where the Apostle saith The Scripture foreseeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So then they which be of faith are blessed with faithfull Abraham If then we will believe the Spirit of God in the Apostle we must acknowledge that the meaning of that promise was onely this That believers of all Nations should be blessed in Christ the promised seed of Abraham The words spoken by Peter to the men of Israel in the Temple at Jerusalem 22. Object From Acts 3.26 answered recorded in Acts 3.26 are by some supposed to be very strong against us Those words therefore shall now be taken diligently into consideration The words are these Vnto you first God having raised up his Son Jesus sent him to blesse you is turning away every one of you from his iniquities Here let these things be considered 1. In as much as God doth never fall short of the end that he propounds to himselfe he must be understood to have blessed these Israelites by his Son Jesus in that many of them which then heard the Word believed Act. 4.4 He blessed them then that is many of them viz. those that were ordained to eternall life 2. Whereas it followes In turning away every one of you from his iniquities This implyes that they onely should shew themselves partakers of this blessing who should shew their believing in Jesus Christ through the grace of God by being turned away through the same grace of God from their iniquities In turning away every one of you viz. whom he blesseth or shall blesse by his Son And wee have proved in our answer to the objection aforegoing that they onely are blessed in Christ that believe in him 3. This their being turned away from their iniquities was a being truly converted from the love and service of sinne to the loathing and forsaking of it And thus this place also doth indeed make nothing against us Some have endeavoured to frame an objection against us from the words of our Saviour to the Pharisees in Joh. 9.41 23. Object From Joh 9. 41. answered If yee were blind yee should have no sin From these words they would inferre that these Pharisees had not been chargeable of any sin if the Gospel had not been preached to them and consequently that Christ had taken away from them their sinnes against the Law and if he tooke those sins away from them then also from all men Our answer is as followes 1. Christ doth not say to these Pharisees If the Gospel had not been preached unto you But If yee were blind 2. He doth not say Yee should not have been chargeable of any sin But onely with reference to the time present and to come yee should have no sin 3. He doth not there say But now the Gospel hath been preached unto you But he saith But now yee say we see 4. Christ plainly tells them Your sin remaineth If their sin remained then Christ did not take it from them Their sin which remained was not onely sin against the Gospel but also sin against the Law Their devouring widowes houses Matth. 23.14 Their omitting the weightier matters of the Law judgement mercy and faithfulnesse Mat. 23.23 Their extortion and excesse Matth. 23.25 yea it seemes our opposers themselves understand Christ to speake in this verse of sinne against the Law for otherwise they would not have brought this place as they have done to prove Christs taking away sinnes against the Law from those that continue finally in unbeliefe Thus this Scripture is so farre from opposing our doctrine that it confirmes it altogether 5. The true meaning of this Scripture is this If ye were blind that is If yee did say we are blind This interpretation is confirmed by the antithesis or opposition following But now yee say we see If yee did say we are blind viz. being sensible of your blindnesse and sincerely and freely acknowledging it and so exercising and manifesting true repentance and faith Compare this with 1 Joh. 1.9 If yee confesse c. Ye should have no sin that is Your sinne should not remaine This also is confirmed by the antithesis in the last words of the verse Therefore your sin remaineth Your sin should not remaine for if we confesse our sinnes God is faithfull and just to forgive us our sinnes and to clense from all unrighteousnesse 1 Joh. 1.9 If any shall yet reject this true exposition of this Scripture he must be enforced to say that mans blindnes whereby he doth not behold the light of the Gospel of Christ doth make a man to have no sinne Then which nothing can be spoken more absurdly nor more falsely The same opposers have endeavoured to strengthen their former objection by another like unto it from the words of Christ in Joh. 15.22.24 24. Object From Joh 15.22.24 answered If I had not come and spoken unto them they had not had sin If I had not done among them the workes which none other man did they had not bad sin From hence also they would in like manner inferre that the men of whom Christ here speakes had not been chargeable of any sin if the Gospel had not been preached to them Our answer is this Christ did not here say If the Gospel had not been preached to them But If I had not come and spoken unto them That is If I had not come and preached to them in mine own person And If I had not done among them the works which none other man did That is If I had not wrought my mightie workes and miracles among them Therefore when Christ here saith They had not had sin he doth not meane They had been in no wise chargeable of any sin But They should not have been so manifestly inexcusable in grosse and open sin For so the word sinners doth sometimes signifie persons manifestly inexcusable in grosse and open sins as you may see in Matth. 9.10 The Jewes were chargeable of sinne before Christ wrought his miracles among them before he preached unto them in his owne person and before his incarnation see Amos 2.4 5. Yea the men of Tyre and Zidon were chargeable of sin and the men of Sodom and Gomorrah were chargeable of sin see Ezek. 16.49 50. and Jude 7. Our interpretation of Christs words doth agree plainly with the cleare meaning of that in James 4.17 To him that knoweth to doe good and doth it not to him it is sin That is To him it is manifestly grosse and inexcusable sin And this interpretation is fully confirmed by the antithesis presently following in vers 22. But now they have no cloake or no excuse for their sin Thus this place also is farre from proving that which it hath been brought to prove against us The saying of the Apostle in Colos 1.20 is also by some objected against us 25. Object From Colos 1.20 answered as if it
Gods Ordinance THE SAINTS PRIVILEDGE Discovered and proved in two Treatises The first The Saints Interest by Christ in all the Priviledges of Grace Wherein their right to the use of Baptisme and the Lords supper even now during the reigne of Antichrist is cleared and the objections of those that oppose the same are answered The second The peculiar Interest of the Elect in Christ and his saving Grace Wherein it is proved that Christ hath not presented to 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 And the objections of those that maintaine the contrary are also answered Both written by JOHN SPILSBERIE And the last transcribed and somewhat enlarged by Benjamin Coxe Mark 13.34 35.37 The Sonne of man is as a man taking a farre journey who left his house and gave authoritie to his servants and to every man his worke and commanded the porter to watch Watch yee therefore c. And what I say unto you I say unto all Watch. Ephes 1.3 4. Blessed be God who hath blessed us with all spirituall blessings in heavenly things in Christ According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Licensed entred and printed according to Order LONDON Printed by M. Simmons for Benjamin Allen and are to be sold at his Shop at the Crowne in Popes-head-Alley 1646. TO THE CHRISTIAN READER Wise and Christian READER IT is not to be expected in this inquiring age wherein through the good providence of God truth hath some libertie to shew her face and many also are travailing in paine to bring forth that man-childe but there will be likewise a spirit of errour as forward and ready to put off his ware in this open market as the spirit of truth and especially in this Kingdome where the people generally have been so long trained up in the strength of rationall notion made out by the arts and parts of nature who will be easily drawne to trade with such as have best skill to set out their ware upon the strongest termes of the creatures reason For he that can present the richest jewel in reasons treasure is like to carrie away * That is naturall affection swayed by reason in spirituall things the fairest daughter that nature hath Which causeth so much division and contention among men professing Religion as that many of the godly can hardly tell where to set a foot upon found ground to the great sadding of their spirits and turning of many away from the truth The consideration of which caused me to hold forth that light I have from the Lord in these two subjects First That as God hath a people whom he calls and owns out of the world even so hath he among all errours and by-paths a truth and a true way for such to observe and to walk with him in a part from the world and the rudiments thereof as witnesses to the truth in the profession of the same according to the rule of truth left to all his in his last Testament wherein all that professe him shall be confessed of him Secondly Unto these Christ hath preached and God hath assigned such priviledges as are not common to the world out of which he cals them to injoy the same As Christ himself even so all things by him are for such to injoy as believe in him and no more For as the end was first minded in Gods ordering of the means even so in all the causes concurring to effect the same the end must ever be minded as the life and strength of the cause so that as God chose persons in Christ and gave them to him to be saved by him so their sinnes were laid upon him for them he died rose againe ascended and appeares in Gods holy presence presenting them perfect in himselfe Unto him all such shall come as were given to him and had their sinnes laid upon him for him to give satisfaction for them All such shall be saved from all their sinnes by him that being the end for which they were laid upon him This I believe to be a truth that deserves no aspersion to be cast upon it nor tends to cause any division or contention among such as walke by faith in the light of truth though the rationall strength of nature in her owne wisdome cannot rest here satisfied And thus in summe Christian Reader I present to thy view the subject I deale upon endeavouring to maintaine the right priviledges purchased by Christ and freely given to all that believe in him for salvation against such as oppose the same who under pretence of seeking the truth doe by cunning and crastie enquiries undermine the same and as they of old did overthrow the faith of some who deny unto such as do believe in Jesus Christ for eternall life Church fellowship and communion with Christ in his Ordinances of the new Testament for want as they say of a Ministery with power from God to call and fit a people for Ordinances and to administer the same This opinion much oppresseth and disturbs the godly for whose sakes I have endeavoured to hold forth my portion of light for such as belive to consider well the freedome priviledge of faith in all the free purchase of Christ and gifts of grace and to hold fast the libertie wherewith Christ hath made them free not to be brought into bondage by men And as none are to lose any priviledge they have by Christ no more are any so to be satisfied with a right to all things in Christ as to neglect their dutie to him in their confession of him in holding out an holy fellowship and communion with him in all those relative properties of a wife to a husband and a body to a head in such order by himselfe appointed as may serve to the honour of his crowne and dignitie declaring him to be the first borne among them and to have the pre eminence over them This being the end for which God sanctified him for him to call and sanctifie a people to keep him a name and praise in the earth that glory might be given to God in the Church y Christ through all ages and not for such as believe in him to give away as far as in them lies his glory name and praise by forsaking of their priviledges and therein denying themselves to be vessels of mercy called to hold forth the same according to the Word to the glory of his Grace This caused me to lay all so close to the try all of Scripture which disclaims such faith as brings not man to the obedience of truth that God may have his glory from man as well as man his salvation of God who hath not tied his childrens benefits by Christs purchase to this or that condition and qualification
but given them in the hand of Grace to a believing heart so that they lie clear and free from God in his Word to faith without exception For though that all came from God to Christ for man and freely through Christ to man yet all is limited by the Gospel to a believing subject and so are all the tenders of the same onely upon termes of faith which might satisfie such as have faith that it was never otherwise minded with God in giving his Son nor with Christ in his dying for sin which faith would soon put an end to all the difference about the generall point if it might be Judge But that being grounded upon a rationall notion strove for and strengthened by reason's mis-understanding some generall termes of Scripture reason falling farre short of the mystery of faith attended with salvation faith must either submit to reason or reason to faith before the difference can be ended And where these seeme to be reconciled in one that professeth faith it is but as of old with such as according to the Apostles saying began in the spirit and ended in the flesh But of thee courteous Reader I desire better things and such as accompany salvation And so I rest Thine in the Lord JOHN SPILSBERIE ⧠TO THE READER IVdicious and unpartiall Reader for such a one I desire thee to be as I wish unto thee the blessednesse so I commend unto thee the wisdome of the man finding that treasure in Mat. 13.44 And because that Parable is by some applyed against us give me leave here to mind thee of the true meaning of it The kingdom of heaven is like to a treasure hid in a field c. This speech is either thus to be interpreted Jesus Christ who is to us both heavenly King and kingdome is like to a treasure bid in a field c. Or rather thus to the same effect It comes to passe concerning the kingdom of heaven as when a man findeth a treasure bid in a field c. So in verf. 24. The kingdome of heaven is likened to a man which sowed c. Yet in verf. 37. it is said He that soweth the good seed is the Son of man Whereas some affirme that the Elect are this treasure and the man finding this treasure in Christ this grosse absurditie necessarily followes viz. that we were a treasure and so to be looked upon not onely before Christ redeemed us but also before be any way found us To say nothing of this that it is not agreeable to Scripture-phrase to say that Christ sold all that be had to buy the world but to say that be suffered death that he might purchase his Church with his owne bloud Acts 20.28 Whereas Christ saith in Mat. 13.38 The field is the world he doth not mean that by the field we must understand the world in every place of Scripture or in every Parable or in this Parable but onely in that Parable which Christ there expounds The treasure hid in the field is Christ and that treasure of grace which is in him The field in which this treasure is bid may be the Word and Ordinances There Christ is as it were bid for although it be given to the Elect to see him there yet the world there sees him not The man finding this treasure is an Elect person now brought to see Christ with the eye of faith His hiding this treasure signifies his high esteeming of it and his care not to be deprived of it His selling all that be hath and buying this field shewes his looking upon all things as losse in comparison of Christ and his being content to part with all things that be may enjoy Christ in his Word and Ordinances and his desire and care so to enjoy him whatsoever losse or affliction he must undergoe for the same Wee have now earnestly laboured in the use of that strength that God hath given us to shew unto thee if thou believest in Christ that this treasure is thine and that thou oughtest to take notice of thy right thereunto through Gods gift and to enjoy the same as peculiar to thee and the rest of the faithfull and not common to the world I am informed that some offence is likely to be taken at the word adversaries used in the second Treatise If any offence be there given in the use of that word I onely must beare the blame of it Therefore permit me to expresse bow I understood it of whom I meant it and what induced me to the use of it 1. By adversaries I understood onely opposers and namely opposers of our doctrine 2. I intended not this title to all that do not fully close with us in judgement but to those that so oppose us as that they deny us to preach any Gospel to bold forth any true faith or to administer any true Baptisme who have openly called us The gates of bell their common enemie c. 3. This their dealing with u did move me to give them that title and I conceived I had just cause so to doe But now I confesse the case stands with me concerning the use of this terme and concerning any sharpnesse that I can now discerne in any passage of mine in this Treatise as it stood with David when he had cut off Sauls skirt But touching the doctrine maintained in this Treatise I am so farre from recalling any part of it that I count my selfe bound if the Lord shall call me to it to seale it with my bloud And I have cause to blesse God for this opportunitie which be hath given me thus to assist in the publick asserting and clearing of this truth And so much the rather because I have sometimes not been so cleare in the sight of it as through the goodnesse of God I now am Yet even then I held and maintained that the Lord Christ giving himselfe to suffer death intended according to his Fathers will from all eternitie by his death effectually to procure the eternall salvation of all the Elect and onely of them This I grounded upon these principles 1. The eternitie and immutabilitie of Gods counsaile 2. Gods speciall love to the Elect and their being saved through the same 3. The wisdome and power of Christ intending what be effecteth and effecting what be intended In the transcribing and enlarging of this Treatise I was much straitned in time but I found the Lord more then ordinarily strengthening me Whereupon I am the more confirmed that he meanes to make this Treatise a meane of good unto his when they shall diligently peruse it Neither doe I question his following of the first Treatise also with his effectuall blessing So commending this whole Booke to thy serious perusall and thee to the grace of the Almighty I rest Thine as thou art Christs BENJAMIN COXE THE SAINTS INTEREST BY Christ in all the Priviledges of Grace THere be two Questions that are desired to be answered The first is
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
word what all this is The worke to be done is to call home the Elect of God into the faith and fellowship of Christ The Ministery are men stirred up and sent by Christ with gifts and abilities fit for the worke called unto Which Ministery remaines untill all the Elect of God are brought unto one unity of faith and fulnesse of Christ as Eph. 4 Mat. 28. But what gifts and abilities are of absolute necessitie required by Christ unto this worke is well to be minded To gather the Elect of God into the fellowship of Christ and to edifie them in the same is the worke And God inlightening men in the knowledge of the mystery of Christ in the Principles of the Gospel and the Spirit inabling them with gifts of utterance to preach the same for the convincing of sinne and to bring over the heart to believe and submit to Christ and to teach them their dutie to God and man here is now the workmen or Ministery that Christ gave and is to continue to the end of the world Mat. 28.19 20. It is said Object 2. The diversities of tongues are of necessitie for the Ministery of Christ because they are to preach the Gospel unto all Nations Mat. 28.19 Mark 16.15 The Gospel indeed is to be preached unto all Nations Answ that is to one nation as well as to another excluding none as before the Gentiles were but now to all seeing God is the God of the Gentiles as well as of the Jewes Rom. 3.29 For now Christ by his death hath opened a free way for the Gospel to goe into all the world to gather the Elect out of every nation tongue and people Zech. 2.11 Mat. 24.31 Rev. 5.9 Isai 54.1 2.3 But this rather seems to be by some instruments whom God shall stirre up in every nation of their owne language then by all languages in one man which thing was never yet knowne Isai 19.18.25 Zech. 8.20 21 22 23. 2. Tongues are of necessitie for such to speake unto a people to whom they are sent and Christ never sends any man to preach or with a message to a people or person but he gives him a tongue at the present to deliver the same And more then is usefull herein is not of necessitie 3. That all tongues to speake all languages should be so essentiall to the Ministery of Christ that there can be no true Ministery without them this lies to be proved for it is very questionable whether all the severall languages by which God did confound and scatter the people Gen. 11.6 7 8 9. were ever yet all knowne to any one man and if not then how shall any man know when he hath them all But if it be granted that onely so many tongues as are needfull this I freely confesse must be in the Ministery of Christ and no more are required of necessitie 4. Where the diversities of tongues are not of use for the well being of a Church they cannot be of absolute necessitie for the being of that Church But strange tongues are not of use for the well being of a Church that understands them not 1 Cor. 14.27 28. and therefore not of absolute necessitie for the being of it 5. The first Church of the new Testament which may be our chiefe pattern consisting of the hundred and twentie Disciples Acts 1. was neither converted or constituted by a Ministery of diversitie of tongues and yet by a true Ministery of Christ These were in Church-fellowship before the diversities of tongues were given who were a Church Act. 1. To whom the 3000. were added and converted by the tongues given Acts 2. 6. The want of such diversities of tongues will not excuse a mans silence much lesse prohibite the use of such tongues as for the present men have of God to declare and publish what light and truth the Lord doth reveale and so much the more seeing every man stands accountable of himselfe to God for every gift and measure of light and truth he receives of the Lord for the improvement thereof to the glory of God and good of man as these Scriptures compared together doe manifest Luk. 19.11 15. Luk. 12.40 41. 47. with Mark 13.34.37 1 Cor. 11.26 Which Scriptures speake of the Lords coming and the condition both of times and persons the mean while in his absence with their work charged upon them so as that they are at no time freed from the same untill his coming to take an account of them And it is a vaine thing for any man to thinke he shall be excused by his pleading the want of tongues to speake all languages and the like but rather expect to be called to account how he hath improved that abilitie and tongue which he hath for his Lord and Masters advantage as Mat. 25.14 15 24 25 26 27. And thus men are to improve what abilities they have received to the glory of God and when he cals them to greater worke he will give them answer able abilities for the same whether tongues or else as Exod. 4.11.13 Mat. 10.18 19 20. And lastly The Ministery which Christ hath now in his Church hath as many tongues and I conceive can speak as many languages as that Ministery which converted and planted the first Gospel-Church of Christs new Testament which may be well our example And as God did honour and beautifie his Church and Ministery then by powring out of his Spirit in such a measure upon them so he may doe in his owne time upon his Church and Ministery now as the sees occasion when the hath tryed who are the despisers of the day of small things It is said Object 3. that by the power of darknesse over-spreading the whole world the true Church Ministery and Ordinances have all been lost and a false Antichristian forme come in the place There must be now as at the first an immediate Ministery sent of God with the holy Ghost and power to restore the same againe The Church Answ Ministery and Ordinantes are not lost to the Scriptures the Spirit and faith but onely to the world as all divine and heavenly things are subject to be through their opposing and despising of them But it 's said Object 4. the Administrations of these were lost c. The Administrations were not lost to Word Spirit and faith Answ for all the holy things of God lie cleare and free in the Word to whomsoever the Spirit reveales them and gives faith to believe by which they become one and rise together But some may say Object shew us now a true Administrator sent of God So much in effect said the Jewes of old to Christ Answ Joh. 6.30 and the opposers of Gods truth to the Apostle 2 Cor. 13.3 But let such shew us believers approved so by God after Christs Resurrection without which there is no salvation and then will I by the helpe of the Lord shew a true Administrator sent
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
Touching the first By believing in Christ I meane that believing that Jesus is the Christ which John speakes of in 1 Joh. 5.1 That believing with all the heart which Philip spake of in Acts 8.37 That believing with the heart unto righteousnes which Paul speaks of in Rom 10.9 10. Touching the second The confession that Christ requires of men so believing is to confesse him in his Name and Titles that his Father hath honoured him with and set him out by viz. To be a sufficient and onely Saviour and the Mediatour of the new Testament as King Priest and Prophet A Priest to redeeme and purchase his people a Prophet to teach and instruct that people and a King to protect and defend the said people in their obedience to the truth revealed by him as a Prophet and by him as a King commanded to be obeyed And as this is to be knowne and believed of such as expect life by him even so it is to be confessed by a professed subjection to him in the same The Rule of which professed subjection and confession is the instituted order and administration of Christs Testament for no other confession doth he approve of but that which holds him forth to be Jesus Christ the Sonne of God come in the flesh dead and risen againe ascended and exalted at Gods right hand to the throne of his Father David and so to be Lord of Lords and King of Kings And submission to the instituted order and administration of Christs Testament is an ordained confession of this believing in him in a professed subjection to him This confession doth Christ therefore require of such as believe in him and ownes no believing unto salvation in his new Testament once confirmed by his death where this is refused For the benefits of Christ as Mediatour and his administration and the state order and rules of that Testament whereof he is Mediator and the subjects partaking of those benefits goe together in the record of Scripture so that if there be no baptizing into Christ then is there not confession of Christ according to his appointment Mat. 28.19 1 Cor. 12.13 Gal. 3.27 Rom. 6.3 Eph. 4.5 Luk. 7.30 And if not confession of Christ according to his appointment then no faith to salvation by Christ expresly owned Mat. 10.32 33. with 1 Joh. 4.2 3. Joh. 12.42 43. This I speake in reference to the expresse word of God which ought to be every mans rule to trie his way and walke by because by the Word he shall be tryed and judged justified or condemned according as he appeares by the same Joh. 12.48 Rom. 2.16 This makes against the free grace of God Object 17. that saves man without any condition of obedience or respect to any outward externall Ordinance but onely to Christ and believing in him 1. Answ The truth aforesaid no way opposeth Gods free grace in saving man through faith in Christ for it brings nothing in with Christ to save any man but lays out the way that God brings persons into whom he doth save For they come not into that way of profession to be saved but being saved they come to shew their thankfulnesse to God for the same 2. This order of truth discovers and sets out the true nature of Grace in its proper place and use Gods electing and chusing persons to salvation is of his free Grace but whom he so chuseth he chuseth in Christ Eph. 1.4 Therefore to make Christ effentiall to mans salvation is not against grace but for it 3. The gift of Christ and life by him is free grace but neither Christ nor life by him is given without faith Therefore to make believing in Jesus Christ of absolute necessitie to life is not against grace Eph. 2.8 Faith it selfe is the free gift of God and the work of grace in the heart of man yet is there no faith approved by God in his Word without workes James 2. Therefore to put faith to tryall by its workes and to bring both to the light to try and to see if it be indeed that which God of his grace hath given to man for life and the manifestation thereof and to make them both inseparable companions is no way against the free grace of god that saves not man without faith nor approves of faith without works and tryes all workes by his Word 4. The foresaid truth confirmes grace or faith in grace by holding forth from the Scriptures the priviledges that belong unto such as believe through grace and the freedome thereof in grace to faith alone without any other condition at all As the gracious new Covenant it selfe is free which comprehends all that is between God and man in grace and requires nothing but onely faith in Jesus Christ to admit persons into the same which makes them one with all that the said Covenant containes whether state order ordinances administrations administrators things administred or to be administred things past present or to come All is theirs who are in the Covenant of grace that contains all And none are in the way of life held forth in the word of God that are out of this Covenant And all priviledges and benefits comprehended in the said Covenant lie all as free without conditions unto such as believe as the Covenant it selfe For the Covenant in generall comprehends the severall parts in particular and therefore looke what condition any one part lies under the same doth another and so all If one part be free all is free and so indeed it is a free Covenant to such as believe And all the particular branches of this gracious Covenant are so inseparably joyned together that if a man be truly under any one part he is under all if he have Christ he hath all if he have faith he hath all if he have one promise truly he hath all and if he have right to any one ordinance he hath the same right to all So that he that dis-inherits himselfe of any one part dis-inherits himselfe of all For grace in the Covenant and the priviledges therein contained are not divided And when faith finds the treasure shee will have also the field where the treasure is hid Matth. 13.44 Thus joyning of faith in Christ and subjection to Christ inseparably together as the Scriptures doe both being branches of one and the same gracious Covenant doth no way oppose Gods free grace in saving man by faith in Christ If the administrations of the new Testament lie so open and free to all that believe Object 18. without condition or exception then any that believe may administer all Ordinances and so women as well as any other By pretended absurdities and false consequences Answ the truth of God is commonly opposed and obscured by the adversaries thereof yet truth never brings upon it selfe any absurdity But absurdities sometimes seeme to follow through the subtilty of men opposing the truth and sometimes through the ignorance of men
not knowing how to avoyd them and defend the truth from them Truth alwayes lyes within the bounds of order whither true faith brings in a man and there truth makes him free Joh. 8.32 Truth and order are never apart much lesse oppose each other how ever men conceive for God who is one is the God both of truth and of order 1 Cor. 14. So that wheresoever faith findes truth there order also dwells For as God is the God of order so his Word which is truth is the rule of order and this Word is faiths foundation whereon shee builds which Word is so farre from being any exceptive condition of truth as that it is truth it selfe God calls no man to dispense his truth whom he doth not fit and enable for the same and whom God doth call and send he so sends them that they goe in faith And faith ever attends at wisdomes gate and bids not goe otherwayes then Christ directs So farre is faith from leading any to any absurdity and disorder that it keepes them in the hand of truth which guides them according to order and reproves the contrary And for womens administring of Ordinances Gods free love and true faith never admits or gives way unto any unlawfull or disorderly libertie And I have endeavoured to prove that the free use of ordinances is only to faith not to the flesh and so not in any unseemly way God who is the God of order hath in his Word of truth taught women what their dutie is and namely in 1 Cor. 14.34 35. 1 Tim. 2.11 12. This rule forbids unto them the administring of ordinances And they which have faith will believe the Lord and obey his Word Againe I have not said that the administrations of the new Testament are free for any that believe to administer them But I have proved that they are free for all that believe to submit unto them or rather to Christ in them without any condition or exception against the same Therefore it is still the duty of all that believe in Jesus Christs as aforesaid to hold forth a confession of this their believing in him by their professed subjection to him in the order and rules of his Testament without which he doth not expresly owne any faith in men according to the tenour of the said Testament It is said Object 19. Rev. 6.14 That heaven departed c. Which must be understood of the Church and Ordinances and wee doe not finde when shee appeared in the like manner againe That this must necessarily be understood of a departing of the Church and ordinances Answ is not so certaine as is imagined See the like prophecy in Isaiah 34.4 and note well what went before in ver 2,3 and what followes in vers 5 6. 11. and then consider whether Isaiab did there prophecy of such a departure of the Church and Ordinances as is now spoken of That departing of heaven as a scroll spoken of in Revel 6.14 shall then be when the Sunne becomes blacke as sackcloth and the Moone as bloud when the starres of heaven fall unto the earth as figs from a fig-tree shaken with a mighty wind when every mountaine and isleland are moved out of their places when the Kings of the earth and the great men and the rich and the chiefe Captains and the mighty and every bondman and every free-man hide themselves in he dens and in the rockes of the mountaines c. see the place viz. Revel 6.12 13 14 15 16. And then judge whether it be certain that this prophecy is fulfilled and the heavens departing as a scroll is a departing of the Church and Ordinances But let this seeme as granted for the present because heaven in this Booke of the Revelation doth sometimes signifie the Church But then also minde that the Churches departing is here set forth by the similitude of a booke or scroll folded together which before lay open So then the Church sometimes lay open in her glory and her light did shine abroad among the Nations but now when that great opposition and persecution did rise against her shee retired her selfe in a more private way A booke or scroll is not defaced nor destroyed when it is rolled up together but is as perfect in it selfe as before onely it lies not so open for every one to looke into and so it is with the Church her departing is not from being a Church but in respect of her obscuring and hiding of her selfe from her enemies as Isai 26.20 Rev. 12.6.14 For shee onely departed as a scroll when it is rolled together and so continued in her selfe a Church enjoying as her right here ordinances and her communion still For in the next Chapter there is the Lord upon his throne with his Church Ministery about him worshipping The Church then here departed as is aforesaid from her enemies together with her Ordinances to a more retired and obscure condition then before but never departed from her selfe It is said Object 20. Rev. 15.8 That the Temple was filled with smoke from the glory of god and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled Whence it is gathered that in the time of Antichrist and the Beasts reigne there is no entring into any Church-order c. 1. Consider whether it be not a manifest property of an erring spirit Answ to wave cleare places of the Scripture calling for the perpetuall use of the Ordinances of Baptisme and the Lords Supper as Mat. 28.19 1 Cor. 11.26 and other like places and to chuse to walke in the darke retiring to obscure places not yet understood for a seeming refuge 2. Consider whether this place do not manifestly allude to that in 1 King 8.10 11. and whether that place doe import that there was any cessation of Ordinances in Solomons time 3. Take notice that this place in Revel 15. doth hold forth unto us a Church and a glorious one too For here is a Temple out of which the seven Angels goe with their seven golden vials full of the wrath of God against Antichrist or the Beast For this see Revel 15.1.5 6. Revel 16.1 c. Are not these the Ministers of Christ which goe forth of the Temple which is the Church of Christ into which men must first come or else they cannot goe out thence for no man can be said to goe out of a place that he never came in Thus this Scripture well considered shews the weaknesse of those that take up the same to oppose the Saints fellowship now and their confession of Christ in their professed subjection to his order of the new Testament This text is so farre from keeping any backe that it rather calls all that have faith to come seeing Christ will have at this time even under the reigne of Antichrist such a Church out of which God will raise such notable instruments to
worker of miracles or extraordinary Prophet in that time though the Prophet Isaiah was then living but from the Law of Moses and the Word of God by the Prophets that were in Davids dayes 2 Chron. 29.25 So Zerubbabel and the Jewes in his time erecting againe at Jerusalem first the Altar and after that the Temple and so restoring there Gods appointed worship had not their authoritie from miracles or extraordinary Prophets then raised up nor from any Priest that then stood up with Urim and Thummim see Ezra 2.63 but from the Scriptures before written Haggai and Zechariah did indeed prophecy unto them but they did not first give unto them their Commission and authoritie but did reprove them for their slacknesse and encourage them in the worke see Ezra 4.24 and 5.1 sharply reproving those that said then as some doe now The time is not come that the Lords house should be built Haggai 1.2 The like is to be noted concerning the restoring of the right observation of the feast of Tabernacles which had been intermitted from Joshuahs time see Nehem. 8.13 17. If question be yet made whether the Saints have now authoritie to restore the solemne worship of God appointed in his Word for the time of the Gospel then mind that they are a royall Priesthood an holy Nation a peculiar people 1 Pet. 2.9 And that as John the Baptist was greater then the Prophets that were before him so he that is least in the kingdome of heaven is greater then John Mat. 11.9.11 Here also let it be considered that though all the labour of Hezekiah seemed to fall to the ground in the dayes of Manasseh and Amon and all the labour of Josiah seemed to be lost in the dayes of his sonnes and in the time of the captivitie yet God looked not upon it as a lost labour And though after the captivitie the proceedings were slow being retarded by many difficulties and distractions yet the rebuilding of the Altar and Temple and the restoring of the solemne instituted worship was pleasing to God and profitable to his people notwithstanding that many of the Jewes did fall off unto unjust and irreligious practises and many stayed still in the territories of Babylon and did not come to assist in that building yea though the glory of the second Temple was farre short of the glory of Solomons Temple and there stood not up at that time any Priest with Urim and Thummim This well considered will easily answer many objections that are now made against those that have laboured and still labour to revive the use of Christs Ordinances and to set up againe his pure instituted worship If many baptized persons doe now fall to errours and some to irregular practises and there be among them such divisions as ought not to be even so also it was in the Apostles dayes yet no godly person will hereupon condemne the gathering of Churches and the use of Christs Ordinances in those dayes And if some godly persons have not had like experience with others of Gods effectuall blessing following the use of the Ordinances it may partly be imputed to some weaknesse of their saith and partly to their ascribing to the Ordinance somewhat belonging onely to Christ And sometimes God here tryes his children whether they will live by faith and waite on him in obedience even against present sense And some Saints have had experience sometimes of the like deadnesse in and after prayer and hearing and conference yet these things are neither to be resused nor neglected Let it also be minded that the same salse principles whereby men are now taken off from obedience to Christ in the use of his Ordinances if they be followed home will also take men off from obedience to all Christs commands for upon what ground any one command of Christ may be disobeyed upon the same all may be disobeyed see 1 Tim. 5.21 And if the authoritie of Christs new Testament be weakened in one thing it is weakened in all To come to particulars The same principles will take men off from preaching the Gospel and from hearing the Gospel preached to be edified thereby and from assembling themselves together and from joyning together in prayer and thanksgiving yea from meditation and studie of the Word of God for all these are Ordinances of Christ and are no more appointed in the Word for these times then Baptisme and the Lords Supper Many that receive not these Ordinances Object yet doe not resuse all Gospel-preaching conference prayer c. 1. Answ This shewes that they are not constant to their principles which discovers their great weaknesse to receive such principles as they may not in all things walke up unto 2. Though they doe not yet resuse these things yet are they in the ready way to the refusall of them Minde also that as these principles carry men to the denying of a Church and Ministry which deniall is most contrary to the Scripture see Ephes 3.21 and almost the whole Booke of the Revelation and the promise in Matth. 16.18 and 28.20 so they carry them by degrees to the rejecting of all the Scripture and to the denying of faith and salvation as lamentable experience hath shewed in some And some upon the aforesaid principles have with as much ease and as faire a colour as the no-Church-men dispute from any Scriptures against Ordinances though with as grosse fallaciousnesse hitherto wrested our Saviours words in Mark 16.17 18. The answer whereunto doth fully overthrow the maine arguments of the opposers against Ordinances Indeed if any one of those three witnesses in 1 Joh. 5.8 were to be excluded and slighted then were they all to be in like manner slighted and so all were lost But we know that they are all to be regarded and made use of It is also observable by what contrary wayes the enemy endeavours to make men refuse the right use of Christs Ordinances Sometimes he perswades men that Gods people are not yet fit for the use of these Ordinances because their light is so dim because they have so small a measure of gifts of knowledge of faith c. And sometimes againe he perswades men that they are above ordinances He might as well tell them that they are above Jesus Christ who commands the use of his Ordinances and communicates himselfe unto his in his Ordinances Thus any thing shall serve the turne whereby believers may be diverted from the right use of the Ordinances of their Lord and Master and from obedience unto him Surely the enemy is mindfull of the great advantage that he thus gets over believers and how much he makes them herein to sin against Christ robbing him what in them lyes of the glorie and themselves of the comfort and benefit of his Mediatorship O that the Saints were more sensible of the depth of this mysterie of iniquitie I am constrained in my conscience now to speake with earnestnesse conceiving the cause to be great and
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
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
to be that Lord that will by no meanes cleare the guilty Exod. 34.7 who will take vengeance on his adversaries and reserveth wrath for his enemies Nahum 1.2 who repayeth them that hate him to their face to destroy them Deut. 7.10 Their owne iniquities shall take them and they shall be holden with the cords of their sins Prov. 5.22 The reward of their hands shall be given them Isai 3.11 Their iniquity shall be remembred with the Lord and their sin shall not be blotted out but the same shall be before the Lord continually Psal 109.14 15. Some endeavour to confirme the objection that I have now answered by another objection from Isai 40.1 2. 19. Object From Isai 40.1 2. answered where it is thus written Comfort yee my people saith your God Speake yee comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquitie is pardoned c. But they should here take notice that by my people the Lord clearely meanes his chosen people and none other This therefore is to be applyed to the Elect onely They object that this was spoken of Jerusalem which then was That believers in that Jerusalem were even then to make use of it is acknowledged But it is manifest that as this was onely meant of believers so it was specially meant of believers which should be in the time of the Gospel more fully declared and of Jerusalem which is above which should then be more clearely discovered and gloriously enlarged This is made evident partly by this clause in vers 2. that her warfare is accomplished partly by that which follows in vers 3 4 5. The voice of him that cryeth in the Wildernesse Prepare yee the way of the Lord c. And here mind the saying of Peter in 1 Pet. 1.10 11 12. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow Vnto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you Our opposers now seeme to fly to that which is written in Isai 53.5 6. 20. Object From Isai 53.5 6 answered He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All wee like sheepe have gone astray we have turned every one to his own way and the Lord hath laydon him the iniquitie of us all But here they will find as little defence or helpe as they have found in those places to which wee have already followed them They conceive that all men are brought in here speaking or atleast some speaking as in the name of all whereas indeed onely believers doe here speake Onely that people of God for whose transgression Christ was smitten vers 8. Onely that seed of Christ which is spoken of in ver 10. Onely those many whom by his knowledge Christ doth justifie having borne their iniquities vers 11. Onely those transgressours for whom Christ made intercession vers 12. which are onely those that come unto God by him Heb. 7.25 Joh. 17.9.20 Who are healed by the stripes of Christ but onely believers To these onely according to the promise in Malach 4.2 the Sun of righteousnesse did arise with healing in his wings Consider also How this is applyed unto believers and unto believers onely in 1 Pet. 2.24 25. Who his owne selfe have our sinnes in his own body on the tree that wee being dead to sinnes should live unto righteousnesse by whose stripes yee were healed For yee were as sheepe going astray but are now returned unto the Shepheard and Bishop of your soules Here take notice both of the end that Christ propounded unto himselfe when he so bare our sinnes and also how he was not frustrated neither did faile of the same Moreover I demand this of our opposers whether this confession being sincerely made doe not shew a man to be a believer viz. Christ was wounded for my transgressions he was bruised for my iniquioies c. They dare not answer negatively How then dare they affirme that any other beside believers doe here make this confession Though many unbelievers did esteeme the Lord Jesus in his passion to be stricken smitten of God and afflicted according to that saying in Isaiah 53.4 yet onely those that were afterward converted to the faith did come to such a fight and humble acknowledgement of that their sinfull errour as is there held forth But possibly it will be objected unto us that it is written in Matth. 8.16 17. They brought unto Jesus many that were possessed with devills and be cast out the spirits with his word and healed all that were sicke That it might be fulfilled which was spoken by Esaias the Prophet saying Himselfe tooke our infirmities and bare our sicknesses Which hath cleare relation unto that in Isai 53.4 Surely he hath borne our griefes and caried our sorrowes Which makes it seeme probable at least unto some that this is to be extended farther then to believers onely Hereto therefore I thus answer 1. The Prophet Isaiah there manifestly speakes of Christs bearing our sinnes which are there called our griefes and our sorrowes because they are causes of griefe and sorrow Here in Matth. 8.17 they are in like manner called our infirmities and our sicknesses because they are causes of infirmitie and sicknesse for it is sin that hath brought in all griefe and sorrow infirmitie and sicknesse 2. The love and compassion that Christ effectually shewed in casting out the Devills out of those that were possessed with them and healing the sicke did prove him to be that promised Saviour which should so beare and carrie the griefes and sorrowes of his people And all the good which he did to men by such his workes was the fruit and so also the evidence of that his bearing the sinnes of his people And therefore I conceive the Evangelist said that he did this That it might be fulfilled which was spoken by Isaiah the Prophet c. that is That the fulfilling thereof might be manifest 3. The persons to whom Christ so shewed compassion were either indeed Gods chosen ones or at least of the nation of the Israelites which were the appointed type of all Gods Elect. See Matth. 9.2.22 Joh. 4.53 Luk. 7.9 Mat. 10.5 Mat. 15.24 c. And thus it was intimated who they were whose griefes and sorrowes Christ came to beare and to carrie viz. Gods peculiar and chosen people There is also an objection made from Genes 12.3 21. Object From Gen. 12.3 answered and other like places where God said unto Abraham In thee shall all families of the earth be blessed But this is fully taken off in Galat. 3.8 9.
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
man thus believes then both the Spirit and the Word of God doth testifie and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sinnes in particular and that accordingly his sinnes are forgiven unto him This then he is now and not till now bound to believe as a certaine truth as indeed it is and now appeares to be And touching the unbelieving and disobedient person who obeys not the Gospel of Jesus Christ this is one part of the truth that God reveales and commands all to believe viz. that persons still continuing such remaine under the curse and wrath of God and must be judged condemned and punished for all their sinnes Joh. 3.18 Jude 15.2 Thes 1.8 9. As also hath been already fully proved Now God doth not command any man to believe contradictions Touching that in 1 Joh. 5.10 it is to be minded that a childe of God hath unbeliefe remaining and rebelling in him and sometimes it rebells very strongly and grievously As farre as this unbeliefe workes in him so farre he believes not God but makes him a lyar that is casts upon him the imputation of lying because he believes not on the testimony that God bath testified concerning his Sonne That this is Johns meaning appeares by that which follows in vers 11. And this is the record or testimony that God bath given to us eternall life and this life is in his Sonne God hath not given this eternall life to us men whether we be believers or unbelievers but to us to whom he gives grace to believe in his Son See Joh. 3.36 and 17.2 This is farther confirmed by that which follows in 1. Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that yee may know that yee have eternall life and that yee may believe on the Name of the Son of God It is also objected that in Mark 16.15 33. Object From Mar. 16.15 answered Christ commands that the Gospel should be preached to every creature but by our doctrine there remaines no Gospel to be preached to the world for the conversion of sinners I demand Is this indeed no Gospel viz. That the Father hath given his onely begotten Son that whosoever believeth in him should not perish but have everlasting life That through Christs Name whosoever believeth in him shall receive remission of sinnes Surely this is called The word of the Gospel Acts 15.7 with Acts 10.43 Also that Christ came into the world to save finners even the vilest of sinners that doe or shall believe in him 1 Tim. 1.15 16. Is all this I say no Gospel If this be Gospel as indeed it is then there remaines a Gospel which through the grace of God we faithfully preach unto sinners and God makes the preaching of this Gospel effectuall to the conversion of his It is further objected 34. Object From Coloss 1.23 answered that true believers are grounded in the faith Coloss 1.23 But we have no ground of our faith Answ The ground of our faith is the divine truth of that Gospel which we are commanded to believe and the fulnesse of power and authoritie and righteousnesse and faithfulnesse and love and mercy which is in him that commands us to believe in him which the Scripture declares and the holy Spirit discovers unto us This is a sufficient ground of our faith and they which build not upon this ground will be found to build upon the sand Paul built upon this ground 2 Tim. 1.12 And the Elect that lived in his time did build upon no other ground see Acts 17.11 12. 1 Thes 2.13 2 Pet. 1.16 Lastly it is objected that the Devill is a lyar 35. Object From Joh. 8.44 answered and there is no truth in him Joh. 8.44 But our doctrine makes him to speake truth when he saith to a vessell of wrath that dyes in despaire Christ hath not presented to his Fathers justice a satisfaction for thy sins I answer 1. Though the Devill be a lyar yet sometimes he speaks some truth Mark 1.24 Acts 16.17 1 Sam. 28.17 18 19. 2. We doe no more justifie the Devill as speaking truth herein then the Scripture doth justifie him when he saith to a vessel of wrath Thou wast before of old ordained to this condemnation Jude 4. Yea bertunto thou wast appointed 1 Pet. 2.8 Thou art none of Christs sheep John 10.26 Thy judgement lingreth not and thy damnation slumbreth not 2 Pet. 2.3 3. He that affirmes a truth to be a cretaine truth not knowing it to he so is therein a lyar And God doth not acquaint the Devill with his counsail further then he manifests the same to all by his Word and by his accomplishing thereof 4. When one speakes truth maliciously that by false inferences he may make a person rebell against truth he is now an odious lyar And this is the Devils case when he speakes any truth Now in conclusion let it be minded that the opposing of the truth which I have now asserted brings forth among other these evill fruits 1. It makes men deny the truth of the Scriptures doctrine concerning divine predestination 2. It robs God of the glory of his speciall and singular love and mercy to his chosen ones 3. It tends to puffe up believers with pride perswading them that they have distinguished themselves from the rest of the world and so saved themselves for Christ for his part did no more for them then for those that perish 4. It robs the Saints of assurance of perseverance and so of assurance of salvation For if men come to be believers by a common grace afforded to all then they may also cease to be believers through that weaknesse and corruption that is in all Now take away from Saints their assurance of salvation and yee take away from them their joy their thankfulnesse their love their life 5. It holds forth God as making a shew of being equally loving to all when indeed and in his purpose he is not so and seeming most graciously to forgive the sinnes of all men when yet he determines to punish the vessels of wrath eternally in hell for all their sinnes I could say much more and yet may not now with convenience enlarge this Booke any further I therefore conclude sustaining my selfe against the errour that I have thus opposed and the progresse of the same with that in 2 Time 2.19 Nevertheless the foundation of God standeth sure having this seale The Lord knoweth them that are his FINIS