Christian Instruction DIRECTING TO A more perfect and saving KNOWLEDGE of GOD in the Foundation Principles of True RELIGION By way of Question and Answer Meet to be seriously considered by all true Christians for their help and furtherance in the great Concerns of Eternal Life By W. S. And this is Life Eternal that they might know Thee the only True GOD and Jesus Christ whom thou hast sent John 17.3 LONDON Printed for Francis Smith at the Elephant and Castle without Temple-Bar TO THE READER Courteous Reader I Desire thee to take knowledge that this little following Treatise is not intended only nor chiefly for young Christians but especially for such growing Plants as it s to be hoped may be helped thereby to become so much the sooner ripe and ready for service to the Church of God The Texts I point to for proof of these Doctrines I neither repeat nor argue partly because I would not make my Book great that the price might be small and partly because I would have thee to exercise thy study but if thou meetest with any knot in the reading of my Book too hard for thee to unty if thou please to use my help I doubt not through the grace of God but I shall be able to help thee therein And for any Brethren that shall read my Book and upon the best consideration of it shall in any material point or points be found contrary to me in Judgment I should rejoyce to see such a frame of Spirit in them as to write me the reasons of their dissent I should comfortably hope this course in some short time would through the blessing of God graciously tend to bring us to Unity in the Truth Thus desiring thee to read seriously the ensuing Discourse I heartily bid thee farewel and rest Thine in any service for Christ W. SELLERS Christian Instruction Directing to a more perfect and saving Knowledge of GOD in the Foundation-Principles of true Religion Question WHat are we to judge of God is there one or more Answ There is but one God the Father of whom are all things Deut. 4.35 6.4 Qu. How must we understand and judge of him Ans He is not only the Author of all Beings but also the Fountain of all Good 2 Cor. 1.3 Ephes 4.6 Jam. 1.17 And all his Wayes which contain both his Decrees or Purposes and his Works are all like himself very good Gen. 1.31 Jam. 1.13 17. Psal 33.4 5. Q. But how can it be clearly proved that there is a God beyond doubt A. The Works of God make it evident Rom. 1.19 20. Psal 19.1 See more of this in my Book called A Preservative from Atheism and Error Q. But if God did make all things very good how came Mankind so very bad A. By breaking the Law and Covenant of God Q. Is the Law and Covenant all one A. There is no difference but only this the conditions of cursing the breaker of the Law and blessing the doer of it exprest Gal. 3.10 12. annexed or added to the Law maketh it a Covenant Q. What Law do you mean A. The ten Commandments exprest Exod. 20. Q. How doth it appear that this Law was given from the beginning and that Man transgrest it A. In that it is called the old and first Covenant Heb. 8.7 c. as also from Rom. 3.19 20. in that it stops every mouth and lays all the World under guilt and brings them to the knowledge of sin See more of this in the fore-mentioned Book Q. What is the punishment due for the breach of this Covenant A. The Curse of God Gal. 3.10 Deut. 27.26 Q. Did the Curse fall upon Mankind immediatly upon the first sin A. Yea in part it did Gen. 3.17 18 19. Rom. 5.12 c. yet not in full measure to the utter ruin of the World as in God's just severity it might have done Q. How came the World to have any mercy and patience extended to it A. The Lord did graciously pre-ordain a Mediator to stand between Himself and Man who did undertake to die for Man and so stay the Curse from falling upon him to his immediate and utter ruin 1 Tim. 2.5 Rev. 13.8 Psal 75.3 Q. Do you judge Adams eating the forbidden fruit was a sin against the ten Commandments seeing it is judged by some that they were not given till they were made known at Sinai A. It is evident he sinned against that Law breaking the first fifth sixth eighth ninth tenth in the very letter of them And that his sin was against this Covenant is further manifest thus Till the first Covenant was faulty there should no place have been sought for the second Heb. 8.7 For the Law is not faulty in it self Rom. 7.12 13. but its only fault was it would not save nor any way help us when once it was broken Rom. 7.10 8.3 4. Now the breach of this Law leaving us helpless for it could give no life when once life was forfeited Gal. 3.21 therefore all life and mercy since the Fall must come by Christ upon a New-Covenant-account no other way being left now to attain it But further this is clear from this consideration That by the deeds of the Law can no flesh be justified Rom. 3.20 28. and yet Justification Abel obtained upon a New-Covenant-account at that day for he was justified by Faith Heb. 11.4 and Faith hath no relation to the Law Gal. 3.10 11 12. but they that are made just by Faith it is by Grace through Redemption-mercy Rom. 3.21 quite through to the end of the 5th chapter all Grace Light and Mercy whatsoever flowing now to the World through him ever since the Fall Joh. 14.13 14. 1 Pet. 3.18 19 20. Gen. 6.3 Q. If this Law of the ten Commands were given at the beginning wherefore then was it given at Sinai again A. First That the World might the better discern their sinfulness Rom. 5.20 and 7.7 8 9 10 11 12 13 14. Secondly That the rich grace extended by Jesus Christ might be the better seen and esteemed and thankfully embraced Rom. 5.20 21. 1 Cor. 15.56 57 58. Q. Is then the whole World bound to keep this Law A. Yea as appears Mat. 5.17 18 19 20. Rom. 3.9 to 21. Jam. 2.8 9 10 11 12. Q. Wherefore doth James call this Law the Royal Law A. Because this Law is Kingly or Supream the other Laws of God being inferiour to it in dignity which as hand-maids are given to serve this Law since sin came into the world which but for the sake of had been altogether useless For what place could there be for the Law of Shadows but to represent a Saviour to come to redeem us from the Curse of that Supream Law neither could there be need or use of the Law of Judgments to punish evil doers if the Law of the ten Commandments had not been broken Q. Doth it appear that Man was created very good A. Yea as appears Gen. 1.31 and
not then have they more need of pity than reproof and if they meet with such as have wit enough to do it will soon tell them so and say How know you that I am redeemed and if not which way is it possible for me to be better is there any grace or strength but what is in Christ And if I have no share in his Blood I can never mend Your preaching nor my hearing without Christ's Blood can never change my heart This Objection can never be answered or removed But the only way both to resolve doubts and convince men of their evil ways is to prove that Christ died for all without exception 5. The Gospel exprest in the holy Scriptures is in it self a truth whoever doth or doth not believe it Now the Gospel likewise is to be preached unto all considered as men and as sinners without exception Mark 16.15 Col. 1.23 28. 1 Cor. 15.3 And the Gospel allowed of God to be preached to the world is good tydings great joy to all people peace and good things Luke 2.10 Rom. 10.15 But nothing of all this Gospel-grace can have sincerity and truth in it with respect to any of those men for whom Christ died not 6. The Scriptures declare that of them Christ hath bought some will perish 2 Pet. 2.1 and if so there is no reason to think that any are left without Redemption 7. The Scripture chargeth the guilt of sin upon the world for their unbelief and makes it the true cause of their condemnation John 16.9 2 Thes 2.10 11 12. A charge never to be made good but upon the account that they are Redeemed for without it they cannot be under the New Covenant nor the duties of it which requireth faith in the Lord Jesus but must needs still remain under the Old Covenant which requireth not that duty at any mans hand neither condemneth any man for the want of Faith in him 8. The holy Scriptures manifest that Christ hath obtained by his death Lordship and Dominion over all men and right of receiving honour from all men and power of Judging them for disobedience to his Gospel 2 Thes 1.8 Rom. 14.9 Now to have a just Title and Authority over the men by means of his death that he never died for is in all reason an utter impossibility 9. The Scriptures are most express in this Doctrine that God is no respecter of persons 2 Chron. 19.7 Acts 10.34 and yet doth he require faith repentance and obedience at all mens hands and yet without Christ all duties are impossible John 15.5 and also unprofitable Heb. 9.22 23. and therefore if Christ have not died for all men God must needs be of all others the greatest respecter of persons which he so earnestly professeth against in himself and condemneth in others 2 Chron. 19.6 7. Deut. 1.17 10. Unless Christ hath died for all men and by his blood opened a door for the renewing and saving of them it is impossible for a multitude of Texts to have any manner of truth in them at all namely such as do testifie his Love to all his Word and Oath that he would have men repent and believe and be saved and not die nor perish he saith he hath no pleasure in it no not in the death of the wicked no not of him that doth die saying VVhy will you die telling men they destroy themselves and put away eternal life and turn the grace of God into wantonness tread upon Christ and his blood and that he would have gathered them and they would not and oh that thou hadst known with many bowel-like expressions not to be numbred See some of them Psal 145.9 Ezek. 18.31 32. and 33.11 Hos 13.9 2 Pet. 3.9 1 Tim. 2.4 5 6 7. Acts 13.46 Jude 4. Heb. 10.29 Psal 81.11 12 13. Mat. 23.37 and many more speak the s ame language But it is impossible for them to have either truth or savour in them if Christ have not died for all men for there is no means whatsoever that God doth use or that man can use that can do him any good to work him to repentance or believing that Christ did not die for or that will save him if he could do both 11. Both the Scripture and works of God declare him to be gracious in himself and in his nature and disposition enclined to mercy Exod. 34.6 Jonah 4.2 Psal 19.1 Psal 86.15 with much more if need were But now if the world generally perish for want of Redemption except that little remnant of chosen ones it is altogether impossible that he can be according to this description Gracious But whereas James 2.13 saith Mercy rejoyceth against Judgment it would have been much more proper to have said Judgment rejoyceth against Mercy for nothing is more evident than this that God saveth no man but upon such tearms as do most abundantly maintain the honour of his Justice and if in condemning men he have not the same respect to the honour of his Mercy which cannot be without Redemption how is it possible that his Mercy should be commensurable to his Severity much less can it rejoyce against it therefore it is evident all are Redeemed 12. Seeing it is plain 1 Cor. 15.21 22. that by virtue of Christs coming all men rise from the dead he certainly hath redeemed them or else he came purposely to bring upon them that eternal misery which without him could never have befallen them Therefore they that deny Universal Redemption render Christ more a Destroyer of mankind than a Saviour of them contrary to the Scriptures Luke 9.56 John 12.47 13. The innocency and profitableness of this Doctrine speaks for the truth of it for as it agrees with the Atributes of God in general so it doth not degrade him of his power but it tendeth to shew that he will not use it unwisely nor cruelly and as it tendeth to encourage Faith and so Godliness in all so it no way ministreth any occasion or temptation to sin but rather it tells men that if they go on to sin and perish it is their own fault altogether 14. The contrary Doctrine manifestly tends to work doubts in mens minds whether they be Redeemed or no and so reckoneth their Faith and so their Godliness the fruit of Faith Q. Hath not Christ by Redemption purchased eternal life for all the Redeemed A. Yea in such a sence as God gave David Sauls House and his Wives for if he had liked to ahve had them nothing stood in the way to hinder him but in no other sense for Redemption is not Salvation although it be a sufficient means to effect it yet doth it not put any man into an absolute right thereof but a man without any dishonour to the work of Redemption may miss thereof Q. What is Redemption then and how may it be understood A. It is an absolute purchasing of us by the price of his own blood from under the curse of the Law Gal.
made Believers by grace or hath any man more than is freely wrought in him by the Spirit of God A. No man is more or can be better than the Spirit of grace maketh him yet doth it not follow hence that grace is conferred on any man partially or irresistably or that any unbelievers do want sufficient supplies of the Spirit of Grace to inable them to believe as hath before been proved Q. Who are Reprobated to destruction A. Such as turn the Grace of God into wantonness remaining in unbelief when the truth is made known to them resisting it for want of love to it not suffering Christ to dwell in their hearts by Faith but treading on him through the love of iniquity Jude 4. 2 Thess 2.10 11 12. Heb. 10.26 27 28 29. John 3.18 19. These Texts with many others do declare that such men are reprobated and for such causes only Q. But where the Spirit of grace is extended it is able to cure the souls of men of these sins and corruptions is it not so that they shall not perish A. It is so and it will and doth cure them that receive him but he neither wil nor doth cure those that continue to resist him as Reprobates do to their own destruction Gen. 6.3 1 Pet. 3.19 20. Acts 7.51 Q. Is there any profit in the knowledge of the Doctrine of Election and Reprobation A. Yea great advantage for he that continueth in Christ by unfained believing is under the Promises of Election and Salvation and cannot possibly miss thereof John 3.15 16. Rom. 8.1 John 15.24 Secondly In a state of unbelief and disobedience to the Gospel who ever is found is under the threatnings of Reprobation and condemnation and cannot possibly miss thereof John 3.18 19 36. Coloss 3.3 5 6. 2 Thess 1.8 9. Now the knowledge of this is a blessed means to encourage and quicken men to believing and holiness Q. Is not then the free grace of God the principal cause of Gods Election A. Yes unquestionably the free grace and love of God is the original cause of Redemption as well as of Election and likewise of all the mercy the Sons of men are made partakers of in one kind or other from first to last for there is nothing in the Creature that can be a cause to move God to be merciful if his own infinite compassions did not incline him to extend grace and favour to poor finners yet will he extend his mercies upon us by such means and upon such tearms as shall wholly agree with his own holy will and honour Tit. 3.4 5 6 7. 2 Tim. 1.9 10. Q. Is not the foundation of God sure the Lord knoweth them that be his and so consequently them that are not his A. Yea it is beyond all doubt that there is no counsel thing nor thought but it is perfectly fore-known to God yet will it by no means follow that his fore-knowledge of any thing is the cause wherefore it cometh to pass 1 Sam. 23.10 11 12 13. Deut. 31.21 Q. VVill the Lord give grace to save such men as he fore-knoweth will abuse it and perish A. Yea and that to so great a degree as might well prevent their destruction 2 Chron. 36.14 15 16. Isa 5.2 3 4. Ezek. 33.10 11. with many moe Texts of like import Q. VVherefore doth the all-wise God do so seeing he knoweth it will do them no good A. For many reasons but especially these two First his own rich mercy is and will by this means be exalted so high that they and all men shall one day know that his tender mercies would have prevented their ruine Psal 145.9 Ezek. 18.32 And secondly That when they do come to perish they may be altogether left without excuse Rom. 2.15 John 15.22 Q. Seeing these are the Counsels and VVayes of the most High what concerns me to believe and do that I may be found in a state of acceptation before him A. It eminently and in the first place concerns thee in all plainness of heart to search out the clear knowledge of his holy will in all things and firmly to believe the same for such a sincere Faith will interest thee into a state of acceptation with God 1 Chron. 28.8 9. Rom. 4.3 Secondly Live by Faith to bring forth the obedience thereof and in this path thou canst not miss of Glory 2 Cor. 5.7 8 9. Rom. 16.26 Q. Open this Life of Faith with clearness in some main and principal points for the safe direction of the soul in this path of peace and happiness A. Carry the Truths of God so upon thy heart that thy whole conversation may comport or agree with thy Faith as for example Consider God is in himself good and faithful and therefore all his words are so also however carnal sence may present them yet are they of a most divine quality Ps 119.127 128 138 140. All his Commandments are good and given for our good Deut. 10.13 Psal 119.165 And mind alwayes that every saying of his is most true Prov. 8.6 7 8. Therefore when he threatneth sinners he certainly intendeth their destruction unless they take warning and repent and upon such tearms as he hath promised to be gracious he will never disappoint the hopes of any man and when he directeth us to the use of any means he meaneth to bless that means if we use it for our saving good and when he calleth us to come unto him for any favour he intendeth the bestowing of it upon us if we come to him for it neither calleth he us at any time to any work but what he meaneth to assist us in the doing of no nor yet to suffer for Him or his Truth but with an intention to afford us grace and strength to bear us up under them as also to sanctifie them to us for good and to deliver us in the best season Therefore if thou wilt live by Faith lay up these and such like truths in thy heart to quicken thee to watch and pray to resist sin and fly snares And in all thy godly endeavours exercise Faith in and upon the rich Grace of God through the blood of Christ for those supplies of grace which are needful to mend thy heart and life daily And if thou run this race humbly faithfully and diligently thou mayest be as sure as thou art of thy being to arrive at last at that Haven of felicity and eternal peace where no sin temptation or sorrow shall ever come to molest or trouble thee more But if thou prize the pleasures of sin thy interest or credit with men thy ease or peace in the world so high as these things thou wilt not lose or hazard for Christ or his Kingdom and the righteousness thereof then know that that Lake of fire and brimstone will be thy portion at last from whence there is no redemption And from which the good Lord deliver us Amen FINIS