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
in vers 1. and 4. Neither the coherence or context neither yet the matter will suffer us to understand it otherwayes For whosoever they are for whom Christ gave himselfe a ransome the same are certainly redeemed from destruction and shall for ever be saved For where a ransome is paid and accepted for any the ransomed is thereby freed and made safe Exod. 21.30 Exod. 30 12.-15 Psal 49.7 Jer. 31.11 12. And the everlasting salvation of the ransomed of the Lord is clearly held forth in Isai 35.9 10. and 51.10 11. Hos 13.14 with 1 Cor. 15.54 55. Therefore these AB for whom Christ gave himselfe a ransome are onely as aforesaid men of all orders and degrees even those many spoken of in Mat. 20.28 Mark 10.45 Those whom Christ hath redeemed to God by his bloud out of every kindred and tongue and people and nation Revel 5.9 It follows To be testified in due time compare this with 1 Pet. 1.20 21. but was manifest in these last times for you who by him doe believe c. Consider also how the words there aforegoing doe declare that they which are ransomed or redeemed with the bloud of Christ are redeemed from their vaine convensation 1 Pet. 1.18 19. Yea Christ gave himselfe for them that he might redeeme them from all iniquitie and purfie them unto himselfe a peculiar people Tit. 2.14 And this is the summe of the gospels testimony concerning Christ that being made perfect be became the another of eternall salvation not to all persons in the world but unto all them that obey him Heb. 5.9 having given himselfe for them Ephes 5.25 26. Thus this Scripture is so farre from being full and strong against us that it doth not oppose us in any thing Now becanse the objection from this Scripture seemes to our adversaries to be backed and strengthened by the saying of Peter in 2 Pet. 2.1 therefore that place shall next be looked into 2 Pet. 2.1 There shall be false teachers among you 5. Object From 2 Pet. 2. 1. answered who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction We grant the persons here spoken of to be Reprobates but minde that though the Lord be here said to have bought them yet it is not said that he gave himselfe a ransome for them Between these two there is a great difference The Lord Christ hath authoritie and power given unto him of the Father over all men see Psal 2.8 9. Yea over all creatures Heb. 2.7 8. over the Angels in heaven 1 Pet. 3.22 And the Devils that hate him are yet under his power In the exercise of this power and authoritie he shall at the last day judge all both men and Angels Joh. 5.27 Acts 17.31 Then every knee shall bow to him of things in heaven and things in earth and things under the earth and every tongue shall confesse that Jesus Christ is Lord Isai 45.23 Phil. 2.9 10 11. This Lordship the man Christ hath obtalned by his death Phil. 2.8 9. In that by his death he hath obtained his kingly power and authoritie over his Church and consequently this power and authoritie over all that as King of his Church he may use it to his Churches good Ephes 1.20 21 22 23. and the Church may enjoy the glorious benefit of it see Revel 2.26 27. 1 Cor. 6.2 3. Psal 1 49.6 7 8 9. Dan. 7.27 The Father also being pleased thus to shew his gracious approving and accepting of Christs dying for his Church even by giving him this power and authoritie over all for his Churches good In this sense and in this sort Christ hath bought all creatures yet it doth not follow nor is it true that Christ hath given himselfe a ransome for all creatures or presented to his Fathers justice a satisfaction for the sinnes of all creatures We are put in mind that the Lord having bought these sinners this was a great aggravation of their sin in denying him We acknowledge this to be true But let it be considered 1. In what fort they did deny Christ 2. How their being bought by Christ was an aggravation of this their sin 1. They did not deny Christ openly saying expresly that Jesus was not the Christ for they brought in their damnable heresies privily and made merchandise of Christians with fained words 2 Pet. 2.1.3 and were admitted to their love-feasts Jude 12. But their denying of him was like unto that which Paul spake of in Tis. 1.16 being rebellion against his commands 2. It was a great aggravation of their sin of rebellion that they denyed the Lord that bought them 1. Because Christ having bought them had power and authoritie to command them therefore they ought to have obeyed him and not to have rebelled against him 2. It was for the present very beneficiall unto them that Christ had so bought them For Christ in the exercise of that power and dominion over the world which by his death he hath obtained conferres upon men all the benefits that they receive It was therefore an aggravation of their sin that they did rebell against such a benefactour 3. Christ having obtained by his death this dominion over all for the good of those that believe in him the consideration of his being the Lord that hath so bought all should perswade sinners to believe in him This therefore was an aggravation of their sin of unbeliefe and disobedience 4. Thus the Apostle did also reprove their madnesse in rebelling against the Lord that bought them who therefore could not want power to punish them Now although the Lord in that sense and in that sort that we have taken notice of hath bought these yet will he truly say unto them in the day of judgement I never knew you Mat. 7.23 A sixth objection is presented to us from Heb. 2.9 That be by the gract of God should taste death for every man 6. Object From Heb. 2. 9. answered Whereto I thus returne answer 1. I deny not but have already declared that every man without exception of any doth in this life receive benefit by the death of Christ And what Christ effecteth by his death the same was intended both by the Father and by Christ 2. I am informed that the word man is not here expressed in the Greeke Text but suppâ—yed by the translators Whereupon I would have it to be considered whether they might not as well have supplyed the word Son because of that which follows in vers 10. For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings 3. Though we here reade for every man yet considering what here follows in vers 10. and what went before in Chap. 1.13 Are they not all ministring spirits sent forth to minister for them who shall be heires of salvation I conceive by every man we
Whether such as believe in Jesus Christ for salvation may injoy the Ordinances of the new Testament namely Baptisme and the Lords Supper now under the reigne of Antichrist And seeing that all the true and right administrations according to the first order and patterne have been lost through the mystery of confusion in the world How wee shall now come by a true and orderly administration of Ordinances according to the first institution if not by the same Ministery with the same calling and gifts of the holy Spirit that the first Ministery had The second Question is How farre the death of Christ extended to the taking away the sin of man whether he dyed for the sinnes of all men without exception or for the sinnes of some onely Unto the first Question I shall by the help of God now addresse my selfe to an answer And first I say that such as believe in Jesus Christ in the Scripture-sense may and ought to enjoy the Ordinances of Christs new Testament as their own free Priviledges by Grace and part of their inheritance as they are heires of glory and that even during the reigne of Antichrist for then have they most need of them as being Christs their Generalls colours and part of that spirituall armour by which they are to fight against the Beast and all false wayes Rev. 12. Eph. 6.12 13. They are the memorialls of Christs love unto all that believe in him and look for him in his absence Luk. 22.19 With 1 Cor. 11.24 25 26. And the Ordinances of Christs Testament are given to such as believe for the helps and confirmation of their faith and the declaration thereof and thereby God separates them from the world and owns them for his people And for the same Ministery with the same calling and gifts of the holy Spirit that the first had I own no other Ministery But for the better understanding of this truth I desire that wee may consider well of an answer to some inquiries thus 1. What worke God had for the first Ministery above what he hath for any now 2. Whether Christ hath left in his New Testament an absolute rule to know such as are sent of God to the work of the Ministery and what the same is 3. If there be salvation now for men and meanes thereunto approved and appointed of God then what that is 4. 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 5. Whether the New Testament be not of equall Authoritie with the Old to command obedience and holds not forth a rule for the same as the old Testament did 6. Whether Christ requires not a publick confession of him by all that believe in him and if he doe then what the same is and the rule for it Now to each of these particulars And first what worke God had for the first ministery or workmen to doe above others either then or now Where in generall minde The worke God had for the first workmen was first to be eye-witnesses of Christs doings and sufferings death and resurrection and so to testifie him to be the Son of God come in the flesh and exalted to be Lord over all Acts 1.1 2 3 4. Acts 10.39 42. Acts 4.33 1 Joh. 1.1 2. 2. They were to disanull and make voyd that typicall way of worship standing under types and shadows instituted by God and confirmed to the people by signes and wonders Exod. 19.9 And to set up and establish another way of worship in the place thereof that was never knowne before and therefore to be confirmed by signes and wonders at the first founding of it as that before was Which signes and wonders stand for ever together with the same truth as witnesses for the truth and against all that shall oppose or condemne the same to the end of the world And whereas many look and expect for some to come from God working miracles signes and wonders let such take heed they be not deceived by the man of sinne who is set out by God in his Word to come that way and deceive many Mat. 24.24 Mark 13.22 2 Thes 2.9 Rev. 16.14 Rev. 19.20 But where is one word in all the new Testament that any man shall come from God in this manner of working miracles signes and wonders 3. They were to the people then the unerring Oracles of God and the infallible mouth of Christ for all to have recourse unto for the minde and counsell of God whose testimony was unquestionable being that by which all things must be tryed Mat. 28.19 20. Gal. 1.8 9. 1 Joh. 1.1 7. 4. They were the layers of the foundation and the ministeriall instituters of the whole state and order of Christs Church to be observed of all to the end of the world 1 Cor. 3.10 11. Ephes 2.20 Rev. 21.14 Lastly They were the pen-men of the holy Scriptures of the new Testament in which Christ is held forth or set up as an ensigne among all Nations for the obedience of faith Mat. 24.14 Luk. 2.31 Isai 52.10 By which all both persons and actions shall be tryed and judged 2 Pet. 3.15 1 Cor. 14.37 Rom. 2.16 2 Thes 1.8 This worke God had for the first workmen or ministery to doe who bare witnesse to the same by signes wonders and miracles from heaven for the convincing of the world that the same was of God Heb. 2.4 Mark 16.20 Joh. 16.8 9 10 11. Joh. 17.20 21. There are now no more instituters or beginners of any such work All that men have to doe now is onely to learn their way and to walke in the same and so to believe and receive their testimony Joh. 3.11 Rom. 10.16 2 Thes 1.10 And to build upon the same foundation laid by them 1 Cor. 3.10 11 12. The rule and warrant for the same being their word and writings aforesaid Yet let this be minded that some of the worke in the hands of the first workmen namely the Apostles was then and is now as proper and common unto others as to them As to preach the Gospel and gather the Elect of God into the fellowship of Christs body to beare witnesse to the truth and to suffer for the same and the like All which as well belongs to preaching Disciples now as to them then Joh. 17.20 21. 2 Tim. 2.2 4.2 If it be said Object 1. where the same worke is to be done there the same workmen are required for the doing of it both in respect of Ministery and Gifts because the Scriptures hold forth but onely one Ministery appointed and given by Christ for the work of the Ministery which is to continue to the end of the world where and when the said worke is to be done Eph. 4. Mat. 28. This I confesse and affirme to be true Answ but let us minde in a
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
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
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
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
expected some opposition considering how a carnall heart and the large and flesh-pleasing doctrine falsly called Gospel which we now oppose doe easily agree and close together as experience also maketh manifest But in as much as Caiaphas now spake not of himselfe but being high Priest that yeare did prophesie we shall certainly find nothing against us in his speech The saying of Caiaphas was this Tee know nothing at all nor consider that it is expedient for us that is for us Jewes for the Nation of the Jewes that one man should dye for the people and that the whole Nation perish not Hereupon John gives this note He prophesied that Jesus should dye for that Nation c. The dying of Jesus for that nation was his dying for the redemption of all the children of God of that Nation yea of all the children of God wheresoever scattered abroad of what Nation soever they were of all which children of God that Nation in the separation thereof from the rest of the world to be a peculiar people unto God had hitherto been an appointed type For so John further explaines it in vers 52. And not for that Nation onely but that be should gather together in one the children of God that were scattered abroad This onely holds forth that Jesus was to present unto the justice of God his Father a satisfaction for the sins of all the children of God of what nation soever and that hereby their salvation should be effected So it confirmes the same truth that wee maintaine But yet our adversaries seeme confident that by the words of our Saviour in Matth. 12.31 32. 16 Object From Mat. 12.31 32. answered they shall prove that all sins against the Law considered as sinnes against the Law are forgiven to all men and consequently that Christ hath presented a satisfaction to his Fathers justice for the sins of all men Let us therefore with all seriousnesse and in the feare of the Lord consider that place also and diligently mind both what is said and also what is truly to be said concerning it The words of our Saviour there are thus rendred All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Spirit shall not be forgiven unto men And whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against the holy Spirit it shall not be forgiven him neither in this world neither in the world to come Here let these things be considered 1. Whereas our adversaries find fault with the last translation in the former part of vers 31. contending that the words ought there to be thus rendred Every sin and blasphemie I have already * Pag. 43. proved that the word All or Every doth sometimes signifie onely some of all sorts or of every sort 2. Whereas they bring this place to prove the forgiving of all sins against the Law to all men but not of any sins against the Gospel which they acknowledge not to be forgiven to all men let it be minded that Christ here speakes of sins against the Gospel as well as of sins against the Law unlesse it be no sin against the Gospel to speake against Christ 3. Observe that Christ doth not here say every sin and blasphemie is forgiven unto men and whosoever speaketh against the Son of man it is forgiven him But he speakes with manifest and expresse reference unto time to come It shall be forgiven Even as he saith of the blasphemy against the holy Spirit with reference to the same time to come It shall not be forgiven neither in this world neither in the world to come But by the doctrine of our adversaries every sin and blasphemy that they understand to be here so spoken of is already forgiven to all men yea and they would have this place to seeme to prove it I suppose they will say that Christ did here thus speake of the time to come because he had not yet suffered for mens sinnes But this reason is insufficient For though Christ had not yet actually suffered yet his sufferings were already accepted of the Father and so effectuall for the putting away of the sins of all those that were partakers of him see Dan. 9.19 1 Sam. 12.13 Matth. 9.2 And this saying of Christ in Matth. 12.31 32. doth as well belong to the time after his passion as to that particular time in which Christ so spake it as also appeares in 1 Tim. 1.13 compared with Heb. 10.26 27. and 1 Joh. 5.16 4. Whereas our adversaries conceive or take it for granted that the sin against the holy Spirit here spoken of which shall never be forgiven is nothing else but finall unbeliefe in this also they doe greatly erre For they which doe fall into this sin doe fall into it in their life-time yea sometimes long before their death Thus it was with those Pharisees that had now committed this sinne see Matth. 12.24 25. with vers 31 32. and Mark 3.22.28 29 30. This also appeares in Heb. 6.4 5 6. and Heb. 10.26 27 28 29. Moreover there are multitudes yea millions of unbelievers that goe to eternall destruction without committing this sin And here I conceive it will neither be impertinent nor unprofitable to shew what this sin is This sin against the holy spirit is the sin of those that wittingly and wilfully oppose with odious blasphemies the Gospel of Jesus Christ and Jesus Christ himselfe as he is the author and subject of his Gospel 1. This sin is an opposing and rejecting of the whole Gospel of Jesus Christ and of Jesus Christ himselfe as he is the author and subject of his Gospel Therefore the committers of this sin are not onely said to fall away but also to crucifie to themselves the Son of God afresh and to put him to an open shame Heb. 6.6 Yea they are said to tread underfoot the Son of God and to count his bloud an unholy thing and to doe despite unto the Spirit of grace Heb. 10.29 2. This sin is not committed ignorantly but against a great and cleare light of knowledge 1 Tim. 1.13 Heb. 6.4 Heb. 10.26 Mat. 21.38 3. This sin is not committed through infirmitie but wilfully in the exercise of a full and setled malice even against Christ not onely knowne but also minded to be Christ and against his Gospel both knowne and minded to be his Gospel and against the commands and invitations of the Spirit of grace though knowne and minded to be his commands and invitations and accordingly this Devilish malice caries on the sinner to abominable blasphemies and makes him alwayes to hate all thoughts of repentance though he expect nothing but fiery indignation All this is to be seene by the light of these places of Scripture viz. Heb. 6.6 and Heb. 10.26 27.29 And this sin is called The sin or blasphemie against the holy Spirit because it is so committed against the worke of the
in Christ through their unbeliefe or their unfruitfulnesse I demand when were they other then unfruitfull and unbelieving persons And if men who neither had nor ever would or should have either faith or fruits could notwithstanding be in Christ how comes it to passe that unfruitfulnesse or unbeliefe makes them cease to be in Christ Thus I suppose I have sufficiently manifested the weaknesse and vanitie of this objection The next objection that I will answer shall be that from 2 Pet. 2.20 27. Object From 2 Pet 2. 20. answered If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are againe entangled therein and overcome the latter end is worse with them then the beginning Hence our opposers would inferre not onely that sinners perishing have escaped the pollutions of the world which touching some of those sinners wee grant in the Apostles sense not in theirs but also that all their sinnes against the Law considered as sinnes against the Law are forgiven unto them which wee neither grant neither did the Apostle meane any such thing 1. The Apostle doth not here speake of all perishing sinners but onely of some upon whom the doctrine of the Gospel had had such a work as that they were thereby outwardly reformed and purged from outward pollutions in which the rest of the unbelieving world did generally lie Even as Johns doctrine did so farre work upon Herod that when he heard him he did many things Mark 6.20 2. The Apostle doth not say nor meane that these sinners were justified in Gods sight from any of their sinnes but onely that they were out wardly reformed in their lives So they were washed vers 22. But how As the sow that hath wallowed and is still ready to wallow in the mire They were externally washed in the outward reformation of their lives but still retained their swinish nature They were not so much as sprinkled with the bloud of Christ and therefore not washed in it from the guilt of their finnes They were just like a dog that hath cast up out of his stomack some filthy thing that he had swallowed downe but still retaineth the nature and appetite of a filthy greedy logge Thus these remained filthy dogs and swine being never any of those sheepe of Christ for whom he laid downe his life and whom he sanctifieth by his death purging them by his bloud from all sinne Joh. 10.15 Ephes 5.25 26. Revel 1.5 6. There is another objection made from the words of Peter in 2 Pet. 1.9 which are thus rendred 28. Object From 2 Pet 1.9 answered But be that locketh these things is blind and cannot see afarre off and hath forgetten that be was purged from his old sinnes From which words our opposers inferre that unbelievers and consequently all men were purged from their sins by the bloud of Christ But 1. This cannot be understood of one that never was a believer by their owne doctrine for though they say that all men are purged from their sins by the bloud of Christ yet they say also that none doe know and mind this but believers and they make faith to be nothing else but the knowing of this Now he that hath forgotten this did sometime know and mind it And though some of our opposers have drunke in this errour also that a true believer may fall away to totall unbeliefe and so perish yet the Scripture teacheth us a more comfortable doctrine Joh. 6.35 1 Pet. 1.5 2. There is nothing in this Scripture that requires it to be understood of an unbeliever For though he that totally lacketh these things viz. faith vertue knowledge temperance c. vers 5 6 7. must needs be an unbeliever yet a true believer may sometimes lacke these things in a great measure see James 1.5 6. They object that in the Greeke it is He to whom these things are not present We answer that this phrase here onely imports these things not to be unto him in a continuall present readinesse as it were at his hand continually for the manifestation of them in exercise and practise And this is confirmed by the antithesis in the verse aforegoing If these things be in you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ This also receives further confirmation from that which followes in vers 11. For so an entrance shall be ministred unto you abundantly into the everlasting kingdome c. So that is these things being in you and abounding these things being continually in a present readinesse unto you for the manifestation and exercise of them in your practise you being continually doing these things and so never falling vers 10. which is meant not onely of totall but also of grievous falles An entrance shall be ministred unto you abundantly that is you shall have abundant assurance of your entrance c. which abundant assurance even those believers to whom these things are not so present may remaine short of for a season 3. Whereas that which follows is in the translation thus rendred He is blind and cannot see afar off The copulative And is not in the Greeke text but onely these words He is blind not seeing afar off or not being able to see afar off And the second word shewes the meaning of the first Though he be not so blind as to see nothing at all for so no believer can be yet he is so far blind as not to see afar off 4. The forgetfulnesse also or forgetting here spoken of is not totall for such indeed is not found in a believer but onely a forgetting in a great measure like that spoken of in Heb. 12.5 This then is all that here appeares viz. that a man purged from his sinnes may yet with the Angel of the Church at Ephesus leave his first love and so far fall as not to doe his first workes Revel 2.4 5. Faith vertue knowledge c. may be farre from abounding in him and so he may be in a great measure barren or unfruitfull Yea the eyes of his minde may be in a great measure dimmed and his mindfulnesse of the purging away of his sinnes may be much abated All this proves not the conclusion of our opposers neither opposeth our doctrine There is yet another place in this Epistle objected unto us 29. Object From 2 Pet. 3.9 answered viz. 2 Pet. 3.9 The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering to us-ward not willing that any should perish but that all should come to repent ance Hence some would inferre that God would have no person to perish and consequently that he gave his Son to present a satisfaction to his justice for the sins of every person But if the Lord open our eyes wee shall see this mist dispelled by the light that shines from this place 1. The