I. Concerning God.

1. I Believe that there is one only true God, the Great Almighty one, who hath his Being in and of himself, and hath given Being unto all things, the great Creator and Preserver of all things, Deut. 6. 4. Isa. 4. 21. 2 Cor. 8. 6. Gen. 1. 1. Act. 17. 24 to 28. That he is an Infinite Spirit, most Holy, Wise, Just, Merci­ful, and Faithful, Joh. 4. 24. 1 Sam. 2. 2. Isa. 6. 3. Psal. 147. 5. Isa. 40. 28. Deut. 32. 4. Zeph. 3. 5. Exod. 34. 6. Mic. 7. 8. Tit. 3. 4. Deut. 7 9. Tit. 1. 2. Eternal and Omnipresent in all Places, Deut. 33. 27. Isa. 57. 15. Psal. 139. 7 to 12.

2. Yet I do believe according to his Word, that his most glorious Habitation, Dwelling-place, and Throne is in Heaven, Isa. 57. 15. and 66. 1.

3. I do believe that God made Man upright, in his own Image, and that by Sin he fell from that Estate, into an Estate of Sin and Death, Eccl. 7. 29. Gen. 1. 27. and 3. 17, 18, 19. Rom. 5. 12.

[Page 4]4. I do believe (as the great foundation-prin­ciple of Truth and of Faith,) that God loved the World in the gift of his Son, Joh. 3. 16. 1 Joh. 4. 14. which was the only means and way designed of God, for the recovery of Man out of his faln Estate, Gen. 3. 15. and 22. 18. Act. 4. 12. 1 Cor. 15. 21, 22.

5. As I do believe that God is, so do I believe that he is a Rewarder of them that diligently seek him, this being one special Article of the Chri­stian Faith, Heb. 11 6.

II. Concerning Christ Jesus our Lord.

1. That he is the Son of God, and the Son of Man, truly God and Man, made of the Seed of David according to the Flesh, Rom. 1. 3, 4. con­ceived by the Holy Ghost, in the Womb of the Virgin Mary, according to the Scriptures, Isa. 17. 14. Jer. 31. 22. Mat. 1. 22, 23.

2. That he was begotten, known, and rea­lized in his whole Person by the Father, before Time, both God and Man, as he was made Flesh, and dwelt among us in Time, (yet his Humani­ty not in Being, till made Flesh of the Seed of David,) Heb. 1. 6. Col. 1. 15. and therefore he is said to come out from God, and down from Heaven, Joh. 3. 13. and 6. 51, 62. and 16. 28, 30. and 17. 8. 1 Cor. 15. 47. Eph. 4. 9 11. and that it was he by whom all things were made, Joh. 1. 1, 2, 3, 10. and [Page 5] that the Father, Son, and Spirit, are in nature and essence one, yet in office and relative proper­ties and operations are three, and yet an unity in nature and concent in Will and Work, Joh. 5. 17, 19.

3. That after he had finished the Work he had to do in the World, by which he declared him­self to be the Son, and sent of God, the Messiah promised, Joh. 5. 36. and 10. 25. and 17. 4. and 20 30, 31. according to the great love of the Fa­ther, and the end for which he sent him into the World, he gave himself a Sin and Peace-offering to God the Father, for the sins of the World, Joh. 1. 29. and 6. 51. 1 Tim. 2. 6. Heb. 1. 1. 1 Joh. 2. 2. and as an effect thereof, hath sent forth the Gospel of his Grace, by commission to be preach­ed to the World, that whoever do believe and obey him therein, may have the saving Benefits thereof, Mar. 16. 15, 16. and that the Father and the Son in this wonderful transaction, had real love to the World therein, and hated none. That when God is said to hate any, it is because of Sin, and not as his Creatures, that in this sense he is good to all, Psal. 145. 9. and seeks to save them from their sins, Joh. 3. 16, 17, 18, 19. and that Jesus Christ crucified is the only Foundation of Christian Faith, and not in the divine Nature only, 1 Cor. 3. 11. and 2. 2.

The Reasons why I believe this general love of [Page 6] God and Christ to the World, in this wonderful Gospel-undertaking, are,

1. Because the Scripture saith it, and if I should not so believe, I should (as many others do) make God and Christ Lyars, which is the great and damning sin, 1 Joh. 5. 10. with Mark 16. 15, 16. But he that believeth the testimony that God hath given of his Son, hath set to his Seal that God is true, Joh. 3. 33.

2. Because the denial hereof rooteth up the foundation of Gospel-preaching, there being three things that God hath set in unity in this matter, that Man may not put asunder, with­out nulling the whole design of God in the Go­spel, viz. of Gospel-preaching, of Life to the World, on the terms thereof.

First, The general love of God to the World in the gift of his Son, Joh. 3. 16, 17.

Secondly, And sutable to this general Love of God to the World, is Christ giving himself a Sacrifice for the sins of the World, Joh. 6. 51. The Sacrifice must be as large as the Fathers love, else it answers not his Will and End in giving his Son, Heb. 10. 7.

Thirdly, Sutable to this general Love, and ge­neral Sacrifice, is the general Commission for publishing thereof to the World, that so they might understand and believe this Love, and be saved, Mar. 16. 15, 16. These three are as large one as the other, and stand in unity: take away [Page 7] the general Love of the Father, and the general Sacrifice of the Son, and the general Commission ceaseth, it being grounded on the two former; so that deny the two first, and it ends Gospel­preaching.

3. As an Effect, because the denial hereof rooteth up the Foundation of Gospel-Faith; for if the Foundation of Gospel-preaching be remo­ved, then Gospel-Faith must cease, it being no part of the Doctrine of the Gospel, that Christ was a Sacrifice only for a few, it can be no part of Gospel-Faith so to believe: if it were, the Doctrine of the Gospel must give a very uncer­tain sound, and then who could prepare himself to the Battel? 1 Cor. 14. 8. But it not being so, an open way is made, and a sure foundation is laid in the Gospel, to build our Faith upon, Joh. 3. 16. And as this is the Doctrine, so this is the Faith of the Gospel, 1 Cor. 15. 3, 11. So we preach, and so ye believed, i. e. that Christ died for our sins, the first Doctrine that is to be preached to sinners, and so the first that is to be believed.

4. Because the denial hereof leaves all that miscarry through unbelief to perish for want of a Saviour, and not through their own unbelief and disobedience to the Gospel, as the Scripture af­firms, which maketh God a Lyar, Joh. 3. 18. Heb. 3. 8. Jude v. 5. For if any such were, for whom Christ died not, if such should believe, they could not be saved, there being no Salvation [Page 8] but by this one Sacrifice: If such should believe, they must believe a Lye, and so could not be sa­ved; nay, but they must damned for believing a Lye, 2 Thess. 2. 11, 12. And it would be their vertue to believe that Christ died not for them, if it were true; because it is a vertue to believe a Truth, and a vice to believe a Lye. So that by this Doctrine, all that perish do perish for want of a Saviour, and not through disobedience: but let God be true, and all Men lyars in this mat­ter.

5. Because the special Grace of Life promised in the Gospel is founded in the general Grace of God in Christ to the World; so that if there be no such general Grace of God in the Gospel truly propounded to the World, then there is no Scrip­ture-ground to believe any Gospel-Grace to Men at all, Joh. 3. 16, 17. Mar. 16. 15, 16. Deny this, and Gospel-Grace is ended and over, the special Grace of Reconciliation and Salvation being stated in Scripture as arising out from, or as an effect of general Grace, Rom. 5. 8 9, 10, 11. 2 Cor. 5. 9, 20. Col. 1. 20, 21. So that, they that will have no such general Grace, as a sure foundation to encourage Sinners to believe and obey the Go­spel that they may be saved, can assure no special Grace and Salvation to any: so that in denying the general Grace of God in the Gospel to Men, is in effect (though not intentionally) a real denying of all Grace, and so a denying of their [Page 9] own Salvation, in denying the foundation there­of.

6. Because to deny the general Love of God to the World, and the general Sacrifice and Resur­rection of Christ for the World, doth in effect really deny the Resurrection of all, the Restitution of all things, the eternal Judgment, the World to come, and the glory of Christ's Kingdom there­in; all which depend upon this one Sacrifice given for the life of the World, Joh. 6. 51. 1 Cor. 15 21, 22. Act. 4. 2. & 17. 31. so that the denial of Christ a Sacrifice for the sins of the World, not only maketh God and Christ Lyars, endeth all Gospel-preaching and Gospel-Faith, leaving People to perish for want of a Saviour, but like­wise ends the Resurrection, Judgment, and King­dom of Christ in the World to come; and there­fore it is a Principle that in it self is deeply hereti­cal, meet to be hush'd out of all Christian society. Yet I shall not call those Hereticks who do so hold, because I hope they do it ignorantly, in unbelief, as sometime I my self did, though it's now my grief that I should be ignorant of so great a Truth, and can say (through Grace) that I have had some inspection hereinto, for above twenty Years.

7. Because the denial of this great Truth of the general Grace of God to Men in the Gospel, is not only unscriptural and contrary to it, but likewise irrational; and for Men to believe irra­rational [Page 10] things against Scripture-light, seems most strange.

1. It's not only irreligious (being contrary to the Scripture) but irrational, to believe that God should in this his wonderful. Gospel-under­taking of Love and Grace to Men, design and determine Salvation to so few, and the Damna­tion of the World without all hope and means of help, is irrational to imagine.

2. It's irrational as well as irreligious, to un­derstand the Scripture so in this matter, as tends to render it obnoxious, ridiculous, and false, in saying, That God so loved the World in the gift of his Son, that whosoever do believe in him, shall not perish; and that the Gospel is the good will of God to Men, and that Christ gave himself for the Life of the World, and yet intended no such thing, but the Damnation of the World: for if Christ had not died, and been raised again, there had been no such thing as Salvation or Damnation to any, because there had been no Resurrection, and so no Judgment, 1 Cor. 15. 21, 22. and 17. 18, 19. Act. 17. 31. So that this contradicting notion tends really to render those Scriptures to sound (if what they say were true) that God so hated the World that he sent his Son to damn the World, and that God sent his Son to die for the World, for no other end but to raise them up that they might be damned: which is both irreli­gious and irrational to imagine.

[Page 11]3. It's irrational for us to believe (contrary to the Scripture) that God should have so little respect to the glory of his own Name in so won­derful an undertaking, it being more glorious to the Name of God, for his Son to die for a World, to restore a World, to lay a foundation of Faith and Salvation for all such as fall in with, and glorify him in his wonderful Grace to Men, and irrational to narrow and limit it to so few, so exceeding contrary to the Scripture, and deroga­tory to the glory of so wonderful an Underta­king.

4. It's irrational (as well as irreligious) to believe that God in his Word should complement with the World, as if he loved them, to offer them Grace, on gracious, holy, and honourable terms, to call and invite them with promises of acceptance, as if he intended good will unto them, and will damn them the deeper in Hell for their disobedience (as themselves affirm,) and yet never intended any Grace to them, nor could intend it, if Christ died not for them. As if God dealt with poor perishing Sinners, as Joab dealt with Amasa, 2 Sam. 2. 9, 10. and as Judas dealt with Christ, to offer them a kiss of love, Psal. 2. 10, 11, 12. designedly to damn them the deeper in Hell, is both irreligious and irrational to ima­gine.

That which is usually objected in this matter, is, Rom. 9. 16. to 22. and 11. 7. That God hath [Page 12] from his own will reprobated some, and they cannot be saved, but must perish: That Christ died not for them, nor was any good will in the Gospel intended to them.

1. To this I say, That we may not under­stand the Decrees of God, so as may contradict his revealed Will and Law of Grace to Men, which calleth upon all, and promiseth life to all that do believe and obey him therein.

2. That it's both irreligious and irrational so to understand one or two Scriptures, as is con­trary to the whole Word of God that speaks of the same matter, where God saith, not only that he loved the World in the gift of his Son, and that he tasted death for every one, and calleth and inviteth all to accept the Grace, Rev. 22. 17. But also saith, that he hath no pleasure in the death of him that dieth, and why will ye die? And answer­eth to it, that he hath no pleasure in the death of the Wicked, but that they would turn and live, Ezek. 18, 31, 32. and 33. 11. and that Men by sin destroy themselves, Hos. 13. 9. So 1 Tim. 2. 4. he would have all Men to be saved, &c. And it must needs be both irreligious and irrational so to un­derstand, Rom. 9. as to contradict and give the lye to all these Scriptures, and many more.

3. We may so understand, Rom. 9. as is both Religious, God-like, and Rational, so as will comport with the whole Scripture and Analogy of Faith, viz. That when Men have hardned [Page 13] themselves against the Mercy and means of good by God offered them for their spiritual and eter­nal welfare, which was the present case relative to the Jews, and the same of Pharaoh likewise brought as an instance, and of which the believ­ing Gentiles were (and are) in danger, if they so sin, Rom. 11. 20, 21. and in this case God is at liberty to exercise Justice and Mercy as he pleas­eth without any derogation to his Gospel-Law of Grace.

Quest. If God willeth the good of all, is he not able to effect it? doth he will what he cannot effect?

Answ. This with some is much pleaded, though as wide from truth as weak: We are to distinguish between his Effecting and his Requi­ring Will, his revealed and requiring Will being his absolute Will to us, and contrary to which we may not suppose any secret Will in God; and it's enough for us to know his absolute revealed Will, with sufficiency of means and helps for performance thereof, on neglect of which the Damnation will arise.

The absolute revealed Will of God to his Peo­ple of old was, that they should keep his Law, and yet they transgressed it: and dare any say, it was not his real Will so to have it, but that he had a secret Will contrary thereunto? Let such read and ponder Psal. 81. 13. Isa. 48. 18. and the same in the Gospel, Luk. 13. 34. and 19. 41, 42. where they may find the Lord pitying them for [Page 14] their miscarriage in this matter; unless they will judge him as right at the Art of dissimulation as some Men are, which is Blasphemy against him so to imagine.

God hath not engaged himself to effect in us what he requireth of us, unless we (by his Grace) close in with his Will made known unto us. God's Grace and our Duties must unite, if the work be done, Rom. 1. 16. Isa. 64. 5. 1 Pet. 4. 19. so that it's most apparent that Men may, and too often do transgress the absolute Will of God to their own destruction, Hos. 13. 9. Psal. 81. 11, 12.

4. I do believe that when our Lord Jesus had by himself purged our sins, he ascended into Hea­ven, and sate on the right hand of the Majesty on high, Mar. 16. 19. Heb. 1. 3. and is there in per­formance of his Mediatory-office between God and Men, 1 Tim. 2. 5. and that he is the alone King, Priest, and Prophet of his Church; King to rule, Priest to atone, and Prophet to teach; and that there is no other so, in things of a spiri­tual and Gospel concern.

5. That he shall come again from thence, at the time appointed, and shall raise the dead, and judge both the quick and dead at his appearing and Kingdom, Joh. 28. 29. 2 Tim. 4. 1. and that then all that have been under the doctrine of the Go­spel, shall receive their eternal Judgment either of life or death, according to the promises and [Page 15] threats thereof in the Gospel, Mar. 16. 15, 16. Joh. 3. 19. and 5. 28, 29. and that at (and after) his appearing, shall be the restitution of all things, Act. 3. 21. the new and restored World, 2 Pet. 3. 13. Rev. 21. 1, 5. in and over which with his Saints, shall be his eternal Kingdom and Glory, Isa. 9. 7. Dan. 7. 14, 17. Mar. 10. 30.

III. Of the Scriptures.

3. I do believe that the Holy Scriptures, the Old and New Testament, is the Word and Will of God, and especially the doctrine of the Go­spel contained therein, is the alone Ground and Rule both of Faith and Practice, Isa. 8. 20. 2 Tim. 3. 15, 16, 17. For this more full, see my B. d. Chap. 2.

IV. Of the way in which we may obtain the Life promised in the Gospel.

4. That Faith in (Repentance) and obedience to our Lord Jesus Christ, according to the do­ctrine of the Gospel, are the terms of our Interest in the justification and life therein promised, and that so absolutely the condition thereof, as that without which none that are capable Subjects can obtain it, Mar. 16. 15, 16. Heb. 5. 9. Rev. 22. 14. yet not the meritorious or deserving cause thereof, that being alone in Christ Jesus, as the [Page 16] only atoning Sacrifice for sin, Col. 1. 20. Eph. 5. 2. and that whoever do believe in, love, and obey the Lord in the Gospel, shall be saved, Mar. 16. 15, 16. Act. 16. 31. Heb. 5. 9.

The Reasons why I believe, that not only Faith but Gospel-obedience and works are the terms of our Interest in Justification and Life, are,

1. Because the Doctrine of the Gospel so states it, not only in the Scriptures before mentioned, but likewise in many others, as Mat. 7. 18, 19, 20. Rom. 2. 8, 9, 10. Gal. 5. 6. Jam. 2, 14, 17, 20. to 26. 1 Joh. 2. 17. But he that doth the will of God, obideth for ever.

2. Because the Doctrine of Justification by Faith without works, as it is scriptureless, and so false; so it is a graceless, licentious and vain Doctrine, that will not, cannot save, Jam. 2. 14, 20.

3. And that both the Faith and Works must be such as the Gospel requireth, and not what Men please; or else the Lord will say at that day, who required these things at your hands? And among all the vertues and duties required in the Gospel as concomitants with Faith, Love to God and Men are the chief, Mat. 22. 37, 39. Rom. 13. 8. Jam. 2, 8. Eph. 6. 24. 1 Cor. 16 22. because, where this is in truth, it carrieth on to the right per­formance of all other Duties both to God and Men: and where this is wanting, there can be [Page 17] no Religion in Truth, or acceptable with God: Faith without Love to God, and Love and Mercy to Men, will never justifie nor save, 1 Cor. 13. 1, 2. Jam. 1. 27. and 2. 14. and the reason is, because the Gospel is a Ministration wholly of Love and Mercy, and the Love and Mercy of God in the Gospel is manifest, especially in giving and for­giving; and this he expects should be effected by the Power thereof in all his People. And it's to be feared, that the great failing among Chri­stians in this matter (much arising from the Doctrine of Justification by Faith without Works) will occasion many to part with Christ at the last day with Sorrow, as the young Man did in the Gospel, Mat. 19. 22. because there will then be Judgment without Mercy, to them that have shewed no Mercy, James 2. 12. Read and ponder Mat. 18. 32, to 35. and I do believe, that whatever is stated in the Gospel as the terms on which Grace and Life is promised, is absolutely necessary thereunto, without which we cannot rightly claim the Promise, as Mat. 5. 3, to 12. Rom. 2. 7, to 10.

V. Of the Power and Will of Man.

I do believe that all Men have a power and liberty of Will, with the means and helps that God affords (especially under the Gospel,) to refuse the Evil, and to chuse the Good, so far as [Page 16] [...] [Page 17] [...] [Page 18] will render them inexcusable in the Judgment, who refuse his Counsel, and choose to follow their own Wills and Lusts, Josh. 24. 15, 22. Luk. 10. 42. Phil. 2. 12, 13, 14 15. Mat. 11. 28, 29. Rom. 1. 20. and 2. 1, 2.

The Reasons of this my Faith: are,

1. Because I do not find that God in his Word, threatens to condemn any for weakness, but for wilfulness; not because they cannot, but because they will not believe, Joh. 5. 40. Luk. 3. 34. Mat. 22. 4, 5, 6.

2. Because he blames, pities, and bemoans those who refuse his Counsel, and transgress his Laws, Psal 81. 11. Luk. 13. 34.

3. Because he calls and invites Sinners to come in and accept his Grace, which we may not ima­gine, were it impossible for them so to do, Isa. 55. 6, 7. Rev. 22. 17.

4. Because to suppose Men to be uncapable to believe and obey the Gospel, with the helps af­forded, without a Miracle (as some say,) is to suppose Men (in this matter) not to differ from Beasts, who are capable by Miracle to do what God will have them. God could, and did make Balaam's Ass to speak with man's voice. But Men shall one day know, that God made them Men and not Beasts, if they make not themselves so by beastly Principles and Practices. 'Tis true, that in the Gospel many were converted to the Faith by the sight of Miracles done without [Page 19] them, Act. 5. 14. and 13. 12. but the conversion of Sinners is no where called a Miracle, that I know.

5. Because for us to suppose that God should bring forth so gracious a dispensation of Love to the World, in the gift of his Son; and Christ to die for the World; and in love, send the Gospel of this Grace to be published to the World, with gracious Invitations to accept it, and to state an Interest therein, on impossible terms to be ob­tained without a Miracle, and do not effect this Miracle, and yet will damn People for not ob­taining, is not only dishonourable to God, to Christ, to the Gospel, and to the Publishers thereof; but renders the whole glorious design of God therein, to be null and void, discourag­ing all Men from believing thereof, it rendring them altogether uncapable, and therefore is to be denied by all sober Christians.

VI. That Faith in the Lord Jesus is effected by the Power of God in the Gospel.

Yet 6. I do believe that whoever do obey the Lord, in the Faith of the Gospel, in Sincerity and Truth, that it is by the Grace, Spirit, and Power of God in the Gospel, Rom. 1. 16. & 5. 5. and 10. 14. by which Grace and Power they are and shall be kept through Faith, and a holy de­pendancy upon him unto Salvation, 1 Pet. 1. 5. [Page 20] Joh. 10. 27, 28, 29. and 15. 4, 5, 6, 7, 10. Psal. 37. 39. and 125. 1. and that without this holy depen­dancy upon, and cleaving to the Lord, in the Faith, Love, Hope, and obedience of the Gospel, Believers may possibly, yea, very probably fail of, and fall from the Grace of God, and so miss of the Glory promised, Heb. 3. 12. and 12. 15. 2 Pet. 3. 17. Although I do believe, that some are so known of God, and given to Christ, as that they have been, and shall be in time called, and sup­plied with persevering Grace, so as to obtain the end, Joh. 6. 39. Rom. 8. 29, 30. Yet these are on­ly known of God, 2 Tim. 2. 19. and leave no room for any to be high-minded, but to fear an evil heart of unbelief, in departing from the living God, Rom. 11. 20. Heb. 3. 12. nor doth it at all de­rogate from the general Grace of God to Men, Joh. 6. 40.

The Reasons of my believing the danger of Believers failing of, and falling from the Grace of God, without their careful watch and keep­ing close with him, are,

1. Because the Scripture so plentifully speaks and forewarns of the danger thereof, but never of the impossibility of falling. Besides those al­ready mentioned, among many see these, Rom. 8. 13. and 11. 20. 1 Cor. 10. 12. Col. 1. 23.

2. Because the Scripture mentions some that were fallen, 1 Tim. 1. 19. and others that were fallen, or would fall, 2 Pet. 2. 1.—and the rest [Page 21] in danger of falling, Chap. 3. 17. 1 Cor. 9. 27.

3. Because the Lord himself, and his Apostles best knew the danger, and what Doctrine was best for our safety, and to prevent the danger, (to whom we ought to give heed, and not to our own devices) whoever taught the danger, but never the impossibility of falling from Grace, as before hath been proved, Mat. 10. 22. Luk. 9. 62.

4. Because the Doctrine of impossibility of fal­ling from Grace, being contrary to the Doctrine of Christ and his Apostles, must needs be a graceless and dangerous Doctrine, and that the Lord knew, and therefore hath so plentifully stated the contrary in the Scripture. If we would study a Doctrine tending to cause People to fail of, and fall from the Grace of God, we cannot study a more likely, than to teach impos­sibility of falling. Remove the danger, and the careful and watchful fear will be over, Rom. 11. 20. Heb. 12. 25, 28, 29, and the watchfulness and Prayer will quickly cease, Luk. 21. 36. and it's greatly to be feared, that many (insensible) grow graceless, whilst pleading impossibility of falling from Grace.

Object. The Doctrine of possibility of falling from Grace, is an uncomfortable Doctrine.

Answ. That Doctrine which is most safe, is most truly comfortable. To know the danger, and to keep on our watch, being the way ap­pointed for our safety: In that way may we ex­pect [Page 22] safety, and so true and solid consolation, Isa. 64. 5. 2 Cor. 1. 3, 4, 5. with ver. 12. What­ever comfort People may pretend unto, without the testimony of a good Conscience in a holy walk with God and Men, they will find no safety therein at last: so that being the best way, that is most safe, and it being most safe to know the danger, (it's so accounted in all cases with wise Men) the most safe way must needs be most truly comfortable, and the other most truly dan­gerous, and in the end uncomfortable.

VII. And further, to speak of the Restitution of all things, and the World to come, which in some Cases I have more largely stated in my Answer to Mr. Cox's, in my 7th Chapter.

And as I do believe the Restitution of all things, the new and restored World, and the glorious Kingdom and Raign of Christ with his Saints therein, mentioned in the conclusion of the second Article: so as to the degrees, distin­ctions, and times of accomplishing thereof, I do believe,

1. That it shall extend it self to the recovery of all Mankind from the first Death, fallen into by the first Transgression, Gen. 3. 17, 18, 19. Rom. 5. 18. 1 Cor. 15. 22. and all the World out of that Estate it fell into by Mans sin, Act. 3. 21. Rom. 8. 19, 20, 21. Rev. 21. 1, 5.

[Page 23]2. That after the Resurrection and Judgment, it shall extend to the glorious Salvation of all the Faithful, with Christ in his Eternal Kingdom and Glory, Joh. 14. 2. Mar. 10. 30.

3. That this Restitution and Glory of the new World in all its parts, shall be effected by degrees, in the times appointed by the Father, Act. 1. 7. and 3. 21. Eph. 1. 10.

4. That at, and after the Judgment, shall be some kind of degrees of blessing to the Nations in general, by the Seed of the Woman that shall break the Serpents head, the Seed of Abraham in whom all Nations of the Earth shall be blessed, (except such as are by the blessed Seed himself excepted) Mat. 12. 31, 32. Prov. 1. 23, to 33. viz. such as wilfully rebel against the Light, and so sin away their share in this Blessedness promised.

That there shall be some general Blessing for the Nations after they have born their Judgment: my Reasons for it are,

• First, To prove the Truth.
• Secondly, The Time.

1. Because the Scripture in express terms saith it, That in Abraham's Seed (that is, in Christ, Gal. 3. 16.) all the Nations of the Earth shall be blessed, Gen. 12. 3. and 22. 18. with many other Scriptures to the same effect, Psal. 72. 17. Isa. 66. 18. Though Believers are the Subjects of the special Blessedness, yet that answers not the general terms of the Promises, nor argues that [Page 24] none else shall have any blessing in the World to come. When the Scripture saith, All Nations, all the Families, all the Kindreds of the Earth shall be blessed in him; I shall in this say, as Mr. Increase Mather saith, on the Mystery of Israels Redemption, from Rom. 11. 26. All Israel shall be saved, that is, all the Tribes of Israel, in opposition to those that say, It intends a few of all. He saith Pag. 5, 6. That cannot be the mean­ing of the Words, for the note of universality, [all Israel,] will not bear such a particular restrained interpretation: Surely the Scripture is not wont to use such harsh improprieties of Speech, as to say All, when not all, but a few only are intended. And Pag. 9. All Israel shall be saved, that is, very many Israelits shall be saved; it noteth not only many, but most; it signifieth not only a majority, but a very full and large generality.

So I say, That those large and general Pro­mises to the Nations, of Blessedness in Abraham's Seed; as, All Nations of the Earth, all the Fami­lies, all the Kindreds of the Earth shall be blessed in him, extends it self far beyond a few, a very few in comparison of all the Nations, but it sig­nifieth not only a majority, but a very full and large generality, and not a few only.

2. Because there are many other Promises to the Nations in general, as properly arising from, and answering to those forementioned Promises to Abraham, and are of like import to the Na­tions, [Page 25] to be performed in time, extending far beyond the special saved ones, and distinct from them, as that, All Nations that God hath made, shall come and worship before him, and glorify his Name, Psal. 86. 8. and that all the ends of the World shall remember & turn to the Lord, and all the Kindreds of the Nations shall worship before him, Psal. 22. 27. and [...] 66. distinct from the Church. Ver. 18. It shall come, that I will gather all Nations, & Tongues, and they shall come and see my Glory. Vers. 23. All Flesh shall come and worship before me, saith the Lord: and this shall be in the time of the new Heavens and new Earth, Vers. 22. and Mal. 1. 11. From the rising of the Sun, unto the going down of the same, my Name shall be great among the Gen­tiles: with multitudes of like import in the Pro­phets that might be mentioned; and in the New Testament is the same confirmed, as the opening and explaining of the Prophecies in the Old, Act. 3. 21. Eph. 1. 10. Phil. 2. 9 10. with Rev. 5. 13. 1 Tim. 4. 10. where it's exprest (for substance) in the terms of general and special Salvation, God is the Saviour of all Men, especially of them that believe.

2dly. The time when this general blessing to Nations, in which they shall worship and serve the Lord, and his People shall be, i. e. in the World to come, at and after the Judgment is over, and not before. I believe from these Scrip­ture-grounds following, which will further con­firm [Page 26] the present Truth as stated, as likewise the time when it shall be.

1. Because that all the Kindreds of the Earth, all the Nations that God hath made, cannot be ca­pable to be blessed by Christ, and to serve and worship him, till the Resurrection and Judg­ment is over; for all Nations that God hath made, intends all that ever hath been, or shall be, or else it is not all the Nations that God hath made; but all must be raised up, and come and worship and serve the Lord, and glorify his Name, which will not (cannot) be, till after they are raised, and have past the Judgment.

2. Because it must be in the times of the Resti­tution of all things, in the new and restor'd World, that this must be accomplished upon the Nations, and therefore not till after the Resur­rection and Judgment, Isa. 66. 18. with verse 22, 23. and the new Heavens and new Earth promised, will not be till after the dissolution or change of the old, 2 Pet. 3. 13. Rev. 21. 1, 5. and it's in this time and state, that all the Nations shall worship and serve the Lord, and therefore it must be after the Resurrection and Judgment.

3. Because the Scripture saith, it shall be when the Lord cometh to sit upon his Throne of Judg­ment, to judge the World in Righteousness, that all the Nations shall enjoy this Priviledge and Blessing, Psal. 9. 7, 8. with Psal. 96. 10, 13. and 98. 9. and 82. 8. Arise, O God, judge the Earth: [Page 27] for thou shalt inherit all Nations. His inheriting all Nations must be at, and after he hath judged the Earth, and therefore at and after the Judge­ment.

4. Because the Scripture not only saith, it shall be in the times of the new Heavens and new Earth, and in and after the Judgment, but in that time when the great Transgressours shall be suf­fering, where their Worm shall not die, neither shall their Fire be quenched, Isa. 66. 18, 23. 24. In this time it is, that all Nations, and Tongues shall come and see the Glory of Christ, and all Flesh shall come and worship before him, and go forth and look upon those in torment; and therefore it must be after the Resurrection and Judgment.

5. Because this worshipping and serving of the Nations, is plainly stated in Scripture, to be after they have born their Judgment, and that is over and past, as Rev. 20. The Judgment is past and over, and after that comes the new Heavens and new Earth, into which comes down the glorious, holy City from God out of Heaven, Chap. 21. 12. And after this the Nations worshipping and serving the Lord, v. 24, 26. and to this agreeth Zeph. 3. 8, 9. after the gathering of the Nations, and pouring out upon them the Indignation, even all the fierce Wrath, which sutes with the seven last Plagues, in the very terms thereof, Rev. 15. 1. in which is filled up the Wrath of God, and is to be accomplished at and after Christs appearing in [Page 28] the Judgment, that the gathering of the Nati­ons, and pouring out of all the fierce Wrath must be, Rev. 14. 14-19, 20. and after this is over, he will turn to the People a pure language, that they may all call upon the Name of the Lord, to serve him with one consent, Zeph. 3. 9. which fully agreeth with Psal. 86. 8. and 22. 27. with many other Scriptures to the same effect.

6. Because the leaves of the Tree of Life are for the healing of the Nations, after the Judgment is over, in the eternal Estate, Rev. 22. 2, 5. and Isa. 19. 22. and Ezek. 47. 11, 12. which are Prophecies of the same time and state, and to which (very probably) Rev. 22. 2. relateth, and therefore it must be af­ter the Judgment.

7. Because the promise of the peaceable time and state of the World, and of the Kingdom of Christ therein, in which Nation shall not lift up Sword against Nation, neither shall they learn War any more, Isa. 2. 4. Mic. 4. 3. Psal. 46. 8, 9, 10. will not be till the thousand Years are expired, and the Judgment past, Rev. 20. 7, 8, 9. When the thousand Years are expired, the Nations will be in a flame of War, therefore the peaceable time promised to the Nations will not (cannot) be, till this is over, when they shall learn War no more; and in this time and state it is, that all Nations shall come and worship, therefore after the Judg­ment is over, Isa. 2. 2, 3. Mic. 4. 5. Psal. 46. 10. Mal. 1. 11.

[Page 29]8. Because it's more than probable, that all the Scriptures that promise to Christ an ever­lasting Kingdom upon the Throne of David, do relate to his Kingdom and Raign in the World to come, and that too, after all his Enemies are sub­dued, and visibly subjected under him, which will not be till after the Resurrection and Judge­ment is over and past, 1 Cor. 15. 23, 24, 25. which expressly relates to Psal. 120. 1. and that his right-hand Kingdom on his Fathers Throne, Rev. 3. 21. is an intervening Glory, as a present reward of his Sufferings, and for performance of his Medi­atory-office, till his own Kingdom take place, which will be his highest visible Glory, and of which he is in expectation, Heb. 10. 13. And hence it likewise appears, that the service and worship of the World will not be, till this pro­mised Kingdom take place, in which all Nations shall serve him, Psal. 72. 8, 9, 10, 11. It must be when all Enemies are made his Footstool.

9. Because (as before I said) this general Salvation by Christ in the World to come, is that which tends so wonderfully to exalt▪ the glory of his Sufferings, and Death for the World, and the design of God therein. The more uni­versal the design was, the more of Grace, and the more glorious to the name of God and Christ, and the narrowing thereof to a few only; and all the rest of Mankind, with the whole Creation eternally to perish, not only contradicts the [Page 30] truth of the whole Volum of the Book of God, but wonderfully derogates from the glory of God and Christ designed in this wonderful Un­dertaking, Joh. 13. 30, 32. Isa. 6. 3. with Joh. 12. 41. Psal. 72. 19.

10. Because it's that in which the Glory of the Kingdom and Raign of Christ in the World to come is so wonderfully concerned: for the ho­nour of a King is in the multitude of People, Prov. 14. 28. If a King should have a glorious Queen (only,) and have no People, no Subjects, where would his honour be? The Church is (and shall be) the Lord's Queen, the royal and eternal Con­sort of Christ, the King and Lord of Glory, Psal. 45. 9. Ʋpon thy right-hand did stand the Queen in the Gold of Ophir.

It's true, the Queen is a Subject to the King, yet above all others with the King, and nearest to him, as his royal Consort, bearing part (at least) of the honour of Government. But if the King have not his other Attendants, his Royal Council, with multitude of Subjects in variety of degrees, where will his honour be?

So the Lord and King Christ Jesus, especially of the new and restored World, Zech. 14. 9. who then shall be visibly Lord of Lords, and King of Kings, Rev. 19. 16. and shall have all things sutable to such a Kingdom; yea, far surpassing all the Glory of the most glorious Monarchs that ever were in this World as Types of this his Glory; [Page 31] yea, Solomon (the most famous Type of Christ, in this his most glorious reign) in all his glory came infinitely short of him.

For first, His Church, his Spouse, yea, his then married Wife and Queen, Rev. 19. 7. shall keep Court with him in the glorious, holy City, and shall reign with him for ever, Rev. 22. 3, 4, 5.

Secondly, The glorious holy Angels shall be his and his Queens Attendants, Heb. 1. 6. Rev. 5. 11. for the Church his Wife and Queen shall be united nearer to him by far than the glorious holy Angels, Heb. 2. 16. Eph. 5. 30. who shall be his and his Churches Attendants.

Thirdly, All the World shall be raised by him, and be his Subjects, in various states and degrees, and shall worship and serve him (as before hath been proved,) and all as an effect of giving him­self a Sacrifice for the Life of the World, Joh. 6. 51. 1 Joh. 4. 14. Phil. 2. 6. to 11. and in which con­sisteth a very great part of the glory of his King­dom in the World to come; for allow him no Subjects in his Kingdom, besides his married Wife and Queen, you take away a very great part of his Kingdom and Glory.

11. And finally, this blessing of the Nations in general in their worshipping and serving the Lord Christ, must and shall be in the World to come, at and after the Resurrection and Judgment, not only from the former grounds [Page 32] stated, but because this Glory shall be effected at and after the sounding of the seventh Trum­pet, Rev. 10. 6, 7. when the time of this World shall be no more, but the mystery of God spoken of by the Prophets shall be finished. And what is this mystery spoken of by the Prophets, but the Restitu­tion of all things, spoken of by all the holy Prophets that have been since the World began? Act. 3. 21. the glory of the World to come, and the King­dom of Christ therein. Which mystery is more fully explained at the sounding of the seventh Trumpet, Rev. 11. 15. to which Chap. 10 6, 7. refers, And the seventh Angel sounded, and there were great Voices in Heaven, saying, The Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Here is the finishing of the mystery of God, spoken of by all the holy Prophets since the World began. The breaking of the Serpents head by the Womans Seed, the Blessing promised to all Nations in Abraham's Seed, the glorious King­dom of the Seed and Son of David (promised) over the whole World, shall then be finished, Psal. 72. 11, 17. when the Glory of the Lord shall fill the whole Earth, vers. 19. and all Nations shall worship before him, Rev. 15. 4.

That whatever Blessing the Nations in gene­ral may obtain at that day, as it shall be after they have past the Judgment, so their state in general will be a state of Service, Bondage, and [Page 33] Slavery, compared with the state of the married Wife, Isa. 60. 14. Zech. 14. 9, 16, to 19. Mic. 7. 16, 17. yet far excelling those that shall be under the lowest and deepest Judgment, Isa. 66. 24.

That as the World to come, and whole Resti­tution shall be all effected by the Death, Resur­rection, Life, and Power of Christ; so his Kingdom and Glory therein (over the World,) with his married Wife the Church, shall be Eter­nal, and never have an end; it shall be a King­dom and World without end, Dan. 7. 14, 27. Isa. 45. 17. Rev. 11. 15. and 22. 5. Luk. 11. 33. I shall (nor need) in this say no more, but only offer three things to serious consideration.

1. Where is any Scripture that doth declare an end of the World to come, and of the Kingdom of Christ therein? If not, but fully the contrary, then it must needs be mans invention so to ima­gine.

2. Whether the Eternal Life and Glory pro­mised, be not in the World to come? Mar. 10. 30. with Mat. 19. 29. and if so, then where is any promise in the Scripture of Eternal Life in another World? and if not, then whether those that suppose an end of the World to come, do not withal suppose an end of the Kingdom of Christ, and of the Life and Glory of the Saints promised in the Gospel therein?

3. Where is any Scripture that doth expresly or impliedly assert the going away of Christ with all [Page 34] his Saints to Heaven after the Resurrection and Judgment is over? and if there be none, then whether we may not safely conclude it to be but the device of Men, and to have no truth in it, it being so contrary to the Glory of his Kingdom and Government here below in the new and re­stored World.

I know but two things, that is, or can be said in this matter.

I. That the Scripture exhorteth to lay up for our selves treasure in Heaven, Mat. 6. 20. to be seeking after, and setting our Affections on things above, Col. 3. 1, 2. that the incorruptible Inheri­tance that fadeth not away, is reserved in Heaven, 1 Pet. 1. 4. that Christ will come again, and re­ceive his People to himself, that where he is, there they may be also, Joh. 14. 2, 3.

1. To this I say, It's true, that our All is in Heaven, our God, our Christ, and the Glory to come is all in Heaven, is fully granted. But,

2. It shall come down from thence into the new and restored World. Christ shall come down, and the glorious Holy City shall come down from God out of Heaven, and the Tabernacle of God shall be with Men, Rev. 3. 12. and 21. 1, 2. and so the Saints, Heaven, and Glory shall be here be­low, in the Holy City, into which Christ will receive them with himself. And this is explain'd 1 Pet. 1. 5. It's ready to be revealed in the last time, that is, revealed from Heaven, coming down [Page 35] from God out of Heaven, as Vers. 13. The com­ing of Christ from Heaven, is called the revela­tion of Jesus Christ, so 2 Thess. 1. 7.

II. It may be, and is objected, that it's said, 1 Cor. 15. 24, 28. That he must deliver up the Kingdom to the Father, and God shall be all in all, and the Son himself shall be subject; which seems to import an end of the Son's Kingdom, and so probably a going away to Heaven with all his Saints.

Answ. 1. We may not understand one Scrip­ture so, as to contradict all others that speak of the same thing, that can be neither true nor safe; and all other Scriptures that speak of the Kingdom of Christ in the World to come, say, it shall be eternal, without end; and therefore we may not understand, 1 Cor. 15. 24, 28. so as is contrary thereunto, that can be neither true nor safe.

Answ. 2. That Scripture rightly understood, explains it self, so as will comport with all the Scriptures that speak of the same thing, viz. That the World to come, and the Kingdom of Christ therein, shall be Eternal.

(1.) Because it's the present Kingdom of the Son, as exercised at the right-hand of the Fa­ther, that shall be delivered up, and not his own Personal, Visible Kingdom, as upon the Throne of David, that must be for ever, Isa. 9. 7. and that it is his present Kingdom at the right-hand of [Page 36] God, is clear, v. 24, 25. for he must reign till he hath put all Enemies under his feet, herein alluding to Psa. 110. 1. and this Reign is after his coming from Heaven, and the first Resurrection, Vers. 23, 24. and is apparent, that it's this Reign and King­dom that shall be given up when all his Enemies are his Footstool, of which he is in expectation, Heb. 10. 13. for in this right-hand Kingdom shall he be, after he is come from Heaven, Mat. 26. 64. and after the first Resurrection, 1 Cor. 15. 23, 24. and till the whole Conquest over all Enemies is over, Psal. 110. 5, 6, 7. and of Death the last Ene­my, which will not be till the thousand Years Reign and Judgment be over, Rev. 20. 14. for until the whole work is finished, and the last Enemy destroyed, which is Death, he is still in his right-hand Kingdom, in the proper sense of Psal. 110. 1. 1 Cor. 15. 24, 28. and hath not given it up to God the Father, for that is not to be done till all is made subject to him, and then shall he reign over all as the visible King and Lord of the whole Earth, Heb 2. 8. Isa. 54. 5. Zech. 14. 9.

(2.) It's apparent that it intends not the gi­ving up of his own visible Kingdom after all is visibly made subject to him, because it is the highest Glory mentioned in Scripture that is de­signed him, of which he is in expectation, Heb. 2. 8. and 10. 13. for all except the Father himself must be visibly put under him, but he is excepted that did put all things under him, 1 Cor. 15. 27.

So that the sum of all is, to let us to know, that in this top-glory of the Son of God, and the Son of David, when all things are put under him, and made subject to him, and that he is the visible King and Lord of the whole Earth, of which he is in expectation; that the Father is excepted herein, only himself will be above him, and the Son subject to him, in this his glo­rious Kingdom; that the Father will rule eter­nally in and by his Son, in this his visible Glory; and in this sense will the Father be all in his own Kingdom, being delivered up by the Son, and in all, in his Son's Kingdom, though the Son be the only visible Lord thereof. And thus God the Father will not lose his Glory in his Son's King­dom, but then shall be perfectly performed that saying of Christ, Joh 5. 22, 23. that all Men shall honour the Son, even as they honour the Father, and this Glory of the Father in the Son's Kingdom shall be no diminution at all to the Son's Glory, but rather the augmentation thereof. As the Son's Kingdom at his Fathers right-hand, is no diminution to his Fathers Glory, so shall not the Father's Kingdom and Glory (as exercised in, by and with the Son) any whit diminish either the Sons or the Saints Glory, but increase it ra­ther.

And hence it is, that it's sometimes called the Fathers Kingdom, Mat. 6. 10. and 13. 43. and 26. 29. and sometimes the Son's Kingdom, Mat. [Page 38] 16. 28. Luk. 22. 29. Joh. 18. 36. 2 Pet. 1. 11. All which tends to clear this matrer, viz. That the Kingdom of Christ, when all is brought under him, in the World to come, shall be eternal, the Father reigning in and by him. As he now reigns with the Father on his Throne, and so shall continue till all his Enemies be made subject to him, so shall his Father reign with him on his Throne. And as the Father shall be All on his own Throne in Heaven, so shall he be in all in his Son's Kingdom here below, Phil. 2. 10, 11. and indeed the top-glory, both of the Father, Son, and Saints, designed in the Restitution by Jesus Christ, will issue here, 1 Tim. 6. 14, 15, 16. Mat. 19. 28.

And in this Estate shall Christ be both King and Priest upon his Throne for ever, he being a Priest for ever, after the order of Melchisedeck, Heb. 5. 6. and 7. 17. consecrated so for evermore, vers. 28. The middle Person between God and Men, between the Father and his Church, as the head thereof, in whom their standing and service shall be perpetually presented and accepted, and the service of the Nations shall have acceptance, Isa. 60. 7. And thus shall the blood of Christ be known to be the Blood of the new and ever­lasting Covenant, Heb 13. 20. and on this Medi­ator and Covenant, the everlasting State, World, and Kingdom of Christ shall be founded and con­tinued, Rev. 5. 12, 13. and 22. 1, 3.

That as all is founded in the one Sacrifice, so it is and shall be all effected by a new and ever­lasting Covenant (in and with the Lord Christ, who was this one Sacrifice) and not by the old.

1. That with Adam is broken, and could do nothing of this kind, That brought in Death, and the Curse upon Man, and upon the whole Creation for man's sin, Gen. 3. 16. to 19. but could not recover from that Estate.

2. The Law could not do it, being but a figu­rative Ministration, it could do nothing in this matter, but leave all under Curse and Death still, making nothing perfect, Heb. 7. 19. and 11. 40. but it must all be effected by a new Covenant of Grace and Life in the second Man, who is the Lord from Heaven, Gen. 3. 15. and 22. 18. Cal. 3. 17. Life and immortality is brought to light through the Gospel, 2 Tim. 1. 10.

The mystery of Iniquity having gotten very much footing in the World by confounding the Covenants, making them all but one, and not distinguishing according to the truth thereof. Much of Gospel-truth, relating to the Church here in this World, hath been clouded thereby, as well as the Glory that is to come; as likewise many dangerous Errors proceed therefrom, so that it's no marvel that the great Judgments threatned to come upon the professing part of the World in the latter days, is for breaking the ever­lasting Covenant, Isa. 24. 5.

That the Kingdoms of this World are given to the Princes and Powers thereof, (as subordi­nate unto Christ) until he come to take to himself his great Power, and to reign, at which the Nations will be angry, because they must then be judged, Rev. 11. 17, 18. and that it is the ordinance of God, and duty of his People, to be subject to them in all lawful things of worldly concern, Rom. 13. 1, 2, 3. 1 Pet. 2. 13, 14, 15. and patiently to bear and suffer whatever they meet with from Men, for the name and sake of Christ, till that day come, Act. 14. 22. 2 Thess. 1. 7. Jam. 5. 7, 8.

Thus have I endeavoured to give a brief ac­count of my Faith in the great matters of the glorious Gospel of the blessed God: And if I must be accounted by some an Heretick herein, I hope I shall gladly bear it, for the sake of Christ my dear Lord, till the great day of decision come, when all Mens Faith and Works shall be made manifest, of what sort it is; and then, every one that hath been right for God, shall have praise of him: and so I shall conclude this with these fol­lowing Scriptures.

2 Pet. 3. 11. Seeing then that all these things shall be dissolved, what manner of Persons ought we to be in all holy conversation and godliness.

Vers. 14. Wherefore (beloved) seeing ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.

Isa. 32. 4. The tongue of the stammerers shall be [Page 41] ready to speak plain, and the heart also of the rash shall understand knowledge.

Chap. 29. 24. They that erred in spirit, shall come to Ʋnderstanding; and they that murmured, shall learn Doctrine. Amen.

Psal. 116. 10. I believed, therefore have I spo­ken.

Luk. 2. 29, 30, 31. Now, Lord, let thy Servant depart in Peace; for mine eyes have seen thy Salva­tion, which thou hast prepared before the face of all People, a Light to lighten the Gentiles, and the glo­ry of thy People Israel.

Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the World, for a witness unto all Nations, and then shall the end come, Rev. 14. 6, 7.