Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93680	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 reign 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. Licensed, entred, and printed according to order.	J. S. (John Spilsbery); Cox, Benjamin, fl. 1646.	1646 (1646)	Wing S4975; Thomason E335_17; ESTC R200803	75,307	89

may here understand onely every son or which is all one every man that shall be an heire of salvation This I am the more confirmed in by that which follows in vers 11. 17. where they for whose sake Christ tooke part of flesh and bloud and consequently for whose salvation he tasted death are declared to be brethren of Christ and children given to Christ of the Father I am also the more confident of this because of these words by the grace of God in the place objected to us it being certaine that the Elect and onely they are the object of that grace of God whereby wee are saved Thus I can discerne no strength at all in any objection to be made against us from this place Some endeavour to make a seventh objection from 1 Tim. 4.10 7. Object From 1 Tim 4. 19. answered we trust in the living God who is the Saviour of all man specially of them that believe But the shewing of the true meaning of the place may save them the labour of making their objection The Scripture speakes of a twofold salvation 1. A salvation temporall of which you may reade in these places Psal 106.8.10 Nebem 9.17 Mat. 8.25 Touching this salvation God is the Saviour of all men Yea he preserveth man and beast Psal 36.6 2. Eternall salvation And this God hath prepared for his owne people and for none other saving them by his Son Jesus Christ from sin and eternall destruction To these he gives to believe in Jesus Christ that they may be saved by him according to the promise of the Gospel Thus he is the Saviour of all men specially of them that believe And thus there remaines no objection to be made against us from this place Another place from which an objection is made against us 8. Object From Heb. 10. 29. answered is Heb. 10.29 Of bow much sorer punishment suppose yee shall he be thought worthy who hath troden under-foot the Son of God and bath counted the bloud of the Covenant wherewith he was sanctified an unholy thing c. This is cleare that by the bloud of the Covenant is here meant the bloud of Jesus Christ which he himselfe calls the bloud of the new Testament or Covenant Mark 14.24 But who is the person that is here said to be sanctified with this bloud Our adversaries say The sinner here spoken of But his sinner is not in Christ Jesus Rom. 8.1 He is not made partaker of Christ Heb. 3.14 He is not sprinkled with his bloud 1 Pet. 1.2 How then is he sanctified with his bloud Those that are sanctified with this bloud of Christ by one offering Christ hath perfected them for ever Heb. 10.14 Therefore they are saved eternally It is not therefore the sinner that perisheth but Jesus Christ himselfe spoken of by the name of the Son of God in the words immediately afore-going who is here declared to have been sanctified with this bloud There is a sanctifying of Christ spoken of in Joh. 10.36 That was the Fathers setting him apart to the office of Mediatour That is not the sanctifying here spoken of But that you may rightly understand the sanctifying here spoken of you must remember that Christ did beare our sinnes 1 Pet. 2.24 Yea the Father did lay on him our iniquitie Isai 53.6 And so he was made sin for us 2 Cor. 5.21 Now that our sin might neither returne upon us nor still lie upon him it was necessary that he should purge it away from himselfe This he did by himselfe Heb. 1.3 by his bloud Revel 1.5 Doing this he sanctified himselfe with his own bloud and had he not done this he had not sanctified us with his bloud as the Scriptures declare him to have done Heb. 13.12 Therefore when he was neare to his Passion in which he was to doe this worke he said to his Father concerning his Disciples For their sakes or for them as some understanding the Greeke tongue doe say the words may be rendred that is for their good I sanctifie my selfe Joh. 17.19 As this interpretation seemes to be genuine and proper and no way forced so it fully agrees with the Apostles scope which was to hold forth the excellency of the bloud of Christ that so he might also shew their odious sin that count it an unholy thing And the excellency of the bloud of Christ could not be more clearly declared then by shewing that Jesus Christ when he was made sin for us all our sinne then lying upon him was sanctified by his own bloud Thus this Scripture being truly understood and so made to agree with other Scriptures makes nothing at all against us The next place of Scripture objected to us by our adversaries 9. Object From Heb. ● 15 answer that we will now consider is Heb. 9.15 from which they endeavour to inferre that Christ hath freed all men from their sinnes against the first Testament and consequently from their sins against the Law considered as sinnes against the Law And if Christ have freed all men from their sinnes against the Law considered as sinnes against the Law then he hath presented to his Fathers justice a satisfaction for the sinnes of all men The words in that place of Scripture are these And for this cause he is the Mediatour of the new Testament that by meanes of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternall inheritance Here these things are to be considered 1. By the first Testament is not here meant any covenant made with Adam or any Testament given to Adam before his fall but the legall and typicall Covenant and Testament made with Israel and given to Israel in the dayes of Moses as appeares in the words following viz. in vers 16 17 18 19 20. compared with Exod. 24.3 4 5 6 7 8 9. see also Heb. 8.6 7 8 9. 2. The Apostles scope here is to shew that the believing Jewes were freed from their sinnes against the first Testament not by the bloud of bulls and of goats or any such like thing offered according to the Law of Moses but by the death of Christ This appeares in this Chap. in vers 9.12.13 and in Chap. 10. vers 1.4 5.8 9 10 11. And here note by the way that these words once for all in Heb. 10.10 doe not signifie once for all men as some have ignorantly conceived but once and no more 3. The restriction of this to believers appeares plainly in the words of the Scripture objected if men had eyes to see it It appeares likewise clearly in the verse afore-going Also in vers 24. compared with Chap. 7.25 Also in Chap. 7.25 Also in chap. 10.10.14 15 16 17. And that unbelievers under the Law were not redeemed from their sins against the Law is manifest in Rom. 2.12 where it is said that they shall be judged by the Law 4. As it hath been already

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

unto you when all men shall speake well of you Here All cannot take in all the godly but onely the wicked which are the greater number There was not this woe to that Demetrius which had a good report of all men 3 Joh. 12. that is of all godly men that knew him 4. The word World in like manner doth not alwayes signifie all persons without exception but sometime onely the worser though greater part of mankinde as in Joh. 17.9 where the world is put onely for persons not elected Yea and when the word whole is added to it as in 1 Joh. 5.19 5. Sometimes the word World is put for the Gentiles opposed to the Jewes yea and with manifest limitation unto those of the Gentiles which did or should believe which were onely the Elect see Rom. 11.12.15 These Propositions being thus layd downe and proved the answer to the objections will be the more easie and cleare The objection that I will take notice of in the first place 1. Object is taken from Joh. 1.29 Behold the Lambe of God which taketh away the sin of the world Whereto I thus answer 1. Answ Let this be minded that Christ is here called the Lambe of God as being typified by the Paschall Lambe killed for Israel not for the uncircumcised 2. It is here declared that it is Christ and no other that taketh away the sin of the world He is the onely Redeemer and Saviour The Father saveth us no otherwayes but in and by Christ 3. The sin which Christ takes away is the sin of the world being that sin which is derived to us and so to all the world from Adam and in which all the world hath layen But the persons from whom Christ takes away this sin are onely they that doe or shall believe in him and so they are indeed that world spoken of in Rom. 11.12.15 but not that world spoken of in Joh. 17.9 and 1 Joh. 5.19 Our adversaries confesse that Christ takes not away the unbeliefe of that world and the Scriptures declare that world to have no part in the blessednesse of those to whom the Lord will not impute sin see Rom. 4.6 7 8. A second objection is drawne from 1 Joh. 2.2 not for ours onely 2. Object but also for the sins of the whole world My answer hereto is as followes 1. Answ Note well the force of the word rendred propitiation both is this verse and in 1 Joh. 4.10 As in these places it is used it imports that Jesus Christ makes the Father to be gracious unto us in the free and full pardon of our sinnes Here it is used to cleare and prove Jesus Christ to be for us an acceptable and effectuall Advocate with the Father though we have sinned against him And in 1 Joh. 4.10 the highest manifestation of the Fathers love unto us is set forth by his giving his Son to be the propitiation for our sins This shews it to be the peculiar blessednesse of Gods beloved children whom he saves for ever to have Jesus Christ to be the propitiation for their sinnes 2. In 1 Joh. 1.7.9 it is clearly signified that they onely are the persons whom the bloud of Jesus Christ doth clense from all sin and to whom the Father according to his faithfulnesse doth forgive their sinnes and whom be clenseth from all unrighteousnesse who shew their faith by walking in the light and by confessing their sinnes This also confirmes that Jesus Christ is the propitiation for their sinnes onely 3. By our sinnes the Apostle here meant the sinnes of us believing Jewes for to these the Apostle here immediately wrote as may be gathered from 1 Joh. 2.7 and Gal. 2.9 Yea all the generall Eplstles of which this was one were written to these and by the sins of the whole world he meant the sinnes of all those that did or should believe among the Gentiles see Rom. 11.15 The words of our Saviour in Joh. 3.16 17 18 19. 3. Object From Joh. 3. 16 c. are also objected unto us as if they made against us wee will-therefore diligently consider them Here first were must minde that the same word is sometimes used in divers senses in the same sentence Answ examples hereof are to be seene in Joh. 3.6 Rom. 9.6 Gal. 4.21 and in other places Yea this very word World is so used in Joh. 1.10 And now let us see how this word is used in this Scripture and consider whether this Scripture do indeed make any thing against us vers 16. God so loved the world By the World here seemes to be meant mankinde in generall and Gods loving the world in his dealing lovingly with the world This then is the sense God dealt so lovingly with mankinde that be gave his onely begotten Son c. All this makes nothing against us for it is not said that he gave his onely begotten Son to present a satisfaction to his justice for the sins of all men but that be gave his mely begotten Son that whosoever believeth in him should not perish but have eternall life Herein surely God dealt lovingly with mankinde 1. Making a great part of mankinde to receive the benesie hereof 2. Gracionsly sending this Gospel to mankind Believe in the Son of God and yee shall be saved eternally This Gospel shews that God is gracious and deales lovingly though men left to themselves reject this Gospel and so receive no benefit by it in the end 3. Sparing mankind a long time and affording unto them many benefits by the hand of Christ for the Elects sake whiles he graciously waits and effectually provides for their conversion by the Gospel and so for their salvation according to the same None of which benefits had been afforded to mankind if God had not given his Son that whosoever believeth on him should not perish see Prov. 8.15 16. Joh. 1.9 Mat. 24.22 Acts 14.17 Yet unbelievers still lye under all their sins as I have already proved and as farther appeares in Rom. 9.22 and 2 Pet. 2.9 It follows in vers 17. For God sent not his Son into the world to condemne the world God then sent his Sonne into the world when he gave him to be made flesh and to dwell among us as it is said of him in Joh. 1.14 Then he sent him not to condemne the world nor to judge the world as the Greeke word is said here to signifie But at his second coming he shall be sent to judge the world and to condemne all unbelievers But the new doctrine of our adversaries makes Christs first coming to be coming to condemne the world in a sense quite contrary to the Scriptures whiles they teach that if Christ had not come and dyed for all none could have been damned Mr. Den in his Dragnet p. 85. It follows but that the world through him might be saved 1. Here mind that the pleasure of the Lord did prosper in Christs hand Isaiah 53.10

proved * In pag. 40. that all wicked persons shall be condemned and punished for all their wickednesse whatsoever so I desire our adversaries to behold this truth againe in that glasse which is held forth unto them in Revel 21.8 For that place doth not onely shew who shall be punished with eternall torment but also notes the evills for which they shall be so punished Thus we have found this place also though objected against us by some of our adversaries with much confidence yet indeed to prove nothing at all of that which our adversaries have endeavoured to prove against us by it Another objection is made against us from 1 Cor. 15.1.3 by which place our adversaries would prove that Christ dyed for the sins of all men 10. Object From 1 Cor. 15 1.3 answered and consequently that he presented to his Fathers justice a satisfaction for the sinnes of all men True it is that Christ dyed to this end that whosoever believeth in him the same should receive remission of sinnes Joh. 3.6 Acts 10.43 And Christ intended that his death should be of perfect sufficiency as indeed it is for the effecting of this Yet still it is true that he neither did in his death nor doth in his intercession present unto his Fathers justice a satisfaction for the sins of any save onely of those that doe or shall believe in him which are his Elect onely But let us consider the place objected The words from which the objection is made are these I declare unto you the Gospel which I preached unto you For I delivered unto you first of all that which I also received how that Christ dyed for our sins according to the Scriptures The Apostles scope here is to shew the certainty of Christs resurrection not onely in it selfe but also to the faith of the believing Corinthians and consequently how foolish they should be if they should deny the resurrection of the bodies of the Saints wherein by necessary and immediate consequence they would be found to deny Christs resurrection To this end he represents unto them how the Gospel which he at the first preached unto them and they through grace received did contain in it as a maine and fundamentall part thereof the doctrine of Christs resurrection This I say is the Apostles scope in this place And thus representing to them to the end afore-mentioned the Gospel which he first preached to them he brancheth the doctrine thereof into three Articles 1. The doctrine concerning Christs death 2. Concerning his buriall 3. Concerning his resurrection And here he tyes not himselfe to the same forme of words which he at first used but onely represents unto them the substance and heads of that doctrine which he first preached unto them The doctrine of Christs death he thus sets forth That Christ dyed for our sins according to the Scriptures By the Scriptures he meanes the Scriptures of the old Testament which Scriptures doe not hold forth Christ presenting to his Fathers justice a satisfaction for the sins of all men but the contrary altogether The types of Christ in and under the Law held him forth as a Priest and a Redeemer for his Israel and of his Israel onely and the rest of the Nations were looked upon as aliens from the Common-wealth of Israel and strangers from the Covenants c. Ephes 2.12 Insomuch that the Apostles themselves for a while not yet knowing the largenesse of the extent of Gods Israel knew not that Christ should be found to be a redeemer of any of those Gentiles which were not joyned unto Israel as Proselytes This appeares in Acts 10. and 11. see also Ephes 3.3.5.6 And the testimony of the Prophets concerning Christ you may see summed up in Acts 10.43 This then was the Gospel which the Apostles and consequently Paul who preached the same Gospel that the rest of the Apostles did did every where preach viz. That Christ according to the Scriptures did dye for the taking and putting away of all the sinnes of all those that did or should believe in him compare Acts 10.43 with Acts 15.7 This doctrine Paul in this his briefe repetition directly applyes not onely to himselfe but also to the Corinthians to whom he wrote because he looked upon them as believers 1 Cor. 1.2 and 6.11 And thus it appeares that this Scripture also makes nothing for our adversaries in this controversie or question Whereas some of our adversaries doe endeavour to trouble both themselves and us with an objection from 1 Cor. 15.22 we will next consider that place 11. Object From 1 Cor. 15. 22. answered The words of the Apostle there are these As in Adam all dye even so in Christ shall all be made alive or as some translate As by Adam all dye even so by Christ shall all be made alive Touching which place mind these things 1. The Apostle doth not there speake of something already past but onely of something to come If he had there spoken of Christs presenting in his death a satisfaction to his Fathers justice for the sins of all men he would have said As in Adam all have dyed even so in Christ all have been made alive 2. The Apostle there speakes of the resurrection of the body unto life even to the life of glory of that which Christ calls The resurrection in Luk. 20.35 36. Of the same which he speakes of afterward in this Chapter vers 42 43 44. Neither doth he in this Chapter speake immediately and directly of any other resurrection 3. By all therefore we must here understand onely all those that are Christs vers 23. of whom Christ is the first fruits vers 20. Upon all these as well as upon the rest of mankinde death entred by Adam and in Adam and to all these though not to the rest of mankind there shall be a glorious resurrection of the body by Christ and in Christ If this were not true then Christ were not risen and so our faith were vaine and we yet in our sinnes These things being thus cleare I doe not feare any objection from this place There seemes unto some to be somewhat against us in 2 Cor. 5.14 15. 12. Object From 2 Cor. 5. 14 15. answered Therefore that place also shall now be diligently weighed The words are these The love of Christ constraineth us because we thus judge that if one dyed for all then were all dead And that be dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose againe Let the coherence and scope of this text be minded The Apostle had before expressed his labouring to keepe a good conscience vers 9. and 11. And in that expression concerning himselfe he seemed to joyne himselfe with others that faithfully assisted him in the preaching of the Gospel Here he declares the strong motive that still put him on upon that holy labouring viz. The love of Christ

holy Spirit giving such a light of the knowledge of the Gospel and calling upon the sinner to obey the Gospel so revealed 〈◊〉 is sin a man falls into when he is onely enlightened by the worke of the holy Spirit with the knowledge of the Gospel and called upon by the same Spirit to yeeld obedience thereunto and God doth not adde a further powerfull worke giving unto him a new heart and putting a new spirit within him And thus is discovered the desperate wickednesse of mans heart and his hatred of the Gospel which would in like manner appeare in all if all were dealt with in like fort By this it may be discerned how grosse the errour of our adversaries is who account this sin and blasphemie against the Spirit to be nothing else but finall unbeliefe 5. The scope of our Saviour here was to shew that this sinne against the holy Spirit shall never be forgiven to any person that once falles into it and that herein this sinne differs from all other sinnes that men commit For there is no sin but it may be forgiven and is or shall be forgiven to some that have committed it this sin onely excepted there being no sin save onely this which may not be repented of and is not repented of through Gods mightie grace by some that have committed it Our adversaries doe notwithstanding straitly presse us with these words Whosoever speaketh a word against the Son of man it shall be forgiven him Whereto I answer That this clause It shall be forgiven him doth here signifie no more then it may be forgiven him As in 1 Cor. 3.15 this clause He himselfe shall be saved doth signifie no more then he himselfe may be saved For it is not of necessitie that every one must be saved that builds hay and stubble on Christ the foundation that is brings false professors of faith into an outward union in Church-fellowship with others that are built on Christ the Rocke Thus it still remaines firme that no sin is indeed remitted to unbelievers And thus this place makes not against us Some of our adversaries doe also object against us 17. Object From Jer. 31.33 34. answered Jere. 31.33 34. affirming that God hath now made the Covenant there spoken of with all men and consequently that all mens sins are forgiven This therefore shall next be inquired into The words of that Scripture are these This shall be the Covenant that I will make with the house of Israel Aster those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord for I will forgive their iniquitie and I will remember their sin no more Touching which Scripture I affirme and undertake to prove that God hath not made the Covenant here spoken of with all men but with his Elect onely 1. The Scripture doth not teach us by the house of Israel to understand all men 2. This Covenant God keepes and performes with all those and unto all those that he hath made it with otherwise God were not faithfull but rather false and deceiving which to imagine were odious blasphemy But God performes this Covenant onely to his Elect. 3. It is manifest from the latter part of vers 34. that God performes this Covenant both to all those and onely to those whose iniquitie he will forgive and whose sin he will remember no more This place therefore is so farre from speaking for our adversaries as that it overthrows them altogether But they object that all of the house of Israel are not Gods Elect. I answer that Israel notwithstanding did typifie the whole companie of Gods Elect as also is intimated in Psal 135.4 and accordingly they who are declared to be Gods Elect are called Israel and Israelites indeed Rom. 9.6 Psal 73.1 Joh. 1.47 Gal. 6.16 They further object that God puts his Law in the inward parts and writes it in the hearts of some at the least that are not his Elect. I answer that the Law here spoken of is the very doctrine of the Gospel and that Gods putting this Law into mens inward parts writing it in their hearts is his making them to understand and to love to believe and to obey this Gospel And this God workes onely in his Elect whom he makes his own people and he is found to be their God For this see Jere. 24.7 Jere. 32.38 39 40. Ezek. 11.19 20. Ezek. 36.26 27 28. It being a cleare and most manifest truth though some of our adversaries are so blind that they cannot see it that that precious promise in Isai 54.13 is made onely to the Elect. Some endeavour to frame an objection against us from Dan. 9.24 18. Object From Dan. 9. 24. answered where we thus read Seaventie weeks are determined upon thy people and upon thy holy Citie to finish the transgression and to make an end of sins and to make reconciliation for iniquitie and to bring in everlasting righteousnesse c. But all this is spoken with a manifest reference and restriction to Gods Elect. Thy people that is The people of Israel who are thy people after the flesh thou being one of that separated Nation viz. as they are a type of the Israel of God and no otherwayes Or rather Thy people that is The Israel of God to which thou appertainest So also Thy holy Citie that is The Citie Jerusalem as it typifies the heavenly Jerusalem Or rather Thy holy Citie that is Jerusalem which is above which is thy mother Here also observe that everlasting righteousnesse is the portion of all those whose transgression is finished to whose sinnes an end is put and for whose iniquity reconciliatiō is made This then is peculiar to Gods Elect who onely are heires of everlasting righteousnesse who onely are that remnant of Gods heritage whose iniquitie he pardoneth and whose transgression he passeth by whose iniquities he will subdue and all whose sinnes he will cast into the depths of the Sea Micah 7.18 19. These onely are that Jacob the Lords servant and that Israel whom he hath chosen Isai 44.1 whose transgressions he blotteth out for his own sake and will not remember their sinnes Isai 43.25 These onely are that Jacob which the Lord bath redeemed and that Israel in which he hath glorified himselfe whose transgressions he hath blotted out as a thicke cloud and as a cloud their sinnes Isai 44.22 23. These are they to whom the Lord proclaimed himselfe not onely mercifull and gracious long-suffering and abundant in goodnesse and truth but also keeping mercy for thousands forgiving iniquitie and transgression and sin Exod. 34.6 7. See also Psal 103.10 11 12 13. As touching the rest he proclaimes himselfe

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.