God's Ordinance, THE SAINT'S PRIVILEGE. Discovered and proved in two Treatises. The first, The Saint's Interest by Christ in all the Privileges of Grace: Wherein their right to the use of Baptism, 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 Father's justice a satisfaction for the sins of all men; but only for the sins of those that do, or shall believe in him; which are his Elect only: And the objections of those that maintain the contrary, are also answered. Both written by JOHN SPILSBERIE. And the last transcribed, and somewhat enlarged, by Benjamin Cox. Mark. 13.34, 35.37. The Son of man is as a man taking a fare journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore, etc. And what I say unto you, I say unto all, Watch. Ephes. 1.3, 4. Blessed be God— who hath blessed us with all spiritual 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. Licenced, entered, and printed according to Order. LONDON, Printed by M. Simmons for Benjamin Allen, and are to be sold at his Shop at the Crown in Popes-head-Alley. 1646. TO THE CHRISTIAN READER. Wise and Christian READER; IT is not to be expected in this enquiring age, wherein through the good providence of God, truth hath some liberty to show her face and many also are travailing in pain to bring forth that man-child; but there will be likewise a spirit of error as forward and ready to put off his ware in this open market, as the spirit of truth; and especially in this Kingdom where the people generally have been so long trained up in the strength of rational notion, made out by the arts and parts of nature; who will be easily drawn to trade with such as have best skill to set out their ware upon the strongest terms of the creatures reason. For he that can present the richest jewel in reason's treasure, is like to carry away * That is, natural affection swayed by reason in spiritual 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 errors 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 profess him, shall be confessed of him. Secondly, Unto these Christ hath preached, and God hath assigned such privileges as are not common to the world, out of which he calls them to enjoy the same. As Christ himself; even so all things by him are for such to enjoy 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 sins were laid upon him, for them he died, rose again, ascended, and appears in God's holy presence, presenting them perfect in himself. Unto him all such shall come as were given to him, and had their sins laid upon him, for him to give satisfaction for them. All such shall be saved from all their sins 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 walk by faith in the light of truth; though the rational strength of nature in her own wisdom cannot rest here satisfied. And thus in sum, Christian Reader, I present to thy view the subject I deal upon, endeavouring to maintain the right & privileges 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, do by cunning and crafty inquiries 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 eternal life, Church fellowship and communion with Christ in his Ordinances of the new Testament, for want (as they say) of a Ministry 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 freedom & privilege of faith in all the free purchase of Christ, and gifts of grace; and to hold fast the liberty wherewith Christ hath made them free, & not to be brought into bondage by men. And as none are to lose any privilege they have by Christ, no more are any so to be satisfied with a right to all things in Christ, as to neglect their duty 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 himself appointed, as may serve to the honour of his crown and dignity, declaring him to be the first borne among them, and to have the preeminence over them. This being the end for which God sanctified him, for him to call and sanctify 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 privileges, 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 children's benefits by Christ's 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 only upon terms of faith; which might satisfy 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 general point, if it might be Judge. But that being grounded upon a rational notion, & strove for, and strengthened by reason's misunderstanding some general terms of Scripture, reason falling fare 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 seem 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. Judicious and unpartial Reader, (for such a one I desire thee to be) as I wish unto thee the blessedness, so I commend unto thee the wisdom of the man finding that treasure in Mat. 13.44. And because that Parable is by some applied 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, etc. This speech is either thus to be interpreted; Jesus Christ (who is to us both heavenly King and kingdom) is like to a treasure bid in a field, etc. Or rather thus, to the same effect; It comes to pass concerning the kingdom of heaven, as when a man findeth a treasure bid in a field, etc. So in verf. 24. The kingdom of heaven is likened to a man which sowed, etc. Yet in verf. 37. it is said, He that soweth the good seed, is the Son of man. Whereas some affirm that the Elect are this treasure, and the man finding this treasure, in Christ; this gross absurdity necessarily follows; viz. that we were a treasure, and so to be looked upon, not only 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 own blood, 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 only 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, shows his looking upon all things as loss 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 loss or affliction he must undergo for the same. We have now earnestly laboured in the use of that strength that God hath given us, to show unto thee, if thou believest in Christ, that this treasure is thine, and that thou oughtest to take notice of thy right thereunto through God's gift, and to enjoy the same as peculiar to thee and the rest of the faithful, 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 only must bear the blame of it. Therefore permit me to express bow I understood it, of whom I meant it, and what induced me to the use of it. 1. By adversaries I understood only 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 Baptism; who have openly called us The gates of bell, their common enemy, etc. 3. This their dealing with u did move me to give them that title; and I conceived, I had just cause so to do. But now I confess, the case stands with me concerning the use of this term, and concerning any sharpness that I can now discern in any passage of mine in this Treatise, as it stood with David when he had cut off saul's skirt. But touching the doctrine maintained in this Treatise, I am so fare from recalling any part of it, that I count myself bound, if the Lord shall call me to it, to seal it with my blood. And I have cause to bless God for this opportunity which be hath given me, thus to assist in the public asserting and clearing of this truth. And so much the rather, because I have sometimes not been so clear in the sight of it, as through the goodness of God, I now am. Yet even then I held and maintained, that the Lord Christ giving himself to suffer death, intended (according to his Father's will from all eternity) by his death effectually to procure the eternal salvation of all the Elect, and only of them. This I grounded upon these principles. 1. The eternity and immutability of God's counsel. 2. God's special love to the Elect, and their being saved through the same. 3. The wisdom and power of Christ, intending what be effecteth, and effecting what be intended. In the transcribing and enlarging of this Treatise, I was much straitened in time; but I found the Lord more than ordinarily strengthening me: Whereupon I am the more confirmed, that he means to make this Treatise a mean of good unto his, when they shall diligently peruse it. Neither do I question his following of the first Treatise also with his effectual blessing. So commending this whole Book to thy serious perusal, and thee to the grace of the Almighty; I rest Thine, as thou art Christ's, BENJAMIN COX. THE SAINT'S INTEREST BY Christ in all the Privileges 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 enjoy the Ordinances of the new Testament; namely, Baptism, and the Lords Supper, now under the reign of Antichrist. And seeing that all the true and right administrations, according to the first order and pattern, have been lost through the mystery of confusion in the world; How we shall now come by a true and orderly administration of Ordinances according to the first institution; if not by the same Ministry, with the same calling and gifts of the holy Spirit that the first Ministry had. The second Question is; How fare the death of Christ extended to the taking away the sin of man; whether he died for the sins of all men without exception, or for the sins of some only. Unto the first Question, I shall by the help of God now address myself to an answer. And first, I say, that such as believe in Jesus Christ in the Scripture-sense, may and aught to enjoy the Ordinances of Christ's new Testament, as their own free Privileges by Grace, and part of their inheritance, as they are heirs of glory, and that even during the reign of Antichrist; for then have they most need of them, as being Christ's their General's colours, and part of that spiritual armour by which they are to fight against the Beast, and all false ways, Rev. 12. Eph. 6.12, 13. They are the memorials of Christ's 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 Christ's 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 Ministry, with the same calling, and gifts of the holy Spirit, that the first had; I own no other Ministry. But for the better understanding of this truth, I desire that we may consider well of an answer to some inquiries: thus; 1. What work God had for the first Ministry, 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 Ministry, and what the same is? 3. If there be salvation now for men, and means thereunto approved, and appointed of God, than 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 equal Authority 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 public confession of him, by all that believe in him; and if he do, than what the same is, and the rule for it? Now to each of these particulars. And first, what work God had for the first ministry or workmen to do above others, either then, or now: Where in general mind; The work God had for the first workmen, was first, to be eye-witnesses of Christ's do and sufferings, death and resurrection; and so to testify 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 disannul and make void that typical way of worship, standing under types and shadows, instituted by God, and confirmed to the people by signs and wonders, Exod. 19.9. And to set up and establish another way of worship in the place thereof, that was never known before, and therefore to be confirmed by signs and wonders, at the first founding of it, as that before was. Which signs and wonders stand for ever together with the same truth, as witnesses for the truth, and against all that shall oppose or condemn the same to the end of the world. And whereas many look and expect for some to come from God, working miracles, signs, and wonders, let such take heed they be not deceived by the man of sin, 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, signs, 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 mind and counsel of God; whose testimony was unquestionable, being that by which all things must be tried, Mat. 28.19, 20. Gal. 1.8, 9 1 Joh. 1.1.— 7. 4. They were the layers of the foundation, and the ministerial instituters of the whole state and order of Christ's 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 penmen of the holy Scriptures of the new Testament, in which Christ is held forth, or set up as an ensign 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 tried and judged, 2 Pet. 3.15. 1 Cor. 14.37. Rom. 2.16. 2 Thes. 1.8. This work God had for the first workmen, or ministry to do, who bare witness to the same, by signs, 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 do now is only to learn their way, and to walk 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 work 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 Christ's body; to bear witness 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 work is to be done, there the same workmen are required for the doing of it, both in respect of Ministry and Gifts, because the Scriptures hold forth but only one Ministry, appointed and given by Christ, for the work of the Ministry, which is to continue to the end of the world, where and when the said work is to be done, Eph. 4. Mat. 28. This I confess and affirm to be true; Answ. but let us mind in a word what all this is; The work to be done, is to call home the Elect of God, into the faith and fellowship of Christ. The Ministry, are men stirred up, and sent by Christ, with gifts and abilities fit for the work called unto. Which Ministry remains until all the Elect of God are brought unto one unity of faith and fullness of Christ, as Eph. 4 Mat. 28. But what gifts and abilities are of absolute necessity required by Christ unto this work, is well to be minded. To gather the Elect of God into the fellowship of Christ, and to edify them in the same, is the work. And God enlightening men in the knowledge of the mystery of Christ, in the Principles of the Gospel, and the Spirit enabling them with gifts of utterance, to preach the same, for the convincing of sin, and to bring over the heart to believe, and submit to Christ, and to teach them their duty to God and man; here is now the workmen, or Ministry, 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 necessity for the Ministry 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 Jews, Rom. 3.29. For now Christ by his death hath opened a free way for the Gospel, to go 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 stir up in every nation of their own language, then by all languages in one man; which thing was never yet known, Isai. 19.18.25. Zech. 8.20, 21, 22, 23. 2. Tongues are of necessity for such to speak 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 than is useful herein, is not of necessity. 3. That all tongues to speak all languages should be so essential to the Ministry of Christ, that there can be no true Ministry without them: this lies to be proved; for it is very questionable whether all the several languages, by which God did confound and scatter the people, Gen. 11.6, 7, 8, 9 were ever yet all known to any one man; and if not, then how shall any man know when he hath them all? But if it be granted, that only so many tongues as are needful: this I freely confess, must be in the Ministry of Christ, and no more are required of necessity. 4. Where the diversities of tongues are not of use for the well being of a Church, they cannot be of absolute necessity 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 necessity for the being of it. 5. The first Church of the new Testament, which may be our chief pattern, consisting of the hundred and twenty Disciples, Acts 1. was neither converted or constituted by a Ministry of diversity of tongues, and yet by a true Ministry 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 man's silence, much less prohibit the use of such tongues as for the present men have of God, to declare and publish what light and truth the Lord doth reveal, and so much the more, seeing every man stands accountable of himself 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 do manifest, Luk. 19.11.— 15. Luk. 12.40, 41.— 47. with Mark. 13.34.37. 1 Cor. 11.26. Which Scriptures speak 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, until his coming to take an account of them. And it is a vain thing for any man to think he shall be excused by his pleading the want of tongues to speak all languages, and the like, but rather expect to be called to account, how he hath improved that ability and tongue which he hath for his Lord and Master's 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 calls them to greater work, 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 Ministry which Christ hath now in his Church, hath as many tongues, and I conceive can speak as many languages, as that Ministry which converted and planted the first Gospel-Church of Christ's new Testament, which may be well our example. And as God did honour and beautify his Church and Ministry then, by pouring out of his Spirit in such a measure upon them, so he may do in his own time upon his Church and Ministry now as the sees occasion, when the hath tried who are the despisers of the day of small things. It is said, Object. 3. that by the power of darkness overspreading the whole world, the true Church, Ministry, and Ordinances, have all been lost, and a false Antichristian form come in the place. There must be now as at the first, an immediate Ministry sent of God, with the holy Ghost and power to restore the same again. The Church, Answ. Ministry, and Ordinantes, are not lost to the Scriptures, the Spirit, and faith, but only 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, etc. The Administrations were not lost to Word, Spirit, and faith; Answ. for all the holy things of God lie clear and free in the Word to whomsoever the Spirit reveals them, and giveth faith to believe, by which they become one, and rise together. But some may say, Object. show us now a true Administrator sent of God. So much in effect said the Jews of old to Christ, Answ. Joh. 6.30. and the opposers of God's truth to the Apostle, 2 Cor. 13.3. But let such show us believers approved so by God after Christ's Resurrection, without which there is no salvation, and then will I by the help of the Lord show a true Administrator sent of God, which indeed were never apart in Christ's new Testament, neither ought they to be asunder now. But all the difficulty is, how to know one that is truly sent of God to the work of the Ministry; and for this let us see what absolute Rule or way Christ hath left in his new Testament to know such by. Now for any absolute Rule in respect of either gift, power, or qualification, to note out a man sent of God to the work of the Ministry, distinct from the same work I know none. But such as Christ stirs up and sends to the work of the Ministry, they are declared by the work as it answers to the Rule; for as the Scriptures justify the work, and own that to be of God, even so doth the same Word justify the workman, and owns him to be sent of God about the same. Thus did Christ appeal to his work for witness to prove himself to be sent of God, Joh. 10.37, 38. & 14.11. And so did the Apostle Paul, 1 Cor. 9.2. 2. Cor. 3.1, 2, 3. And so are all to be known by walking in their footsteps and bringing their doctrine, Mat. 7.17, 18. Such as God enables to preach the same Gospel, and to bring men to believe in Jesus Christ, and to give up themselves in obedience to his will. Such whose gifts and abilities improved, do hold forth Christ as an ensign to the Nations, and gather presons into one unity of faith, and fellowship of Christ: in such appears the Ministry and spirit of Christ, and this declares them to be sent of God, Eph. 4.11.— 16. Rom. 10.14, 15. 1 Joh. 4.2. 1 Joh. 1.2.3. 2 Joh. 9 Object. 5. Some will say, There is not those gifts and abilities for the work of the Ministry now, as was with Christ and the Apostles, and therefore not the same Ministry. As there is not those gifts and abilities for measure now, Answ. as was then, so there is not that occasion for the same now, as I have formerly showed. God enables men now with abilities and gifts, as the work requires, which is to discover and lay out the foundation, and to fit and prepare the matter, and to build it upon the same, 1 Cor. 3. That is, to preach Christ crucified, and to bring persons to believe on him, and baptise them into the profession of him. Mat. 28.19. Act. 8.4, 5.12. Act. 11.20, 21. This was the work of the Ministry then, and is the same now, done by the same Spirit, who is above all his gifts. And no greater power, gifts, and abilities was ever in any, or can be expected, then to bring souls to God, Gal. 2.8. 1 Cor. 1.23, 24. with Joh. 14.12. Which work is done now as truly as ever, and therefore there is the same power; for now the dead are raised; the eyes of the blind opened; the Devils spiritually cast out; the same walk; the sick restored to health; and the poor receive the Gospel: and what more can be required to declare a true Ministry of Christ? Object. 6. Such as profess themselves to be the Ministers of Christ, as the first were, must be so sent, and have the same authority from Christ as they had. All this is true, Answ. and therefore, I say, as before, that such as receive a Message from Christ, with gifts and ability to deliver the same to a people, God assisting his Word with a blessing and power to bring in the heart to believe and receive the same; such may as truly be said to be sent of God, as the first were, neither can we expect any to come from God any other way; and their authority is from the Lord Christ, who by his Word and Spirit commands to preach, and baptise; and that upon no other condition or terms but only faith, Mark. 16.15, 16. Act. 8.36, 37. Joh. 1.12. Joh. 17.20, 21. For where the power of God goes with his Word to call men to the knowledge of the truth, there is also the same power to admit such into the obedience of the same, Mark. 28.18, 19, 20. Act. 10.34, 35.47. So that the same Spirit, Word, and faith, brings such as have it now under the same power and authorities, as one together with the former; as these Scriptures compared together do manifest, Mat. 25.15. Luk. 12.48. Act. 2.17.18. 1 Cor. 12.7. 1 Pet. 4.10. Joh. 1.12. see Luk. 12.37.— 42. with Mark. 13.37. What other sending had Philip that gathered the Church as Samaria, Act. 8. and the scattered Brethren that planted the Church at Antioch, Act. 11.19, 20, 21. and Apollo's, who was an able Minister of the Gospel, 1 Cor. 3? All which the Word holds out to be able Ministers of the Gospel, and preaching the same. But what sending had they who called them to it? and by what authority did they do it, more than men of the same Spirit, and faith, have now? Quest. How can such preach the Gospel order, and receive others to the same, that never were in it themselves? If we say, Answ. How shall men preach truth, that never understood truth? This indeed none can do, 1 Cor. 2. But if it be said, that none can hold forth, or preach the Gospel-order, until they be first in it themselves, than it might be demanded how such came to be in it, and who admitted them unto it? for some must be first, where there is a beginning. Obedience to God depends upon nothing but only his word that gave being to order, and the Gospel-order once instituted stands firm still for all that believe to enter upon it, as living master upon the foundation, 1 Cor. 3. which is Christ, who calls all such as living stones to come unto him, and be built upon him, a spiritual house, an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ, who hath made a free and open way for all that believe to come with boldness into the Most holy place, 1 Pet. 2.4, 5. Heb. 10. And much more to enjoy all those privileges of grace inferior to the same, 1 Cor. 3.22. And when any lie short of truth, as touching the Gospel-order, and the like, it is only the God of truth that brings up his creaturo to the obedience of truth. And such as God so works in by his Spirit, as the understanding is enlightened in the truth, the conscience convicted by it, and the man hath faith in it, as his duty to obey it, with the way open for it, and the Word calling to it. Such by mutual agreement with truth, are by faith one together in truth; which gives being to an orderly practice of truth. To such Christ opens, Joh. 10. Such the spirit guides, Joh. 16. Such God approves, Mat. 18. The word of God commands them, and faith in them obeys, Act. 2. And thus by the power of truth, such as believe come to be one in Christ, with the God of truth, Joh. 17. The order of Christ's new Testament, is the administration of the gracious new Covenant, and of the same nature with it, which lies for ever free in all the branches and privileges thereof, to such as believe, who are the only trueborn heirs of all that is contained in the said new Covenant. And so of the order and Ordinances of the Gospel, which are but the Administrations thereof. Now the heir being once put in possession of his inheritance, with the privileges thereof, assigned to him, and conferred upon him, free without any condition, but only his faith; here he is for ever to stand, and keep his possession. And if at any time he through ignorance, and unbelief, mistake his freedom, and lies short of his privileges, then when God his Father shall acquaint him with it, and show him the same, he may, nay aught by virtue of his first order, enter upon his in horitance, without looking and his or that condition, or qualification of person, to admit him in, but only that his inheritance be discovered, and his right to it. That is, an orderly communion of such as believe, with the Spirit to guide as aforesaid, for there is no exception by God against such as believe. And faith is the same at one time that it is at another, and in one person that it is in another, and so are all the Privileges of Grace the same to such as believe at one time as at another. The Scriptures hold forth the Administrators to be such as were baptised persons; Object. 7. but there is none such now, and therefore not lawful to enter, until there be a Porter to open. 1. Answ. What though none but baptised persons did baptise, it doth not follow, that none but such must baptise, except God had so said: we find not Christ confining the dispensing of Baptism in the hands of baptised persons, and excluding others: neither is there any example where ever any that did baptise, were examined whether they themselves were baptised. 2. The Scriptures no where expressly hold out the Administrators to be baptised persons, the Apostle Paul only excepted; for of none but him doth the holy Spirit any where speak expressly of their being baptised. 3. The word of God holds out such to baptise others, that were not baptised themselves; as John the Baptist: who was there to baptise him, before he baptised others? 4. The Apostles, and all the Disciples of Christ were not baptised with that Apostolical Baptism, Mat. 28. that witnessed the holy Spirit to the come. For want of which Disciples were ignorant, and knew not whether there was any holy Spirit, Acts 19.2, 3, 4. Which yet is the Baptism of Christ's new Testament, into which they bapitzed others, and yet were not so baptised with the same themselves. By all which it appears that baptizednesse is not essential to an Administrator, and therefore we ought not to stay without when Christ the Porter opens, and invites us in. The Ministry of the new Testament, Object. 8. is a ministration of the Spirit, and of gises of the holy Spirit, as 2 Cor. 3.6.8. Acts 8.17, 18. Act. 19.6. But there is none such now. The Ministration of the Spirit in the new Testament, Answ. 2 Cor. 3. the Apostle opposeth to the Ministration of the letter under the dark shadows of the old Testament; as appears, vers. 6, 7, 8, 9 compared together. Otherwise, as for them to be agents to convery the Spirit, as from themselves unto any, this the Apostle denies, 1 Cor. 3.5, 6, 7. but only as in struments by preaching the Gospel, as 1 Cor. 3.5. with Gal. 3.2. so it is now as truly as it was then, God giving in his Spirit of life into men's hearts by preaching of the Word of life. And for the appearing of the holy Spirit by laying on of hands, as Acts 8.17, 18. Act. 19.6. This was proper only to the Apostles themselves, as Act. 8.14.— 18. where Philip, who converted and planted this Church at Samaria, had not the Ministration of the gifts of the holy Spirit, which came afterwards by laying on of hands by Peter and John, who were sent by the Apostles from Jerusalem, vers. 14.17. Neither do we find any in this work but only the Apostles; after whose decease the holy Spirit appeared not so full and rich in his gifts, as he did in them. As it was of old, after the last Prophets that wrote Scripture were deceased, there was not that measure of the Spirit to be found in any until Christ came, that appeared in them: and yet they held fast still the profession of the name of God under those instituted Ordinances that they once were put in possession of, according to what light they had, which was very dark to what they had at the first. And many things were altered from what was appointed by God at the first; as the order of the high Priests for one; and this they did under all their captivities and conditions until Christ came in the flesh. And so are all believers to do under their captivity by the Antichristian world's tyranny, vizes. to hold fast the procession of Christ under those instituted Ordinances they were once put in free prossession of, until Christ come again in power, and the brightness of his glory, and set them fully free, 1 Cor. 11.26. Rev. 2.25. & 22.12. Object. 9 As of old in Israel there was a cessaion of Ordinances in their temporal captivity, and chief that in Babylon: and at their return there was a prohibition from eating of the most holy things, until there stood up a Priest with Urim and Thummim, Ezra 2, 62. Neh. 7.65. So it is to be with the godly now in their captivity in spiritual Babylon, whereof that was a type. Answ. It doth not to me appear, that in Israel's captivities there was a cessation of Ordinances, no nor yet in that of Babylon, but the contrary. But if it were so, yet Israel in all her captivities was still a true constituted Church under that instituted Ordinance of Circumcision, by which God separated them from all Nations in the world, as a people to himself for his great Name, as he doth now by Baptism. Which Israel had still her Ministry, and Ministerial power and order, and at her return out of Babylon, she came forth with the same, Ezra 2.36.70. & 3.1.— 6. Neb. 3.1. And for the prohibition, Ezra 2.62. this was only of the house of Habajab, Koz, and Barzillai, whose Register could not be found, and therefore they were as polluted put from the Priesthood, Ezra 2.61, 62, 63. And to these only the words are spoken, and not of the whole Congregation, who had an high Priest, and a Priestly power and order, Neb. 3.1. Ezra 2.36. & 3.1.— 6. So that if there was a cessation of Ordinances in Israel, it was not for want of a Ministry, as the case is made with us, but as this is our type, then with a true proportion from the type to the antitype, we that believe, and so are true Israel in substance, are not to cease from enjoying of our Ordinances for want of a Ministry, but to hold fast our true possession and inheritance once delivered into the hand of faith in all our captivity, 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 years, both of Ministry, Church and Ordinances, according to the first Rule and institution of Christ; and therefore men are to wait upon God for him to restore the same again in power, and not to take up ways and ordinances of themselves. Believers never lost their right to any truth, Answ. or ordinance of Christ, for they by faith do or aught to possess all truth once given unto them, 1 Cor. 3.21, 22, 23. 2 Cor. 6.10. Judas 3. And if any depart, and forsake their own mercies through unbelief, they are to return again 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 helps them on to the same, by giving his Spirit for their guide, his Word for their rule, and himself for their warrant, who commands them to obey him in all truth that he shall make known unto them. Men are indeed to wait upon the God of truth for him to discover truth. But when he hath not only made it known to them, but also revealed truth in them, and by the power of it, made the heart one with it, than 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 down again to their own destruction. Object. 11. God ordained a Ministry 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 Church's well-being. This Ministry I confess, and own, and therefore I say still, Answ. that men must come from God with truth, and with ability to deliver the same for the converting of men to the faith. Now when God shall assist his Word with power, to bring over men's hearts to believe, and obey the same, such the Scriptures hold out to be true Messengers sent of Christ, declared by their work 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 work, in communion with the rest, as to direct and assist them in the same, Tit. 1.5. Act. 14.23. The Ministry aforesaid, to bring men to the faith, Object. 12. was attended with the power of miracles, as raising the dead, healing the sick, casting out devils, and the like, to confirm their testimony to be of God, none of which appears now, whereas there is as much need to confirm the truth of God as ever, among so much confusion as now is. The like miracles are assigned by Christ ever to attend his Ministry, 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 confirm a true Ministry from God to us. Answ. That the working of miracles did attend the Ministry of Christ at the first, and that to confirm the truth than held forth to be of God, this I confess to be true. But that the working of those miracles should be so essential to the Ministry, that there can be no true Ministry 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 than a Prophet, Mat. 11.9. And so was Apollo's a true Minister of the new Testament, who knew only the Baptism of John, and no more, until that Aquila and Priscilla had further informed him in God's way, but was never known to work 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 Herod's hope to see a miracle, Luk. 22.8. And a Pharaohs sign, Exod. 7.9. 2. Miracles can be no true note of Ministry, 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 equal authority, together with the same truth, as witnesses together for God, and against all that oppose, until the coming of Christ, without adding more miracles to them, any more than of truth to what is written, Heb. 2.4. Nothing more is now to be expected, than the holy Spirit for to open the Scriptures, and enable men to unfold the mind 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 Father's love in the Son, through the word, without any other miracle. So that if Christ enableth men to understand, and to open the Word, and God opens the heart, and the Spirit works faith; here will need no miracle to bring such to believe. Lastly, As great miracles are done now as ever, to cast out Devils out of men's souls, to open the eyes spiritually blind, to raise the dead from the death of sin. 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 than all, as Christ saith, Joh. 14.12. And for Christ's words, Mark, 16.17. These signs shall follow them that believe, etc. These signs 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, than all those signs are to be taken in a spiritual sense; as to cast out devils by converting of fowls to God, in preaching of Christ, as afore said; and to speak 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 work of the Gospel, by which God will alter and change the Serpentlike nature of men, unto a Lamblike temper of spirit, Isai. 11.6.— 9 and the sweet peace God will make for his people with such, Joh. 5.23. And for drinking any deadly thing, it shall not hurt such as believe, that is, if they drink in, at any time, false doctrine or error, which in itself is poison and deadly; but God of his grace will so provide that it shall not hurt them, so as to destroy them, but he will recover, and preserve them by some way or other, Mat. 24.24. Jam. 5.19, 20. 1 Cor. 10.13. 2 Pet. 2.9. But if the words be to be taken literally, then consider whether the faith may not be the same with the signs, viz. the faith of miracles which men might have, and yet perish, Mat. 7.22, 23. But grant the faith there spoken of to be faith unto salvation, spoken of in the verse aforegoing, and the words to be taken literally; yet Christ there only shows how the truth of the Gospel should then be confirmed by signs and miracles; but doth not mean that in every age, or in that age, none should be accounted believers, but such as could do such miracles, or show such signs; see 1 Cor. 12.28, 29, 30. As touching James 5.14, 15. the direction there given is still to be observed according as God gives in faith into men's hearts to depend upon the promise there made: and such observation of that direction in the exercise of faith, will surely be accompanied with the promised success. Neither was it any more in the Apostles days; for even in that age Saints might and did die, as well as in succeeding ages. And for Heb. 6.1, 2. there is nothing at all of any miracles; but only of laying on of hands. All therefore that hath been objected, makes nothing to prove the working of miracles a note to declare a true Ministry of Christ, either in whole or in part, but rather the contrary, now in our days. And again, it is not to the point in hand, what power any persons were attended with, but to what power or qualified persons, Christ hath confined the dispensing of his Ordinances absolutely, so that none but only such must meddle with the administering of them. Either let such as condemn our practice, hold us out, and confine us to an absolute Rule from the mouth of Christ, or else cease to oppose us, lest they oppose Christ himself and his Saint's portion; and so at his coming be found in stead of feeding, to be smiting of the flock, Luk. 12. As of old, at the people's return out of temporal Babylon in the type, was only the simple call of God without any miracle; even so in the antitype, the people's coming out of spiritual Babylon, is only by the simple call of God without any miracle, as Rev. 18.4. The Apostles having a Commission to preach unto all Nations, Object. 13. Mat. 28.19. yet they were afterwards commanded to stay at Jerusalem until they had received power from God to execute the same, Acts 1. Which power they received, Acts 2. Which shows that none can preach the Gospel, nor are any to attempt the same, without the like power of the holy Ghost; for if any might, than the Apostles who had their Commission, but they must stay for power from God, and so must men now. This is but the same in effect that I have ever said, Answ. that if any man goes before he hath a Message from God, and power to deliver the same, such a one goeth of himself unsent: but one who hath a Message, and ability to deliver it, God assisting the same with power to effect the work; this now is one truly sent, as aforesaid. But in a word briefly, let us a little mind what this power here is, which the Apostles were to wait for as Jerusalem; this power was the holy Spirit, the comforter, the Spirit of truth, the promise of the Father, as the Scriptures manifest, Acts 1.4.8. Luk. 24.49. Act. 2.4.33. Joh. 14.16, 17.26. Joh. 7.39. The holy Spirit, in respect of his sanctifying power and gifts, the comforter, in respect of his evidence in the mystery of the Father's love; in which sense he was to supply the place of Christ, and was not to come until Christ was ascended, Joh. 14.16, 17.26. Joh. 16.7. Joh. 7.39. This holy Spirit and comforter, was the promise of the Father, received of Christ, and is given to all that believe through Grace, Joh. 7.38, 39 Rom. 8.9.11.14, 15, 16. Gal. 4.6. Being the holy regenerating Spirit of Grace, Joh. 3.5, 6. Joh. 1.12, 13. 1 Joh. 3.9. The comforter that brings the Father's love through his Son's death to a cold heart, Joh. 14.16. Rom. 5.5. The witness of all our happiness, and the holy Spirit of promise, that seals us up in the Father's love, enabling of us to cry Abba Father, 1 Joh. 3.24. & 5.10. Rom. 8.15, 16. Eph. 1.13, 14. Gal. 4.6. All which is only one and the same Spirit, not many, but only one and no more, 1 Cor. 12.4.11. Eph. 4.4. Whose Ministerial abilides I shall reduce unto two heads. 1. Light and knowledge in the mystery of Christ, in the Gospel, Eph. 3.3, 4, 5.6. 2. Power or ability of utterance to preach and teach the same, Act. 2.4. Eph. 6.19. Col. 4.3. Let men strive while they will, here is the substance of the Ministerial power of Christ, and according to every man's talon, and ability, he is to labour in this work, Mat. 25.14, 15. The manifestation of the Spirit is given to every man (none excepted) to profit withal, 1 Cor. 12.7. So that the Message of the holy Spirit is holy and sound doctrine, such as tends to bring persons to one unity of faith, and conformity to the mystery of God, and of the Father, and of Christ, 1 Joh. 1.1, 2, 3. Col. 2.2. Eph. 4. And the Messengers are such as the same Spirit stirs up, and enableth to deliver the same, as aforesaid. Such are, as it were, the eyes and hands, and feet, of the holy Spirit, to call, and guide, and to go before, and lead on others. And as God in Christ hath received these, so he doth others brought to him by their Ministry. This was the power or promise of the Father, that they were to wait for, the Spirit to enable them to lay out Christ dead and risen for a foundation to bear up the spiritual house of God; and as Lord and King of that Kingdom preached before to be at hand; and now exalted at God's right hand, and advanced to the throne of his Father David; and to hold him forth among all Nations as the way to life, by faith in his death. All which could not be preached until Christ was ascended, and the holy Spirit given that must teach the same. And this in brief was the power the Apostles were to wait at Jerusalem for, and so is every man now. Though the holy Spirit appeared then more fully and richer in his gifts then now he doth; yet for the essentials of truth, both for salvation by believing in Jesus Christ, and professing him under those honourable titles assigned him by his Father, the holy Spirit doth now for substance appear the same in his Ministerial operations, as ever he did formerly, Though there be much imperfection and weakness in the creature, this causeth not truth to cease from being truth. Otherwise there can be no salvation for any man; which is the next thing to be examined. Having discovered the way how to know such as come from God to the work of the Ministry, in Christ's new Testament, which is by their work as it answers to the word of God, which is the Rule of truth; I come now to the third particular, namely, Whether there be salvation now for man, and a way or means thereunto approved, and appointed of God; and if there be, than what the same is. This being the third inquiry about the Saints enjoying the Ordinances of Christ's new Testament, I answer directly, that to me it is out of question, there is salvation now for man, and means to it appointed by God, or else none can be saved, and so every person in the world must perish. But in a word, note what I mean by salvation, and that is, for one to be in such an estate here in Grace, that the word of God justifies to be attended with glory hereafter, as follows; 1. To believe that Jesus is the Christ, the Son of God, ordained of the Father to be the Saviour of man, 1 Joh. 2.22. Mat. 16.16. Act. 8.37. 1 Pet. 1.20. 2. And that Christ is come, and hath suffered in the flesh, died, and risen again by the power of God, and is exalted to be Lord over all, 1 Joh. 4.2. Rom. 10.9. Act. 2.32, 33.36. Rom. 14.9. 3. And that Christ by one offering hath made a free and open way into the presence of his Father's love, the most holy place, for all that believe, to have free access unto the Father by him, Heb. 9.12.24. Heb. 10.19, 20. Eph. 2.18. & 3.12. 4. And that by his own blood he hath washed away all the sins of his people, and presents them to the Father in his own perfection; in whom they are all complete, and perfected for ever, Rev. 1.5. Joh. 17.21, 22, 23. Col. 2.9, 10. Heb. 10.10. 5. That Christ hath not only by his blood redeemed a people from death, condemnation, and the curse for sin, and so the guilt of sin, but also hath redeemed them from among men, and from a vain conversation, and traditions of men, to an holy confession of him, according to that rule and order instituted by him in his last will and Testament, sealed with his blood, Rev. 5.9, 10. Rev. 14.1, 2, 3, 4. 1 Pet. 1.18. & 2.9. Eph. 2.13.— 22. Gal. 1.4. Tit. 2.14. Lastly, This truth believed of us, is not only by the Scriptures presented to us, and from thence only learned by us, but also made good upon us, and revealed in us by the holy Spirit given unto us, who hath given us an understanding to know him that is true, Rom. 5.5. 1 Joh. 5.20. Which Spirit of truth, as he brings light, and reveals love, so by the power of love he subdues sin, mortifying the flesh, and brings up the new creature to God, and draws forth the heart in love to man. And thus in brief of salvation that is now for man, which is a being in the sweet possession of the Father's love through Christ, by faith unto eternal glory. Now the means approved and appointed of God, for this great work of salvation, is also manifest, which in general is, the Ministerial power and operation of the Spirit of God, in what instruments soever he pleaseth to appear, and to use them for that work, who is limited to none, but commonly doth great things by weak and despised means, that the crown and glory might rest on his own head, as 1 Cor. 1.27, 28, 29. And yet there is the same means now to bring men to God in truth and for substance, which hath been formerly. 1. For we have now the holy Scriptures of God, which are to us in the place and stead of the personal presence both of Moses and the Prophets, Luk. 16.31. and Christ, and his Apostles; if God please to speak to us by them, as he did to his people of old by the other. (Who being dead yet speaketh, Heb. 11.4.) 2. We heaving this blessed word of truth, to read, search, and study, and God's blessing being the same to us, as to his people formerly, he being the same God still, and Christ the same yesterday, and to day, and for ever, Heb. 13.8. we may therefore expect, and do enjoy the same effect with them, which is to understand the mind of Christ concerning us in the same. 3. We have the same Spirit, who enables men to preach Christ crucified, which though to some a stumbling block, and to others foolishness, yet to many appears to be the power of God, by which they are brought to believe in Jesus Christ for eternal life and glory. And thus we have the same Gospel, the same faith, the same Christ, and so the same way to salvation as they formerly had; and these means doth God appoint, and approve, and bless, for the effecting of this great work of salvation to us now, as well as unto others before us, that we together with them may be provoked to praise and magnify the great Name of so gracious a God, that hath done such great things for us, to keep himself a Name, and witness in the earth. But some demand of us, Quest. Whether that the Ordinance of preaching the Gospel be now afoot for to bring men to life; according to Christ's Commission, Mat. 28.19, 20. There be some that strive against the Ordinances of God, Answ. by putting nice distinctions in the word Preaching; to bear the simple hearted in hand, of some great matter therein to be minded, and that in the Original; thinking that every one is not able to deal with them there. But if we were minded to cavil, we might demand of them, how they know that to be the Original? or the some copy Christ and his Apostles did speak or write? But we seriously demand, whether we may not as well depend upon that translation in our own tongue, by the help of the Spirit of God, to know the mind of Christ, in things absolutely necessary for faith, and life, as they upon the Original, seeing that their Original and our translation hold forth the same Gospel of Jesus Christ. They make as if none could ever preach the Gospel but only such as had, and have the same measure of the gifts of the Spirit that the Apostles themselves had, and yet they are at a stand about Philip, Act. 8. and confess that he did preach in the proper signification of the word. But for my part, I freely grant them thus much, that no man can truly preach the Gospel, but he that hath the same Spirit of God that the Apostles had And so I come to answer their demand briefly thus: 1. As preaching is to deliver a Message received of the Lord, as Rom. 10.14, 15. thus it is now afoot. 2. As preaching is a publishing of the Gospel of Christ occasionally, to bring men to the truth, as Act. 8.4. Act. 11.19, 20, 21. so it is now afoot. 3. As the Disciples were to preach the Gospel of Christ freely to all persons without exception, as Mark. 16.15. Act. 10.34. thus it is now afoot. Lastly, As men are to trade with that ability given them of Christ, for their Lord's advantage, as Mat. 25.15. 1 Cor. 12.7. 1 Pet. 4.10. so preaching the Gospel is now afoot. For men are now to improve that ability they have received, because that all men are by the same Word now as well as then, to give account for the same, Luk. 12.41.48. Mat. 25.25, 26, 27.30. All which is according to Christ's Commission, Mat. 28. and no way contrary to the same. Object. 14. There is not that converting Ministry now abroad in the world that the Word of God holds forth; there is one Ministry abroad that converts men unto faith in Christ for salvation, or justification, but the Ministers labour to keep such still in the sin of idolatry, or false worship, and then others pretend to convert these further by bringing them into order as they say, by dipping. But where is that Ministry that calls Persons out of the world, and plants them at once in Church-fellowship? For such a conversion to faith in Christ for salvation, Answ. as fully leaves the said converts in idolatry, and short of the Gospel-order and fellowship; I know no such conversion, Christ owning no such faith in him for salvation, that brings not persons out of idolatry unto the fellowship of the Gospel. But what though, there be a Ministry abroad that brings persons but part of the way, and then another that brings the same persons more fully home into fellowship; This order the Word of God will bear us out in for a truth, as Joh. 4.37, 38. And also the Jews they made Proselytes; and John the Baptist, he brought them further; and the Apostles they brought the same persons fully home into fellowship, Act. 2.10.40, 41, Act. 18.24.— 28. Act. 19.1.— 7. The same order was shadowed out in the building of the Temple by King Solomon, 1 King. 5.6. Where the Sidonians hewed timber and stone for the house of God abroad; but the servants of Solomon laid them in the building. And this, I say, that in reference to the means, it is a far harder work to convert and fit matter for the spiritual house of God, out of Antichrists hard and rookie frame, then-out of the heathenish and profane world: and yet not only the best, if I may so say, but the very worst of them, hath been from thence called home, and planted in the Lord's vineyard. And there must be as great a power from God appear to bring these deniers of a believers privileges of the Gospel, from their self-wisdom, and carnal principles, unto the simplicity of Christ, as ever was to cast out a devil, heal the sick, raise the dead, or convert any sinner. And yet our weakness through God's power hath so prevailed, that it hath brought off the chiefest of sinners unto the obedience of the Gospel, and profane persecuters of us have been convinced, and become lovers of God and his truth together with us; and so as Serpents have been taken up, and their stings pulled out, and of Lions made Lambs: and thus hath Christ been pleased to honour the Ministry which he hath now in his Church, and leaves not himself without witness against such as oppose him in the same. 4. Inquiry, 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? For man to be freed from obedience to the Scriptures in general, I suppose none that fear God will once countenance such an opinion; therefore I come more particularly to consider what part of the Scriptures is now in force, and specially to be known, and obeyed. They are those Scriptures that are necessary to bring God and man together unto a oneness in Christ. And this is the Gospel, which is called the Word of Reconciliation, the Gospel of the Kingdom; which holds forth Christ to be King, Priest, and Prophet, and the only way unto the Father; and brings persons to be of the household of God. Which household is that composed order, and instituted state of Christ's Church of the new Testament, with the subjects in that order and state, according to the same Testament; of which Testament Christ is the Mediator, who hath confirmed the same by his own blood, and sanctified all things therein contained. All which the Scriptures of the new Testament hold forth, and therefore they of all others are to be obeyed; for therein the whole Mediator ship of Christ, together with the effect of the same, and his rule and order for ever to be observed, is written for our learning. This Testament, and Christ the Mediator thereof, and man's salvation, are all so inseparably joined together by the holy Spirit, that the Gospel holds forth no one of these without the other; so that there is no faith in Christ approved of, apart from the word of the Testament, of which he is the Mediator. And that faith which is truly of him, and in him, brings up the heart believing to a professed subjection to him. Both which together (viz. faith, and the profession of faith) do give unto a man both a being, and a name in Christ's Testament, Rom. 10.10. Gal. 3.26, 27. Mark. 16.16. Take away from a man either faith, or the profession of faith, and there is no name found for that man in Christ's new Testament, Rev. 22.14. Heb. 3.1. Heb. 10.22, 23. None are owned either of God, or man, to be members of Christ, that are no way under the profession of him; as appears in Mat. 10.32, 33. 1 Joh. 4.3. And there is now no profession of Christ according to the rule of his Word, without Baptism, Mat. 28.19. Mark. 16.16. Luk. 7.30, Gal. 3.26, 27. Ephes. 4.5. By all which it appears, not only in general that the Scriptures of the new Testament stand now in force, and are to be obeyed of all that do believe; but also in particular that the word of the new Testament which holds forth Baptism, and require the use of the same, is still in force, and to be obeyed; because the clear promise of the saving benefits of Christ's Mediatorship, and the administrations of the new Testament, whereof he is Mediator, go together in the Word, Act. 2.38. Act. 22.16. Rom. 6.3, 4, 5. 1 Cor. 12.13. Col. 2.12. 1 Pet. 3.21. And here let it be well minded, how Christ encourageth us to the perpetual observation of that rule in Mat. 28.19.20. by this promise; And lo, I am with you always, even unto the end of the world. And how the Apostle signifies it to be our duty, in the use of the Supper, to show the Lords death till he come, 1 Cor. 11.26. Is not then the word of the new Testament, concerning the use of the Ordinances of the new Testament, now in force? Let us take good heed that we do not diminish from the word of Christ, nor make void the same, Deut. 4.2. Rev. 22.19. Psal. 119.126. And so I pass to the exit inquiry, which is this; Whether the new Testament, whereof Christ is the Mediator, Qu. 5. be not of equal authority with the old Testament, (whereof Moses was the Mediator) to command obedience: and holds not forth a rule for the same, as the old Testament did. This will appear to be an undeniable truth, that the authority of the new Testament is equal with, if not above, the authority of the old Testament. 1. The instituter, and Lawgiver of the new Testament is of equal power and authority with the instituter of the old, being the Son of God, who is Lord over all, Heb. 1. Rom. 10.12. James 2.1. 2. The Mediator of the new Testament is higher, and of greater authority, than the Mediator of the old Testament, Heb. 3.1.— 6. 3. The whole state, Laws, and Ordinances of the new Testament, are of a higher and more heavenly nature, than the state and Ordinances of the old Testament, Heb. 9.2. Cor. 3. Heb. 12. and given with greater authority, and therefore the neglect of obedience thereunto, is by the holy Spirit laid under the greater punishment, Heb. 2.1.— 4. Heb. 12.25. 4. The old Testament was confirmed by the blood, and death of Bulls & Goats, and the like, but the new Testament is confirmed by the blood and death of Jesus Christ the Son of God, the Lord of life, and therefore of greater authority than the old. Hereby it is manifest, that the authority of the new Testament, is equal with, if not above the authority of the old Testament, to command obedience. And touching the rule of the same obedience, this is clear also, being of the same nature with the Word, or Testament itself; for that which commands a thing, shows also what it commands. That command by which a man's ways shall be tried, judged, justified, or condemned; that is the rule given by God of man's obedience unto him; and this is the word of Christ, as he is the great Prophet of the new Testament, and consequently the Scriptures of the same new Testament, Act. 3.22.23, Mat. 28.20. Christ thus commanding obedience with authority in the new Testament, and holding forth the rule thereof in the same, dispenseth neither with things, nor time, nor persons, Act 17.30.31. Heb. 2.1, 2, 3. Heb. 12.25. The new Testament requires obedience only of such as are under the same. Object. 15 The Gospel that declares the authority, Answ. and government of Christ, is sent out into all the world, and holds up him to be Lord of Lords, and King of Kings, before all Nations, and commands and requires obedience and subjection of all, without exception; and makes neither age, time, person, gift, nor qualification the condition of man's obedience to the Gospel, and subjection to his Crown. If all in general are to obey the Gospel, Object. 16. than all that come at the outward call, are to be admitted to fellowship and communion. All that may be judged to come in obedience and faith, are to be admitted to fellowship and communion. And all aught to come and submit and tender themselves and their service, that their Lord and King might receive them, who doth not receive any but such as come in faith; neither did he otherwise intent in the call, but to sever between the good and the bad, Matth. 25.6, 7.10, 11, 12. Mat. 13, 48. For though many are called, yet few are chosen, Mat. 20.16. And it is one thing to command subjection, and another thing to bid a man immediately and directly to believe he shall be saved. By refusing subjection unto Christ, men pull upon themselves heavy judgements, and dreadful destruction; and this their destruction shall be from the power and just sentence of Christ, Mat. 11.23. Mat. 23.34, 35.37, 38. 1 Cor. 10.5.— 11. Heb. 3.17, 18. Isai. 60.12. 2 Thes. 1.8, 9 The Lord Christ hath a Lordly right and power in, and over all creatures; and though the same doth not yet fully appear in the effects of it, yet in due time it shall, Heb. 2.8. with Rev. 11.15.17. In the mean time, Christ the Lord demands his right of all men, and will judge the disobedient for their disloyalty to him, Judas 15. Luk. 19.27. Yea he requires all, both persons, states, and powers, to be under subjection; who also shall acknowledge him to be Lord, to the glory of God the Father, who subdued all things under him, Psal. 72.8, 9, 10, 11. 1 Cor. 15.24, 25. Phil. 2.9, 10, 11. Thus the holy Scriptures hold forth Christ's power and dominion, and call for subjection to the same, of all persons without exception, Psal. 2.12. And when Kings and Nations shall acknowledge this, and submit themselves thereunto, then shall they fit down in peace one with another, and learn to war no more, Isai, 2.4. Zech. 9.10. And so shall be delivered from those many heavy miseries and destructions which they suffer one from another, for their rejecting and opposing the Sceptre of Christ, their Lord and King; as the Jews of old did. And whereas some conceive, that Christ's kingly office, to rule, and command, is of no larger extent than his Priestly office to redeem, and to save from sin and wrath. I do believe that Christ by his kingly power commands and rules over both Angels and Devils, and all his enemies, for whom he was never a Priest to redeem them, and save them from sin. As David (a type of Christ) was in some respect King only of Israel; and yet in the exercise of his kingly power for Israel's good, commanded & rules over many heathen Nations and Kingdoms: so Christ is indeed, in some sense, and in some respect King of his own peculiar people only, who only are they that obey him willingly and sincerely, and over whom he reigns for their eternal good, to make them Kings reigning with him; and yet in the exercise of his kingly power for their good, he rules with might over all the world, and justly punisheth all the disobedience of the whole world. And now I come to consider of the last enquiery, thus; Whether Christ requires not a public confession of him, Qu. 6. by all that believe in him: and if he do, than what the same is, and the Rule for it. Now that Christ requires a public confession of him, by all such as believe in him, is so clear in the Scriptures that I suppose none that believe the Scriptures will deny it, Mat. 10.32, 33. Joh. 12.42, 43. Rom. 10.9, 10. 1 Joh. 4.2, 3. But for the more full clearing of this truth, two things must be minded: 1. What we mean by believing in Christ. 2. What by confession of Christ. Touching the first; By believing in Christ, I mean that believing that Jesus is the Christ, which John speaks of in 1 Joh. 5.1. That believing with all the heart, which Philip spoke of in Acts 8.37. That believing with the heart unto righteousness, which Paul speaks of in Rom, 10.9, 10. Touching the second; The confession that Christ requires of men so believing, is to confess him in his Name and Titles that his Father hath honoured him with, and set him out by, viz. To be a sufficient and only Saviour, and the Mediator of the new Testament; as King, Priest, and Prophet. A Priest to redeem 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 known 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 Christ's Testament; for no other confession doth he approve of, but that which holds him forth to be Jesus Christ, the Son of God, come in the flesh, dead, and risen again, ascended, and exalted at God's 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 Christ's 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 owns no believing unto salvation in his new Testament, once confirmed by his death, where this is refused. For the benefits of Christ as Mediator, and his administration, and the state, order, and rules of that Testament whereof he is Mediator, and the subjects partaking of those benefits, go together in the record of Scripture; so that if there be no baptising 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, than no faith to salvation by Christ expressly owned, Mat. 10.32, 33. with 1 Joh. 4.2, 3. Joh. 12.42, 43. This I speak in reference to the express word of God, which ought to be every man's rule to try his way and walk by, because by the Word he shall be tried, and judged, justified, or condemned, according as he appears 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 external Ordinance, but only to Christ, and believing in him. 1. Answ. The truth aforesaid no way opposeth God's 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 show their thankfulness 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. God's electing and choosing persons to salvation is of his free Grace, but whom he so chooseth, he chooseth in Christ, Eph. 1.4. Therefore to make Christ essential to man's 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 necessity to life, is not against grace, Eph. 2.8. Faith itself 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 works, James 2. Therefore to put faith to trial by its works, 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 tries all works by his Word. 4. The foresaid truth confirms grace, or faith in grace, by holding forth from the Scriptures the privileges that belong unto such as believe through grace, and the freedom thereof in grace to faith alone, without any other condition at all. As the gracious new Covenant itself is free, which comprehends all that is between God and man in grace, and requires nothing but only faith in Jesus Christ to admit persons into the same, which makes them one with all that the said Covenant contains; whether state, order, ordinances, administrations, administrators, things administered, or to be administered, 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 privileges and benefits comprehended in the said Covenant, lie all as free without conditions unto such as believe, as the Covenant itself. For the Covenant in general comprehends the several parts in particular: and therefore look 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 joined 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 disinherits himself of any one part, disinherits himself of all. For grace in the Covenant, and the privileges therein contained are not divided. And when faith finds the treasure, she will have also the field, where the treasure is hid, Matth. 13.44. Thus joining of faith in Christ, and subjection to Christ inseparably together, as the Scriptures do, (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, than 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 itself any absurdity. But absurdities sometimes seem to follow through the subtlety of men opposing the truth; and sometimes through the ignorance of men, not knowing how to avoid them, and defend the truth from them. Truth always lies 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 less 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 finds 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 faith's foundation, whereon she builds: which Word is so fare from being any exceptive condition of truth, as that it is truth itself. 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 go in faith. And faith ever attends at wisdom's gate, and bids not go otherways then Christ directs. So fare is faith from leading any to any absurdity and disorder, that it keeps them in the hand of truth, which guides them according to order, and reproves the contrary. And for women's administering of Ordinances; Gods free love and true faith never admits or gives way unto any unlawful or disorderly liberty. 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 duty is: and namely in 1 Cor. 14.34, 35. 1 Tim. 2.11, 12. This rule forbids unto them the administering of ordinances. And they which have faith, will believe the Lord, and obey his Word. Again, 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 Christ's, 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 expressly own any faith in men according to the tenor of the said Testament. It is said, Object. 19 Rev. 6.14. That heaven departed, etc. Which must be understood of the Church and Ordinances, and we do not find when she appeared in the like manner again. That this must necessarily be understood of a departing of the Church and ordinances, Answ. is not so certain as is imagined. See the like prophecy in Isaiah 34.4. and note well what went before in ver. 2,3. and what follows 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 Sun becomes black as sackcloth, and the Moon as blood; when the stars of heaven fall unto the earth, as figs from a figtree shaken with a mighty wind; when every mountain and isleland are moved out of their places; when the Kings of the earth, and the great men, and the rich, and the chief Captains, and the mighty, and every bondman, and every freeman hid themselves in he dens, and in the rocks of the mountains, etc. 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 seem as granted for the present; (because heaven in this Book of the Revelation, doth sometimes signify the Church:) But then also mind that the Churches departing is here set forth by the similitude of a book 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, she retired herself in a more private way. A book or scroll is not defaced nor destroyed when it is rolled up together, but is as perfect in itself as before, only it lies not so open for every one to look 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 herself from her enemies, as Isai. 26.20. Rev. 12.6.14. For she only departed as a scroll when it is rolled together, and so continued in herself 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 & Ministry 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 herself. 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 reign, there is no entering into any Church-order, etc. 1. Consider whether it be not a manifest property of an erring spirit, Answ. to wave clear places of the Scripture, calling for the perpetual use of the Ordinances of Baptism, and the Lords Supper; as Mat. 28.19. 1 Cor. 11.26. and other like places: and to choose to walk in the dark, 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 do import that there was any cessation of Ordinances in Solomon's 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 go 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. etc. Are not these the Ministers of Christ, which go forth of the Temple, which is the Church of Christ? into which men must first come, or else they cannot go out thence: for no man can be said to go out of a place that he never came in. Thus this Scripture well considered, shows the weakness 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 fare from keeping any back, that it rather calls all that have faith to come, seeing Christ will have at this time (even under the reign of Antichrist) such a Church, out of which God will raise such notable instruments to encounter with his enemies. Though the Church lies sometimes low and obscure, yet God at some times raiseth her up again. The Church is as the Temple, sometime open, and sometime shut: and as the Moon, sometime at the full, and sometime in her change: and as a wife, sometime sporting with her husband, (as Rebecca with Isaac, Gen. 26.8.) and sometime in travail and pain: sometime singing the song of Moses and the Lamb, and sometime hanging her harp upon the willows. And thus she is made conformable unto Christ her head, who is sometime is blood, sometime on his throne; sometime in a cloud, and sometime with his face shining as the Sun; sometime with a rainbow on his head, and sometime in the brightness of his glory. Therefore although that truth doth not always in like manner appear, yet this frees not man from his obedience unto it when it appears; but rather engageth him the more. Christ foretells of false Christ's and false Prophets that shall arise and deceive many, Object. 21. saying, Lo here is Christ, or there, Matth. 24. And this is fulfilled in those that attempt the worship of God some one way, and some another; and yet have miss the right way. And some perceiving their mistake, have begun again: and all for want of the infallible Spirit of God to lead them forth at the first. And as they failed before, even so they may do again. 1. Answ. Christ's words in Matth. 24. are an answer to a demand of his Disciples concerning his coming, and the end of the world; see vers. 3, 4. And Christ doth not answer concerning his coming in the ministry of the Gospel and administration of his Ordinances; for therein he came not in such a manner as he speaks of in this Chapter: see vers. 27.30. But concerning his personal coming; the time whereof was to men unknown: whereupon he chargeth all his to be always ready, waiting and looking for his coming continually▪ see vers. 36.42, 43, 44. 2. The false Christ's and false Prophets that Christ here forewarns the faithful to take heed of, are such as shall show great signs and wonders, ver. 24. How then comes it to pass, that they which hold forth the Gospel and Ordinances of Christ, are closely insinuated to be these false Prophets, whiles this is one main exception against them, That they do not show great signs and wonders? Surely they prepare men to be deceived by these false Christ's, and false Prophets, who teach men to receive none as Ministers of Christ, though they prove their doctrine and way by the Scriptures never so clearly, unless they show great signs and wonders, and confirm their word and way thereby. 3. The false Prophets here spoken of, are such as shall falsely affirm themselves to be such Prophets as the Prophets of the old Testament, Isaiah, Jeremiah, and the rest, were in their time; and as Agabus and some others were in the Apostles time. And the false Christ's here spoken of, are such as shall falsely affirm themselves to be Christ in person; as appears in vers. 5. This therefore cannot be taken up and applied against those that now stand up for the present use of the Ordinances of Christ. 4. As in the next Chapter Christ teacheth his servants not to hid their talents in the earth, but to trade with the same; that is, to use their gifts to the gathering of the Elect, and the Church's edification; in which use their gifts also shall be increased: so in Mark. 13. which is the same in effect with this present Chapter, he mindeth his servants, not only to watch that they may not be found sleeping, vers. 35, 36. but also to consider the authority that he hath given unto them, and the work that he hath appointed them, vers. 34. which must be understood of a ministerial authority, and a work of the Ministry, to continue till his coming. And in this Chap. vers. 45, 46. he minds them to give unto his household their meat in due season; which household must needs be his Church; and their meat, his Word and Ordinances. 5. Do not they in some sort affirm Christ to be in the desert, and in secret chambers, who affirm the Church to be in such a sort in the Wilderness, as that there is now no place for the appointed Ministry of the Gospel, and Gospel Ordinances? 6. As touching the want of an infallible spirit to lead men forth into all truth; It is true indeed that not only all true and faithful Preachers of the Gospel, but also all true believers have an unction from the holy One, and know all things, 1 Joh. 2.20. But this is meant only of some measure of knowledge, for true believers must still grow in knowledge, 2 Pet. 3.20. And it is meant only of their knowing all those things, the knowledge whereof is necessary to salvation. As touching other things, the Spirit of truth doth not lead the Saints into all truth at once. The Apostle Peter and the Church at Jerusalem was defective in the understanding of the extent of Christ's Commission touching the preaching of the Gospel to those Gentiles that were not Proselytes, until God did further inform them. This appears in Acts 10.10— 15, 19, 20, 28.34. Acts 11.2— 18. yet was Peter a true Apostle, and the Congregation at Jerusalem a true Church. Yea it appears that the brethren which prophesied in constituted Churches were not free from all possibility of mistaking. Note well, 1 Cor. 14.29. and 1 Thes. 5.20, 21, 22. David and all Israel with him did mistake, when they carried the ark of God in a Cart, 1 Chron. 13. And were afterward sensible of their mistake, and reform it, 1 Chron. 15. yet David was the faithful servant of God, the Priests were the Priests of the Lord, and Israel was his people: and God did not reprove their endeavour to bring up the ark to Jerusalem, though he made a breach upon them at the first, because they sought him not after the due order. Therefore mens mistaking the truth in some things, doth not make void that truth which they have: neither should men forbear to receive truth, till they can infallibly receive all at once. Although even godly men be not infallible, yet the rule of Gods written word, according to which the Saints are to walk, and to judge of ways and Doctrines, is an infallible rule. To prevent some further objections, & to make the answers more full to some objections already minded, consider how the vessels of the house of the Lord being cut in pieces, the doors of the Temple shut up, the Lamps put out, and the burning of incense and offering burnt offerings in the holy place unto the God of Israel, being quite let fall in the days of Ahaz, (2 Chron. 28.24. and 29.6, 7.) in the days of Hezekiah the Priests and Levites being encouraged and commanded by the King, renewed and restored the solemn worship of God; their authority for the doing of this being not from any 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 David's days, 2 Chron. 29.25. So Zerubbabel and the Jews in his time erecting again at Jerusalem, first the Altar, and after that the Temple, and so restoring there Gods appointed worship, had not their authority 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 authority, but did reprove them for their slackness, and encourage them in the work; (see Ezra 4.24. and 5.1.) sharply reproving those that said then, as some do 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 authority to restore the solemn worship of God appointed in his Word for the time of the Gospel, than mind that they are a royal Priesthood, an holy Nation, a peculiar people, 1 Pet. 2.9. And that as John the Baptist was greater than the Prophets that were before him, so he that is least in the kingdom of heaven, is greater than 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 days of Manasseh and Amon, and all the labour of Josiah seemed to be lost in the days of his sons, and in the time of the captivity, yet God looked not upon it as a lost labour. And though after the captivity the proceed were slow, being retarded by many difficulties and distractions, yet the rebuilding of the Altar and Temple, and the restoring of the solemn instituted worship, was pleasing to God, and profitable to his people; notwithstanding that many of the Jews did fall off unto unjust and irreligious practices; 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 fare short of the glory of Solomon's 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 Christ's Ordinances, and to set up again his pure instituted worship. If many baptised persons do now fall to errors, and some to irregular practices, and there be among them such divisions as ought not to be; even so also it was in the Apostles days: yet no godly person will hereupon condemn the gathering of Churches, and the use of Christ's Ordinances in those days. And if some godly persons have not had like experience with others, of God's effectual blessing following the use of the Ordinances, it may partly be imputed to some weakness of their saith, and partly to their ascribing to the Ordinance, somewhat belonging only to Christ. And sometimes God here tries his children, whether they will live by faith, and wait on him in obedience, even against present sense. And some Saints have had experience sometimes of the like deadness 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 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 Christ's 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 authority of Christ's 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 joining together in prayer and thanksgiving; yea from meditation and study of the Word of God: for all these are Ordinances of Christ, and are no more appointed in the Word for these times, then Baptism and the Lords Supper. Many that receive not these Ordinances, Object. yet do not resuse all Gospel-preaching, conference, prayer, etc. 1. Answ. This shows that they are not constant to their principles, which discovers their great weakness to receive such principles as they may not in all things walk up unto. 2. Though they do not yet resuse these things, yet are they in the ready way to the refusal of them. Mind also that as these principles carry men to the denying of a Church and Ministry, (which denial is most contrary to the Scripture; see Ephes. 3.21. and almost the whole Book 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 showed in some. And some upon the aforesaid principles have (with as much ease and as fair a colour, as the no-Church-men dispute from any Scriptures against Ordinances, though with as gross fallaciousness) hitherto wrested our Saviour's words in Mark. 16.17, 18. The answer whereunto doth fully overthrow the main 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 ways the enemy endeavours to make men refuse the right use of Christ's Ordinances. Sometimes he persuades men that God's 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, etc. And sometimes again he persuades 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 himself unto his in his Ordinances. Thus any thing shall serve the turn, 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 mindful 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 lies, of the glory, and themselves of the comfort and benefit of his Mediatorship. O that the Saints were more sensible of the depth of this mystery of iniquity! I am constrained in my conscience now to speak with earnestness, conceiving the cause to be great; and remembering our duty to contend earnestly for the faith, which was once delivered to the Saints, Judas 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 ways (how fair soever they may seem to be before they be tried, and what safety soever in these times of trouble they seem to promise;) which indeed take men off from obedience to Christ, and from acknowledging the authority of the Scripture. Have no fellowship with what Doctrine which weakens and questions the power and authority of Jesus Christ, and the perpetual validity of his Testament; which disarms his Soldiers, disbands his armies, and so gives them up into the hand of the enemy; which empties men's hearts of faith, and deprives the world of the appointed means of salvation, teaching men to shut up the kingdom of heaven. Beware of that doctrine which making void the authority of the new Testament, pulls Christ's Sceptre out of his hand, his crown from his head, and himself 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 Christ's relative perfection, as a wife is to her husband, and the body to the head. They are his prevailing army against Antichrist; the Standard-bearer to hold him up before the Nations, and so the means of the world's 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 yourselves then from worshipping God, and enjoying the appointed privileges of sons. Fear not, but believe: for you being Christ's, all things are yours; and have you not then a right to his Ordinances? Remember Christ's love in giving you his Ordinances to confirm your faith. Remember the need that you have of these Ordinances, and of that effectual blessing with which Christ useth to follow the right use of his Ordinances. Mind 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 ye love me, keep my Commandments. THE PECULIAR INTEREST OF THE ELECT IN CHRIST, AND HIS SAVING GRACE.. I Now come to the second Question; viz. How fare the death of Christ extended to the taking away the sin of man; whether he died for the sins of all men without exception, or for the sins of some only. My answer hereunto I lay down in these three Propositions. 1. Christ hath not by his death taken away the sins of all men: for the wrath of God comes upon the children of disobedience for their sins, Ephes. 5.6. But this is that which he declares himself to have effected by his death, That through his Name, whosoever believeth in him, shall receive remission of sins, Joh. 3.14, 15, 16. Acts 10.43. And it is given to the Elect, and to them only, 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 sins, but thus to save the Elect only, 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 Father's justice a satisfaction for the sins of all men; but only for the sins of those that do, or shall believe in him; (which are his Elect only.) Rev. 5.9. And if this last Proposition be granted to be true, the two former cannot be questioned. This therefore I thus confirm. 1. Those sins for which Christ hath presented a satisfaction to his Father's justice, he hath so fully satisfied for, that they are not to be suffered for again, 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 Father's justice, is sufficient for the full and final putting away of all their sins, for whom it is presented. This cannot be denied. 2. Because Christ died as a public person, representing all those for whose sins he presented a satisfaction to his Father's justice, 2 Cor. 5.21. Even as the first Adam fell as a public 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 public person, representing all Israel, Exod. 28.29, 30. Heb. 9.24, 25. Hence it is that we 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 Father's justice a satisfaction for their sins, shall not themselves be punished for the same sins. 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 sins of men, and yet punish the same men for the same sins. And shall not the Judge of all the earth do right? Gen. 18.25. But Reprobates (or final unbelievers) shall suffer eternally for all their sins; as appears not only in Eph. 5. 6. but also in Joh. 3.36. Joh. 8.24. Mat. 12.36. Eccles. 12.14. Judas 15. Yea, for their sins considered as breaches of the Law, as appears in 1 Tim. 1.9, 10. Gal. 3.10. Therefore Christ presented not unto his Father's justice a satisfaction for the sins of Reprobates, and consequently not for the sins of all men. 2. Christ presenting to his Father's justice a satisfaction for men's sins, presents this satisfaction as well for all their sins, as for any of their sins; as well for their sin of unbelief, and the fruits thereof, as for their sins against the Law, considered as sins 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 clear and certain truth, that Christ hath not presented to his Father's justice a satisfaction for the unbelief of Reprobates, nor for the fruits of their unbelief, considered as fruits of their unbelief. Therefore he hath not presented to his Father's justice a satisfaction for any of the sins of any Reprobates. The answer of our adversaries here, and the principal refuge to which they fly, is this: Christ (say they) hath not presented to his Father's justice a satisfaction for the unbelief of any. But the falsehood of this appears by the places now alleged: as I shall also easily manifest, if our adversaries will answer directly whether our unbelief be a sin, or not. I conceive they dare not say it is no sin, in as much as it is disobedience against the Gospel, and against the command of God in Matth. 17.5. and that whereby (so fare as it works in us) we cast upon God the imputation of lying, trusting him no more than we would trust a liar, 1 Joh. 5.10. and our adversaries affirm it to be the only damning sin. Now if it be a sin, the blood of Jesus Christ doth wash us from it, 1 Joh. 1.7. I further demand; Is our unbelief remitted unto us, or not? If it be not remitted unto us, our case is most miserable. If it be remitted unto us, it is then done away by the blood of Christ: for without shedding of blood is no remission, Heb. 9.22. Whereas some say, that we have already suffered punishment for it in the want of that comfort and joy that faith brings; I demand; Doth our sin of unbelief deserve no other punishment? If they say, No: it shows that they neither know the nature of this sin, and its ill deserving; neither yet the glorious righteousness of God, and the declaration thereof in his Word. But if they say; yea, it deserves eternal destruction; but for all that it is neither remitted unto us with the rest of our sins, as being washed away by the blood of Christ, neither shall we be so punished for it: then they will be found to utter manifest contradictions. Whereas they plead that our unbelief doth not continue, but is broken off; I answer Indeed it doth not continue in the reign of it: but it is enough that it did once reign in us, and that there is a remainder of unbelief still rebelling in us. And the same (and no more) is to be said of the rest of our fins and corruptions also: for which notwithstanding we must have been punished with everlasting descruction, if the blood of Jesus Christ shed for us for the remission of sins, did not cleanse us from the same. Whereas they object that there could not have been that unbelief whereby the Gospel is refused, if Christ had not died that he might send forth his Gospel; and that therefore this unbelief could not be looked upon before the death of Christ, and the declaration of his Gospel. I answer; 1. That Christ foreseeing this sin (as he did all other sins) and all the fruits thereof, in his Elect, did accordingly provide a remedy for the same: otherways he had not been unto them a perfect and effectual Saviour. 2. That the condemnatory sentence of the Law, takes hold on men for this sin also, and for all the fruits of it; because it binds men to obey every command that God shall give, and to believe every word that he shall speak: without which obeying and believing, no man can have the Lord for his God, according to the meaning of the affirmative part of the first Commandment. Therefore Christ had not taken us off from the Law's condemnation, if he had not presented to his Father's justice a satisfaction for this our sin, as well as for our other sins. 3. The Passeover (a type of Christ) was not killed for any uncircumcised, but only for the Israelites, and those that were joined unto them, Exod. 12. Neither were the Priests to offer sacrifice for any other. All this was appointed of God to signify, that when the Messiah through the eternal Spirit should offer himself without spot to God, he should present unto divine justice a satisfaction for the sins of the Israel of God, and none other. Whereas it is objected, that many of the Israelites for whom the Passeover was killed, and sacrifices were offered, were unbelievers and perished. I answer: So also the high Priest himself might be an unbeliever and perish; yet in his Priestly office he was a type of Christ notwithstanding that disparity. So the whole Nation of the Israelites separated from the world to be a peculiar people unto God, were a type of Gods chosen Israel. 4. When Christ prayed unto his Father that they for whom he laid down his life, might receive the benefit of the same; he expressly affirmed that he prayed only for the Elect, and for none other, Joh. 17.9. Whereby he sufficiently declared that he did not then present to his Father's justice a satisfaction for the sins of any other, but only of these. 5. The highest degree of God's love to man is set forth by his Sons being given, and giving himself to die for men's sins, that so he might present to his Father's justice a satisfaction for their sins, Joh. 10.11.15. Joh. 15.12, 13. Rom. 8.32. 1 Joh. 3.16. and 4.9, 10. Rom. 5.8. If then we shall say, that Christ in his death presented to his Father's justice a satisfaction for the sins of all men, we shall be found to extend the highest and choicest love of God as well to hated Esau, as to beloved Jacob; as well to the seed of the Serpent, as to the seed of Christ: which doctrine the Scripture will not endure. 6. The whole doctrine of the Gospel of Jesus Christ being delivered unto us in the Scriptures, it is a sufficient ground for us not to believe that Christ presented to his Father's justice a satisfaction for the sins of all men, because the Scriptures do no where declare this to be a truth; as (through the help of God) shall be made to appear by our answers to the objections of our adversaries. For the more easy discovery of the weakness of which objections, I lay down these ensuing Propositions. 1. The word All in Scripture, doth many times signify only some of all forts, as appears in these places, Mat. 4.23. Act. 10.12. Mat. 3.5, 6. In Mat. 4.23. it is said that Christ healed every sickness, and every disease among the people; yet the meaning is only this, That he healed every kind of sickness and disease: see Mark. 6.5. and Joh. 5.3. etc. In Acts 10.12. it is said,— wherein were all fourfooted beasts, etc. that is, All kinds of fourfooted beasts, etc. In Matth. 3.5, 6. it is said, There went out to him all Judoaea, etc. And in Mark. 1.5. it is also expressly said, that they were all baptised of him, etc. Yet this was true only of all orders and degrees of men coming to John from all the parts of Judaea. 2. The word All, must sometimes be understood with limitation unto the present subject spoken of. As in Heb. 12.8.— whereof all are partakers; not all persons, but only all sons. 3. The word All, doth sometime signify only the greater part: as in Philip. 2.21. All seek their own, etc. and in Luk. 6.26. Woe unto you when all men shall speak well of you. Here All cannot take in all the godly, but only 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 always signify all persons without exception; but sometime only the worse, though greater part of mankind; as in Joh. 17.9. where the world is put only 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 Jews, yea and with manifest limitation unto those of the Gentiles which did, or should believe; (which were only the Elect:) see Rom. 11.12.15. These Propositions being thus laid down and proved, the answer to the objections will be the more easy and clear. The objection that I will take notice of in the first place, 1. Object. is taken from Joh. 1.29. Behold the Lamb 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 Lamb of God, as being typified by the Paschall Lamb 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 only Redeemer and Saviour. The Father saveth us not otherways 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 lain. But the persons from whom Christ takes away this sin, are only they that do 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 confess that Christ takes not away the unbelief of that world: and the Scriptures declare that world to have no part in the blessedness of those to whom the Lord will not impute sin; see Rom. 4.6, 7, 8. A second objection is drawn from 1 Joh. 2.2.— not for ours only, 2. Object. but also for the sins of the whole world. My answer hereto is as follows: 1. Answ. Note well the force of the word rendered 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 sins. Here it is used to clear and prove Jesus Christ to be for us an acceptable and effectual Advocate with the Father, though we have sinned against him. And in 1 Joh. 4.10. the highest manifestation of the Father's love unto us, is set forth by his giving his Son to be the propitiation for our sins. This shows it to be the peculiar blessedness of God's beloved children, whom he saves for ever, to have Jesus Christ to be the propitiation for their sins. 2. In 1 Joh. 1.7.9. it is clearly signified that they only are the persons whom the blood of Jesus Christ doth cleanse from all sin, and to whom the Father according to his faithfulness doth forgive their sins, and whom be cleanseth from all unrighteousness, who show their faith by walking in the light, and by confessing their sins. This also confirms that Jesus Christ is the propitiation for their sins only. 3. By our sins the Apostle here meant the sins of us believing Jews: (for to these the Apostle here immediately wrote; as may be gathered from 1 Joh. 2.7. and Gal. 2.9. Yea all the general Eplstles, of which this was one, were written to these:) and by the sins of the whole world, he meant the sins 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, etc. are also objected unto us, as if they made against us; we will-therefore diligently consider them. Here first were must mind that the same word is sometimes used in divers senses in the same sentence; Answ. examples hereof are to be seen 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 seems to be meant mankind in general: and Gods loving the world in his dealing lovingly with the world. This then is the sense; God dealt so lovingly with mankind, that be gave his only begotten Son, etc. All this makes nothing against us: for it is not said, that he gave his only 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 eternal life. Herein surely God dealt lovingly with mankind; 1. Making a great part of mankind to receive the benesie hereof. 2. Gracionsly sending this Gospel to mankind; Believe in the Son of God, and ye shall be saved eternally. This Gospel shows that God is gracious, and deals 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 lie under all their sins, as I have already proved, and as farther appears in Rom. 9.22. and 2 Pet. 2.9. It follows in vers. 17. For God sent not his Son into the world to condemn the world. God then sent his Son 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 condemn the world, nor to judge the world; (as the Greek word is said here to signify:) But at his second coming he shall be sent to judge the world, and to condemn all unbelievers. But the new doctrine of our adversaries makes Christ's first coming to be coming to condemn the world, in a sense quite contrary to the Scriptures, whiles they teach, that if Christ had not come and died 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 Christ's hand, Isaiah 53.10. note also Joh. 6.38, 39, 40. and Joh. 17.2. Therefore Christ did certainly effect what he was sent for. 2. Mind that the salvation here spoken of, frees men from all condemnatory judgement. This appears by the antithesis (or opposition) in this verse. 3. So mind that the world is said to be saved, in that believers are saved, who are part of the world of mankind, and were chosen out of the rest of the world, to be saved by Christ; see also 1 Joh. 4.14. compared with the verses there aforegoing, viz. vers. 9— 13. of that Chapter. Our adversarles not receiving this truth, do sometimes say, hat though all the world be not saved eternally, because they believe not: yet Christ for his part did for them all, whatsoever he was to do for the salvation of a●●. But if this were true, than all must needs be saved. See Jerem. 17.1. For our salvation is fully from Jesus Christ. We cannot save ourselves: neither doth the Father work our salvation, or any thing that concerns the same, any other ways then in and by his Son Christ. If then Christ as a Saviour have done for us whatsoever he is to do for the salvation of any, how can we miss of salvation? It follows herein vers. 18. He that believeth on him, is not condemned: but he that believeth not, is condemned already, because he hath not believed, etc. The believer is delivered from the condemnation of the Law. As for the unbeliever, because he believeth not, he is left to the sentence of the Law, and is already condemned thereby. All this is with us. It follows in vers. 19 And this is the condemnation; that is, the cause of condemnation, as being a gross evil for which men are to be condemned, and a main cause of that unbelief by which men are left to condemnation; That light is come into the world, etc. that is; that light being come into the world, men loved darkness rather than light. The light come into the world is Jesus Christ held forth in his Gospel. And all this opposeth us not, but confirms the truth that we hold. Thus at the appearing of the light of truth, the objection from this place is vanished away. A fourth objection is drawn from 1 Tim. 2.4.6. 4. Object. From 1 Tim. 2.4.6. answered. which to our adversaries seems to be of special strength. In the answering (or rather proventing) whereof we will throughly search that place also, beginning at the beginning of that Chapter, and weighing every thing diligently that may seem to have any relation to the present Question. 1 Tim. 2.1. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men. By all men in this place we may not understand all persons, or every person without any exception or limitation. For under supplications, prayers, and intercessions, are here comprehended all petitions for all good and needful gifts and blessings for the persons to be prayed for, put up unto God with all earnestness and fervency, in which the Petitioners will and must still continue suing unto God with a holy and humble importunity for those things that they crave: such Petitions cannot be made in faith for all persons without exception, in as much as we know that there are many vessels of wrath ordained of old unto condemnation, Rom. 9.22. Judas 4. And there is a sin unto death, for which we are not to pray, 1 Joh. 5.16. Therefore by all men we are here to understand all orders and degrees of men. And so the thing to be craved is, that God according to his purpose and gracious promises would show mercy, and extend the fruits of his love too all orders and degrees of men; that is, to all those whom he hath chosen to himself out of every nation and kindred, and out of every order and degree of men and women in the world. This is further confirmed by that specification or exemplification which follows in vers. 2. For Kings. Though these were before comprehended under all men, yet are they here more particularly expressed; 1. Lest the Saints should have been discouraged from praying for them, by their wickedness. 2. Because God hath given Magistrates to be his own Ministers to us for good, Rom. 13.4. And for all that are in authority; that is to say; 1. Magistrates or Governors in those Commonwealths that were not ruled by Kings. 2. The several orders and degrees of inferior Magistrates. That we may lead a quiet and peaceable life, etc. Not that this is the only thing that we are to crave, or aim at: but because this should in a special manner stir us up to earnest prayer for Magistrates; viz. that God hath given them their authority to this end, that by means of this authority rightly used, we might lead a quiet and peaceable life in all godliness and honesty. Vers. 3. For this is good and acceptable in the sight of God our Saviour: viz. That we should thus pray, and give thanks for all orders and degrees of men; and namely for Kings, and for all that are in authority. And note how the Apostle proves this in the words following in vers. 4. Who will have all men to be saved, and to come unto the knowledge of the truth. In as much as it is the Apostles scope here to prove that it is acceptable to God, not only that we should pray, but also that we should give thanks for all men, (viz. in that sense in which the words all men are used in vers. 1.) I therefore conceive that he here speaks of God's effectual will. And so God willeth not that all persons, or every person in the world, should be saved, and come unto the knowledge of the truth: as appears in 1. Pet. 2.8. Judas 4. Isai. 6.9, 10. Rom. 11.7, 8. Here therefore by all men we must of necessity understand only all orders and degrees of men; that is, some of all orders and degrees: viz. those whom God hath chosen to himself out of every order and degree among men. Thus the great objection from this verse is fully taken off. It follows in vers. 5. For there is one God, and one Mediator between God and men, the man Christ Jesus. Not one God of Kings, and another of subjects; one God of Merchants, another of husbandmen: but one and the same God is the God of all, that saveth all that are heirs of salvation, of what order or degree soever they be. And as the same God hath appointed and constituted the several orders and degrees among men, so he hath his Elect whom he will save, among all those orders and degrees. So also there is not one Mediator between God and great men, and another between God and mean men: but the same Christ Jesus is the Mediator between God and all the Elect, of whatsoever order or degree among men they are. Vers. 6. Who gave himself a ransom for all. The word All must here be understood as in vers. 1. and 4. Neither the coherence or context, neither yet the matter will suffer us to understand it otherways. For whosoever they are for whom Christ gave himself a ransom, the same are certainly redeemed from destruction, and shall for ever be saved. For where a ransom is paid and accepted for any, the ransomed is thereby freed and made safe, Exod. 21.30. Exod. 30. 12.-15 Psal. 49.7. Jer. 31.11, 12. And the everlasting salvation of the ransomed of the Lord is clearly held forth in Isai. 35.9, 10. and 51.10, 11. Hos. 13.14. with 1 Cor. 15.54, 55. Therefore these AB for whom Christ gave himself a ransom, are only (as aforesaid) men of all orders and degrees; even those many spoken of in Mat. 20.28. Mark. 10.45. Those whom Christ hath redeemed to God by his blood out of every kindred, and tongue, and people, and nation, Revel. 5.9. It follows; To be testified in due time; compare this with 1 Pet. 1.20, 21.— but was manifest in these last times for you, who by him do believe, etc. Consider also how the words there aforegoing do declare, that they which are ransomed or redeemed with the blood of Christ, are redeemed from their vain convensation, 1 Pet. 1.18, 19 Yea Christ gave himself for them, that he might redeem them from all iniquity, and purfie them unto himself a peculiar people, Tit. 2.14. And this is the sum of the gospels testimony concerning Christ, that being made perfect be became the another of eternal salvation (not to all persons in the world, but) unto all them that obey him, Heb. 5.9. having given himself for them, Ephes. 5.25, 26. Thus this Scripture is so fare from being full and strong against us, that it doth not oppose us in any thing. Now becanse the objection from this Scripture seems to our adversaries to be backed and strengthened by the saying of Peter in 2 Pet. 2.1. therefore that place shall next be looked into. 2 Pet. 2.1.— There shall be false teachers among you, 5. Object. From 2 Pet. 2. 1. answered. who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. We grant the persons here spoken of to be Reprobates; but mind that though the Lord be here said to have bought them, yet it is not said that he gave himself a ransom for them. Between these two there is a great difference. The Lord Christ hath authority and power given unto him of the Father over all men; see Psal. 2.8, 9 Yea over all creatures, Heb. 2.7, 8. over the Angels in heaven, 1 Pet. 3.22. And the Devils that hate him, are yet under his power. In the exercise of this power and authority, he shall at the last day judge all both men and Angels, Joh. 5.27. Acts 17.31. Then every knee shall bow to him, of things in heaven, and things in earth, and things under the earth; and every tongue shall confess that Jesus Christ is Lord, Isai. 45.23 Phil. 2.9, 10, 11. This Lordship the man Christ hath obtalned by his death, Phil. 2.8, 9 In that by his death he hath obtained his kingly power and authority over his Church, and consequently this power and authority over all, that as King of his Church he may use it to his Churches good, (Ephes. 1.20, 21, 22, 23.) and the Church may enjoy the glorious benefit of it; see Revel. 2.26, 27. 1 Cor. 6.2, 3. Psal. 1 49.6, 7, 8, 9 Dan. 7.27. The Father also being pleased thus to show his gracious approving and accepting of Christ's dying for his Church, even by giving him this power and authority over all for his Churches good. In this sense, and in this sort Christ hath bought all creatures: yet it doth not follow, nor is it true, that Christ hath given himself a ransom for all creatures, or presented to his Father's justice a satisfaction for the sins of all creatures. We are put in mind that the Lord having bought these sinners, this was a great aggravation of their sin in denying him. We acknowledge this to be true. But let it be considered. 1. In what fort they did deny Christ. 2. How their being bought by Christ, was an aggravation of this their sin. 1. They did not deny Christ openly, saying expressly that Jesus was not the Christ: for they brought in their damnable heresies privily, and made merchandise of Christians with feigned words, 2 Pet. 2.1.3. and were admitted to their love-feasts, Judas 12. But their denying of him was like unto that which Paul spoke of in Tis. 1.16. being rebellion against his commands. 2. It was a great aggravation of their sin of rebellion, that they denied the Lord that bought them. 1. Because Christ having bought them, had power and authority to command them: therefore they ought to have obeyed him, and not to have rebelled against him. 2. It was (for the present) very beneficial unto them that Christ had so bought them. For Christ in the exercise of that power and dominion over the world, which by his death he hath obtained, confers upon men all the benefits that they receive. It was therefore an aggravation of their sin, that they did rebel against such a benefactor. 3. Christ having obtained by his death this dominion over all, for the good of those that believe in him, the consideration of his being the Lord that hath so bought all, should persuade sinners to believe in him. This therefore was an aggravation of their sin of unbelief and disobedience. 4. Thus the Apostle did also reprove their madness in rebelling against the Lord that bought them, who therefore could not want power to punish them. Now although the Lord (in that sense and in that sort that we have taken notice of) hath bought these; yet will he truly say unto them in the day of judgement, I never knew you, Mat. 7.23. A sixth objection is presented to us from Heb. 2.9.— That be by the graced of God should taste death for every man. 6. Object. From Heb. 2. 9 answered. Whereto I thus return answer. 1. I deny not, but have already declared, that every man (without exception of any) doth in this life receive benefit by the death of Christ. And what Christ effecteth by his death, the same was intended both by the Father, and by Christ. 2. I am informed that the word man, is not here expressed in the Greek Text, but supplied by the translators: Whereupon I would have it to be considered, whether they might not as well have supplied the word Son, because of that which follows in vers. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. 3. Though we here read for every man; yet considering what here follows in vers. 10. and what went before in Chap. 1.13. Are they not all ministering spirits, sent forth to minister for them, who shall be heirs of salvation? I conceive by every man we may here understand only every son; or (which is all one) every man that shall be an heir of salvation. This I am the more confirmed in by that which follows in vers. 11.— 17. where they for whose sake Christ took part of flesh and blood, (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 certain that the Elect, and only they, are the object of that grace of God whereby we are saved. Thus I can discern 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 showing of the true meaning of the place, may save them the labour of making their objection. The Scripture speaks of a twofold salvation. 1. A salvation temporal, of which you may read 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. Eternal salvation. And this God hath prepared for his own people, and for none other; saving them by his Son Jesus Christ from sin and eternal 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 remains 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 ye shall he be thought worthy, who hath trodden underfoot the Son of God, and bathe counted the blood of the Covenant, wherewith he was sanctified, an unholy thing, etc. This is clear that by the blood of the Covenant is here meant the blood of Jesus Christ, which he himself calls the blood of the new Testament or Covenant, Mark. 14.24. But who is the person that is here said to be sanctified with this blood? 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 blood, 1 Pet. 1.2. How then is he sanctified with his blood? Those that are sanctified with this blood 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 himself (spoken of by the name of the Son of God in the words immediately aforegoing) who is here declared to have been sanctified with this blood. There is a sanctifying of Christ spoken of in Joh. 10.36. That was the Father's setting him apart to the office of Mediator. 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 bear our sins, 1 Pet. 2.24. Yea the Father did lay on him our iniquity, Isai. 53.6. And so he was made sin for us, 2 Cor. 5.21. Now that our sin might neither return upon us, nor still lie upon him, it was necessary that he should purge it away from himself. This he did by himself, Heb. 1.3. by his blood, Revel. 1.5. Doing this he sanctified himself with his own blood: and had he not done this, he had not sanctified us with his blood as the Scriptures declare him to have done, Heb. 13.12. Therefore when he was near to his Passion, (in which he was to do this work) he said to his Father concerning his Disciples, For their sakes (or, for them, as some understanding the Greek tongue, do say the words may be rendered; that is, for their good) I sanctify myself, Joh. 17.19. As this interpretation seems 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 blood of Christ, that so he might also show their odious sin that count it an unholy thing. And the excellency of the blood of Christ could not be more clearly declared, then by showing that Jesus Christ when he was made sin for us (all our sin then lying upon him) was sanctified by his own blood. 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 infer that Christ hath freed all men from their sins against the first Testament, and consequently from their sins against the Law, considered as sins against the Law. And if Christ have freed all men from their sins against the Law, considered as sins against the Law, than he hath presented to his Father's justice a satisfaction for the sins of all men. The words in that place of Scripture, are these; And for this cause he is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal 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 legal and typical Covenant and Testament made with Israel, and given to Israel, in the days of Moses: as appears 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 show that the believing Jews were freed from their sins against the first Testament, not by the blood of bulls and of goats, or any such like thing offered according to the Law of Moses: but by the death of Christ. This appears 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. do not signify once for all men, as some have ignorantly conceived: but once and no more. 3. The restriction of this to believers appears plainly in the words of the Scripture objected, if men had eyes to see it. It appears likewise clearly in the verse aforegoing. 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 proved * In pag. 40. that all wicked persons shall be condemned and punished for all their wickedness whatsoever, so I desire our adversaries to behold this truth again in that glass which is held forth unto them in Revel. 21.8. For that place doth not only show who shall be punished with eternal torment, but also notes the evils 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 died for the sins of all men, 10. Object. From 1 Cor. 15 1.3. answered. and consequently that he presented to his Father's justice a satisfaction for the sins of all men. True it is that Christ died to this end, that whosoever believeth in him, the same should receive remission of sins, 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 Father's justice a satisfaction for the sins of any, save only of those that do, or shall believe in him; which are his Elect only. 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 died for our sins according to the Scriptures. The Apostles scope here is to show the certainty of Christ's resurrection, not only in itself, 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 Christ's 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 main and fundamental part thereof) the doctrine of Christ's resurrection. This, I say, is the Apostles scope in this place. And thus representing to them (to the end ) the Gospel which he first preached to them, he brancheth the doctrine thereof into three Articles. 1. The doctrine concerning Christ's death. 2. Concerning his burial. 3. Concerning his resurrection. And here he ties not himself to the same form of words which he at first used, but only represents unto them the substance and heads of that doctrine which he first preached unto them. The doctrine of Christ's death he thus sets forth; That Christ died for our sins according to the Scriptures. By the Scriptures he means the Scriptures of the old Testament: which Scriptures do not hold forth Christ presenting to his Father's 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 only: and the rest of the Nations were looked upon as aliens from the Commonwealth of Israel, and strangers from the Covenants, etc. Ephes. 2.12. Insomuch that the Apostles themselves for a while (not yet knowing the largeness of the extent of God's Israel knew not that Christ should be found to be a redeemer of any of those Gentiles which were not joined unto Israel as Proselytes. This appears 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 than 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 die for the taking and putting away of all the sins of all those that did or should believe in him; compare Acts 10.43. with Acts 15.7. This doctrine Paul in this his brief repetition directly applies, not only to himself, 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 appears that this Scripture also makes nothing for our adversaries in this controversy or question. Whereas some of our adversaries do 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 speak of something already past, but only of something to come. If he had there spoken of Christ's presenting in his death a satisfaction to his Father's justice for the sins of all men, he would have said; As in Adam all have died, even so in Christ all have been made alive. 2. The Apostle there speaks 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 speaks of afterward in this Chapter, vers. 42, 43, 44. Neither doth he in this Chapter speak immediately and directly of any other resurrection. 3. By all therefore we must here understand only all those that are Christ's; vers. 23. of whom Christ is the first fruits; vers. 20. Upon all these, as well as upon the rest of mankind, death entered 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, than Christ were not risen, and so our faith were vain, and we yet in our sins. These things being thus clear, I do not fear any objection from this place. There seems 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 died for all, then were all dead: And that be died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. Let the coherence and scope of this text be minded. The Apostle had before expressed his labouring to keep a good conscience, vers. 9 and 11. And in that expression concerning himself, he seemed to join himself 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 apprehended by faith. This love of Christ to him he declares and commends by Christ's dying for him, when he himself was dead. He shows also the end for which Christ so shown this love unto him; viz. That henceforth he might not live unto himself, but unto Christ who died for him. And in holding forth all this, he extends the same (as there was good cause for it) to all believers: but with any other he meddleth not in this place. The word All is here used, as in Heb. 12.8. for all the sons, not all persons; for all the Saints, (Chap. 1.1.) not all men; for all that are in Christ, (vers. 17.) not for all in the world. And Christ's dying for them all, shows that they were all dead in themselves, else Christ needed not to have died for them. It is objected, that all men in the world were thus dead in themselves. Ans. The thing indeed is true; but the Apostle had no occasion to take any notice of it, or to make any use of it here; but only of this, that we who now live through grace, were once miserably dead, as sufficiently appears by Christ's dying for us to save us from this misery. The Apostle hath the like expression in Rom. 3.23. For all have sinned, and come Short of the glory of God. Though this in itself be true of all men without exception, yet it is manifest by that which there goes before in vers. 22. and that also which follows in vers. 24, 25, and 26. that the Apostle there speaks only of all those that do believe. Whereas our adversaries would observe in this saying in 2 Cor. 5.15. that they which live are but a part of those all for whom Christ is there said to have died; they therein endeavour to observe that which the Apostle neither spoke, nor meant. For by they which live, is there meant only they living. Whereas our adversaries would either confirm their objection from the place last answered unto, 13. Object. From 2 Cor. 5. 19 answered. or else trouble us with another, from that which follows in vers. 19— God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. I thereto thus answer. The word world, must there be understood as in Rom. 11.12.15. and so not be extended beyond those to whom grace is (or shall be) given to believe in Jesus Christ. For these only are the blessed ones, to whom God imputeth not sin; as we have already seen in Rom. 4.6, 7, 8. These only are they that are afterwards spoken of in 2 Cor. 5.21. for whom the Father made Christ to be sin, that they might be made the righteousness of God in Christ. For God is not frustrated of his end there propounded. But the objection which seemeth strongest against us, 14. Object. From Rom. 5. 8. answered. is that which is drawn from Rom. 5. and specially from vers. 18. of that Chapter, where the Apostle hath these words; Therefore as by the offence of one, judgement came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life. Therefore I shall now address myself by the help of God, to give a plain answer to this also in words of truth and soberness. 1. The scope of the Apostle here is to commend the infinite love of God unto his children, shown and extended unto them in Jesus Christ, and shed abroad in their hearts by the holy Spirit which is given unto them. This will easily appear to any godly person that shall diligently read from vers. 5. of this Chapter to the end; and shall consider how every verse depends on that which went immediately before. 2. In the latter part of this Chapter, Jesus Christ as the second or last Adam (as he is called in 1 Cor. 15.45.47.) is compared with the first Adam, which first Adam is said to be the figure of him that was to come, vers. 14. For as all that fell, did fall in and by the first Adam: so all that are raised again to eternal life, are raised again in and by Jesus Christ. Other things wherein the similitude doth either hold, or not hold, between Adam and Christ. I leave the Reader to consider in the Chapter. 3. Whereas in vers. 17. the Apostle speaks of an abundance of grace, and of the gift of righteousness, which believers receive; this is not meant of a greater measure of grace received by some believers then by others: but it commends the abundant excellency of that grace, and gift of righteousness which all believers do receive, whereby they are assured, that they shall reign in life by Jesus Christ. Here also consider vers. 15. of this chap. and compare this 17th vers. therewith. 4. All they upon whom the free gift came unto justification of life, by the righteousness of Christ, and all they which shall be made righteous by his obedience (as it is in vers. 19) shall be saved eternally: as also further appears in vers. 9, 10. and in vers. 21. of this Chapter. 5. Those all men on whom judgement came unto condemnation by the offence of Adam, and those many that were made sinners by his disobedience; (as it is in vers. 19) are all those, and only those, that are (or shall be) from Adam and by Adam in respect of natural life and being; and were accordingly represented by Adam when he fell. Thus the man Jesus the Son of the virgin Marie, was exempted. As he was not by Adam, so neither was he represented by him when he fell. He was not for his own part, and as touching his own person, made a sinner by Adam's disobedience, as we were: neither did the judgement so come upon him to condemnation by Adam's offence, as it came upon us. For than he had been under condemnation for his own original sin. So that even here the words all men are not to be taken in the largest extent, without any limitation. 6. Accordingly those all men on whom the free gift came unto justification of life by the righteousness of Christ, and those many which shall be made righteous by the obedience of Christ, (as it is in vers. 19) are all those, and only those, that are (or shall be) from Christ and by Christ in respect of new life, and their being new creatures, being borne (or begotten) of him, 1 Joh. 2.29. who were accordingly represented by Christ when he died and risen again, as I have * Pag. 40. already showed. Thus the seed of the Serpent is excluded. And thus even here also (through the goodness of God) the light of truth shines forth, and the mist of error vanisheth before it. Some conceive that they shall find something against us in the saying of Caiaphas recorded in Joh. 1●. 49, 50. and in John's note or observation upon the same in vers. 51, 52. 15. Object. From Joh. 11. 49. etc. answered. Indeed if Caiaphas had spoken of himself, we might possibly have expected some opposition, considering how a carnal heart, and the large and flesh-pleasing doctrine (falsely called Gospel) which we now oppose, do easily agree and close together; as experience also maketh manifest. But in as much as Caiaphas now spoke not of himself, but being high Priest that year, did prophesy; we shall certainly find nothing against us in his speech. The saying of Caiaphas was this; Tee know nothing at all, nor consider that it is expedient for us, (that is, for us Jews; for the Nation of the Jews) that one man should die for the people, and that the whole Nation perish not. Hereupon John gives this note;— He prophesied that Jesus should die for that Nation, etc. The dying of Jesus for that nation, was his dying for the redemption of all the children of God of that Nation; yea of all the children of God wheresoever scattered abroad, of what Nation soever they were: of all which children of God that Nation (in the separation thereof from the rest of the world to be a peculiar people unto God) had hitherto been an appointed type. For so John further explains it in vers. 52. And not for that Nation only, but that be should gather together in one the children of God that were scattered abroad. This only holds forth that Jesus was to present unto the justice of God his Father, a satisfaction for the sins of all the children of God of what nation soever, and that hereby their salvation should be effected. So it confirms the same truth that we maintain. But yet our adversaries seem confident that by the words of our Saviour in Matth. 12.31, 32. 16 Object. From Mat. 12.31, 32. answered. they shall prove that all sins against the Law (considered as sins against the Law) are forgiven to all men; and consequently, that Christ hath presented a satisfaction to his Father's justice for the sins of all men. Let us therefore with all seriousness, and in the fear of the Lord, consider that place also; and diligently mind both what is said, and also what is truly to be said concerning it. The words of our Saviour there are thus rendered;— All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the holy Spirit, it shall not be forgiven him, neither in this world, neither in the world to come. Here let these things be considered. 1. Whereas our adversaries find fault with the last translation in the former part of vers. 31. contending that the words ought there to be thus rendered; Every sin and blasphemy; I have already * Pag. 43. proved that the word All, or Every, doth sometimes signify only some of all sorts, or of every sort. 2. Whereas they bring this place to prove the forgiving of all sins against the Law to all men, but not of any sins against the Gospel; (which they acknowledge not to be forgiven to all men) let it be minded that Christ here speaks of sins against the Gospel, as well as of sins against the Law; unless it be no sin against the Gospel to speak against Christ. 3. Observe that Christ doth not here say, every sin and blasphemy is forgiven unto men; and whosoever speaketh against the Son of man, it is forgiven him. But he speaks with manifest and express reference unto time to come; It shall be forgiven. Even as he saith of the blasphemy against the holy Spirit, with reference to the same time to come; It shall not be forgiven, neither in this world, neither in the world to come. But by the doctrine of our adversaries, every sin and blasphemy, that they understand to be here so spoken of, is already forgiven to all men; yea and they would have this place to seem to prove it. I suppose they will say, that Christ did here thus speak of the time to come, because he had not yet suffered for men's sins. But this reason is insufficient. For though Christ had not yet actually suffered, yet his sufferings were already accepted of the Father, and so effectual for the putting away of the sins of all those that were partakers of him; see Dan. 9.19. 1 Sam. 12.13. Matth. 9.2. And this saying of Christ in Matth. 12.31, 32. doth as well belong to the time after his passion, as to that particular time in which Christ so spoke it: as also appears in 1 Tim. 1.13. compared with Heb. 10.26, 27. and 1 Joh. 5.16. 4. Whereas our adversaries conceive, or take it for granted, that the sin against the holy Spirit here spoken of, which shall never be forgiven, is nothing else but final unbelief; in this also they do greatly err. For they which do fall into this sin, do fall into it in their life-time; yea sometimes long before their death. Thus it was with those Pharisees that had now committed this sin: see Matth. 12.24, 25. with vers. 31, 32. and Mark. 3.22.28, 29, 30. This also appears in Heb. 6.4, 5, 6. and Heb. 10.26, 27, 28, 29. Moreover, there are multitudes, yea millions of unbelievers, that go to eternal destruction without committing this sin. And here, I conceive, it will neither be impertinent, nor unprofitable, to show what this sin is. This sin against the holy spirit, is the sin of those that wittingly and wilfully oppose with odious blasphemies the Gospel of Jesus Christ, and Jesus Christ himself as he is the author and subject of his Gospel. 1. This sin is an opposing and rejecting of the whole Gospel of Jesus Christ, and of Jesus Christ himself as he is the author and subject of his Gospel. Therefore the committers of this sin are not only said to fall away, but also to crucify to themselves the Son of God afresh, and to put him to an open shame, Heb. 6.6. Yea they are said to tread underfoot the Son of God, and to count his blood an unholy thing, and to do despite unto the Spirit of grace, Heb. 10.29. 2. This sin is not committed ignorantly, but against a great and clear light of knowledge, 1 Tim. 1.13. Heb. 6.4. Heb. 10.26. Mat. 21.38. 3. This sin is not committed through infirmity, but wilfully, in the exercise of a full and settled malice, even against Christ, not only known but also minded to be Christ, and against his Gospel, both known and minded to be his Gospel, and against the commands and invitations of the Spirit of grace, though known and minded to be his commands and invitations: and accordingly this Devilish malice caries on the sinner to abominable blasphemies, and makes him always to hate all thoughts of repentance, though he expect nothing but fiery indignation. All this is to be seen by the light of these places of Scripture, viz. Heb. 6.6. and Heb. 10.26, 27.29. And this sin is called, The sin (or blasphemy) against the holy Spirit, because it is so committed against the work of the 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 only enlightened (by the work of the holy Spirit) with the knowledge of the Gospel, and called upon (by the same Spirit) to yield obedience thereunto: and God doth not add a further powerful work, giving unto him a new heart, and putting a new spirit within him. And thus is discovered the desperate wickedness of man's heart, and his hatred of the Gospel, which would in like manner appear in all, if all were dealt with in like fort. By this it may be discerned how gross the error of our adversaries is, who account this sin and blasphemy against the Spirit to be nothing else but final unbelief. 5. The scope of our Saviour here was to show that this sin against the holy Spirit, shall never be forgiven to any person that once falls into it; and that herein this sin differs from all other sins 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 only excepted: there being no sin, save only this, which may not be repent of, and is not repent of (through God's mighty grace) by some that have committed it. Our adversaries do notwithstanding straight press 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 signify no more then, it may be forgiven him. As in 1 Cor. 3.15. this clause, He himself shall be saved, doth signify no more then, he himself may be saved. For it is not of necessity 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 Rock. Thus it still remains firm, that no sin is indeed remitted to unbelievers. And thus this place makes not against us. Some of our adversaries do 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 men's 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 days, 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 iniquity, and I will remember their sin no more. Touching which Scripture I affirm, and undertake to prove, that God hath not made the Covenant here spoken of, with all men, but with his Elect only. 1. The Scripture doth not teach us, by the house of Israel to understand all men. 2. This Covenant God keeps and performs, with all those, and unto all those that he hath made it with: otherwise God were not faithful, but rather false and deceiving; which to imagine were odious blasphemy. But God performs this Covenant only to his Elect. 3. It is manifest from the latter part of vers. 34. that God performs this Covenant both to all those, and only to those, whose iniquity he will forgive, and whose sin he will remember no more. This place therefore is so fare 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 typify the whole company of God's Elect, as also is intimated in Psal. 135.4. and accordingly they who are declared to be God's 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 men's 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 works only 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 clear 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 only 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; seventy weeks are determined upon thy people, and upon thy holy City, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, etc. 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 otherways. Or rather, Thy people; that is, The Israel of God to which thou appertainest. So also, Thy holy City; that is, The City Jerusalem as it typifies the heavenly Jerusalem. Or rather, Thy holy City; that is, Jerusalem which is above, which is thy mother. Here also observe, that everlasting righteousness is the portion of all those whose transgression is finished, to whose sins an end is put, and for whose iniquity reconciliation is made. This then is peculiar to God's Elect, who only are heirs of everlasting righteousness; who only are that remnant of God's heritage, whose iniquity he pardoneth, and whose transgression he passeth by; whose iniquities he will subdue, and all whose sins he will cast into the depths of the Sea, Micah 7.18, 19 These only are that Jacob the Lord's 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 sins, Isai. 43.25. These only are that Jacob which the Lord bathe redeemed, and that Israel in which he hath glorified himself; whose transgressions he hath blotted out as a thick cloud; and as a cloud, their sins, Isai. 44.22, 23. These are they to whom the Lord proclaimed himself, not only merciful and gracious, long-suffering, and abundant in goodness and truth; but also keeping mercy for thousands, forgiving iniquity and transgression and sin, Exod. 34.6, 7. See also Psal. 103.10, 11, 12, 13. As touching the rest, he proclaims himself to be that Lord that will by no means clear 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 own 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 remembered 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 confirm 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 ye, my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, etc. But they should here take notice that by my people, the Lord clearly means his chosen people, and none other. This therefore is to be applied to the Elect only. 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 only 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 clearly 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 Wilderness, Prepare ye the way of the Lord, etc. 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 signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto 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 seem 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 we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laydon him the iniquity of us all. But here they will find as little defence or help, as they have found in those places to which we 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 only believers do here speak. Only that people of God for whose transgression Christ was smitten, vers. 8. Only that seed of Christ which is spoken of in ver. 10. Only those many whom by his knowledge Christ doth justify, having borne their iniquities, vers. 11. Only those transgressors for whom Christ made intercession, vers. 12. which are only those that come unto God by him, Heb. 7.25. Joh. 17.9.20. Who are healed by the stripes of Christ, but only believers? To these only (according to the promise in Malach. 4.2.) the Sun of righteousness did arise with healing in his wings. Consider also How this is applied unto believers, and unto believers only, in 1 Pet. 2.24, 25. Who his own self have our sins in his own body on the tree, that we being dead to sins, should live unto righteousness; by whose stripes ye were healed. For ye were as sheep going astray, but are now returned unto the Shepherd and Bishop of your souls. Here take notice both of the end that Christ propounded unto himself when he so bare our sins, and also how he was not frustrated, neither did fail of the same. Moreover, I demand this of our opposers, whether this confession (being sincerely made) do not show a man to be a believer; viz. Christ was wounded for my transgressions, he was bruised for my iniquioies, etc. They dare not answer negatively. How then dare they affirm that any other beside believers, do here make this confession? Though many unbelievers did esteem the Lord Jesus in his passion to be stricken, smitten of God, and afflicted, according to that saying in Isaiah 53.4. yet only those that were afterward converted to the faith, did come to such a fight and humble acknowledgement of that their sinful error, 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 devils, and be cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himself took our infirmities, and bore our sicknesses. Which hath clear relation unto that in Isai. 53.4. Surely he hath borne our griefs, and carried our sorrows. Which makes it seem probable (at least) unto some, that this is to be extended farther than to believers only. Hereto therefore I thus answer. 1. The Prophet Isaiah there manifestly speaks of Christ's bearing our sins, which are there called our griefs, and our sorrows, because they are causes of grief and sorrow. Here in Matth. 8.17. they are in like manner called our infirmities, and our sicknesses, because they are causes of infirmity and sickness: for it is sin that hath brought in all grief and sorrow, infirmity and sickness. 2. The love and compassion that Christ effectually showed in casting out the Devils out of those that were possessed with them, and healing the sick, did prove him to be that promised Saviour, which should so bear and carry the griefs and sorrows of his people. And all the good which he did to men by such his works, was the fruit (and so also the evidence) of that his bearing the sins 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, etc. that is, That the fulfilling thereof might be manifest. 3. The persons to whom Christ so shown compassion, were either indeed Gods chosen one's, 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 etc. And thus it was intimated who they were whose griefs and sorrows Christ came to bear and to carry; 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 where the Apostle saith; The Scripture foreseeing that God would justify 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 faithful Abraham. If then we will believe the Spirit of God in the Apostle, we must acknowledge that the meaning of that promise was only 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; Unto you first, God having raised up his Son Jesus, sent him to bless 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 himself, 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 eternal life. 2. Whereas it follows; In turning away every one of you from his iniquities. This implies that they only should show themselves partakers of this blessing, who should show 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 bless, by his Son. And we have proved in our answer to the objection aforegoing, that they only 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 sin, 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 ye were blind, ye should have no sin. From these words they would infer, 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 sins against the Law; and if he took those sins away from them, than also from all men. Our answer is as follows. 1. Christ doth not say to these Pharisees, If the Gospel had not been preached unto you; But; If ye were blind. 2. He doth not say, Ye should not have been chargeable of any sin: But only with reference to the time present and to come, ye should have no sin. 3. He doth not there say; But now the Gospel hath been preached unto you. But he saith, But now ye say, we see. 4. Christ plainly tells them, Your sin remaineth. If their sin remained, than Christ did not take it from them. Their sin which remained, was not only sin against the Gospel, but also sin against the Law. Their devouring widows houses, Matth. 23.14. Their omitting the weightier matters of the Law, judgement, mercy, and faithfulness, Mat. 23.23. Their extortion and excess, Matth. 23.25. yea it seems our opposers themselves understand Christ to speak in this verse of sin against the Law: for otherwise they would not have brought this place (as they have done) to prove Christ's taking away sins against the Law from those that continue finally in unbelief. Thus this Scripture is so fare from opposing our doctrine, that it confirms it altogether. 5. The true meaning of this Scripture, is this; If ye were blind; that is, If ye did say, we are blind. This interpretation is confirmed by the antithesis or opposition following; But now ye say, we see. If ye did say, we are blind; viz. being sensible of your blindness, and sincerely and freely acknowledging it, and so exercising and manifesting true repentance and faith. Compare this with 1 Joh. 1.9. If ye confess, etc. Ye should have no sin; that is, Your sin should not remain. This also is confirmed by the antithesis in the last words of the verse; Therefore your sin remaineth. Your sin should not remain; for if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse from all unrighteousness, 1 Joh. 1.9. If any shall yet reject this true exposition of this Scripture, he must be enforced to say, that man's blindness whereby he doth not behold the light of the Gospel of Christ, doth make a man to have no sin. 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 works which none other man did, they had not bad sin. From hence also they would in like manner infer, that the men of whom Christ here speaks, 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 mighty works and miracles among them. Therefore when Christ here saith, They had not had sin; he doth not mean, They had been in no wise chargeable of any sin: But, They should not have been so manifestly inexcusable in gross and open sin. For so the word sinners doth sometimes signify persons manifestly inexcusable in gross and open sins: as you may see in Matth. 9.10. The Jews were chargeable of sin before Christ wrought his miracles among them; before he preached unto them in his own 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 Judas 7. Our interpretation of Christ's words doth agree plainly with the clear meaning of that in James 4.17. To him that knoweth to do good, and doth it not, to him it is sin. That is, To him it is manifestly gross and inexcusable sin. And this interpretation is fully confirmed by the antithesis presently following in vers. 22. But now they have no cloak (or, no excuse) for their sin. Thus this place also is fare 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 contradicted our doctrine. The saying of the Apostle there is this; And (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. Our answer hereto shall consist of these branches. 1. Whereas some of our opposers take all things here in the largest sense, comprehending all creatures, and so Angels as well as men; this is a manifest error. The holy Angels needed no reconciler. The Angels that fell are not reconciled; neither did Christ take on him the nature of Angels, Heb. 2.16. And I believe, our opposers will not say, that Christ presented to his Father's justice a satisfaction for the sins of Angels. 2. It hath been already proved * In Pag. 43. that the word All must sometimes be understood with limitation to the present subject spoken of. See another example of it in 1 Cor. 6.12. All things are lawful, etc. Where under all things, you may not comprehend theft, adultery, lying, etc. but only all meats which had been forbidden to the Jews in the Law given by Moses: as there appears in the verse following. 3. Though the Apostle here seem to speak of things, yet he means men, and no other things. So when he saith in 1 Cor. 1.27, 28. God hath chosen the foolish things of the world, etc. he meaneth only persons. 4. Neither can All things here signify all men universally, and every particular person whatsoever. For if every person were reconciled to God by the blood of Christ, than every person must be saved eternally, as appears in Rom. 5.8, 9, 10. By All things therefore we are here to understand All the members of that body of which Christ is the head, vers. 18. All those that either already were, or afterwards should be, such as these Colossians now were, to whom this is applied in the ensuing verses. 5. By things in heaven are here meant the spirits of just men made perfect, Heb. 12.23. who being absent from the body, are present with the Lord, 2 Cor. 5.8. There remains yet an objection from Christ's words in Joh. 15.2. which seems to some to raze a great part of the foundation on which we have built. 26. Object. From Joh. 15.2. answered. It is therefore expedient that the same should be clearly and fully answered. The inference that is made, is this. Unfruitful persons that perish eternally, are, or sometime were, in Christ. Therefore they were in Christ when he suffered. Therefore Christ, when he suffered, made satisfaction to his Father's justice for their sins. But let us first consider the words of Christ, from which some endeavour thus to reason, Joh. 15.1, 2. I am the true vine, and my Father is the husbandman; every branch in me that beareth not fruit, be taketh away, etc. And that our opposers may not be too confident, let them in the mean time mind the clear saying of Paul in Rom. 8.1. There is no condemnation to them which are in Christ Jesus; and remember that that which there follows in the latter part of that verse (viz. who walk not after the flesh, but after the Spirit) is not an exception from any thing that went before, or a restraining of a general term to one particular comprehended under it, but an explication of that which immediately went before; and so a description of those that are manifested to be in Christ Jesus; see 2 Cor. 5.17. Here then is held forth the full justification, and consequently, the eternal salvation of all those whom the Apostle speaks of as persons truly in Christ Jesus. As touching that saying of Christ in Joh. 15. let it be considered whether it be not a figurative speech; an allegorical or metaphorical speech. If we speak without any metaphor, and understand our words according to their proper and literal sense or signification, without any figure, than we cannot truly say, that Christ is a vine; that the Father is an husbandman; that disciples are branches. The meaning than is only this; That Christ is like a vine, or as it were a vine, yea the true vine: The Father is like an husbandman, or as it were an husbandman: the disciples are like branches, or as it were branches. They therefore which utterly reject the use of this word as it were, in the opening of this and such like Scriptures, do not rightly divide the Word. Disciples are as it were branches of the true vine, in a twofold respect. 1. In respect of communion with the Church of Christ in the outward worship of God and the use of Christ's Ordinances. Thus though not all men, yet all Church-members are as it were branches of the true vine, and so to be looked upon by us, till they are (or at least ought to be) cast out of the Church for their manifest unfruitfulness. 2. In respect of true communion and union with Christ. Thus only true believers are as it were branches of the true vine, and so looked upon by God. As touching that in vers. 2. If I be not misinformed, it is word for word, Every branch in me not bearing fruit. Then the meaning may be this; Every branch that beareth not fruit in me. This implies only thus much; That there are Church-members, who though they be as it were branches of the true vine in that respect that I first mentioned, and so to us in Christ in respect of outward profession and communion; yet do not bear fruit in Christ: and so do not show themselves to be really in Christ, but the contrary. These the Father taketh away: viz casting them out of his Church, and punishing them with eternal destruction. That they which abide not in Christ, were never in him really, appears not only by that in Rom. 8.1. already alleged, but also by these Scriptures among many others, Matth. 7.23. Heb. 3.14. 1 Joh. 2.27. Ephes. 1.3, 4. etc. Now as touching this conceit, that all men either are, or were in Christ; I would demand of those that so conceive, whether all men do for ever continue in Christ. I am confident they will not answer affirmatively, as seeing clearly that no such thing can be maintained; and that they cannot make such an opinion to agree with this Scripture, no not by their own interpretation of the same. I would therefore demand of them in the second place, when they which perish, do cease to be in Christ; whether in this life, or after this life. If they will say, Not in this life, but after this life; then must they relinquish this Scripture, which speaks of men's abiding, or not abiding, in Christ in this life; see vers. 4, 5, 6, 7. Yea they will be found to hold, (most manifestly contrary to all truth) that men may be in Christ all the time of their life here, and yet perish eternally. If they will say that in this life they cease to be in Christ; I would then know when, and how. If they say that they cease to be in Christ through their unbelief, or their unfruitfulness; I demand: when were they other then unfruitful 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 pass that unfruitfulness, or unbelief makes them cease to be in Christ? Thus I suppose, I have sufficiently manifested the weakness and vanity 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 again entangled therein, and overcome, the latter end is worse with them, than the beginning. Hence our opposers would infer, not only that sinners perishing have escaped the pollutions of the world; which touching some of those sinners we grant, in the Apostles sense, not in theirs: but also that all their sins against the Law, considered as sins against the Law, are forgiven unto them: which we neither grant, neither did the Apostle mean any such thing. 1. The Apostle doth not here speak of all perishing sinners, but only of some, upon whom the doctrine of the Gospel had had such a work, as that they were thereby outwardly reform, and purged from outward pollutions, in which the rest of the unbelieving world did generally lie. Even as John's doctrine did so fare work upon Herod, that when he heard him, he did many things, Mark. 6.20. 2. The Apostle doth not say, nor mean, that these sinners were justified in God's sight from any of their sins; but only that they were out wardly reform 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 blood of Christ, and therefore not washed in it from the guilt of their fins. They were just like a dog that hath cast up out of his stomach some filthy thing that he had swallowed down, but still retaineth the nature and appetite of a filthy greedy log. Thus these remained filthy dogs and swine, being never any of those sheep of Christ, for whom he laid down his life, and whom he sanctifieth by his death, purging them by his blood from all sin, 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 rendered; 28. Object. From 2 Pet 1.9. answered. But be that locketh these things is blind and cannot see afar off, and hath forgotten that be was purged from his old sins. From which words our opposers infer that unbelievers (and consequently all men) were purged from their sins by the blood of Christ. But 1. This cannot be understood of one that never was a believer, by their own doctrine: for though they say that all men are purged from their sins by the blood of Christ, yet they say also that none do 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 drunk in this error also, that a true believer may fall away to total unbelief, 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, virtue, knowledge, temperance, etc. vers. 5, 6, 7.) must needs be an unbeliever: yet a true believer may sometimes lack these things in a great measure; see James 1.5, 6. They object, that in the Greek it is; He to whom these things are not present. We answer, that this phrase here only imports these things not to be unto him in a continual present readiness, 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 ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. This also receives further confirmation from that which follows in vers. 11. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom, etc. So; that is, these things being in you, and abounding; these things being continually in a present readiness unto you for the manifestation and exercise of them in your practice; you being continually doing these things, and so never falling, vers. 10. (which is meant not only of total, but also of grievous falls:) An entrance shall be ministered unto you abundantly; that is, you shall have abundant assurance of your entrance, etc. which abundant assurance, even those believers to whom these things are not so present, may remain short of for a season. 3. Whereas that which follows, is in the translation thus rendered; He is blind, and cannot see afar off. The copulative And is not in the Greek text, but only these words; He is blind, not seeing afar off; or, not being able to see afar off. And the second word shows 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 forgetfulness also, or forgetting here spoken of, is not total, (for such indeed is not found in a believer) but only a forgetting in a great measure, like that spoken of in Heb. 12.5. This then is all that here appears; viz. that a man purged from his sins, may yet with the Angel of the Church at Ephesus, leave his first love, and so far fall, as not to do his first works, Revel. 2.4, 5. Faith, virtue, knowledge, etc. may be fare from abounding in him, and so he may be in a great measure barren or unfruitful. Yea the eyes of his mind may be in a great measure dimmed, and his mindfulness of the purging away of his sins, 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 slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repent ance. Hence some would infer, 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, we shall see this mist dispelled by the light that shines from this place. 1. The will of God here spoken of, is an effectual will. For the Greek word here used, holds forth not only the will of God, but also his counsel; even that counsel of his will, according to which he effectually worketh. Therefore the Apostle here speaks only of those whom God effectually saves. 2. The Apostles scope here is to show the cause why it was and should be so long before Christ did and should come to judgement; viz that none might perish, but that all might come to repentance. Even this shows that the Apostle hath here respect to none but the Elect, of whom none shall perish, but all of them shall come to repentance before Christ's coming to judgement. 3. When he here saith, The Lord is long suffering to us-ward; by us he means the Elect, and more particularly, the elect of the Jewish Nation, of whom he and they to whom he now wrote, were a part. And when he adds; not willing that any should perish; he in like manner means, not willing that any of us his chosen people should perish. And in that which follows; But that all should come to repentance; by all he likewise means All of us his Elect; and specially, All of us his Elect of the Nation of the Israelites. But the objection seems stronger that is made from Ezek. 18.32. and 33.11. 30. Object. From Ezek 18.12. & 33.11. answered. I therefore now hasten to those places, Ezek. 18.32. I have no pleasure in the death of him that dyeth, saith the Lord God. Ezek. 33.11. As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. For answer whereto these things are to be minded. 1. God sometimes speaketh of himself after the manner of men; and yet those speeches of his are to be understood after the manner of God. Thus it is when God ascribes unto himself anger, sorrow, and the like. As in Gen. 6.6. It repent the Lord that he had made man on the earth, and it grieved him at his heart. And in 1 Sam. 15.11. It repenteth me that I have set up Saul to be King. Yet Samuel there saith in vers. 29. The strength of Israel will not lie, nor repent: for he is not a man that be should repent. And thus it is when the Scripture ascribes to God a taking pleasure in any thing done by man, or any fruit thereof: as namely when it holds forth God as having pleasure in this, that the wicked turn from his way, and live. 2. When the Lord saith, I have no pleasure in the death of him that dyeth: I have no pleasure in the death of the wicked: he declares indeed that he hath no pleasure in the misery of his creature in itself considered. Yet it is not contrary to the pleasure of God to set forth the glory of his righteousness, and power, and just wrath against sinners, in the destruction of the vessels of wrath; see Rom. 9.22. Prov. 1.26. Prov. 16.4. 3. The Scripture holds forth God's greatest delight to be, not in a sinner's destruction, but in the conversion and salvation of sinners. This is plainly held forth in these places. And elsewhere the Scripture manifests that the destruction of sinners that perish, is purposely ordered of God to the commendation of his infinite and glorious mercy towards those whom he saves, Rom. 9.22, 23. 4. The scope of these places is to declare God's readiness to accept and save those that sincerely turn to him: and so to move and encourage sinners to such conversion unto God. In all this there is no opposition against our doctrine. In the next place through the help of God, 31. Object. From Luk. 24.47. & Act. 13.38. answered. I shall return answer to an objection drawn partly from Luk. 24.47. And that repentance and remission of sins should be preached in his Name among all Nations, beginning at Jerusalem. And partly from Acts 13.38. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins. From hence some do thus argue. Remission of sins was to be preached to all men, even to unbelievers, Therefore sins are remitted to all men. I answer. 1. In Luk. 24.47. observe this expression, Among all Nations. We readily grant that the true doctrine of the Gospel concerning remission of sins, was to be preached among all Nations, and is to be preached among all men. Some object that the Greek words here signify, Unto all Nations. We deny not that the Greek Preposition here used, doth sometimes signify unto; properly it signifies into; and sometimes, among. And this last signification doth best agree in this place. 2. If we here translate, Unto all Nations: yet so this Scripture will make nothing against us. This doctrine; Through Christ's Name, whosoever believeth in him, shall receive remission of sins; (Acts 10.43.) was to be preached to all Nations, and is still to be preached to all. And here (in Luk. 24.47.) note how the preaching of repentance, and of remission of sins, is joined together: importing that the Gospel that was to be preached, testifies remission of sins only to those that repent, or are changed in their mind, believing in Jesus Christ, Acts 3.19. 3. Those that are spoken to in Acts 13.38. were professors of faith in the Messiah, as he was hold forth by the light of the old Testament, and were now so looked upon, Acts 13.16.26. 4. Yet the preaching of remission of sins unto them, that was here spoken of, was only the preaching of that doctrine expressed in the next verse; By Jesus the Saviour, all that believe, are justified from all things. The particle And in the beginning of that verse, doth there import (as oftentimes it doth) a declaration of that which was before spoken of. But it is objected, that every one is bound to believe that Christ presented a satisfaction to divine justice for his sins, 32. Object. From 1 Joh. 5.10, 11. and that his sins are remitted: Therefore this is true. And some conceive that this objection is strengthened by that in 1 Joh. 5.10, 11.— He that believeth not God, bath made him a liar, because be believeth not the record that God gave of his Son, etc. My answer is this. Answ. What every man is commanded of God to believe, that I grant to be true. For the God of truth commandeth no man to believe a lie. But God commandeth every man to believe what he affirms, and declares, and no more. This than he declares to be truth, and so commands every man to believe it, That through Christ's Name, whosoever believeth in him, shall receive remission of sins, Act. 10.43. This I say, God commands every man to believe, and to receive it as the true and good word of God, and so to rest upon it, and obediently to depend upon Jesus Christ held forth in this word, as the Prince and Saviour exalted of God. Mark. 1.15. Joh. 12.36. etc. When a man thus believes, than both the Spirit and the Word of God doth testify and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sins in particular, and that accordingly his sins are forgiven unto him. This than he is now (and not till now) bound to believe as a certain truth; as indeed it is and now appears 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 reveals, and commands all to believe; viz. that persons still continuing such, remain under the curse and wrath of God, and must be judged, condemned, and punished for all their sins, Joh. 3.18. Judas 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 child of God hath unbelief remaining and rebelling in him; and sometimes it rebels very strongly and grievously. As fare as this unbelief works in him, so fare he believes not God, but makes him a liar; that is, casts upon him the imputation of lying: because he believes not on the testimony that God bath testified concerning his Son. That this is John's meaning, appears by that which follows in vers. 11. And this is the record (or testimony) that God bathe given to us eternal life, and this life is in his Son. God hath not given this eternal 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 ye may know that ye have eternal life, and that ye 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 remains 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 only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. That through Christ's Name, whosoever believeth in him, shall receive remission of sins. (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 do 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, than there remains a Gospel, which through the grace of God we faithfully preach unto sinners; and God makes the preaching of this Gospel effectual 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 fullness of power, and authority, and righteousness, and faithfulness, 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 Devil is a liar, 35. Object. From Joh. 8.44. answered. and there is no truth in him, Joh. 8.44. But our doctrine makes him to speak truth when he saith to a vessel of wrath that dies in despair; Christ hath not presented to his Father's justice a satisfaction for thy sins. I answer. 1. Though the Devil be a liar, yet sometimes he speaks some truth, Mark. 1.24. Acts 16.17. 1 Sam. 28.17, 18, 19 2. We do no more justify the Devil as speaking truth herein, than the Scripture doth justify him when he saith to a vessel of wrath, Thou wast before of old ordained to this condemnation, Judas 4. Yea bertunto thou wast appointed, 1 Pet. 2.8. Thou art none of Christ's sheep, John. 10.26. Thy judgement lingreth not, and thy damnation slumbreth not, 2 Pet. 2.3. 3. He that affirms a truth to be a cretaine truth, not knowing it to he so, is therein a liar. And God doth not acquaint the Devil with his counsel, further than he manifests the same to all by his Word and by his accomplishing thereof. 4. When one speaks truth maliciously, that by false inferences he may make a person rebel against truth, he is now an odious liar. And this is the Devil's case when he speaks 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 evil fruits. 1. It makes men deny the truth of the Scriptures doctrine concerning divine predestination. 2. It robs God of the glory of his special and singular love and mercy to his chosen ones. 3. It tends to puff up believers with pride, persuading 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, than they may also cease to be believers through that weakness and corruption that is in all. Now take away from Saints their assurance of salvation, and ye take away from them their joy, their thankfulness, their love, their life. 5. It holds forth God as making a show of being equally loving to all, when indeed and in his purpose he is not so: and seeming most graciously to forgive the sins of all men, when yet he determines to punish the vessels of wrath eternally in hell for all their sins. I could say much more, and yet may not now with convenience enlarge this Book any further. I therefore conclude, sustaining myself against the error that I have thus opposed, and the progress of the same, with that in 2 Time. 2.19. Nevertheless, the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. FINIS.