and of the same nature with it which lies for ever free in all the branches and priviledges thereof to such as believe who are the onely true-borne heires of all that is contained in the said new Covenant And so of the order and Ordinances of the Gospel which are but the Administrations thereof Now the heire being once put in possession of his inheritance with the priviledges thereof assigned to him and conferred upon him free without any condition but onely his faith here he is for ever to stand and keepe his possession And if at any time he through ignorance and unbeliefe mistake his freedome and lies short of his priviledges then when God his Father shall acquaint him with it and shew him the same he may nay ought by vertue of his first order enter upon his in horitance without looking and his or that condition or qualification of person to admit him in but onely that his inheritance be discovered and his right to it That is an orderly communion of such as believe with the Spirit to guide as aforesaid for there is no exception by God against such as believe And faith is the same at one time that it is at another and in one person that it is in another and so are all the Priviledges of Grace the same to such as believe at one time as at another The Scriptures hold forth the Administrators to be such as were baptized persons Object 7. but there is none such now and therefore not lawfull to enter untill there be a Porter to open 1. Answ What though none but baptized persons did baptize it doth not follow that none but such must baptize except God had so said we finde not Christ confining the dispensing of Baptisme in the hands of baptized persons and excluding others neither is there any example where ever any that did baptize were examined whether they themselves were baptized 2. The Scriptures no where expresly hold out the Administrators to be baptized persons the Apostle Paul onely excepted for of none but him doth the holy Spirit any where speak expresly of their being baptized 3. The word of God holds out such to baptize others that were not baptized themselves as John the Baptist who was there to baptize him before he baptized others 4. The Apostles and all the Disciples of Christ were not baptized with that Apostolicall Baptisme Mat. 28. that witnessed the holy Spirit to the come For want of which Disciples were ignorant and knew not whether there was any holy Spirit Acts 19.2 3 4. Which yet is the Baptisme of Christs new Testament into which they bapitzed others and yet were not so baptized with the same themselves By all which it appeares that baptizednesse is not essentiall to an Administrator and therefore we ought not to stay without when Christ the Porter opens and invites us in The Ministery of the new Testament Object 8. is a ministration of the Spirit and of gises of the holy Spirit as 2 Cor. 3.6.8 Acts 8.17 18. Act. 19.6 But there is none such now The Ministration of the Spirit in the new Testament Answ 2 Cor. 3. the Apostle opposeth to the Ministration of the letter under the darke shadows of the old Testament as appeares vers 6 7 8 9. compared together Otherwise as for them to be agents to convery the Spirit as from themselves unto any this the Apostle denies 1 Cor. 3.5 6 7. but onely as in struments by preaching the Gospel as 1 Cor. 3.5 with Gal. 3.2 so 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 Acts 8.17 18. Act. 19.6 This was proper onely to the Apostles themselves as Act. 8.14 18. where Philip who converted and planted this Church at Samaria had not the Ministration of the gifts of the holy Spirit which came afterwards by laying on of hands by Peter and John who were sent by the Apostles from Jerusalem vers 14.17 Neither doe we finde any in this worke but onely the Apostles after whose decease the holy Spirit appeared not so full and rich in his gifts as he did in them As it was of old after the last Prophets that wrote Scripture were deceased there was not that measure of the Spirit to be found in any untill Christ came that appeared in them and yet they held fast still the profession of the name of God under those instituted Ordinances that they once were put in possession of according to what light they had which was very darke to what they had at the first And many things were altered from what was appointed by God at the first as the order of the high Priests for one and this they did under all their captivities and conditions untill Christ came in the flesh And so are all believers to doe under their captivitie by the Antichristian worlds tyrannie vizs to hold fast the prosession of Christ under those instituted Ordinances they were once put in free prossession of untill Christ come againe in power and the brightnesse of his glory and set them fully free 1 Cor. 11.26 Rev. 2.25 22.12 Object 9. As of old in Israel there was a cessaion of Ordinances in their temporall captivitie and chiefly that in Babylon and at their returne there was a prohibition from eating of the most holy things untill there stood up a Priest with Urim and Thummim Ezra 2 62. Neh. 7.65 So it is to be with the godly now in their captivitie in spirituall Babylon whereof that was a type Answ It doth not to me appeare that in Israels captivities there was a cessation of Ordinances no nor yet in that of Babylon but the contrary But if it were so yet Israel in all her captivities was still a true constituted Church under that instituted Ordinance of Circumcision by which God separated them from all Nations in the world as a people to himselfe for his great Name as he doth now by Baptisme Which Israel had still her Ministery and Ministeriall power and order and at her returne out of Babylon shee came forth with the same Ezra 2.36.70 3.1 6. Neb. 3.1 And for the prohibition Ezra 2.62 this was onely of the house of Habajab Koz and Barzillai whose Register could not be found and therefore they were as polluted put from the Priesthood Ezra 2.61 62 63. And to these onely the words are spoken and not of the whole Congregation who had an high Priest and a Priestly power and order Neb. 3.1 Ezra 2.36 3.1 6. So that if there was a cessation of Ordinances in Israel it was not for want of a Ministery as the case is made with us but as this is our type then with a true proportion from the type to the antitype we that believe and so are true Israel in substance are not to cease from
injoying of our Ordinances for want of a Ministery but to hold fast our true possession and inheritance once delivered into the hand of faith in all our captivitie as Israel of old did Believers now have lost the possession of all Administrations Object 10. for there hath been a cessation for these many yeares both of Ministery Church and Ordinances according to the first Rule and institution of Christ and therefore men are to waite upon God for him to restore the same againe in power and not to take up wayes and ordinances of themselves Believers never lost their right to any truth Answ or ordinance of Christ for they by faith doe or ought to possesse all truth once given unto them 1 Cor. 3.21 22 23. 2 Cor. 6.10 Jude 3. And if any depart and forsake their own mercies through unbeliefe they are to returne againe to the same by faith and God prohibits none that believe in his Son the use of his Ordinances ordained by him for their comfort and confirmation of their faith but helpes them on to the same by giving his Spirit for their guide his Word for their rule and himselfe for their warrant who commands them to obey him in all truth that he shall make knowne unto them Men are indeed to waite upon the God of truth for him to discover truth But when he hath not onely made it knowne to them but also revealed truth in them and by the power of it made the heart one with it then men take not up truth of themselves but are taken up by truth into the nature of truth and shall stand by the power of it when such as take up truth of themselves and for their own ends shall lay it downe againe to their own destruction Object 11. God ordained a Ministery in the Gospel which ever was in order first namely Apostles Prophets and Evangelists by whom Churches were planted and other Officers ordained for those Churches well-being This Ministery I confesse and own and therefore I say still Answ that men must come from God with truth and with abilitie to deliver the same for the converting of men to the faith Now when God shall assist his Word with power to bring over mens hearts to believe and obey the same such the Scriptures hold out to be true Messengers sent of Christ declared by their worke as it answers to the Rule And this way men were convinced and Churches planted that now stand under the profession of christ And thus came Churches to be planted and other Officers ordained by those that God made the first instruments to bring on the worke in communion with the rest as to direct and assist them in the same Tit. 1.5 Act. 14.23 The Ministery aforesaid to bring men to the faith Object 12. was attended with the power of miracles as raising the dead healing the sicke casting out devills and the like to confirme their testimony to be of God none of which appeares now whereas there is as much need to confirme the truth of God as ever among so much confusion as now is The like miracles are assigned by Christ ever to attend his Ministery Mark 16.17 and confirmed by the Apostle as an Ordinance of God in his Church Jam. 5.14 15. and the first Principles of Christ Heb. 6.1 2. All which are now wanting that should confirme a true Ministery from God to us Answ That the working of miracles did attend the Ministery of Christ at the first and that to confirme the truth then held forth to be of God this I confesse to be true But that the working of those miracles should be so essentiall to the Ministery that there can be no true Ministery of Christ neither in whole nor in part without working of the said miracles that I deny 1. John the Eaptist was a true Minister and sent of God who did no miracle Joh. 10.41 and yet he was more then a Propher Mat. 11.9 And so was Apollos a true Minister of the new Testament who knew onely the Baptisme of John and no more untill that Aquila and Priscilla had further informed him in Gods way but was never knowne to worke any miracle Act. 18.25 26 28. with a Cor. 3.5 And likewise the scattered Disciples that gathered the Church at Antioch Act. 11.19 20 21. All which were true Ministers of Christ and yet not attended with the foresaid power of working miracles in their Administrations It is a Herods hope to see a miracle Luk. 22.8 And a Pharaohs sign Exod. 7.9 2. Miracles can be no true note of Ministery nor Minister sent of Christ because the working of miracles is that by which false Prophets shall deceive the people Mark 13.22 Rev. 16.14 Rev. 19.20 3. The same miracles that confirmed the truth at the first to be of God stand in equall authoritie together with the same truth as witnesses together for God and against all that oppose untill the coming of Christ without adding more miracles to them any more then of truth to what is written Heb. 2.4 Nothing more is now to be expected then the holy Spirit for to open the Scriptures and inable men to unfold the minde of God in the same and the same Spirit working faith in the hearts of the Elect to believe his own testimony of they mystery of the Fathers love in the Sonne through the word without any other miracle So that if Christ inableth men to understand and to open the Word and God opens the heart and the Spirit workes faith here will need no miracle to bring such to believe Lastly As great miracles are done now as ever to cast out Devills out of mens soules to open the eyes spiritually blind to raise the dead from the death of sinne In a word to bring forth a new creature and offer up the same to God These are the substance of all miracles to such as by experience know them and greater then all as Christ saith Joh. 14.12 And for Christs words Mark 16.17 These signes shall follow them that believe c. These signes are there said to follow such as believe and not such as are sent of Christ to preach the Gospel The words are to be taken either literally or mystically If mystically then all those signes are to be taken in a spirituall sense as to cast out devills by converting of foules to God in preaching of Christ as afore said and to speake with new tongues is in reference to the new creature which being of a new nature he speaks with a new tongue so a new language as he never did before 2 Cor. 5.17 according to these Scriptures Zeph. 3.9 Isai 19.18 35.5 6. And to take up Serpents that is in respect of the great worke of the Gospel by which God will alter and change the Serpent-like nature of men unto a Lamb-like temper of spirit Isai 11.6 9. and the sweet peace God will make for his people with
word what all this is The worke to be done is to call home the Elect of God into the faith and fellowship of Christ The Ministery are men stirred up and sent by Christ with gifts and abilities fit for the worke called unto Which Ministery remaines untill all the Elect of God are brought unto one unity of faith and fulnesse of Christ as Eph. 4 Mat. 28. But what gifts and abilities are of absolute necessitie required by Christ unto this worke is well to be minded To gather the Elect of God into the fellowship of Christ and to edifie them in the same is the worke And God inlightening men in the knowledge of the mystery of Christ in the Principles of the Gospel and the Spirit inabling them with gifts of utterance to preach the same for the convincing of sinne and to bring over the heart to believe and submit to Christ and to teach them their dutie to God and man here is now the workmen or Ministery that Christ gave and is to continue to the end of the world Mat. 28.19 20. It is said Object 2. The diversities of tongues are of necessitie for the Ministery of Christ because they are to preach the Gospel unto all Nations Mat. 28.19 Mark 16.15 The Gospel indeed is to be preached unto all Nations Answ that is to one nation as well as to another excluding none as before the Gentiles were but now to all seeing God is the God of the Gentiles as well as of the Jewes Rom. 3.29 For now Christ by his death hath opened a free way for the Gospel to goe into all the world to gather the Elect out of every nation tongue and people Zech. 2.11 Mat. 24.31 Rev. 5.9 Isai 54.1 2.3 But this rather seems to be by some instruments whom God shall stirre up in every nation of their owne language then by all languages in one man which thing was never yet knowne Isai 19.18.25 Zech. 8.20 21 22 23. 2. Tongues are of necessitie for such to speake unto a people to whom they are sent and Christ never sends any man to preach or with a message to a people or person but he gives him a tongue at the present to deliver the same And more then is usefull herein is not of necessitie 3. That all tongues to speake all languages should be so essentiall to the Ministery of Christ that there can be no true Ministery without them this lies to be proved for it is very questionable whether all the severall languages by which God did confound and scatter the people Gen. 11.6 7 8 9. were ever yet all knowne to any one man and if not then how shall any man know when he hath them all But if it be granted that onely so many tongues as are needfull this I freely confesse must be in the Ministery of Christ and no more are required of necessitie 4. Where the diversities of tongues are not of use for the well being of a Church they cannot be of absolute necessitie for the being of that Church But strange tongues are not of use for the well being of a Church that understands them not 1 Cor. 14.27 28. and therefore not of absolute necessitie for the being of it 5. The first Church of the new Testament which may be our chiefe pattern consisting of the hundred and twentie Disciples Acts 1. was neither converted or constituted by a Ministery of diversitie of tongues and yet by a true Ministery of Christ These were in Church-fellowship before the diversities of tongues were given who were a Church Act. 1. To whom the 3000. were added and converted by the tongues given Acts 2. 6. The want of such diversities of tongues will not excuse a mans silence much lesse prohibite the use of such tongues as for the present men have of God to declare and publish what light and truth the Lord doth reveale and so much the more seeing every man stands accountable of himselfe to God for every gift and measure of light and truth he receives of the Lord for the improvement thereof to the glory of God and good of man as these Scriptures compared together doe manifest Luk. 19.11 15. Luk. 12.40 41. 47. with Mark 13.34.37 1 Cor. 11.26 Which Scriptures speake of the Lords coming and the condition both of times and persons the mean while in his absence with their work charged upon them so as that they are at no time freed from the same untill his coming to take an account of them And it is a vaine thing for any man to thinke he shall be excused by his pleading the want of tongues to speake all languages and the like but rather expect to be called to account how he hath improved that abilitie and tongue which he hath for his Lord and Masters advantage as Mat. 25.14 15 24 25 26 27. And thus men are to improve what abilities they have received to the glory of God and when he cals them to greater worke he will give them answer able abilities for the same whether tongues or else as Exod. 4.11.13 Mat. 10.18 19 20. And lastly The Ministery which Christ hath now in his Church hath as many tongues and I conceive can speak as many languages as that Ministery which converted and planted the first Gospel-Church of Christs new Testament which may be well our example And as God did honour and beautifie his Church and Ministery then by powring out of his Spirit in such a measure upon them so he may doe in his owne time upon his Church and Ministery now as the sees occasion when the hath tryed who are the despisers of the day of small things It is said Object 3. that by the power of darknesse over-spreading the whole world the true Church Ministery and Ordinances have all been lost and a false Antichristian forme come in the place There must be now as at the first an immediate Ministery sent of God with the holy Ghost and power to restore the same againe The Church Answ Ministery and Ordinantes are not lost to the Scriptures the Spirit and faith but onely to the world as all divine and heavenly things are subject to be through their opposing and despising of them But it 's said Object 4. the Administrations of these were lost c. The Administrations were not lost to Word Spirit and faith Answ for all the holy things of God lie cleare and free in the Word to whomsoever the Spirit reveales them and gives faith to believe by which they become one and rise together But some may say Object shew us now a true Administrator sent of God So much in effect said the Jewes of old to Christ Answ Joh. 6.30 and the opposers of Gods truth to the Apostle 2 Cor. 13.3 But let such shew us believers approved so by God after Christs Resurrection without which there is no salvation and then will I by the helpe of the Lord shew a true Administrator sent
worker of miracles or extraordinary Prophet in that time though the Prophet Isaiah was then living but from the Law of Moses and the Word of God by the Prophets that were in Davids dayes 2 Chron. 29.25 So Zerubbabel and the Jewes in his time erecting againe at Jerusalem first the Altar and after that the Temple and so restoring there Gods appointed worship had not their authoritie from miracles or extraordinary Prophets then raised up nor from any Priest that then stood up with Urim and Thummim see Ezra 2.63 but from the Scriptures before written Haggai and Zechariah did indeed prophecy unto them but they did not first give unto them their Commission and authoritie but did reprove them for their slacknesse and encourage them in the worke see Ezra 4.24 and 5.1 sharply reproving those that said then as some doe now The time is not come that the Lords house should be built Haggai 1.2 The like is to be noted concerning the restoring of the right observation of the feast of Tabernacles which had been intermitted from Joshuahs time see Nehem. 8.13 17. If question be yet made whether the Saints have now authoritie to restore the solemne worship of God appointed in his Word for the time of the Gospel then mind that they are a royall Priesthood an holy Nation a peculiar people 1 Pet. 2.9 And that as John the Baptist was greater then the Prophets that were before him so he that is least in the kingdome of heaven is greater then John Mat. 11.9.11 Here also let it be considered that though all the labour of Hezekiah seemed to fall to the ground in the dayes of Manasseh and Amon and all the labour of Josiah seemed to be lost in the dayes of his sonnes and in the time of the captivitie yet God looked not upon it as a lost labour And though after the captivitie the proceedings were slow being retarded by many difficulties and distractions yet the rebuilding of the Altar and Temple and the restoring of the solemne instituted worship was pleasing to God and profitable to his people notwithstanding that many of the Jewes did fall off unto unjust and irreligious practises and many stayed still in the territories of Babylon and did not come to assist in that building yea though the glory of the second Temple was farre short of the glory of Solomons Temple and there stood not up at that time any Priest with Urim and Thummim This well considered will easily answer many objections that are now made against those that have laboured and still labour to revive the use of Christs Ordinances and to set up againe his pure instituted worship If many baptized persons doe now fall to errours and some to irregular practises and there be among them such divisions as ought not to be even so also it was in the Apostles dayes yet no godly person will hereupon condemne the gathering of Churches and the use of Christs Ordinances in those dayes And if some godly persons have not had like experience with others of Gods effectuall blessing following the use of the Ordinances it may partly be imputed to some weaknesse of their saith and partly to their ascribing to the Ordinance somewhat belonging onely to Christ And sometimes God here tryes his children whether they will live by faith and waite on him in obedience even against present sense And some Saints have had experience sometimes of the like deadnesse in and after prayer and hearing and conference yet these things are neither to be resused nor neglected Let it also be minded that the same salse principles whereby men are now taken off from obedience to Christ in the use of his Ordinances if they be followed home will also take men off from obedience to all Christs commands for upon what ground any one command of Christ may be disobeyed upon the same all may be disobeyed see 1 Tim. 5.21 And if the authoritie of Christs new Testament be weakened in one thing it is weakened in all To come to particulars The same principles will take men off from preaching the Gospel and from hearing the Gospel preached to be edified thereby and from assembling themselves together and from joyning together in prayer and thanksgiving yea from meditation and studie of the Word of God for all these are Ordinances of Christ and are no more appointed in the Word for these times then Baptisme and the Lords Supper Many that receive not these Ordinances Object yet doe not resuse all Gospel-preaching conference prayer c. 1. Answ This shewes that they are not constant to their principles which discovers their great weaknesse to receive such principles as they may not in all things walke up unto 2. Though they doe not yet resuse these things yet are they in the ready way to the refusall of them Minde also that as these principles carry men to the denying of a Church and Ministry which deniall is most contrary to the Scripture see Ephes 3.21 and almost the whole Booke of the Revelation and the promise in Matth. 16.18 and 28.20 so they carry them by degrees to the rejecting of all the Scripture and to the denying of faith and salvation as lamentable experience hath shewed in some And some upon the aforesaid principles have with as much ease and as faire a colour as the no-Church-men dispute from any Scriptures against Ordinances though with as grosse fallaciousnesse hitherto wrested our Saviours words in Mark 16.17 18. The answer whereunto doth fully overthrow the maine arguments of the opposers against Ordinances Indeed if any one of those three witnesses in 1 Joh. 5.8 were to be excluded and slighted then were they all to be in like manner slighted and so all were lost But we know that they are all to be regarded and made use of It is also observable by what contrary wayes the enemy endeavours to make men refuse the right use of Christs Ordinances Sometimes he perswades men that Gods people are not yet fit for the use of these Ordinances because their light is so dim because they have so small a measure of gifts of knowledge of faith c. And sometimes againe he perswades men that they are above ordinances He might as well tell them that they are above Jesus Christ who commands the use of his Ordinances and communicates himselfe unto his in his Ordinances Thus any thing shall serve the turne whereby believers may be diverted from the right use of the Ordinances of their Lord and Master and from obedience unto him Surely the enemy is mindfull of the great advantage that he thus gets over believers and how much he makes them herein to sin against Christ robbing him what in them lyes of the glorie and themselves of the comfort and benefit of his Mediatorship O that the Saints were more sensible of the depth of this mysterie of iniquitie I am constrained in my conscience now to speake with earnestnesse conceiving the cause to be great and
our adversaries here and the principall refuge to which they fly is this Christ say they hath not presented to his Fathers justice a satisfaction for the unbeliefe of any But the falshood of this appeares by the places now alledged as I shall also easily manifest if our adversaries will answer directly whether our unbeliefe be a sin or not I conceive they dare not say it is no sin in as much as it is disobedience against the Gospel and against the command of God in Matth. 17.5 and that whereby so farre as it workes in us we cast upon God the imputation of lying trusting him no more then wee would trust a lyer 1 Joh. 5.10 and our adversaries affirme it to be the onely damning sinne Now if it be a sin the bloud of Jesus Christ doth wash us from it 1 Joh. 1.7 I further demand Is our unbeliefe remitted unto us or not If it be not remitted unto us our case is most miserable If it be remitted unto us it is then done away by the bloud of Christ for without shedding of bloud is no remission Heb. 9.22 Whereas some say that we have already suffered punishment for it in the want of that comfort and joy that faith brings I demand Doth our sin of unbeliefe deserve no other punishment If they say No it shews that they neither know the nature of this sin and its ill deserving neither yet the glorious righteousnesse of God and the declaration thereof in his Word But if they say yea it deserves eternall destruction but for all that it is neither remitted unto us with the rest of our sins as being washed away by the bloud of Christ neither shall we be so punished for it then they will be found to utter manifest contradictions Whereas they plead that our unbeliefe doth not continue but is broken off I answer Indeed it doth not continue in the reigne of it but it is enough that it did once reigne in us and that there is a remainder of unbeliefe still rebelling in us And the same and no more is to be said of the rest of our fins and corruptions also for which notwithstanding wee must have been punished with everlasting descruction if the bloud of Jesus Christ shed for us for the remission of sinnes did not clense us from the same Whereas they object that there could not have been that unbeliefe whereby the Gospel is refused if Christ had not dyed that he might send forth his Gospel and that therefore this unbeliefe could not be looked upon before the death of Christ and the declaration of his Gospel I answer 1. That Christ foreseeing this sin as he did all other sinnes and all the fruits thereof in his Elect did accordingly provide a remedy for the same otherwayes he had not been unto them a perfect and effectuall Saviour 2. That the condemnatory sentence of the Law takes hold on men for this sin also and for all the fruits of it because it binds men to obey every command that God shall give and to believe every word that he shall speake without which obeying and believing no man can have the Lord for his God according to the meaning of the affirmative part of the first Commandement Therefore Christ had not taken us off from the Lawes condemnation if he had not presented to his Fathers justice a satisfaction for this our sin as well as for our other sinnes 3. The Passeover a type of Christ was not killed for any uncircumcised but onely for the Israelites and those that were joyned unto them Exod. 12. Neither were the Priests to offer sacrifice for any other All this was appointed of God to signifie that when the Messiah through the eternall Spirit should offer himselfe without spot to God he should present unto divine justice a satisfaction for the sinnes of the Israel of God and none other Whereas it is objected that many of the Israelites for whom the Passeover was killed and sacrifices were offered were unbelievers and perished I answer So also the high Priest himselfe might be an unbeliever and perish yet in his Priestly office he was a type of Christ notwithstanding that disparitie So the whole Nation of the Israelites separated from the world to be a peculiar people unto God were a type of Gods chosen Israel 4. When Christ prayed unto his Father that they for whom he laid downe his life might receive the benefit of the same he expresly affirmed that he prayed onely for the Elect and for none other Joh. 17.9 Whereby he sufficiently declared that he did not then present to his Fathers justice a satisfaction for the sins of any other but onely of these 5. The highest degree of Gods love to man is set forth by his Sonnes being given and giving himselfe to dye for mens sinnes that so he might present to his Fathers justice a satisfaction for their sinnes Joh. 10.11.15 Joh. 15.12 13. Rom. 8.32 1 Joh. 3.16 and 4.9 10. Rom. 5.8 If then we shall say that Christ in his death presented to his Fathers justice a satisfaction for the sinnes of all men we shall be found to extend the highest and choicest love of God as well to hated Esau as to beloved Jacob as well to the seed of the Serpent as to the seed of Christ which doctrine the Scripture will not endure 6. The whole doctrine of the Gospel of Jesus Christ being delivered unto us in the Scriptures it is a sufficient ground for us not to believe that Christ presented to his Fathers justice a satisfaction for the sinnes of all men because the Scriptures doe no where declare this to be a truth as through the helpe of God shall be made to appeare by our answers to the objections of our adversaries For the more easie discovery of the weaknesse of which objections I lay downe these ensuing Propositions 1. The word All in Scripture doth many times signifie onely some of all forts as appeares in these places Mat. 4.23 Act. 10.12 Mat. 3.5 6. In Mat. 4.23 it is said that Christ healed every sicknesse and every disease among the people yet the meaning is onely this That he healed every kind of sicknesse and disease see Mark. 6.5 and Joh. 5.3 c. In Acts 10.12 it is said wherein were all foure-footed beasts c. that is All kinds of foure-footed beasts c. In Matth. 3.5 6. it is said There went out to him all Judoaea c. And in Mark 1.5 it is also expresly said that they were all baptized of him c. Yet this was true onely of all orders and degrees of men coming to John from all the parts of Judaea 2. The word All must sometimes be understood with limitation unto the present subject spoken of As in Heb. 12.8 whereof all are partakers not all persons but onely all sons 3. The word All doth sometime signifie onely the greater part as in Philip. 2.21 All seeke their owne c. and in Luk. 6.26 Woe
may here understand onely every son or which is all one every man that shall be an heire of salvation This I am the more confirmed in by that which follows in vers 11. 17. where they for whose sake Christ tooke part of flesh and bloud and consequently for whose salvation he tasted death are declared to be brethren of Christ and children given to Christ of the Father I am also the more confident of this because of these words by the grace of God in the place objected to us it being certaine that the Elect and onely they are the object of that grace of God whereby wee are saved Thus I can discerne no strength at all in any objection to be made against us from this place Some endeavour to make a seventh objection from 1 Tim. 4.10 7. Object From 1 Tim 4. 19. answered we trust in the living God who is the Saviour of all man specially of them that believe But the shewing of the true meaning of the place may save them the labour of making their objection The Scripture speakes of a twofold salvation 1. A salvation temporall of which you may reade in these places Psal 106.8.10 Nebem 9.17 Mat. 8.25 Touching this salvation God is the Saviour of all men Yea he preserveth man and beast Psal 36.6 2. Eternall salvation And this God hath prepared for his owne people and for none other saving them by his Son Jesus Christ from sin and eternall destruction To these he gives to believe in Jesus Christ that they may be saved by him according to the promise of the Gospel Thus he is the Saviour of all men specially of them that believe And thus there remaines no objection to be made against us from this place Another place from which an objection is made against us 8. Object From Heb. 10. 29. answered is Heb. 10.29 Of bow much sorer punishment suppose yee shall he be thought worthy who hath troden under-foot the Son of God and bath counted the bloud of the Covenant wherewith he was sanctified an unholy thing c. This is cleare that by the bloud of the Covenant is here meant the bloud of Jesus Christ which he himselfe calls the bloud of the new Testament or Covenant Mark 14.24 But who is the person that is here said to be sanctified with this bloud Our adversaries say The sinner here spoken of But his sinner is not in Christ Jesus Rom. 8.1 He is not made partaker of Christ Heb. 3.14 He is not sprinkled with his bloud 1 Pet. 1.2 How then is he sanctified with his bloud Those that are sanctified with this bloud of Christ by one offering Christ hath perfected them for ever Heb. 10.14 Therefore they are saved eternally It is not therefore the sinner that perisheth but Jesus Christ himselfe spoken of by the name of the Son of God in the words immediately afore-going who is here declared to have been sanctified with this bloud There is a sanctifying of Christ spoken of in Joh. 10.36 That was the Fathers setting him apart to the office of Mediatour That is not the sanctifying here spoken of But that you may rightly understand the sanctifying here spoken of you must remember that Christ did beare our sinnes 1 Pet. 2.24 Yea the Father did lay on him our iniquitie Isai 53.6 And so he was made sin for us 2 Cor. 5.21 Now that our sin might neither returne upon us nor still lie upon him it was necessary that he should purge it away from himselfe This he did by himselfe Heb. 1.3 by his bloud Revel 1.5 Doing this he sanctified himselfe with his own bloud and had he not done this he had not sanctified us with his bloud as the Scriptures declare him to have done Heb. 13.12 Therefore when he was neare to his Passion in which he was to doe this worke he said to his Father concerning his Disciples For their sakes or for them as some understanding the Greeke tongue doe say the words may be rendred that is for their good I sanctifie my selfe Joh. 17.19 As this interpretation seemes to be genuine and proper and no way forced so it fully agrees with the Apostles scope which was to hold forth the excellency of the bloud of Christ that so he might also shew their odious sin that count it an unholy thing And the excellency of the bloud of Christ could not be more clearly declared then by shewing that Jesus Christ when he was made sin for us all our sinne then lying upon him was sanctified by his own bloud Thus this Scripture being truly understood and so made to agree with other Scriptures makes nothing at all against us The next place of Scripture objected to us by our adversaries 9. Object From Heb. â— 15 answer that we will now consider is Heb. 9.15 from which they endeavour to inferre that Christ hath freed all men from their sinnes against the first Testament and consequently from their sins against the Law considered as sinnes against the Law And if Christ have freed all men from their sinnes against the Law considered as sinnes against the Law then he hath presented to his Fathers justice a satisfaction for the sinnes of all men The words in that place of Scripture are these And for this cause he is the Mediatour of the new Testament that by meanes of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Here these things are to be considered 1. By the first Testament is not here meant any covenant made with Adam or any Testament given to Adam before his fall but the legall and typicall Covenant and Testament made with Israel and given to Israel in the dayes of Moses as appeares in the words following viz. in vers 16 17 18 19 20. compared with Exod. 24.3 4 5 6 7 8 9. see also Heb. 8.6 7 8 9. 2. The Apostles scope here is to shew that the believing Jewes were freed from their sinnes against the first Testament not by the bloud of bulls and of goats or any such like thing offered according to the Law of Moses but by the death of Christ This appeares in this Chap. in vers 9.12.13 and in Chap. 10. vers 1.4 5.8 9 10 11. And here note by the way that these words once for all in Heb. 10.10 doe not signifie once for all men as some have ignorantly conceived but once and no more 3. The restriction of this to believers appeares plainly in the words of the Scripture objected if men had eyes to see it It appeares likewise clearly in the verse afore-going Also in vers 24. compared with Chap. 7.25 Also in Chap. 7.25 Also in chap. 10.10.14 15 16 17. And that unbelievers under the Law were not redeemed from their sins against the Law is manifest in Rom. 2.12 where it is said that they shall be judged by the Law 4. As it hath been already
man thus believes then both the Spirit and the Word of God doth testifie and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sinnes in particular and that accordingly his sinnes are forgiven unto him This then he is now and not till now bound to believe as a certaine truth as indeed it is and now appeares to be And touching the unbelieving and disobedient person who obeys not the Gospel of Jesus Christ this is one part of the truth that God reveales and commands all to believe viz. that persons still continuing such remaine under the curse and wrath of God and must be judged condemned and punished for all their sinnes Joh. 3.18 Jude 15.2 Thes 1.8 9. As also hath been already fully proved Now God doth not command any man to believe contradictions Touching that in 1 Joh. 5.10 it is to be minded that a childe of God hath unbeliefe remaining and rebelling in him and sometimes it rebells very strongly and grievously As farre as this unbeliefe workes in him so farre he believes not God but makes him a lyar that is casts upon him the imputation of lying because he believes not on the testimony that God bath testified concerning his Sonne That this is Johns meaning appeares by that which follows in vers 11. And this is the record or testimony that God bath given to us eternall life and this life is in his Sonne God hath not given this eternall life to us men whether we be believers or unbelievers but to us to whom he gives grace to believe in his Son See Joh. 3.36 and 17.2 This is farther confirmed by that which follows in 1. Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that yee may know that yee have eternall life and that yee may believe on the Name of the Son of God It is also objected that in Mark 16.15 33. Object From Mar. 16.15 answered Christ commands that the Gospel should be preached to every creature but by our doctrine there remaines no Gospel to be preached to the world for the conversion of sinners I demand Is this indeed no Gospel viz. That the Father hath given his onely begotten Son that whosoever believeth in him should not perish but have everlasting life That through Christs Name whosoever believeth in him shall receive remission of sinnes Surely this is called The word of the Gospel Acts 15.7 with Acts 10.43 Also that Christ came into the world to save finners even the vilest of sinners that doe or shall believe in him 1 Tim. 1.15 16. Is all this I say no Gospel If this be Gospel as indeed it is then there remaines a Gospel which through the grace of God we faithfully preach unto sinners and God makes the preaching of this Gospel effectuall to the conversion of his It is further objected 34. Object From Coloss 1.23 answered that true believers are grounded in the faith Coloss 1.23 But we have no ground of our faith Answ The ground of our faith is the divine truth of that Gospel which we are commanded to believe and the fulnesse of power and authoritie and righteousnesse and faithfulnesse and love and mercy which is in him that commands us to believe in him which the Scripture declares and the holy Spirit discovers unto us This is a sufficient ground of our faith and they which build not upon this ground will be found to build upon the sand Paul built upon this ground 2 Tim. 1.12 And the Elect that lived in his time did build upon no other ground see Acts 17.11 12. 1 Thes 2.13 2 Pet. 1.16 Lastly it is objected that the Devill is a lyar 35. Object From Joh. 8.44 answered and there is no truth in him Joh. 8.44 But our doctrine makes him to speake truth when he saith to a vessell of wrath that dyes in despaire Christ hath not presented to his Fathers justice a satisfaction for thy sins I answer 1. Though the Devill be a lyar yet sometimes he speaks some truth Mark 1.24 Acts 16.17 1 Sam. 28.17 18 19. 2. We doe no more justifie the Devill as speaking truth herein then the Scripture doth justifie him when he saith to a vessel of wrath Thou wast before of old ordained to this condemnation Jude 4. Yea bertunto thou wast appointed 1 Pet. 2.8 Thou art none of Christs sheep John 10.26 Thy judgement lingreth not and thy damnation slumbreth not 2 Pet. 2.3 3. He that affirmes a truth to be a cretaine truth not knowing it to he so is therein a lyar And God doth not acquaint the Devill with his counsail further then he manifests the same to all by his Word and by his accomplishing thereof 4. When one speakes truth maliciously that by false inferences he may make a person rebell against truth he is now an odious lyar And this is the Devils case when he speakes any truth Now in conclusion let it be minded that the opposing of the truth which I have now asserted brings forth among other these evill fruits 1. It makes men deny the truth of the Scriptures doctrine concerning divine predestination 2. It robs God of the glory of his speciall and singular love and mercy to his chosen ones 3. It tends to puffe up believers with pride perswading them that they have distinguished themselves from the rest of the world and so saved themselves for Christ for his part did no more for them then for those that perish 4. It robs the Saints of assurance of perseverance and so of assurance of salvation For if men come to be believers by a common grace afforded to all then they may also cease to be believers through that weaknesse and corruption that is in all Now take away from Saints their assurance of salvation and yee take away from them their joy their thankfulnesse their love their life 5. It holds forth God as making a shew of being equally loving to all when indeed and in his purpose he is not so and seeming most graciously to forgive the sinnes of all men when yet he determines to punish the vessels of wrath eternally in hell for all their sinnes I could say much more and yet may not now with convenience enlarge this Booke any further I therefore conclude sustaining my selfe against the errour that I have thus opposed and the progresse of the same with that in 2 Time 2.19 Nevertheless the foundation of God standeth sure having this seale The Lord knoweth them that are his FINIS
but given them in the hand of Grace to a believing heart so that they lie clear and free from God in his Word to faith without exception For though that all came from God to Christ for man and freely through Christ to man yet all is limited by the Gospel to a believing subject and so are all the tenders of the same onely upon termes of faith which might satisfie such as have faith that it was never otherwise minded with God in giving his Son nor with Christ in his dying for sin which faith would soon put an end to all the difference about the generall point if it might be Judge But that being grounded upon a rationall notion strove for and strengthened by reason's mis-understanding some generall termes of Scripture reason falling farre short of the mystery of faith attended with salvation faith must either submit to reason or reason to faith before the difference can be ended And where these seeme to be reconciled in one that professeth faith it is but as of old with such as according to the Apostles saying began in the spirit and ended in the flesh But of thee courteous Reader I desire better things and such as accompany salvation And so I rest Thine in the Lord JOHN SPILSBERIE ⧠TO THE READER IVdicious and unpartiall Reader for such a one I desire thee to be as I wish unto thee the blessednesse so I commend unto thee the wisdome of the man finding that treasure in Mat. 13.44 And because that Parable is by some applyed against us give me leave here to mind thee of the true meaning of it The kingdom of heaven is like to a treasure hid in a field c. This speech is either thus to be interpreted Jesus Christ who is to us both heavenly King and kingdome is like to a treasure bid in a field c. Or rather thus to the same effect It comes to passe concerning the kingdom of heaven as when a man findeth a treasure bid in a field c. So in verf. 24. The kingdome of heaven is likened to a man which sowed c. Yet in verf. 37. it is said He that soweth the good seed is the Son of man Whereas some affirme that the Elect are this treasure and the man finding this treasure in Christ this grosse absurditie necessarily followes viz. that we were a treasure and so to be looked upon not onely before Christ redeemed us but also before be any way found us To say nothing of this that it is not agreeable to Scripture-phrase to say that Christ sold all that be had to buy the world but to say that be suffered death that he might purchase his Church with his owne bloud Acts 20.28 Whereas Christ saith in Mat. 13.38 The field is the world he doth not mean that by the field we must understand the world in every place of Scripture or in every Parable or in this Parable but onely in that Parable which Christ there expounds The treasure hid in the field is Christ and that treasure of grace which is in him The field in which this treasure is bid may be the Word and Ordinances There Christ is as it were bid for although it be given to the Elect to see him there yet the world there sees him not The man finding this treasure is an Elect person now brought to see Christ with the eye of faith His hiding this treasure signifies his high esteeming of it and his care not to be deprived of it His selling all that be hath and buying this field shewes his looking upon all things as losse in comparison of Christ and his being content to part with all things that be may enjoy Christ in his Word and Ordinances and his desire and care so to enjoy him whatsoever losse or affliction he must undergoe for the same Wee have now earnestly laboured in the use of that strength that God hath given us to shew unto thee if thou believest in Christ that this treasure is thine and that thou oughtest to take notice of thy right thereunto through Gods gift and to enjoy the same as peculiar to thee and the rest of the faithfull and not common to the world I am informed that some offence is likely to be taken at the word adversaries used in the second Treatise If any offence be there given in the use of that word I onely must beare the blame of it Therefore permit me to expresse bow I understood it of whom I meant it and what induced me to the use of it 1. By adversaries I understood onely opposers and namely opposers of our doctrine 2. I intended not this title to all that do not fully close with us in judgement but to those that so oppose us as that they deny us to preach any Gospel to bold forth any true faith or to administer any true Baptisme who have openly called us The gates of bell their common enemie c. 3. This their dealing with u did move me to give them that title and I conceived I had just cause so to doe But now I confesse the case stands with me concerning the use of this terme and concerning any sharpnesse that I can now discerne in any passage of mine in this Treatise as it stood with David when he had cut off Sauls skirt But touching the doctrine maintained in this Treatise I am so farre from recalling any part of it that I count my selfe bound if the Lord shall call me to it to seale it with my bloud And I have cause to blesse God for this opportunitie which be hath given me thus to assist in the publick asserting and clearing of this truth And so much the rather because I have sometimes not been so cleare in the sight of it as through the goodnesse of God I now am Yet even then I held and maintained that the Lord Christ giving himselfe to suffer death intended according to his Fathers will from all eternitie by his death effectually to procure the eternall salvation of all the Elect and onely of them This I grounded upon these principles 1. The eternitie and immutabilitie of Gods counsaile 2. Gods speciall love to the Elect and their being saved through the same 3. The wisdome and power of Christ intending what be effecteth and effecting what be intended In the transcribing and enlarging of this Treatise I was much straitned in time but I found the Lord more then ordinarily strengthening me Whereupon I am the more confirmed that he meanes to make this Treatise a meane of good unto his when they shall diligently peruse it Neither doe I question his following of the first Treatise also with his effectuall blessing So commending this whole Booke to thy serious perusall and thee to the grace of the Almighty I rest Thine as thou art Christs BENJAMIN COXE THE SAINTS INTEREST BY Christ in all the Priviledges of Grace THere be two Questions that are desired to be answered The first is
of God which indeed were never apart in Christs new Testament neither ought they to be asunder now But all the difficulty is how to know one that is truly sent of God to the worke of the Ministery and for this let us see what absolute Rule or way Christ hath left in his new Testament to know such by Now for any absolute Rule in respect of either gift power or qualification to note out a man sent of God to the worke of the Ministery distinct from the same work I know none But such as Christ stirres up and sends to the worke of the Ministery they are declared by the work as it answers to the Rule for as the Scriptures justifie the worke and own that to be of God even so doth the same Word justifie the workman and owns him to be sent of God about the same Thus did Christ appeale to his worke for witnesse to prove himselfe to be sent of God Joh. 10.37 38. 14.11 And so did the Apostle Paul 1 Cor. 9.2 2. Cor. 3.1 2 3. And so are all to be knowne by walking in their footsteps and bringing their doctrine Mat. 7.17 18. Such as God enables to preach the same Gospel and to bring men to believe in Jesus Christ and to give up themselves in obedience to his will Such whose gifts and abilities improved doe hold forth Christ as an ensigne to the Nations and gather presons into one unitie of faith and fellowship of Christ in such appeares the Ministery and spirit of Christ and this declares them to be sent of God Eph. 4.11 16. Rom. 10.14 15. 1 Joh. 4.2 1 Joh. 1.2.3 2 Joh. 9. Object 5. Some will say There is not those gifts and abilities for the work of the Ministery now as was with Christ and the Apostles and therefore not the same Ministery As there is not those gifts and abilities for measure now Answ as was then so there is not that occasion for the same now as I have formerly shewed God enables men now with abilities and gifts as the worke requires which is to discover and lay out the foundation and to fit and prepare the matter and to build it upon the same 1 Cor. 3. That is to preach Christ crucified and to bring persons to believe on him and baptize them into the profession of him Mat. 28.19 Act. 8.4 5.12 Act. 11.20 21. This was the worke of the Ministery then and is the same now done by the same Spirit who is above all his gifts And no greater power gifts and abilities was ever in any or can be expected then to bring soules to God Gal. 2.8 1 Cor. 1.23 24. with Joh. 14.12 Which worke is done now as truly as ever and therefore there is the same power for now the dead are raised the eyes of the blind opened the Devils spiritually cast out the same walke the sicke restored to health and the poore receive the Gospel and what more can be required to declare a true Ministery of Christ Object 6. Such as professe themselves to be the Ministers of Christ as the first were must be so sent and have the same authoritie from Christ as they had All this is true Answ and therefore I say as before that such as receive a Message from Christ with gifts and abilitie to deliver the same to a people God assisting his Word with a blessing and power to bring in the heart to believe and receive the same such may as truly be said to be sent of God as the first were neither can we expect any to come from God any other way and their authoritie is from the Lord Christ who by his Word and Spirit commands to preach and baptize and that upon no other condition or terms but onely faith Mark 16.15 16. Act. 8.36 37. Joh. 1.12 Joh. 17.20 21. For where the power of God goes with his Word to call men to the knowledge of the truth there is also the same power to admit such into the obedience of the same Mark 28.18 19 20. Act. 10.34 35.47 So that the same Spirit Word and faith brings such as have it now under the same power and authorities as one together with the former as these Scriptures compared together doe manifest Mat. 25.15 Luk. 12.48 Act. 2.17.18 1 Cor. 12.7 1 Pet. 4.10 Joh. 1.12 see Luk. 12.37 42. with Mark 13.37 What other sending had Philip that gathered the Church as Samaria Act. 8. and the scattered Brethren that planted the Church at Antioch Act. 11.19 20 21. and Apollos who was an able Minister of the Gospel 1 Cor. 3 All which the Word holds out to be able Ministers of the Gospel and preaching the same But what sending had they who called them to it and by what authoritie did they doe it more then men of the same Spirit and faith have now Quest How can such preach the Gospel order and receive others to the same that never were in it themselves If we say Answ How shall men preach truth that never understood truth This indeed none can doe 1 Cor. 2. But if it be said that none can hold forth or preach the Gospel-order untill they be first in it themselves then it might be demanded how such came to be in it and who admitted them unto it for some must be first where there is a beginning Obedience to God depends upon nothing but onely his word that gave being to order and the Gospel-order once instituted stands firme still for all that believe to enter upon it as living master upon the foundation 1 Cor. 3. which is Christ who calls all such as living stones to come unto him and be built upon him a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ who hath made a free and open way for all that believe to come with boldnesse into the Most holy place 1 Pet. 2.4 5. Heb. 10. And much more to injoy all those priviledges of grace inferiour to the same 1 Cor. 3.22 And when any lie short of truth as touching the Gospel-order and the like it is onely the God of truth that brings up his creaturo to the obedience of truth And such as God so workes in by his Spirit as the understanding is inlightened in the truth the conscience convicted by it and the man hath faith in it as his dutie to obey it with the way open for it and the Word calling to it Such by mutuall agreement with truth are by faith one together in truth which gives being to an orderly practise of truth To such Christ opens Joh. 10. Such the spirit guides Joh. 16. Such God approves Mat. 18. The word of God commands them and faith in them obeyes Act. 2. And thus by the power of truth such as believe come to be one in Christ with the God of truth Joh. 17. The order of Christs new Testament is the administration of the gracious new Covenant
now for substance appeare the same in his Ministeriall operations as ever he did formerly Though there be much imperfection and weaknesse in the creature this causeth not truth to cease from being truth Otherwise there can be no salvation for any man which is the next thing to be examined Having discovered the way how to know such as come from God to the worke of the Ministery in Christs new Testament which is by their worke as it answers to the word of God which is the Rule of truth I come now to the third particular namely Whether there be salvation now for man and a way or meanes thereunto approved and appointed of God and if there be then what the same is This being the third inquiry about the Saints enjoying the Ordinances of Christs new Testament I answer directly that to me it is out of question there is salvation now for man and meanes to it appointed by God or else none can be sav'd and so every person in the world must perish But in a word note what I meane by salvation and that is for one to be in such an estate here in Grace that the word of God justifies to be attended with glory hereafter as follows 1. To believe that Jesus is the Christ the Son of God ordained of the Father to be the Saviour of man 1 Joh. 2.22 Mat. 16.16 Act. 8.37 1 Pet. 1.20 2. And that Christ is come and hath suffered in the flesh dyed and risen againe by the power of God and is exalted to be Lord over all 1 Joh. 4.2 Rom. 10.9 Act. 2.32 33.36 Rom. 14.9 3. And that Christ by one offering hath made a free and open way into the presence of his Fathers love the most holy place for all that believe to have free accesse unto the Father by him Heb. 9.12.24 Heb. 10.19 20. Eph. 2.18 3.12 4. And that by his own bloud he hath washed away all the sinnes of his people and presents them to the Father in his own perfection in whom they are all compleat and perfected for ever Rev. 1.5 Joh. 17.21 22 23. Col. 2.9 10. Heb. 10.10 5. That Christ hath not onely by his bloud redeemed a people from death condemnation and the curse for sinne and so the guilt of sinne but also hath redeemed them from among men and from a vaine conversation and traditions of men to an holy confession of him according to that rule and order instituted by him in his last will and Testament sealed with his bloud Rev. 5.9 10. Rev. 14.1 2 3 4. 1 Pet. 1.18 2.9 Eph. 2.13 22. Gal. 1.4 Tit. 2.14 Lastly This truth believed of us is not onely by the Scriptures presented to us and from thence onely learned by us but also made good upon us and revealed in us by the holy Spirit given unto us who hath given us an understanding to know him that is true Rom. 5.5 1 Joh. 5.20 Which Spirit of truth as he brings light and reveales love so by the power of love he subdues sinne mortifying the flesh and brings up the new creature to God and draws forth the heart in love to man And thus in briefe of salvation that is now for man which is a being in the sweet possession of the Fathers love through Christ by faith unto eternall glory Now the meanes approved and appointed of God for this great worke of salvation is also manifest which in generall is the Ministeriall power and operation of the Spirit of God in what instruments soever he pleaseth to appeare and to use them for that work who is limited to none but commonly doth great things by weake and despised meanes that the crowne and glory might rest on his own head as 1 Cor. 1.27 28 29. And yet there is the same meanes now to bring men to God in truth and for substance which hath been formerly 1. For wee have now the holy Scriptures of God which are to us in the place and stead of the personall presence both of Moses and the Prophets Luk. 16.31 and Christ and his Apostles if God please to speake to us by them as he did to his people of old by the other Who being dead yet speaketh Heb. 11.4 2. Wee heaving this blessed word of truth to reade search and studie and Gods blessing being the same to us as to his people formerly he being the same God still and Christ the same yesterday and to day and for ever Heb. 13.8 wee may therefore expect and doe enjoy the same effect with them which is to understand the minde of Christ concerning us in the same 3. We have the same Spirit who enables men to preach Christ crucified which though to some a stumbling blocke and to others foolishnesse yet to many appeares to be the power of God by which they are brought to believe in Jesus Christ for eternall life and glory And thus we have the same Gospel the same faith the same Christ and so the same way to salvation as they formerly had and these meanes doth God appoint and approve and blesse for the effecting of this great worke of salvation to us now as well as unto others before us that we together with them may be provoked to praise and magnisie the great Name of so gracious a God that hath done such great things for us to keepe himselfe a Name and witnesse in the earth But some demand of us Quest Whether that the Ordinance of preaching the Gospel be now afoot for to bring men to life according to Christs Commission Mat. 28.19 20. There be some that strive against the Ordinances of God Answ by putting nice distinctions in the word Preaching to beare the simple hearted in hand of some great matter therein to be minded and that in the Originall thinking that every one is not able to deale 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 some copie Christ and his Apostles did speak or write But we seriously demand whether we may not as well depend upon that translation in our own tongue by the helpe of the Spirit of God to know the minde of Christ in things absolutely necessary for faith and life as they upon the Originall seeing that their Originall and our translation hold forth the same Gospel of Jesus Christ They make as if none could ever preach the Gospel but only such as had and have the same measure of the gifts of the Spirit that the Apostles themselves had and yet they are at a stand about Philip Act. 8. and confesse that he did preach in the proper signification of the word But for my part I freely grant them thus much that no man can truly preach the Gospel but he that hath the same Spirit of God that the Apostles had And so I come to answer their demand briefly thus 1. As preaching is to deliver a Message received of the Lord as
Rom. 10.14 15. thus it is now afoote 2. As preaching is a publishing of the Gospel of Christ occasionally to bring men to the truth as Act. 8.4 Act. 11.19 20 21. so it is now afoote 3. As the Disciples were to preach the Gospel of Christ freely to all persons without exception as Mark. 16.15 Act. 10.34 thus it is now afoote Lastly As men are to trade with that abilitie given them of Christ for their Lords advantage as Mat. 25.15 1 Cor. 12.7 1 Pet. 4.10 so preaching the Gospel is now afoote For men are now to improve that abilitie they have received because that all men are by the same Word now as well as then to give account for the same Luk. 12.41.48 Mat. 25.25 26 27.30 All which is according to Christs Commission Mat. 28. and no way contrary to the same Object 14. There is not that converting Ministery now abroad in the world that the Word of God holds forth there is one Ministery abroad that converts men unto faith in Christ for salvation or justification but the Ministers labour to keepe such still in the sin of idolatry or false worship and then others pretend to convert these further by bringing them into order as they say by dipping But where is that Ministery that calls Persons out of the world and plants them at once in Church-fellowship For such a conversion to faith in Christ for salvation Answ as fully leaves the said converts in idolatry and short of the Gospel-order and fellowship I know no such conversion Christ owning no such faith in him for salvation that brings not persons out of idolatry unto the fellowship of the Gospel But what though there be a Ministery abroad that brings persons but part of the way and then another that brings the same persons more fully home into fellowship This order the Word of God will beare us out in for a truth as Joh. 4.37 38. And also the Jewes they made Proselytes and John the Baptist he brought them further and the Apostles they brought the same persons fully home into fellowship Act. 2.10.40 41 Act. 18.24 28. Act. 19.1 7. The same order was shadowed out in the building of the Temple by King Solomon 1 King 5.6 Where the Sidonians hewed timber and stone for the house of God abroad but the servants of Solomon laid them in the building And this I say that in reference to the meanes it is a far harder worke to convert and fit matter for the spirituall house of God out of Antichrists hard and rookie frame then-out of the heathenish and prophane world and yet not onely the best if I may so say but the very worst of them hath been from thence called home and planted in the Lords vineyard And there must be as great a power from God appeare to bring these deniers of a believers priviledges of the Gospel from their selfe-wisdome and carnall principles unto the simplicity of Christ as ever was to cast out a devill heale the sicke raise the dead or convert any sinner And yet our weaknesse through Gods power hath so prevailed that it hath brought off the chiefest of sinners unto the obedience of the Gospel and prophane persecuters of us have been convinced and become lovers of God and his truth together with us and so as Serpents have been taken up and their stings pulled out and of Lions made Lambes and thus hath Christ been pleased to honour the Ministery which he hath now in his Church and leaves not himselfe without witnesse against such as oppose him in the same 4. Inquiry Whether there be any time in which man is freed from obedience to the Scriptures since the new Testament came in force And if not then what part of truth stands now in force to be obeyed and what not For man to be freed from obedience to the Scriptures in generall I suppose none that feare God will once countenance such an opinion therefore I come more particularly to consider what part of the Scriptures is now in force and specially to be knowne and obeyed They are those Scriptures that are necessary to bring God and man together unto a onenesse in Christ And this is the Gospel which is called the Word of Reconciliation the Gospel of the Kingdome which holds forth Christ to be King Priest and Prophet and the onely way unto the Father and brings persons to be of the houshold of God Which houshold is that composed order and instituted state of Christs Church of the new Testament with the subjects in that order and state according to the same Testament of which Testament Christ is the Mediator who hath confirmed the same by his own bloud and sanctified all things therein contained All which the Scriptures of the new Testament hold forth and therefore they of all others are to be obeyed for therein the whole Mediator ship of Christ together with the effect of the same and his rule and order for ever to be observed is written for our learning This Testament and Christ the Mediator thereof and mans salvation are all so inseparably joyned together by the holy Spirit that the Gospel holds forth no one of these without the other so that there is no faith in Christ approved of apart from the word of the Testament of which he is the Mediator And that faith which is truly of him and in him brings up the heart believing to a professed subjection to him Both which together viz. faith and the profession of faith doe give unto a man both a being and a name in Christs Testament Rom. 10.10 Gal. 3.26 27. Mark 16.16 Take away from a man either faith or the profession of faith and there is no name found for that man in Christs new Testament Rev. 22.14 Heb. 3.1 Heb. 10.22 23. None are owned either of God or man to be members of Christ that are no way under the profession of him as appeares in Mat. 10.32 33. 1 Joh. 4.3 And there is now no profession of Christ according to the rule of his Word without Baptisme Mat. 28.19 Mark 16.16 Luk. 7.30 Gal. 3.26 27. Ephes 4.5 By all which it appeares not onely in generall that the Scriptures of the new Testament stand now in force and are to be obeyed of all that doe believe but also in particular that the word of the new Testament which holds forth Baptisme and require the use of the same is still in force and to be obeyed because the cleare promise of the saving benefits of Christs Mediatorship and the administrations of the new Testament whereof he is Mediator goe together in the Word Act. 2.38 Act. 22.16 Rom. 6.3 4 5. 1 Cor. 12.13 Col. 2.12 1 Pet. 3.21 And here let it be well minded how Christ encourageth us to the perpetuall observation of that rule in Mat. 28.19.20 by this promise And lo I am with you alway even unto the end of the world And how the Apostle signifies it to be our duty
in the use of the Supper to shew the Lords death till he come 1 Cor. 11.26 Is not then the word of the new Testament concerning the use of the Ordinances of the new Testament now in force Let us take good heed that we doe not diminish from the word of Christ nor make voyd the same Deut. 4.2 Rev. 22.19 Psal 119.126 And so I passe to the ext inquiry which is this Whether the new Testament whereof Christ is the Mediator Qu. 5. be not of equall authoritie with the old Testament whereof Moses was the Mediator to command obedience and holds not forth a rule for the same as the old Testament did This will appeare to be an undeniable truth that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament 1. The instituter and Law-giver of the new Testament is of equall power and authoritie with the instituter of the old being the Sonne of God who is Lord over all Heb. 1. Rom. 10.12 James 2.1 2. The Mediator of the new Testament is higher and of greater authoritie then the Mediator of the old Testament Heb. 3.1 6. 3. The whole state Lawes and Ordinances of the new Testament are of a higher and more heavenly nature then the state and Ordinances of the old Testament Heb. 9.2 Cor. 3. Heb. 12. and given with greater authoritie and therefore the neglect of obedience thereunto is by the holy Spirit laid under the greater punishment Heb. 2.1 4. Heb. 12.25 4. The old Testament was confirmed by the bloud and death of Buls Goats and the like but the new Testament is confirmed by the bloud and death of Jesus Christ the Sonne of God the Lord of life and therefore of greater authoritie then the old Hereby it is manifest that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament to command obedience And touching the rule of the same obedience this is cleare also being of the same nature with the Word or Testament it selfe for that which commands a thing shews also what it commands That command by which a mans wayes shall be tryed judged justified or condemned that is the rule given by God of mans obedience unto him and this is the word of Christ as he is the great Prophet of the new Testament and consequently the Scriptures of the same new Testament Act. 3.22.23 Mat. 28.20 Christ thus commanding obedience with authoritie in the new Testament and holding forth the rule thereof in the same dispenseth neither with things nor time nor persons Act 17.30.31 Heb. 2.1 2 3. Heb. 12.25 The new Testament requires obedience onely of such as are under the same Object 15 The Gospel that declares the authoritie Answ and government of Christ is sent out into all the world and holds up him to be Lord of Lords and King of Kings before all Nations and commands and requires obedience and subjection of all without exception and makes neither age time person gift nor qualification the condition of mans obedience to the Gospel and subjection to his Crowne If all in generall are to obey the Gospel Object 16. then all that come at the outward call are to be admitted to fellowship and communion All that may be judged to come in obedience and faith are to be admitted to fellowship and communion And all ought to come and submit and tender themselves and their service that their Lord and King might receive them who doth not receive any but such as come in faith neither did he otherwise intend in the call but to sever between the good and the bad Matth. 25.6 7.10 11 12. Mat. 13 48. For though many are called yet few are chosen Mat. 20.16 And it is one thing to command subjection and another thing to bid a man immediately and directly to believe he shall be saved By refusing subjection unto Christ men pull upon themselves heavie judgements and dreadfull destruction and this their destruction shall be from the power and just sentence of Christ Mat. 11.23 Mat. 23.34 35.37 38. 1 Cor. 10.5 11. Heb. 3.17 18. Isai 60.12 2 Thes 1.8 9. The Lord Christ hath a Lordly right and power in and over all creatures and though the same doth not yet fully appeare in the effects of it yet in due time it shall Heb. 2.8 with Rev. 11.15.17 In the meane time Christ the Lord demands his right of all men and will judge the disobedient for their disloyaltie to him Jude 15. Luk. 19.27 Yea he requires all both persons states and powers to be under subjection who also shall acknowledge him to be Lord to the glory of God the Father who subdued all things under him Psal 72.8 9 10 11. 1 Cor. 15.24 25. Phil. 2.9 10 11. Thus the holy Scriptures hold forth Christs power and dominion and call for subjection to the same of all persons without exception Psal 2.12 And when Kings and Nations shall acknowledge this and submit themselves thereunto then shall they fit downe in peace one with another and learne to warre no more Isai 2.4 Zech. 9.10 And so shall be delivered from those many heavie miseries and destructions which they suffer one from another for their rejecting and opposing the Scepter of Christ their Lord and King as the Jewes of old did And whereas some conceive that Christs kingly office to rule and command is of no larger extent then his Priestly office to redeeme and to save from sinne and wrath I doe believe that Christ by his kingly power commands and rules over both Angels and Devils and all his enemies for whom he was never a Priest to redeeme them and save them from sinne As David a type of Christ was in some respect King onely of Israel and yet in the exercise of his kingly power for Israels good commanded rules over many heathen Nations and Kingdomes so Christ is indeed in some sense and in some respect King of his own peculiar people only who onely are they that obey him willingly and sincerely and over whom he reignes for their eternall good to make them Kings reigning with him and yet in the exercise of his kingly power for their good he rules with might over all the world and justly punisheth all the disobedience of the whole world And now I come to consider of the last enquiery thus Whether Christ requires not a publick confession of him Qu. 6. by all that believe in him and if he doe then what the same is and the Rule for it Now that Christ requires a publick confession of him by all such as believe in him is so cleare in the Scriptures that I suppose none that believe the Scriptures will deny it Mat. 10.32 33. Joh. 12.42 43. Rom. 10.9 10. 1 Joh. 4.2 3. But for the more full clearing of this truth two things must be minded 1. What we meane by believing in Christ 2. What by confession of Christ
Touching the first By believing in Christ I meane that believing that Jesus is the Christ which John speakes of in 1 Joh. 5.1 That believing with all the heart which Philip spake of in Acts 8.37 That believing with the heart unto righteousnes which Paul speaks of in Rom 10.9 10. Touching the second The confession that Christ requires of men so believing is to confesse him in his Name and Titles that his Father hath honoured him with and set him out by viz. To be a sufficient and onely Saviour and the Mediatour of the new Testament as King Priest and Prophet A Priest to redeeme and purchase his people a Prophet to teach and instruct that people and a King to protect and defend the said people in their obedience to the truth revealed by him as a Prophet and by him as a King commanded to be obeyed And as this is to be knowne and believed of such as expect life by him even so it is to be confessed by a professed subjection to him in the same The Rule of which professed subjection and confession is the instituted order and administration of Christs Testament for no other confession doth he approve of but that which holds him forth to be Jesus Christ the Sonne of God come in the flesh dead and risen againe ascended and exalted at Gods right hand to the throne of his Father David and so to be Lord of Lords and King of Kings And submission to the instituted order and administration of Christs Testament is an ordained confession of this believing in him in a professed subjection to him This confession doth Christ therefore require of such as believe in him and ownes no believing unto salvation in his new Testament once confirmed by his death where this is refused For the benefits of Christ as Mediatour and his administration and the state order and rules of that Testament whereof he is Mediator and the subjects partaking of those benefits goe together in the record of Scripture so that if there be no baptizing into Christ then is there not confession of Christ according to his appointment Mat. 28.19 1 Cor. 12.13 Gal. 3.27 Rom. 6.3 Eph. 4.5 Luk. 7.30 And if not confession of Christ according to his appointment then no faith to salvation by Christ expresly owned Mat. 10.32 33. with 1 Joh. 4.2 3. Joh. 12.42 43. This I speake in reference to the expresse word of God which ought to be every mans rule to trie his way and walke by because by the Word he shall be tryed and judged justified or condemned according as he appeares by the same Joh. 12.48 Rom. 2.16 This makes against the free grace of God Object 17. that saves man without any condition of obedience or respect to any outward externall Ordinance but onely to Christ and believing in him 1. Answ The truth aforesaid no way opposeth Gods free grace in saving man through faith in Christ for it brings nothing in with Christ to save any man but lays out the way that God brings persons into whom he doth save For they come not into that way of profession to be saved but being saved they come to shew their thankfulnesse to God for the same 2. This order of truth discovers and sets out the true nature of Grace in its proper place and use Gods electing and chusing persons to salvation is of his free Grace but whom he so chuseth he chuseth in Christ Eph. 1.4 Therefore to make Christ effentiall to mans salvation is not against grace but for it 3. The gift of Christ and life by him is free grace but neither Christ nor life by him is given without faith Therefore to make believing in Jesus Christ of absolute necessitie to life is not against grace Eph. 2.8 Faith it selfe 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 workes and to bring both to the light to try and to see if it be indeed that which God of his grace hath given to man for life and the manifestation thereof and to make them both inseparable companions is no way against the free grace of god that saves not man without faith nor approves of faith without works and tryes all workes by his Word 4. The foresaid truth confirmes grace or faith in grace by holding forth from the Scriptures the priviledges that belong unto such as believe through grace and the freedome thereof in grace to faith alone without any other condition at all As the gracious new Covenant it selfe is free which comprehends all that is between God and man in grace and requires nothing but onely faith in Jesus Christ to admit persons into the same which makes them one with all that the said Covenant containes whether state order ordinances administrations administrators things administred or to be administred things past present or to come All is theirs who are in the Covenant of grace 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 said Covenant lie all as free without conditions unto such as believe as the Covenant it selfe For the Covenant in generall comprehends the severall parts in particular and therefore looke what condition any one part lies under the same doth another and so all If one part be free all is free and so indeed it is a free Covenant to such as believe And all the particular branches of this gracious Covenant are so inseparably joyned together that if a man be truly under any one part he is under all if he have Christ he hath all if he have faith he hath all if he have one promise truly he hath all and if he have right to any one ordinance he hath the same right to all So that he that dis-inherits himselfe of any one part dis-inherits himselfe of all For grace in the Covenant and the priviledges therein contained are not divided And when faith finds the treasure shee will have also the field where the treasure is hid Matth. 13.44 Thus joyning of faith in Christ and subjection to Christ inseparably together as the Scriptures doe both being branches of one and the same gracious Covenant doth no way oppose Gods free grace in saving man by faith in Christ If the administrations of the new Testament lie so open and free to all that believe Object 18. without condition or exception then any that believe may administer all Ordinances and so women as well as any other By pretended absurdities and false consequences Answ the truth of God is commonly opposed and obscured by the adversaries thereof yet truth never brings upon it selfe any absurdity But absurdities sometimes seeme to follow through the subtilty of men opposing the truth and sometimes through the ignorance of men
encounter with his enemies Though the Church lyes sometimes low and obscure yet God at some times raiseth her up againe The Church is as the Temple sometime open and sometime shut and as the Moone sometime at the full and sometime in her change and as a wife sometime sporting with her husband as Rebecca with Isaac Gen. 26.8 and sometime in travaile and paine sometime singing the song of Moses and the Lambe and sometime hanging her harpe upon the willowes And thus shee is made conformable unto Christ her head who is sometime is bloud sometime on his throne sometime in a cloud and sometime with his face shining as the Sunne sometime with a raine-bow on his head and sometime in the brightnesse 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 Christ foretells of false Christs and false Prophets that shall arise and deceive many Object 21. saying Lo here is Christ or there Matth. 24. And this is fulfilled in those that attempt the worship of God some one way and some another and yet have missed the right way And some perceiving their mistake have begun againe and all for want of the infallible Spirit of God to lead them forth at the first And as they failed before even so they may doe againe 1. Answ Christs words in Matth. 24. are an answer to a demand of his Disciples concerning his coming and the end of the world see vers 3 4. And Christ doth not answer concerning his coming in the ministery of the Gospel and administration of his Ordinances for therein he came not in such a manner as he speakes of in this Chapter see vers 27.30 But concerning his personall coming the time whereof was to men unknowne whereupon he chargeth all his to be alwayes ready waiting and looking for his coming continually see vers 36.42 43 44. 2. The false Christs and false Prophets that Christ here forewarnes the faithfull to take heed of are such as shall shew great signes and wonders ver 24. How then comes it to passe that they which hold forth the Gospel and Ordinances of Christ are closely insinuated to be these false Prophets whiles this is one maine exception against them That they do not shew great signes and wonders Surely they prepare men to be deceived by these false Christs and false Prophets who teach men to receive none as Ministers of Christ though they prove their doctrine and way by the Scriptures never so clearly unlesse they shew great signes and wonders and confirme their word and way thereby 3. The false Prophets here spoken of are such as shall falsly affirme themselves to be such Prophets as the Prophets of the old Testament Isaiah Jeremiah and the rest were in their time and as Agabus and some others were in the Apostles time And the false Christs here spoken of are such as shall falsly affirme themselves to be Christ in person as appeares in vers 5. This therefore cannot be taken up and applyed against those that now stand up for the present use of the Ordinances of Christ 4. As in the next Chapter Christ teacheth his servants not to hide their talents in the earth but to trade with the same that is to use their gifts to the gathering of the Elect and the Churches edification in which use their gifts also shall be encreased so in Mark 13. which is the same in effect with this present Chapter he mindeth his servants not onely to watch that they may not be found sleeping vers 35 36. but also to consider the authoritie that he hath given unto them and the worke that he hath appointed them vers 34. which must be understood of a ministeriall authoritie and a worke of the Ministry to continue till his coming And in this Chap. vers 45 46. he minds them to give unto his houshold their meat in due season which houshold must needs be his Church and their meat his Word and Ordinances 5. Doe not they in some sort affirme Christ to be in the desert and in secret chambers who affirme the Church to be in such a sort in the Wildernesse as that there is now no place for the appointed Ministry of the Gospel and Gospel Ordinances 6. As touching the want of an infallible spirit to lead men forth into all truth It is true indeed that not onely all true and faithfull Preachers of the Gospel but also all true believers have an unction from the holy One and know all things 1 Joh. 2.20 But this is meant onely of some measure of knowledge for true believers must still grow in knowledge 2 Pet. 3.20 And it is meant onely of their knowing all those things the knowledge whereof is necessary to salvation As touching other things the Spirit of truth doth not leade the Saints into all truth at once The Apostle Peter and the Church at Jerusalem was defective in the understanding of the extent of Christs Commission touching the preaching of the Gospel to those Gentiles that were not Proselytes untill God did further informe them This appeares in Acts 10.10 15 19 20 28.34 Acts 11.2 18. yet was Peter a true Apostle and the Congregation at Jerusalem a true Church Yea it appeares that the brethren which prophesied in constituted Churches were not free from all possibilitie of mistaking Note well 1 Cor. 14.29 and 1 Thes 5.20 21 22. David and all Israel with him did mistake when they carried the arke of God in a Cart 1 Chron. 13. And were afterward sensible of their mistake and reformed it 1 Chron. 15. yet David was the faithfull servant of God the Priests were the Priests of the Lord and Israel was his people and God did not reprove their endeavour to bring up the arke to Jerusalem though he made a breach upon them at the first because they sought him not after the due order Therefore mens mistaking the truth in some things doth not make voyd that truth which they have neither should 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 Doctrines is an infallible rule To prevent some further objections to make the answers more full to some objections already minded consider how the vessells of the house of the Lord being cut in pieces the doores of the Temple shut up the Lampes put out and the burning of incense and offering burnt offerings in the holy place unto the God of Israel being quite let fall in the dayes of Ahaz 2 Chron. 28.24 and 29.6 7. in the dayes of Hezekiah the Priests and Levites being encouraged and commanded by the King renewed and restored the solemne worship of God their authoritie for the doing of this being not from any
remembring our dutie to contend earnestly for the faith which was once delivered to the Saints Jude 3. Where I desire that the force of this word once may well be weighed I therefore advise and earnestly exhort all them that believe to beware of those doctrines and wayes how faire soever they may seeme to be before they be tryed and what safety soever in these times of trouble they seeme to promise which indeed take men off from obedience to Christ and from acknowledging the authoritie of the Scripture Have no fellowship with what Doctrine which weakens and questions the power and authoritie of Jesus Christ and the perpetuall validitie of his Testament which disarmes his Souldiers disbands his armies and so gives them up into the hand of the enemy which empties mens hearts of faith and deprives the world of the appointed meanes of salvation teaching men to shut up the kingdome of heaven Beware of that doctrine which making voyd the authoritie of the new Testament pulls Christs Scepter out of his hand his crowne from his head and himselfe from his throne Remember that the Saints in their communion and order are the Lords portion the declared object of his love in Christ and the expressed subject of his promises and blessings yea they are Christs relative perfection as a wife is to her husband and the body to the head They are his prevailing armie against Antichrist the Standard-bearer to hold him up before the Nations and so the meanes of the worlds conviction and the conversion of the rest of the elect You therefore that believe in Christ for salvation hold forth the confession of him before men Remember that by him you are made the sons of God and Kings and Priests unto God Joh. 1.12 Revel 5.10 Withhold not your selves then from worshipping God and enjoying the appointed priviledges of sons Feare not but believe for you being Christs all things are yours and have you not then a right to his Ordinances Remember Christs love in giving you his Ordinances to confirme your faith Remember the need that you have of these Ordinances and of that effectuall blessing with which Christ useth to follow the right use of his Ordinances Minde your communion with Christ and so be not slow to have communion with him in his Ordinances Have fellowship with us for truly our fellowship is with the Father and with his Son Jesus Christ But specially mind the command of Christ and that charge of his in Joh. 14.15 If yee love me keepe my Commandements THE PECULIAR INTEREST OF THE ELECT IN CHRIST AND HIS SAVING GRACE I Now come to the second Question viz. How farre the death of Christ extended to the taking away the sin of man whether he dyed for the sins of all men without exception or for the sins of some onely My answer hereunto I lay downe in these three Propositions 1. Christ hath not by his death taken away the sinnes of all men for the wrath of God comes upon the children of disobedience for their sinnes Ephes 5.6 But this is that which he declares himselfe to have effected by his death That through his Name whosoever believeth in him shall receive remission of sinnes Joh. 3.14 15 16. Acts 10.43 And it is given to the Elect and to them onely to believe in Jesus Christ Rom. 8.29 1 Pet. 1.2 2. Christ intended not by his death to save all men from their sinnes but thus to save the Elect onely Joh. 10.15 Ephes 5.25 26 27. Heb. 2.14 Genes 3.15 1 Pet. 2.8 3. Christ hath not presented unto his Fathers justice a satisfaction for the sinnes of all men but onely for the sinnes of those that doe or shall believe in him which are his Elect onely Rev. 5.9 And if this last Proposition be granted to be true the two former cannot be questioned This therefore I thus confirme 1. Those sinnes for which Christ hath presented a satisfaction to his Fathers justice he hath so fully satissied for that they are not to be suffered for againe Heb. 1.3 Heb. 9.26 Heb. 10.10.14 Revel 1.5 Rom. 5.9 10. Isai 53.5 Levit. 17.11 It must needs be thus 1. Because the satisfaction that Christ hath presented to his Fathers justice is sufficient for the full and finall putting away of all their sins for whom it is presented This cannot be denyed 2. Because Christ dyed as a publique person representing all those for whose sins he presented a satisfaction to his Fathers justice 2 Cor. 5.21 Even as the first Adam fell as a publick person representing all those that fell by him and in him see Rom. 5.14 And as the high Priest went into the Holy place as a publick person representing all Israel Exod. 28.29 30. Heb. 9.24 25. Hence it is that wee are looked upon as smitten in Christ and buried with Christ and revived and raised up in Christ and with Christ and made to sit together in heavenly places in Christ see Hos 6.1 2. with 1 Cor. 15.3 4. Colos 2.12 Ephes 2.5 6. Now surely they who were thus represented by Christ when he presented to his Fathers justice a satisfaction for their sinnes shall not themselves be punished for the same sinnes 3. Because else the satisfaction presented by Christ would fall short of the type of it Levit. 4.20.26.35 and 5.10 and note Heb. 9.13 14. 4. Because this satisfaction is accepted of the Father for all those for whom it is presented by Christ Isai 53.10 For Christ the beloved Son of the Father presented this satisfaction according to his Fathers will 5. Because it were an unjust and unreasonable thing that God should receive a satisfaction presented to his justice for the sinnes of men and yet punish the same men for the same sinnes And shall not the Judge of all the earth doe right Gen. 18.25 But Reprobates or finall unbelievers shall suffer eternally for all their sinnes as appeares not onely in Eph. 5. 6. but also in Joh. 3.36 Joh. 8.24 Mat. 12.36 Eccles 12.14 Jude 15. Yea for their sins considered as breaches of the Law as appeares in 1 Tim. 1.9 10. Gal. 3.10 Therefore Christ presented not unto his Fathers justice a satisfaction for the sins of Reprobates and consequently not for the sins of all men 2. Christ presenting to his Fathers justice a satisfaction for mens sinnes presents this satisfaction as well for all their sinnes as for any of their sinnes as well for their sin of unbeliefe and the fruits thereof as for their sinnes against the Law considered as sinnes against the Law Levit. 16.21 22. Dan. 9.24 Heb. 10.14 1 Joh. 1.7 But even by our adversaries own confession it is a cleare and certaine truth that Christ hath not presented to his Fathers justice a satisfaction for the unbeliefe of Reprobates nor for the fruits of their unbeliefe considered as fruits of their unbeliefe Therefore he hath not presented to his Fathers justice a satisfaction for any of the sinnes of any Reprobates The answer of
unto you when all men shall speake well of you Here All cannot take in all the godly but onely the wicked which are the greater number There was not this woe to that Demetrius which had a good report of all men 3 Joh. 12. that is of all godly men that knew him 4. The word World in like manner doth not alwayes signifie all persons without exception but sometime onely the worser though greater part of mankinde as in Joh. 17.9 where the world is put onely for persons not elected Yea and when the word whole is added to it as in 1 Joh. 5.19 5. Sometimes the word World is put for the Gentiles opposed to the Jewes yea and with manifest limitation unto those of the Gentiles which did or should believe which were onely the Elect see Rom. 11.12.15 These Propositions being thus layd downe and proved the answer to the objections will be the more easie and cleare The objection that I will take notice of in the first place 1. Object is taken from Joh. 1.29 Behold the Lambe of God which taketh away the sin of the world Whereto I thus answer 1. Answ Let this be minded that Christ is here called the Lambe of God as being typified by the Paschall Lambe killed for Israel not for the uncircumcised 2. It is here declared that it is Christ and no other that taketh away the sin of the world He is the onely Redeemer and Saviour The Father saveth us no otherwayes but in and by Christ 3. The sin which Christ takes away is the sin of the world being that sin which is derived to us and so to all the world from Adam and in which all the world hath layen But the persons from whom Christ takes away this sin are onely they that doe or shall believe in him and so they are indeed that world spoken of in Rom. 11.12.15 but not that world spoken of in Joh. 17.9 and 1 Joh. 5.19 Our adversaries confesse that Christ takes not away the unbeliefe of that world and the Scriptures declare that world to have no part in the blessednesse of those to whom the Lord will not impute sin see Rom. 4.6 7 8. A second objection is drawne from 1 Joh. 2.2 not for ours onely 2. Object but also for the sins of the whole world My answer hereto is as followes 1. Answ Note well the force of the word rendred propitiation both is this verse and in 1 Joh. 4.10 As in these places it is used it imports that Jesus Christ makes the Father to be gracious unto us in the free and full pardon of our sinnes Here it is used to cleare and prove Jesus Christ to be for us an acceptable and effectuall Advocate with the Father though we have sinned against him And in 1 Joh. 4.10 the highest manifestation of the Fathers love unto us is set forth by his giving his Son to be the propitiation for our sins This shews it to be the peculiar blessednesse of Gods beloved children whom he saves for ever to have Jesus Christ to be the propitiation for their sinnes 2. In 1 Joh. 1.7.9 it is clearly signified that they onely are the persons whom the bloud of Jesus Christ doth clense from all sin and to whom the Father according to his faithfulnesse doth forgive their sinnes and whom be clenseth from all unrighteousnesse who shew their faith by walking in the light and by confessing their sinnes This also confirmes that Jesus Christ is the propitiation for their sinnes onely 3. By our sinnes the Apostle here meant the sinnes of us believing Jewes for to these the Apostle here immediately wrote as may be gathered from 1 Joh. 2.7 and Gal. 2.9 Yea all the generall Eplstles of which this was one were written to these and by the sins of the whole world he meant the sinnes of all those that did or should believe among the Gentiles see Rom. 11.15 The words of our Saviour in Joh. 3.16 17 18 19. 3. Object From Joh. 3. 16 c. are also objected unto us as if they made against us wee will-therefore diligently consider them Here first were must minde that the same word is sometimes used in divers senses in the same sentence Answ examples hereof are to be seene in Joh. 3.6 Rom. 9.6 Gal. 4.21 and in other places Yea this very word World is so used in Joh. 1.10 And now let us see how this word is used in this Scripture and consider whether this Scripture do indeed make any thing against us vers 16. God so loved the world By the World here seemes to be meant mankinde in generall and Gods loving the world in his dealing lovingly with the world This then is the sense God dealt so lovingly with mankinde that be gave his onely begotten Son c. All this makes nothing against us for it is not said that he gave his onely begotten Son to present a satisfaction to his justice for the sins of all men but that be gave his mely begotten Son that whosoever believeth in him should not perish but have eternall life Herein surely God dealt lovingly with mankinde 1. Making a great part of mankinde to receive the benesie hereof 2. Gracionsly sending this Gospel to mankind Believe in the Son of God and yee shall be saved eternally This Gospel shews that God is gracious and deales lovingly though men left to themselves reject this Gospel and so receive no benefit by it in the end 3. Sparing mankind a long time and affording unto them many benefits by the hand of Christ for the Elects sake whiles he graciously waits and effectually provides for their conversion by the Gospel and so for their salvation according to the same None of which benefits had been afforded to mankind if God had not given his Son that whosoever believeth on him should not perish see Prov. 8.15 16. Joh. 1.9 Mat. 24.22 Acts 14.17 Yet unbelievers still lye under all their sins as I have already proved and as farther appeares in Rom. 9.22 and 2 Pet. 2.9 It follows in vers 17. For God sent not his Son into the world to condemne the world God then sent his Sonne into the world when he gave him to be made flesh and to dwell among us as it is said of him in Joh. 1.14 Then he sent him not to condemne the world nor to judge the world as the Greeke word is said here to signifie But at his second coming he shall be sent to judge the world and to condemne all unbelievers But the new doctrine of our adversaries makes Christs first coming to be coming to condemne the world in a sense quite contrary to the Scriptures whiles they teach that if Christ had not come and dyed for all none could have been damned Mr. Den in his Dragnet p. 85. It follows but that the world through him might be saved 1. Here mind that the pleasure of the Lord did prosper in Christs hand Isaiah 53.10
proved * In pag. 40. that all wicked persons shall be condemned and punished for all their wickednesse whatsoever so I desire our adversaries to behold this truth againe in that glasse which is held forth unto them in Revel 21.8 For that place doth not onely shew who shall be punished with eternall torment but also notes the evills for which they shall be so punished Thus we have found this place also though objected against us by some of our adversaries with much confidence yet indeed to prove nothing at all of that which our adversaries have endeavoured to prove against us by it Another objection is made against us from 1 Cor. 15.1.3 by which place our adversaries would prove that Christ dyed for the sins of all men 10. Object From 1 Cor. 15 1.3 answered and consequently that he presented to his Fathers justice a satisfaction for the sinnes of all men True it is that Christ dyed to this end that whosoever believeth in him the same should receive remission of sinnes Joh. 3.6 Acts 10.43 And Christ intended that his death should be of perfect sufficiency as indeed it is for the effecting of this Yet still it is true that he neither did in his death nor doth in his intercession present unto his Fathers justice a satisfaction for the sins of any save onely of those that doe or shall believe in him which are his Elect onely But let us consider the place objected The words from which the objection is made are these I declare unto you the Gospel which I preached unto you For I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures The Apostles scope here is to shew the certainty of Christs resurrection not onely in it selfe but also to the faith of the believing Corinthians and consequently how foolish they should be if they should deny the resurrection of the bodies of the Saints wherein by necessary and immediate consequence they would be found to deny Christs resurrection To this end he represents unto them how the Gospel which he at the first preached unto them and they through grace received did contain in it as a maine and fundamentall part thereof the doctrine of Christs resurrection This I say is the Apostles scope in this place And thus representing to them to the end afore-mentioned the Gospel which he first preached to them he brancheth the doctrine thereof into three Articles 1. The doctrine concerning Christs death 2. Concerning his buriall 3. Concerning his resurrection And here he tyes not himselfe to the same forme of words which he at first used but onely represents unto them the substance and heads of that doctrine which he first preached unto them The doctrine of Christs death he thus sets forth That Christ dyed for our sins according to the Scriptures By the Scriptures he meanes the Scriptures of the old Testament which Scriptures doe not hold forth Christ presenting to his Fathers justice a satisfaction for the sins of all men but the contrary altogether The types of Christ in and under the Law held him forth as a Priest and a Redeemer for his Israel and of his Israel onely and the rest of the Nations were looked upon as aliens from the Common-wealth of Israel and strangers from the Covenants c. Ephes 2.12 Insomuch that the Apostles themselves for a while not yet knowing the largenesse of the extent of Gods Israel knew not that Christ should be found to be a redeemer of any of those Gentiles which were not joyned unto Israel as Proselytes This appeares in Acts 10. and 11. see also Ephes 3.3.5.6 And the testimony of the Prophets concerning Christ you may see summed up in Acts 10.43 This then was the Gospel which the Apostles and consequently Paul who preached the same Gospel that the rest of the Apostles did did every where preach viz. That Christ according to the Scriptures did dye for the taking and putting away of all the sinnes of all those that did or should believe in him compare Acts 10.43 with Acts 15.7 This doctrine Paul in this his briefe repetition directly applyes not onely to himselfe but also to the Corinthians to whom he wrote because he looked upon them as believers 1 Cor. 1.2 and 6.11 And thus it appeares that this Scripture also makes nothing for our adversaries in this controversie or question Whereas some of our adversaries doe endeavour to trouble both themselves and us with an objection from 1 Cor. 15.22 we will next consider that place 11. Object From 1 Cor. 15. 22. answered The words of the Apostle there are these As in Adam all dye even so in Christ shall all be made alive or as some translate As by Adam all dye even so by Christ shall all be made alive Touching which place mind these things 1. The Apostle doth not there speake of something already past but onely of something to come If he had there spoken of Christs presenting in his death a satisfaction to his Fathers justice for the sins of all men he would have said As in Adam all have dyed even so in Christ all have been made alive 2. The Apostle there speakes of the resurrection of the body unto life even to the life of glory of that which Christ calls The resurrection in Luk. 20.35 36. Of the same which he speakes of afterward in this Chapter vers 42 43 44. Neither doth he in this Chapter speake immediately and directly of any other resurrection 3. By all therefore we must here understand onely all those that are Christs vers 23. of whom Christ is the first fruits vers 20. Upon all these as well as upon the rest of mankinde death entred by Adam and in Adam and to all these though not to the rest of mankind there shall be a glorious resurrection of the body by Christ and in Christ If this were not true then Christ were not risen and so our faith were vaine and we yet in our sinnes These things being thus cleare I doe not feare any objection from this place There seemes unto some to be somewhat against us in 2 Cor. 5.14 15. 12. Object From 2 Cor. 5. 14 15. answered Therefore that place also shall now be diligently weighed The words are these The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that be dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose againe Let the coherence and scope of this text be minded The Apostle had before expressed his labouring to keepe a good conscience vers 9. and 11. And in that expression concerning himselfe he seemed to joyne himselfe with others that faithfully assisted him in the preaching of the Gospel Here he declares the strong motive that still put him on upon that holy labouring viz. The love of Christ
contradicted our doctrine The saying of the Apostle there is this And having made peace through the bloud of his crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or things in heaven Our answer hereto shall consist of these branches 1. Whereas some of our opposers take all things here in the largest sense comprehending all creatures and so Angells as well as men this is a manifest errour The holy Angels needed no reconciler The Angels that fell are not reconciled neither did Christ take on him the nature of Angels Heb. 2.16 And I believe our opposers will not say that Christ presented to his Fathers justice a satisfaction for the sinnes of Angels 2. It hath been already proved * In Pag. 43. that the word All must sometimes be understood with limitation to the present subject spoken of See another example of it in 1 Cor. 6.12 All things are lawfull c. Where under all things you may not comprehend theft adultery lying c. but onely all meates which had been forbidden to the Jewes in the Law given by Moses as there appeares in the verse following 3. Though the Apostle here seeme to speak of things yet he meanes men and no other things So when he saith in 1 Cor. 1.27 28. God hath chosen the foolish things of the world c. he meaneth onely persons 4. Neither can All things here signifie all men universally and every particular person whatsoever For if every person were reconciled to God by the bloud of Christ then every person must be saved eternally as appeares in Rom. 5.8 9 10. By All things therefore we are here to understand All the members of that body of which Christ is the head vers 18. All those that either already were or afterwards should be such as these Colossians now were to whom this is applyed in the ensuing verses 5. By things in heaven are here meant the spirits of just men made perfect Heb. 12.23 who being absent from the body are present with the Lord 2 Cor. 5.8 There remaines yet an objection from Christs words in Joh. 15.2 which seemes to some to raze a great part of the foundation on which we have built 26. Object From Joh. 15.2 answered It is therefore expedient that the same should be clearely and fully answered The inference that is made is this Unfruitfull persons that perish eternally are or sometime were in Christ Therefore they were in Christ when he suffered Therefore Christ when he suffered made satisfaction to his Fathers justice for their sinnes But let us first consider the words of Christ from which some endevour thus to reason Joh. 15.1 2. I am the true vine and my Father is the husbandman every branch in me that beareth not fruit be taketh away c. And that our opposers may not be too confident let them in the meane time mind the cleare saying of Paul in Rom. 8.1 There is no condemnation to them which are in Christ Jesus and remember that that which there followes in the latter part of that verse viz. who walke not after the flesh but after the Spirit is not an exception from any thing that went before or a restraining of a generall terme to one particular comprehended under it but an explication of that which immediately went before and so a description of those that are manifested to be in Christ Jesus see 2 Cor. 5.17 Here then is held forth the full justification and consequently the eternall salvation of all those whom the Apostle speakes of as persons truly in Christ Jesus As touching that saying of Christ in Joh. 15. let it be considered whether it be not a figurative speech an allegoricall or metaphoricall speech If we speake without any metaphore and understand our words according to their proper and literall sense or signification without any figure then we cannot truly say that Christ is a vine that the Father is an husbandman that disciples are branches The meaning then is onely this That Christ is like 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 disciples are like branches or as it were branches They therefore which utterly reject the use of this word as it were in the opening of this and such like Scriptures doe not rightly divide the Word Disciples are as it were branches of the true vine in a twofold respect 1. In respect of communion with the Church of Christ in the outward worship of God and the use of Christs Ordinances Thus though not all men yet all Church-members are as it were branches of the true vine and so to be looked upon by us till they are or at least ought to be cast out of the Church for their manifest unfruitfulnesse 2. In respect of true communion and union with Christ Thus onely true believers are as it were branches of the true vine and so looked upon by God As touching that in vers 2. If I be not mis-informed it is word for word Every branch in me not bearing fruit Then the meaning may be this Every branch that beareth not fruit in me This implyes onely thus much That there are Church-members who though they be as it were branches of the true vine in that respect that I first mentioned and so to us in Christ in respect of outward profession and communion yet doe not beare fruit in Christ and so doe not shew themselves to be really in Christ but the contrary These the Father taketh away viz casting them out of his Church and punishing them with eternall destruction That they which abide not in Christ were never in him really appeares not onely by that in Rom. 8.1 already alledged but also by these Scriptures among many others Matth. 7.23 Heb. 3.14 1 Joh. 2.27 Ephes 1.3 4. c. Now as touching this conceit that all men either are or were in Christ I would demand of those that so conceive whether all men doe for ever continue in Christ I am confident they will not answer affirmatively as seeing clearly that no such thing can be maintained and that they cannot make such an opinion to agree with this Scripture no not by their owne interpretation of the same I would therefore demand of them in the second place when they which perish doe cease to be in Christ whether in this life or after this life If they will say Not in this life but after this life then must they relinquish this Scripture which speakes of mens abiding or not abiding in Christ in this life see vers 4 5 6 7. Yea they will be found to hold most manifestly contrary to all truth that men may be in Christ all the time of their life here and yet perish eternally If they will say that in this life they cease to be in Christ I would then know when and how If they say that they cease to be