? PRINCETON, N. J. Presented by Mr. Samuel Agnew of Philadelphia, Pa. Ag?iew Coll. on Baptism, No. ' (Ui.J^.^ ^—
Gods Ordinance, THE SAINTS PRIVILEDGE, Difcovered and proved in two Trcatifes. The firfi^ The Saints Intereft by Chrift in all the Priviledges of Grace : Wherein their right to the ii(c ofBapti/me^ and the Lords Supper^evi^n now during the reignc of ^ntichrifi^h ckand \ and the objeBions of thofe that oppoje the famej ere anfarered. The fecond^ , The peculiar Intereft of the Eled in Chrift^ and his faving Grace : Wherein it is proved that Chrift hath not prefented to bis Fathers juftice a fatisfadion for the finnes of all men j but onely for the finnes of thofe that doe, or fhall believe \ in him ; which are his Eleft onely : And the objeftions ofthofe that maintaine the contrary^ are alf anfwered. Both written by J o H n S p i l s b e r i e. And the laji tranfcribedj andjomervhat enlarged^ by Benja'nin Coxe. Mark. 1 3* 34? 35' 37' ^-^^^ Sonne ofman if as a mm taking afarre journey^ who left hk huufe, and gave authoritie to his fervantSj and to every man his rvork^y and commanded the porter to watch. Watchyee therefore^ &c. And what Ifay unto you , Ifay unto ally Watch. Ephef. I. 3,4. Bleffed be God—who hath bleffed w with aUfpirita ill bkffings in heavenly things in Chrif : According m he hath chu\en w in him, . before the foundation ofthe world^that wefjould be holy and with mt blame before him in love. '~~ Licenfed, entred, and printed acrordiug to Order. '. ' L N V U N] Printed by M. Simmons for Benjamin Allef7^ and are to be (old at his Shop at the Crowne in Po/7W- head- Alley. 1646-
^m >* -v^ iMi#J^ ' ro THE CHRISTUN READER. Wife and Chriflian R E A D E r j T is not to be expe<5led in this inquiring age, wherein through the good providence of God, truth hath lome libertie to (hew her face ; and many alfo arc travailing in paine to bring forth that roan-childejbut there will _ be lilcewife a fpirit of errour as forward and ready to put off bis ware in this open market, as the fpirit of truth : and efpecially in this Kingdome where the people generally have been fo long trained up in the ftrength of rationall notion,made out by the arts and parts of nature ; who will be cafily drawne to trade with fuch as have befl skill to fet out their ware upon the ftrongefl termes of the creatures reafon.For he that can prefent the richeft jewel in reafons treafure, is like to carrie away "* the faireft daughter that nature That is, nati hath. Which caufeth fo much divifion and contention l^'lyl^l^l° among men profelTing Religion, as that many of the fon mfpuia godly can hardly tell where to fet a foot upon found »" ^^^'ngsground, to the great fadding of their Ipirits, and turning ofmany away from the truth.Thc confideration of which caufed me to hold forth that light I have from the Lord in thefe two fubjeds. A 2 Krft,
To the Reader, Firft, That as God hath a people whom he calls and owns out of the world , even fo hath he anaong all errours and by-paths, a truth> and a true way for fuch to obfcrve and to walk with him injapart from the world ana the rudiments thereof, as witnefTes to the truth in the profcllion of the fame, according to the rule of truth, left to all his in his laft Te (lament 5 wherein all that profeflc him, fhall be confefTed of him. Secondly^Unto thefe Chrift hath preached,and God bath afligned fuch priviledges as are not common to the worldjout of which he cals them to injoy the fame. As Chrift himfelf;even fo all things by him are for fuch to injoy as bi^lieve in hira,an J no more. For as the end was firft minded in Gods ordering of /he means, even fo in all the caufes concurring to effedl the fame, the end mud ever be minded as the life and ftrength ofthe caufe^fo that as God chofe perfons in Chrift, and gave them to him to be faved by him , fo their finnes were laid upon him, for them he died, rofe againe^afcended,^ and appeares in Gods holy prefcnce , prefenting them perfect in himfelfe. Unto him all inch fhall come as were given to him, and had their finnes laid upon him, for him to give fatisfadion for them. All fuch fhall be faved from all their finnes by him •, that being the end for which they were laid upon him. This I believe to be a truth that defervcs noafperfion to be call upon it,nor tends to caufe any divifion or contention among fuch as walkeby faith in the light of truth ^though the rational I ftrength of nature in her owne vvifdome cannot reft here fatisficd. And thus in (umme, Chriftian Header , I prefent to thy view the fubjed 1 deale upon, endeavouring to maintaine the right & priviledges purchafed by Chrift, andi
To the Reader. and freely given to all that believe in him for falvarioi?, againftfuchasoppofethe fame: who under pretence of fccking the truth, doe by cunning and craftie enqui- ^ries undermine the famcjand (as they of old did}overthrow the faith of fome : who deny unto fuch as do be- Jievcin Jefus Chrift for eternall life. Church fclloivfliipand communion with Chrift in his Ordinances of thenew Teftamentj for want (as they fay) of a Ndiniftcry with power from God to call and (it a people for Ordinances, and to adminifter the fame. This opinion much opprelTcthand difturbs the goialy, for whofe fakes I have endeavoured to hold forth 'my portion of light5for fuch as belive toconfider well the freedomc & pnviledgc of faith in all the free purachafe of Chriftjand gifts of grace 5 and to hold fait the libertie wherewith Chrift hath made them free, & not to be brought into bondage by men. And as none are •to lofe any priviledge they have by Chrift, no more are any fo to be fatisfied with aright to all things in Chrift, astonegledtheirdutie to him, in their confcfiionofhim, in holding out an holy fcllowrtiip snd -communion with him in all thofe relative properties ofa wife to a husband, and a body to a head, in fuch' order by himfelfe appointed, as may ferve to the honour of his crowneanddignitie,declaring him to be the fir ft borne among themjand to have the pre- eminence over them. This being the end for which God fand-iHed him., for him to call and fan(5lifie a people,to keep him a name and praife in the earth, thatglory might be given to God in the Church by Chrift through all ages .* and not for fuch as believe in him,to give away^as far as in them lies, his glory, name, and praife, by for faking oftheir priviledgesjand therein denying themfelves to 411 of ' bcj
To the Reader. I am informed thjtfvme offence it likely to he tak^n at the word id\SrfarkSj ufidin the fecmdireatifejfany offence be there given in the ufe of that word, I onely mufl beare the blame of it. Therefore permit me to ex" prejfe borv I underjiood ity ofwhom I meant it^ and rvhat induced me to the ufe of it. i . By adverfaries / underjiood onely oppolers, and namely^ oppojers ofoitr doBrine.. 2. lintended not this title to all that do not fully cbfe with uf in judgement 'j but to thoje thatfo oppofe uf^af that they deny m to preach any Gof^el^ to holdforth any true faith^ or to adminifler any true Bjptifme 5 n?ho have openly called m the gates ofhellj their common enemicj &c. 3. 7hii tlmr dealing with ut did move me to give them that title ; and Iconceivedy I hadjttji caufe jo to doe. But mtp I confeffe^ the cjfejiands vpith me concerning the ufe ofthis terme^ and concerning any parpmffe that I can now difeerne in any pjff'^gs ofmine in this Treatife^ Of it ftoodtvith David xvhen he had cut /t^ Sauls shirt. But touching the doBrine maintained in this Treatife^T amfofarrefrom recalling any part ofity that I count my fife bound^ifthe Lord flyall call me to it, tofeale it with my bloud. And I have caufe to blejje Godfor this opportunitie vphich he bath given me , thm to ajjifl in the publick^afjlrting and clearing of this truth. Andjo much the rather^ becaufe I have fometimes not beenfo cleare in the fight ofity as through the goodneffe ofGody I novp am. let even then I held and maintained^ That the Lord Chrift giving him- Telfe to fufiTer death, intended ( according to his Fathers will from all eternitie) by his death effeftually to procure the eternall falvation of all the Eleft, and onely of them. This Igrounded upon thefe principles, i . the eternitie and immutabilitie of Gods counjaile. 2. Gods jfeciall love to the Ele&^and their being faved through the fame. 3. the rvifdome and power of Chrij^^ intending what he effcBeth, and effeQing tvhat he intended. In the tranfcribing and enlarging ofthis treatije^ Iwasjnuch firait' nedin time-^ but Ifound the Lord more then ordinarily jhrengtheningme : Whereupon I am the more confirmed^ that he meanes to make this treatife a meane ofgood unto his^ when they pall diligently peruje it. Neither doe Jquejiion his following ofthejirji Ireatife alfo with his effe&uall blejjing. So commending this whole Booke to thy ferious perufaB^ and thee to the \grMe ofthe Almighty -^Ireji Thine, as thou art Chrifts, Benjamii^^ Coxe.
BsavsMwaiiM T Hf F SAINTS INTEREST BY Chrift in all the Privilcdgcs of Grace. Here be two Queftions that are defired to be anfwered : The firft is ; Whether fitch as believe in Jefw Chriji for falvation^ may injoy the Ordinances ofthe new lejiament ; riamely ^ Baptilme, and the Lords Supper, now under the reigne of Antichrifi . Andfeeing that all the true and right adminijirations^accordt ing to the firfl order andpatteme^ have been lofl. through the myfierv of confufion in the world ; How wee (hall now cotfte by a true and orderly adminijlration ofOrdinances according to the firfi injiitution ; if not by thefame Minifiery , with the fame calling and gifts ofthe holy Spirit that the firfi Minifiery had. The fecond Queftion is j Howfarre the death of Chrifi extended to the taking away the fin ofman •, whether he dyedfor thefinnes ofall men without exception^ or for thefinnes offome onely. Unto the firft Queftionj I (hall by the help of God now addrefle my ielfe to an anfwer. And firft , I fay , that fiich as believe in Jefus Chrift in the Scripture- Icnfejraay and ought to enjoy the Ordinances of Chrifts new Teftament, as their own free Privilcdges by Grace , and part c£ their inheritance, as they are heires of glory, and that even during the reigne of Antichrift ', for then have they moft need ofthem, as being Chrifts their Generalls colours, and part of that (pirituall armour by which they are to fight againft the Beaft, and all falfe wayes , Rev. 1 2. Eph. 6. 12, 1 3. They are the memorialls of Chrifts love unto all that believe in him, and look for him in his abfence, Luk^22. 19. with i Cor, n. 24,25, 16. And the Ordinances ofChrifts Teftament arc given to (uch as believe, for the helpe and confirmation of their faith, and the decla-^ B ration
The Saints i/tteyefl hy Chri(l ration thereof, and thereby God feparates them from the world, and owns them far his people. And for the iarae Miniftcry , with the fame calling, and gifts of the holy Spirit j that the firft had ; I own no other Miniftery. But for the better under ftandlng of this truth, I defire that wee may confidcr well of an anfwer to fome inquiries: thus ; 1 . What worke God had for the firfl Miniftery, above what he hath for any now ^ 2. Whether Chrift hath left in his New Teftament an abfolute rule to know (uch as are Tent of God to the work of the Miniftery,. and what the fame is^ 5. If there be falvation now for men, and mcanes thereunto ap^ " proved, and appointed of God, then what that is? 4. Whether there be any time in which man is freed from ol>edience to the Scriptures, fince the New Teflrament came in force ; and if not, then what part of truth ftands now in force to be obeyed, and whatnot? «; . Whether the NewTcftament be not ofequall Authoritie with the Oldjto command obedience, and holds not forth a rule for the fame, as the old Teftament did ? 6. Whether Chrift requires not a publick confeflion of him, by all that believe in him5andifhe doe, then what the fame is, and the ruk for it ? Now -to each of thefe particulars. And firft, what worke God had for the firft miniftery or workmen to doe above others, either then, or now : Where in generall niinde 5 The worke God had for the firft workmen, was firft , to be eye-witnefles of Ch rifts doings and lutferings, death and refurreftion ; and fo to teftific him to be the Son of God, come in the flefti, and exalted to be Lord over all, A^s 1. 1 , 2, 3, 4. A^s i-o. 3 9.-42. AUs 4. 33. 1 Joh. I'. 1,2. 2. They were to difanuli and make voyd that typical! way of worftiip, ftanding under types and fliidows,inftituted by Godjand confirmed to the people by fignes and wonders , ^xod» 19. 9. And to (et up and eftablifti another way of worfliip in the place thereof, that was never knownc before , and therefore to be confirmed by fignes and wonders, at the firft founding of it , as that before was. Which fignes and wonders ftand for ever together with the fame tFUth,as witness for the truth , and againft all that (hall oppo(e or
in ail the Priviledget of grace. or condemnc the (ame to the end of the world. And whereas many look and cxpcft for fomc to come from God, working niiracles, fignesj and wonders, let fuch take heed they be not deceived by the man of (inncj who is fct out by God in his Word to come that way and deceive many, A^at. 24. 24. Adark. 13. 22. 2 'Thef.z. 9. Kev. 16. 14. Rev. 19. 20. But where is one word in all the new Teftamentj that any man fhall come from God in this manncr,6f working miracles, fignes, and wonders ? 3. They were to the people ihen, the unerring Oracles of God, and the infallible mouth of Chriftfor all to have recourfe unto, for the minde and counfell of God ; whofe teftimony was unqueftionable, being that by which all things muil; be tryed3Mi/.28. 1 9, 20. GaL I, 8, 9. I Job. I. 1.-7. 4. They were the layers of the foundation, and the minifteriall inftituters of the whole ftate and order of Chrifts Church tobeobfervcd of all to the end of the world, I Cor. 3.10, 11. Ephef. 2.20, Kev. 2 1. -14. Laftly, They were the pen-men ofthe holy Scriptures of the new Teftament, in which Chrift is held forth, or fet up as an enligne among all Nations for the obedience of faith5i^^?.24.i 4. Luk. 2.31. Jfai. 52, 10. By which all both pcrfons and aftions fhall be iryed and judged , 2 Pe^ 3. 15.1 Cor. 14. 37. Rom. 2.16. 2 Jhef. i. 8. This worke God had for the firft workmen , or mhiificry to doe, who bare witnefle to the fame , by fignes, wonders , arid miracles from heaven, for the convincing of the world, that the fame was of God^Heb.z.^Mark^iS.lo.Joh.id.^^^^ 10, H. Job. 17.20,21. There are now no more inftituters or beginners of any fuch work j All that men have to doc now is onely to learn their way , and to walke in the lame, and fo to believe and receive iheir teirmiony. Job. 3. 1 i.Rom. 10. 16. 2 "tbef. 1 . 19. And to build upon the fani^ foundation laid by them,i Cor. 3, lo, 1 1, i2.Thc rule and warrant for the fame, being their word and writings aforeiaid. Yet let this be minded, that fomc of the worke in the hands of the fir ft workmen, namely, the Apoftles, was then , and is now, as proper and common unto others, as to them ; As to preach the GofpeI,and gather the Elefl; of God into the fellowftiip of Chrifts body -, to beare witnefle to the truth, and to ftifier for the fame, and the like. All which as well belongs to preaching Difciples now,as to them then, Job,l'/,tOy2l,2tifn.2.2,&^,2* B2 If
The Saints tnterejl ky Chriji OhjeB. I. It ir be laid , where the fame worke is to be done,there the fame workmen are required for the doing of ir, both in refpeft of Minidery and Gifts , becaufc the Scriptures hold forth but onely one Miniftery, appointed and given by Chrift, for the work of the Miliifteryj which is to continue to the end of the world, where and when the faid worke is to be done, Eph. 4. Adat. 28. Anpi>. This I confeflc and affirme to be true •, but let us minde in a word what all this is •-, The worke to be done, is to call home the Eled of God, into the faith and fellowdiip of Chrift. The Miniftery, are men ftirred up, and (ent by Chrift, with gifts and abilities fit for the worke called unto. Which Miniftery remaines untill all the Ele^ of God are brought unto one unity of faith and fulnefle of Chrift5as Eph. 4. Adat. 28. But what gifts and abilities are.of abfchite neceflitie required by Chrift unto this worke, is well to be minded. To gather the Eleft ofGod into the fellowftiip of Chrift, and to edifie them in the fame, is the workcAnd God inlightcning men in the knowledge of the myftery ofChrift, in the Principles of the Gofpel, and the Spirit inabling them with gifts of utterance, to preach the fame, for the convincing of finne, and to bring over the heart to believe, and fubmit to Chrift, and to teach them their dutie to God and man ; here is now the workmen, or Miniftery, that Chrift gave, and is to continue to the end of the world, Adj^t' 28. 19, 20. Ohje^. 2. It is faid. The divcrfities of tongues are of neceflitie for the Miniftery of Chrift,becaufe they are to preach the Golpel unto all Nations, A^at. 28. 1 5>. Mark. 1 6. 1 5 . Anfrp. The Gofpel indeed is to be preached unto all Nations,that is, to one nation as well as to another,excIuding none^as before the Gentiles were, but now to all, (eeing God is the God of the Gentiles, as well as of the Jewe/, Kcm. 3. 2^. For now Chrift by his death hath opened a free way for the Gofpel, to goe into all the world, to gather the Ele£t out of every narion, tongue, and people, Zech. 2. 11. il/j*. 24. 31. Kev.^. p.Ifai. 54. 1,2. 3. But this rather feems to be by fome inftruments whom God ftull ftirre »p in every nation of their owne language , then by all languages in one man 5 which thing was never yet knownc, Ifd* 1 9.1 8. -25. Zsch. 8. 20, 21, 22, 23. 3, Tongues are of necelTme for fiich tofpeakeunto a people, to whoto
in all the Priviledges of Grace, whom they are fent, and Chrift never fends any man to preachj or with a meflage to a people or perlbn, but he gives him a tongue at the prefent to deliver the fame. And more then is ufefull herein, is notofneceflitie. 3. That all tongues to (peake all languages fhould be (b eflentiall to the Miniftery of Chrift, that there can be no true Miniftery without them : this lies to be proved ; for it is very queftionablc whether all the (everall languages, by which God did confound and fcatter the people, <Je«. 1 1 . 6, 7, 8, p. were ever yet all knownc to any one-man ; and if not, then how (hall any man know when he hath them all ? But if it be granted, that onely fo many tongues as are needfull : this I freely confefle, rauft be in the Miniftery of Chrift, and no more are required ofneceffitie. 4. Where the diverfities of tongues are not of u(e for the t^rell being of a Church, they cannot be ofabfblute neceflitie for the being of that Church. But ftrange tongues are not of u(e for the well being of a Church that underftands them not, i C<?r. 14. 27,28. and therefore not of abfolute neceflitie for the being of it. 5. The firft Church ofthe new Teftaraent, which may be our chiefe pattern , confifting of the hundred and twentie Difciples, ABs I. was neither converted or conftiruted by a Miniftery of diverfitie of tongues 5 and yet by a true Miniftery of Chrift. Thefe were in Church-fellowftiip before the diverfities of tongues were given, who were a Church, AB. i. To whom the 3000. were added, and converted by the tongues given, ABs 2. 6. The want of fuch diverfities of tongues will not excu(e a mans filenccj much leflc prohibite the ufe of (uch tongues aTj for the prefent men have of God, to declare and publifti what light and truth the Lord doth reveale , and fo much the more, feeing every man ftands accountable of himfelfe to God, for every gift and meafure of light and truth he receives of the Lord, for the improvement thereof, to the glory of God and good of man, as thefe Scriptures compared together doe manifeft, Lnk. 1 9. 1 1.— 1 5. Luk: ^2. 40,41. --47. with jl^^i^i3.34. 37. I Cor. 11. 26. Which Scriptures fpeakc of the Lords coming, and the condition both of times and perfons the mean while in his abfence,with their work charged upon them, fo as that they arc at no time freed from the fame, untill his com-/ sig CO take an account of them.And it is a vaine thing ibr any man to
$ Tbo Sainti tnterejl ly Chrtfl to ihinke he (liall be excufcd by his pleading the want of tongiieg to i'peake ail languages, and the like, but rather fxpe6t to be called to account, how he liath improved that abilitie and tongue which he haih for his Lord and Mailers advantage, as JUat. 25. 1 4, 15. 24, 253 263 27. And thus men are to improve what abilities they have received to the glory of God ; and when he eals them to grea"> ter workcjhe will give them anfwcrable abilities for the (ame^whether tongues, or el fe J as Exod. 4. 1 1. 13. A^at. 10. 183 19320, And laiUyjThe Miniftery which Chrift hath now in his Church, hath as many tOKgueSjand I conceive can fpeak as manjLJanguages, as that Minifter}' which converted and planted the firft Gofpcl- Church of Ch rifts new Teftament, which may be vatW our example. And as God did honour and beautifie his Church and Mini- Itery then , by powring out of his Spirit in fuch a meafure upon them, fo he may doe in his owne time upon his Church and Miniftery now as he fees occaiion, when he hath tryed who are the dcijiifers of the day of fmall things. Obie^.^' It is Taid, that by the power of darknefle over-fpreading the whole world, the true Church, Miniftery, and Ordinances, have all been loft, and a falfe Antichriftian forme come in the place. There muft be now as at the firft, an immediate Miniftery (ent of Gcd, with the holy Ghoil and power to reftore the (atpe againe, Ar2frv, The Church, Miniftery, and Ordinances, are not loft to the Scriptures, the Spirit, and faith, but onely to the world , as all divine and heavenly things arc fubjcQ; to be, through their oppofing and defpifing of them. ObieEi. 4. ^^^ ^^'^ ^^^> ^^^ Adminiftrations of theft were loft, &c. Anftv* The Adminiftrations were not loft to the Word :, Spirit , and faith j for all the holy things ofGod lie clcareand free in the Word ' to whoralbever the Spirit reveales them, and gives faitii to believe, by which they become one, and rife together. Oh]eli. But fome may fay , (hew us now a true Adminiftrator ftnt of God. AnCw. SomuchincfFeftiaidthej^crre/ofoldto Chrift,J<?^.6. 3o.aod the oppofers of Gods truth to the Apoftle, 2 Cor.i^,:^, But let fuch ftiew us believers approved fo by God after Chrifts Refurreftionj without which there is no falvation, and then will I by the helpcof the Lord (hew a true Adminiftrator fent of God , which indeed were
in all the Priviledges of Grace. were ncver-apart in Chrifts new Teftament, neither ought they ro be afimder now. But all the difficulty is, how to know one that is truly fent ofGod to the worke of the Miniftery ; and for this let us fee what abfolute Rule or way Chrift hath left in his new Teftament to know (Iich by. Now for any abfolute Rule in refpeft of cither gift, power, or qualiBcation, to note out a man lent of God to the worke of the Minifteryjdiftinft from the lame work I know none. But fiich as Chrift ftirres up and (ends to the worke of the Miniftery, they are declared by the work as it anfwers to the Pvule; for as the Scriptures juftific the worke,and own that to be of God, -even fodoth the fame Word juftifie the workman , and owns him to be lent of God about the fame. Thus did Chrift appealc to his worke for witnefle to prove him(elfe to be (ent of God, Joh, i o. 37, 38. &i^. II. And fo did the Apoftle ?aul^ I Cor. 9. 2. 2 Cor 3. i, 2, 3. And (b are all to be knowne by walking in their footfteps and bringing their doftrine, Mat.j.ij^ 18. Such as God enables to preach the fame Go(pel,and to bring men to believe in Jefus Chrift, and to give up thcmlelves in obedience to his will.Such whofc gifts and abilities improved, doe hold forth Chrift as an enfigne to the Nations, and gather pcrfons into oneunitie of faith, and fellowftiip of Chrift : in fuch appeares the Miniftery and Spirit of Chrift, and this declares them to be fent of God, E^h. 4. 11.— 16. Kom. 1 0.14, 15. I Joh. 4. 2. I Joh, I. 2, 3. 2 Joh. 9. Some will fey. There is not thofe gifts and abilities for the work OhjeS. 5. ofthe Miniftery now, as was with Chrift and the Apofties, and therefore not the fame Miniftery. As there is not thole gifts and abilides for meafurc now, as was y^njiv, then, fo there is not that occafion for the fame now, as I haveformerly (hewed. God enables men now with abilities and gifts,as the worke requires, which is to dilcover and la^ out the foundation, and to fit and prepare the matter, and to build it upon the fame, iCor. 3. That is, to preach Chrift crucified, anc? to bring perfbns to believe on him , and baptize them into the profefiion of him. Adjt.2^.ig.AB. 8.4,5. I2.y4£?. 11.20,21. This was the worke of the Miniftery then, and is the fame now, done by the fan;e Spirit, who is above ail his gifts. And no greater power,gifts, and abilities was ever in any, or can be cxpefted , then to bring foules to God, Gal, 2, 8. 1 Cor. I.. 23, 24. with Joh. 1 4. i^. Which worke is done now
The SainU tJiterefi by Chrift ^now as truly as ever , and therefore there is the (ame power ; £ot now the dead are railed ^ the eyes oi the blind opened ; the Devils fpiritually caft out ; the lame walke ; the ficke reftored to health ; and the poore receive the Gofpel : and what more can be required to declare a true Miniftery of Chrift ^ Obje&. 6. Such as profefle themfelves to be the Mlnifters of Chrift , as the firft werejmuft be (b fentjand have the fame authoritic from Chrift as they had. Anffv, All this is true, and therefore, I fay, as before j that fuch as receive a Meflage from Chrift , with gifts and abilitie to deliver the fame to a peoplcjGod aflifting his VVord with a bleifing and power to bring in the heart to believe and receive the (ame ; fuch may as truly be laid to be lent ofGod, as the firft were, neither can we expcft any to come from God any other way 5 and their authoritie is from the Lord Chrift, who by his Word and Spirit commands to preach,and baptize 5 and that upon no other condition or terms but onely faith, Mark^i6.i'^3i6'JB. 8. 36,37. Job. 1. 12. Job.ij. 20, 21. For where the power of God goes with his Word to call men to the knowledge of the truth, there is alfo the fame power to admit fuch into the obedience of the fame, Mark^2%. 18,19,20. AB. 10. 34, 35. 47. So that the lame Spirit, VVord , and faith, brings fuch as have it now under the fame power and authoritie, as one together with the former; as thefe Scriptures compared together doe manife ft , -M*f. 25. 15. L«i^ 12. 48. Ali. 2. 17. 18. lC(!>r.i2.7.iPe^4.io.yo^.i.i2.feeL«^i2.37.— 42.wnchyl^j/'^i3.37, What other lending had Thilip that gathered the Church at Sw martj, Aft. 8. and the Icattered Brethren that planted the Church at Antioch, Aft. 1 1 . 1 9, 20,2 1 . and ApoUos^who was an able Minifter of the Gofpel, i Cer. 3 ^ All which the Word holds out to be able Mini fters of the tJofpel, and preaching the fame. But what fending had they who called them to it ^ and by what authoritie did they doe it, more then men of the lame Spirit, and faith, have now ? &iie(i, How can fuch preach the Gofpel order, and receive others to the fame, that never were in it themlelves^ A?i(h. l(vie fay. How ftiall men preach truth, that never under ftood truth? This indeed none can doe, i Cor. 2. But if it be fa id, that none can hold forth,or preach the Gofpel- order,untill they be firft in
in all the ^rivtUdget of gracc^ p iait th^qmiclY^Sjthcn it might bp dpiriaBded how fuch came to be in it, and who admitted them uuto it ? for fomc muft be firft , where ther^ is a beginning. Obedience to God depends upon nothing but or^^y hi^ word that^ve being to order, and the Gofpel-order ooceinftituted ftandshrme ftill lor all that believe to enter upon it, as living matter i^on the foundation, i Cor\ 3. which is Chrift, who calls all fuch aa living fto,n?s tQGPn^e unto him , and be built uponhimj a (piritua)! hpi^p^ a^ hplyl^rieftl^ood to offer, up l^i^tuall (acrifices acceptable to God by Jelus Chrift , who Kath made a free and open way for all that believe to come with boldnefie into the moft holy place, i ?iCU 2. 4, 5. Meb. 1 0. i\nd much more to iriT )qy all thole priviledges of grace inferiou^ to the lame, i Cor.i^. 22. And when any lie (hort of truth , as toucbing the Gofpel-order, and the like,it is on^ly the God of truth that brings up his creature to. the obedience of truth. And (iicHas God fo wQrkes in by his Spirit, as the uuderftanding is inlightened in the truth, the confcierice cpnvi^ed by it, and the m^n hath faith in it,as his dutie to obey it, wi;h the waiy open for it, and the Word calling to it. Such by mutuall agreement with truth, are by feith one together in truth; which gives being to an orderly praftife of truth, "to fuch Chrift ojjcns, Jokio. Such the Spirit guides. Job. 1 6. Such God approves, AJUt^* 18,. The word ofGod commands them, and faith, in them obeyes, AB. 2. And thus by the power of truth , fuch as believe cproe tp be one in Chrift, with the God of truth. Job. 1 7. . Theord<:rofphriftsnewTeftaraent, is the adrainiftration qf tl^e g;'a<pioHS new Covenant, ^nd of the fame nature with it, which ll^s for ever free in all the branches and priviledges thereof^ to fuch a,s believe , who arc the onely true-bprne heires of all that is contained in the faid new Covenant. And (b of the order and Ordinances of the Golpel, which are but the Adminiftrations thereof. I;^pv5{_the l^eire being once put in pofleflion of his inheritance, with tljie pifiyiledges thereof^ altigned to hirn, ancl conferred upon him, free without any condition, but onely. his faith ; here he is, for ever to ftand, and keepe his poflcftion. A^ if at any time he through ignorancG, and unbeliefe, miftake his freedome, and lies (hort of his priviledges, then when God his Father ftiall acquaint him with it, an4 ft^^w him the (ame, he may, nay ought by vectue of his firft or- ^j|^,enter upon tiis^jnheritance,\j7ithowt Ippking a( this or that con,- C dition,
lo The Saints tntereji ^y Chrijl A'jftv. fdition, or qualification of pcribn, to admit him in, but onely that / his inheritance be di(covered> and his right to it. That iSjan orderly communion of fuch as believe, with the Spirit to guide as aforelaid, for there is no exception by God again ft fuch as believe. And faith is the fame at one time that it is at another, and in one perfon that it is in another, and fo are all the Privilcdges ofGrace the fame to fuch as believe at one time as at another. The Scriptures hold forth the Adminiftrators to be (iich as were baptized perfons j but there is none fuch now , and therefore not lawfull to enter, untill there be a Porter to open. i.What though none but baptized perfons did baptizcjit doth not follow, that none but fuch muft baptize, except God had fo faid : we finde not Chrift confining the difpenfing of Baptifme in the hands of baptized pcrfbns, and excluding, others : neither is there any'example where ever any that cfid baptize,were examined whether they therafelves were hapdied. 2. The Scriptures no where exprcfly hold out the Admrniftrators to be baptized perfbns,the Apoftle PW onely excepted 5 for of none but him doth the holy Spirit any where fpeakexprefly oftheir being baptized. • 3. The word of God holds out fuch to baptize others, that ivere not baptized thcmfelvesj as John the Baptift : who was there to baptize him, before he baptized others? 4. The Apoftles, and all the Difciples of Chrift were not baptized with that Apoftolicall Baptifme, Mat. 28. that witnefled the L^oly Spirit to be corae.For want of which Difciples were ignorant,. di.%. jtnfip* Und knew not whether there was any holy Spirit, A3s 19. 2, 3, 4. jWhich yet is the Baptifme of Chrlfts new Teftament, into which they baptized others, and yet were not fo baptized with the fame thcmfelvcs. By all which it appcares that baptizedneflc is not eflentialt ta an Adminiftrator , and therefore we ought not to ftay without when •phrift the Porter opens,i and invites us in. The Miniftery of the new Teftament,TS a minitlration of the Spirit, and of gifts of the holy Spirit, as 2 Cor. 3. 6. 8. A&j 8.^ 17, 18 . Alt, 1 9, 6. But there is none fuch now. The Miniftration ofthe Spirit in the rvew Teftament, 2 (^or, 3. the Apoftle oppofeth to the Miniftration of the letter under the darke:
— — in all the Priviledges af Grace. H darkc (hadows of the old Teftamcnt ; as appcarcs , v^rf. 6, 7,, 8, 9. compared together. Otherwise , as for them to be agents to convey the Spiritjas from themfelves unto any, this the Apoftle denies, I Cor. 3. 5, 65 7>but onely as inftruments by preaching the Gofpel, as I Cor. 3 . 5. with Gjl.'^,i. (o it is now as truly as it was then, God giving in his Spirit of life into mens hearts by preaching of the Word of life. And for the appearing of the holy Spirit by laying on of hands, as ABs 8. 17, 18. AH. 19. 6. This was proper onely to the ApQftles themfclveSjas -^^.8.14..— iS.where P^i/i^jwho ccm- -verted and planted this Church at Samaria, had not the Miniflratioh of the gifts of the holy Spirit, which came afterwards by laying on of hands by P«er and 7o/:'«3 who were fent by the ApoftLs from J^rufjlemyWerCi^. 1 7. Neither doe wefinde any in this worke but onely the Apoftles ; after who(e decease the holy Spirit appeared not To full and rich in his gifts, as he did in them. As it was of old, after the laft Prophets that wrote Scripture were decealed, there was not that meafure of the Spirit to be found in any untill Chrift came, that appeared in them : and yet they held faft ftill the profelTion of the name of God under thofe inftituted Ordinances that they once were put in poIlefTion of, according to what light they had, which was very d^rke to what they had ar the firft. And many things were altered from what was appointed by God at the firft 5 as the order of the high Priefts for one 5 and this they did under all their captivities and conditions untill Chrift came in the flelh. And Co are all believers to doe under their captivitie by the Antichriftian worlds tyrannic, yi:^. to hold faft the profelTion of Chrift under thole inftituted O. dlnances they were once put in free pofletUon of, untill Chrift come againe in power , and the brightnefie of his glory, and (ec them fully free, i Cor. 1 1. 26. Kev. 2. 25. e5?'22. 12. 1. As of old in Ifrael there was a ceflation of Ordinances in their Ol^j-icf. temporall captivitie, and chiefly that in Babylon : and at their returne there was a prohibition from eating of the moft holy thing?, untill there ftood up a Prieft with llrim and Thumrnim , t^zra 2. 62.^eh. 7. 65. So it is to be wiih the godly now in their capcivitie in fpirituall B^ij^/^);?, whereof that was a type. ; • It doth not to me appeare, that in Jfraclj raptivities there was a A/Jh^ cciTation of Ordinances, no nor yet in that oi Bah^lm^hut the con- C 2 traiy.
1 2 T^e Saints mtereft by Cbrifl trary. Biit if k were fo, yet I/rue/in all faer captivities was ililla true conftituted Church under that inftituted Ordinance ofCircumcifioHj by which God (eparatcd them from all Nations in the world, as a people to himfelfe for his great Name, as he doth now by BaptiffiJe. Which Ifrael had ftrll her Miniftery, and Mintflcriall powec and order, and at her returne out o{ Babylon^ ftiee caftie forth "vwth the fame, Ezra 2. 56- 'J0.-& 3. i. — 6.2^h. 3. i. And for the probibkion, Ezra 2. 62. this was onely of the houfe of Habajab^ Kozj and Bitrzillai, who(e flegifter could not be found, and therefore they were as polluted put from thePrieftliood5E2ir<i 2. di, 62, 63. And to thefe onely the words are fpofoen, and not of the whole Congregation, who had an highPrieft, and a Prieftly power and order, Nch.i^. I . Ezra 2. 36. t^ 3. i.— 6. So that if there was a ceflation of Orc^nances m IJrael^it was not for want of a Miniftery, as the calc is made with us, but as this is our type, then with a true proportion from the ty»pe to the antitype, we that believe, and fo are true Ifiael in fubftance, are not to ceafe from injoying of our Ordinances for want of a Miniftery, but to hold faft our true podertion and inheritance once delivered into the hand offaith in all our capcivitie, as i/r.«/of olddid. Ohje&i 10. Believers now have loft the poflefTion of all Adminift rations 5 ibr " there hath been a ceflfation for thefe many yearesjboth ofMiniftery, . ' Church, and Ordinances, according to the firft Rule and inftituci- ' . on ofChrift 5 and therefore men are to waite upon God for him to re ftore the fame againe in pDWer, and not to take up wayes and or- <dinances ofthemielves. Anjw,, ''' Believers never loft their right to anytriKh, or ordinance of ,' ^ / - ^ Chrift, for they by faith doe or ought to poflefle all truth once ^ven unto them, i Cor. 5.21,22, 23. 2 Cor. 6. 10. J«^ 3. And if any depart, and forfake their own mercies through unbeliefe, they are to returne againe to the fame by faith; and God prohibits none that believe in bis Son, the u(e of his Ordinances, ordained by him for their comfort and confirmation of their faith ; but helpes themon to the fame, by giving his Spirit for their guide, his Word for their rule, and himfelfe for their warrant,who commands them to obey him in all truth that he ftiall make knownc unto them. Men are indeed to waiic upon the God of truth for him «o difcover truth. Bat when he hath not onely made it knowne to them^ bur aKb
in ait the Privihdges of Grace, rg; alfo revealed troth in them, and by the power of it, made the heart one with it , then men take not up truth of themlelves, but are taken up by truth , into the nature of truth , and fhall ftand by the power of it; when fuch as take up truth of thcmfelvesjand for their own ends, (hall lay it downe againe to their own deftruQ:ion. God ordained a Miniftcry in the Gofpel which ever was in order ObjcB. 1 1, firft, namely, Apoftlcs, Prophets, and Evangeliftsjby whom Churches were planted, and other Officers ordained for thofe Churches wdl- being. This Miniftcry I confefle^and ownj and therefore I fay ftill, that menmuft come from God with truth, and with abilitietodc- Kver the fame for the converting of men to the faith. Now when"' God (hall aifift; his Word with power, to bring over mens hearts to*^ believe, and obey the fame, fuch the Scriptures hold out to be true^ , Meflengensfent of Chrift, declared by their worke as it anfwers to,^ the Rule. And this way men were convinced, and Churches planted that now ftand under the profeffion of Chrift. And thus came^', Churches to be planted, and other Officers ordained , by thole that God made the firft inftruments to bring on the worke,in communion with the reft,as to direft and aflift them in the famejTi^.i . . The Miniftery aforefaid, to bring men to the faith,was attended J&c<f/ri ?.^I~ with the power of miracles, as raifing the dead, healing the ficke,^^^Jf^J^^p* cafting out dcvills, and the like, to confirme their teftiraony to bef^'^'^^^^^ of God, none of which appeares now, whereas there is as much need to confirme the truth of God as ever, among fo much confufion as now is. The like miracles are alligned by Chriil ever to attend hisMiniftery, Afarl{. 16. 17. and confirmed by the Apjft!eas/^( an Ordinance of God in his Church, Jam.\. 14>-15. and the firft Principles of Chrift, Hab. 6, i , 2. Ail which are now wanting that (hould confirme a true Miniftery from God to n<:. That the working of miracles did attend the Miniftery of Chrift Anfrp. at the firft, and that to confiime the truth tlien held forth to be of God, this I confefle to be true. But that the working of thofe miracles fhould be fb cfieHiiall to the Miniftery, that there can be no true Miniftery of Chrift , neither in whole, nor in part, without working of the faid miracles s that I deny. 1- John tbi Bj^tijl wa« a true Minifter^nd fent ofGod,who did no
The Saiftts interejl by Cbrijl no miracle 3 Joh. la 41. and yet he was more then a Propher, Afat. 1 1. p. And fo was Apnllos a tf ue Minifter of the new Teftamentj who knew onely the Baptifme oijnhn^ and no more , untill that Aquils and Frifcilla had further intormcd him in Gods way, but was never knownc to workeany miracle, A3. iS. 25, 26-28. with 1 Cor. 3.5. And likewife the icat'ered Diiciples that gathered the Church at Antioch^ Aft. 11. ip, 20, 21. All which were true Minifters of Chriftj and yet not attended with the forefaid power of working miracles in their Adminiftrations. It is aHcodi 2. Miracles can be no true note of Miniftery , nor Minifter (ent hope to fee a of Chrift, becaufe the working of miracles is that by which falie "^^^'s^^A^' P*'op^c^5 ^^'^ deceive the people , Afark^i-^. 22. Rev. 16. 14, Exod.7. 9.° 3' The fame miracles that confirmed the truth at the firft to be of God, ftandinequall authoritie, together with the fame truth, a« witnedes together for God, and again it all that oppole, untill the coming of Chrift, without adding more miracles to them, any more then oftruth to what is written, Heb.z.^. Nothing more is now to be expefted, then the holy Spirit for to open the Scripture?, and inable men to unfold the minde of God in the fame j and the fame Spirit working faith in the hearts of the Eleft to believe his own teftimony of the myftery of the Fathers love in the Sonne, through the word, without any other miracle. So thatif Chrift inableth men to underftand, and to open the Word, and God opens the heartjand the Spirit workes faith ; here will need no miracle to bring fuch to believe. Laftly , As great miracles are done now as ever, to caft out Devills out of mens fouleSjto open the eyes fpiritually blind, to raile the dead from the death of finne. In a word, to bring forth a new creature, and olfer up the fame to God. Thele arc the (libftance of all miracles to fuch as by experience know them, and greater then all, asChriftfaith, J(;/:J. 14. 12. AndforChrifts words, Afjr^ 16. ly. Theje Jtgnes fljali fi>lb-v them that believe ^ &c. Thele iignes are there faid to follow fuch as believe, and not fuch as are fent of Chrift to preach thcGofpel. The words are to be taken either literally ormyftically. If myftically, then all thofe fignes are to be taken in a (pirituall fcnfc ; as to caft out devills by converting of foules to God, in preaching ofChrift , as aforefaid ; and to fpeake with
in all the Priviledges of Grace, ly with new tongues, is in reference to the new creature, which being of a new nature,h« fpcaks with a new tongue^St fo a new language, as he never did before , 2 Cor. 5. 17. according to thefe Scriptures, Zepb.^. 9. Jfjt. 19. 1 8. d^ 3 $. 5, 6, And to take up Serpents, that is, inrefpeft ofthegreat workeof the Gofpel, by which God will alter and change the Serpent-like nature ot men, unto a Lamb- like temper offpirit, J/ii. 1 1 . 6.—g. and the fweet peace God will make for his people with fuch, fob. 5.23- And for drinking any deadly thing, it ftiall not hurt (uch as believe, that is, if they drinke in, at any tmie, fal(e doftrine or errour , which in it felfe is poyfon and deadly jbut God of his grace will Co provide that it fhall not hurt them, (6 as to deftroy them,but he will rccovei-,and preferve them by Come way or other. Mat. 24. 24. Jam.'y. 19,, 20. i Cor, 10. 13. 2.Fet. 2. 9. But if the words be to be taken literally, then confider whether the faith may not be the fame with the (i^nes^viz. the faith ofmiracles which men might have, and yet perilh, Alat.y. 22, 23. But grant the faith there fpoken of to be faith unto falvation , fpoken of in the verfe aforegoing , and the words to be taken literally ; yet Chrift there onely (hews how the truth of the Go(pel (hould then be confirmed by fignes and miracles ; but doth not meane that in every age, or in that age, none (hould be accounted be- Kevers, but fiich as could doe (uch miracles, or (hewiuch (ignes;, fee I Cor. J 2. 28, ip, 3,0. As touching James 5-1 4, 1 5. the dirc6Hon there given is (till to be ob(erved according as God gives in faith' into mens hearts to depend upon the promile there made:and fuch obfcrvation of that direftionin the exercile of faith, will (urely be accompanied with the promi(ed iuccefle. Neither was it any more in the ApolUesdayes ; for even in that age Saints might and did dye, as well as in (iicceeding ages. And for Hey. 6. 1,2. there is nothing at all of any miracles, but cnely of laying on of hands.. All therefore that hath been objefted, makes nothing to prove the workingof njiraclesa note to declare a true Mini(tery of ChrilV, either in whole or in part., but rather the contrary, nowin our dayes. And againe, it is not to the point in hand',^ what power any perfonswere attended with , but to what power or qualified per-ions, Chrift hath confined the difpenfing of his Ordinances abfb-tutclyj^ fo that none but onely fuch rau(t nwddle with.thc adminiftiung-,
1$ Xha Sainn interefl hy Chrift ftringotthem. Either let fuch as condcmne ourpraftife, hold us ciitj and confine us to an siblolute Rule from the mouth of Chrift, or el(e ceafc to oppofe us, left they oppofe Chrift hlrafelfe and his Saints portion ; and (o at his coming be found in ftead of feeding, to be fmiting ofthe flocke , Luk. 12. As of old , at the peoples rcturne out of teinporall Bahyleri in the typeawas. onely the fimple call of God without any miracle j even fo in the antitype, the peoples corning out of fpirituall Babyhn^ is oncly by the limple call of God without any miracle, 21s l^cv. 18. 4. Ohjc^. 1 5. The ApoUks having a Commiflion to preach uato all Nations, M^t. 18. 19. yet they \ycre afterwards commanded to ftay at Jeru' fakm until! they had received power from God to execute the (amc, A&s I.Which power they receUed^Ath 2. Which (hews that none can preach the Gofpel, nor are any to attempt the fame, without the like pow^r of the holy Ghoft 5 for if any might, then the Appftles who had their CommifTionjbut they muft ftay tor power from God, and (b muft men now. Anfr^ This is but the fame in efi[eft that I have ever faid, that if any man goes before he hath a Meflage from God, and power to deliver the fame,(uch a one goeth of him(elfc undent : but one who hath a Meflage, and abilitie to deliver it , God alTifting the fame with power to effeft the wprke ; this now is one truly n:nt,|as aforesaid. But in a word briefly , let us a little minde what this power here is , which the Apoftles were to waite for at Jemfalem ; this power was the holy Spirit, the comforter, the Spirit of truth, the promife of the Father, as the Scriptures manifeft, ABs l, 4.8. Luh^2Af.^9-AB.i. 4.33. Joh. 14.16, 17.26. Joh.j.T^g. Thehojy Spirit, in refpeft of his fanftifying power and gifts, the comforter, in relpeft of his evidence in the myftery of the Fathers love ; in which (e\\(e he was to fupply the place of Chrift, and was not to come untill Chrift was afcended , Joh. 14. 16,17.26. Joh.\6.j. Joh. 'j''^9' This holy Spirit and comforter, was the promife of the Father, received of Chrift, and is given to all that believe through Grace, Joj&.7.38,39.Kow. 8.9. 11. 14, 15, 16. G^/. 4. 6. Being the holy regenerating Spirit of Grace, 3^(7^.3. 5,6. Jo^. 1. 1 2, 15, i jFo/7.3. 9. The comforter that brings the Fathers love through his Sonncs death to a cold heart, Joh. 14.16. B.om. 5.5. The witnefle of all our happincfle, and the holy Spirit of promilc, that ftals us up in the Fathers
in all the Priviledges of grace. 1 7 Fathers love, enabling of us to cry Abba Father, I Joh. 3 . 24. d^• $ . 10. Kww. 8. 15, i6.E^. 1. 133 14.6*1/. 4. 6. All which is oiiely on^ and the fame Spirit, not many, bat onely one and no more, i Cor, 12. 4. w.^ph. 4. 4. Whole Minifteriall abilities I ftiall reduce unto twoheadi. ' i ' 1. Light and knowledge in the myftery of Chrift,in the Gofpeli JEp^.3. 3,4,5.6. 2. Power or abilkie of utterance to preach and teach the fame, ^5.2, 4. E^i?. 6. 1 9. Co/. 4. 3. i. - i Let men ftrive while they will, here is the fubftance <rf"the Miniileriall power of Chrift, and according to every mans talent, and abilicic, he is to labour in this worke, Mat. 25. 14, 15. The manifeftation of the Spirit is given to every man(norie excepted) to profit withall, I Cor. 12.7. So that the Meflage of the holy Spirit is holy and found do£lJrine, fuch as tends to bring perfbns to one onitie of faith, and conformitie to the my ftery of God, and of the Father, and of Chrift, i Joh. 1.1,2, 3.C0/.2, 2. Efh. 4. And the Meflengcrs are fuch as the fame Spirit ftirres up, and enableth to deliver the fame , as aforefaid. Such are, as it were, the eyes and hands, and feet, ofthe holy Spirit, to call , and guide, and to goe before, and lead on others. And as God in Ghiift hath received thefe, fb he doth others brought to him by their Miniftery. This was the power or promifeofthe Father, that they were to ttr'aite for, the Spirit to inable them to lay out Chrift dead and rifen for a foundation to beare up the Ipirituall houfe ofGod ; and as Lord and King ofthat Kangdome preached before to beat hand j and now exalted at Gods right hand, and advanced to the throne of his Father Vavid-^znd to hold him forth among all Nations as the way to life, by faith in his death. All which could not be prear ched untill Chrift wasafcended, and the holy Spirit given that muft teach the fame. And this in briefe was the power the Apoftles were to waite ac Jernfalmt for , and fo is every man now. Though the holy Spirit appeared then more fully and richer in his gifts then now he dothj yet tor the eflcntialls of truth, both for falvationby belicvingin Jefos Chrift, and profcfling him under thofe honourable titles a(^ ligned him by his Father , the holy Spirit doth now for fubftance appeare the fame in his Minifteriall operadoos, as ever he did for- D meiiy.
i8 The Saints interefl ^ Chrift merly. Though there be much imperfcftion and weaknefle in the creature, this caufeth not truth to ceafe from being truth. Otherwife there can be no fatvation tor any man 5 which is the next thing to be examined. Having difcovercd the way how (o know fuch as come from God to the worke of the Miniftery, in Chrifts new Teftament, which is by their worke as it anfwer s to the word of God^which is theFvuleoftruth 5 I come now to the third particular^ namely , Whether there be falvation now for man, and a way or meanes thereunto approved, and appointed of God 5 and if there be, then what the lame is. This being the third inquiry about the Saints enjoying the Ordinances of Chrifts new Teftament,! anlwer direftly, that to me it is out of queftion, there is {alvation now for man, and meanes to it appointed by God, or elfe none can be (av'd, and (b every perfon in the world muft perifh. But in a word, note what I meane by falvation, and that is, for one to be in fuch aneftate here in Grace, that the word of God )uftifks to be attended with glory hereafter, as follows ; - iw " ^^ f ^ » dz.. 1 . To believe that Jefus is the Chrift, the Son of God, ordained of the Father to be the Saviour of man, i Job. i. 22. Mat. 16. i&k jiH.S.^j.i Tet. 1.20. 2. And that Chrifts is come, and hath fufFered in the flefti, dyed, and rifen againe by the power of God , and is exalted to be Lord over all, i Job, 4. 2. Kom. io.f^.AB, 2. 32, 33. 36. B.om. 14. ^. i 3. And that Chrift by one ofiering hath made a free and open way into the prefence of his Fathers love, the moft holy place, for all that believe, to have free accefle unto the Father by him, Heh,^. 12. i^.Heb. 10. i9,20.£/>k2. 18.^^3. 12- 4. And that by his own bloud he hath waftied away all the finnes of his people, and prelents them to the Father in his own perfeftion ; in whom they are all compleat, and perfected for ever, Kev. I. %.Job. 17.21,22, 23. Co/.2.p, lO.Heb. i©. 10. 5. That Chrift hath not onely by his bloud redeemed a people from death, condemnation, and the curie for finne, and Co the guilt of finne, but alio hath redeemed them from among men,and from a vahie converfation, and traditions of men, to an holy coafelTion of him, according to that rule and order inftituted by him in his Uft
in all the Priviledges if Grace. ip Ud will and Teftamenc^ fealed with his bloud , Kev. 5. 93 xo. Hex/. 1 4. 1, 2, 3, 4. X Pe/. 1. 18. dr* 2. 9. £p/^. 2. 13.-22. Gj/. i. ^..IjfV. 2. 14. Laftly 5 This truth believed of us, is not onely by the Scriptures prefentcd to us, and from thence onely learned by usjbut alfo made good upon usjand revealed in us by the holy Spirit given unto uf, who hath given us an underftanding to know him that is true, Kfjw. 5.5. I Job. 5. 20. Which Spirit of truth, as he brings light, and reveales love, (b by the power of love he fubdues finne, mortifying the flefh, and brings up the new creature to God, and draws forth the heart in love to man. And thus in briefe of (alvation that is now for man, which is a being in the fweet pofleflion of the Fathers love through Chrift, by faith unto etemall glory. Now themeanes approved and appointed of God,for this great worke of (alvation jis alfo manifeft, which in generall is, the Miniftcriall power and operation of the Spirit of God, in what inftruments foevcr he plealeth to appearejand to ufe them for that work, who is limited to none, but commonly doth great things by weake and defpifcd meanes, that the crownc and glory might reft on his own head, as i Cor. i . 27, 2 8, 29. And yet there is the fame meanes now to bring men to God in truth and for fubftance , which hath been formerly. 1 . For wee have now the holy Scriptures of God, which are to us in the place and ftead of the perfonall prefcnce both of Adofes and the Prophets, L«^.i 6. 3 1 .and Chrift,and his Apoftles ; if God pleale to (peake to us by them, as he did to his people of old by the other. ( Who being dead yet fpeaketh, Heb. 1 1. 4. ) 2. Wee having this blcfled word of truth, to reade, (earch,»nd ftudie, and Gods blefTmg being the fame to us, as to his people formerly, he being the (ame God ftill,and Chrift the fame yefterday, and to day, and for ever, HeA. 13. 8. wee may therefore expeft, and doe enjoy the fame effe^ with them , which is to underftand the minde of Chrift concerning us in the fame. 3. We have the fame Spirit, who enables men to preach Chrift crucified, which though to fome a ftumbling blocke, and to others fooliftinefle, yet to many appeares to be the power of God, by which they are brought to believe in Jelus Chrift for etemall life and glory. And thus we have the fame Oofpel;, the fame faith, «he D 2 lame
20 T^^ Saints interejl hy Cbriji iame Ghrift, and (o ?he fame way to fj^lyation as they fprmerly had ; and thefe meanes doth God appointjand approve^and ble^, for the efFefting of this great worke of falvation to us now, as well ' as nnto others before us, that we together with them may be pro- * Koked to praifc and magnifie the great Name of To gracious a God, that hath done fuch great things fpr uSj tokeepehimfelfe a Name, and witncfle in the earth. But Come demand ofus. Whether that the Ordinance of preaching the Gofpel be now afoot for to bring men to life j according to Chrifts CommiflTion, Mat. 28. 19, 20. There be fome that ftrive againft the Ordinances of God, by putting nice diftinftions in the word Preaching 5 to beare the finiple hearted in hand, of fome great matter therein to be minded, and that in the Originally thinking that every one is not able to dcale with them there. But if we were minded to cavill , wee might demand of them, how they know that to be the Originall> or the fame copic Chrift and his Apoftles did fpeak or write ? But we ferioufly demand,whether we may not as well depend upon that tranflation in our own tongue, by the helpe of the Spirit of God, to know the minde of Chrift, in things abfolutely neccflary for faith, and life, as they upon the Originallafeeing that their Originall and our tranflation hold forth the fame Gofpel of Jefus Chrift, They make as if none could ever preach the Gofpel but only fuch as had, and have the fame meafure of the gifts of the Spirit that the Apoftles therafelves had,ahd yet they are at a ftand about Philip^hdi.^, and confeife that he did preach in the proper iignification of the word. But for my part,! freely grant them thus much,that no man can truly preach the Go(pel , but he that hath the fame Spirit of God that the Apoftles had.And fo I come to anfwer their demand briefly thus : 1 . As preaching is to deliver a Meflage received of the Lord, as B^m. 10. 14, 15. thus it is now afoote. 2. As preaching is a publiftiing of the Gofpel of Chrift occafionally, to bring men to the truth, as AB, 8. 4. J&,i i . 1 9,20, 2 1 . fo it is now afoote. 3. As the Difciples were to preach the Gofpel of Chrift freely to all p^fons without exception, as Alsr^ id. i'^»A3i, 10. 34. thusic is now afoote^ Laftly,
in all the Priviledges of Grace. 2 1 Laftly 5 As men are to trade with xhat at»l!tie given theoi of Chrift, for their Lords advantage, z^ Mat. 2'y, 15* ' ^or. V2.j, 1 Tet. 4. 10. fb preaching the Gofpel is now afoote. For men are now to improve that abilitie chey have received,^ becaufe that all men are by the (ame Word now as well as then^ to give account for the fame, Luh,' I2. 41.48. Mat. 2^. 25,25327. -30. All which is according to Chrifts ComtnilTionj Mat. 2 8. and no way contrary to the fame. There is not that converting; Miniftery now abroad in the world Ohjedt. i «, that the Word of God holds forth ; there is one Miniftery abroad ^ that converts men unto faith in Chrift for (alvation, or juftificacionj but the Minifters labour to keepe fuch ftill in the fin of idolatry} or fal(e worfhip, and then others pretend to convert thele further by bringing them into order as they (ay , by dipping. But where is that Miniftery that calls Perfons out of the world, and plants them at once in Church- fcllowfliip^ For fuch a converfion to faith in Chrift for falvation, as fully Af^iv,. leaves the (aid converts in idolatry, and fhort of the Go(pel-order and fellowftiip ; I know no fuch converfion,Chrift owning no fuch faith in him for falvation, that brings not perfons out of idolatry unto the fellowftiip of the Gofpel. But what though, there be a Miniftery abroad that brings perfons but part of the wayjand then another that brings the fame perfons more fully home into fellov/fhip i This order the Word ofGod will beare us out in for a truth,^ as Job. 4. 37, 38. And alfo the Jewes they made Profelytes ; and John the Baptift , he brought them further ; and the Apoftles they brought the fame perfons fully home into fellowHiip, A^. 2.10. 40, 41 , A£i. 18. 24.-28. AS, 19. 1 . —7. The fame order was fhadowed out in the building of the Temple by King Solomon, I King. 5.6. Where the Sidoniani hewed timber and ftone for the houffof God abroad ; but the fervants oi Solomon laid them in the building. And this, I fay, that in reference to the meanes, it is a far harder worke to convert and fit matter for the ^irituall houfe of God, out of An tich rifts hard and rockie frame, then out of the . = heathenifti and prophane world rand yet notoncly the beft,if I may fo fay, but the very worft of them, hath been from thence c died home, and planted in the Lords vineyard. Atid there muft be as grwt a power from God appeare to bring thefe deniers of a belie-
2 2 The Saints interefi by Chrifi vers priviledges of iheGolpeljfrom their (elfe-wifdomejand carnall principles, unto the fimplicity of Chrift, as ever was to caft out a devillj heale the fickcjraile the deadjor convert any (inner. And yet our weaknefle through Gods power hath fo prevailed, that it hath brought oftthechiefeft of finners unto the obedience of the Gofpelj and prophane perfecuters of us have been convinced , and become lovers of God and his truth togecher with us j and lb as Serpents have been taken up , and their (lings pulled outjand ofLions made Lambesrand thus hath Chrif]: been pleafed to honour the Miniftery which he hath now in his Church , and leaves not himlelfe without witneflfe againft (iich as oppofc him in the fame. 4. Inquiry 3 Whether there be any time in which man is freed from obedience to the Scriptures (ince the new Teftament came in force : And if not, then what part of truth (lands now in force to be obeyed, and what not? For man to be freed from obedience to the Scriptures in gcncrall, I (iippofe none that fearc God will once countenance fuch an opinion -, therefore I come more particularly to confider what part of the Scriptures is now in foice, and fpecially to be knowne, and obeyed. They are tho(e Scriptures that are neceflfary to bring God and man together unto a onene(re in Chrid. And this is the Gofpeljwhich is called the ff^ordofReconciliationythtGoj^elofthe Kingdome ; which holds forth Chrid to be King, Prie(l, and Prophet, and the onely way unto the Father ; and brings perfbns to be of the J^ houfhold of God. Which hou(hold is that compo(ed order, and inftituted (late of Ch rids Church ofthe newTedament,with thefubjeftsin that order and date, according to the fameTcdament; of which Tedamcnt Chrid is the Mediator, who hath confirmed the fame by his own bloud, and (an£tified all things therein contained. All which the Scriptures of the new Tedaraent hold forth , and therefore they ofall others are to be obeyed ; for therein the whole Mediatorfhip of Chridjtogether with the efFeft of the famejand his rule and order for ever to be>ob(erved, is written for our learning. This Tedament, and Chrid the Mediator thereof, ^nd mans falvation 3 are all fo inleparably joyned together by the holy Spirit, that the Gofpel holds forth no one of the(e without the other ; fo that there is no faith in Chrid approved of, apart from the word of the Tedament} of which he is the Mediator. And that faith wluch
in all the Priviledges of Gract. a 3 which is truly of hinij and in him, brings up the heart believing to a profefTed fubjeftion to him. Both which together {viz. faith, and the profefllon of faith ) doe give unto a man both a being , and a name in Chrills Teftament, R<?m. i o. 10. Gj/. 3 . 26, 27. Mark' 1 6. 16. Take away from a man either faith, or the profeifion of faith, and there is no name found for that man in Chrifts newTeftament, 'Kev. 22. xAf.Hih, 3. I. Ueh. 10. 22, 23. None are owned either of God, or man, to be members of Chrift, that are no way under the profcflion of him ; as appearcs in Mat, 10. 32, 33. i 'joh. 4. 3. And there is now no profeflion of Chrift according to the rule of his Word, without Baptifmc , Mm. 28.19. M^rh^ 1 6. 1 6. Lwi^y. 30. Gd. 3. 26, 27. Epk> 4. 5. By all which it appearcs, notonely ingenerall that the Scriptures of the new Teftament ftand now in forccjand are to be obeyed of all that doe believe ; but alfo in particular that the word ofthe new Teftament which holds forth Baptifmc, and requires the ufe ofthe fame,is ftill in force, and to be obeyed ; becaufc thecleare promile of the faving bsneHts of Chrifts MediatorQiip, and the adniiniftrations of the new Teftament, whereof he is Mediator, goe together in the Word , AH. 2. 38. Ati. 22, 16. Rom. 6. 334,5. I Co)-. 12. 13. Co/. 2. 12. I Pe^3.2l. And here let it be well minded,how Chrift encourageth us to the perpetuall obfervation of that rule in Mat.2S. 19. 20. by this promife i And loy I am rvithyou alnoay , even unto the end of the n>orld. And how the Apoftle iignifies it to be our duty , in the u(e of the Supper, to (hew the Lords death till he come, i Cor. 1 1. 26. Is not then the word of the new Teftament, concerning the ufe of the Ordinances of the new Teftament, now in force ? Let us take good heed that we doe not diminiOi from the word of Chrift, nor make voyd the (ame, Veut. 4. 2. Kev. 22.19. Pfal. 1 1 9, 1 26. And fo I pafle to the next inquiry, which is this j Whether the new Teftament, whereof Chrift is the Mediator, be ^. 5, not of equall authoritie with the old TeftaTnent, (whereof A/o/e/ was the Mediator) to command obedience : and holds not forth a rule for the fame, as the old Teftament did. This will appeare to be an undeniable truth , that the authoritie of the new Teftament is equall with, if not above , the authoritie of the old Teftament 1. The
24 ^^^ Sarnti intere^ hy Chrifi 1. The inftituter, and Law-giver of the new Tcftamcnt is of equall power and authoritic with the inftituter of the old , being the Sonne of God, who is Lord over all , Heb, i. Kom, lo. 12. James 2. i. 2. The Mediator of the new Teftament is higherjand of greater auchoritiea then the Mediator of the old Teftament, Heb.:^. i 6. 3. The whole ftate, LaweSj and Ordinances of the new Teftament, are of a higher and more heavenly nature, then the ftate and Ordinances of the old Teftament^ He^. 9. 2 C^r. 3. He^. 12. and given with greater authoritie, and therefore the negleft of obedience thereunto, is by the holy Spirit laid under the greater punilhment, Heb.2.i. —4. Hf^. 12.25. 4. The old Teftament was confirmed by the bloud, and death of Buls & Goats, and the like, but the new Teftament is confirmed by the bloud and death ofJefus Chrift the Sonne ofGod, the Lord of life, and therefore of greater authoritie then the old. Hereby it is manifeft , that the authoritie of the new Teftament, is equdll with, ifnot above the authoritie of the old Teftamentj to command obedienccAnd touching the rule of the lame obedience, this is cleare alfo, being of the (ame nature with the Word, or Te* ftament it {elfe^for that which commands a thing, (hews alfo what it commands. That command by which a mans wayes fliall be tryed, judged, juftified5or condemned ; that is the rule given by God of mans obedience unto him j and this is the word of Chrift, as he is the great Prophet of the new Teftament , and consequently the Scriptures of the fame new Teftament, -^^.3. 22, 23. Mat, 2%. 20. Chrift thus commanding obedience with authoritie in the newTeftament, and holding forth the rule thereof in the fame,di(pen(eth neither with things, nor time, norperfons, AB, 17. 30, 3i.He^. 2. 1,2, 3.He^. 12. 25. ObjeB. 15. The new Teftament requires obedience onely of fuch as are under the fame. Anfrv* The Golpel that declares the authoritie , and government of Chrift, is fent out into all the world, and holds up him to be Lord of Lords,and King ofKings,before all Nations,and commands and requires obedience and fubjeftion of all, without exception ; and makes neither age, time, perfon, gift, nor qualification the condition of mans obedience to the Go(peI,and fubjedion to his Crowne. If
in all the Priviledges of Grace, 2 5 If all in generall are to obey the Golpel , then all that come at Object, 16. the outward callj are to be admitted to fcllovvfhipand communion. All that may be judged to come in obedience and faith , are to be jinfrr. admitted to fellowfliip and communion. And all ought to come and fubrait and tender themfclves and their fervice, that their Lord and King might receive themjwhodoth not receive any but fuch as come in faith 5 neither did he otherwife intend in the calljbut to fever between the good and the bad , Afatth.2<^. 657. lo, ii, 12. Mat. 1 3. 48. For thoitgh many are caUedyyetferv are chejenyMu.20.16. And it is one thing to command fubjeftlon, and another thing to bid a man immediately and direftiy to believe he (hall be faved. By refufing fubjeftion unto Chrift, men pull upon themfelves heavie judgementSj and dreadful! deftruftion ; and this their dellruftion fhall be from the power and juft fentencedf ChriftaMjf.i 1.23. Mat. 23.54,35.37338. iCor. 10. 5, —ii. Heb. 5. ly^lS. Ifji,6o. \2.2lbef. 1.85 9. The Lord Chrift hath a Lordly right and power in^ and over all creatures ; and though the lame doth not yet fully appeare in the efFefts of it, yet in due time it (hall , Heb. 2. 8. with Kev. 1 1. 15. 17. In the meane time, Chrifl: the Lord demands his right of all nienjand will judge the dilbbedient for their difloyaltie to him, Jude 1 5. Lvd^. 19. 27. Yea he requires all, both perfons, ftates, and powers, to be under fubjeftion ^ who alfo (hall acknowledge him to be Loi d , to the glory of God the Father , who fubduedall things under him, ^jal. 72. 8, 9, 10,11. 1 Cor. 15.24,25. Thil. 2. 9j 10, 11. Thus the holy Scriprures hold forth Chrifts power and dominion, and call for fubjeftion to the fame, of all perfons without exception, Pp/. 2. 12. And when Kings and Nations (hajl acknowledge this, and fubmit them(elves thereunto , then fliall they fit downc in peace one with anotbfr, and learne to vvarre no more, Ifai.2. 4- Zech. 9. 10. And fo (hall be delivered from thofc many heavje miseries and deftruftions which they fuffer one from another, for their rejefting and oppofing the Scepter of Chrift, t!:cir Lord and King ; as the Jerves of old did. Ani wiiereas feme conceive, that Chrifts kingly office, to ml:f, and command, isofno larger extent then his Prieftly office to redeeme , and to fave from linne and wrath.I doe believe that Chrift by h<s kingly power com- E mai'.ds
2 ^ The Saints interefl by Cbriji mands and rules over both Angels and Devils, and all his enemies, for whom he was never a Prieft to redeeme them, and fave them from finne. As Vavid ( a type of Chrift ) was in fome refpeft King onely of J/J^^e/^and yet in the exercife ofhis kingly power for Jp-aels good, commanded & ruled over many heathen Nations and Kingdomes : fo Chrift is indeed, in fome fenfe, and in fome refpeft King of his own peculiar people only, who onely are they that obey him willingly and fincerely, and over whom he reignes for their eternall good, to make them Kings reigning with him ; and yet in the exercife of his kingly power for their good , he rules with might overall the world, and juftly punifheth all the difobedience of the whole world. And now I come to confider of the laft enquicry> thus; ^. 6* Whether Chrift requires not a publick confefldon ofhim , by all that believe in him : and if he doe, then what the fame is , and the Ptule for it. Now that Chrift requires a publick confeffion ofhim,by all fuch as believe in him, is fo cleare in the Scriptures that I fuppofe none that believe the Scriptures will deny it. Mat, i o. 3 2, 3 3. Joh.12,^23 43. Kom. ic. 9, 10. 1 Job. 4. 2, 3. But for the more full clearing of this truth , two things muft be minded : 1 . What we meane by believing in Chrift. 2. Whatbyconfeflion of Chrift. Touching the firftj By believing in Chrift,! meane that believing that Jefus is the Chrift, which John fpeakes of in i Job. 5. i. That believing with all the heart , which Philip (pake of in A3s 8. 37. That believing with the heart untorighteoufne8,which Paul (peaks of in Kom. 10. 9, 10. Touching the (econdjThe confefllon that Chrift requires of men fo believing, is toconfefle him in his Name and Titles that his Father hath honoured him with, and (et him out by,z'i;5.To be a fuf* ficient and onely Saviour , and the Mediatour of the new Teftament ; as Kingj Prieft, and Prophet. A Prieft to redeeme and purcha(e his people; a Prophet to teach and inftruft that people; and a King to prote6^ and defend the faid people in their obedience to the truth, revealed by him as a Prophet, and by him as a Kng commanded to be obeyed. And as (his is to beknowne and believed
in all the Privf ledges 'of grace, 27 ved of fuch as expeft life by him : eveu lb it is to be confefled, by a profeficd iubjeftion to him in the Came. The Rule of which pro feffed fubjeftion and con ^eirioiijis the iiiftifuted order and adiiiniftration of Chrilh Teftamentjfor no other confeffion doth he approve ofjbut that which iioids him forth to be Jelus Chrift^ the Sonne of God, come in the )Se(h5dead, and n^en againcjafcendedjand exalted at Gods right handjto the throhc of his Father David -, and fo to be Lord of Lords, and King of Kings. And fubmiflion to the inftitUtcd order and adminiftrationof ChriftsTeftament, is an ordained confeflion of this believing In him, in a profefled fub)e6^ion to him. This confeflion doth Chrifl: therefore require of fuch as believe in him, and cwnes no believing unto falvation in his newTcftamcntjonce confirmed by his death, where this is rcfufed.For the benefits of Chrift as Mediatour 3 and hisadminiftration, and the ftate, order, and rules of that Teftament whereof he is Mediator, and the fubje6:s partaking of thofe benefits,goe together in the record of Scripture 5 fo that if there be no baptizing into Chrift,then is there not conftflicn of Chrift, according to his appointment. Mat, 28. 19. 1 Cor. 12. i^.Gal. 3. 27. Kom, 6. 3. Eph.^.'^. Luk.y.^o, And if not confeflion of Ghrift,according to his appointmsntjthen nofeith toiaivation by Ghriftexp.efly owned, Mat. 10. 32,33. with I Job. 4. 2, 3. Job. 12. 42, 43.1 his I (peake in reference to the expreiTe word of God , which owght to be every mans rule to trie his way and walke by, becaufc by the Word he fhall be tryed, and judged, iuftifi^d, or condemned , according as he appeares by the hmeyj'b. 12. 48. Rem. 2. 16. This niak^s agarnH: the free grace of God, that faves man, with- Obje^: 1 out any condition of obedience, or refpeft to any outward external! Ordinance, but onely to Chrift, and believing in him. 1. The truth afoiefaid no way oppofeth Gods free grace in fa- Anfv. ving man through faith in Chrift j for it brings nothing in with Chrift to fave any man, but lays out the way that God brings perfoijs into, whom he doth lave. For they come not into that way of profeflion to be faved, but being favcd they come to (hew their thankfulnefle to God for the fame. 2. This order of truth difcovers and fets out the true nature of Grace in it? proper place, and ufe. Gods eleftingand chufing perfons to falvation is of his free Grace, but whom he fo chuleth, he E 2 chuleth
2 8 T^he Saints tntereji hy Chrift chureth in Chrift, E^/?. i. 4. Therefore to make Chrift eflentiall to mans falvation , is not again ft grace, but for it. 3. The gift of Chrift, and life by him, is free grace ; but neither Chrift, nor life by him is given without faith. Therefore to make believing in Jelus Chrift of abfolute necelTitic to life , is not againft grace, Eph, 2. 8. Faith it felfe is the free gift of God, and the work of grace in the heart of man,yet is there no faith approved by God in his Word without workes, James 2. Therefore to put faith to tryall by its woike5',and to bring both to the light, to try and to fee if it be indeed that which God of his grace hath given to man for life, and the manifeftation thereof, and to make them both infeparable companions,is no way againft the free grace of God,that favcs not man without faith, nor approves of faith without works, and trycs aTl workes by his Word. 4. The forefaid truth confirmes grace,or faith in grace,by holding forth from the Scriptures the priviledges that belong untofiich as believe through grace, and the frcedorae thereof in grace to faith alone, without any other condition at all. As the gracious new Covenant it felfe is free, which comprehends all that is between God and man in grace, and requires nothing but onely faith in Jefu* Chrift to admit perfons into the lame,w hich makes them one with all that the laid Covenant containes j whether ftate, order, ordinances, adminiftrations, adminiftratorSj things adminiftred,or to be adminiftred , things paft, prcfent, or to come. All is theirs who are in the Covenant ofgrace,that contains all.And none are in the way of life held forth in the word of God, that are out of this Covenant. And all priviledges and benefits comprehended in the faid Covenant,, lie all as free without conditions unto fuch asbclieve,. as the Covenant it (elfe. For the Covenant in generall comprehends the (everall parts in particular: and therefore looke what condition any one part lies under, the fame doth another, and (b all. If one part be free, all is free, and fo indeed it is a free Covenant to fuch as believe. And all the pardcular branches of this gracious Covenant are fb in(eparably joyned togetherjthat if a man be truly under any one part,he is uitder all : if he have Chrift, he hath all : if he have faith,, he hath all : if he have o>ie promilc truly, he hath all : and if he have right to any one ordinance, he hath the fame right to all. So that he that dif- inherits himfelfe of any one^ partj
in all the Priviledges of Grace, 2^ part, dif-inherits himfelfe of all. For grace in the Covenant, and the priviledges therein contained are not divided. And when faith finds the treafure, (hee will have alfb the field, where the treafiire is hid, Mjttb.i^.^^. Thus joyning of faith in Chriflr, andfubje- Oiion to Chrift infeparably together, as the Scriptures doe, ( both being branches of one and the lame gracious Covenant ) doth no way oppole Gods free grace in (aving man by faith in Chrift. If the adminiftrations of the new Teftament lie fo open and free Ohje&. 18. to all that believe , without condition or exception, then any that believe may adminifter all Ordinances-; and fo women, as well as any other. By pretended abfurdities and falfe confequences, the truth of ^^0^. God is commonly oppofed and obfcured by the adverfaries thereof: yet truth never brings upon it felfe any ablurdity. But abfurdities fometimes feeme to follow through the fubtilty of men oppofing the truth 5 and fometimes through the ignorance of men, noc knowing how to avoyd them, and defend the truth from them. Truth alwayes lyes within the bounds of order , whither true faith brings in a man, and there truth makes him free, JJj. 8. 32.; Truth and order are never apart, mujh leffe oppofeeach other, how ever men conceive : for God who is one, is the God both of truth, and of order, 1 Cor. 14. Sjthat wherefoever fiith findes truth, there order alfo dwells. For as God is the God of order, fo his Word which is truth 3 is the rule of order 5 and this Word is faiths foundation , v. hereoi^. fhee builds : which Word is (o farre from being any exceptive condition of truih, as that it is truth it felfe. God calls no man to difpenfe his truth , whom he doth not fit and enable for the fame : and whom God doth call and (endj he (b (ends them that they goe in faith. And faith ever attends ac wildomes gate, and bids not goe other waycs then Chrift dire6b* Sofarreisfauh froRileadng any to any abfurdity and diforder, that it keepes them in the hand oftruth, which guides them accorr ding to order, and reproves the contrary. And for womens adminiftring of Ordinance? j Gods free lovs and true faiih never admits or gives way unto any unlawflill or diiorderly libertie. And I have endeavoured to prove that the free tile ofordinances is only to faith,not to the fleQi,and fo not in any unfieemly way. God who is the Godof order > hath in his Word of
^o The Saints tnterefl by Chrifl truth taught women what their dutie is : and namely in i Cor, 1 4. 54, 35. I 'lim. 2. II, 12. This rule forbids unto them the adminiftringof ordinances. And they which have faith, will believe the Lord, and obey his Word. Againcjl have not (aid, that the adminiftrations of the newTcftaraent are free for any that believe to adminifter thcm.But I have proved that they are free for all that believe to iubmit unto them (or rather, to Chrift in them3)without any condition or exception again ft the fame. Therefore it is ftill the duty of all that believe in |e(us Chrift, as aforefaid, to hold forth a confeflion of this their believing in him, by their profeflTtd fubjeftion to him in the order and rules of his Teftaraent, without which he doth not exprefly owne any faith in men according to the tenour of the faid Teftament. It is faid, Rev. 6. 14. That heaven departed^ &c. Which muft be underftood of the Church and Ordinances, and wee doe not finde when ftiee appeared in the like manner againe. And^, ^^^^ ^^^* ^^^ neceflarily be underftood of a departing of the Church and ordinances, is not fo certaine as is imagined. See the like prophecy in Jfaiah 34. 4. and note well what went before in ver. 2j 3. and what followes in verf. 5, 6. — 1 1 . and then confider whether Ifaiah did there prophecy of fuch a departure of the Church and Ordinances, as is now fpoken of. That departing of heaven as a fcroll, fpoken of in Kevel. 6. 14. ftiall then be when the Sunne becomes blacke as lackcloth , and the Moone as bloud ; when the ftarres of heaven fall unto the earth,as figs from a fig-tree (haken with a mighty wind ; when every mountaine and ifleland are moved out of their places ; when the Kings of the earth , and the great men,and the rich.and the chiefe Captains,and the mighty, and every bondman, and every free-man hide themfelvf$ in the dens, and in the rockes of the mountaines, &c. fee the place, viz. Kevel.6. 12, 13,14, ij, 1 6. And then judge whether it be certain that this prophecy is fulfilled, and the heavens departing as a fcroll is a departing of the Church and Ordinances. But lee this feeme as granted for the prelent ;( becaufe heaven in this Booke of the Revelation, doth fonietimes fignifie the Church :) But then alfo minde that the Churches departing is here fet forth •by the fimiiitude ofa booke or fcroll folded togcther,which before lay
in all the Priviledges of Gface. ^ i lay open. So then the Church fomctimes lay open in her glory, and her light did (liine abroad among the Nations ; but now when that great oppolition and perlecutiou did riie again ft her, (hee retired her felte in a more private way. A booke or fcroll is not defaced nor deftroyed when it is rolled up together, but is as perfeft in it felfc as before, onely it lies not fo open for every one to looke into : and fo it is with the Church, her departing is not from being a Church, but in refpcft of her ob(curing and hiding of her felfe from her enemies, as Ifai. 26. 20, Rw. 12. 6, 14. For fhee onely departed as a fcroll when it is rolled together , and fo continued in her felfe a Church, enjoying (as her right) her ordinances and her communion ftill. For in the next Chapter, there is the Lord upon his throne, with his Church & Miniftery about him worfhipping. The Church then here departed (as is afore(aid)from her enemies, together with her Ordinances, to a more retired and obfcure condition then before ; but never departed from her felfe. It is faid, Kiv. 15. ^.'that the Tempk was filled n>ithJmokg from the Ohjedf, 20<. glory ofGodJ andfrom his potver^ and no man was able to enter into the Temple, till thejeven plagues ofthe [even Angels were fulfilled ; Whence it is gathered, that in the time ofAntichrift, and the Beafts reigne, there is no entring into any Church-order, &c. 1. Confider whether it be not a manifeft property of an erring '^«)0'« fpirit, to wave cleare places ofthe Scripture, calling for the perpetuall u(e of the Ordinances of Baptifme, and the Lords Supper ; as Mat.1%. 19. 1 Cor, 11. 26. and other like places .'and tochufe to walke in the darke, retiring to oblcure places(not yet underftood) for a (eeming refuge. 2. Coniider whether this place do not manifeftly allude to that in I l^^ng 8 1O5 1 1. and wheiher that place doe import that there was any C-ffation ofOrdinances in Solomom time. , 3. T ike noc'ce that this place in Kni'l. 1 5 . doth hold forth unto us a Church, and a ij'orious one too. Foi here is a Temple out of which the (vten Angels goe with their feven g Uden via!s full of the- Wrath of God againft Antichrift, or the Beaft. For this fee Kezel, 15. 1. 5, 6. Kevel, 1 6. i. &c. Are not the(e the Miniftersof Chrift, which goe forth of the Temple , which is the Chu ch of Chrift ? into which men muft firft comejor elfe they cannot goe out thence; for no man can be faid to goe out ofa place that he never came in. Thus
3 2 The Saints intere^ by Chrifi Thus this Scripture well confidercdjlhews the weaknefle of thofe that t.ike upthe fame tooppoie the Saints fellowfhipnowjind their conftfTion of Chrift in their profefled lubjeftion to his order of the r.ew Teftamenc. This text is lb farre from keeping any backe^ that it rather calls all that have faith tocome^ (eeing Chrift will have at this time (even under the reigne of Antichrift ) (bch a Church, out of which God will raife fuch notable inftruments to encounter with his enemie?. Though the Church lyes fometimes low and obfcure, yet God at fome times raifeth her up againe. The Church is as the Temple, fometime open, and fometime (hut : and as the Moone , (bmetinie at the full, and fometime in her change : and as a wife, fometime fporting with her husband, (as Kebecca with IfaacjGen,26. 8. )and fometime in travaile and paine : fometime finging the fong o^Mofes and the Lambe, and fometime hanging her harpe upon the willowes. And thus fhee is made conformable unto Chrill her head) who is fometime in bloud , fbmetim.e on his throne -, fometime In a cloud 3 and {bmetime with his face (hining as the Sunne ; (cjmetime with a raine-bow on his head, and fometime in the brightnefle of his glory. Therefore although that truth doth not alwayes in like manner appeare, yet this frees not man from his obedience unto it when it appeares -•, but rather engageth him the more. ObjeB. 21. Chrift foretells of falfe Chrifts and fal(e Prophets that (hall arife and deceive many, faying, Lo here is Chrifl^ or there, Matf h. 24. And this is fulfilled in thofe that attempt the worfhip of God fome oneway, and fome another 5 and yet have niifled the right way. And fome perceiving their miftake,have begun againe: and all for want of the infallible Spirit of God to lead them forth at the firft. And as they failed before, even fo they may doe againe. Anfiff, , I . Chrilh words in Adatth.2^. are an anfwer to a demand of his Difciples concerning his coming, and the end of the world; (ec z/er/3, 4. And Chrift doth not anfwer concerning his coming in the miniftery of the Gofpel and adniiniftration of his Ordinances •-, for therein he came not in fuch a manner as he fpeakes of in this Chapter : fee verf.2'j. 30. But concerning hisperfonall coming-, the time whereof was to men unknowne: whereupon he chargeth all his to be alwayes ready, waiting and looking for his coming continually 5 fee verf. 3 6. 42, 435 44. 2. The
in all the PrivHedges of Grace, 2 5 2. The falle Chrifts and falfc Prophets thatChrift hercforev/arnes the faithfull to take heed of, are fuch as (hall (hew great lignes and wonders, ver. 24. How then comes it to pade , that they which hold forth the Gofpel and Ordinances of Chriftjare clofely infinuated to be thefe falfe Prophets , whiles this is one maine exception again ft them. That they do not (hew great (ignes and wonders^ Surely they prepare men to be deceived by the(e fal(c Chrifi:s, and fal(e Prophets, who teach men to receive none as Minifters of Chrift, though they prove their doftrine and way by the Scriptures never fo clearly , unlede they (hew great (ignes and wonders, and confirme their wcjrd and way thereby. 3. The fal(e Prophecs here fpoken of, are fuch as (hall falfly affirme themfelves to be fuch Prophets as the Prophets ofthe old Teftamenr, Ifdah, Jeremiah, and the reft , were in their time ; ajid as Agabus and feme others were in the Apoftles time. And the falfe Chrifts here (poken of, are fuch as (hall falQy affirme theTifelves to be Chrift in perlbn ; as appeares in verf.<^. This therefore cannot be taken up and applyed again ft tho(e that now ftand up for the preient ufe of the Ordinances of Chrift. 4. As in the next Chapter Chrift teacheth his fervants not to hide their talents in the earth, but to trade with the fame 5 that is, to u(e their gifts to the gathering of the Eleft, and the Churches edification ; in which u(e their gifts al(b (hall be encrea(ed : fo in Marki 13. which is the fame in effeft with this pre(ent Chapter, he mindeth his (ervants, not onely to watch ihat they may not be found fleeping, fe/*/ 35, 36. but alio to coufider the authoritie that he hath given unto them, and the worke that he hath appointed them, vcrf. 34. which muft be underftood of a minifteriali authoritie, and a worke of the Miniftryjto continue till his coming. And in this Chap. verj. 45, 46. he minds them to give unto his houfhold their meat in due (eafonjwhich houfhold mult needs be his Church; and their meat, his Word and Ordinances. 5. Doe not they in (bme fort affirme Chrift to be in the dcfert, and in fecrcr chambers , who affirme the Church to be in fuch a fort in the VVildernelTe, as that there is now no place for the appoiiited Minlftry of theGofpeljand Gofpel- Ordinances^ 6. As touching the want of an infallible fpii it to lead men forth into all truth j It is true indeed that not onely ail true and faithfull ¥ Preachers
54 T^be Saint i interefl by Cbrifi Preachers of the Gofpel, but alfo all true believers have an unftion from the holy One, and know all thingSj i Job. 2. 20. But this is meant onely of fame nieafure of knowledge, for true believers muft fiiil grow in knowledge, 2 Pet. 3. 20. And it is meant onely of their knowing all thofe things, the knowledge whereof is necefiTary to fulvacion. As touching other things, the Spirit of truth doth not leads the Saints into all truth at once. The Apol^le Peter and the Church at Jemjalem was dcfeikive in theunderftandingof the extent of Chrifts Commiflion touching the preaching of the Gofpel to thofe Gentiles that were not Profelytes, untill God did further informe them. This appeares in ABs 10. 10.— 1 5, ip, 20, 28. ^^.A£is II. 2 —18. yet was Peter a true Apoftle, and the Congregatioaat Jersifiletn a true Church. Yea it appeares that the bre-* chren which prophcfied in conftituted Churches were not free from all pOiTibiiitie of miftaking. Note well, i Cor. 1 4. 2p. and i "tbef. 5. 20, 21, 22. Vavid and all Ijrael with him did miftake, when they carried the arke of God in a Cart, i Cbron.i^. And were afterward fenfibic of their raill:ake,and reformed it, i Cbron.!-^ . yet Vavid was the faithfull iervant of God, the Priefts were the Priefts of the Lord, and Ifrael was his people : and God did not reprove their endeavour to bring up the arke to Jerufalemy though he made a breach upon them at the firft,bEcaufe they (ought him not after the due order. Therefore mens miitaking the truth in fome things^ dothnotmakevoyd that truth which they have : neither (hould men forbeare to receive truth , till they can infallibly receive all at once. Although even godly men be not infallible, yet the rule of Gods written word, according to which the Saints are to walke, and to judge of wayes and Doftrines, is an infallible rule. To prevent fome further ob]eftions,& to make the anfwers more full to Come objeftions already minded, conlider how the veflells of the houfe of the Lord being cut in pieces,the doores of the Temple (hut up, the Lampes put out , and the burning of incenfc and offering burnt offerings in the holy place unro the God oi Ijraeljbc k)g quite let fall in the daycsof Abaz, ( 1 Cbron. 28. 24. and 29, ^3 7. J in thedayesofHe^sei^^/; the Priefts and Lcvites being encouraged and commanded by the King, renewed and reftored the Cblemne worfhip of God \ their authoritie for the doing of this being not from any worker ofmiracles, or extraordinary Prophet in that
in all the Privikdges of G/&ce> 3 5 that time , though the Prophet l[j.Uh was then living ; but front the Law oiAfoJes, and the Word of God by the Prophets that were in Davids dayes, 2 Chro». 29. 25. So Zembbabel and the Jcwes in his time ereftmg a£;aine atfernfakntj firft the Altar, and after that the Tenjple, and fo reftoring there Gods appointed worfhipj had not their authoricie from miracles or extraordinary Prophets then railed iipj nor from any Prieft that then fl:ocd up ivith Llrim and Thuramim5( fee "Ez^ra 2. 53. J but from the Scriptures before written. Haggai and Zechariah did indeed prophecy unto them ; but they did not firft give unto them their CommilTion and authoriticj but did reprove them for their flackneflcj and encourage them • in the workej ( (ee Ezrj^. 24. and 5. i. ) fliarply reproving thole that (aid then, as fome doe now, The time is not come that the Lords houfell:>ould be builtjHaggda 1.2. The like is to be noted concerning the reftoring of the right obfervation of the feaft of Tabernacles, which had been intermitted from Jojlmahs time ; fee Nehem. 8. 13 1 7. If queftlon be yet made whether the Saints have now authoritie to reftore the folcmne worftiip of God appointed in his Word for the time of the Gofpel, then mind that they are a royall Priefthood, an holy Nation, a peculiar people, 1 Pet. 2. p. And that as John the Baptiji was greater then the Prophets that were before him, Co he that is leaft in thekingdome of heaven, is greater then John^Mat. II. 9. II. Here alfo let it be confidered, that though all the labour of He zekiah Teemed to fall to the ground in the dayes of Manajfeh and Amoriy and all the labour oijofiah (eemed to be loft in the dayes of his fonnes , and in the time of the captivitie, yet God looked not upon it as a loft labour. And though after the captivitie the proceedings were flow, being retarded by many difficulties and diftraftions,yct the rebuilding of the Altar and Temple, and the reftoring oi the folemne inftituted worfliip , was pleafing to Gody and profitable to his people 5 notwithftanding that many of the Jewes did fall off unto unjuft and irreligious praftifesj and many ftayed ftill in the territories ofBabylon^ and did not come to alfiil in that building : yea though the glory of the fecond Temple was farre ftiort of the glory of Solomons Temple, and there ftood not up at that time any Prieft with Llrim and Thummim. This well conlidered, will eafily anfiver many objeftions that are now made F 2 again ft
5 6 The Saints tMterefi hy Chrift againft thofe that have laboured, and ftill labourite revive the ufe of Chrifts Ordinances , and to fet up agaiue his pure inilituted worfhip. If many baptized perfons doe now fall to errours , and (bmc to irregular praftlftsjand there be among them fuch divilions as ought not to be '-, even Co alfo it was in the Apoftles dayes: yet no godly perfon will hereupon condemne the gathering ofChurcheSjand the ufe of Chrifts Oi dinances in thole dayes. And if (brae godly perfons have not had like experience with others, of Gods effe^tuall blelTing following the ufe of the Ordinances , it may partly be imputed to fome weaknefle oftheir faith5and partly to their afcribing to the Ordinancesfomewhat belonging onely to Chrift.And fometinies God here trycs his children, whether they will live by faith, and waite on him in obedience, even againft prcfent fcnfe. And fome Saints have had experience fometlmes of the like deadnefle in and after prayer, and hearing, and conference : yet theie things are neither to be refufed, nor neglected. Let it alfo be minded that the fame falfe principles whereby men are now taken off from obedience to Chrift in the ulc of his Ordinances, if they be followed home, will alfo take men offfrom obedience to all Chrifts commands : for upon what ground any one command of Chrift may be difobeyed, upon the fame all may be difobeycd ', lee i Tim. 5.21. And if the authoritie of Chrifts new Tcftament be weakened in dne thing,it is weakened in all.To come to particulars. The fame principles will take men oflf from preaching the Gofpel, and from hearing the Gofpcl preached to be edified thereby, and from afllembling themlelves together , and from joyning together in prayer and thankfgiving ; yea from meditation and ftudie of the Word of God : for all thefe are Ordinances of Chrift, and are no more appointed in the Word for thelc times, then Baptifme and the Lords Supper. Many that receive not thefe Ordinances , yet doe not refliie all Gofpel-preaching, conference, prayer, &c. I . This ftiewes that they are not conftant to their principles, which difcovers their great weaknefle to receive fuch principles as they may not in all things walkc up unto. 2. Though they doe not yet refufe the(e things, ytt are they in the ready way to the refufall of them. Minde
in all the Priviledges of Grace. 57 Minde alfo that as thefe principles carry men to the denying of a Church and MiniftryjCwhich denial! is moft contrary to the Scripture 5 (ce 'Epbef, 3.21. and almoft the whole Booke of the Revelation ', and the promiie in Matth. 1 6. 1 8. and 28. 20. ^ (b they carry them by degree* to the rejefting of all the Scripturcj and to the denying offaith and iaivation j as lamentable experience hath (hewed infbme. And fbme upon the aforelaid principles have (with as much eaft and as faire a colour , as the no-Church-men di(pute from any Scriptures againft Ordinances, though with as grofle fallacioufncfle ) hitherto wrefted our Saviours words in Jidark^i 6, 17, 18. The anlwer whereunto doth fully overthrow the maine arguments of the oppoftrs againft Ordinances. Indeed if any one of thofe three witnelles in i Jvh. 5.8. were to be excluded and flighted, then were they all to be in like manner (lighted,, and fo all were loft. But we know that they are all to be regarded and made life of. It is alfo oblervable by what contrary wayes the enemy endeavours to make men refuie the right ule of Chrills Ordinances^ Sometimes he perfwades men that Gods people are not yet fie for the u(e of thefe Ordinances, becauCe their light is fo dim 5 becauie they have fo fmall a meafure of gifts, of knowledge^of faith, &r. And fometimes againe he perfwades men that they are above ordinances.He might as well tell thera that they are above Jcfus Chrift. who commands the ufe of his Ordinances, and communicates him- (elfe unto his in his Ordinances. Thus arry thing ffiall lerve the turne, whereby believers may be diverted from the riglit ule of the Ordinances of their Lord and Ma fter, and from obedience wnto him. Surely the enemy is mindfull of the great advantage that he thus gets over beUevers, and how much he makes them herein to fin againft Chrift, robbing him, what in them lyes, of the glorie, and them(elves of the comfort and benefit of his Mediatorfhip. Othat the Saints were more fenfible of the depth of this my derie of iniqiride! lam conftrained in my conicience now to fpeake with •ameftnefle, conceiving the caufe to be great ; and remembring our dutie to contend earnellly for the fdith, which w^ once delivered to the Saints, y»(!/e 3. ( Where I defire that the force of this word o«ce,may well be weighed.)I therefore advlfe, and earneftjy exhort all them that believe, to beware of thole doftdnes and wayes (how
38 The Saints intereft by Cbriji^ &<:. ( how faire foever they may feeme to be before they be tiyed , and what fafety (bever in thefe times of trouble they fecme to proniife;) which indeed take men offfrom obedience to Chrili, and fiom acknowledgrng the authoritie of the Scripture. Have no fellowlhip with that Doftiine which weakens and quedions the power and authoritie of JefusChriftjand the perpetual! validitieof hisTeftament; which iiifarmes his Souldicrsj disbands his armies, and Co gives them up into the hand of the enemy ; which empties mens hearts of faichj and deprives the world of the appointed meanes of ialvation, teachiPig men to fhuc up the kingdome of heaven. Beware of that doiTtrine which making voyd the authoritie of the new Teflament, pulls Chrifts Scepter out of his handjhis crowne from his head, and himielfe from his throne, tlemembcr that the Saints in their communion and order, are the Lords portion , the declared objeft of his love in Chrill:, and the exprefled fubjeft of his promi- ^ fes and bleflings : yea they are Chrifts relative perfe^^ion, as a wife is to her husband, and the body to the head. They are his prevailing armie againft Antichrift 5 the Standard-bearer to hold him up before the Nations, and fb the meanes of the worlds conviftion, and the converlionof the reft of the cleft. You therefore that believe in Chrift for falvation, hold forth the confeffion of him before men. Remember that by him you are made the (bns of God, and Kings and Priefts unto God, Jo^. i. 12. Kevel.'^. 10. Withhold not your (elves then from worftiipping God, and enjoying the appointed priviledges of fons. Feare not, but believe : for you being Chrifts, all things are yours ; and have you not then a right to his Ordinances? Pvemember Chrifts love in giving you his Ordinances to coniirme your faith. Remember the need that you have of thefe Ordinances, and of that eflfeftuall blefTmg with which Chrift ufeth to follow the right u(e of his Ordinances. Minde your communion with Chrift, and fo be not flow to have communion with him in his Ordinances. Have fellowftiip with us 5 for truly our fcUowfliip is with the Father , and with his Son Jcfm Chrift. But fpecially mind the command of Chrift, and that charge of his in Joh.\\.i 5. Ifyee love we, ^eepe mj Commattdements. THE
39 • Wtesttej-JffiBSs 8*s !^ ::&sM ^a^SdTAii ixkl sr«*^-. site* THE PECULIAR INTEREST OF THE ELECT IN CHRIST, AND HIS SAVING GRACB. Now come to the fecond Queftion y w'lZ.Hon^fjrrc the death ofChriji extmded to the taking away the fin of man ; whether he djcdfor the fins of oilmen rvithoHt exception , or for the. fim offome enely. My anfwer hereunto I lay downe in theie three Propofitions. I. Chrift hath not by his death taken away the finnes of all men : for the wrath of God comes upon the children of difobediencc for their finnes, Ephefi^.S. But this is that which he declares himfelfe to have effefted by his death. That through his Name, whofoever believeth in him, (hall receive remilTion of finnes, Joh. 3. 14, 15,16. A£fs 1.0. 43. And it is given to the Eleft, and to them onely , to believe in Jefus Chrift, Ko/w.8.29. iFet. 1.2. 2. Chrift intended not by his death to (ave all men from their finnes, but thus to fave the E!e£t onely, Jo/?. 10. 15. Ep^e/15. 25,265 2j,Heb. 2. i/^.Genef. 3. 15. i Fet. 2. 8. 3. Chrift hath not prefented unto his Fathers jufticea fitisfaftlon for the finnes of all men 5 but onely for the finnes of thofe that doe, or (hall believe in him j( which arc his Eleft onely.) Kev, 5. cji:. And if this laft Propofition be granted to be true , the two fo rnjer cannot be queftioncd. This therefore I thus confirme. I. Thole finnes for which Chrift hath prefented a fatisfaftlon to his Fathers juftice^ he hath To fully fatisfiedfor, thattheyare not.
40 *^he peculiar tntere^ of the SleB in Chrift^ not to be fuflfered for againe, Heh. 1.3. Heb. 9. 2 6. Heh. 1 o. i o. > 4. Kevel. 1.5. Kom. 5 . Pj 1 o. Ifai, 53.5. Levit. 1 7. 1 1 . It muft needs be thus: I. Becaufe the fdtisfaftion that Chrill hath prefented to his Fathers juflicejis fufficient for the fill! and finall putting away ofall their fins, for whom it is prefented. This cani;ot be denyed. 2. Bec.uife Chrift dyed as a publique perfon, repreftnting all thole for whofe fins he prefented a latisfaftion to his Fathers juftice, 2 Cor.5. 1 1 . Even as the firft Acljm fell as a publick perlon , reprelenting all thofe that fell by him, and in him ; fee Kom. 5. 14. And as the high Priell: went into the Holy place as a publick pcrfon^reprelenting all Tfrael^ Exod. 28. 29, 30. Heb. 9. 24, 25 . Hence it is that wee are looked upon as fmictcn in Chrift, and buried with Chrift, and revived and railed up in Chrift, and with Chrift , and made to fie together in heavenly places in Chrift; fee Hof. 6.1 ^i.wilh 1 Cor.15. :i^y^.Colof 2. 12. 'Epb^. 2. 5^ 6. Now furely they who were thu»reprefented by Chrifcj when he prefented to his Fathers juftice a fa- <isfaftion for their (innes, (hall not themfelves be puniQied for the fame finnef. 3. Becaufe elfe the fatisfaftion prefented by Chrifi:, would fall Ihort of the type of it , l^vit. 4. 20. 26. 35. and 5. 10. and note Htb. 9. 13,14. 4. Becaufe this latisfaftion is accepted of the Father for all thole for whom it is prefented by Chrift, //J/.53. 10. For Chi ill: the beloved Son of the Father prefented this (atif^ faftion according to his Fathers will. 5. Becaufe it were an unjuft and unreafonable thing that God fhould receive a fatisfaftion prefented to his juftice for the finnes ofmen, and yct_punifh the fame men for the lame finnes. And fhali not the Judge of all the earth doe right ? Gau 18.25. But Reprobates ( or finall unbelievers) fhall luffer eternally for all their finnes j as appeares not onely in E/?/?. 5* 6. but alfoin Joh. 3. 36. Joh. 8. 24. Mat, 12. ^6. Ecclcf, 12. 14. Juda 15. Yeajfor their fins conlidered as breaches ofthe Law^as appeares in I Tim. 1.9, 10. Gal.^. 10. Therefore Chrift prefented not unto his Fathers juftice a latlsfaftion for the fins of R-cprobateSjand coniequently not for the fins of all men. 2. Chrift prcfenting to his Fathers juftice a fatisfaftion for mens finnes, prefents this iatisfaftion as well for all their finnes, as for any of their finnes 5 as well for their fin of unbellefca and the fruit J thercor, as for their finnes agalnft the Law , conlidered as imnes agijnft the LaWjiewV.i^. 2I3 22,'Dan.c^, 2^,Heb,io. 14,1 Jah.i.y. But
and his favi»g Grace, 4 1 But even by our adverlaries own confcflion, it is a cleare and certaine truth, that Chrift hath not prefented to his Fathers juftice a (atisfaftion for the unbeliefe of ReprobateSj nor for the fruits of their unbeliefe, conlidered as fruits of their unbeliefe. Therefore he hath not presented to his Fathers juftice a fatisfaftion for any of the finnes of any Reprobates. The anfwer of our adverfaries here, and the principall reilige to which they fly,18 thistChrift ((ay they) hath not prefented to his Fathers juftice a fatisfa6Uon for the unbeliefe of any. But thefaKh'Jodofthisappearcsbythe places now alledged:as I fhall alfo eaiily manifeft, if our adverfaries will anfwer direftly whether our unbeliefe be a fin, or not. I conceive they dare not fay it is no fin, in as much as it is difbbedience again ft the Gofpel, and againft the command of God in Matth. 17. 5 • and that whereby ( fo farre as it workes in us ) we caft upon God the imputation oflying, trufting him no more then wee would truft a Iyer, I Joh. 5. 10. and our adversaries affirme it to be the onely damning finne. Now if it be a fin , the bloud ofJcfus Chrift doth wafli us from it, I Joh,\.y. I further demand ; Is our unbeliefe remitted unto us, or not ? If it be not remitted unto us, our cafe is moft miferable. If it be remitted unto us, it is then done away by the bloud ofChrift : for without fhedding of bloud is noremilTion, Htb,^. 22, Whereas (bme fay, that we have already fuflfered punifliment for it in the want of that comfort and Joy that faith brings ; I demand ; Doth our fin of unbeliefe delerveno other punifhment ? If they fay. No : it ftiews that they neither know the nature of this fin, and its ill defervittg 5 neither yet the glorious righteoufnefle of God , and the declaration thereof in his Word. But if they fay j yea, it de- (erves eternal! deftru^ion ; but for all that it is neither remitted unto us with the reft of ourfins,as being waftied away by the bloud of Chrift, neither (hall we be fo punifticd for it : then they will bie found to utter manifeft contradiftions. Whereas they plead that our unbeliefe doth not continue,but is broken off; I anfwer:Indeed it doth not continue in the reigne of it : but it is enough that it did -Cftice reigne in us, and that there is a remainder ofunbeliefe ft ill reijelling in us. Arid the (ame (and no more)is tobe faid ofthe reft ofour fins and corruptions alfo: for which notwithftanding wee muft have been punifticd with everIaftingdeftruftion,ifthe bloud of Jefus Chnft filed for us for the remilTion of finnes, did not clenfe G HS
^2 The peculiar iKterejt oftbe EleBin Chrifi, us from the fame. Whereas they objeft that there could not have been that unbeliefe whereby the Gofpel is refuted /if Chrift had not dyed that he might (end forth his Golpel ; and that therefore this unbeliefe could not be looked upon before the death of Chrift^ and the declaration of his Gofpel. I anfwer; i. That Chrift forefeeing this fin ( as he did all other (innes) and all the fruits thereof, in his Eieft 5 did accordingly provide a remedy for the (ame : otherwayes he had not been unto them a perfeft and efFeftuall Saviour. 2. That the condemnatory fentence of the Law, takes hold on ^nen forthis fin alfo, and for all the fruits of it ; becaufe it binds men to obey every command that God (hall give, and to believe every word that he fiiall fpcake : without which obeying and believing, no man can have the Lord for his God , according to the meaning of the affirmative part of the firft Commandement. Therefore Chrift had not taken us off from the Lawes condemnation, if he had not prcfented to his Fathers jufticc a (atisfaftion for this our fin, as well as for our other finnes. 3 . The Pafleover ( a type of Chrift ) was not killed for any unjcircumcifed,but onely for the Ifraelite/y and thofe that were joyned unto them, Exod. 1 2. Neither were the Priefts to offer facrifice for any other. All this was appointed ofGod to fignifie,that when the Mefliah through the eternall Spirit fhould offer himfelfe without fpot to God, he (hould prcfent unto divine juftice a fatisfaftion for the finnes o( the Jfrael of God, and none other. Whereas it is objefted, that many of the Ifraelites for whom the Pafleover was killed, and facrifices were offered , were unbelievers and perifhed. I anfwcr : So alfo the high Pricft himfelfe might be an unbeliever and perifh 5 yet in his Pricftly office he was a type of Chrift notwithftanding that difparitie. So the whole Nation of the Ifraelites Teparated from the world to be a peculiar people unto God^ were a type of Gods chofen JfratU 4. When Chrift prayed unto his Father that they for whom he laid downe his life, might receive the benefit of the fame ; he exprefiy affirmed that he prayed onely for the Eleft, and for none oxhtr^Joh. 17. 9. Whereby he fufficiently declared that he did not then prelent to his Fathers juftice <i fatisfa^ion for the (ins of any other, but onely of thefc. 5. The
and his faving Grace* ^g 5. The higheft degree of Gods love to man is fet forth by his Sonnes being given , and giving himfelfe to dye for mens iinnes, tliat (b he might prefent to his Fathers juftice a (atisfaftion for their UnneSyJoh. 10. 11. 1'y.Joh. 15. 12, 13. Row.8.32. i Joh.^.i6. and 4. 9, 10. Rom. 5. 8. If then we ftiall Cay^that Chrift in his death prefented to his Fathers juftice a (atisfaftion for the finnes of all men, we (hall be found to extend the higheft and choiceft love of God as well to hated Efau^ as to beloved Jacob ; as well to the leed of the Serpent} as to the ieed of Chrift : which doftrine the Scripture will not endure. 6. The whole doctrine of the Gofpel of Jefus Chrift being delivered unto us in the Scriptures, it is a (ufficient ground for us not to believe that Chrift prelented to his Fathers juftice a fatisfaftion for the finnes of all men, becaufe the Scriptures doe no where declare this to be a truth } as (through the helpe of God) fhall be made to appeare by our anfwers to the objeftions of our adverfaries. For the more calie dilcovery of the weaknclle of which objeftions, I lay downe thele enfuingPropofitions. 1. The word .^//in Scripture, doth many times fignifie onely Ibme of all forts j as appearcs in thele places, Mat. ^.2^. AB.io.i2» Mat.^. 5, 6. In Mat.^. 23. it is faid that Chrift healed every fick^ nejje^and every difiaje among the people ; yet the meaning is onely this. That he healed every kind of ficknefle and difeafe : fee Adarl{. 6. 5. and Job. 5.3. &c. In A^s 10. 12. it is (aid i—»'herein were all fourefooted beafts^ &c. that is. All kinds of foure- footed beafts, &c. In Matth. 3. 5, 6. it is faid, T^here ivent ont to him all Jud^a, &c. And in Mark. 1. 5. it is alfo exprefly (aid, that they were all baptized ofhim, &c. Yet this was true onely of all orders and degrees of men coming to John from all the parts oijud^a. 2. The word All, muft fometimes be underftood with limitation unto the prefent fubjeft fpoken of. As in Heb. 12.8.- 'whereof 4tU are partakers ; not all perfbns, but onely all (bns. 3. The word All,doth fometime fignifie onely the greater part : a<in Thilip* 2.21. Allfeek^ their owne^^c. and in Luk^6.26. WoenntoyoHn>hen all men (hallfpeabe ppeUofyou, Here All cannot take in all the godly 5 but onely the wicked, which are the greater number. There was not this woe to that Venwtrim which had a good report efall men^^ Job, 12. that is, ofall godly men that knew him. J G 2 4. The
44 The peculiar intere^ of the EieB in Chrifl^ 4. The word ff^orld in like manner doth not alwayes fignific all perlbns without exception ; but fometime onely the worfefjthough greater part of mankinde : as in Job. ly. 9. where the world h put onely for perfons not elcfted. Yea^ and when the word tvhoUh added to it : as in I Job, 5.19. 5. Sometimes the word IVorld is put for the Gentiles oppofed to the JeweSj yea and with manifeft limitadon unto thofe of the Gentiles which did} or fhould believe ; ( which were onely the Eleft : ) (ee R0m.11.12. 15. The(e Propofitions being thus layd downe and proved , the anfwer to the objections will be the more eafie and cleare. 1. Ohjelif. The objeftion that I will take notice of in the firft place, is taken from Job. 1.29. Behold the Lambe ofGod which tak^ih away thefin of the world. Whereto I thus anfwer. An^» !• Let this be minded , that Chrifl; is here called the Lambe of God, as being typified by the Pafchall Lambe kUled for Jfraet, not for the uncircumciied. 2. Ic is here declared that it is Chrift, and no other, that taketb away the fin of the woild. He is the onely Redeemer and Saviour. The Father (aveth us no otherwayes but in and by Chrift, 3. The fin which Chrift takes away, is the fin of the world, being that fin which is derival to us , and fb to all the world, from Adjm ', and in which all the world hath lafyen. But the perfons from whom Chrift takes away this fin, are onely they that doe or (hall bdieve in him 5 and fo tbey are indeed that world (poken ofin Rom. II. 12. 35. but not that world fpoken ofin^^. 17, 9. and ijoh.'^.ic}. Our adverfaries confefle that Chrift takes net away the unbeliefe of that world : and the Scriptures declare that world to have no part in the bleflednefleof thole to whom the Lord will not impute fin ; fee Kern, 4. 5, 7, & i.Objeti. A fecondobieSion isdrawnefrom 1 Joh,2. 2.—^notfgrottfjone* /y, hut alfofor the fins of the whole world. My anfwer hereto is as followes : Anfw^ 1 . Note well the force of the word rendredprc^tiatioff, both ir this verle,and in 1 Job. 4. 10. As in thcle places it is ufed,rt importa^^ that Jefiis Chrift makes the Father to be gracious unta us in the free and full pardon of ourfinnes* Here ic is ufed to cleare and prove J^fusChriiUo be4bru» an accepubk and^^uall Ad^^o*
and his faving grace, 45* cate with the Father, though we have finned agamft him. And in I Joh. 4. 10. the higheft manifeftation of the Fathers love unto us, 18 fet forth by his giving his Son to be the propitiation for our fins. This (hews it to be the peculiar blefledneileofGods beloved children, whom he faves for ever, to have Jefus Chrift to be the propitiation for their finnes. 2. In 1 Joh. 1. 7. 9. it is clearly fignified that they onely are the perions whom the bloud of Jefiis Chrift doth clenfe from all fin, and to whom the Father according to his faithfulneffe doth forgive their finnes, and whom he clenfeth from all unrighteoufnefie, who (hew their faith by walking in the light , and by confefling their finnes. This alfo confirmes that Jefus Chrift is the propitiation for their finnes onely. 3, By ourfinnes the Apoftle here meant the finnes ofm believing Jtrpes : ( for to thefe the Apoftle here immediately wrote ; as may be gathered from i Joh. 2. 7. and Gal. 2. 9. Yea all the generall Eplftles, of which this was one, were written to theft : ) and by the fins ofthe whole tvorld^ he meant the finnes of all thole that did or ihould believe among the Gentiles : fee B.om. 1 1 . i $ . The words of our Saviour in jftf^. 3.163 17, 18, iparealfoob- ^.Objecf. ytSted unto us, as if they made againft us; wee will therefore dili- Viomfoh $, gently confider theim » ^, &c» Here firft wee muft minde that the fame word is fometirnes ufed Aiifincm in divers fcnfes in the lame (entence;examples hereof are to be feene in Joh. 3. 6. Kern. 9. 6. Gal. 4. 2 1. and in other places. Yea this very word IVorldy is Co ufed in Joh. 1 . 10. And now let us (cg how this word is ufed in this Scripture, and confider whether this Scripture do indeed make any thing againft us ; verfi S.Godfo loved the rvorld. By the tvorld here feemes to be meant mmkinde in generall : and Gods loving the world is his dealing lovingly with the world. This then is the fenie 5 God dealt fo lovingly with mankinde, thai he gave his onely begotten Son^&e. All this makes nothing againft us : for It is not fa id, that he gave his one!y begotten Son to prefenta' ia-tisfaftion to his juftice for the fins of al^ men : but that he gave hifonely begotteti Son^ that rtohofnever believe th m hiin^fhould not peripybitt have eternall life. Herein furely God dealt lovingly wiih mankrnde'j, I. Making agreatpartofmankiijde to receive the benefit hereon %, Gracioufly fending this Gofpel to mankind j Bifkviinthe Son of God.'9-
4^ T^he peculiar tnterejl of the SleB in Chrtfty Godf imdjecfmllhfjved eternally. This Gofpel {hews thit God is graciousj and dcalcs lovingly, though rnen left: to themlclves rejcft this Gofpelj and lo receive no benefit by it in the end. 3. Sparing mankind a long tiracjand affording unto them many benefits by the hand of Chrift, for the Elefts fake, whiles he gracioufly waits and etFeftiially provides for their converiion by the Gofpel , and Co for their falvation according to the fame. None of which benefits had been afforded to mankindjifGod had not given his Son^that who- (bever believcth on himjOiould not perifh; {eeFrov.S.ii^^ 16. Joh.i. 9. Mat. 24. 22. ABs 14. 17. Yet unbelievers ftill lye under all their iinSjas I have already proved, and as farther appeares in Kom.^.22. and 2 Tet, 2. 9. It follows in verf. 17. ¥or Godfent not liis San into the world to condemm the world. God then fent his Sonne into the world, when he gave him to be made flefh, and to dwell among us, as it is (aid of him in Joh.\ . 14. Then he fent him not tocondemne the world , nor to judge the world j ( as the Greeke word is (aid here to fignifie:) But at his (econd coming he fhiU be (^jnt to judge the world, and to condemne all unbelievers. But the new doQ:rine of our adverfaries makes Chrifts firft coming to be a coming tocondemne the world, in a (en(e quite contrary to the ScriptureSjwhiles they teach , that ifChrift had not come and dyed for all, none- \A.t lycn in his could have been damned. It follows ; hut that ^e world through him )ra^net-p.SS' might be faved. I. Here mind that the pleafure' of the Lord did profper in Chrifts hind, Ifai^ 53. icnotealfo Job. 6. 38, 39, 40. and Job. 17. 2. Therefore Chrift did certainly effefl: what he was fent for. 2. Mind that the falvation here fpoken of, frees men from all condemnatory judgement. This appeares by the antithefis (or oppofition ) in this verfe. 3. So mind that the world is faid to be (avcd, in that believers are faved, who are part of the world of mankind, and were chofen out of the reft of the world, to be faved by Chrift ; (ee alio i Job. 4. 14. compared with the verfes there aforegoing, viz. z'er/T 9.-— 13. of that Chapter. Our adverfaries not receiving this truth, doe fometimes fay, that though all the world be not faved eternally .becau(e they believe not ; yet Chrift for his part did for them all, whatfoever he was to doe for the falvation ofany. But if this were true, then all muft needs be faved. See Jerew1.17.14. For our falvation is fully from Jeftis Chrift. Wee cannot (ave ouc (elves : neither doth the Father worke our falvation 9 or any thing that
and his [aving Grace, 47 that concernes the (ame, any other wayes then in and by his Sonne Chrift. If then Chrid as a Saviour have done for us whatfoever he is to doe for the falvation of any, how can wee mifle of falvation ? It follows here in verf\%~ He that believeth on him^ U not condemned : but he that believeth not 3 is condemned already ^ becanfe he hath not be lievedj 8cc. The believer is delivered from the condemnation of the Law. As for the unbeliever , becaufe he believeth not, he is left to the (entence of the Lawjand is already condemned thereby.All this is with us. It follows in verf. ip. And this is the condemnation ; that isj the caufe of condemnation^ as being a grofle evill for which men are to be condemned, and a maine caufe of that unbeliefe by which men are left to condemnation j 7hat light is come into the worldy &c. that is •, that light being come, into the jvorld^ men loved darknejfe rather then light.The light come into the world is Jefus Chrift held forth in his Gofpel. And all this oppofcth us notjbut confirmcs the truth that we hold. Thus at the appearing of the light of truth, the objeftion from this place is vanifhed away. A fourth objeftion is drawne from 1 7im,2. 4. 6. which to our 4. Obje&. adverlarics feemes to be of fpeciall ftrength. From I'/iw.a. In the anfwering(or rather preventing) whereofwe will through- 4»'^.anfwcrcd. ly (earch that place alfoj beginning at the beginning of that Chaptei^ and weighing every thing diligently that may (eeme to have any relation to the present Queftion. i Tim. 2.1. 1 exhort therefore^ thatjirji ofall^jifpplicationsyp'ayersj intercejjionsyand giving ofthanh^s be made for all men* By all men in this place we may not underftand all peribns, or every perfon without any exception or limitation. For under (upplications, prayers, and interceflionSj are here comprehended all petitions for all good and needfull gifts andbleflings for the persons to be prayed forjput up unto God with all earneft- „nefle,and fervency, in which the Petitioners will and muft ftill continue filing unto God with a holy and humble importunitie for tho(e things that they crave : fiich Petitions cannot be made in faith for all perfons without exception ,in as much as we know that ', there are many vefiells of wrath ordained of old unto condemnation, Kew. 9. 22. Jude 4. And there is a fin unto death , for which we arc not to pray, i Joh./^. 16* Therefore by all men we are here to underftand all orders and degrees of men. And (b the thing to be graved is^that God according to his pur|)ore and gracious promifes Woulcl
48 The ^eduliar i»terefl of the EkB in Chrifl^ w^iil^ fliew mercy, and extend the fruits of his love to all orders and degrees ofmen jtbat is, to all thofe whom he hath chofen to himfelfe out of ^ Very nation and kindred, and out of every order and degree of rrfcn .^nd women in the World. This is further confirmed by thac fpeclfication or exemplification which followcs in verf.2. Fdr Kings. Though thele were before comprehended under allmehj yet are they here more particularly exprefled 5 1. Left the Saints (hould have been difcouraged from praying for them, by their wicked neile. 2. Becaufe God hath given Magiftrates to be his own Minifters to us for good, Kom. 13.4. And for all that an in duthontk', that is to fay; I. Magiftrates or Governours in thofe Common-wealths that were riot ruled by Kings. 2. Theleverall orders and degrees of inferiour Magiftrates. That n>ee may kade a quiet and peaceable tife^ &c. Not that this is the onely thing that we are to crave, or aime at : but becaufe this fhould in a (peciall manner ftirre us up to earneft prayer for Magiftrates ; wx. that God hath given them their authoritie to this end, that by meanes ofthis authoritie rightly ufed,we might leade a quiet and peaceable life in all godlineflc and honefty. T^erf.z. For this is good and acceptable in ihe fight of God our Saviour : viz. That we (hould thus pray, and give thankes for all orders and degrees of men; and namely for Kings, and for all that are in authoritie. And note how the Apoftle proves thrs in the \<^ords following in verf. 4. W'ho will 'have alimentohe CavedJ and to come unto the knowledge of the truth. In as much as it is the Apoftles (cope here to prove that it is acceptable to God, not oncly that we ftiould pray, butalfo that we (hould give thankes for all men, (^viz. in that fenle in which the words all men are ufed in verf, i. ) I therefore conceive that he here ipeakesof Gods effeftuall will. And fo God willeth not that all perfons, or every perfon in the world, fliould be faVed , and cotcit unto the knowledge of the truth : as appeares in i Vet. 2. 8. Jude 4. Ifai. 6. 9, 10. Kom. 1 1. 7,8. Here therefore by all men, wee muft of ncceflitie underftand onely all orders and degrees of men ; that is, (btne of all orders and degrees : viz. thole whom God hath.chofen to himfelfe out of eVe'ry order and degree among men. Tlius the great obje^on from this verfe is fully taken off.It follows Itiverf.*^, For there w one God^ and one Mediatottr betvcemGod andmen^ the man Chtifi Jefm, Not one God of Kings, and another of (ubje^s ; one God
and his faving Grace. 49 God of Merchanttj another of husbandmen : but one and the fame God is the God of all^ that (avcth all that are hdres of falvation, of what order or degree focver they be. And as the fame God hath appointed and conftituted the (evcrall orders and degrees among men, (b he hath his Eleft whom he will fave, among all tho/ib orders and degrees. So alfo there is not one Mediatour between God and great menjand another between God and meane men : but the fame Chrift Jefus is the Mediatour between God and all the Eleft, of whatlbever order or degree among men they are. Verf 6. ^ho gave himfelfe a ranfome for all. The word all muft here be underftood as in verfi. and 4. Neither the coherence or context, neither yet the matter will fufferus to underftand it otherwayes. For whofbever they are for whom Chrift gave himfelfe a ranibmc, the fame are certainly redeemed from deftruftion^and (hall for ever be faved. For where a ranfome is paid and accepted for any, the ranfomed is thereby freed and made (afc, Ex^d. 2 1. 30. Exod.1^0.12^ -15. TfaL/\f^. 7. Jer. 3 1. 1 1, i2. And the everlafting falvation of the ranfomed of the Lord is clearly held forth in Ifd. 35 • 9^ 10. and 5 1 . 1 O5 1 1 . Hof, 13,14. with I Cor. 1 5 . 5 4, 5 5 . Therefore thefe A& for whom Chrift gaveliimfelie a ranfome, are c«icly (as aforefaid) men of all orders and degrees 5 even thofe many (poken of in Mat. 20, 28. Marh^ 10. 45. Thole whom Chrift hath redeemed to God by his bloud out of every kindred, and tongue, and people, and nation, 'B^evel. 5. 9. It follows ; To be tejiijied in dm time ; compare this with I Tet.l . 20, 2 1 .^-"but was manifefl in thefe laji timer forjou, n>ho by him doe believe, &c. Confidcr alfo how the words there aforegoing doe declare, that they which are ranfomed or redeemed with the bloud of Chrift, are redeemed from their vaine converlation, 1 Fet. 1. 18, 1 p. Yea Chrift gave himfelfe for them, that he might redeeme them from all iniquitie , and purifie them unto himfelfe a peculiar people, 'Tit. 2. 14. And this is the fomme of the GofpeiS teftlmony concerning Chrift, that being made prfsB he Ucame the author of etemall falvation ( not to all perfons in che world.but) ««'to all them that obey him, Heb. 5. 9. having given himfeUe for them, Ephef. 5. 25, 26. Thus this Scripture is fo farre from btiiig tuU and ftrong againft uSjthat it doth not oppofe us in any thing. Now hrecaule the objeftion from this Scripture (eemts to fur adverfai ies to be backed and ftrcngthened by the faying of Peter in 2 Fet. 2.1. H there-
5o 7"jbf peculiar intereft of the EleB in Chrifi, therefore thac place (hall nexc be looked inco.^ 5 . ObjeH. 2 ?«/. 2 . 1 .'^'there (ball befalji teachers amongjoUy vfbo privily (hall TtoimPei.x, bring in damnahk herefies, even denying the Lord that bought themy I . anfwcred. and bring ttpon themfelves fivift dejirutiion. We grant the peiibns here fpoken of to be Reprobates; butminde thac though the Lord be here faid to have bought them, yet ic is not faid that he gave him- Ceife a ranfome for them. Between thefe two there is a great difference. The Lord Chrift hath authorise and power given unto him of the Father over all men ; fee Ffal. 2. 8j p. Yea over all creaturcs> ii^^.2.73 8. over the Angels in heaven, i Fet. 3. 22. And the Devils that hate him , are yet under his poiver. In the exercife of this power and authpritie, he (hall at the laft day judge all both men, and Angelsj Jo^.'^. 27. A^s 17.31. Then every knee ftiall bow to him, of things in heaven, and things in earth,and things under the earth i and every tongue (hallconfefle that JefusChrilt is Lord, Jfji. 45. 23. Fhil. 2. 9, 10, II. This Lord(hip the man Chrid hath obtained by his death, P/?i/.2.8,9. In that by his death he hath obtained his kingly power and authoritie over his Church, and coniequently this power and authoritie over all , that as Kng of hia Church he may ufe it to his Churches good, ( I^hif. i. 20, 21,22, 23.J and the Church may enjoy the glorious benefit of it; (ee Re^ veU 2. 26,27. 1 Cor. 6. 2, 3. FfaL 149. 6, 7,8,9. Dm. 7. 27. The Father alfo being plealcd thus to (hew las gracious approving and accepting of Chrifts dying for his Church, even by giving him this power and authoritie over all for his Churches gQod» In this ienfe, and in this (brt Chrift hath bought all creatures : yet it doth not followjnor is it true,that Chrift hath given himfelfe a ran(bme for all creatures , or prefented to his Fathers juftice a fatisfa6Uon for the (innes of all creatures. We are put in mind that the Lord having bought the(e finners, this was a great aggravarioa of their fin in denying him. We acknowledge this to betrue. But let it beconfidered ; i. In what fort they did deny Chrift. 2. How their being boughtby Chrift, was an aggravation of this their (in. i. They did not deny Chrift openly, faying exprefly that Jcfus was not the Chrift : for they brought in their damnable here(ies privily, and made mercliandiie of Chriftians with fained words, 2 Fet, 2. i. 3* and were admitted to their love-feafts, Jnde 12. But their denying. «f him was like unto thac which Faul 4)ake ofin 7if.x>i.i. being rebellion
and hit faviftg Grace* 5 i bellion againft his commands. 2. It was a greac aggravation of their iin of rebellion, that they denyed the Lord that bought them. I. BecauftChrift having bought them, had power and authoritie to command them : therefore they ought to have obeyed him, and not to have rebelled againft him. 2. It was (for the prefent ) very beneficiall unto them that Chrift had fo bought them. For Chrift in the exercife of that power and dominion over the world, which by his death he hath obtained, conferres upon men all the benefits that they receive. It was therefore an aggravation of their finjthac they did rebell againfl fuch a benefa£tour. 3. Chrift having obtained by his death this dominion over all, for the good of tho(e that believe in him , the confideration of his being the Lord that hath fo bought all, (hould perfwade tinners to believe in him. This therefore was an aggravation of their (in of unbeliefe and dilbbedience. 4. Thus the Apoftle did alfo reprove their madnefle in rebelling againft the Lord that bought them , who therefore could not want power to punifli them. Now although the Lord ( in that CenCc and in that Con that we have taken notice of) hath bought thefe; yet will he truly (ay unto them in the day of judgement, J never knewyou^ Mat. 7. 2 3 . A fixth objeftion is prelented to us from Heb. 2. 9." — 'that he by 6. 0bje3, the grace ofXjodJhould tajie death for every w^«.Whereto I thus returne From Heb. », anfwer. I. I deny not, but have already declared, that every man 9-anrwcred. ( without exception of any ) doth in this life receive benefit by the death of Chrift. And what Chrift cfiefteth by his death, the (arac was intended both by the Father, and by Chrift. 2. lam informed that the word man , is not here expreflcd in the Greeke Text, but (upplyed by the tranflators : Whereupon I would have it to be coniidered, whether they might not as well have fupplyed the word Sony becaufe of that which follows in verf. 10. For it became him,for whom are all things^ and by rvhom are all things , in bringing many fins unto gloryy to make the Captain oftheir falvatien perfeQ throughftiffk" rings. 3. Though we here readeyor every man ; yet confidering what here follows in virf i o. and what went before in Chap, i . 1 3. Are they not allminijhringjpiritSy fint forth to minifierfor tbem^ who jhall be heires offihation? I concdweby every man we may here underftand onely every fin ; or (which is all one) every man that ftiall be an heire of falvation. This I am the more confirmed in by that which H 2 follows
52 The peculiar intereft of the EleB in Chrifl^ I- I 11 II ' • ' i - -- . II I ,^^,, follows in verf. n.^—iy. where they for whofe fake Chrift took^ part of flefti and bloudj (and confequently, for whofe falvation he tailed death ) are declared to be brethren of Chrift, and children given to Chrift of the Father^I am alfo the more confident of this, becaufe of thtfe words by th grace ofGod'm the place objefted to ufl j it being certainc that the Eleftj and onely they, are the obJe£l: of that grace of God whereby wee are faved. Thus I can difceme no ftrength at all in any ci>je£kion to be made againft ns from this place. •J. OhjcU. Some endeavour to nrake a feventh <)bjeftion from i lim,^. i o. From f Tim 4* —ti^e tmfi in the living Godyfcho is the Saviour ofall mtn^ ^cially of i^. anfwered. ^^g^ ^ij^t believe. But the ftiewing of the true meaning of the place> may fave them the labour of making their objeftion. The Scripture Ipeakes of a twofold falvation. i. A falvation temporally of which you may reade in thele places; ffal io6. 8. lO.Nehem.^. 27. Mat,%. 2 5 . Tquching this falvation, God is the Saviour of all men. Yea he pre(erveth man and beaft, Vfd. ^6,6. 2. Eternall falvatk>n. And this God hath prepared for his owne people, and for none other ;faving them by his Son Jefus Chrift from fin and eternall deft ruftion. To thefehe gives to believe in Je(us Chrift, that they may be faved by him, according to the promise of theGofpel. Thus he is the Saviour of all men , fpecially of them that beKcve. And thus there remaines no objcftion to bemade againft us from this place. 8. ObjtB. Another place from which an objeftion is made againft us , is from Htb.io- Heb. 10. 29. Ofhcr» much forerpunifhment fitppofeyee jhall be be thought ig, anfwered. worthy , who hathtroden under-foot the Son ofGod y and hath csunted the hhudofthe Covenant^ wheremth he tp-as fanBifed, an unholy things &c. This is cleare that by the Uoud of the Covenant is here meant the bloud of Jefus Chrift, which he himfelfc calls the bloud of the new Teftament or Covenant, Marh^ 1 4. 24. But who is the perfon that is here faid to befan&ified with this bloud t Our advcrfaries fay. The finner here fpoken of. But this finner is not in Chrift Jefus, Rom. 8. I. He is not made partaker of Chrift , Heb. 3.14. He is not fprinkled with his bloud,i Pef.i.2.How then is he fanftified with his bloud>Thofe that are fanftified with this bloud ofChrift, by one offering Chrift hath perfected them for ever, Heb. 10. 14, Therefore they are faved eternally. It is not therefore the finner that
and his faving (Jrace^ 5 3 that pcriflieth, but Jeiiis Chrift himfclfc ( fpoken of by the name of the Son of God in the words immediately afore-going ) who is here declared to have been fanftified with this bloud. There i*a fan6tifying of Chrift fpoken of in foh. 10. 36. That was the Fathers letting him apart to the office of Mediatour. That is not the fanftifying here fpoken of. But that you may rightly underftand the fanftifying here fpoken of, you muft remember that Chrift did beare our linncs, i Ttt, 2. 24. Yea the Father did lay on him our iniqulde , IfaLfy^, 6. And fo he was made fin for us, 2 Cor. 5. 21. Now that our fin might neither returne upon us , nor ftiil lie upon iiim, it was neceflfary that he fhould purge it away from hlrnfelfe. This he did' by himfelfe, Heb. i . 3. by his bloud, Kevel. 1.5. Doing this he faniiified bimfelfe with his own bloud : and had he not done this, he had not fanftificd us with his bloud as the Scriptures declare him to have done , Heb, 13.12. Therefore when he was neare to his Partion, (in which he was to doe this worke ) be faid to his Father concerning his Difciplcs, For their fak^f ( or, for them, as fome underftanding the Greeke tonejue, doe fay the words may be rend red ; that is, for their good ) IfanBijie n^felfe, Joh. 17. 1 ^, As this interpretation (eeme? to be genuine and proper,and noway forcedifo it fuUy agrees with the Apoftles fcope,which was to hold forth the excellency ofthe bloud of Chrift , that fb he might alfo (hew their odious fin that count it an unholy thing. And the excellency of the bloud of Chrift could not be more clearly declared, •then by (hewing that Jefus Chrift when he was made fin for us (all oiirfinnethen lying upon him) Was fanftified by his own bloud. Thus this Scripture being tPuly under ftcod, and ib made to agree with other Scriptures, makes nothing at all againft us. The next place of Scripture objefted to us by our adverfaries, g.OhjeB^ that we will now confider, is Hg^.- ^. 15. from which they ecdea- From ii ft. 9vour to iiiferre that Chrift hath freed all men from their finne* a- * 5«a"f^^'^^'^' ' gaifaft t^efiHt^Teftameni^, and coniequently from their fins againft theLaWjConfideredasfinnesagair.ft theLaw. And if Chrifi have ' freed all men from their finnes againft the LaWjConfidcred as finnes againft the Law, then he hath pre(ented to his Fathers juftice a fatisfa^ion for the finnes of all' men. The words in that placeof Scripture, are thefe 5 Andfor tfm ca»fe he u the Midiatour of the n6t& t'efiament^tbat by meanes ofdeath^far the redemption oft he tranjgreffions tha»;
54 ^^* peculiar tnterefi of the SieB in Chrift, that xrere under thefirfi Tepament j they which are called might receive ihepromijeofeternallinheritance. Here thefe things are tobcconfidered. i. By the firfl Teftanient is not here meant any Covenant made with Jdam^or any Teftament given to Adam before his fall ; but the legall and typicall Covenant and Teftament made with Jfrael, and given to Jfrael^ in the dayes of A^ofes : as appeares in the words following, viz. in verf. 16, 173 183 ip, 20. compared with 'Exod.2^. 3 543 5 3 63 7. 8. (ee alio Heb. 8. 6, 7, 8, 9. 2. The Apoftles fcope here is to fhew that the believing Jevpes were freed from their finnes againft the firft Teftament, not by the bloud of bulls and of goats, or any fuch like thing offered according to the Law oiMofes: but by the death ofChrift.This appeares in this Chap.m verf.p. 12.23. ^^^ *" Chap. ic. verf. 1.4, 5. 8,93 lo, 1 1. And here note by the way, that thele words oneefor all in Heb.io. 10. doc not fignifie once for all men, as fome have ignorantly conceived : but once and no more, 3. The reftriftion of this to believers appeares plainly in the words of the Scripture objedtcd, ifmen had eyes to fee it. It appeares likcwifc clearly in the vcrfe afore-going.Alfo in z/er/2 4. compared with Cj[;^/>. 7. 25. AiroinC/;j;>. 10. 10.14,15,16,17. And that unbelievers under the Law were not redeemed from their fins againft the Law, is manifeft in Rom. 2. r2. where it is (aid, that they jhali be judged by the Law. 4. As it hath been already proved * that all wicked perfons (hall be condemned and puni(hed for all their wickednefle what(bever , fo I defire our adverfaries to behold this truth againe in that glalle which is held forth unto them in Revel. 21. 8. For that place doth not onely (hew who ftiall be punilhed with eternall torment, but alfo notes the evills for which they (hall be fo puniftied. Thus we have found this place al(b ( though ob- ]e£ted againft us by fome of our adver(aries with much conlidence, yet) indeed to prove nothing at all of that which our adverfaries have endeavoured to prove againft us by it. lO.ObjeB. Another objeftion is made againft us from i Cor. 15. i. 3. by Fromicor.i r which place our adverfaries would prove that Chrift dyed for the i.^.anfvfcred. (Jjjg of all men, and con(equently that he pre(ented to his Fathers Juftice a fatisfaftion for the finnes of all men. True it is that Chrift dyed to this end, that whofbever believeth in him, the fame (hould rcceiveremi(rionoffinnes,7(7^. 3. 16. AQs 10.43. And Chrift intended that his death (hould be of perfedt fufticiency (as indeed it is)
and his frving Grace, 5 5 is ) for the effefting of this. Yet ftill it is true that he neither did in his deathjHor doth in his interceflionj prefent uato his FatheM jufticc a (atisfaftion for the lins of any , fave oncly of thoie that doe, or (hall believe in him ; which arc his Eleft onely. But let us confider the place objefted. The words from which the obje5:'on is niad^ are thefe.——Ii^ec/jre untoyou the Gojfel which I preached ttnto jott..^~-.For I delivered unto you fir^ ofall J that which I alfi received^ bow that Chrijl dyedfor ourfins according to the Scriptures, The Apo* files fcope here is to (hew the certainty of Chrifts refurreftion, not onely in it fclfe, but alfo.to the faith of the believing Corinthians 5 and conftquently how fooHfh they fhould be, if they (hould deny the refurrcftion of the bodies of the Saints, wherein by neceflary and immediate conlequence, they would be found to deny Chrilh refiirrcftion. To this end he repreients unto them how the Gofpel which he at the firft preached unto thenij and they through grace received, did contain in it (as a maine and fundamental! part thereof) the doftrine of Chrifts refurre^ion. This, I fay,is the Apoftle* fcope in this place. And thus reprefenting to them ( to the end afore-mentioned) the Gofpel which he fir ft preached to them, he branchcth the doftrine thereof into three Articles. 1. The doftrine concerning Chrifts death. 2. Concerning his burialL 3. Concerning his reiiirreftion. And here he tycs not himfelfe to the fame forme of words which he at hrft u(ed , but onely represents unto* them the fubftance and heads of that dodrine which he firft preached unto them. The doftrine of Chrifts death he thus fets forth ; ThatChrifi dyedfor onrfins according to the Scriptures, By the Scriptures he meanes the Scriptures of the old Teftamenr. t which Scriptures doe not hold forth Chrift prelenting to his Fathers juftice a fatisfaftion for the lins of all men, but the contrary altogether. The types of Chrift^ in and under the Law held him forth as a Prieft and a F\.edecmer for his Ifrael^and of his Ifrael ondy : and the reft of the Nations were looked upon as aliens from the Common" wealth of^rael^ and jirangers from ihe CovenantSyf^c, Ephef2.. iz. Infbmuch that the Apoftles themielves for a while ( not yet knowing the larffenefle of the extent ofGods Ifiaeljknew not that Chrift: ftiould be found to be a redeemer of any of thol^ Gentiles whichr were not ^oyned unto Jfi^ailns Ptofelytes.This appeaaes in A&j 10*and la.fee alfo ^J^ef^' 3'. 5 6. And the tsiUmony* of^l^ Prophets cottc^ning;
5 6 The peculiar intereft of the El^B in Cbrifi^ .conoerning Chrift J you may fee {\imincdiyp'm.Msr^o,^^. Thji xhen was the Gofpel wh^ch the ApoiliesCandconlcquentlyPW, who preached the fame Gofpel that the reft of the Apoftlesdid) jdid every where preach •, viz. That Chrift according to the Scriptures did dye for the taking and putting away of all the iinnes of all thole that did orfhouLd believe in him ; compare ASij ip. 43. with ABs 1 5» 7. This doftrine Paul la this his briefe repetition direftly applyesj not onely to himfelfe, but alfo to the Corinthians to whom he wrote, becaule he looked upon them as believers, I Cor. i. 2iand 6.1 1 . And thus it appeares that this Scripture alfo r^akes nothing for our adverfaries in this controverfie or queftion, I 1 1 . OhjeB. Whereas fome of our adverfariesdoe endeavour to trouble both ¥roTxii Corn 1. thcmfelvcs and us with an objeftion from i C0r.15.22.w9 will next zi. anfwcred. confider that place. The words of the Apoftle there are thefe : As in Adam all dye 5 even fo in Chriji jhalJ all be made alive ; qv as (bme tranflate ', As by Adam all dje^ evenfo by Chrifl flyall all, be made alive. Touching which place, mind theie things, i. The Apoftle doth not there fpeake offomething already paft,but onely of (bmething to come. If he had there fpoken of Chrifts prcfenting in his death a fatisfa6tion to his Fathers juftice for the fins ofall men,he would have {a.id',As in Adam all have dyed^evenfo in Chriji all have been made dive. 2. The Apoftle there fpeakesof^rfip refurrefltion of the body unto life, even to the life ofglory ; of that which Chrift calls 'the re^rre£?ia» in 1^^20.35,36. Of the fame which he Ipeakes of afterward in this Chapter, verf. 42, 43, 44. Neither doth he in this Chapter fpeake immediately and dircftly of any other reftirrcftion*- 3. By AU therefore we muft here underftand onely all thofe that are Chrifts ; verfi^. ofwhom Clirift is the firft fruits ; verf.20. Upon all thefejas well as upon the reft of mankinde, death entred by Adam and in Adam : and to all thefe, though not to the reft of mankind, there ftiallbc a glorious rcfurreftion of the body by Chrift and in Chrift. Ifthis were not true, then Chrift were not rifen, and fo our faith were vaine, and we yet in our finnes. Thele things being thus cleare, I doe not feare any objeftion from this place. 12. OhjeB, There feemes unto (bme to hz fomewhat againft us in 2 Cor. 5. Jfom a Cor.^. 14, 15. Therefore that place alfo ftiall now be diligently weighed. '4jJ f • anfwc- •pjjg words are thefe ; The love ofChriji conftrainetb uf^becaufe we thus j*f^h *^^f 9^one dyedfor all^ then vecrt all dniid : And that he dyed for al
and his fdVing Grace, 5 7 aU^ that they which live^Jhould not henceforth live unto themjelves^ but anto him which dyedfor them, androfe againe. Let the coherence and Icope of this text be minded. The Apoftle had before exprefled his labouring to keepe a good confcience, verfp. and 1 1. And in that exprefiion concerning himfeife , he feemed to ]oyne him(elfe with others that faithfully alfifted him in the preaching of the Gofpel. Here he declares the Itrong motive that ftill put him on upon thvit holy labouring ; viz. The love of Chrlft apprehended by faith. This love of Chrift to him he declares and commends by Chrifts dying for him, when he himfeife was dead. He (hews a!fo the end for which Chrift fo (hewed this love unto him ; viz. That henceforth he might not live unto him(elfe5 but unto Chrift who dyed for him.And in holding forth all thiSjhe extends the fame (as there was good caule for it ) to all believers : but with any other hemedleth not in this place. The word All is here ufed, as in Heb. 12.8. for all the fonsjoot all perfons ; for all the Saints, (C^i*/».i. 1.) not all men ; for all that arc in Chrift , ( verf. 17.) not for all in the world. And Chrifts dying for them all , Ihews that they were all dead in themlelves, eife Chrift needed not to have dyed for them. It is objeftedj that all men in the world were thus dead in themfelves. Anf, The thing indeed is true ; but the Apoftle had no occaiion to take any notice of it, or to make any u(e of it here ; but onely of this, that we who now live through grace, were once mifcrably dead, as fufficiently appeares by Chrifts dying for us to (ave us from this mifery.The Apolile hath the like expreflion in Kom.^, 2 3 . For a U have finned, and comejhort ofthe glory of God. Though this in it felfe be true ofall men without exception, yet it is manifeft by that which there goes before in verf. 22. and that alio which follows in verf.2i^j 25, and 26. that the Apoftle there (peakes onely of all thofe that doe believe. Whereas our adverfaries would obferve in this faying in 2 Cor. 5.15. that they which live are but a part of thofe all for whom Chrift is there faid to have dyed ; they thf.rein endeavour to obferve that which the Apoftle neither fpake , nor meant. For by they which Uve^ is there meant onely they living:^. Whereas our adverlaries would either coniirme their objeftion j ^. OhjeB, from the place la ft anfwered unto, or elfe trouble us with another, From 2 c.9r.r . from that which follows in verf. 1 9 Godwas in Chrifi^ncanciling i^. anf'.Tercd. th& world nnto bimfelfi^ not impHtitJg their trefpajfes unto them. I there- - 1 to
58 The peculiar intereft of the EieB in Chrifl^ to thus anfwcr. The word world ^ muft there be underftood as in Kom. II. 12. 15. and (b not be extended beyond thofe to whom ^race is (or (hall bs) given to believe in Jeliis Chrifl:. For thcfe onely are the blefled oneSj to whom God imputethnot iia j as wee have already feene in 'Rom. 4. 6, 7, 8. Thefe onely are they that are afterwards fpoken of in 2 Cor. 5. 21. for whom the Father made Chrjft to be (innc, that they might be made the righteoiifnefle of God in Chrift. For God is not fruftrated of his end there propounded. 14. OhjeB. But the obje6tion which feemeth ftrongeft againft iK, is that ^vomRom. •)'. which is drawne from Kom. 5. and fpscially from verf 18. of that 18. aafwercd. Chapter, where the Apoftle hath thefe words ^therefon fis hy the offence of one^ judgement came upon all men to condemnation : evenfo by the righteoufnejje of one , the free gift came upon all men unto jujlification oflife. Therefore I ihall now addrefle my (elfe by the helpe ofGod, to c;iv£ a plaine antwer to this alio in words of truth and (bberntffe. I. The fcope of the Apoftle here is to commend the infinite love of God unto his children, (hewen and extended unto them in Jefus Chrift , and (hed abroad in their hearts by the holy Spirit which is given unto them. This will eafily appeare to any godly perfon that ftiall diligently read from verf, 5,. ot this Chapter to the end ; and (hall confider how every verle depends on that which went immediately before. 2. In the latter part of this Chapter,. Jefus Chrift as the fecond or laft Jdam ( as he is called in i Cor. 1 5 .. 45. 47.) is compared with the firft Adam , which firft Adam is (aid to be the figure of him that was to come, verf. 14. For as all that fell, did fall in and by the firft Adam : fo all that are raifed agaiae toetcrnalllife, are raifed againe in and by Jefus Chrift. Other things wherein the (imilitude doth either holdjor not holdjbetween ^jwand Chriftj I leave the Fveader to con(ider in the Chapter. 3.. Whereas in verf 17. the Apoitie fpeakes of an ahtrndance ofgrace^ and of the gift ofrighteoHfnejJei which believers receive j this is not meant of a greater meafure of grace received by (bme believers then by others: but ic commends the abundant excellency of that grace, and gift of righteoulhcde which all believers doe receive, whereby they are a(ru!ed that they (hall reigne in life byjefus Chrift. Here alC> confider verf i5.ofthis chap, and compare this 17* z'«r/r therewi^. 4. All they upon whom the free gift C4me unco juftifiodon
and his faving Grace, 59 cation of life, by the righteoufiieflc of Chrift , and all they which (hall be made righteous by his obedience ( as it is in verf 1 9, ) (hall be faved eternally: as alfo further appeares in verf. 9, 10. and in verf. 21. o{ this Chapter. 5. Thofe all men on whom judgement came unto condemnation by the offence of Adam , and thofe manj that were made finners by his difbbedience ; (as it is in verf. i p.^are all thofe, and onely thole, that are ( or (hall be ) from AJam and # by Adam in refpeft of naturall life and being; and were accordingly reprelentcd by Adam when he fell. Thus the man Jefus the Son of the virgin Marie, was exempted. As he was not by Adam;, Co neither was he reprefented by him when he fell. He was not for his own partjand as touching his own perfonjmade a (inner by Adams difobedience, as we were : neither did the judgement fo come upon him to condemnation by Adams offence, as it came upon us. For then he had been under condemnation for his own origtnall (inne. So that even here the words all men are not to be taken in the largeft extent, without any limitation. 6. Accordingly thole all men oa whom the free gift came unto jullification of life by the rightcoufncfle ofChriftjand thole many which (hall be made righteous by the obedience of Chrift, ( as it is in verf. 1 9. _) are all tho(e, and onely thole, that are ( or (hall be ) from Chrift and by Chrift in refpeft of new life, and their being new creatures, being borne ( or begotten) of him , I Joh. 2. 29. who were accordingly reprefented by Chrift when he dyed and role againe , as I have * already (hewed. * Pag. 40^ Thus the leed of the Serpent is excluded. And thus even here alfo (through thegoodnedeofGod) the light of truth (hines forth, and the mift of crrour vanifheth before it. Some conceive that they (hall finde foraething againft us in the i^.ObjeQ, faying olCaiaphas recorded in Joh. 1 1. 49, 50. and in Johns note ¥rom Joh.x r, or oblervation upon the fame in verf 5 1 ,5 2. Indeed liCaiaphas had ^^'^^ anfwefpoken of himfelfe, we might polfibly have expefted fomc oppoliti- ' on, confidering how a carnall heart, and the large and fle(h- plealing doftrine ( fallly called Gofpel ) which we now oppole, doe eafily agree and dole together 5 as experience alfo maketh raanifeft. But in as much as Caiaphas now (pake not of hiralelfe , but being high Prieft that yeare,did prophe(ie*,we (hall certainly find nothing againft us in his fpeech. The laying of Caiaphas wa« this ; Tee k^om nothing at all^ nor confiderihat it is expedient for «f j ( that is , for m J 3 JetPiS;
6o "^^^ peculiar intereft of the EkB in Chrifi^ Jewes •, for the Nation of the Jewes ) that one man jhould dye for the people^ and that the whole Nation perifh not. Hereupon John gives this note 5 —'Hf prophejied that Jefus fljould dye for that Nation^ &c. The dying of Jefus for that nation, was his dying for the redemption of all the children of God of that Nation ; yea of all the children of God wherefoever fcattered abroad , of what Nation focver they were : of all which children ofGod that Nation ( in the (eparaltion thereof from the reft of the world to be a peculiar people unto God ) had hitherto been an appointed type. For {o John further cxplaines it inverf.'^.i. And not for that Nation onely^ hut that ht fhould gather together in one the children of God that werefcattered a^ broad. This onely holds forth that JediS was to preient unto the juftice of God his Father, a fatisfaftion for the fins of all the children of God of what nation foever, and that hereby their falvatioa fhould be effefted. So it confirmes the fame truth that wee mainr taine. i6. Ohie^, ^"f y^^ o"^ adverfaries feeme confident thatby the words of our From Mat. n. Saviour in Matth. 12.31, 32. they (hall prove that all fins againft 3 r , 5 2 . anr the Law ( confidered as finnes againft the Law ) are forgiven to all ^^e4> men ; and conlequently, that Ghrift hath prefented a fatisfaftion to his Fathers juftice for the fins of all men. Let us therefore with all ferioufnefie, and in the feaieofthe Lord, confider that place alfo j and diligently mind botk what is faid, and alfo what b truly to be (aid concerning it. The words of our Saviour there are thus rendred ; —AU marmer offin and hlafphemy fjoall be forgiven unt9 men : but the blafphemy againft the Spirit jhall not be forgiven unto men. And whofiever jpeaketh a word againft the Sonne ofman ^ it jhall be forgiven him I but whojbeverjpeak^tb againft the holy. Spirit , itpall not beforgiven him.;, neither in this world;, neither in, the world to come. Here let the(e things be confidered. I. Whereas our adverfaries find fault with the laft tranflation in the former part oiverf.^i. contending that the words ought there to be thus rendrcd i Ever/fin-andblajphemie -, I have already ^"i: 45* * proved tiiat the word Ally or Everjy doth fometimes fignifitonely fome of all fortSj or of every fort. a. Whereas they bring this place to prove the forgiving ofall fins againft the Law to all men, but not of any fins againft the Gofpel; ( which.they acknowledge not to be forgiven to all men) let k be mindecL
and his faving Grace, ^ i minded that Chrift here fpeake« of finsagainft the Gofpel, as well as of fins againd the Law ; unlefle it be no iin againft the Gofpel ta (pcake againll Chrift. 3. Oblerve that Chrift doth not here fayjcvery fin and blafphemie if forgiven unto men ^ and whofbcver fpeaketh again ft the Son of man^ it Uforgiven him. But he fpeakes with manifeft and exprefie reference unto time to come 5 It fhall be forgiven. Even as he faith of the Wafphcmy againft the holy Spirits with reference to the fame time to come ; Jt (ball not beforgiven^ neither in this voorld^ neither in the world to come. But by the doftrine of our adverfaries , every fin and blafphcmy, that they underftand to be here fo fpoken of, is already forgiven to all men j yea and they would have this place to feemc to prove it. I fuppofe they will fay, that Chrift did here thus- (peake of the time to come , becaufe he had not yet fciftered for mens finnes. But this reafon is infufficient. For though Chrift had^ not yet aftually fufFcred, yet his fufferings were already accepted of the Fatherland foeffeftuall for the putting away of the fins of all thole that were partakers of him ;^ (ee Van.g. 1-9. i Sam^ 12. 13, Matth. 9. 2 . And this faying of Chrift in Matth. i a. 3 1 , 5 2 . doth as well belong to the time after his paffion, as to that particular time in which Chrift fo fpake it : as alfo appeares in 1 lim. i. 13. com^ pared with Heb. 1 o. 263 27, and ijoh. 5.16. 4. Whereas our adverfaries conceive, or take it for grantedjthar the fin againft the holy Spirit here fpoken of, which (hall never be forgiven, is nothing elfe but finall unbeliefe ; in this alfo they doe greatly erre. For they which doe fall into this fin, doe fall into it in their life-time; yea fomctimes long before their death. Thus ic was with thofe Phari(ees that had now committed this finne : iee yI^d//)&. 12. 24, 25. wlthz^er/313 32. and A/jr)^. 3, 22. 28,29530. This alfo appeares in Heb. 6. 4, 5, 6. and Heb. 10. 26, 27, 28, 29. Moreover, there are mu'tltudes y yea millions of unbelievers, that goe to eternall deftruftion without committing this fin. And here^ . I conceive, it will neither be impertinent, nor unprofitable, to ftiew what this fin is. This fin againft the holy Spirit, is the fin of thofe that wittingly and wilfully oppofe with odious blalphemies the Go(pel of Jefus^ Chrift, and Jefus Chrift himfelfe as he is-the aur thor and fubjeft of his Gofpel. 1. This fin is an oppofing andrejeftiBgorthe whole Gofpel of Jefus Chrifti.aad of Jpfus^ Chrift himfcift
61 The peculiar tntere^ of theEleH in Cbrifl, hknfelfe as he ia the author and fubjeft of his Gofpel. Therefore the coramitters of this iin are not onely faid to fall away, but alfo to crucifie to themfelves the Son of God afrelh , and to put him to an open fha'nej Heb. 6. 6. Yea they are faid to tread underfoot the Son of Godj and to count his bloud an unholy thing, and to doc defpite unto the Spirit of grace3iit;^.io. 29. 2.This fin is not committed ignorantly, butagainfl: a great and clcare light of knowledge, 1 7im. 1. 13. Heb. 6. 4. Heb. lo. 26. Mat. 21.38. 3.Thi5fiti 18 not committed through infirmitie, but wilfully, in the exercile of a full and fetled malice, even againft Chrift, not onely knowne but alfo minded to be Chrift, and againft his Gofpel , both knowne and minded to be his Gofpel , and againft the commands and invitations of the Spirit of grace, though knowne and minded to be ills commands and invitations : and accordingly this Devilifti malice caries on the finnerto abominable blafphemtcs,and makes him alwaycs to hate all thoughts of repentance, though he expeft nothing but fiery indignation. All this is to be feene by the light of thefe places of Scripture, vi35,Heb.6.6. and He/>. 10. 26,27, 29, And this fin is called. The fin(or blafphemie) againft the holy Spirits becaule it is fo committed againft the worke of the holy Spirit, giving fuch a light of the knowledge of the Gofpel, and calling upon the finner to obey the Gofpel Co revealed. This fin a man falls into when he is onely enlightened ( by the worke of the holy Spirit) with the knowledge of the Gofpel, and called upon (by the fame Spirit)toyeeld obedience thereunto : and God doth not adde a further powerfull worke, giving unto him a new heart, and putting a new fpiric within him. And thus is discovered the defperate wicKedneflc of mans heart, and his hatred of the Gofpel, which would in like manner appeare in all, if all were dealt with in like (brt. By this it may be difcerned howgrofle the errour of our adverfaries is, who account this fin and blafphemie againft the Spirit to be nothing elfe but finall unbeliefe. ^ 5. The fcope ofour Saviour here was to fticw that this finne againft the holy Spirit, fhall never be forgiven to any perfbn that once fallcs into it 5 and that herein this finne differs from all other finnes that men commit. For there is no fin but it may be forgiven, and is ( or fhall be ) foi^iven to fbme that have committed it , this fin onely excepted ; there being no fioj (ave onely this, which may not J
and his [aving grace, ^5 not be repented of, and is not repented of (through Gods mightie grace) by foine that have committed it. Our adverfaries doe notwithftanding ftraitly prefle iis with the(e words 5 IVbofieverJpeak^tb a tvord agix'mji the Son ofmav^ it jhall be forgiven him. Whereto I anfwer. That this claule. It pall be forgiven him^ doth here ilgnifie no more then, i^ wjy be forgiven him. As in i Cor. 3.15. this claufe. He himfelfe (Ijall befavedy doth fignifie no more thf n 3 he himf4fe may be fived. For it is not of necelTitie that every one muft be faved , that builds hay and ftubble on Chrift the foundation ^ that is, brings falfe profeffbrs of faith into an outward union in Church-fellow- (hip with others that arc built on Chrift the Rocke. Thus it Will remaines Brine, that no iin is indeed remitted to unbelievers. Aod . thus this place makes not againd us. Some of our adverfaries doe alfo objeft againft us 3 Jert. 31.335 17. ObjeBi, .34,affirming that God hath now made the Covenant there fpoken From/tr. ? i. of, with all men 5 and conftquently that all mens fins are forgiven. 55'34. anfwc- This therefore fhall next be inquired into.The words of that Scrip- ' ture arethe(e j T^his fjall be the Covenant that Iivillmjke with the houfe ofJfract '^ After thofe dayes ^ faith the Lord^ I will put my law in their inivard parts^ andtprite it in their hearts , andrvill be their God^ , and theyfhall be my people. And they Jhall teaoh no mare every man his neighbottry, and every man his brother^ faying , Knors? the Lord: for they flfall aU know me , from the leajl ofthemunio the greatejl ofthem, faith the hard: for Ivpillforgive their iniqmtie, and I tvill remanher their fnno more. Touching which Scripture laffirme, and undertake to prove,that God hath not made the Covenant here fpoken o^,with all men, but with his Eleft onely. i The Scripture doth not teach US; by the houfe ofJfrael to underftand all men. 2. This Covenvint God keepes and perforraes, with all thole, and unto all thole that he hath made it with : othervvile God were not faithfuU^but rather falfe and deceiving ; which to imagine were odious blafphemy. But God performes this Covenant onely to his Eleft. 3. Itismanifeft from the latter part of wrf. 34. that God performes this Covenant; both to all thofe, and onely to thofe , whole iniqyttic he will forgive,, and whole fin he will remember no more. This place therefore is fo farrefrom fpeaking for our adverfaries, as that it overthrows them altogether.But they objcft that all oi iht houfe ofIfrael »e not Gods EJlcS. I aRfwer^ that Jfragl notwithftaoding did ty-
^4 '^^s peculiar tnterefl of the Sletl in Chrifly ll'p pifieihe whole compa-nie of GodsEIeft, as alfo is intimated ?n ' ^* f/j/. 135. 4. and accordingly they who are declared tobeGoJs Eic6Vj are called JJraely and Ifiaelites indeed, Kow. 9. 6. Pfal. 73. i. Joh. 1 . 47. Osl. 6. 1 6. They further objet^, that God puts his Law in the inward partSjand writes it in the hearts of foineCat the leaft) that are not his Ekdi. I anfwerj that the Law here fpoken of, is the very doftrine of the Gofpel 5 and that Gods putting this Law into mens inward parts, & writing it in their hearts, is his making them to iinderftand , and to love i to believe, and to obey this Gofpel. And this God workes oncly in his Elcft, whom he makes his own people, and he is found to be their God, For this fee Jere. 24. 7. Jere. 32.38, 39, 40. Exei^. 11. 19,20. Ezek^^6. 263 ly^iS. It being a cleare and moft manifcft truth, ( though fome of our adverfaries are fo blind, that they cannot fee it) that that precious promife in Ifai. 54. I3« is made onely to the Eleft. iS. Obje^, Some endeavour to frame an objeftion againfl: us from Van. 9, From "Dan. 9. 24. whcre we thus read ; Stijventk n^ek^ are determined upon thy peo- 14. anfwcrcd. ple^ and upon thy holy Citie , tojinifh the tranJgrejJioHy and to mak^ an end offins, and to m,2ke reconciliation for iniquitie^and to bringinever" hfiing righteoufneJJ'e, Sec- But all this is fpoken with a mahifeft reference and reftriftion to Gods Ele^. — 7hy people ; thsit is. The people odfraely ( who are thy people after the flelh, thou being one of that (eparated Nation*,) viz. as they are a type of the Ijfr-ae/of God, and no otherwayes.Or rather,Jhy people ; that is, The I^<ie/of God to which thou appertaineft.So a\ib,'thy holy Cf/ie;that is,Tbe Citie Jerufilem as it ty pities the heavenly Jemfalem.Ot rather, "thy holy Citie-^that h,Jentfakm which is above,which is thy mother. Here alfo obferve, ihateverlaftingrightcoufiieflc is the portion of all thofe whole tranlgreflion is finifhed,to whofe finnes an end is putjand for whofe iniquity reconciliatio is made.This then is peculiar to Gods El€£t3Who onely are heires of everlafting righteoufnefle;who onely are that remnant of Gods heritage, whofe iniquitie he pardoneth, and whole tranlgrclTion he pafleth by^whofe iniquities he will fubdue , and all whole finncs he will caft into the depths of the Sea, Micahj. 18, 19. Thele onely arc that Jacob the Lords fervant, and that Ifrael whom he hath chofen, ( Ifai. 44. i . ) whole tranfgrelfions heblotteth out for his own fake, and will not remember their finne8,i/dpi. 43. 25. Thefe onely arc that Jacobw\{ich the Lord hath
and his faving GracCm ^5 hat h redeemed, and that Ifrael in which he hath glorified hlmfelfe j whofe tranigreillons he hath blotted out as a thicke cloud ; and as a cloudj their fmncs, Jfii. 44, 22323. Thefe are ihcy to whom the Lord proclaimed himielfejnot onely mercifull and gracious, long- (uffering, and abundant in goodnefle and truth ; but alfo keeping meicy for thoufands, foigiving iniquitie and tranlgreifion and fin, Exod. ^^. 6,7. See alfo Pfal. 103. lo, ii, 12, ig. As touching the reftjhe proclaimes him(elfe to be that Lord that will by no meanes cleare the guilty, Exod. 34. 7. who will take vengeance on his adverfaties, and referveth wrath for his encmies^NahHin 1.2. who repayeth them that hate him, to their face^ to deftroy them, Veut. 7. 10. Their ovvne intquities fhall take them, and they (hall be holden with the cords of their fins, Trav. "5. 22. The reward of their hands ihall be given them, Ifai. 3. 1 1. Their iniquity fhall be remembred with the Lord, and their iin (hall not be blotted out , but the fame (hall be before the Lord continually, P/i/. 109. 14? i^- Some endeavour to confirme the objeftion that I have now an- Kp.Obje^. fwercd, by another objeftion from i/ui. 40. i, 2. where it is thus From z/ii. 40, wriiten'-, Comfort yeCj comfortjee my pepple^ pith j'our God, Speak^y^e ij*«a'^Cwercd comfortably to ferujalem, and cry tmto htr , that her tvarfare is acccmplifoedy that her iniquitie is pardoned^ &c. But they (hould here take notice that by my people^the Lord clearely meanes his choien people, and none other. This therefore is to be applyed to the EleOi one'y. Theyob'leSl, that this* was fpokcn ofJerufalem which then v/as. That believers in that Jernfakm were even then to make life of it, h acknowledged. But it is manifeft that as this was onely meant of believers, fo it was fpecially meant of believers which fhould be in the time of the Gofpel more fully declared,and oijernfalem which is above, which fiiould then be more clearely difcovered and gloriouQy enlarged.This is made evident partly by this claule in verf2. —that her warfare if accnmpliyjed : partly by that which follows in verf. 3 5 4, 5 . Ihe voice of him that crycth in the Wilderiie^i , Prep. ire yee the voay ofthe Lord, &c. And here mind the faying of Peter in i Pet. " I. 10, 1I5 l2. Of rvhich filvatinn the Prophets have enquired^ and fearched'diligently.y rvhoprophefied ofthe grace that fhould come untoyoUy fiarchingvrhat^ or rv hat manner of time tlye Spirit of Chrift which n>as in thentydid fignife^Tvben it tefUficd beforehand the fufferings ofChrif-^ and the glory that fhouldfollow. Vntoxi^hom itrvas reveakd^ that not K unt$
66 The peculiar interest of the EleEi in Chrift^ unto themfehesy but unto Uf th?y didminiflcr the things which are notv reported untoyon. 20. OhjcB, ^ " oppolers now feeme to fly to that which is written in Ifiu From if. 1. 5 ,'. 53- 5, 6. He was woundedfor our tranfgrejfiom^ he teas bruifedfor our ^f^-^vS\\sicd. iniq:aties : tfye chajiifcracnt of our peace was upon bim, and with his fripes we are healed. Ail ivee likejheepe have gone ajiraj : rve have turned evcj one to his own wtj'i tvidthe Lord hath lay don him the iniquitie of w all. But here they will fit)d as little defence or helpcjas they have found in thofe places to which wee have already followed them» They conceive that all men are brought inhere fpeaking, or (at leaft ) feme fpeaklng as in the name of all : whereas indeed oneiy believers doe here fpeake. Onely that people of God for whofe FrapfgrelTian Chrift was finirten, verfS>. Onely th^it feed of Chrijh wliich is fpoken of in ver.jo.Oi\e\y thofe many whom by his knowledge Chrift doth juftitie 3 having borne their iniquities^ verfii. Onely thofe tranfgreflours for whom Chrirt made intcrcefllionj verf 12. which are onely thofe that come unto God by hm, Heb.y, 2'y.Joh. I J. 9. 20. Who are healed by the ftripcs of Chrilt , but oncIy believers ? To thefc onely ( according to the promife in Malacb. 4.2. ) the Sun of righteoufnefle did arife with healing in his wings. Conlider alfo how this is applyed unto believers, and unto believers onely, in i Tet. 2. 24, 25 . Jf^ho hii ownefelfe bare our finnes in bis own body on the tree.^that wee being dead to finnesyfhould live unto righteoHJheJfe 5 by whofiflripesyee were healed. Foryee ivere as (heepe going ajiray^ but are now returned unto the Shepheard and Bijhop ofyourJoules. Here take notice both of the end chat Chrift propounded unto himielfe when he (b bare our finnes, and alfb how he was not fruftratedj neither did faile of the fame. Moreover, I demand this ofour oppofers, whether this confcifion (being fincerely made) doe not (hew a man to be a bdiever 5 viz. Chrijl was wounded for my tranfgrejfionsy he was bruifedfor my iniquioies^ &c. They dare not answer negatively. How then dare they affirme that any other befide believers, doe here make this confeflion t Though many unbelievers did efteeme the Lord Jefus in his pafiiori to be ftricken , finitten of God, and afflifted, according to that faying in Ifaiah 55.4.yet onely thofe that were afterward converted to the faith, did come to filch a fight and humble acknowledgement of that their finfull errour, as is there held forth. But poflTibly it will be objefted unto USj
and bis favi/tg Qyace, 6y us 5 that it u written in Adatth. 8. 16, 17. 7hej brought unto Jefus many that n'ere foffvffed with deviUs ^ and he caji out the ^iritJ with Iw vpord 3 and healed all that nxa^ jicke : That it might be fulfilled which was jpok^n by Efaias the Prophet , faying y Himflfe took^ our injirmitiesy and bare ourfickneffes. Which hathcieare relation unto that in Ifai. 53.4. Surely he hath borne our griefes^ andcaried our for^ rowes. Which makes it leemc probable ( at leart ) unto Ibmcj that this is to be extended farther then to believers onely. Hereto therefore! thus anfwcr. i. The Prophet Ifaial? there nianifeftly fpeakes ofChrifts bearing ourlinneSj uhich arc there called ourgriefej, and our ftrrflrves^becaiuCe they are caufcs of griefeand forrow. Here in Adatth. 8. 1 7. th^y are in like manner called our infirmities ^ and ottrficknejfes, becaufe they arc caufes of infirmitie and licknefle : for it is fin that hath brought in all griefe and (brrow 5 infirmitie and*" ficknefle. 2. The love and compafuon that Chrift effcftual!y (hewed in calling out the Devills out of thole that were pcfleflcd with them, and healing the [Kke, did prove him to be that promifed Saviour, which (hoiJd fo beare and carric the griefes and (brrowes of his people. And all the good which he did to men by fuch his workes, was the fruit ( and fo alfo the evidence ) of that his bearing the linnes of his people. And therefore, I conceive, the Evangelic laid that he did this^thatit might hefulfilled t»hich was jpok^n by IJ^iah the Prophet^ &c.that is. That the fulfilling thereof might be manifeft. 3. Theperfons to whom Chrift fo (hewed compalTion, were either indeed Gods cholenones, or at leaft of the nation of the Ifraelites ; ( which were the appointed type of all Gods Eleft. ) See Adatth. 9. 2. 22. Joh. 4. 5 3. LuJ^y. 9. Adat. 10. 5. A/jm 5. 24 8cc. And thus it was intimated who they were whole griefes and forrowes Chrifl: came to beare and to carrie , viz. Gods peculiar and cholen people. There is alfo an objeftion made from Genef. 12. 3. ( and other 21. Obje&. like places ) where God faid unto v4^ra^^w. In thee fhall allfamilies FroraGfsiz afthe earth be bleffed. But this is fully taken off in Galat.-^. 8, 9. S-anfwcrcd. where the Apoftle faith ; The Scripture forejeeiftg that God would jttfiifie the heathen thrmgh faith^preached before the Gojpelunto Abraham^ faying^ In thee {hall all Nations be ble£kd. So then^ they which be offaith ^ arebkjj'td withfaithfull Abraham. If then wc will believe the Spirit of God in the Apoftle, we muft acknowledge chat the meaning of K 2 that
^g The feculur imerefl of the EleB in Chrijf^ that promift was onely this ; That believers of all Nations (hoald be blefled in Chrift the promifed feed o( Abraham, 22. OhjS, The words fpoken by Teter to the men of Ifrael in the Temple at xom Alls ?. JemfaUm, recorded in A^s^. 26. are by fome fuppoled to be very 6.anfwcred> ftrong againft US. Thofe words therefore fhall now be taken diligently into confideration. The words are thefe -, Vntayoufirjtj God hiving raif.d up his Son Jefuf^fefit him to bkjfiyou , i?j turning atvaj every one ofyou from his iniquities.Here let thele things be conlidered. I. In as much as God doth never fall fhortof the end that he propounds to himfelFe, he muft bcunderftood to have blelied thefe Ifiaelites by his Son Jedis, in that many of them which then heard the Word, believed, ^£?.4. 4. He bleiled them then, that is5many of themjwz. thofe that were ordained to eternall life. 2. Whereas it followes ; In turning arvay every one ofyonfrom his iniquities. This implyes that they onely fhould (hew chemiclves partakers of this blfcffing, who (hould (hew their believing in Jefus Chrift through the grace of God , by bemg turned away ( through the fame grace ofGod) from their iniquities. In turning aaoay every one ofyou j viz. whom he blefleth, or (hall blefle, by his Son. And wee have proved in our anfwcr to the objeftion aforegolngjthat ihey onely arc blef* fed in Chrift, that believe in him. 3. This their being turned away from their iniquiticsjwas a being truly converted from the love and fervice of linne, to the loathing and forfaking of it. And thus tljis place alfo doth indeed make nothing againft us. i'i,.Oh)eB. Some have endeavoured to frame an objection againft us from iOi-njob 9 the words of our Saviour to the Pharifecs in Job. 9. 41. Ifyee rvere ' . anfu'eicd. blind^ yee p.ioHld have no fin. From thefe words they would inftrre, that thele Pharifees had not been chargeable of any fin, ifthe Gofpel had not been preached to them j and conlequently,that Chrift had taken away iroii them their finnes againft the Law ; and ifhe tooke thofe fins away from them, then alfo from all men. Our anfwerjiis as followes. 1. Chrift doth not fay to thefe Pharifees, 1^ the Gojpel had not been freached wit you ; But ; Ifyee rvert blind. 2 . He doth not (ay. Tec (hould not have been chargeable of anyfin : But onely with reference to the time prefent and to comt.yeefhould have nofin. 3. He doth not there (ay 5 But now the Gojpel hath, been preached unte you. But he (aith,B?<? nesvyeefay^rvejee. 4. Chrift plainly tells thcmj "Xmrfin remaimth. If their fin remained, then Chrift did not take it from
and hit (iiVtng Grace, ^g .from them. Their fin which remained , was nctonelyfin againft the Gofpcljbut alfo fin againft the Law. Their devouring widowes hollies, Matth.2:^. 1 4. Their omitting the weightier m uters ofthe Law, judgementjmercyaand faith falncffe, A^at.2^.2^. Their extortion and exccife, Matth, 23. 25. Yea it ieemes our oppofers them- (elves underftand Chrift to fpeake in this verie of finne againft the Law : for otherwife they would not have brought this place ( as they have done) to prove Chrifts taking away finnes againft the Law from thofe that continue finally in unbeliefc. Thus this Scripture is fo farre from oppofing our doftrine, that it confirmes it altogether. 5. The true meaning of this Scripture, is this •, Ifye were blind 'j t\\ztiijfjee didfc^^we are blind. This interpretation is confirmed by the antithefis or oppofition following ^ But nowyeefay, * roe fee. If yee did fayjWe are blind ; ^/x. being (enfible of your blinds nefle, and fincercly and freely acknowledging it, and fo cxcrcifing and manifefting true repentance and faith. Compare this with I- Job. I. ^.Ifyeeconfejjej diCcTCefhoHldhavenofin; that is, Tourjznne poitld not remaine.Thh alfo is confirmed by the antithefis in the la ft words of the verfe -j 'Thereforcyourjin remainetb. Your fin (hould not remained for z/rre confejfe our fmncs^God is faithful! andJHJl to forgive m flitr finnes^ and to cknfefrom aU unrighteoufnefje, 1 Joh. i. p. If any (hall yet rejeft this true txpofition of this Sci ipture, he muft be enforced to fay, that mans blindnes whereby he doth not behold the light of the Gofpel of Chrift, doth make a min to have no finne. Then which nothing can be fpoken more abiurdly, normore falfely. The fame oppolers h ive endeavoured to ftrengrhen their former 2 4. Ohfecf,. ob'ieftion by another (like unto it) from the words of Chrift in From /o/? if. Jvh. 1 5 . 22. 24. If Ihadnot coim andjpokm unto them^ they had mt had "^, ^^' ^nfwefin. —Iflbadnot done among them the workes which none other man did^theybad nothadjin. From hence alfo they would in like manner inferrc, that the men of whom Chrift here fpcakss, had not been chargeable of any finjif the Gofpel had not been preached to them. Our anfwer is this. Chrift did not here Qy, Ifthe Gofpel hadnot been preached to them. But, Iflbadnot come andfpoken unto them. That isr, If I had not come and preached to them in mine own perfon. And, Jfl had not done among them the works which none ether man did. That hjlf I had not wrought my mightie workes aiid muacles among them..
o The peculiar intereft of theEleB in Chrifl^ them. Therefore when Chri ft here faith, they had not hadJin ', he doth not meane. They had been in no wife chargeable of any (in : But, They fliould not have been fo manifeftly inexcufable in grofle and open iin. For lb the word finners doth lometimesfignifie per- Tons manifeftly inexcufable in grofle and open lins : as you may ice in Matih. p. i o. The Jerves were chargeable of linne before Chrift wrought his miracles among them j before he preached unto them in his owne perfbn ; and before his incarnation ; (ce Amos 2. 4, 5. Yea the men of 7)reand Zidon were chargeable offin ; and the men oi Sodom and Gomorrah were chargeable of fin 5 (ee ^^zeh^i6. 49, 50, and Judz 7. Our interpretation of Chrifts words doth agree plainly with the cleare meaning of that in James 4. ly . Tt; him that knotveth to doe goody and doth it not, to him it is fin. That is. To him it is manifeftly grofie and inexcufable fin.And this interpretation is fully confirmed by the antithefis prcfently following in wr/^ 22. Bnt non> they have no cloah^ ( or, no excufe)for their fin. Thus this place alfo is farre from proving chat which it hath been brought co prove againft us. 25 . ObjeB. The faying of the Apoftle in Colof1.20. is alfo by (bme obje£fc2d Vromcolof.i. againft US, as if it contradifted ourdoftrine. The faying of the io.anfwcrcd. Apoftle there is this -, And ( having made peace through the bloudofhis crojfe ) by him to reconcile all things unto himfdfe j ly himJ. fay^ whether they be things in earthy or things in heaven. Our anfwer hereto fliall confift of thele branches, i. Whereas fome of our oppofers take all things herein the largeft fenfe, comprehending allcreatur€?,and fo Angells as well as men ; this is a manifeft errour. The holy Angels needed no reconciler. The Angels that fell are not tceonciled ; neither did Chrift take on him the nature of Angels 5 Heb. 2. 16. And I believe, our oppofers will not fay, that Chrift prefented to his Fathers juftice a fatisfaftiolffor theiinncs of Angels. 2. It hath * In Pag. 43. been already proved * that the word AH muft fometimes be underftood with limitation to the prelent fubjeft fpoken of. See another example of it in i Cor. 6.12, All things are lawfully &c. Where under allthingsy you may not comprehend theft, adultery, lying, &c. but onely all meates which had been forbidden to the Jerpes m the Law given by Mofes : as there appeares in the vcrle following. 3. Though the Apoftle here (eeme to fpeak of thing9,yct he meanes men, and no other things. So when he faith in i Com. 27, 2S. God
And hit faving grace^ God hath chofm thefonlifo things ofthe Vforld, See. he meaneth onely perfons. 4. Neither can All things here fignifie all men univerfally, and every particular perfon whatfoever. For if every perfon were reconciled to God by the bloud of Chrift , then every perfon muft be faved etemallyjas appe^res in K0W.5.8593IC. By All things therefore we arc here to iinderflrand All the members of that body of which Chrift is the head, verf.i%. All thole that either already were, or afterward sfliould be, (uch as thekColoJJians now were, to whom this is applycd in the enfiiing verfes. 5. By things in heaven are here meant the fpirits of juft men made perfs6: , Heb. 12. 23. who being abicnt from the body , are prefent with the Lord , There rcmaincs yet an objeftion from Chrifts words in Job. 15. 26, Ohje&l 2. which fcemes to (bme to raze a great part of the foundation on From/oA.tf< which we have built. It is therefore expedient that the fame (hould ^* «nfwcrcd. be clearely and fully anfwered. The inference that is made, is thi«. Unfruitful! perfons that perifh eternally, are j or fometime were, in Chrift. Therefore they were in Chrift when he fuffcred. Therefore Chrift, when he fuffered, made fatisfaftion to his Fathers juftice for their (innes. But let us firft coniider the words of Chriftj from which fbmc endevour thus to reafbn. Job. i'^.i^2.Iamthe true vineJ and my Father is the hts^bandman ; every branch in me that beareth notfrnit^ he taketh arpoy, &c. And that our oppolers may not be too confidentjlet them in the meane time mind thecleare laying ofPaul in Kom. 8. i.'there is no condemnation to them rvhich are in Ghrijl Jefits ; and remember that that which there foljowes in the latter part of that verfe (viz. who ivalke not after thefeflj, hut after the Spirit) is not an exception from any thing that went before, or a reftraining ofa general! terme to one particular comprehended under it;bur an explication of that which immediately went fc>efore ; and io a defcrip- tion of thofe that are manifefted to be in Chrift Jefus 5 fee 2 Cor, 5. 17. Here then is held forth the full juftification, and conlequently, the eternal! falvation of a!! thole whom the Apt>ftle fpeakcs of as perfons truly in Chrift Jefus. As touching that faying of Chrift in Job, 1 5^.Iet it \x confidered whether it be not a figurative fpecch; an allegoiicall or metaphorical! fpeech. If we fpeake without any metaphore, and under ftand our words according to their proper and literal! fenie or fignificati-
72 The peculiar tntereft of the SUB in Chrijf^ on, without any figure, then wc cannot truly (ay, that Chrift is a vine^that the Father is an hiisbandman;that difciples are branches. The meaning then is onely this ; That Chrifl: is hke a vine, or as it Were a vine, yea the true vine : The Father is like an husbandman, or as it were an husbandman : the difciples are hke branches, or as it v^ere branches. They therefore which utterly rejcft the ufe of this word as it jvere,}n the opening of this and fuch like Scriptures, doe not rightly divide the VVord. Difciples are as it were branches ofthe true vine, in a twofold refpeft. i. In reCpe6t of communion with the Church of Chrift in the outward worlhip ofGod and the ufe of Chrifts Ordinances. Thus though not all men, yet all Churchmembers are as it were branches of the true vine, and fo to be looked upon by us, till they a re (or at lea ft ought to be) caftout of the Church for their manifeft unffuitfulnefle. 2 In refpeft oftrue communion and union with Chrift. Thus onely true believers are as it were branches of the true vine, and (b looked upon by God. As touching that in verf 2. If I be not mif-informed, it is word ior word J Every branch in me not bearing fndt. Then the meaning may be this ; Every branch that beareth not fruit in me. This implyes onely thus much % That there arc Church- members, who though they be as it were branches of the true vine in that refpeft that I fir ft mentioned, and (b to us in Chrift in refpeft of outward profeflion and communion ;yet doe not beare fruit in Chrift : and (b doe not fhew themfelves to be really in Chrift, but the contrary. Thefe the Father taketh away:vi2:,C2i{{in^ them out of his Church,and puniftiingthem with eternall dcftruftion. That they which abide not in Chrift, were never in him really, appeares not onely by that in llom.8. 1, already alledged, butalfo by thefe Scriptures among many others, Matth. 7. 2 3 . Hcb. 3. 1 4. i Joh. 2.27. Ephef. i . 3, 4. &c. Now as touching this conceit, that all men either are, or were in Chrift 5 1 would demand of thofc that fo conceive, whether all men doe for ever continue in Chrift. I am confident they will not anfwer affirmatively,as feeing clearly that no fuch thing can be maintained ; and that they cannot make fuch an opinion to agree with this Scripture, no not by their owne interpretation of the fame. I would therefore demand of them in the fecond place, when they which perifti, doe ceafe to be in Chrift ; whether in this life, or after this life. If they will fay. Not in this life , but after this life ; ihcn
and his faving Grace* 73 then muft they relinquifh this Scripture , which (peakes of mens abiding , or not abiding , in Chrifl in this life ; fee verf. 4, 5, 6, 7. Yea they will be found to hold , (mod manifeftly contrary to all truth ) that men may be in Chrift all the time of their life hercjand yet perifh eternally. If they will fay that in this life they ceafe to be in Chrift ; I would then know when , and how. If they fay that they cea(e to be in Chrift through their unbeliefe, or their unfruitfulnelle •, I demand : when were they other then unfruitfull and unbelicTing perfons ^ And if men who neither hadjnor ever would or Ihould have, cither faith, or fruits , could notwithftanding be in Chrift 5 how comes it topafle that unfruitfulneflfe, or unbelicfe makes them ceafe to be in Chrift 1 Thus I fuppofe, I have iufficicHtly manifcfted the weaknefle and vaniiie of this objeftion. The next objeftion that I will anfwer, (hall be that from 2 Per.2. 27. OhjeB, 20. If after they have efcaped the poUutions of the v^orld , through the From xfett.. knowledge ofthe Lord and Saviour Jefuf Chrijl , they are agdne entan- -o. anfwQiCcl* gled therein^ and overcome^ the latter endis rporfe n-ith tbem^ then the beginning. Hence our oppofers would inferre, not onely that finncrs pcrifhing have efcaped the pollutions of the world 5 which touching fome ofthofc iinners wee grant, in the Apoftles fenfe , not in theirs : but alfo that all their finnes againft the Law, conlidered as finnes againft the Law, are forgiven unto them : which wee neither grant, neither did the Apoftle meane any fuch thing, i. The Apoftle doth not here fpeake of all periftiing finners, but onely of fbme, ' upon whom the doftiine ofthe Gofpel had had fiich a workjas that they were thereby outwardly reformed, and purged from outward pollutions, in which the reft of the unbelieving world did generally lie. Even asjohns doftrincdid Co farre work upon Herod^th^t when he heard him,hedid many things,i'1^^^.6.2o. 2.The Apoftle doth not fay, nor meane, that thefe finners were juftified in Gods fight from any of their finnes ; but onely that they were outwardly reformed in their lives. So they were rvajbed, verf. 22. But how? As the fow that hath wallowed, and is ftill ready to wallow, in the mire. They were externally waftied in the outward reformation of their lives, but ftill retained their fwinifti nature. They were not fo much asTprinkled with the bloud of Chrift, and therefore not waftied in it from the guilt of their finnes.Thcy were juft like a dog that hath caft up oat of his ftomack fome filthy thing that he had fwallow- L cd
74. The peculiar intere^ of thzEleB in Chrifl^ eddownc, but ftiU retaineth the nature and appetite of a filthy greedy dpgge. Thus thefe remained filthy dogs and fwine j being never any of thofe (heepe of Chrift , for whom he laid downe hi» life, and whom he fanftifieth by his death , purging them by his bloud from all Cmncyjoh. lo. 15. Ephef 'y.2'^,26. Revel. 1. 5, 6, 28. Obje&, There is another objection made from the words of Feter ia rom 1 Pet- r. 2 Pet. i, 9. which are thus rendred ; But he that lack^th thefe things , anfwered. is. blind and ca7inot fee afarre off^ and hath forgotten that he n>as purged from his old finnes. From which words our oppofers inferre that unbelievers ( and coniequently all men ) were purged from their fins by thebloudofChriil. But i. This cannot be underftood of onethat never was a believerj by their pwne doftrine : for though they fay that all men are purged from their fins by the bloud of Chriftj yet they fay alfo that none doe know and mind this but believers : and they make faith to be nothing elfc but the knowing of thjg. Now he that hath forgotten this, did fometirae know and mind it. And though fome of our oppofers have drunke in thiserrour alfo, that a true believer may fall away to totall unbeliefcjand fb perilh^ yet the Scripture teacheth us a more comfortable doftrine. Job. 60 35. 1 Tet. I. 5. a.Thew is nothing in this Scripture that requires it to be underftood of an unbeliever. For though he that totallylacketh thele things, (^viz. faith, vertucj knoTvledge, temperance^ Sco verf.^<i 65 J.) muft needs be an unbeliever: yet a true believer may fometimes lacke thefe things in a great mealure ; fee James i. 5, 6. They objeft, that in the Greeke it is ; He to whom thefe things are not frefent. We anfwer^that this phrafe here onely imports thefe thingsnot to be unto him in a continuall prefent readinefle, as it were at his hand continually, for the manifeftation of them in exercife and praftife. And this is confirmed by the antithefis in the verfe aforegoing j Ifthefe things be inyouj and abound, they rvill make you thatyee jhallneither be barren, ner unfruitfuU in the k^wkdge ofotcr Lord Jefm Chrijl, This alfo receives further confirmation from that vvhicbr folio WC8 in verj. 1 1. Forfi an entrance (halJ be mimjlred untoyou abun* dantly, into the everlajiing k^gdome,$i.c. So ', that is, thefe things be* ing in youjand abounding ; thefe things being continually in a prefent rcadinclle unto you for the manifeftation and exercife of them in your praftife; you being continually doiug thefe things, and fo neYer falling, verf i o. ( which is meant noc onely of totall, but alfo: of
and his favi/tg Grace. 7 5 of grievous falles : ) u4n entrance pall be mini^red unto you abundantly ; that is, you Oiall have abundant afliirance of your cntranccj&c. which abundant afllirance 9 even thole believers to whom thele things arc not (b prefenr, may remaine (hort of for a feafbn. 5. Whereas that which follows, is in the tranflation tluis rcndred ; He i! blind, and cannot Jee afar off. The copulative And is not in the Greeke text, but onely thele words , He is blind, not feeing afar off\ or, not being able to fee afar off. And the (econd word ftiewcs the meaning of the firft. Though he be not fo blind as to ice nothing ac all, ( for fo no believer can be ) yet he is fo far blind as not to fee afar off. 4. The forgetfulncfle alio , or forgetting here fpokcn of, is Fiot totall, ( for fuch indeed is not found in a believer ) but onely a forgetting in a great meafure, like that Ipoken of in Heb. 12.5. This then is all that here appeares j vis^, that a man purged from his finnes, may yet with the Angel of the Church at Epbefuf^ leave his firft love, arid fo far fall, as not to doe his firft workcs , Kez/c/. 2. 4,5.Faith,vertue, knowledge, &c. maybe farre from abounding in him, and lb he may be in a great mealure barren or unfruitfull. Yea the eyes of his minde may be in a great mealure dimmed, and his mindfulneflfe of the purging away of his finnes, may be much abated. Ail this proves hot the conclufion of our oppofers , neither oppofeth our do£i:rine. * There is yet another place in this Epiftle objcfted unto us; viz. 2Q.0bie&, 2 Tet. 3. ^.T^heLordis not flacky concerning his promife, (offnte men From iPet,^, cotmt Jlackneffe ) but is long'fuffering towvoard^ notvpiUing that any 9.anfwerc<l, fhbuld peripj, but that allfjould come to repentance. Hence fome would inferre, that God would have no perfon to perifh ; and conlequently, that he gave his Son to prefent a fatisfaftionf to his )u ftice for the fins of every perfon. But if the Lord open cur eye?t,weefhall fee this miftdifpelledby the light that filings from this place, i. The will of God here Ipoken of, is an effeftuall will. For the Greeke word here uled,holcl8 forth not onely the will of God, but alio his counfaile ; even thatcounfaileof his wiiljaccording to which he eff.;ftaallyworketh. Therefore the Apoftle here fpeakes onely of thole whom G(xl efftftually faves, 2. The Apoftles Icope here is to (hew the caule why it was and ftiould be fo long before Chrift did and jhould come to judgement ; vizxhit none might perifh,^!^ that all might come to rfpentance. Even this Ihewes that the-Apoftle hath L 2 here
7 ^ The peculiar i»tertft 'of the EieB in Chrift, here refpeft to none but the Elcft, of whom none fhall perifhjbut all of them (hall come to repentance before Chrifts coming to judge^ ment. 3. VV hen he here fai th 3 T^he Lord it long [offering to m- rrard 5 by i*^ he meanes the Elcft, and more particularly , the eleft of the jewiili Nationjof whom he and they to whom he now wrotejwerc A parr. And when he addes ', not rviUing thM anypouldperijb ; he in iike manner mcancs, not willing that any of us hb cholcn people ihould perifh. And in that which followcs ; But that all fhould come to repentance •, by all he likewise meanes All of us his Elcdj and fpccially. All of us hisEle£k of the Nation oftheJ/r^e/i/e/. " o. Obieci, ^i" t^s objefUon feemes ftronger that is made from tze^. 1 8. 32. romfv-k >^- '^^^ 35. 1 1. 1 therefore now haften to thofe places, Exe^ 18. 32. I s. & 55. r I. ly^fue no-pleafi4re in the death ofhimthatdyethjjaith the LordGod. Ezek. ni\vercd. ^^.h.AjI live, faith the L'>rd God, I have nopUaJUre in the death of the Kfickedy but that the rpieked tttrnefrom his P^ay and live. For anlwcr whereto thefe things are to be minded, i. God fometimes fpeak- <th of himfelfe after the manner of men ; and yet thofe fpeeches of his arc to be underftood after the manner of God. Thus it is when God afcribes unto himfelfe angerjforrowjand the like. As in Gen.6. 4. It repented the Lord that he had made man on the earthy and it grie^ ved him at his heart. And in 1 Sam. 1 5. 1 1 . If repenteth me that I have fet up Saul to be King, Yet Samuel there faith in verf. 2g.Theftrengtb tfjfrael rviSnot lyf, nor repent :for he is not a man that he jhoitld repent. And thus it i$ when the Scripture afcribes to God a taking pleafurc in anything done by man, or any fruit thereof : as namely when it holds forth God as having pleafurc in this , that the wicked tume from his way, and live. 2. When the Lord faith, J have no pleafme in the death ofhim that dyeth:! have nopleajkre in the death ofthenncked: he declares indeed that he hath no pleafurc in the milery of hia creature in it felfe confidered. Yet it is not contrary to the pleafurc of God to fet forth the glory of his righteoufnefle, and power, and jufl: wrath againfl: finnerSjin the deftruftion of the veflels ofwrath 5 fee Kom. 9. 22. ?rov. 1. 26. frov. 16. 4. 3.The Scripture holds forth Gods greateft delight to be, not in a (inncrs deftruftion, but in the converfion and falvation of iinncrs. This is plainly held fo»th in thefe placcs.And clfwhcrc the Scripture manifefts that the deftruftion of finners thatperifh, is purpofely ordered of God to the com- Y&endation of his inHnite and glorious mercy cowards thofe whom he
and his faving Grace 77 he fives, K»w. p. 22, 23. 4. The fcopie of thefe places is to declare Gods rcadincfs to accept and (avc thofe that fincerely turnc to him and lb to move and encourage finners to fuch converlion unto God. In all this there is no oppoficion againft our do6lrine. In the next place through the helpc of God , I (hall returne an- 3 '• Obje&^ fwer to an objeftion drawne partly from htk^ 24. 47. And that re- ^^i *'^' tentance and rent'iffion ofjinnesjhould be preached in his Name among all ag-anlwcrcd Nations^ beginning at Jcrufalem. And partly from ABs 1 3 . 5 8. Be « ItTtowne-unto jiou therefore^ men and brethren , that through this man is preached unto you theforgivenejj'e offinnes. From hence fomc doc thus iirgue. Pvemiflfion of iinnes was to be preached to all men 5 even to unbelievers^ Therefore finnes are remitted to all men. I anfwer, i.InLMi^24. 47.obQrvethis expreflionj^/Wtfwg 4// Njfwn/. We readily grant that the true doftrine of the Gofpel concerning remiifion of Iinnes, was to be preached among all Nations, and i« to be preached among all men. Some objeft that the Greeke words here lignifie, Vnto all Nations. Wee deny not that the Greeke Prsepolition here ufsdjdoth fometimes fignifie ««/<?; properly it fignifies into j and fometimes, among. And this laft fi^nification doth beft agree in this place. 2. If we here tranflate, Vnto all Nations : yet fo this Scripture will make nothing againft us. This dodrine ; Through Chrifis Name^ rvhofoever believetb in him^jhall receive remijjion offinnes ; C A3s 1 0. 43 .) was to be preached to all Nations, and is ftill to be preached to all. And here ( in L«^24.47. ^ note ^<^w the preaching of repentance, and of remilTion of (ins, is joyned together : importing that the Gofpel that was to be preached , tcftifies cemilTion of finnes onely to thofe that repent, or are changed in their mind, believing in Jcfus Chrift , ABs 3.19. 3 .Thofe that are fpoken to in AUs 13.38. were profeflburs of faith in the Meiriah,a8 he was held forth by the light of the old Teftament, and were now fo looked upon, ABs 13. 16. 26. 4. Yet the preaching of reraiflion of finnes unto them, that was here fpoken of, was onely the preaching of that doftrhie exprefled in the next ver(e ; By Jefus the Saviour, ^ that believe^ are jujiifiedfrom all things. The particle And in^ beginning of that verfe, doth there import ( as oftentimes It doth ) a ' declaration of that which was before fpoken of. But it is objeftcd, that every one is bound to believe that Chrift 32. Objetf, prcfenced a fatisfa^on to divine juftice (oc his finnes , and that his From tjob^i. finiK* »<>>•»•
'/S The peculiar t/iterefl of theEleB in Cbrifl^ fmnes are remitted : Therefore this is true. And fome conceive that this objeftion is ftrengthened by that in ijoh.'y.io, 1 1. — He that bdkveth not God^ hath made him a lyar^ because In belkveth not the record that Godgsve ofhif Son, &c. My anfwer is this. j^njh. What every man is commanded of God to believe, that I grant to be true. For the God of truth commandethno man to believe a lye. But God commandeth every man to believe what he affirmeSj and declares^ and no more. This then he declares to be trutb, and (6 commands every man to believe it. That through Chrifts Name, whofbcver believeth in himjOiall receive remiffion ofiinnesj/f^.io. 43. This I fay, God commands every m.m tobelieve^and to receive it as the true and good word of God , and Co to reft upon it, and obediently to depend upon Jefus Chrift held forth in this word, as the Prince and Saviour exalted of God. yWjr^i. 15. Job. 12.36. &c. When a man thus believe;;, then both the Spirit and the Word of God doth teftifie and declare that Jefus Chrift hath presented unto divine juftice a (atisfadtion for his linnes in particular , and that accordingly his finnes are forgiven unto him. This then he is noiv (and not till now) bound to believe as a certaine truths as indeed it is and now appeares to be. And touching the unbelieving and difobedient perfon, who obeys not the Gofpel ofJefus Chrift, this is one part of the truth that God revealcs , and commands all to believe -, viz.tha.t perfbns (till continuing rucb5remaine under the curfeand wrath of God, and muft be judged, condemned, and punifhed for all their finne?. Job. 3, 1 8 Jude 15. 2 1h f.i. 8, 9. As alio hath been already fully proved. Now God doth not command any man to believe c:ontradi6lions. Touching that in i Job. 5. 10. it is to t>e minded that achildeof God hath unbeliefe remaining and rebelling in him;and fometimcs it rcbells very ftrongly and grievoufly. As fai re as this unbeliefe workes in him, fo farre he believes not God , but medics him a lyar ; that is, cafts upon him the imputation of lying : becauje 'he believer not on the tejiimeny that God hath tefiijied concerning hii Sonne. That this h Johns meaning, appeares by that which follows in verf. 1 1. And this is the record ( or tejiir/iony ) that God hath given to us eternaU life, and this lije is in his Sonne. God hath not given this eternalliifc to us men, whether we be believers, or unbelievers ; but to us to whom he gives grace to believe in his Son ; Secy^ib.3.36.and 17.^- This
and hit faving (Jrace^ yg This is farther confirmed by that which follows in i.Joh.'y. 13. Theje things have Irvritten untoyoji-that believe on the Nvneofthe Son njGody thatyee maj k^o'V thatyee have ettrnalUife^ a?id that yee may believe on the I^ame oft he Son ofGod. ItisalCoobjeited thatin J^^r^i^. 15. Chrift commands that ^:2.0bfe&. the Go(pcl (hould be preached to eveiy creatiircrbut by our do^rine From A/jr.itf-, there reraaines no Gofpel to be preached to the world for the con- i ^ aafwcrcd. verllon of linners. I demand. Is this indeed no Gofpel ^ viz. That the Father hath given his oncly begotten Son^ that whoibever believeth in him, (hould not perifli, but have everlafting life. That through Ghrilb Name , whofbcver believeth in him, (hall receive remiffion of linnes. ( Surely this is called 'The word ofthe Gojpel, A6ts 15. 7. with J&s 10. 45. ) Alfo that Chrift came into the world to fave finners; even the vileft of linners, that doe or (hall believe in him, I Tim. 1.15,16. Is all this, I fay, no Gofpel ? If this be Gofpel, as indeed it is, then there remaines a Gofpel, which through the grace ofGod we faithfully preach unto llnners^and God makes the preaching of this Gofpel effeftuall to the converiion of his. It is further objefted, that true believers are grounded in the z±.Ohje^., faith, Colojj] 1.23. But we have no ground of our faith. From Colol}\i. Anfac. The ground of our faith is the divine tr&th oFthat Gofpel ^ >• anfwercd. which we are commanded to believe 5 and the ftilnefle of power, and authoricis, and righteoufne{Te,atid faithfulneffe, and love, and mcrcyj which is in him that commands us to believe in him \ which the Scripture declaresjand the holy Spirit d; (covers unto us. This h a fufhcient ground of our faithr.ind they which buiid not upon this ground, will be found to build upon the fand,.Pj«/ built upon this ground, 2 Tim. 1. 12. And theElcft that lived in his time did build upon no other ground i fee >4i3/ 17.11,12.1 Thef.i.i^. 2 ?et.i.i6.. Laftly, it is-objeftc J, that, the Vevill is a lyar^ and there is no truth 3 ^ . ObjeVf. in him^ Joh.8.44.But our doftrine makes him to fpeake truth when \^toai fob. ». he faith to a veflell of wrath that dyes in defpaire ; Chrill hath not '^** aafweted. preiented to his Fathers juftice a (atisfaftion for thy liiis. I anfwer. I. Though the Devill bea lyar,yet fbmetimes he (peaks fonje truth,. Mark^i.24.A^s 16.1^. I 5j?w. 28.17,18319. 2. We doe no more jultifie the Devill as fpeaking truth herein, then the Scripture doth jultlfie him when he faith to a ve(lel of wrathjT/jcw ivaji before ofold erdaimd te this condemnation^Juds ^.Xea hereunto thou ivajl appointed, i.Pe/.i»
8o The peculiar interejl of the SieB in Chrift, &c. I ^et. 2. 8. Thimart none ofChrifts floHpy John. lo. 26. Thy judgement ^i%reth mty and thy damnationjlumbreth not, 2 Pet. 2. 3. 3. He that aftirmes a truth to be a certaine truth , not knowing it to be (bj is therein a lyar. And God doth not acquaint the Devill wiih his counfailj further then hemanifefts the fame to all by his Word and by his accomplifhing thereof. 4. When one fpeakes truth malicioufly, that by falfe inferences he may make a perfon rebell againft truth, he is now an odious lyar. And this is the Devils cafe when, he fpeakes any truth. Now in conclufion let it be minded, that the oppofingofthe truth which I have now aflerted, brings forth ( among other) theft evill fruits, i. It makes men deny the truth of the Scriptures doftrjnc concerning divine predeftination. 2. It robs God ofthe glory of his fpeclall and fingular love and mercy to his chofen ones. 3. It tends to pufFe up believers with pride, perfwading them that they have dilUnguifhed themlelvcs from the reft ofthe world, and fo faved themfclves : for Chrift for his part did no more for them, theii for thofe that perifli. 4. It robs the Saints ofaifurance of perfev^ance, and To of aflurance offalvation. For if men come to be believers by a common grace afforded to all, then they may alfo ceafc to be believers through that weaknefle and corruption that ig in all. Now take away from Saints their aflcirance of faIvation,and yee take away from them their joy, their thankfulnefle, their love, their life. 5. It holds forth God as making a fhew of being equally loving to all, when indeed and in his purpofe he is not To : and feeming moft gracioufly to foreive the finmcs of all men, when yet he determines to punifli the veilels of wrath eternally in hell for all their finnes. I could fay much more, and yet may not now with convenience enlarge this Booke any further. I therefore conclude , (uftaining my felfe againft the errour that I have thus oppofcd , and the progreflc of the fame, with that in 2 Tim. 2.19. Neverthekfiy thefomda-' Hon of GodJiandethjkre^ having thisfiaky The Lordknorveth them that are hk. F 13^1 S,