better the creatures die then wee should want food yet wee doe not kill them as desiring their destruction but to satisfie our hunger so doth the Lord for the glory of his Justice But they say God doth not decree to damne them till hee hath tryed and found that they will not be saved but I say again God never decreed to damne any but onely he decreed to glorifie his justice and for that he need not stay to see what man will doe can any deliver out of his hand if he worke who can let it Esay 43.13 Seventhly Those for whom Christ dyed shall be justified and saved for The free gift came upon all to justification of life Rom. 5.18 and Whom he justified shall be glorified Rom. 8.30.33 Who shall condemn if Christ hath dyed for them ver 34. The ransommed of the Lord shall come to Sion with everlasting joy Esay 35.10 But some shall neither be justified nor glorified but condemned and punished everlastingly therefore they are none of those that Christ dyed for nor none of those ransomed of the Lord then Christ did not die for all and every man in the world But they say the death of Christ for all and every man in the world is the foundation of justifying faith I Answer That cannot be but this is rather a ground of it that Christ hath not dyed for all but for some of mankind and then with a speciall faith to believe that he hath dyed for me in particular and this faith instrumentally justifies us but when we believe with a generall faith that Christ dyed for all men this cuts off a speciall faith for our selves are one of the whole world and so wee shall apply it to our selves no more then to any reprobates Then they say If all shall be saved for whom Christ dyed then none of them could perish but some shall perish for whom Christ dyed and are damned that he bought 1 Cor. 8.11 2 Pet. 2.1 I answer It was but in the judgement of charity that Christ dyed or bought them but they say Christ came not to judge the world but to save the world Iohn 12.47 48. Therefore he dyed for all I Answer while Christ is mediator he is come to save the world and not to judge them that believe not but at the last day his words shall judge them and condemne them So then his first comming is to save the world not the universall world but the multitude of the elect which may well be called a world being so great a multitude Revel 19. And as the Iews said The world is gone after him Iohn 12.19 Then they say God so loved the world that hee gave them his onely begotten Son and yet none are saved but they that believe in him Iohn 3.16 Hence say they Christ is given to all and yet faith makes the difference and hath the promise of eternall life and not the other although Christ dyed for them and Gods love to all and yet not all saved But if God love them I would know what could hinder their salvation shall Gods beloved ones perish so then their conclusion is this not he whom God loves shall be saved but he that will of himselfe believe shall have eternall life but it is not in him that willeth nor in him that runneth but in God that sheweth mercie for his will shall stand and hee will doe all his pleasure Then they say Christ came to his own and his own received him not Iohn 1.12 but that is not his fault for he comes unto them but it is their own fault for they will not receive him so they conclude they are his by purchase and yet they will not be saved I answer they were his own visible Church by a Nationall Covenant having his Ordinances and distinguished from other Nations by circumcision and not by any true work of grace in their heart and so others might goe to heaven when those children of the Kingdom are thrust out Mat. 8.12 Or if it be spoken of any of the elect that were his own and yet would not receive him it was but onely at that present yet after they had crucified him at Peters Sermon they received him Act. 2.41 Then they say put the case that Christ taketh away the sins of the world and this world is the elect then it must needs follow that some of the elect shall perish but what a damnable inference is this Christ taketh away the sins of the elect therefore some of the elect must needs perish I answer It is true if wee should maintain as they doe that God hath elected everyman in the world which would be no election to take all but the elect is a certain number chosen of God and given to Christ whose sins he hath taken away or at least is taking them away and when that work is finished they shall be glorified and that world meaning the multitude of the elect that Christ came to save shall certainly be saved For the Lord hath laid help upon one that is mighty Psal 89.19 He is mighty to save Esay 63.1 And he hath finished the work his Father gave him to doe Iohn 17.4 and still he is his Son in whom he is well pleased then how shall they miscarry when Christ takes away their sins to this they have a bundle of arguments together as if they would prove that Christ dyed for all and every man in the world although the greatest part be not saved but damned 1 They say Christ dyed for all those that are damned that he might get the victory over sin death hell and the Devill by his own death and triumph over all Mat. 28.18 1 Pet. 3.2 Iob 2.9 Ephes 1.19 20 21 22 23. Philip. 1.10 I Answer Is it a signe of victory over hell death sin and Satan when they shall take from Christ those that he hath bought with his heart bloud if Christ hath paid for them shall death and hell sin and Satan take them out of his hand when as he sayth no man shall pluck them out of his hand and his Father is greater then all and no man shall pluck them out of his Fathers hand Joh. 10.28 29. then shall the devill and sin doe it to get victory to your Saviour but it seems by this that the Devill is your Saviour and not Christ for if Christ have the keyes of hell then none shall perish that he hath bought and this is his victory that he will save them in spight of all his enemies Psal 110.2 But they say if all the Sins in the world had not been laid on Christ but the sins of the elect onely then he had not gotten the victory over all sin but over some sin I answer all sorts of sins are in his people which he hath overcome that it dies daily in them and for the sins of reprobates they shall be restrained by him and at lest all things that offend shall be taken out of
ARTICLES of FAITH presented to the PARLIAMENT CHAP. I This Chapter contains a Confutation of many errors maintained by the Anabaptists in their Articles of Faith defended against me by Mr. Spilsbury one of their Teachers Their first Article they beleeve that there is one rule of obedience for all Saints in all places to be observed of which I doubted his answer was that the scripture is that rule to trie and judge all things I answer the scripture is an eternall rule of righteousnesse but not commanding the same things to be observed by all Saints in all times and in all places The Jews were commanded many things which we are not and yet by the Scriptures and we are commanded many things here that cease at our death and shall not be done in heaven then the same things are not to be observed by all Saints in all places Againe if the scripture be a rule for all Circumstances in all duties that make for outward decency and uniformity Then I must see a rule for these things before I give my faith to this Article In their next article they beleeve that all who know God and Christ shall have eternall life but vengeance shall be rendered on all that know not God and Christ but here I doubt they exclude all Infants that dye in their Infancy from salvation because they are not capable of such knowledge of God and Christ You answer saying you know not what is this knowledge neither hath the scripture revealed any such that were saved But was not Jereboams child saved when the Lord himselfe said that there was some good thing in him towards the Lord God of Israel 1 King 14 15. And did David rejoyce that his childe was damned and did he desire to goe to hell to his childe and rejoyce in beleeving it 2 Sam. 12.23 And why should not Infants that dye be saved when as they may be sanctified which is eternall life begunne already and they may be sanctified as well as Jeremiah and John the Baptist Jer. 1.5 Luke 1.15 Then are you a teacher and know not these things but you say you will not judge them when as you make it an article of your faith to beleeve that none shall be saved without this knowledge of God in Christ which infants are not capable of yet they may have the seeds of grace in them wrought by the Spirit of God neither can this be denyed when as they are sanctified by the Spirit of God Againe if I should beleeve this Article I feare I should condemne many of Gods people which have the faith of adherence but not the faith of evidence for many that live a holy life may want a cleare evidence that God is reconciled to them in Christ therefore I dare not give my faith to beleeve this Article Your sixteenth article is this you beleeve that unlesse Christ had beene God he could not perfectly have knowne the will of God which I doubt of but you answer that you beleeve that Christ was both God and man and the Prophet that all must heare but what of this who doubts of it but then you say that you will decline what the Word of God doth not hold forth but I feare you will not be as good as your word but suppose you be yet how doth this satisfie my doubt Yet further I grant that no creature can fully know this secret will of God for Christ as man knew not when the day of Judgement should be Mark 13.32 Neither can one creature know what God hath revealed to all creatures Man doth not know what God hath revealed to Angels nor doe they know fully what God hath revealed to men 1 Pet. 1.12 neither doth one man know what God hath revealed to the soule of another yet all this hinders not but Saints and Angels glorified although they be but creatures doe perfectly know what Gods will is to them and their duty to him then if you beleeve this article that Christ had not perfectly knowne the will of God but that he was God Why then doe you say that you will beleeve no more than the Word holds forth The VVord saith although here we see but darkely as through a glasse or latisee yet then we shall see face to face and know as we are knowne 1 Cor. 13.12 and yet creatures still not Godded with God nor Christed with Christ and yet we shall perfectly know his will to us and our duty to him Then if you be as good as your word you must cast away this Article of your faith The twentieth article you beleeve that the Kingdome of Christ shall then be perfected when Christ shall come the second time and reigne amongst his Saints Here I doubt you beleeve that the Kingdome of Christ shall then be perfected when Christ shall come from heaven personally into this world before the end of it and raigne Monarchically here on earth a thousand yeares Your answer is that Christs Kingdom shall then be perfected when Gods will is accomplished in the same and that Christ by the brightnesse of his appearing shall effect it but in what space of time you know not I answer Gods will cannot be accomplished till all his decrees are fulfilled which cannot be before the day of Judgement then shall all things that offend be gathered out of his Kingdom and cast into the furnace of fire Math. 13.40 41 42. Then after the dissolution of all things saith Peter we according to his promise look for new heavens and a new earth wherein dwelleth righteousnesse 2 Pet. 3.13 then indeede what Adam lost shall be restored by Christ the second Adam to its first purity and then the Saints shall inherit all things Revel 21.1.7 For the new heavens and the new earth which I will make shall remaine before me saith the Lord Isai 66.22 then the Kingdomes and Dominions under the whole Heavens shall be given to the Saints of the Most High whose Kingdome is an everlasting Kingdome and all Dominions shall serve and obey Christ Dan. 7.27 and of his Kingdom there shall be no end Luke 1.33 But the heaven shall receive Christ till the restitution of all things to their first perfection Act. 3.21 then this article is not by the scripture held forth therefore I dare not give my faith unto it The five and twentieth article you beleeve that the tenders of the Gospell are absolutely free and no way requiring as necessary the preceding ministry of the Law or any qualifications or preparations wrought by it but onely that the naked soule as a sinner and ungodly to receive Christ crucified dead and buried risen and made a Prince and a Saviour for such a sinner But I doubt of this and you answer that you know nothing absolutely necessary to save man but Jesus Christ and him crucified and faith to beleeve and apply the same but is not the Word of God a necessary Instrument in the hand of Christ whereby he
workes faith in us Rom. 10 17 by which we beleeve in Christ then is not the VVord of God necessary to save where it is although God is able to worke faith in his elect without it in places where it is not but this being the orrdinary way for our salvation and while this lasteth we must not seeke any extraordinary way then you say the way that God saves men you will leave to him and every mans experience when as you make it an article of your faith to beleeve that the Law of God can be no instrumentall meanes to worke any qualifications as the Law to fit the soule for the seeds of grace when as three thousand witnesses by experience were pricked by the Law in one place Acts 2.37 before the Gospell was applied to cure them and multitudes more in scripture besides every godly mans owne experience but your conscience hath forced you to renounce this article and instead of beleeving it you leave it to every mans owne experience The seven and twentieth article you beleeve that the three Persons in Trinity are made over to Christians in their fulnesse but I suppose they have no more of God then a finite creature is able by the weake hand of faith to receive According to thy faith be it unto thee Math. 8.13 But you answer God makes knowne his grace and good will to man in Christ by his Spirit so farre as he pleseth but who doubts of this but I suppose we are not capable to receive the fulnesse of God we have but our measure according to the gift of Christ Ephes 4 7 13. neither doe we receive the fulnesse of Christ but out of his fulnesse we receive Iohn 1.16 The nine and twentieth article you beleeve that those which are beleevers are in truth really separated both in soule and body from all sinne through the bloud of the everlasting Covenant but I much doubt of this you answer that you beleeve all sinne is so taken away by Christ that it shall never hinder the salvation of any beleever but this is not my doubt then you say for a beleever to have no sinne while he lives in the flesh that you deny and so have cast away this article of your faith in which you have published to the world that you beleeve that every beleever is really separated from all sinne both in body and soule by the bloud of Christ then for shame doe not carry one face in private and another publickcly to the world The three and thirtieth article you beleeve that Christ hath a spirituall Kingdome here on earth which is his Church that he hath purchased and redeemed but this I grant then you beleeve that this purchased redeemed Church of Christ is visible and a company of Saints called and separated from the world by the VVord and Spirit of God to the visible profession of faith and the Gospell and baptized in the faith and joyned to the Lord and to each other by a mutuall agreement in practicall enjoyment of the Ordinances commanded by Christ their Head and King but I much doubt of these things then you answer saying you beleeve that the Church of Christ is a purchased people called to their visible profession of him and for invisible things you leave to God till he make them visible But here all men may see the falsenesse of your faith for when you should bring it into the presence of God then you leave it but how dare you publish to the world that those whom Christ hath purchased and redeemed are visible making profession of faith and the Gospell and baptized and joyned to the Lord and to each other in the practicall injoyment of the Ordinances When as know I put you to it you dare not stand to it but you will leave it to God and so you cast away this article also and I thinke if I should goe to all whose hands are at them they would shuffle in the same manner and I would wish you to take them to helpe you and so if you can prove all the redeemed of Christ to be such I am sure he saith himselfe other sheepe I have which are not of this fold them I must bring in Iohn 10.16 then are all visible and called and already make profession c. Nay those that are in the state of grace are not so visible for that white stone and that new name written no man knowes but he that hath it Revel 2.17 they are called hidden ones Psal 83.3 and the Lord had seven thousand which the Prophet knew not of 1 King 19.18 And sometimes the Saints themselves in the visible Church may disagree Witnesse Abraham and Lot and Paul and Barnabas Gen. 15.7 Acts 15.39 and then the cruelty of this article shewes from whence it came which condemnes all that are not in your Church to be reprobates then I cannot blame you for leaving it to God when you are questioned for it but if your heart condemne you take heede of hypocrisie God is greater then your heart and knoweth all things 1 Iohn 3.21 The foure and thirtieth article you beleeve that to this visible Church all are bound to come and acknowledge Christ to be their King Priest and Prophet and to be enrouled amongst his houshold servants now this I grant if you mean the universali invisible Church but I much doubt whether it ought to be so in yours or in any visible Church but you answer that you know not how any can be either Sonnes or Servants of God that are not of his houshold this I grant to be true in the invisible Church but as I proved before all are not visible so then their names ought to be written in heaven Luke 10.20 but not written amongst your company then you say that you are ignorant of any invisible Church or House of God I answer Ignorance will not excuse your sinne for Christ is the Head of the body or Church both of things visible and invisible Revel 1.16 17. then although you know not the Church of the first borne in which the soules of just men are made perfect yet you may know that there is such a one Heb. 12. and although the Saints departed know not what is done in the visible part of the Church here as the Prophet saith Isai 63.16 will this prove that there is no such thing Againe if you know nothing in the Church but what is visible to all you plainely show your selfe to be an hypocrite For spirituall things are spiritually discerned 1 Cor. 2.14 there is foode which you know not of you have not tasted of that hidden Manna Revel 2.7 Iohn 6.32 and while your name is at those articles you want that inward grace of faith to beleeve them and so cannot see like Moses him that is invisible Heb. 12.27 The sixe and thirtieth article You beleeve that every particular Church hath power to chuse for themselves meete persons into office and none other
world Iohn 17.9 Sixthly This word World is sometimes taken for all the elect that ever were or â—ver shall be Behold the Lamb of God that taketh away the sins of the world Iohn 1.29 Iohn 2.2 Seventhly This word World sometimes is meant the wicked of the world who are in present being The world hateth you Iohn 15 19 Eighthly The World is sometimes meant the godly in present being Behold the world is gone after him John 12.19 Ninthly This word World is sometimes taken for the elect in present being before conversion Herein is love not that we loved God but that he loved us and sent his Sonne to be a Propitiation for our sinnes 1 Iohn 4.10 God that purpoased to love his people from all eternity loves them actually as his creatures as soone as they have being in the world so God loved Adam and Eve when they had sinned as not to hate his owne worke in them but loved it and therefore sent them a Saviviour God so loved the world those in present being yet not as his children till he hath sent to them his Sonne and hath given them saith to receive him then as many as received him he gave power to become the Sonnes of God to them that beleeve in his name Iohn 1.12 Now let us trie whether Christ died for all these worlds if not let us see for which of these worlds he died First if Christ died for the universall world then he died for divels and for Angels that never sinned and for the creatures in the whole world yet I deny not but the Angels that never sinned and all mortall creatures have some benefit by his death in respect of establishment Isai 49.8 but I utterly deny that Christ died to redeeme any creatures but mankinde only He tooke not on him the nature of Angels but the seede of Abraham to make reconciliation for the sinnes of the people Heb. 2.16 17. To save his people from their sinnes Math. 1.21 neither can it be understood that Christ died for the world of Gentiles onely For he was sent to the lost sheepe of the house of Israel Math. 14.24 and the Angels told the Jewes saying Vnto you is borne this day a Saviour which is Christ the Lord Luke 2.10 And for the world of the elect I know none that makes question of it whether called or uncalled to the estate of grace yet in Gods due time they shall be sure to finde the benefit of it So then here lies our controversie they affirme that Christ died for all the wicked and reprobats in the world but I affirme the contrary upon these grounds First Christ died for the elect onely for saith Paul From the beginning God hath chosen you to salvation through sanctification of the spirit and beleefe of the truth 2 Thes 2.13 He saith I have chosen and ordained you that you should goe and bring forth fruite Iohn 15.16 Christ was ordained for you who doe beleeve in God seeing you have purified your soules in obeying the truth 1 Pet. 1.20 21. As many as were ordained to eternall life beleeved Acts 13.48 that is called the faith of Gods elect Tit. 1 1. Those who are predistinated he calleth justifieth and glorifieth Rom. 8.30 But Heaven is not appointed for all it shall be given to them for whom it was prepared Math. 20.23 Some stumble at the word being disobedient whereunto they were appointed 1 Pet 2 8. Some of old were ordained to this condemnation Jude 4. And some are called to inherit a Kingdome prepared for them and some are charged to depart into everlasting fire prepared for them Math. 25.34 41. Some are vessels of mercy prepared for glory and some are vessels of wrath fitted for destruction Rom. 9.22.23 Those unnaturall brute beasts were made to be destroyed 2 Pet. 2.12 Then are some ordained to salvation and others to damnation and some ordained to the meanes 〈…〉 and not others and for some heaven is prepared and for others hell is prepared then sure Christ did not dye for all and every man in the world and that world whose sinne Christ taketh away and is a Propitiation and for whose persons he is an Advocate is onely the elect which may be called a world for multitude Iohn 12.19 Revel 19.6 But then they scornfully answer saying they will reade world alwayes where they finde the word elect and elect alwayes where they finde the word World then thus saith Christ I pray for them I pray not for the elect but for those that thou hast given me out of the elect and I am no more in the elect Iohn 17.9.11 And this is condemnation that light is come into the elect Iohn 3.19 Thus changing the signification of the word World they bring in this damnable conclusion in scornfull derision of the truth of God But they say if Christ died for none but the elect then unbeleefe is no sinne and some would sin in beleeving Christ hath died for them when it is not so I answer God gave man faith at the first to beleeve that it he had done as he commanded he should have lived for ever and although man hath lost this grace of faith yet God hath not lost his power to command man to use this faith Man is to beleeve in Christ and if he doe not he sinnes against the Gospell no man can sinne in beleeving that Christ hath died for his sin when it is not so for if he truly beleeve he shall be saved and then it is so Secondly Christ did not die for all and every man in the world for he died for none but those which his Father gave him He came not to doe his owne will but the will of his Father that sent him He must doe his Fathers businesse Luke 2.49 And he must finish the worke he gave him to doe Iohn 17 4. But it is the Fathers will that all which he gave him that he should lose none Iohn 6.39 but all was not given to Christ not the world but those that thou hast given me Iohn 17.6 and God gave him no reprobates for Christ gave his eternall life to all that his Father gave him verse 2. And the Father commanded him to lay downe his life for those that he gave him Iohn 10.17.18 But if Christ had died for more then his Father gave him then it seems Christ would have more then was agreed by the Father to give him but this would fasten sinne upon Christ in not being content but to will have more then his Covenant then Christ died not for all and every man in the world but then they will grant that Christ died for no more then his Father gave him for say they All things are delivered unto him of his Father Math. 11.27 Psal 2 7.8 I answer It is true divels and reprobates are under his Regall power to rule them with a rodde of iron but none are under his Scepter of grace and glory but his elect
therefore he died for 〈◊〉 Thirdly Christ died not for all and every man in the world for He was the good shepheard who gave his life for the sheepe Iohn 10 11.15 but all are not the sheepe of Christ neither by election nor calling For at the day of Judgement Christ will divide the she perfrom the gâ—â—tes and sar to the sheepe Come ye blessed and to the goats Goe ye cursed Math. 25.33.41 then Christ did not die for all and every man in the world but they will grant this saying Christ died for all and therefore for his sheepe but I say againe that they must be sheepe either in election that shall be brought into this folde Iohn 10 16. or else they are already in the folde by calling but this will not prove that he died for the goates and dogges that shall Fourthly Christ dyed onely for them that he knows The Lord knows who are his 2 Tom. 2.19 And Christ knows his sheep John 10.27 and as the Father hath his book wherein the names of all his are written Luke 10.20 So the 〈◊〉 hath his book of life Revel 13.8 But some at the last day will neither be found written in the book of life nor in the Lambs book therefore he will professe unto them that he never knew them Mat. 7.21 22. Luke 13.17 So that if Christ knows his sheep for which he died and yet at the day of judgement there shall be some that he never knew then Christ did not die for all and every man in the world Fifthly Christ dyed for no more then he prayed for and now makes intercession but sayth he I pray not for the world John 17.9 and not to make intercession for the Saints according to the will of God Rom. 8.27 He makes intercession for all that come unto God by him Heb. 7.25 And sayth he I pray not for these alone but for them also that shall beleeve through the Word John 17.2 Thus Christ prayed for all the elect that shall come unto God by him and that shall believe in him but some he would not pray for but sayth I pray not for the world Joh. 17.9 for then if Christ would not vouchsafe to pray for all and every man in the world shall we thinke that he would die and spill his bloud for all But say they all were given to Christ and if he prayes for all those that were given to him then he prayes for all I answer all reprobates are given to his power to be ruled by his rod of iron these are under his regall government that they shall not doe what they list he hath a bridle for their lips and a hook in their nose these hee rules with rigour and because they will not doe his will they shall suffer this displeasure But the other he rules with sanctifying and saving grace but to the other hee will neither give grace not glory therefore he neither prayed nor dyed for them Sixthly Those for whom Christ dyed it was to redeem them from all iniquity Titus 2.14 The precious bloud of Christ redeemed us from our vain conversation 1 Pet 1.18 19. The bloud of Christ shall purge your consciences from dead works to serve the living God Heb. 9.14 He washed us from our sins in his bloud Rev. 1.5 But some shall never have their sins purged Ezek. 24.13 Some their sins shall never be forgiven in this world nor in the world to come Mar. 12.31 Then if Christ dyed to redeem from sin and by his death to reconcile some to God Rom. 5.10 and yet some shall never be forgiven neither sin purged then Christ did not die for all and every man in the world But they say Christ takes away the sins of the whole world yet they believe that he justifies none from their sins till they behold and believe it John 1.29 I Answer If none be justified till they believe that Christ takes away the sins of all and every man in the world then they shall never be justified for as I said before some shall never be forgiven nor their sins purged then if all sin shall he token away by Christ and yet the Father will not justifie them this were to taâ—e God to bee unjust Again shall not I be saved unlesse I make CHRIST a lyer Doth hee say some shall never bee forgiven and cannot I bee justified unlesse I believe that he taketh away the sins of every man in the world Again If Christ takes away the sins of every man in the world I would know what else can hinder their justification or salvation Is not God true in his word to CHRIST to save them that hee hath freed from sinne â—â—s For this is the Fathers will sayth Christ That all which hee hath given mee I should lose nothing but that I should raise it up at the last day John 6.39 Then doth the Father want power to keepe those that Christ hath redeemed No My Father is greater then all and no man is able to pluck them out of my Fathers hand John 10.29 Then did Christ lose them again no hee saith All those that thou hast given me I have lost none but the sonne of perdition who was onely given to him by office but not by grace and favour then what is the fault are their sins forgiven and taken away by Christ and yet they will not bee saved this cannot be for sayth the Father to the Sonne Thy people shall bee willing in the day of thy power Psal 110.3 Then let Popish Arminians bee ashamed to say CHRIST taketh away the sinnes of every man in the World and yet the greatest part of it damned For nothing but sinne separates between us and our God Esay 50.2 Then they say it is not the death of Christ that makes any difference of men For he gave his life a ransom for all and would have all saved 2 Tim. 6.1 2. And it is predestination and faith that makes the difference I Answer It is true It was decreed that CHRIST should die for the elect and their faith believes that hee hath done it and so they are justified and shall be saved But then they say there bee two elections one generall for all men But the other is not decreed till men believe and is particular for beleevers For say they if God should make some men which hee doth not elect to be saved he would be the positive cause of sin in them and then for that sin he caused to damne them which would be miserable Truly I answer God is not the positive cause of sin in any hee never infused sinne into them hee made man righteous yet mutable and hee was not bonnd to support him therefore hee fell yet God did not make man to damne him nor desires hee the destruction of any creature but hee desires the glory of his justice and better all creatures should perish then hee should lose the glory of his justice as in our own case
his Kingdom and cast into the furnace of sin Mat. 13.41 42. Both reprobates and their sins shall be cast into hell fire and the Saints shall inherit all things Revel 21.7 Their second reason why Christ dyed for all and yet all not saved is this because he would have nothing preached to man but what is true but if Christ dyed not for all men and yet the Gospel preached to all and requires all to believe then some men are required to believe that which is not true I answer it is not sin in God to command man to believe in Christ although he knows they cannot because he made them able at the first to doe it if he had then required it and if man by sin hath now disabled himselfe yet God is not to be blamed for requiring that which he made them able to do at the first no more then a man is that hath two debtors and both disable to pay him the one he freely forgives and of the other he requires the debt nor doth he require them to believe that which is not true when the Gospel is preached unto them but if they can truly believe they shall be saved and preaching the Gospel is the instrumentall means to work faith in men that they may believe Rom. 10.1 and then He that beleeveth shall be saved Mar. 16.16 Again the Lord somtimes sends his Gospel to try if men will repent and believe and if we doe not repent and believe it makes us guilty of a great sin in not doing of it when he requiers it of us and to say God requires some to believe that which is not true is a sin to judge of the secret will of God before that he hath revealed it unto them Their third reason why Christ dyed for all and yet all not saved they say is to leave man without excuse for man cannot say that Christ hath not dyed for him and the Gospel was preached to every creature to leave many without excuse I Answer Will God give the greatest gift that ever hee gave to man as well to reprobates as to the elect to leave them without excuse Would not a lesse gift then Christ himselfe bee sufficient to leave them without excuse But then they would confirme this from these words of Paul saying The free gift came upon all men unto justification of life Rom. 5.18 Hence they would gather that Christ hath dyed for all men For by him all are justified and have life by Christ and yet many of them shall bee damned O hellish inference all this is to leave them without excuse but the truth is this as by the offence of Adam judgement came upon all men that were in him by nature even so sayth this Text by one Christ the free gift of righteousnesse came upon all the elect when they are in him by grace unto justification of life for as none is guilty of the first Adams sin till they are in him by nature so nor is righteousnesse by Christ till they are in him by grace and not many ages past they said although Christ taketh away the sins of all the world yet none are justified from the sin till they by faith behold it but here they are not ashamed to say that the righteous God should pronounce all to be just having given them Christ to die for their sins and the life of grace to believe it and after all this that God should condemne these justified persons What miserable blasphemy is this Shall not the Judge of all the earth doe right Gen. 18.25 Is God unrighteous that taketh vengeance how then shall he judge the world Rom. 3.5 6. Then doe not harbour such blasphemous thoughts of God for whom he justified them he also glorified It is God that justifieth who shall condemn It is Christ that dyed Rom. 8.30 33 34. The fourth reason Why Christ dyed for all and yet not all saved is this they say Christ dyed for Adam and all his posterity because the elect should proceed out of his loynes I Answer as they are flesh and bloud they are the children of the first Adam and so in him under sin and condemnation but as they are new borne they proceed from the second Adam which is Christ Hee shall see his seed and he shall see the travell of his soule and be satisfied Esay 53.10 11. God the Father by Covenant gave them to Christ from all Eternity therfore sayth he Behold I and the children which thou hast given me Esay 8.18 But will it follow that all must be elected because all sinned and must all be given to Christ because they are descended of Adam or must Christ die for all because all came of Adam By this reason what is done to any is done to all if any be saved all are saved if any be damned all are damned because wee have all our nature from one man but cannot God bestow his gift on whom hee will must all have a like because all are alike descended I hope when Adam had condemned all it was Gods free grace to pardon any and as many as he pleaseth The fifth reason why Christ dyed for all and yet all not saved is because by Christ all shall rise again at the last day 1 Cor. 15.21 22. Hee is called the resurrection John 11 25. For by the sin of Adam all die and so lost their bodies so by Christ shall all rise again some to the resurrection of salvatian and some to the resurrection of damnation Iohn 5.29 Then say they because Christ raiseth all therefore he dyed for all I Answer although it is by Christ all reprobates are raised that is by his power those vessels of wrath that are fitted for destruction may be filled with it and because the body of Adam sinned as well as the soule against an infinite God therefore the bodies of reprobates should be punished with their souls eternally and because Christ will send his Angels to gather up the bodies of reprobates to bring them to their soules to bee tormented eternally Is this a good argument that Christ hath dyed for them and bought those soules and bodies this shews plainly they are goats and none of the sheep that the good sheepherd dyed for they are dogs and shall bee without when as his sheep shall never perish but shall have eternall life John 10. Sixthly They say Christ dyed for all and yet not all saved because the Father gave him all I answer Those that are given in to his wrath to be ruled with a rod of iron to say he dyed for all such you had as good say that hee died for devills being so given on to his regall power that they shall not doe what they list but then they say he died for all to purchase to himselfe a Church But cannot a man purchase a Lordship unlesse he lay down money and bargain for the whole World and when he hath purchased all the World and then
have power c but I doubt of it you answer either the Church or the World must chuse them and which it is let the Scripture be judge this I grant that the Church representative or the Presbytery sent Iames and Iohn to Samaria Acts 8.14 and Paul and Barnabas another way Chap 13.3 but no man never did labour to gather to himselfe a Church neither did any Congregation separate themselves from the rest and claime this power to chuse officers out of their owne company but they brought them to the Apostles to ordaine them and to appoint or authorize them to their office Acts. 6.3.6 The Apostles laboured to gather disciples to the multitude having all an Interest in it as a common Presbytery so then there never was any single Congregation governed by it selfe though you make it an article of your faith to beleeve it The seven and thirtieth article You beleeve that you may take one of your sheepe and make him your shepherd but I doubt of it you answer that you know not where the Saints should find a Pastor if not among Church members but this I grant for we must chuse a Christian not a Iew or a Turke to be our Minister and we must take him out of the Church of England and so we doe when we take them out of the Schools of the Prophets the Universities for a Trades-man is placed by God otherwise and a man without humane learning ought not to meddle in it it is none of his businesse and hee ought not to meddle with other mens matters yet here you make it an article of your faith to beleeve that your Congregation may take one of themselves and make him their Pastor I grant that we may take a man of our coasts and set him up for a watchman Ezek. 33.2 But for you to take a sheep of your owne flocke and make him your shepheard having no ordination but from his fellow-sheepe you have no foundation in the scripture for this article of your faith The eight and thirtieth article You beleeve that the Ministers maintenance must be a voluntary contribution but I doubt of it your answer is that all acceptable service to God ought to be free whereof his servants maintenance is a part I answer it is true although the Ministers wages should be certaine yet it should be given freely and so we should freely pay all other debts and although it ought to be certaine yet this hinders not but we may be willing and doe it freely and so say this is a service to God I say it is no more to God then all other duties of the second table of the Law are which are to be done to men in conscience of obedience to God that commands it But the argument why the seven Churches will give the Minister what they list is this because it was Philemons voluntary contribution if he did any thing for his man Onesimus that had brake covenant with him and was ran away from him and Paul intreates him to use him kindely Phil. 14.18 But what is this to the Ministery Will it follow because a servant hath broke covenant and is run away from his Master and now what he doth for him is voluntarily that therefore a Congregation may do so with their faithfull Pastor that abideth with them Yet I confesse if a Pastor should doe with his flocke as Onesimus did with his Master be unfaithfull and runne away from them then let him stand to their voluntary contribution then here is but a weake foundation for this article The nine and thirtieth article You beleeve that baptisme must be dispensed onely to persons professing faith to disciples that are taught but this I doubt of you answer saying you beleeve all that Christ commanded and his servants preached to be truth in Gods worship which was to baptize such as beleeve but I say the Command of Christ was not to baptize them that beleeve but it was to teach baptizing all Nations and his servants practise was if the chiefe in any house beleeved Christ to be the Sonne of God they baptized all the family without any exception of Infants or servants for baptisme is the presse-money before they enter into the Christian warefare it is a Christians colors then shall any professe himselfe a souldier for Christ before he hath received his colours or his presse-money it were presumption for any to doe it and it is for want of wit in those that desire it so then professing is rather after then before baptisme unlesse you would have the Souldiers of Christ fight their warfare and then afterwards come for their presse-money The fortieth article You beleeve that this Ordinance must be dispensed by dipping or plunging which I doubt of you answer what Christ commands ought to be done without doubting this I grant but then you say that Christ commanded to baptize by plunging but I cannot finde it therefore I dare not give my faith to this article The one and fortieth article You beleeve that the persons designed by Christ to dispense this Ordinance are not officers in the Church onely but teaching Disciples this I doubt of but you answer that a Disciple did baptize but you know no officer except a Deacon that did baptize yet you deny not but they may but doe you not know that Paul the Apostle baptized Crispus and the houshold of Stephanus and the Jailor and all his But whose Disciple was he and the Deacon you speake of I suppose to be Philip but he was called to be an Evangelist and then he baptized the eunuch Acts. 8.21 It is there saith that he was one of those Deacons not that he is one still then your seven Churches would prove that Disciples may baptize from these scriptures Math. 26.26.28 Mark 16.17 John 4.12 Acts 20.7 But what if Christ called his Apostles Disciples in relation to his owne Personall Ministery will it follow that he sent them out Disciples if so then hee sent them out to be taught and baptized of all Nations but Christ ordained twelve and sent them out to preach and they were called Apostles before he sent them out Mark 3.14 6.30 Luke 6.13 But then he sought for baptisme in the old Testament and there he found that God saith binde the testimony and seale of the Law among my Disciples Isai 8.16 I answer if God binde the Law and seale the testimony among his Ministers then how dare these men to meddle with their Office The Preists lippes must keepe knowledge Mal. 2.7 The Law shall not perish from the Preist Jer. 18.18 Aaron and his sonnes shall keepe the Preists office Numb 1.50.53.18.1 Then by this proofe all but Ministers are barr'd from touching those holy things then how dare these men to meddle with that Office unlesse they were called of God and so lawfully placed in it The two and fortieth article you beleeve that the power to cast out and to receive in lies in the