men not only contrary to his Name Nature and Word but under such Notions as rationally tends to beget in them hatred and rebellion against him instead of love must needs be very irreligious and this manner of representing God unto men doth so either it makes them rebel against him which is more common than it may be some are aware of concluding that if they are appointed to be damned there is no hope nor help do what they can the Decree cannot be altered which if it were true is a very rational and true conclusion from the premises or else turn Atheists concluding that there is no God at all or a very bad one from these irreligious representations of our holy and good God to men it comes to pass that Atheists are found among profest Christians the law and light of nature teaches it not but those abusive God-dishonouring Gospel and soul-destroying Principles it is that is become the Nursery of such abominations and that by such who might learn to teach better things 5. That Doctrine that fathers all the sinful actions of men and Judgments of God inflicted or to be inflicted upon men for sin upon the eternal and immutable Decree of God before the world was is irreligious to be taught or imagined but this of the reprobation of the world before they were and making God the Decreer of all things whatsoever comes to pass doth so and therefore is very irreligious to be taught or imagined And that some doth so appears not only by what has been of late by some published as an Article of Christian Faith That God from all Eternity immutably and unchangeably decreed in himself all things whatsoever comes to pass But another that I could name but shall here forbear saith in his pag. 92. in Answer to some Questions about this matter 1st Is not sin the cause of Reprobation Ans No for then all men should be Reprobates 2. Quest Is there no cause then of Reprobation in the Reprobates Ans None at all in that they rather than others are passed by of God this is wholy from the unchangeable depth of his free-will and pleasure and pag. 93. That God in his free-will hath justly decreed the evil works of the wicked for if it had not so pleased him they had never been at all and that there is nothing sin as God decreed it neither is there any thing in it self absolutely evil that God forbiddeth nothing because they are in themselves first evil but therefore are they evil to men because God hath forbidden them and pag. 90. God from all Eternity and according to his free-will did from his own unchangeable purpose and Council fore-appoint and certainly determine all things together with their Causes and Effects their Circumstances and manner of being c. If this Sovereign Doctrine do not only tend to father all the sin and judgment of the world upon the holy and righteous God but to end all Religion I know not what doth See my Postscript to Confession of Faith where this is further cleared 6. That Doctrine that teacheth men not to glorifie God nor blame themselves in the Judgment but rather Eternally to curse God must needs be very irreligious but to teach people that God from his Sovereign will made them on purpose to damn them Eternally without hope or help must needs teach them not to blame themselves but curse God and not glorifie him in the Judgment if they should then believe as now they are taught but they shall then know the contrary and if they curse any it shall be themselves and such Teachers as Deceived them with False Doctrine and shall glorifie God Psal 64. 8. 1 Pet. 2. 12. 7. And finally that Doctrine which is not only contrary to the principles of Reason and law of Nature in man in which he was made in the Image of God but abuseth God in his Sovereign Government over men and the truth of his general Grace to men turning the truth thereof into a lye is very dangerous to be taught or imagined but this of his damning the world alone from his own Sovereign will doth so and therefore it must needs be very irreligious for any to teach or believe it That it doth abuse God in his Sovereignty and truth is most apparent not