as the first and second verses declare or all that are ransomed are ransomed by Christ as it is said All may prophesis one by one here the word all is not meant of every member in the Church 1 cor 14.31 but of all those that have the spirit of prophesie in like manner here Christ was made a ransome for all that is for all those for whom Christ intended to give his life Obj. But as in Adam all dye so in Christ shall all be made alive 1 Cor. 15.22 A. That is all shall be raised from the dead at the generall resurrection as the 21 ver plainly shewes 1 cor 15.22 opened for as by man came death so by man also came the resurrection of the dead and the maine scope of the Chapter is concerning the generall resurrection and not concerning Christs death further note that this Scripture is very impertinently urged for universall redemption for it tends to universall salvation rather then universall redemption Obj. But the Apostle saith Christ tasted death for every man Heb. 2.9 A The true meaning of that Scripture seemes to be this that Christ by the grace of God or power and goodnesse of God up holding him tasted death above any other man that is his sufferings were greater then any other mans sufferings and so the Greek may be (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for any as wel as for all Act 10.14 Ro. 3.20 1 Cor 1.29 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies above as well as for 1 Cor 4.6 Luk 16.11 and that with a genitive case 1 Cor 15 29. as it is in this text translated either above any man or (b) 2 cor 11.23 Gal. 1.14 more then any man and our Saviours words to John and James import so much for saith he can you drinke of the cup that I drinke of or be baptized with the baptisme that I am baptized with Importing that it was impossible for them or any others to bear such sufferings as hee was to beare 2. Every man is to be taken here as in other Scriptures either for many or for those that are intended as I said before in the text for instance (c) Cant. 3.8 Every man had his sword on his thigh (d) mic 4.4 Every man shall sit under his Vine Then (e) 1 Cor. 4.5 every man shall have praise of God Every man in the world had not a sword to weare nor a Vine to fit under neither shall every man have praise of God These with (f) See Ez. 33.10 Zac 3.10 Ioh 1.9 Rom. 3.4 1 Cor. 7.2.20 24. many moresuch Scriptures declare that every man is not taken for every one in the world indefinitely particularly 3. Let it be granted that Christ tasted death for every man and that all men have some benefit by the death of Christ as I believe they have their naturall lives the enjoyment of the creatures and the like which they could not have had without Christ Adam having lost all by his sin yet it doth not follow that if Christ tasted death for every man that therefore hee suffered the wrath of God for every man and the punishment due to all for their sinnes Christ might tast death for all in generall but drinke the cup of sufferings to the bottome only for his chosen seed in particular as it is said (g) mat 27.34 he tasted the vineger mingled with gall but bee would not drinke of it and may there not some mystery be held out thereby So some (h) Heb. 6.5 are said to taste of the heavenly gift and yet such were without Christ But Fourthly and lastly there is enough in the Chapter it self to clear the text and to shew both the end and extent of Christs death viz. to make reconciliation for and to sanctifie and save those whom he cals his brethren and children ver 11 12 13. Obj. You said before that Christ gave himselfe for his sheep and for his friends true But not only for them for be said that bee would give his flesh for the life of the world Joh. 6.51 A. 1. By world in that text cannot be meant all the world those that are damned as well as those that are saved for then either all the world should be saved or else Christ missed and failed to obtaine the end of his death for he said he would give his flesh for the life of the world it is not probable that Christ did intend to give it for the world and yet that the world should never have it or partake of it as one of the Universalifts saith his words are these Tho. More in his book Christ redeemed the world of mankinde satisfied Gods justice obtained a way of salvation for every man but never intended that the outward act should put every man in possession of pardon or state of Justification or Salvation This is very strange that Christ should doe that for men which he did never intend they should be the better for will a man pay anothers debt for him and yet never intend that it should be imputed to the debtor sure the debtor is no way ingaged to such a pay master 2. By the world in that text and in severall other places is meant either the Gentiles in distinction and opposition to the Jewes as clearly appeares if you compare Matth. 28.19 with Mark 16.15 In Matthew it is Goe and preach the Gospell to all Nations But in Marke it is Goe ye into all the world so Rom. 11.15 For if the casting away of them be the reconciling of the world the Apostle meanes by the word them the Jewes and by the word world the Gentiles as is most plaine in the 11. and 12. verses Through their fall saith he salvation is come to the Gentiles againe if the fall of them be the riches of the world and the diminishing of them the riches of the Gentiles so that there is nothing clearer then that by the world he meanes the Gentiles in distinction and opposition to the Jewes Also this is to bee observed that the Jewes under the Law were the (i) Ex. 12.19 Deut 23.2 onely Church and the Gentiles or other Nations were counted the world or (k) Lev. 26.33 Psal 79.1 Heathens even as now in the dayes of the Gospel beleevers are accounted the (l) Act. 2.47 1 Cor. 14.23 Church and unbeleevers the (m) Ioh. 14 17.22 and 17.9 1 Cor. 11.10.12 world 3. By the world may be meant the Elect and chosen of God among the Jewes and Gentiles both those that are actuall and reall beleevers or those whom God doth intend to bring to beleeve and these are called the world partly because by nature they do partake of the corruptions of the world and partly because they are taken out of Jewes and Gentiles but especially because they are the better part of the world as the Apostles are called the (n) Mat. 5.14 light of the
Covenant made with him they say we are predestinated and ordained to (m) Act. 13.39 2 Thes 2.13 beleeve and to (n) Eph. 2.10 Rom. 8.29 doe good works and not for beleeving and doing good workes Q If God covenanted with Christ to give salvation to some and not to all did he not then leave the rest in a state of impossibility to be saved and in a state of certainty to be damned A. I. God is not accountable to man for his actions and this is sufficient that the will of God is the (o) Rom. 9.15 18.22 supream reason of all his actions and it should satisfie us that God doth what he will and wills himselfe and his owne glory chiefly so that if mans misery tends to Gods glory it is mans duty to be silent and subject thereunto 2. Though God by this Covenant doth entaile and assure salvation upon and unto the seed of Christ yet it doth not necessarily follow that the rest are left unavoidably in a state of damnation It is true that Gods preordination presignation and promise before time declared Gods speciall favour to such as he chose and his preterition and passing by the rest shewed a lesse regard of them and dis-ingagement of God to them Obj. But the absolute electing of some doth argue the absolute reprobating of others A. God in the act of election In no moment of nature did the purpose of condemnation goe before the foresight of sin saith Dr. Twisse in the act of preterition looked upon men as fallen and not as innocent and unfallen and thereby his grace doth more eminently appear in the one and his justice is more apparently justifiable as toward men in the other Obj. But is not election the cause of salvation and reprobation the cause of damnation A. Election and Reprobation are not in any sense the causes of salvation and damnation but Christ is the proper and meritorious cause of salvation and sin the proper and meritorious cause of damnation Election and reprobation they are but precedent and precurrent acts or decrees and the causes of salvation and Damnation they come in between the decrees and the execution thereof Obj. But the Decree of reprobation puts a necessity upon men to sinne for if God hath decreed the punishment he hath decreed the cause also A. The decree puts no more necessity upon men to sinne then the secret intent and purpose of a King to put his just Law in execution makes a malefactor guilty and to suffer according to that law further who dares reply against God if he would have it so Ro. 9.20 Obj. But if a King makes a law so strict that his Subjects cannot keepe it and then punishes his Subjects for breaking it is not that King more guilty then his Subject A. But the case is not so for God when he gave the Law at first to man viz Adam he did not give him such a Law that he could not keep Q. How doth it appeare that Adam could have observed and kept that Law which God gave him in his innocent state A. I. Because the Scripture testifies of him that he was made (a) Ecl. 7.29 upright and in (b) Gen. 5 1 Gods owne likenesse viz. in knowledge holinesse and power and therefore sure he was fit and able to keep it 2. The commandement that God gave Adam to obey it was no hard commandement to be observed by such a spirituall man Ob. But Adam was no other then a meer earthly and naturall man 1 Cor. 15.47 for had he been spirituall he could not have fallen from that state A. It is true that Adams body was of the earth yet Adams soule was immediately from heaven and therefore spirituall And why might not Adam though spirituall as well as the Angels seeing they were alike without promise of upholding them and no union of spirit between them and God or Christ and but mutually good fall from that state Q. What death did Adams transgression and disobedience deserve and bring upon himselfe and his posterity A. All that the Scripture cals (a) Ro. 5.14 1 Cor. 15.21 death which is either naturall (b) Lu. 1.79 spirituall or (c) Rom. 5.2 Eph. 2.1 Iam. 1.15 Ro. 5.15.18 eternall Q. How doth it appeare that Adams sin brought eternall death A. 1. From the words of the Apostle Rom. 5.16.18 Judgement was by one to condemnation and judgement came upon all men to condemnation Now condemnation must bee understood here as in other places of Scripture for (d) Ioh. 5.24 Rom. 8.1 eternall condemnation also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in those (e) Ro. 5.16.18 two texts is alwayes in Scripture for eternall condemnation and differs from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement lastly here is judgement and condemnation together which imports both a temporall and eternall judgement 2. That condemnation which is put in opposition to eternall life must needs be eternall condemnation but this condemnation is such Rom. 5.21 Rom. 5.21 for the Apostle saith That as sinne hath reigned unto death even so might grace reigne through righteousnesse unto eternall life 3. It must be eternall death else how and when came mankinde to be guilty of eternall death do the weake and wicked posterity of Adam by sinning now when by reason of their corrupt natures they hardly can doe otherwise deserve and come under eternall death and should Adams sinne which was against knowledge and a cleare Law have no other punishment but a naturall and temporall death Further how can death viz. eternall death Rom. 6.23 be the wages of one sinne and not of another Rom. 6.23 Ob. If Adam had not sinned hee was to enjoy but outward and temporall mercies therefore having sinned his sin could bring him under no other but temporall and outward judgements A. Adam being the (f) Lu 3.38 Son of God and after his owne likenesse doubtlesse did enjoy and was to enjoy had he not sinned the savour and love of God and communion with him which were more then meere temporall and outward mercies On the contrary the losse of these which are (g) Eph. 5.6 Mat. 25.41 two of the greatest and soarest judgements that the damned suffer for ever must needs be more then temporall and outward judgements Q Did Adam by his sinne and disobedience breake the Covenant that was made with Christ before A. No for that Covenant was not given unto Adam before his fall therefore he could not breake that which was not given him to observe Q. Was that Covenant which was made with Jesus Christ before time afterwards made with men A. Yes see Esa 55.3 Jer. 31.31 and 33.20 Eze. 16.8 20.37 Heb. 8.10 Q. Who made that Covenant with men A. God the (h) Hos 2.18 Father (i) Eze. 16.8 Jesus Christ and the (k) Heb. 10.15 16. Spirit Q. When and with whom was that Covenant before made with
Cor. 4.4 Devill blinded their mindes that they could not understand and beleeve 2. The Jewes did overlooke Christs state of humiliation and looked for him to come in power and great glory to deliver (e) Luk. 24.21 them out of the hands of their outward enemies which doubtlesse will bee the manner of his next comming for their conversion and restauration spoken of Mark 13.26 27. Matth. 24.30 compared with Zach. 13.10 and Rev. 1.7 Ob. But did not the Jewes know him to be the Christ and did they sinne ignorantly or knowingly and maliciously A. Without question many or most of them sinned ignorantly as (f) Tim. 1.13 Paul who was one of them said because I sinned ignorantly I obtained mercy and as the Apostle (g) 1 Cor. 2.8 else where saith If they had known him they would not have crucified the Lord of glory yet it is likely that some of the Priests and Pharisees sinned (h) Joh. 9.41 knowingly (i) Mat. 12.31 wilfully and (k) Mat. 28.11 12 13 14 15. maliciously Q. How did Christ fulfill the Morall Law or ten Commandements by his death A. He did (l) So the word fulfil is taken Ps 145.19 Ro. 13.14 satisfie and performe for men what the Law could require and exact from them and so became the (m) Ro. 10.3 end of the Law for righteousnesse or Justification to every one that beleeveth and so (n) Gal. 3.13 redeemed and freed them from the curse of the Law by being made a curse for them this I have hinted before and I handle more at large afterwards in this Treatise But I come to the second end of Christs death Remember the first was to fulfill the Scriptures Secondly The second end or reason of Christs death was to (o) Heb. 9 16. 1 Joh. 3.5 take away sinnes for as under the Law sinnes were not so much as (p) Lev. ch 4 with Heb. 9.22 typically and seemingly pardoned without shedding of the blood of those beasts and sacrifices that did signifie Christ so it was (q) Heb. 10.4 impossible that mens sinnes should be done away really and actually without the shedding of Christs owne precious (r) Heb. 13.12 blood and the offering up of his pure and perfect (s) Heb. 10.5 6 8 10 11 12 and 7.27 9.14 body Q What doe you meane by the blood of Christ A. I meane not onely nor chiefly that naturall and materiall blood which came out of Christs body when it was (t) Jch. 20.25 nailed to the Crosse or when it was (u) Joh. 19 34. pierced by the Souldiers but by Christs blood is meant his (w) Ro. 3.25 and 5 9. Mat. 27.24 death and whole sufferings Q Why then is it called the blood of Christ and not the death and sufferings of Christ A. 1. Because that the blood is the (x) Gen. 9.4 life or the (y) Lev. 17.14 life is in the blood and when the blood is shed and lost the life is gone Even so here Christs blood being as it were the fountaine of his naturall life and the pouring out of his blood being a speciall part of his sufferings Synecdoche it is put here by a figure for his whole sufferings 2. The bloud of Christ is so often mentioned by the Apostles for the whole sufferings of Christ because that most of those Epistles where there is mention made of Christs bloud as the Epistle to the Hebrewes Peters and Johns first Epistles they were written to the Jewes who were acquainted with the shedding offering and sprinkling of the bloud of the Sacrifices under the Law and it is an usuall thing with the Apostles to retaine many (z) As Sanctuary Tabernacle Altar Sacrifice Heb. 8.2 13.10.15 Old Testament-words in their writings which are to bee spiritually and not literally understood But the death of Christ and the sufferings of Christ are also frequently mentioned in the Scriptures as well as his bloud and in the same sense Q. What sins and whose sins did Christ take away by his death A. All the sins of all those whether Jewes or Gentiles that (a) Ro. 3.25 Heb. 2.15 did believe (b) Act. 13.39 doe believe or (c) Ro. 11.23 shall believe in him Q. But did not Jesus Christ take away the sins of all as well the sins of those that doe not believe d Ro. 8.33 as the sins of those that do believe A. Though I would be cautious and tender in limitting restraining or stinting the death of Christ and the efficacy of his merits or in censuring such as hold and teach universall Redemption if they doe it out of a desire and conscience to exalt Christ in the riches of his grace yet to me it appeares that Christ hath not taken away the sins of those that believe not but dye in unbeliefe and that by these Reasons Reas 1. If Christ hath taken away their sins then nothing can be laid to their charge for what can be laid to the charge of any but sin So that take away the sin and you acquit the sinner Ob. Christ hath taken away the sin of Adam from all so that his sin is not laid to the charge of any to their condemnation A. 1. If that were so then all children that dye before they act and commit sin must needs be saved Also that denies and destroyes Election But 2. If that were granted yet it would not availe you for you must hold that Christ hath taken away all the actuall sinnes of all men and not onely that virtuall sin of Adam else your Objection hath no force in it Ob. Christ hath taken away the sins of all men which they have committed against the first Covenant and those sins are no more imputed unto them neither are they damned for those sins but for their unbeliefe onely Sometimes you say that children did not sin at all in Adam and so were never guilty of that sin then you acknowledge that they were guilty A plaine contradiction but that Christ took away that guilty from all now you say that Christ tooke away all sins but unbeleif and that men are damned onely for that sin A. 1. The Scripture doth no where say that Christ tooke away some of a mans sins and not all or all his sinnes save unbeliefe or that God pardons some of a mans sins and not all No the Scripture speaks (e) Tit. 2 14. Jer 33 8 Mic 7.29 contrary 2. Men are not damned for Vnbeleefe onely but for (f) Mat 25 41 uncharitablenesse (g) Ro 1.32 coverousnesse malice hardnesse of heart c. And God saith he will give to every man (h) Ec. 12.14 2 Cor 5.10 according to his works and if unbeliefe be the only cause of condemnation then consequently all the Heathens which have not the Gospell are saved For unbeliefe is a sin against the Gospell for neither the law nor the creatures Sun Moon Starres
c. doe teach faith in Christ as in a Mediatour Nay if unbelief doth damn men as indeed it doth but not only then it is a wonder that Christ would not take away that sin with the rest but suffer so many millions to perish for not dying for the sin or for want of giving them the grace of faith Obj. You say the Scripture doth not mention the taking away of some sins and not all doth not the Apostle say that Christ by meanes of death made redemption for the sinnes that were against the first Testament Heb. 9.15 A. The text is not sins against the first Testament but under the first Testament and the meaning of that Scripture seemes to be this that it was Christ that did make satisfaction for the sinnes of those that lived under the Law or first Testament as well as for the sins of those that lived since which the Apostle (i) Ro. 3.25 elsewhere calls sins past or if otherwise you understand this Scripture thus that Christ by his death did make satisfaction for the sins of those that did believe which they committed whilst they were under the Law or first Testament but in that text he doth not say the sins of all those that were under the first Testament Obj. But Christ saith all sinne shall be forgiven unto the sonnes of men and blasphemies mat 12.31 wherewith soever they shall blaspheme but he that blasphemeth against the Holy Ghost shall never have forgivenesse so that here is no sin unpardoned but unbeleefe A. 1. The meaning is not that al sins committed against the father and against the Son are forgiven unto men and shal not be imputed unto them but that those sins are pardonable but they that blaspheme against the holy ghost especially against knowledge Heb. 10.29 and thereby doe despite unto the spirit of grace these cannot be pardoned 1 Ioh. 5.16.17 for they sin as the Apostle speaks the sin unto death 2. Blasphemy is not unbelife though not without unbeliefe for the word signifies (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so translated Eph. 4.31 evil speaking and the Jewes blasphemed against the holy Ghost by saying that Christ cast out devils by Beelzebub when he cast them out by the spirit of God and upon this occasion Christ did (n) Mat 12.24 31. speake these words Obj. If that were the meaning then Paul could not have been saved for be blasphemed A. Though Paul blasphemed yet it was not against the holy Ghost but against the (o) Act 26.9 name of Jesus and this also hee did (p) Tim. 1.13 ignorantly Obj. But sure unbeliefe is the onely cause of damnation for Christ saith this is the condemnation Joh. 3.19 A. It is not denied but that unbeliefe is a cause of damnation yea sure a maine cause but it is not the only cause and that place you cite doth not speake at all of unbeliefe but of loving darknesse and sure ignorance is no lesse (q) 2 The 1.8 sin neither will have lesse punishment then unbeliefe for did men (r) ps 9 10. know Christ they would believe in him So much for the first Reason 2 Reason If that were true that Christ did take away the sins of all those that dye in unbeliefe then sure it will be great injustice in God to punish men for the same sins that he had punished his son for before to imprison the surety and to exact the utmost of him and then to imprison the debtour for the same debt and to keep him in perpetuall durance and torment for the same debt is a thing unheard of among just men God under the Law did require but an eye for an eye and a tooth for a tooth Ex 21.24 And sure under the Gospell he will not be more rigid as to require the life of his son and the life of a sinner for the same disobedience No no God saith that Christ shal (s) Is 53.11 see of the travell of his soul and be satisfied sure it would not satisfie Christ to dye for millions and to injoy scarce thousands or to purchase all and to enjoy but the least part Obj. Though their sins were laid on Christ and he punished for them yet they are not pardoned unlesse men beleeve A. Sure Christ would not undergoe punishment for men and suffer them to be damned for ever for want of giving them faith to beleeve it For a man that will undergoe hanging to save another from hanging will not deny if the poor prisoner be in the Goale and cannot come out vide contra Heb 9.12 10.14 to goe in and helpe him out This is to make Christs redemption but a partiall and not a perfect redemption Againe if Christ damnes men onely for not believing then he damns them either for what they cannot do or for what they can doe if you say they cannot believe then you reflect on Christ for damning them for what they cannot do if you say they can believe of themselves then you make Christ a lyar who (a) Joh 15.5 saith without him they can doe nothing Obj. But Christ offers faith to all Ans Suppose hee did so yet that is not enough for he must not onely offer faith but give faith therefore saith the Apostle when he speakes of faith and (b) Eph 2 8. Phil 1 29. that not of your selves but it is the gift of God here faith is excluded from saving as it is mans act as well as works 3 Reason If Christ hath taken away the sinnes of all then he hath reconciled all to God for nothing but sin hindred reconciliation and the Scripture saith that the (c) 2 Cor. 5.19 Ro. 11.15 world which word is not there to be taken generally for every one in the world was reconciled to God by the death of his sonne as well as their sins taken away by his death Obj. Yes Christ hath reconciled all but what then A. Then all shall be saved for the Apostle (d) Ro. 5.10 saith If when we were enemies we were reconciled to God by the death of his son how much more shall we be saved by his life (e) Col 1 20 21. In another place he saith And you that were sometimes alienated and enemies in your mindes by wicked workes yet now hath he reconciled in the body of his flesh through death but what to do Mark to present you holy and unblamcable and unreproveable in his sight Obj. Oh but the Apostle speakes in these places of beleevers but in the other of the world A. That Epistle to the Corinthians was written to beleevers as well as the other two and the emphasis and strength of the thing doth not lye in the word WORLD though afterwards I cleare that word also but in the word reconciled Consider therefore whether there be more persons reconciled then saved and whether salvation bee not as large and as sure as reconciliation for certainly
ungodlinesse worldly and wicked lusts (u) Rom 6.1 14 15. What shall we continue in sinne that grace may abound God forbid He that sinnes against the grace and Gospell of Christ declares hee hath no grace yea such a one makes himselfe tenne times more gracelesse then if hee had never heard the Gospel Ob. But there be many that say your preaching of free grace doth give liberty and many take liberty thereby to sin A. 1. The preaching of free grace doth not give liberty to sin for then Christs preaching and his Apostles preaching did give liberty to sinne For none ever preached grace so (w) Lu. 4.22 Mat. 9.13 Lu. 15.1 2 and 1 Cor. 15.3 Ubi pater familias est largus ibi dispensator non debet esse avarus freely to sinfull men as they did And shall the Master be so free-hearted and full-handed and the servant nigard of what is not his owne but his Masters 2. Suppose some doe abuse the grace and Gospel of God must not therefore this Grace and Gospel be preached Was the Manna to bee withheld from the many thousands of Israel that wanted it because some scornfull men (x) Num. 11.6 slighted it or because some unbeleeving men abused it Shall water be kept from the thirsty because mad men drowne themselves therein or shall wine be denied to the sad and sorrowfull because it makes some unsober The Gospel is and must be Though accidentally the (y) 2 Cor. 2.16 savor of death to some as well as the savour of life to others As a sick man whose stomach is weake and ill when he hath eaten meat becomes ficker so a sinfull man when hee hath heard the Gospel may become more sinfull yet as the cause of the sick mans ilnesse was not the meat but for want of stomach and strength to digest it so for want of faith to beleeve and power to obey the Gospel men become worse by it 3. Consider this that there were in the Apostles dayes many wanton loose carnall and ungodly Professors that did (z) Jud. v. 4. turne the grace of our Lord Jesus Christ into lasciviousnesse and thereby did cause the true wayes and servants of God to be evill spoken of So there may be and doubtlesse are many in these dayes that tread in the steps of those ungodly men as the Spirit (a) Rev. 2.14 speakes of some who held the doctrine of Balaam many hundreds of years after Balaams death yet the Churches and Saints of Christ doe utterly hate and abhorre the vile and wicked practices of such men and they refuse to have any fellowship with such that they may bee ashamed and doubtlesse shame sorrow (b) Rom. 3.8 2 Pet. 2.3 and damnation will befall such men as make Gods grace a stirrup for to help them up into the saddle of sin Ob. But it is no wonder that these men doe abuse the grace of God seeing there is a generall tolleration granted them A. The Churches and Saints of Christ doe not hold nor grant a Generall Tolleration witnesse the severall books which are (c) As Mr. Tho. Goodwins Sermon before the Parl. called The Interest c. So M. Borroughs heart division Also many others extant This is therefore the opinion of the Churches that though they are tender in censuring and judging such as differ from them in matters of Discipline and Government or other Circumstantialls Yet they doe not nor cannot approve of or maintaine either the principles or practices of Hereticks nor of Schismaticks truly so called Much lesse can they joyne with such men for they deny them fellowship yea such as deny the head Christ and walk ungodlily they excommunicate and cast out of the Churches according to the (d) Tit. 3.10 1 Tim. 1.19 20. 1 Cor. 5.5 Mat. 10.16 17. The Churches of Saints called Independents are neither for toleration of heresie nor any grosse iniquity Scripture and then leave them to the Civill Magistrate And what can or would Presbyterians doe more unlesse they would have the power of the Magistrate into their hands Therefore let them not father that falshood upon Independents so called that they are for a Tolleration of all Sects and Opinions whereas they plead onely for such as are truely consciencious not at all for those that are carnal and corrupt Objection But yet these Freegratians or those that preach Free-grace doe altogether neglect the Law in their preaching nay they doe utterly reject and destroy the Law and this is the cause why so many doe run into errours and wickednesse in these dayes A. As it was in the dayes of Christ and his Apostles so is it now for then they (e) Mat 5.17 thought especially the Pharisees that Christ did intend to destroy the Law So they said of Stephen that he (f) Act. 6.13 spake blasphemous words against the Law Also of Paul that he (g) Act. 18 13 taught men to worship contrary to the Law and that he taught (h) Act. 21.28 against the Law Wherefore having in some measure cleared the Gospel and Covenant of works being the first part of this Book I now come to vindicate and cleare the Law or the Covenant of works which is the second part of the Booke The second Part of this Treatise Wherein Most of the materiall Questions concerning the LAW are briefly handled and cleared Question HOW is the word Law to bee understood and in what sence is it taken in the Scriptures Answer 1 It is taken for the whole Word and revealed Will of God As Psal 19.7 The Law of God is perfect converting the soule so Jam. 1.25 Whosoever looketh into the perfect Law of Liberty c. here and in (a) See more Psal 37.31 and 119.1 70. Pro. 6.23 28.9 severall other places by the Law is meant the Word of God in generall Then 2 By the Law sometimes is meant all the bookes of the Old Testament as John 10.34 Is it not written in your Law I said ye are gods so John 15.25 This saith Christ is come to passe that the word might be fulfilled which is written in their Law 3 The Law is taken also more restrictively for the five bookes of Moses as Mat. 11.13 Iohn 1 45. and 12.34 Gal. 3.21 and so comprehending the Ceremonial and Judiciall Lawes as well as the Morall Law see 1 Cor. 9.18 Gal. 5.3 Ex. 21.1 4 By the Law is meant the Morall Law called in Scripture the Tenne Words or usually by us the * Deu. 4.14 10.4 Ten Commondements or Decalogue and in this sense it may be applyed either to the (b) Rom. 3.21 Gal. 3.10 11 12 Deut 33.4 Joh. 1.17 whole Ten Commandements or to (c) Rom 13.8 one Table or to (d) Rom 7.7 one particular Commandement thereof Quest How many Lawes did God give unto men Answ Three the Naturall Law or the Law of Nature the Mosaicall Law or the Law of Moses and the Evangelicall Law
concerne the bodies of men that are conditionall As (t) Psal 39.9 There is no want to them that feare the Lord. And (v) 1 Tim. 4.8 Godlinesse hath the promise of the life that now is Now there bee none but those that feare God and are godly that can lay claim to these promises Object But when I see my selfe so vile and nought and my heart so sinfull how can I have that confidence in Gods promises Answ It is not any thing that you can finde in your selfe that is or ought to be the ground of your faith and hope but you must say as the Prophet said Though my (w) Ps 31.10 strength faileth because of mine iniquity and though my (x) Ps 40.12 flesh and my heart and my (y) Ps 143.7 spirit faileth (z) Psal 119 81. yet I will hope in thy word Learne in this case to (a) Ro. 4.18 hope or beleeve as Abraham did against hope and as (b) Heb. 11.11 Sarah that considered not the deadnesse of her owne wembe but rested upon the word of promise And say as Mary (c) Luk. 1.38 said Be it unto me according to thy word For (d) Ioh. 20.29 blessed are they that have not seene and yet have beleeved Object But God hath long promised and I have a long time waited and expected and yet he performes not his promise Ans Though some count God slackin performing his promises yet he is sure and his promises (e) Confirmed by Gods oath Heb. 6.17 certaine and (f) Psal 77.8 never faile Therefore the children of Abraham should be like their Father and wait patiently that they might obtaine the promise as it s (g) Heb. 11.15 said of him After he had patiently endured he obtained the promise Thus having shewed how the Promises are applied I come now to shew how they are divided Q. How are the Promises divided A. Severall wayes Either 1 Absolute or Conditionall 2 Evangelicall or Legall 3 Generall or Particular 4 Reall or Personall 5 Common or Speciall 6 Principall or lesse principall 7 Direct or by consequence 8 Spirituall temporall or eternall or promises for the life that now is or that which is to come 9 Informing or Assuring Q. How shall I find the Promises readily and according to my occasions A. Here followeth a vary ready way for I have set them downe Alphabetically or according to the Letters beginning with A but note foure things further 1 That I doe forbeare to put downe the words of the Promises because you may search in Gods own Book for them 2 I doe not begin with spirituall promises and then temporall and eternall but in regard this is onely for the finding of them I have put them downe rather Alphabetically and in a Concordantial way 3 I have put the informing Promises or such Promises as doe give light but doe not runne absolutely upon the left side of the Page under the words Informing Promises and the absolute Promises upon the right side of the Page under the words Assuring Promises I was willing also to make a third Columne or part in the Page to shew how the Saints did apply those Promises but the narrownesse and littlenesse of the Leafe would not beare that 4 Where there are double Promises as Promises made of such a grace and then to such a grace therein I begin with the first and put the word Of in the margent on the left hand and then the word To following which you will quickly and easily discerne And herein also I thought to begin with absolute Promises and those made with sinners at first and then with conditionall Promises made to Saints but this I thought would be a more dark and doubtfull way An Alphabeticall and easie way to finde both Informing and Assuring Promises as they concerne mens severall states and conditions A Acceptance That God doth and will accept of the persons and performances of his people Informing Promises Eph. 1.6 Job 42 2. Eccles 9.7 Acts 10.35 Rom 14.18 and 15.16 2 Cor. 8.12 Phil. 4.18 1 Tim. 2.3 and 5.4 1 Pet. 2 5.20 Assuring or absolute Promises Gen. 19.21 Job 42.8 Ezek. 20.40 41 and 13.37 Accesse That Gods people have accesse through Christ unto the Father Informing Promises Rom. 5.2 Ph. 2 18. and 3.12 Adoption Concerning Adoption Informing Promises Gal. 4.5 Eph. 1.5 See Children and Sons Adversaries That God will destroy his and his peoples Adversaries Informing Promises Deut. 32.27.43 Nah. 1.2 Heb. 10.27 Assuring or absolute Promises Esa 1.24 Exod. 23.22 Jer. 30.16 Advocate Christ an Advocate to his people Informing Promises 1 Joh. 2.1 See Mediator Affliction To the godly concerning their Afflictions Informing Promises Exod 3.7 2 Sam. 22.28 Job 34.28 and 36.15 and 37.23 Psa 22 24 and 106.43 and 34.19 and 107.41 Esa 48.10 63.9 Acts 7.34 2 Cor. 4.17 Col. 1.24 1 Thes 3.3 1 Pe. 5.9 See Correction Persecution and Suffering Assuring or absolute Promises Exod. 3.17 Neh. 1.12 Esa 49.13 and 54.11 Mic. 4.6 Jer. 15.11 Zeph. 3.19 Afraid That Gods people shall not be afraid Assuring Promises Deut. 7.18.21 Job 11.19 Ps 91 12. and 112.7 8. Prov. 3.24 Esa 17.2 Exek 34.2.8 Mic. 4.4 Age. Concerning old Age. Assuring Promises Job 5.26 Zach. 8.4 Agree To Saints that doe agree in any good thing on earth Assuring Promises Mat. 18.19 See Aske Allure God will allure his Assuring Promises Hos 2.14 Alsmgiv To Almsgivers Informing Promises Acts 10.2 Psal 112.9 Deu. 15.10 Heb. 6.10 and 13.16 Gal. 6.9 10. See Poore Assuring Promises Mat. 6.4 Luke 12 33. Eccles 11.1 Esa 58.7 8 10 11 especially if given to Saints Matth. 10.41 42. Alive That Saints shal be made alive after death Informing Promises 1 Cor. 15.17.22 See Resurrection Among That God is and will be among his people Informing Promises Numb 14.14 Deut. 23.14 Psa 46.5 Zep. 35.15 17. Rev. 1.13 2.1 Assuring Promises Exo. 29.45 Eze. 43.7.9 Zach. 2.5 10 11. and 8.3 Angels Of Angels protecting and serving the Saints Informing Promises Psal 34.7 Heb. 1 13. Act. 5.19 and 8.26 and 12.7 Assuring Promises Psal 91.11 12 Exod. 33.2 Angry That God will not be angry with his people Informing Promises Psal 103.9 Jer 3.5 Neh. 9.17 Psal 103.8 Joel 2.13 Jon. 4.2 Nah. 1.3 Assuring Promises Ezek. 16.42 Anoint That God anoints his people Informing Promises Ezek. 16.9 2 Cor 1.21 Answer That God will answer his people when they call upon him Informing Promises Psal 99.8 See the words hearing and Prayer Assuring Promises Psal 91.15 Esa 65.24 Jer. 33.3 Appeare That Christ shall againe appeare and what the Saints shall then be and have Informing Promises Col. 3.4 1 Pet. 5.4 1 Joh. 2.28 3.2 Tit. 2.13 1 Pet. 1.7 See behold Assuring Promises Heb. 9.28 Appoint That God doth and will appoint consolation habitation and salvation for his people Informing Promises Esa 61.3 and 26.1 Luke 22.46 Assuring Promises 2 Sam. 7.10 Arise That God will arise for the oppressed Informing