to be Wiser in our own Conceit than our Lord and Law-giver 4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God and not on mans chosen and willful wickedness as the first just and deserving cause thereof but fathers both the sin and Judgment on the eternal Decree of God as the first cause of both denyeth the Scripture belieth the Lord and believeth a lie Ezek. 33. 11. Joh. 3. 16 19. 1 Tim. 2. 4. Rev. 22. 17. 5. Whoever denyeth the Love God to the world in the gift of his Son affirming that he loved but a few of the Elect only denieth the Scripture and believeth a lye Luk. 2. 10. Joh. 3. 16. 6. Whoever denieth that Jesus Christ gave himself for the life of the World a ransom for all a Propitiation for the sins of the World affirming that he died but for a few the Elect only denieth the Scripture and believeth a lye Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2. 7. Whoever affirmeth that men are no more capable to believe and obey the Gospel unto life than Bruit Beasts or Stones or a dead Corps and yet that God will damn them for not believing thereof it being both unscriptural irrational and dishonourable unto God denieth the Scripture and doth open wrong both to God and men and believeth a lye Ro 3. 3 4 5. 8. Whoever believeth and teacheth Salvation by an inconditional Covenant and Justification by faith without works denieth the Scripture and believeth a lye Mar. 16. 15 16. Rev. 22. 14. Jam. 2. 20. Christ Ro. 4 5. Is much made use of to prove Justification by faith without works But to him that worketh not but believeth on him that Justifieth the ungodly his faith is counted for righteousness Min. 1. If we hold Justification without works aâ— must then hold Salvation without works because every Justified person is in a saved state Ro. 8. 30. and so bid a due to works both as to Justification and Salvation 2. So to understand the Apostle in this or any other Scripture is to set him in direct opposition to Christ and all the Apostles which we may in no case do 1. Contrary to Christ Mat. 7. 21 24. and contrary to his Commission for Gospel Preaching and Salvation Mat. 16. 15 16. 2. Contrary to the rest of the Apostles Heb. 5. 9. 10. 36. 12. 14. Contrary to James ch 2. 24. Ye see then how that by works a man is Justified and not by faith only ch 1. 22. 25. Contrary to Peter 2 Pet. 1. 5. to 12. and Contrary to John 1 Joh. 2. 3 4 5 6. v. 17. he that doth the will of God abideth for ever 3. So to understand Paul in that Scripture not only sets Paul against Christ and all the Apostles but against himself and that in the same Epistle who Commonly states Salvation upon Obedience to the Gospel tho not as the deserving cause but as the Terms without which is no Obtaining thereof ch 2. 7 8 9 10. and we may not suppose the Apostle to be so inconsiderate as to contradict himself and that in the same Epistle 4. It 's most Aparent the Apostle intends not Gospel works in that place but the works of the Law as such compared with ch 3. 20 21. By the deeds of the Law there shall no Flesh be Justified v. 28. Therefore we conclude that a man is Justified by faith without the deeds of the Law but not without the deeds of the Gospel that contradicts the whole Gospel and the design of the Apostle as is most apparent 9. Whoever denieth the danger of believers falling from grace now in this imperfect state and holdeth and teacheth the impossibility thereof doth wrong to meâ— denieth the Scripture and believeth a lie Rom. 8 13 11. 20. Heb. 3. 12 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19 20. 10. Whoever denieth the restitution of all things the world to come and the eternal Kingdom and Glory of Christ and his Church therein denyeth the Scripture and believeth a lie Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15 22. 5. Mar. 10. 30. 11. Whoever believeth and teacheth that when Christ the Lord and Judge doth come again from Heaven to judge the world in righteousness Act. 17. 31. that he will â—urn up the world and not make it new and carrry away the saints with him to heaven and send all the world eternally to hell in their sense viz. that none of them shall have any advantage at all by the womans seed denieth the truth and glory of Christs undertaking for the world and a great part if not the whole of his kingdom and glory in the world to come and so denieth the Scripture and believeth a lie the truth of this see cleared in the next chapter 12. Whoever demeth the free operations of the Gospel Spirit in the word and work of Grace or in the ministerial gifts in prophesie and preaching as sufficient thereunto limiting Gospel ministerial gifts and offices in the Church of Christ to human acquired abilities denieth the sufficiency of the Gospel Spirit in the Gospel work introducing the human spirit instead thereof and is in the depth of the Apostacy 1 Cor. 2. 12 12. 4. 7. 13. Whoever setteth up the common light that is in all men instead of Christ and the Spirit of the Gospel is in the Apostacy and believeth a lye Christ Some saâ— that some of these things Especially the 4 5 6 7 8 9 particuars are the great Bulwarks against popery and that to assert such things as these tends to weaken the protestants and to strengthen the hands of the Papists Min. I hope these are not the best Bulwarks and strength of Protestants against Papists if it were it would surely fail in the time of need 2. If these things has been the strength of Protestants against Popery it 's no marvel so little is done for advantage to the Protestant interest and conviction of Papists if we lay the foundation in falshood and build thereupon it 's no marvel we are not blest of God and Popery gain upon us 3. Let Protestants fall in with the truth of the Gospel as it is in Jesus both in principle and practice Especially in these great and fundamental parts thereof and they will have enough to bear up with great authority from Scripture against Popery in all its parts 1. Hold firm to this both in principle and practice that the Scripture is in it self the alone sufficient ground and rule in all matters of Christian faith and Religion and needs not the Churches Authority for it's warrant nor the inventions traditions or additions of men which as it's a Christian so it 's a Protestant principle 2. Let the Express letter plain reason and scope of Scripture united in and with it self without the harsh and contradictory interpretations of men or consequences drawn contrary to and against the express light language and
now exercise the same Sovereign Power over them viz To shew mercy to whom of them he would shew mercy even of those who had alike sinned and whom he would he would give up to their own hardness of heart in which his Sovereign Power and Will was and still is exercised towards Men in like capacity And as for Vers 21. Of the Potters Power over the Clay of the same lump to make one Vessel to honour and another to dishonour It 's likewise taken from the Lords former dealing with the same People when they had Rebelled against Him Jer 18. 2. to 6. the Vessel the Potter made was marred in his hand so he made it again another Vessel as seemed good unto the Potter v. 6. O house of Israel cannot I do with you as the Potter saith the Lord And it still holds true that this or any other People that hath or shall Rebel against the Lord and his good will towards them it suits with his Sovereign Government to have mercy on whom he will have mercy he may have mercy on some such and others he may give up to hardness of heart he may do as the Potter viz. break them if he please and make another Vessel of them as he pleased as he did with them of old to which the Apostle refors and in so doing none have cause to find fault or to say unto him who hath resisted his will if they do they find fault with the Just and Sovereign rule of God over men it being in this way he makes known his Sovereign Power and Rules by enduring with much long suffering the Vessels of Wrath fitted to destruction v. 22. and to this agreeth and cleareth the whole matter to us Isa 63. 17. and 64. 8 9. and on this account it is they could not believe Joh 12. 29. Christ Have you any thing further to say for clearing this matter Minist I have yet five things further to say 1. It appears that the Apostle did not intend in his whole discourse their Reprobation by eternal decree any otherwise than as has been minded because v. 1 2 3. He declares his great heaviness and sorrow of heart for them and could wish himself accursed from Christ for their sakes And certainly he would not have been so heavily grieved and sorrowful at the Eternal Decree of God which so it must flow from his dislike thereof but it was for their obstinacy and unbelief as Christ himself was Luk. 19. 41 42. 2. Speaking of these very same People that rejected and for whom he was so grieved saith v. 4. that the Adoption and the Covenants and the Promises did belong unto them i. e. in right it did all belong unto them if they did not forfeit their right by unbelief Adoption Covenants and Promises including not only the old then ended but the new according to Act. 3. 25. Ye are the Children of the Prophets and of the Covenant which God made with your Fathers saying unto Abraham and in thy seed shall all the kindreds of the Earth be blessed This is the new Covenant in the fulness thereof of which they were the Children the first right belonged to them by promise as they were the natural seed of Abraham if they did not forfeit and lose their right by unbelief Act. 13. 46. Luke 24. 47. And therefore could not be Reprobated therefrom by eternal decree and yet be the Children thereof till they lost their right by unbelief and disobedience to the Gospel 3. If their sin and rejection had been the fruit of the Eternal Decree then it must have been well pleasing unto God for I think it 's little less than Blasphemy against God to say he is not well pleased with the fulfilling of his Decreed will and then there could not have been so much long suffering in God while they were doing his Decreed will as it is said there was v. 22. What if God endured with much long suffering the Vessels of Wrath c. But the much long suffering in God was while they were doing that which was contrary to his Will Men are not said to suffer long while those they wait upon are doing their will and work unless they are too long about it or do it not to their minds 4. The Apostle saith Rom. 10. 1. Brethren my hearts desire and Prayer to God for Israel is that they might be saved And v. 2. For I bear them Record they have a zeal of God but not according to knowledg And we cannot Religiously imagin that the Apostle would pray against the Eternal Decree of God no no he then could not Pray in Faith on any account and it would have argued that he liked not the decree but was willing to have it altered which we may not imagin but that he was grieved for the obstinacy of his Brethren and Prayed the Lord to turn their hearts having some hopes that they were not arrived to the highest Degree of wilfulness but that their disobedience did arise much from Ignorant and Blind zeal v. 2 3. On which account he had some hope that on Repentance they might obtain mercy tho he had so spoken of them before in ch 9. else he would not have Prayed for them 1 Joh. 5. 16. 5. The Foundation cause of their rejection so far as it was is by the Apostle resulted and concluded ch 9. 32. and 10. 3. to be because they sought it not by Faith but as it were by the works of the Law for they stumbled at that stumbling-stone And ch 10. 3. They being ignorant of God's Righteousness and going about to establish their own righteousness have not submitted themselves to the Righteousness of God This was the true cause of their fall and not that God made them for that end any otherwise than has been before declared and therefore those unscriptural Conclusions unduly and untruly drawn from hence viz. that God from his own will made them and the greatest part of Mankind on purpose to damn them Eternally are to be Exploded by all true Christians And it being urged much from the Potters Power over the Clay it 's most apparent the Potter did not make his Vessel on purpose to mar it but it was marred in his hand Jer. 18. 4. and so he made another Vessel of the same Clay as seemed him good So when People mar themselves in the hand of the great Potter he is at liberty to do with them as he pleases and Men of this Principle are pleased to set forth their Scriptureless notions by other things as some by a Watch-maker who having made a Watch tho good yet hath Power to break it when he hath made it so God hath Power over Men to make them for what end he pleases It 's easily granted that he hath Power so to do but it stands not with his Will Wisdom Mercy and Justice nor with his Truth and Faithfulness in his Word so to do any otherwise than as a
be to himself and not to us which is wholly contrary to the Scripture which constitutes our duty and the reward of grace in performance thereof So Sovereignty saith p. 180. ther will have something to be done by themselves that Christ is not the doer of And if there is nothing to be done by us but what Christ does then it 's his work and not ours which ends all duty and reward 2. Whether we can find no better a way to honour God in this matter but by rendring men as brutes yea worse than brutes not so much as capable to will their own safety with the helps that God affords Or if so then to glory therein and dishonour God for if men glory in themselves they dishonour God and wrong themselves but certainly those who render men in this matter as the brutes viz. that if God rule not in and over them as if they were brutes they can do nothing nor will nor work do wonderfully dishonour both God and man rendering all men uncapable either of vice or virtue without a miracle which he could so rule in and over any other creatures if he so pleased so that from a supposition to avoid dishonouring God in a way that does indeed and in good earnest wonderfully dishonour him must needs be very dangerous 3. Is it either dishonourable unto God or any occasion of pride in those who in the power of his Gospel grace do their duty i. e. doth will and choose the good and forsake the evil When others abuse the same power and grace in refusing the good and choosing the evil does not God himself command the one and forbid the other Commend the one and blame the other Justifie the one and condemn the other Men humbly â—esolving to do the will of God when they know it â—â—ring their duty so to do as the Prophet Psa 119. â—3 34. And cannot this be without pride and dishonour 〈◊〉 God Has not Christ taught us in this matter Luk. 17. 10. When ye have done all those things that are Commanded you say we are unprofitable servants 4. And as for 1 Cor. 4. 7. Tho it 's a great truth that all distinguishing grace is from the Lord yet the difference there intended is the difference in gifts given after conversion for the Churches use as is appaâ—â—nt compared with v. 6. and not the difference made in the grace of saith and first conversion unto God Christ But do you not think that God worketh in â—â—e more than in others in order to rectifying the will is well as in affording the power or â—o you think he worketh alike in all in order to the work of faith and conversion Min. The manner and measure of Gods working in the Gospel in this matter in it self is a secret yet I doubt â—â—t but that he does exercise a liberty in this matter as it is capable to love some more and some less with his first love of pitty as before I shewed so he may and doubtless doth work in some more and in some less so likewise in the use of means on some he waits longer and useth greater means then with others some yielding to his means and workings sooner than others who in long waiting and much means submit to his call when others under the same means continue rebellious sâ—â—ll Yet in this matter it behoves us to understand two things 1 That whatever he works iâ— any it 's sutable to their rational capacities and not as brutes with freedom of will and liberty of choice the manner of working being by arguments from without prevailing upon the understanding and reason that in Judgment it makes its choice or else conversion might be effected by an immediate power without the word of the Gospel which I think was never yet done if any instance can be given of any person that has been converted to believe in Christ crucified that never heard of him this will be much answered but indeed it 's contrary to the Scripture Rom. 10. 14. and contrary to reason and experience because no man can possibly believe and be converted till he know what to believe and from what and to what to turn Act. 26. 18. 1 Thes 1. 9 10. It 's true God can possibly work without means which would be indeed miraculous but in this matter he has not nor does not but the Gospel is the only means designed of God for Gospel conversion and faith therefore Paul must have a ministry without him tho from the mouth of Christ for his conversion if an immediate work with out means might have done it Saul had been a sit subject for such a work tho through his Ignorant and Blind-Zealous Perversness he was without the reach of the ordinary means yet tho in a more than ordinary way Christ wrought upon him by his wordwithout him to his understanding within him Act. 9. 4 5 6. what he heard and saw affected his heart and the work was done 2. The manner and measure of the work is not so much material while he affords a sufficiency unto all and is before hand with all in this matter as the parable of the Talent does fully demonstrate to one he gave five to another two and to anothr one He worketh and giveth as he pleaseth and expecteth improvement in which way he will give more Mat. 25. 29. with Heb. 5. 12 13 14 and those who deny all ability of improvement do render men to be but as brutes Christ Does not the Apostle complain Rom. 7. 18. for want of power more than for want of will For me to wiâ— is present but how to perform that which is good I know not By which it seems to appear that the power is wanting more than the will want of power being the matter of complaint Min. This is no more in substance than what I said before viz. it 's not perfect obedience the Lord requireth or impowereth us to perform while here in the mortal and fallen state Ps 103. 14. but sincere and universal weakness being really upon us and by reason of our sinful and mortal estate it comes to pass that tho persons before conversion have more power than ordinarily they have will to improve yet after conversion in some cases they have more will than they have power to perform and this was the Apostles case they would serve the Lord as freely and universally so fully and perfectly without distraction or imperfection and this they cannot do and this experienced Christians find and feel by woful experience as the Apostle did and in this they will beyond their power yet they serve him as they should when their will and desires do really out-run their power in service tho they serve him not as they would i. e. perfectly without mixture distraction or imperfection Christ Eph. 1. 19. Is much used to prove an Almighty irresistible power in the work of conversion what say you to it Min. This Scripture is frequently
used to prove that which it does not at all intend it being so apparent that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing and not in the first work of conversion it being the promise and was performed that the spirit should be given down abundantly upon believers after believing as clearly distinct from it's sacred work in the Gospel in begetting souls to the faith see for this Joh. 7. 38 39 Act. 2. 38 39. Eph. 1. 13. so that to apply the giving down of the Spirit according to promise after believing to the first work of faith and conversion is a very great weakness and mistake 2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote much less to persons in the first work of faith it being evident that the Apostle throughout this chapter keeps the distinction between himself the ministers with him and the Church as was usual in his other Epistles from v. 1. to 13. he speaks to but not of the church but of themselves distinguished by We Us and Ye and v. 13. speaks of the church and from v. 16. to 19. speaks of themselves and lets the church to know the exceeding greatness of his power to us ward who believe i. e. to the Apostles in the mighty gifts of the spirit and works done by them for confirmation of the truth of the Gospel according to Mar. 16. 17 18. Heb. 2. 3 4. 3. I conclude that the work of faith and conversion of sinners is so far from being a mâ—racle as some pretend that it 's rather a marvel that so few believe and are converted certainly our Lord would not have marvelled at their unbelief Mar. 6. 6. nor grieved for their hardness of heart if they could not have believed without a miraculous work which he was able to have effected Mar. 3. 5. It 's true many believed on the sight of miracles done without them but we read not of any miracle done within them to work faith nor is the work of faith and turning to God at all called a miracle 4. And from the whole we have great cause to fear that the Spirit is much more talked of by us all than known and enjoyed either in it's operations in the Gospel to conversion or in its gifts according to promise and cause we have to mourn in the sense thereof that he should be so much amongst us in word and so little in Power If the Spirit of the Gospel were a spirit of Ignorance errour and pride a spirit of Worldlyness oppression envy hatred and division Were this the Spirit of the Gospel we have enough and too much of this But if the Spirit of Christ is indeed in its operations and effects the Spirit of Power of Love and of a sound mind 2 Tim. 1. 7. If it be the Spirit of Love Joy Peace long Suffering Gentleness Goodness Faith â—eckness Temperance Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet Isa 24. 16. My leanness my leanness wo unto me Christ What think you of the work of Regeneration relative to the matter in hand I desire to enquire 1. What it is and 2. How it is effected Min. Without doubt it carryeth the sum of the matter in it and includes Faith Repentance and the whole of Gospel Conversion and turning to God But more particularly 1. Negatively what it is not it 's not any Conversion then a Conversion only from â—in might be it there may be many Convictions and Conversions too that may be far short of Regeneration and Persons may be and it 's to be feared that many are deceived herein 2. Affirmative what it is the word Regeneration I find but twice used in the New Testament in the terms thereof and not at all in the Old it being most proper to the New tho I doubt not but that the true sense thereof is often exprest Joh. 3. 3 5. And it implyeth and importeth a renewing returning or restoring to a new Estate And those two Scriptures in which it 's mentioned teâ—ds much to give us a tight understanding therein The 1. I shall mention is Tit. 3. 5. According 〈◊〉 his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit Which Regeneration here consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings thereof relating to the Restitution and World to come our Faith must be in the Regeneration to come or else it 's none of the Faith of the Commission or of Regeneration Mar. 16. 15 16. Nor brings us under the promise of a share in the Regeneration to come it not being the Faith of Regeneration Regeneration begun here being a preparation to the Glory of the perfect Regeneration of and in the new and restored World The 2. Scripture is Mat. 19. 28. Ye which have followed meâ—n the Regeneration when the Son of Mâ—â— shall â—it on the Thâ—one of his Glory ye also shall sit upon twelve Thâ—â—nâ—â— uâ—â—gâ—â—g the twelve Tribes of Israel That this Regeneration relates to the New life in the New World at and after the Resurrection I think is by the Learned generâ—â—ly owned that the true reading and sense of the Words is ye that have followed me shall in the Râ—genâ—â—aâ—â—en sit upon twelve Thrones c. That is in the new and restored World see Wilson's Scripture Dictionary on the Word the day and time of the last Judgment when our whole Nature being restored both Body and Soul shall enjoy the Heavenly inheritance Mat. 19 28. You which have followed me shall in the Regeneration sit upon twelve Thrones and the English Greek Lexicon on the Word the last day of the World and it 's so called because in it God will create a new Heaven and a nâ—w Earth and will perfectly ingender again a Man that is chosen Mat. 19. 28. And indeed this is properly the Regeneration time and state when all things shall be renewed restored and return to a new and better estate So that Regeneration may be thus defined When a Man doth truly believe the truth of the glad tidings reported in the Gospel by Jesus Christ Crucified for our sins raised and ascended into Heaven and shall come again from thence to perfect the Redemption viz. The Resurrection Regeneration and new World and to perfect his People with Himself therein and is in this Faith effectually turned to the Lord in heart and life according to the Gospel This iâ— Regeneration begun here which if persevered in will certainly issue in the perfect Regeneration and Glory in the World to come 2. How it 's effected and that is 1. For us by Jesus Christ Crucified Raised and Ascended in and by him the whole work is and shall be effected Act. 3. 21. Rev. 21. 5 12. 2. In us here the Lord begets us by the word of his Grace to
scope of Scripture be adhered to especially in the greatest matters of faith and practice otherwise our faith and practice must be built on mens Interpretations and not on Scripture Revelation and further admit we of mens Interpretations of plain and express Scriptures or of the more dark so as to contradict that which is plain as it 's the ready way to make an end of the truth of Scripture so in reason one mans Interpretation is as good to himself as anothers is to himself and so in Infinitum which fill us with divisions meerly from Interpretations of men and not from any obsâ—urity or contradiction in the Scripture 4. And so as an effect hereof maintain Christian Scripture and Protestant liberty in Religion in opposition to the Popish Scriptureless Principle and protested against by Protestants as exercised by Papists viz. by human power to compel to believe as the Church believeth which perverteth the Scripture denyeth the headship of Christ and the Scripture and Christian liberty of Christians and establisheth the Pope in his Persecutions to the great blame and shame of Protestants 5. That Jesus Christ as he was the alone Sacrifice for the sins of the World so he is the alone foundation of Christian Faith and the alone Mediator between God and Man that he shall come again from Heaven to raise and judg the quick and the dead at his coming and Kingdom and to perfect the Adoption and Redemption the Restitution of all things the great ends of his undertaking 6. That whoever do believe and obey the Gospel shall be saved and that gospel-Gospel-Faith and Works are so united by the Lord in order to both Justification and Salvation as without which it cannot be obtained tho not as the cause but as the Holy terms thereof 7. These things being thâ—s fixed to by Protestants and pleaded out both by word and deed would root up Popery Root and Branch all the rest of their Scriptureless and Fabulous inventions and devices as Transubstantiation Image-worship multiplicity of Mediators Sacrifices of the Mass and Eucharist for quick and dead Pardons Pilgrimages and Purgatory with all the rest of their human inventions would fall to the ground if these forementioned Christian and Scripture Principles were soundly pleaded out and lived to by Protestants Christ I perceive that the Apostasie has been very great and more universal than has been imagined and likewise that the danger thereof is very great Min. I take it to be a matter of highest concern to all to lay these things to heart in time and not to make light thereof it being the great things of the Gospel and of weighty concern it is to come right herein and I doubt not but that oy a due and true enquiry we may come to know better where we are and what to do in the great matters of God and the Gospel wherein his name and honour the honour of Christ the Gospel the good of all Men and our own safety is so much concerned Christ Your self have been sometimes differingly minded about some of these things do you think you are wholly gotten out and free from the Apostasie Min. I do not so think much less so say but repent of my former ignorance and mistake in any of these things taken up by Tradition blessing God for any of his teachings waiting on him for further light and leading in the right understanding of his mind and will in his word and that what I understand I may be Faithful to him therein in which way I may expect his further teachings Hos 6. 3. Joh. 7. 17. My real desire being to attain unto the Faith that was once delivered to the Saints Jude vers 3. Which is the great concern of all that make mention of and call upon the name of the Lord Jesus and in a humble and self-denying way of seeking and waiting they may and shall obtain Ps 25. 4 5 9 14. The sum of all I desire is to come right in the Faith Love and Life of the Gospel which is the great concern of all that do expect to Glorfie God here and to be Glorified with him hereafter CHAP. VIII Sheweth that there shall be not only a special but a general Salvation effected by Christ in the Restitution and World to come in and over which shall be his Eternal Kingdom Christ IN chap. 3. You shewed the general Love of God to the World in the gift of his Son and the general Love of Christ in dying for the World with the varieties of the ends thereof all certainly to be effected in the times appointed I desire you in this to speak something further of the great mystery of the Restitution and Salvation in the World to come and of the Eternal Kingdom of Christ therein Min. What is it in particular you desire to enquire into Christ That you clear from the Scripture the truth concerning the World to come and what it is Min. This I have largely spoken to in my answer to Mr. Coxe ch 7. Yet I shall at present say something briefly further to it for your present satisfaction 1. That there is a World to come is so plainly stated in the Scripture as that I think none dare deny it Mat. 12. 32. Mar. 10. 50. Eph. 1. 21. Heb. 2. 5. 2. What this world to come is or shall be 1. Negatively what it is not 1. It is not heaven above which is Gods throne as some vainly think and teach The reasons are 1. Because that is already and probably has been from Eternity Psa 11. 4. and 93. 2. but this is not but is a world that is yet to come and shall be in the times appointed 2. Because heaven is in Scripture no where called the world to come nor indeed could be so called because it has been and is in being but the World to come is not yet in being otherwise than in purpose and promise nor is heaven above which is called Gods throne at all called world or any part of the created world 3. Christ when he came into the world is not said to come out of or down from the world to come but that he came out from God and down from heaven Joh. 6. 38. 16. 30 17. 8. 4. When he ascended he is not said to ascend up into the World to come but that he ascended into heaven and up where he was before Mar. 16. 19. Joh. 6. 62. 2. It is not this present world as others do as vainly imagin that it is the Gospel day of Grace now in this world that this is not it the reasons are 1. This world was in being long before the world to come was spoken of and promised but that is a world that is not yet in being but is to come 2. Because that where the world to come is spoken of it's clearly in way of distinction from this world viz. this world and that which is to come clearly distinguishing them into two worlds
publish it 2. Those who seem to be most under this complaint and fear have indeed least cause were the danger so great as is surmised their own declared principles of Faith being that which tends really and truly to teach People not to fear the Judgment viz. That God reprobated the World in general both to sin and Judgment by an Eternal and unchangeable Decree before the World was that he made men to be Vessels of wrath that neither the hope of Heaven nor fear of Hell can alter it which truly teaches People to be Atheists and not to fear the Judgment to conclude there is no such thing as sin in the World as many have done if all are the Decreed Acts of God then it must be well pleasing to him and that for which there can be no Judgment Or 2. If both the sins and Judgment were Decreed it must needs be unrighteous and that of which there is no avoiding by fear thereof and the most I have yet heard in Answer to this is that the fear of Judgment may prevent them from gross sins and so their Damnation may be the less and they thereby rendered the better Neighbours among Men but this is a contradiction their Principle of Gods Decreeing of all acts whatsoever comes to pass kills and ends this for if that were true neither hope of Heaven nor fear of Hell could possibly prevent one sin either against God or Men therefore such may learn shame so much to cry out on this when their own Notions tends to end both Sin and Judgment or to render the most Holy and Righteous God to be most unholy and unrighteous in the Judgment 3. Rightly understood were not Men perverse it is in it self so far from tending to occasion any negligence or fearlesness in this matter as that it would rather tend to warn and awaken all sorts of People under the Gospel which is our concern to look about themselves there being no hope nor help for wilful Transgressors so pâ—rsisting to the end under the Gospel all the most Eternal Judgments and Damnation threatened in the Gospel being against such and if any gâ—ow careless and wilful their Damnation will become thereby the greater and Eternal The reason is because the greater mercy and means of Light and Life is afforded unto any here it being rejected or neglected the greater will their Damnation be To whomsoever much is given of them shall much be required Luk. 12. 47. Mat. 11. 20 to 24. Christ Do you suppose that this general Grace is only to the Heathen World that neâ—eâ—â—â—â—rd of Christ Nay no sinners under the Gospel partaâ—e theâ—eof Min. 1. As before I said no wilful Transgressors may expect any share therein Prov 1. 23 10 31. Yet 2. I do not question but that many under the Gospel may as have need thereof so have share therein or else woe woe woe will be the case of many Gospel-Professors at that day but there may be many Gospel-Professors among all sorts that may have high confidence of their good estate and yet may meet with great Judgment at that day that may in timeâ— partake of deliverance that must to the fire and yet be saved 1 Cor. 3. 15. If any mans work shall be burnt he shall suffer loss but himself shall be saved yet so as by fire here is both the Judgment by fire and the loss which loss without doubt will be Eternal yet the person saved when he hath past the Judgment I know there are several Opinions contrary to and Objectionâ— against this plain truth in this Scripture as 1. Thaâ— it intends Ministers building of false Doctrine upon the true Foundation and not Members or Gospel Professors 1. I easily grant it yet if Ministers works must be burnt that are not right and yet themselves saved so as by fire then certainly the Members built and led by them shall suffer the same loss and Judgment with them if the blâ—nd lead the blind both must fall into the ditch 2. The Ministers first and Principally intended as the cause of these words we have more than probable ground to conclude were those bad ones of or belonging to the Church of Corinth of whom the Apostle so much complains 2 Cor. 11. 13. Calling them false Apostles deceitful Workers the Devils Ministers vers 15. Yet it 's apparent vers 4. that they kept to and built upon the same Foundation the Apostle had laid they Preached not another Jesus nor another Spirit nor another Gospel but the same as Paul did tho to bad ends yet these and such as these shall be saved by fire 2. Obj. That it intends not the day of the Lords coming to Judgment but some other day of Gospel-Grace in this World to brun up the Wood Hay and Stubble by the fire of the Word and Spirit bofore the dâ—y of Judgment comes because it 's said the day shall declare it not the day of the Lord as the coming of Christ and the Judgment is usually called the day of the Lord Joel 2 31. 1 Thes 5. 2. 2 Pet. 3. 10. To this I say 1. That the coming of Christ is called the day as well as the day of the Lord Mal. 4. 1. To which probably the Apostle may have respect Behold the day cometh that shall burn as an Oven And Rom. 13. 12. It 's called the day The day is at hand and Eph. 4. 30. the day of Redemption Heb. 10. 25. Exhorting one another and so much the more as you see the day approaching so that it 's called the day as frequently as the day of the Lord and indeed it is all one And it is likewise called that day 1 Thes 5. 4. 2 Thes 2. 3. 2 Tim. 1. 18. 4. 8. 3. Others say That if it do intend the day of the Lord yet it intends the burning up of things but not of Persons To this I say 1. It 's true it intends the burning up of things viz. Of all things built on the Foundation contrary to the Doctrine of the Gospel both in matters of Faith and practice but the Persons must to the fire as well as their works they shall be saved yet so as by fire 2. Else all bad Ministers and Christians that have built bad matter and made bad work must be saved suffering only the loss of their building without any personal or penal suffering for the Apostle saith that those who come under this consideration shall be saved so as by fire and if so this Notion opens the Door wider than the Scripture or themselves will grant and therefore necessarily we must understand it in the sense by me asserted which is likewise plain without any harsh interpretation or wresting and wiâ—h this Rev. 2. 11. seems fully to agree he that overcometh shall not be hurt of the second Death which imports not only a security to overcomers but that some may be hurt of the second Death that may not be Eternally swallowed
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
cause Joh. 6 78. and 12. â—7 did free in love lay down his life a sacrifice for the World a â—â— som forâ—all Joh. 10. 17 18. and 6. 51. 1 Tim. 2. Heb. 2. 9. 1 Joh. 2. 27 and was raised again from deaâ— by his Father's and his own power Act. 2. 24 32. Jâ—â— 10. 17 18. no more to return to corruption Act. 1â— 3 Rom. 6. 9. and is ascended into heaven to the right hâ— of the Majesty on high in performance of his mediatory Office for men Mar. 16. 19. Heb. 1. 3. 1 Tim. 2. 5. made Head Lord and Law-giver to and of his Body the Church Eph. 5. 23 24. Col. 1. 18. and Head over all things to and for the Church Eph. 1. 22. 7. That after his resurrection and before his ascention having received all power from the Father he sent forth the Gospel by commission in the authority of the Father Son and holy Spirit in unity to be published to the World without respect of persons that whoover do believe and obey him therein may be saved and whoever do neglect or reject it shall be damned Matth. 28. 18 19. Mark 16. 15 16. Luk. 24. 47. 2 Tim. 2. 10. and that the promise of life is to gospel-Gospel-Faith and Works as the terms thereof and not to Faith alone without Works Works Matth. 7. 21 24. Jam. 2. 20. to 24. and that whoso do thus believe are the Elect and chosen of God 1 Thess 1. 4. to 8. 2. Thess 2. 13. Rom. 9. 29 24. and shall be saved Act. 16. 31. 8. That he hath and doth impower all by the Gospel where it comes in the light and truth thereof to believe and obey him therein this being so great and fundamental a truth that has not only the reason light and whose scope of Scripture for it but the contrary draws a black cloud and line over the Gospel of the free Grace of God to men nulling and ending thereof as all would easily understand and conclude were it tendred to Brutes on the terms it is to men and renders the righteous God to be unrighteous in the Judgment to sentence men for what they could not do through weakness and debility tho' God is at liberty in the degrees of his operations to conversion while he doth enough for all Matth. 25. 14 15. the promise of the Spirit being to believers after believing Joh. 7. 38 39. Act 2. 38. and 5. 32. Ephes 1. 13. and to be obtained by promise in the way of Faith and Prayer Luk. 11. 13. And likewise that believers while in this mortal sinful and imperfect estate are in danger through temptation to fail of and fall from the Grace of God Heb. 3. 12. and 12. 15. and 4. 11. the knowledge of which tends much for their safety in keeping up their watch and war Luk. 21. 36. Rom. 11. 20. and the contrary is a dangerous way to usher in carnal security presumption and apostasie from the Faith Rom 11. 20. 1 Cor. 10. 12 and that the certain way of security and preservation to the glory promised is by constancy in the faith and obedience of the Gospel in doing and suffering the will of God 1 Pet. 1. 5. and 4. 19. 2 Pet. 1. 10. Matth. 10. 22. Heb. 10. 36. and for our assistance in this way we have the promise of Christ if we diligently seek it Matth. 7. 7 8 11. Luk. 11. 13. 9. That Jesus Christ raised and ascended shall come again from Heaven at the time appointed in power and great glory Matth. 24. 30. to raise and judge both the quiâ—k and dead at his appearing and kingdom Joh. 5. 28. 2 Tim. 4. 1. which Judgment shall be universal Zeph. 3. 8. Matth. 25. 32. Râ—v 3. 13. just and righteous Act. 17. 31. Rom. 3. 5 6. Rev. 22. 12. very great terrible and eternal Jâ—el 2. 3â— Rev 6. 15 16 17. Heb. 6. 2. yet mixed with mercy 2 Tim. 1. 18. Act. 3. 19. Jude v. 21. 10. That then and after this glorious appearing resurrection and Judgment he will effect the restitution of all things Act. 3. 21. bring in the new and restored World wherein shall dwell righteousness 2 Pet. 3. 13. called in Scripture the world to come Ephes 1. 21. Heb. 2. 5. in and over which shall be his Eternal Kingdom and Glory with his Church Dan. 7. 14. Rev. 11. 15. and 22. 5. Under which Kingdom and Government the generality of Mankind shall after the Judgment enjoy sonâ—e blessing and favour and acknowledge worship and serve the Lamb the Lord Jesus for ever by whom they have been redeemed to this new life and world Gen. 22. 18 Psal 22. 27. Zeph. 3. 9. Phil. 2. 9 10. Rev. 5. 13. And the whole Creation that was brought under curse and vanity by the sin of man shall with man be restored and have their sharâ— sutable to their then capacities in the glorious restitution new World and liberty of the sons of God Act. 3. 21. Rom. 8. 21. this being the glorious issue designed of God by Christ in the Gospel the sum and substance of all the Scriptures spoken of by all the holy Prophets since the World began Act. 3 21. and will be the â—â—â—shing thereof as declared by the Prophets and Apostles of our Lord and Saviour Jesus Christ Rev. 10. 7. with 11. 15. O therefore let us believe it and not spurn against it lest we miss of the Faith of the Gospel to which the life thereof is promised Mark â—6 15 16. there is no Gospel without it in the Doctrine it 's glad or good tydings to all the Creation and this must be our faith which brings us under the promise of life and faithful is he that promised and will not deceive us if we deceive not our selves with a false faith Heb. 10. 23. 2 Pet. 3. 13. Therefore I say let us believe it rejoyce in it and pray for it as the holy Prophet as one overcome in the deep contemplation of this very glory the whole Psalm does demonstrate unto us and with whose Words I shall at present conclude this Discourse Psal 72. 18 19. Blessed be the Lord God the God of Israel who only doth wondrouâ— thâ—ngs and blessed he his glorious Name for ever and let the whole Earth be filled with his glory Amen Amen THE Appendix WHerein is presented 1. Certain Queries of weighty concern relative to the foregoing Discourse 2. The general and special or particular expressions as stated in the Scripture about the general and special Grace of God to Men. Querie 1. Whether to believe that God reprobated any of Mankind by an Eternal Decree to sin and be damned is not contrary to the whole Scripture Name and Nature of God in which it's expresly said that he made all Good Gen. 1. 31. And that it was sin brought in and will bring in the condemnation as the deserving cause thereof and whether we have not grounds to believe it to be impossible for so Wise Holy