THere be two Questions that are desired to be answe­red: The first is; Whether such as believe in Jesus Christ for salvation, may injoy the Ordinances of the new Testament; namely, Baptisme, and the Lords Supper, now under the reigne of Antichrist. And see­ing that all the true and right administrations, accord­ing to the first order and patterne, have been lost through the mystery of confusion in the world; How wee shall now come by a true and orderly administration of Ordinances according to the first institution; if not by the same Ministery, with the same calling and gifts of the holy Spirit that the first Ministery had.

The second Question is; How farre the death of Christ extended to the taking away the sin of man; whether he dyed for the sinnes of all men without exception, or for the sinnes of some onely.

Unto the first Question, I shall by the help of God now addresse my selfe to an answer. And first, I say, that such as believe in Je­sus Christ in the Scripture-sense, may and ought to enjoy the Ordi­nances of Christs new Testament, as their own free Priviledges by Grace, and part of their inheritance, as they are heires of glory, and that even during the reigne of Antichrist; for then have they most need of them, as being Christs their Generalls colours, and part of that spirituall armour by which they are to fight against the Beast, and all false wayes, Rev. 12. Eph. 6.12, 13. They are the memorialls of Christs love unto all that believe in him, and look for him in his absence, Luk. 22.19. With 1 Cor. 11.24, 25, 26. And the Ordinances of Christs Testament are given to such as be­lieve, for the helps and confirmation of their faith, and the decla­ration [Page 2]thereof, and thereby God separates them from the world, and owns them for his people. And for the same Ministery, with the same calling, and gifts of the holy Spirit, that the first had; I own no other Ministery.

But for the better understanding of this truth, I desire that wee may consider well of an answer to some inquiries: thus;

1. What worke God had for the first Ministery, above what he hath for any now?

2. Whether Christ hath left in his New Testament an absolute rule to know such as are sent of God to the work of the Ministery, and what the same is?

3. If there be salvation now for men, and meanes thereunto ap­proved, and appointed of God, then what that is?

4. Whether there be any time in which man is freed from obe­dience to the Scriptures, since the New Testament came in force; and if not, then what part of truth stands now in force to be obey­ed, and what not?

5. Whether the New Testament be not of equall Authoritie with the Old, to command obedience, and holds not forth a rule for the same, as the old Testament did?

6. Whether Christ requires not a publick confession of him, by all that believe in him; and if he doe, then what the same is, and the rule for it?

Now to each of these particulars. And first, what worke God had for the first ministery or workmen to doe above others, either then, or now: Where in generall minde; The worke God had for the first workmen, was first, to be eye-witnesses of Christs doings and sufferings, death and resurrection; and so to testifie him to be the Son of God, come in the flesh, and exalted to be Lord over all, Acts 1.1, 2, 3, 4. Acts 10.39.—42. Acts 4.33. 1 Joh. 1.1, 2.

2. They were to disanull and make voyd that typicall way of worship, standing under types and shadows, instituted by God, and confirmed to the people by signes and wonders, Exod. 19.9. And to set up and establish another way of worship in the place thereof, that was never knowne before, and therefore to be confirmed by signes and wonders, at the first founding of it, as that before was. Which signes and wonders stand for ever together with the same truth, as witnesses for the truth, and against all that shall oppose [Page 3]or condemne the same to the end of the world. And whereas many look and expect for some to come from God, working miracles, signes, and wonders, let such take heed they be not deceived by the man of sinne, who is set out by God in his Word to come that way and deceive many, Mat. 24.24. Mark. 13.22. 2 Thes. 2.9. Rev. 16.14. Rev. 19.20. But where is one word in all the new Testament, that any man shall come from God in this manner, of working mi­racles, signes, and wonders?

3. They were to the people then, the unerring Oracles of God, and the infallible mouth of Christ for all to have recourse unto, for the minde and counsell of God; whose testimony was unque­stionable, being that by which all things must be tryed, Mat. 28.19, 20. Gal. 1.8, 9. 1 Joh. 1.1.—7.

4. They were the layers of the foundation, and the ministeriall instituters of the whole state and order of Christs Church to be ob­served of all to the end of the world, 1 Cor. 3.10, 11. Ephes. 2.20. Rev. 21.14.

Lastly, They were the pen-men of the holy Scriptures of the new Testament, in which Christ is held forth, or set up as an ensigne a­mong all Nations for the obedience of faith, Mat. 24.14. Luk. 2.31. Isai. 52.10. By which all both persons and actions shall be tryed and judged, 2 Pet. 3.15. 1 Cor. 14.37. Rom. 2.16. 2 Thes. 1.8. This worke God had for the first workmen, or ministery to doe, who bare witnesse to the same, by signes, wonders, and miracles from heaven, for the convincing of the world, that the same was of God, Heb. 2.4. Mark. 16.20. Joh. 16.8, 9, 10, 11. Joh. 17.20, 21. There are now no more instituters or beginners of any such work; All that men have to doe now is onely to learn their way, and to walke in the same, and so to believe and receive their testimony, Joh. 3.11. Rom. 10.16. 2 Thes. 1.10. And to build upon the same foundation laid by them, 1 Cor. 3.10, 11, 12. The rule and warrant for the same, being their word and writings aforesaid. Yet let this be minded, that some of the worke in the hands of the first work­men, namely, the Apostles, was then, and is now, as proper and common unto others, as to them; As to preach the Gospel, and ga­ther the Elect of God into the fellowship of Christs body; to beare witnesse to the truth, and to suffer for the same, and the like. All which as well belongs to preaching Disciples now, as to them then, Joh. 17.20, 21. 2 Tim. 2.2. & 4.2.

If it be said, Object. 1. where the same worke is to be done, there the same workmen are required for the doing of it, both in respect of Mini­stery and Gifts, because the Scriptures hold forth but onely one Ministery, appointed and given by Christ, for the work of the Mi­nistery, which is to continue to the end of the world, where and when the said worke is to be done, Eph. 4. Mat. 28.

This I confesse and affirme to be true; Answ. but let us minde in a word what all this is; The worke to be done, is to call home the Elect of God, into the faith and fellowship of Christ. The Ministery, are men stirred up, and sent by Christ, with gifts and abilities fit for the worke called unto. Which Ministery remaines untill all the Elect of God are brought unto one unity of faith and fulnesse of Christ, as Eph. 4 Mat. 28. But what gifts and abilities are of ab­solute necessitie required by Christ unto this worke, is well to be minded. To gather the Elect of God into the fellowship of Christ, and to edifie them in the same, is the worke. And God inlightening men in the knowledge of the mystery of Christ, in the Principles of the Gospel, and the Spirit inabling them with gifts of utterance, to preach the same, for the convincing of sinne, and to bring over the heart to believe, and submit to Christ, and to teach them their du­tie to God and man; here is now the workmen, or Ministery, that Christ gave, and is to continue to the end of the world, Mat. 28.19, 20.

It is said, Object. 2. The diversities of tongues are of necessitie for the Mi­nistery of Christ, because they are to preach the Gospel unto all Na­tions, Mat. 28.19. Mark. 16.15.

The Gospel indeed is to be preached unto all Nations, Answ. that is, to one nation as well as to another, excluding none, as before the Gen­tiles were, but now to all, seeing God is the God of the Gentiles, as well as of the Jewes, Rom. 3.29. For now Christ by his death hath opened a free way for the Gospel, to goe into all the world, to ga­ther the Elect out of every nation, tongue, and people, Zech. 2.11. Mat. 24.31. Rev. 5.9. Isai. 54.1, 2.3.

But this rather seems to be by some instruments whom God shall stirre up in every nation of their owne language, then by all lan­guages in one man; which thing was never yet knowne, Isai. 19.18.25. Zech. 8.20, 21, 22, 23.

2. Tongues are of necessitie for such to speake unto a people, to [Page 5]whom they are sent, and Christ never sends any man to preach, or with a message to a people or person, but he gives him a tongue at the present to deliver the same. And more then is usefull herein, is not of necessitie.

3. That all tongues to speake all languages should be so essenti­all to the Ministery of Christ, that there can be no true Ministery without them: this lies to be proved; for it is very questionable whether all the severall languages, by which God did confound and scatter the people, Gen. 11.6, 7, 8, 9. were ever yet all knowne to any one man; and if not, then how shall any man know when he hath them all? But if it be granted, that onely so many tongues as are needfull: this I freely confesse, must be in the Ministery of Christ, and no more are required of necessitie.

4. Where the diversities of tongues are not of use for the well being of a Church, they cannot be of absolute necessitie for the be­ing of that Church. But strange tongues are not of use for the well being of a Church that understands them not, 1 Cor. 14.27, 28. and therefore not of absolute necessitie for the being of it.

5. The first Church of the new Testament, which may be our chiefe pattern, consisting of the hundred and twentie Disciples, Acts 1. was neither converted or constituted by a Ministery of di­versitie of tongues, and yet by a true Ministery of Christ. These were in Church-fellowship before the diversities of tongues were given, who were a Church, Act. 1. To whom the 3000. were ad­ded, and converted by the tongues given, Acts 2.

6. The want of such diversities of tongues will not excuse a mans silence, much lesse prohibite the use of such tongues as for the pre­sent men have of God, to declare and publish what light and truth the Lord doth reveale, and so much the more, seeing every man stands accountable of himselfe to God, for every gift and measure of light and truth he receives of the Lord, for the improvement thereof, to the glory of God and good of man, as these Scriptures compared together doe manifest, Luk. 19.11.—15. Luk. 12.40, 41. —47. with Mark. 13.34.37. 1 Cor. 11.26. Which Scriptures speake of the Lords coming, and the condition both of times and persons the mean while in his absence, with their work charged upon them, so as that they are at no time freed from the same, untill his com­ing to take an account of them. And it is a vaine thing for any man [Page 6]to thinke he shall be excused by his pleading the want of tongues to speake all languages, and the like, but rather expect to be called to account, how he hath improved that abilitie and tongue which he hath for his Lord and Masters advantage, as Mat. 25.14, 15, 24, 25, 26, 27. And thus men are to improve what abilities they have received to the glory of God; and when he cals them to grea­ter worke, he will give them answer able abilities for the same, whe­ther tongues, or else, as Exod. 4.11.13. Mat. 10.18, 19, 20.

And lastly, The Ministery which Christ hath now in his Church, hath as many tongues, and I conceive can speak as many languages, as that Ministery which converted and planted the first Gospel-Church of Christs new Testament, which may be well our exam­ple. And as God did honour and beautifie his Church and Mini­stery then, by powring out of his Spirit in such a measure upon them, so he may doe in his owne time upon his Church and Mini­stery now as the sees occasion, when the hath tryed who are the de­spisers of the day of small things.

It is said, Object. 3. that by the power of darknesse over-spreading the whole world, the true Church, Ministery, and Ordinances, have all been lost, and a false Antichristian forme come in the place. There must be now as at the first, an immediate Ministery sent of God, with the holy Ghost and power to restore the same againe.

The Church, Answ. Ministery, and Ordinantes, are not lost to the Scriptures, the Spirit, and faith, but onely to the world, as all di­vine and heavenly things are subject to be, through their opposing and despising of them.

But it's said, Object. 4. the Administrations of these were lost, &c.

The Administrations were not lost to Word, Spirit, and faith; Answ. for all the holy things of God lie cleare and free in the Word to whomsoever the Spirit reveales them, and gives faith to believe, by which they become one, and rise together.

But some may say, Object. shew us now a true Administrator sent of God.

So much in effect said the Jewes of old to Christ, Answ. Joh. 6.30. and the opposers of Gods truth to the Apostle, 2 Cor. 13.3. But let such shew us believers approved so by God after Christs Resurrection, without which there is no salvation, and then will I by the helpe of the Lord shew a true Administrator sent of God, which indeed [Page 7]were never apart in Christs 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 worke of the Ministery; 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 worke of the Ministery, distinct from the same work I know none. But such as Christ stirres up and sends to the worke of the Ministery, they are declared by the work as it answers to the Rule; for as the Scriptures justifie the worke, and own that to be of God, even so doth the same Word justifie the workman, and owns him to be sent of God about the same. Thus did Christ appeale to his worke for witnesse to prove himselfe 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 knowne 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, doe hold forth Christ as an ensigne to the Nations, and gather presons into one unitie of faith, and fellowship of Christ: in such appeares the Ministery 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 Ministery now, as was with Christ and the Apostles, and therefore not the same Ministery.

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 shewed. God enables men now with abilities and gifts, as the worke 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 baptize them into the profession of him. Mat. 28.19. Act. 8.4, 5.12. Act. 11.20, 21. This was the worke of the Ministery 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 soules to God, Gal. 2.8. 1 Cor. 1.23, 24. with Joh. 14.12. Which worke is done [Page 8]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 walke; the sicke restored to health; and the poore receive the Gospel: and what more can be required to declare a true Ministery of Christ? Object. 6.

Such as professe themselves to be the Ministers of Christ, as the first were, must be so sent, and have the same authoritie 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 abilitie 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 authoritie is from the Lord Christ, who by his Word and Spirit commands to preach, and baptize; and that upon no other condition or terms but onely 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 doe 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 Apollos, 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 authoritie did they doe it, more then 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 doe, 1 Cor. 2. But if it be said, that none can hold forth, or preach the Gospel-order, untill they be first [Page 9]in it themselves, then 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 onely his word that gave being to order, and the Gospel-order once instituted stands firme 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 spirituall house, an holy Priesthood to offer up spiri­tuall sacrifices acceptable to God by Jesus Christ, who hath made a free and open way for all that believe to come with boldnesse into the Most holy place, 1 Pet. 2.4, 5. Heb. 10. And much more to in­joy all those priviledges of grace inferiour to the same, 1 Cor. 3.22. And when any lie short of truth, as touching the Gospel-order, and the like, it is onely the God of truth that brings up his creaturo to the obedience of truth. And such as God so workes in by his Spi­rit, as the understanding is inlightened in the truth, the conscience convicted by it, and the man hath faith in it, as his dutie to obey it, with the way open for it, and the Word calling to it. Such by mu­tuall agreement with truth, are by faith one together in truth; which gives being to an orderly practise 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 obeyes, 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 Christs 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 priviledges thereof, to such as believe, who are the onely true-borne heires 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 heire being once put in possession of his inheritance, with the priviledges thereof, assigned to him, and conferred upon him, free without any condition, but onely his faith; here he is for ever to stand, and keepe his possession. And if at any time he through ignorance, and unbeliefe, mistake his freedome, and lies short of his priviledges, then when God his Father shall acquaint him with it, and shew him the same, he may, nay ought by vertue of his first or­der, enter upon his in horitance, without looking and his or that con­dition, [Page 10]or qualification of person, to admit him in, but onely 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 Priviledges 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 baptized persons; Object. 7. but there is none such now, and therefore not lawfull to enter, untill there be a Porter to open.

1. Answ. What though none but baptized persons did baptize, it doth not follow, that none but such must baptize, except God had so said: we finde not Christ confining the dispensing of Baptisme in the hands of baptized persons, and excluding others: neither is there any example where ever any that did baptize, were examined whe­ther they themselves were baptized.

2. The Scriptures no where expresly hold out the Administra­tors to be baptized persons, the Apostle Paul onely excepted; for of none but him doth the holy Spirit any where speak expresly of their being baptized.

3. The word of God holds out such to baptize others, that were not baptized themselves; as John the Baptist: who was there to baptize him, before he baptized others?

4. The Apostles, and all the Disciples of Christ were not bap­tized with that Apostolicall Baptisme, 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 Baptisme of Christs new Testament, into which they bapitzed others, and yet were not so baptized with the same themselves.

By all which it appeares that baptizednesse is not essentiall to an Administrator, and therefore we ought not to stay without when Christ the Porter opens, and invites us in.

The Ministery 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 [Page 11]darke shadows of the old Testament; as appeares, 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 onely 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 mens 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 onely 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 doe we finde any in this worke but onely 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 untill 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 darke 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 untill Christ came in the flesh. And so are all believers to doe under their captivitie by the Antichristian worlds tyrannie, vizs. to hold fast the prosession of Christ under those instituted Ordinances they were once put in free prossession of, untill Christ come againe in power, and the bright­nesse 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 temporall captivitie, and chiefly that in Babylon: and at their re­turne there was a prohibition from eating of the most holy things, untill 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 captivitie in spirituall Babylon, whereof that was a type. Answ.

It doth not to me appeare, that in Israels captivities there was a cessation of Ordinances, no nor yet in that of Babylon, but the con­trary. [Page 12]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 himselfe for his great Name, as he doth now by Bap­tisme. Which Israel had still her Ministery, and Ministeriall power and order, and at her returne out of Babylon, shee came forth with the same, Ezra 2.36.70. & 3.1.— 6. Neb. 3.1. And for the prohi­bition, Ezra 2.62. this was onely 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 onely 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 Ministery, 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 injoying of our Ordinances for want of a Ministery, but to hold fast our true possession and inheritance once delivered into the hand of faith in all our captivitie, as Israel of old did.

Believers now have lost the possession of all Administrations; Object. 10. for there hath been a cessation for these many yeares, both of Ministery, Church and Ordinances, according to the first Rule and instituti­on of Christ; and therefore men are to waite upon God for him to restore the same againe in power, and not to take up wayes and or­dinances of themselves.

Believers never lost their right to any truth, Answ. or ordinance of Christ, for they by faith doe or ought to possesse all truth once gi­ven unto them, 1 Cor. 3.21, 22, 23. 2 Cor. 6.10. Jude 3. And if any depart, and forsake their own mercies through unbeliefe, they are to returne againe to the same by faith; and God prohibits none that believe in his Son, the use of his Ordinances, ordained by him for their comfort and confirmation of their faith; but helpes them on to the same, by giving his Spirit for their guide, his Word for their rule, and himselfe for their warrant, who commands them to obey him in all truth that he shall make knowne unto them. Men are indeed to waite upon the God of truth for him to discover truth. But when he hath not onely made it knowne to them, but [Page 13]also revealed truth in them, and by the power of it, made the heart one with it, then men take not up truth of themselves, but are ta­ken up by truth, into the nature of truth, and shall stand by the power of it; when such as take up truth of themselves, and for their own ends, shall lay it downe againe to their own destruction. Object. 11.

God ordained a Ministery in the Gospel which ever was in order first, namely, Apostles, Prophets, and Evangelists, by whom Chur­ches were planted, and other Officers ordained for those Churches well-being.

This Ministery I confesse, and own, and therefore I say still, Answ. that men must come from God with truth, and with abilitie to de­liver the same for the converting of men to the faith. Now when God shall assist his Word with power, to bring over mens hearts to believe, and obey the same, such the Scriptures hold out to be true Messengers sent of Christ, declared by their worke as it answers to the Rule. And this way men were convinced, and Churches plan­ted that now stand under the profession of christ. And thus came Churches to be planted, and other Officers ordained, by those that God made the first instruments to bring on the worke, in com­munion with the rest, as to direct and assist them in the same, Tit. 1.5. Act. 14.23.

The Ministery aforesaid, to bring men to the faith, Object. 12. was attended with the power of miracles, as raising the dead, healing the sicke, casting out devills, and the like, to confirme their testimony to be of God, none of which appeares now, whereas there is as much need to confirme the truth of God as ever, among so much confu­sion as now is. The like miracles are assigned by Christ ever to at­tend his Ministery, Mark. 16.17. and confirmed by the Apostle as an Ordinance of God in his Church, Jam. 5.14, 15. and the first Principles of Christ, Heb. 6.1, 2. All which are now wanting that should confirme a true Ministery from God to us. Answ.

That the working of miracles did attend the Ministery of Christ at the first, and that to confirme the truth then held forth to be of God, this I confesse to be true. But that the working of those mi­racles should be so essentiall to the Ministery, that there can be no true Ministery of Christ, neither in whole, nor in part, without working of the said miracles; that I deny.

1. John the Eaptist was a true Minister, and sent of God, who did [Page 14]no miracle, Joh. 10.41. and yet he was more then a Propher, Mat. 11.9. And so was Apollos a true Minister of the new Testa­ment, who knew onely the Baptisme of John, and no more, untill that Aquila and Priscilla had further informed him in Gods way, but was never knowne to worke any miracle, Act. 18.25, 26—28. with a Cor. 3.5. And likewise the scattered Disciples that gathered the Church at Antioch, Act. 11.19, 20, 21. All which were true Ministers of Christ, and yet not attended with the foresaid power of working miracles in their Administrations. It is a Herods hope to see a miracle, Luk. 22.8. And a Pharaohs sign, Exod. 7.9.

2. Miracles can be no true note of Ministery, nor Minister sent of Christ, because the working of miracles is that by which false Prophets shall deceive the people, Mark. 13.22. Rev. 16.14. Rev. 19.20.

3. The same miracles that confirmed the truth at the first to be of God, stand in equall authoritie, together with the same truth, as witnesses together for God, and against all that oppose, untill the coming of Christ, without adding more miracles to them, any more then of truth to what is written, Heb. 2.4. Nothing more is now to be expected, then the holy Spirit for to open the Scriptures, and inable men to unfold the minde of God in the same; and the same Spirit working faith in the hearts of the Elect to believe his own testimony of they mystery of the Fathers love in the Sonne, through the word, without any other miracle. So that if Christ inableth men to understand, and to open the Word, and God o­pens the heart, and the Spirit workes faith; here will need no mira­cle to bring such to believe.

Lastly, As great miracles are done now as ever, to cast out De­vills out of mens soules, to open the eyes spiritually blind, to raise the dead from the death of sinne. In a word, to bring forth a new creature, and offer up the same to God. These are the substance of all miracles to such as by experience know them, and greater then all, as Christ saith, Joh. 14.12. And for Christs words, Mark, 16.17. These signes shall follow them that believe, &c. These signes are there said to follow such as believe, and not such as are sent of Christ to preach the Gospel. The words are to be taken either li­terally or mystically. If mystically, then all those signes are to be taken in a spirituall sense; as to cast out devills by converting of foules to God, in preaching of Christ, as afore said; and to speake [Page 15]with new tongues, is in reference to the new creature, which being of a new nature, he speaks with a new tongue, & so a new language, as he never did before, 2 Cor. 5.17. according to these Scriptures, Zeph. 3.9. Isai. 19.18. & 35.5, 6. And to take up Serpents, that is, in respect of the great worke of the Gospel, by which God will alter and change the Serpent-like nature of men, unto a Lamb-like temper of spirit, Isai. 11.6.—9. and the sweet peace God will make for his people with such, Joh. 5.23. And for drinking any deadly thing, it shall not hurt such as believe, that is, if they drinke in, at any time, false doctrine or errour, which in it selfe is poyson 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 signes, 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 onely shews how the truth of the Gospel should then be confirmed by signes and miracles; but doth not meane that in every age, or in that age, none should be accounted be­lievers, but such as could doe such miracles, or shew such signes; 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 mens 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 successe. Neither was it any more in the Apostles dayes; for even in that age Saints might and did dye, as well as in succeeding ages. And for Heb. 6.1, 2. there is nothing at all of any miracles; but onely 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 Ministery of Christ, either in whole or in part, but rather the contrary, now in our dayes. And againe, 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 onely such must meddle with the admini­string [Page 16]of them. Either let such as condemne our practise, 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 himselfe and his Saints portion; and so at his coming be found in stead of feeding, to be smiting of the flocke, Luk. 12. As of old, at the peoples re­turne out of temporall Babylon in the type, was onely the simple call of God without any miracle; even so in the antitype, the peoples coming out of spirituall Babylon, is onely 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 untill they had received power from God to execute the same, Acts 1. Which power they received, Acts 2. Which shews 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, then 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 himselfe unsent: but one who hath a Message, and abilitie to deliver it, God assisting the same with power to effect the worke; this now is one truly sent, as afore­said. But in a word briefly, let us a little minde what this power here is, which the Apostles were to waite 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 Fathers love; in which sense he was to supply the place of Christ, and was not to come untill 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 Fathers love through his Sonnes death to a cold heart, Joh. 14.16. Rom. 5.5. The witnesse of all our happinesse, and the holy Spirit of promise, that seals us up in the [Page 17]Fathers 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 onely one and the same Spirit, not many, but onely one and no more, 1 Cor. 12.4.11. Eph. 4.4. Whose Ministeriall 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 abilitie 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 Mini­steriall power of Christ, and according to every mans talent, and abilitie, he is to labour in this worke, Mat. 25.14, 15. The mani­festation of the Spirit is given to every man (none excepted) to pro­fit withall, 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 unitie of faith, and conformitie 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 stirres 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 goe before, and lead on others. And as God in Christ hath received these, so he doth others brought to him by their Ministery.

This was the power or promise of the Father, that they were to waite for, the Spirit to inable them to lay out Christ dead and ri­sen for a foundation to beare up the spirituall house of God; and as Lord and King of that Kingdome preached before to be at hand; and now exalted at Gods 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 untill Christ was ascended, and the holy Spirit given that must teach the same.

And this in briefe was the power the Apostles were to waite 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 essentialls 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 appeare the same in his Ministeriall operations, as ever he did for­merly, [Page 18]Though there be much imperfection and weaknesse 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 worke of the Ministery, in Christs new Testament, which is by their worke 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 meanes thereunto approved, and appointed of God; and if there be, then what the same is.

This being the third inquiry about the Saints enjoying the Or­dinances of Christs new Testament, I answer directly, that to me it is out of question, there is salvation now for man, and meanes to it appointed by God, or else none can be sav'd, and so every person in the world must perish. But in a word, note what I meane 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, dyed, and risen againe 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 Fathers love, the most holy place, for all that believe, to have free accesse unto the Father by him, Heb. 9.12.24. Heb. 10.19, 20. Eph. 2.18. & 3.12.

4. And that by his own bloud he hath washed away all the sinnes of his people, and presents them to the Father in his own perfection; in whom they are all compleat, and perfected for ever, Rev. 1.5. Joh. 17.21, 22, 23. Col. 2.9, 10. Heb. 10.10.

5. That Christ hath not onely by his bloud redeemed a people from death, condemnation, and the curse for sinne, and so the guilt of sinne, but also hath redeemed them from among men, and from a vaine conversation, and traditions of men, to an holy confession of him, according to that rule and order instituted by him in his [Page 19]last will and Testament, sealed with his bloud, 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 onely by the Scriptures presented to us, and from thence onely 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 reveales love, so by the power of love he subdues sinne, morti­fying the flesh, and brings up the new creature to God, and draws forth the heart in love to man. And thus in briefe of salvation that is now for man, which is a being in the sweet possession of the Fa­thers love through Christ, by faith unto eternall glory.

Now the meanes approved and appointed of God, for this great worke of salvation, is also manifest, which in generall is, the Mini­steriall power and operation of the Spirit of God, in what instru­ments soever he pleaseth to appeare, and to use them for that work, who is limited to none, but commonly doth great things by weake and despised meanes, that the crowne and glory might rest on his own head, as 1 Cor. 1.27, 28, 29. And yet there is the same meanes now to bring men to God in truth and for substance, which hath been formerly.

1. For wee have now the holy Scriptures of God, which are to us in the place and stead of the personall presence both of Moses and the Prophets, Luk. 16.31. and Christ, and his Apostles; if God please to speake to us by them, as he did to his people of old by the other. (Who being dead yet speaketh, Heb. 11.4.)

2. Wee heaving this blessed word of truth, to reade, search, and studie, and Gods 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. wee may therefore expect, and doe enjoy the same effect with them, which is to understand the minde 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 blocke, and to others foolishnesse, yet to many appeares to be the power of God, by which they are brought to believe in Jesus Christ for eternall life and glory. And thus we have the same Gospel, the same faith, the [Page 20]same Christ, and so the same way to salvation as they formerly had; and these meanes doth God appoint, and approve, and blesse, for the effecting of this great worke of salvation to us now, as well as unto others before us, that we together with them may be pro­voked to praise and magnisie the great Name of so gracious a God, that hath done such great things for us, to keepe himselfe a Name, and witnesse 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 Christs 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 beare the simple hearted in hand, of some great matter therein to be minded, and that in the Originall; thinking that every one is not able to deale with them there. But if we were minded to cavill, wee might de­mand of them, how they know that to be the Originall? or the some copie 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 helpe of the Spirit of God, to know the minde of Christ, in things absolutely necessary for faith, and life, as they upon the Originall, seeing that their Originall 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 confesse 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 afoote.

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 afoote.

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 afoote.

Lastly, As men are to trade with that abilitie given them of Christ, for their Lords advantage, as Mat. 25.15. 1 Cor. 12.7. 1 Pet. 4.10. so preaching the Gospel is now afoote.

For men are now to improve that abilitie 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 Christs Commission, Mat. 28. and no way contrary to the same. Object. 14.

There is not that converting Ministery now abroad in the world that the Word of God holds forth; there is one Ministery abroad that converts men unto faith in Christ for salvation, or justificati­on, but the Ministers labour to keepe 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 Ministery 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 Ministery 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 beare us out in for a truth, as Joh. 4.37, 38. And also the Jewes 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 meanes, it is a far harder worke to convert and fit matter for the spirituall house of God, out of Antichrists hard and rookie frame, then-out of the heathenish and prophane world: and yet not onely the best, if I may so say, but the very worst of them, hath been from thence called home, and planted in the Lords vineyard. And there must be as great a power from God appeare to bring these deniers of a belie­vers [Page 22]priviledges of the Gospel, from their selfe-wisdome, and carnall principles, unto the simplicity of Christ, as ever was to cast out a devill, heale the sicke, raise the dead, or convert any sinner. And yet our weaknesse through Gods power hath so prevailed, that it hath brought off the chiefest of sinners unto the obedience of the Gospel, and prophane 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 Lambes: and thus hath Christ been pleased to honour the Ministery which he hath now in his Church, and leaves not himselfe with­out witnesse 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 gene­rall, I suppose none that feare 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 knowne, and obeyed. They are those Scriptures that are necessary to bring God and man together unto a onenesse in Christ. And this is the Go­spel, which is called the Word of Reconciliation, the Gospel of the King­dome; which holds forth Christ to be King, Priest, and Prophet, and the onely way unto the Father; and brings persons to be of the houshold of God. Which houshold is that composed order, and in­stituted state of Christs 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 bloud, 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 mans salva­tion, are all so inseparably joyned 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 [Page 23]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) doe give unto a man both a being, and a name in Christs 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 Christs 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 appeares 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 Baptisme, Mat. 28.19. Mark. 16.16. Luk. 7.30, Gal. 3.26, 27. Ephes. 4.5.

By all which it appeares, not onely in generall that the Scrip­tures of the new Testament stand now in force, and are to be obey­ed of all that doe believe; but also in particular that the word of the new Testament which holds forth Baptisme, and require the use of the same, is still in force, and to be obeyed; because the cleare promise of the saving benefits of Christs Mediatorship, and the ad­ministrations of the new Testament, whereof he is Mediator, goe 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 perpetuall observation of that rule in Mat. 28.19.20. by this pro­mise; And lo, I am with you alway, even unto the end of the world. And how the Apostle signifies it to be our duty, in the use of the Supper, to shew 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 doe not diminish from the word of Christ, nor make voyd the same, Deut. 4.2. Rev. 22.19. Psal. 119.126.

And so I passe to the ext inquiry, which is this;

Whether the new Testament, whereof Christ is the Mediator, Qu. 5. be not of equall authoritie 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 appeare to be an undeniable truth, that the authoritie of the new Testa­ment is equall with, if not above, the authoritie of the old Testa­ment.

1. The instituter, and Law-giver of the new Testament is of equall power and authoritie with the instituter of the old, being the Sonne 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 authoritie, then the Mediator of the old Testament, Heb. 3.1.—6.

3. The whole state, Lawes, and Ordinances of the new Testa­ment, are of a higher and more heavenly nature, then the state and Ordinances of the old Testament, Heb. 9.2. Cor. 3. Heb. 12. and gi­ven with greater authoritie, 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 bloud, and death of Buls & Goats, and the like, but the new Testament is confirmed by the bloud and death of Jesus Christ the Sonne of God, the Lord of life, and therefore of greater authoritie then the old.

Hereby it is manifest, that the authoritie of the new Testament, is equall with, if not above the authoritie of the old Testament, to command obedience. And touching the rule of the same obedience, this is cleare also, being of the same nature with the Word, or Te­stament it selfe; for that which commands a thing, shews also what it commands. That command by which a mans wayes shall be try­ed, judged, justified, or condemned; that is the rule given by God of mans 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 authoritie 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 onely of such as are un­der the same. Object. 15

The Gospel that declares the authoritie, 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 mans obedience to the Gospel, and subjection to his Crowne.

If all in generall are to obey the Gospel, Object. 16. then 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 ought 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 intend 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 hea­vie judgements, and dreadfull 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 appeare in the effects of it, yet in due time it shall, Heb. 2.8. with Rev. 11.15.17. In the meane time, Christ the Lord demands his right of all men, and will judge the disobedient for their disloyaltie to him, Jude 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 Christs 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 downe in peace one with another, and learne to warre no more, Isai, 2.4. Zech. 9.10. And so shall be delivered from those many heavie miseries and destructions which they suffer one from ano­ther, for their rejecting and opposing the Scepter of Christ, their Lord and King; as the Jewes of old did. And whereas some con­ceive, that Christs kingly office, to rule, and command, is of no larger extent then his Priestly office to redeeme, and to save from sinne and wrath. I doe believe that Christ by his kingly power com­mands [Page 26]and rules over both Angels and Devils, and all his enemies, for whom he was never a Priest to redeeme them, and save them from sinne. As David (a type of Christ) was in some respect King onely of Israel; and yet in the exercise of his kingly power for Israels good, commanded & rules over many heathen Nations and King­domes: so Christ is indeed, in some sense, and in some respect King of his own peculiar people only, who onely are they that obey him willingly and sincerely, and over whom he reignes for their eter­nall 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 publick confession of him, Qu. 6. by all that believe in him: and if he doe, then what the same is, and the Rule for it.

Now that Christ requires a publick confession of him, by all such as believe in him, is so cleare 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 meane by believing in Christ.

2. What by confession of Christ.

Touching the first; By believing in Christ, I meane that believing that Jesus is the Christ, which John speakes of in 1 Joh. 5.1. That believing with all the heart, which Philip spake of in Acts 8.37. That believing with the heart unto righteousnes, which Paul speaks of in Rom, 10.9, 10.

Touching the second; The confession that Christ requires of men so believing, is to confesse him in his Name and Titles that his Fa­ther hath honoured him with, and set him out by, viz. To be a suf­ficient and onely Saviour, and the Mediatour of the new Testa­ment; as King, Priest, and Prophet. A Priest to redeeme and pur­chase his people; a Prophet to teach and instruct that people; and a King to protect and defend the said people in their obedience to the truth, revealed by him as a Prophet, and by him as a King commanded to be obeyed. And as this is to be knowne and belie­ved [Page 27]of such as expect life by him: even so it is to be confessed, by a professed subjection to him in the same. The Rule of which profes­sed subjection and confession, is the instituted order and administra­tion of Christs Testament; for no other confession doth he approve of, but that which holds him forth to be Jesus Christ, the Sonne of God, come in the flesh, dead, and risen againe, ascended, and exalted at Gods right hand, to the throne of his Father David; and so to be Lord of Lords, and King of Kings. And submission to the insti­tuted order and administration of Christs Testament, is an ordai­ned confession of this believing in him, in a professed subjection to him. This confession doth Christ therefore require of such as be­lieve in him, and ownes no believing unto salvation in his new Te­stament, once confirmed by his death, where this is refused. For the benefits of Christ as Mediatour, and his administration, and the state, order, and rules of that Testament whereof he is Mediator, and the subjects partaking of those benefits, goe together in the re­cord of Scripture; so that if there be no baptizing into Christ, then is there not confession of Christ, according to his appointment, Mat. 28.19. 1 Cor. 12.13. Gal. 3.27. Rom. 6.3. Eph. 4.5. Luk. 7.30. And if not confession of Christ, according to his appointment, then no faith to salvation by Christ expresly owned, Mat. 10.32, 33. with 1 Joh. 4.2, 3. Joh. 12.42, 43. This I speake in reference to the expresse word of God, which ought to be every mans rule to trie his way and walke by, because by the Word he shall be tryed, and judged, justified, or condemned, according as he appeares by the same, Joh. 12.48. Rom. 2.16.

This makes against the free grace of God, Object. 17. that saves man, with­out any condition of obedience, or respect to any outward exter­nall Ordinance, but onely to Christ, and believing in him.

1. Answ. The truth aforesaid no way opposeth Gods free grace in sa­ving man through faith in Christ; for it brings nothing in with Christ to save any man, but lays out the way that God brings per­sons into, whom he doth save. For they come not into that way of profession to be saved, but being saved they come to shew their thankfulnesse to God for the same.

2. This order of truth discovers and sets out the true nature of Grace in its proper place, and use. Gods electing and chusing per­sons to salvation is of his free Grace, but whom he so chuseth, he [Page 28]chuseth in Christ, Eph. 1.4. Therefore to make Christ effentiall to mans salvation, is not against grace, but for it.

3. The gift of Christ, and life by him, is free grace; but neither Christ, nor life by him is given without faith. Therefore to make believing in Jesus Christ of absolute necessitie to life, is not against grace, Eph. 2.8. Faith it selfe is the free gift of God, and the work of grace in the heart of man, yet is there no faith approved by God in his Word without workes, James 2. Therefore to put faith to tryall by its workes, and to bring both to the light, to try and to see if it be indeed that which God of his grace hath given to man for life, and the manifestation thereof, and to make them both in­separable companions, is no way against the free grace of god, that saves not man without faith, nor approves of faith without works, and tryes all workes by his Word.

4. The foresaid truth confirmes grace, or faith in grace, by hold­ing forth from the Scriptures the priviledges that belong unto such as believe through grace, and the freedome thereof in grace to faith alone, without any other condition at all. As the gracious new Co­venant it selfe is free, which comprehends all that is between God and man in grace, and requires nothing but onely faith in Jesus Christ to admit persons into the same, which makes them one with all that the said Covenant containes; whether state, order, ordi­nances, administrations, administrators, things administred, or to be administred, things past, present, or to come. All is theirs who are in the Covenant of grace, that contains all. And none are in the way of life held forth in the word of God, that are out of this Co­venant. And all priviledges and benefits comprehended in the said Covenant, lie all as free without conditions unto such as believe, as the Covenant it selfe. For the Covenant in generall compre­hends the severall parts in particular: and therefore looke what condition any one part lies under, the same doth another, and so all. If one part be free, all is free, and so indeed it is a free Cove­nant to such as believe. And all the particular branches of this gra­cious Covenant are so inseparably joyned together, that if a man be truly under any one part, he is under all: if he have Christ, he hath all: if he have faith, he hath all: if he have one promise truly, he hath all: and if he have right to any one ordinance, he hath the same right to all. So that he that dis-inherits himselfe of any one [Page 29]part, dis-inherits himselfe of all. For grace in the Covenant, and the priviledges therein contained are not divided. And when faith finds the treasure, shee will have also the field, where the treasure is hid, Matth. 13.44. Thus joyning of faith in Christ, and subje­ction to Christ inseparably together, as the Scriptures doe, (both being branches of one and the same gracious Covenant) doth no way oppose Gods free grace in saving man by faith in Christ.

If the administrations of the new Testament lie so open and free to all that believe, Object. 18. without condition or exception, then any that believe may administer all Ordinances; and so women, as well as any other.

By pretended absurdities and false consequences, Answ. the truth of God is commonly opposed and obscured by the adversaries there­of: yet truth never brings upon it selfe any absurdity. But absurdi­ties sometimes seeme to follow through the subtilty of men oppo­sing the truth; and sometimes through the ignorance of men, not knowing how to avoyd them, and defend the truth from them.

Truth alwayes lyes within the bounds of order, whither true faith brings in a man, and there truth makes him free, Joh. 8.32. Truth and order are never apart, much lesse oppose each other, how ever men conceive: for God who is one, is the God both of truth, and of order, 1 Cor. 14. So that wheresoever faith findes truth, there order also dwells. For as God is the God of order, so his Word which is truth, is the rule of order; and this Word is faiths foundation, whereon shee builds: which Word is so farre from being any exceptive condition of truth, as that it is truth it selfe. God calls no man to dispense his truth, whom he doth not fit and enable for the same: and whom God doth call and send, he so sends them that they goe in faith. And faith ever attends at wisdomes gate, and bids not goe otherwayes then Christ directs. So farre is faith from leading any to any absurdity and disorder, that it keepes them in the hand of truth, which guides them accor­ding to order, and reproves the contrary.

And for womens administring of Ordinances; Gods free love and true faith never admits or gives way unto any unlawfull or dis­orderly libertie. And I have endeavoured to prove that the free use of ordinances is only to faith, not to the flesh, and so not in any un­seemly way. God who is the God of order, hath in his Word of [Page 30]truth taught women what their dutie is: and namely in 1 Cor. 14.34, 35. 1 Tim. 2.11, 12. This rule forbids unto them the admini­string of ordinances. And they which have faith, will believe the Lord, and obey his Word.

Againe, I have not said, that the administrations of the new Te­stament are free for any that believe to administer them. But I have proved that they are free for all that believe to submit unto them (or rather, to Christ in them,) without any condition or exception against the same. Therefore it is still the duty of all that believe in Jesus Christs, as aforesaid, to hold forth a confession of this their believing in him, by their professed subjection to him in the order and rules of his Testament, without which he doth not expresly owne any faith in men according to the tenour of the said Testa­ment.

It is said, Object. 19. Rev. 6.14. That heaven departed, &c. Which must be understood of the Church and Ordinances, and wee doe not finde when shee appeared in the like manner againe.

That this must necessarily be understood of a departing of the Church and ordinances, Answ. is not so certaine as is imagined. See the like prophecy in Isaiah 34.4. and note well what went before in ver. 2,3. and what followes in vers. 5, 6. — 11. and then consider whether Isaiab did there prophecy of such a departure of the Church and Ordinances, as is now spoken of. That departing of heaven as a scroll, spoken of in Revel. 6.14. shall then be when the Sunne becomes blacke as sackcloth, and the Moone as bloud; when the starres of heaven fall unto the earth, as figs from a fig-tree shaken with a mighty wind; when every mountaine and isleland are moved out of their places; when the Kings of the earth, and the great men, and the rich, and the chiefe Captains, and the migh­ty, and every bondman, and every free-man hide themselves in he dens, and in the rockes of the mountaines, &c. see the place, viz. Revel, 6.12, 13, 14, 15, 16. And then judge whether it be certain that this prophecy is fulfilled, and the heavens departing as a scroll is a departing of the Church and Ordinances.

But let this seeme as granted for the present; (because heaven in this Booke of the Revelation, doth sometimes signifie the Church:) But then also minde that the Churches departing is here set forth by the similitude of a booke or scroll folded together, which before [Page 31]lay open. So then the Church sometimes lay open in her glory, and her light did shine abroad among the Nations; but now when that great opposition and persecution did rise against her, shee re­tired her selfe in a more private way. A booke or scroll is not de­faced nor destroyed when it is rolled up together, but is as perfect in it selfe as before, onely it lies not so open for every one to looke into: and so it is with the Church, her departing is not from being a Church, but in respect of her obscuring and hiding of her selfe from her enemies, as Isai. 26.20. Rev. 12.6.14. For shee onely de­parted as a scroll when it is rolled together, and so continued in her selfe a Church, enjoying (as her right) here ordinances and her communion still. For in the next Chapter, there is the Lord upon his throne, with his Church & Ministery about him worshipping. The Church then here departed (as is aforesaid) from her enemies, together with her Ordinances, to a more retired and obscure con­dition then before but never departed from her selfe.

It is said, Object. 20. Rev. 15.8. That the Temple was filled with smoke from the glory of god, and from his power, and no man was able to enter into the Temple, till the seven plagues of the seven Angels were fulfilled; Whence it is gathered, that in the time of Antichrist, and the Beasts reigne, there is no entring into any Church-order, &c.

1. Consider whether it be not a manifest property of an erring spirit, Answ. to wave cleare places of the Scripture, calling for the perpe­tuall use of the Ordinances of Baptisme, and the Lords Supper; as Mat. 28.19. 1 Cor. 11.26. and other like places: and to chuse to walke in the darke, retiring to obscure places (not yet understood) for a seeming refuge.

2. Consider whether this place do not manifestly allude to that in 1 King. 8.10, 11. and whether that place doe import that there was any cessation of Ordinances in Solomons time.

3. Take notice that this place in Revel. 15. doth hold forth unto us a Church, and a glorious one too. For here is a Temple out of which the seven Angels goe with their seven golden vials full of the wrath of God against Antichrist, or the Beast. For this see Revel. 15.1.5, 6. Revel. 16.1. &c. Are not these the Ministers of Christ, which goe forth of the Temple, which is the Church of Christ? into which men must first come, or else they cannot goe out thence: for no man can be said to goe out of a place that he never came in.

Thus this Scripture well considered, shews the weaknesse of those that take up the same to oppose the Saints fellowship now, and their confession of Christ in their professed subjection to his order of the new Testament. This text is so farre from keeping any backe, that it rather calls all that have faith to come, seeing Christ will have at this time (even under the reigne of Antichrist) such a Church, out of which God will raise such notable instruments to encounter with his enemies.

Though the Church lyes sometimes low and obscure, yet God at some times raiseth her up againe. The Church is as the Temple, sometime open, and sometime shut: and as the Moone, 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 travaile and paine: sometime singing the song of Mo­ses and the Lambe, and sometime hanging her harpe upon the wil­lowes. And thus shee is made conformable unto Christ her head, who is sometime is bloud, sometime on his throne; sometime in a cloud, and sometime with his face shining as the Sunne; sometime with a raine-bow on his head, and sometime in the brightnesse of his glory. Therefore although that truth doth not alwayes in like manner appeare, yet this frees not man from his obedience unto it when it appeares; but rather engageth him the more.

Christ foretells of false Christs 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 missed the right way. And some perceiving their mistake, have begun againe: 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 doe againe.

1. Answ. Christs 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 ministery of the Gospel and administration of his Ordinances; for therein he came not in such a manner as he speakes of in this Chapter: see vers. 27.30. But concerning his personall coming; the time whereof was to men unknowne: whereupon he chargeth all his to be alwayes ready, waiting and looking for his coming continually▪ see vers. 36.42, 43, 44.

2. The false Christs and false Prophets that Christ here fore­warnes the faithfull to take heed of, are such as shall shew great signes and wonders, ver. 24. How then comes it to passe, that they which hold forth the Gospel and Ordinances of Christ, are closely insinuated to be these false Prophets, whiles this is one maine ex­ception against them, That they do not shew great signes and won­ders? Surely they prepare men to be deceived by these false Christs, 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, unlesse they shew great signes and wonders, and confirme their word and way thereby.

3. The false Prophets here spoken of, are such as shall falsly af­firme 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 Christs here spoken of, are such as shall falsly affirme themselves to be Christ in person; as appeares in vers. 5. This therefore cannot be taken up and applyed 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 hide 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 Churches edification; in which use their gifts also shall be encreased: so in Mark. 13. which is the same in effect with this present Chapter, he mindeth his servants, not onely to watch that they may not be found sleeping, vers. 35, 36. but also to consider the authoritie that he hath given unto them, and the worke that he hath appointed them, vers. 34. which must be understood of a ministeriall autho­ritie, and a worke of the Ministry, to continue till his coming. And in this Chap. vers. 45, 46. he minds them to give unto his houshold their meat in due season; which houshold must needs be his Church; and their meat, his Word and Ordinances.

5. Doe not they in some sort affirme Christ to be in the desert, and in secret chambers, who affirme the Church to be in such a sort in the Wildernesse, 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 onely all true and faithfull [Page 34]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 onely of some measure of knowledge, for true believers must still grow in knowledge, 2 Pet. 3.20. And it is meant onely of their knowing all those things, the knowledge whereof is ne­cessary to salvation. As touching other things, the Spirit of truth doth not leade the Saints into all truth at once. The Apostle Peter and the Church at Jerusalem was defective in the understanding of the extent of Christs Commission touching the preaching of the Gospel to those Gentiles that were not Proselytes, untill God did further informe them. This appeares 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 appeares that the bre­thren which prophesied in constituted Churches were not free from all possibilitie 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 arke of God in a Cart, 1 Chron. 13. And were afterward sensible of their mistake, and reformed it, 1 Chron. 15. yet David was the faithfull 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 arke 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 voyd that truth which they have: neither should men forbeare 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 walke, and to judge of wayes 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 vessells of the house of the Lord being cut in pieces, the doores of the Tem­ple shut up, the Lampes 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 dayes of Ahaz, (2 Chron. 28.24. and 29.6, 7.) in the dayes of Hezekiah the Priests and Levites being en­couraged and commanded by the King, renewed and restored the solemne worship of God; their authoritie for the doing of this be­ing not from any worker of miracles, or extraordinary Prophet in [Page 35]that time, though the Prophet Isaiah was then living; but from the Law of Moses, and the Word of God by the Prophets that were in Davids dayes, 2 Chron. 29.25. So Zerubbabel and the Jewes in his time erecting againe at Jerusalem, first the Altar, and after that the Temple, and so restoring there Gods appointed worship, had not their authoritie from miracles or extraordinary Prophets then raised up, nor from any Priest that then stood up with Urim and Thummim, (see Ezra 2.63.) but from the Scriptures before written. Haggai and Zechariah did indeed prophecy unto them; but they did not first give unto them their Commission and autho­ritie, but did reprove them for their slacknesse, and encourage them in the worke; (see Ezra 4.24. and 5.1.) sharply reproving those that said then, as some doe now, The time is not come that the Lords house should be built, Haggai 1.2. The like is to be noted concern­ing the restoring of the right observation of the feast of Taberna­cles, which had been intermitted from Joshuahs time; see Nehem. 8.13.—17. If question be yet made whether the Saints have now authoritie to restore the solemne worship of God appointed in his Word for the time of the Gospel, then mind that they are a royall Priesthood, an holy Nation, a peculiar people, 1 Pet. 2.9. And that as John the Baptist was greater then the Prophets that were before him, so he that is least in the kingdome of heaven, is greater then John, Mat. 11.9.11.

Here also let it be considered, that though all the labour of He­zekiah seemed to fall to the ground in the dayes of Manasseh and Amon, and all the labour of Josiah seemed to be lost in the dayes of his sonnes, and in the time of the captivitie, yet God looked not upon it as a lost labour. And though after the captivitie the pro­ceedings were slow, being retarded by many difficulties and di­stractions, yet the rebuilding of the Altar and Temple, and the re­storing of the solemne instituted worship, was pleasing to God, and profitable to his people; notwithstanding that many of the Jewes did fall off unto unjust and irreligious practises; and many stayed still in the territories of Babylon, and did not come to assist in that building: yea though the glory of the second Temple was farre short of the glory of Solomons Temple, and there stood not up at that time any Priest with Urim and Thummim. This well considered, will easily answer many objections that are now made [Page 36]against those that have laboured, and still labour, to revive the use of Christs Ordinances, and to set up againe his pure instituted worship.

If many baptized persons doe now fall to errours, and some to irregular practises, and there be among them such divisions as ought not to be; even so also it was in the Apostles dayes: yet no godly person will hereupon condemne the gathering of Churches, and the use of Christs Ordinances in those dayes. And if some godly per­sons have not had like experience with others, of Gods effectuall blessing following the use of the Ordinances, it may partly be im­puted to some weaknesse of their saith, and partly to their ascribing to the Ordinance, somewhat belonging onely to Christ. And some­times God here tryes his children, whether they will live by faith, and waite on him in obedience, even against present sense. And some Saints have had experience sometimes of the like deadnesse in and after prayer, and hearing, and conference: yet these things are neither to be resused, nor neglected.

Let it also be minded that the same salse principles whereby men are now taken off from obedience to Christ in the use of his Ordi­nances, if they be followed home, will also take men off from obe­dience to all Christs commands: for upon what ground any one command of Christ may be disobeyed, upon the same all may be disobeyed; see 1 Tim. 5.21. And if the authoritie of Christs new Testament be weakened in one thing, it is weakened in all. To come to particulars. The same principles will take men off from preach­ing the Gospel, and from hearing the Gospel preached to be edi­fied thereby, and from assembling themselves together, and from joyning together in prayer and thanksgiving; yea from meditation and studie of the Word of God: for all these are Ordinances of Christ, and are no more appointed in the Word for these times, then Baptisme and the Lords Supper.

Many that receive not these Ordinances, Object. yet doe not resuse all Gospel-preaching, conference, prayer, &c.

1. Answ. This shewes that they are not constant to their principles, which discovers their great weaknesse to receive such principles as they may not in all things walke up unto.

2. Though they doe not yet resuse these things, yet are they in the ready way to the refusall of them.

Minde also that as these principles carry men to the denying of a Church and Ministry, (which deniall is most contrary to the Scrip­ture; see Ephes. 3.21. and almost the whole Booke of the Revelati­on; and the promise in Matth. 16.18. and 28.20) so they carry them by degrees to the rejecting of all the Scripture, and to the de­nying of faith and salvation; as lamentable experience hath shewed in some. And some upon the aforesaid principles have (with as much ease and as faire a colour, as the no-Church-men dispute from any Scriptures against Ordinances, though with as grosse fal­laciousnesse) hitherto wrested our Saviours words in Mark. 16.17, 18. The answer whereunto doth fully overthrow the maine argu­ments of the opposers against Ordinances. Indeed if any one of those three witnesses in 1 Joh. 5.8. were to be excluded and sligh­ted, then were they all to be in like manner slighted, and so all were lost. But we know that they are all to be regarded and made use of.

It is also observable by what contrary wayes the enemy endea­vours to make men refuse the right use of Christs Ordinances. Sometimes he perswades men that Gods people are not yet fit for the use of these Ordinances, because their light is so dim; because they have so small a measure of gifts, of knowledge, of faith, &c. And sometimes againe he perswades men that they are above ordi­nances. He might as well tell them that they are above Jesus Christ, who commands the use of his Ordinances, and communicates him­selfe unto his in his Ordinances. Thus any thing shall serve the turne, whereby believers may be diverted from the right use of the Ordinances of their Lord and Master, and from obedience unto him. Surely the enemy is mindfull of the great advantage that he thus gets over believers, and how much he makes them herein to sin against Christ, robbing him, what in them lyes, of the glorie, and themselves of the comfort and benefit of his Mediatorship. O that the Saints were more sensible of the depth of this mysterie of iniquitie! I am constrained in my conscience now to speake with earnestnesse, conceiving the cause to be great; and remembring our dutie to contend earnestly for the faith, which was once delivered to the Saints, Jude 3. (Where I desire that the force of this word once, may well be weighed.) I therefore advise, and earnestly exhort all them that believe, to beware of those doctrines and wayes [Page 38](how faire soever they may seeme to be before they be tryed, and what safety soever in these times of trouble they seeme to promise;) which indeed take men off from obedience to Christ, and from ac­knowledging the authoritie of the Scripture. Have no fellowship with what Doctrine which weakens and questions the power and authoritie of Jesus Christ, and the perpetuall validitie of his Testa­ment; which disarmes his Souldiers, disbands his armies, and so gives them up into the hand of the enemy; which empties mens hearts of faith, and deprives the world of the appointed meanes of salvation, teaching men to shut up the kingdome of heaven. Beware of that doctrine which making voyd the authoritie of the new Te­stament, pulls Christs Scepter out of his hand, his crowne from his head, and himselfe from his throne. Remember that the Saints in their communion and order, are the Lords portion, the declared object of his love in Christ, and the expressed subject of his promi­ses and blessings: yea they are Christs relative perfection, as a wife is to her husband, and the body to the head. They are his prevai­ling armie against Antichrist; the Standard-bearer to hold him up before the Nations, and so the meanes of the worlds conviction, and the conversion of the rest of the elect. You therefore that be­lieve in Christ for salvation, hold forth the confession of him be­fore men. Remember that by him you are made the sons of God, and Kings and Priests unto God, Joh. 1.12. Revel. 5.10. Withhold not your selves then from worshipping God, and enjoying the ap­pointed priviledges of sons. Feare not, but believe: for you being Christs, all things are yours; and have you not then a right to his Ordinances? Remember Christs love in giving you his Ordinances to confirme your faith. Remember the need that you have of these Ordinances, and of that effectuall blessing with which Christ useth to follow the right use of his Ordinances. Minde your communion with Christ, and so be not slow to have communion with him in his Ordinances. Have fellowship with us; for truly our fellowship is with the Father, and with his Son Jesus Christ. But specially mind the command of Christ, and that charge of his in Joh. 14.15. If yee love me, keepe my Commandements.

I Now come to the second Question; viz. How farre the death of Christ extended to the taking away the sin of man; whether he dyed for the sins of all men without exception, or for the sins of some onely. My answer hereunto I lay downe in these three Propositions.

1. Christ hath not by his death taken away the sinnes of all men: for the wrath of God comes upon the children of disobedience for their sinnes, Ephes. 5.6. But this is that which he declares himselfe to have effected by his death, That through his Name, whosoever believeth in him, shall receive remission of sinnes, Joh. 3.14, 15, 16. Acts 10.43. And it is given to the Elect, and to them onely, to believe in Jesus Christ, Rom. 8.29. 1 Pet. 1.2.

2. Christ intended not by his death to save all men from their sinnes, but thus to save the Elect onely, Joh. 10.15. Ephes. 5.25, 26, 27. Heb. 2.14. Genes. 3.15. 1 Pet. 2.8.

3. Christ hath not presented unto his Fathers justice a satisfacti­on for the sinnes of all men; but onely for the sinnes of those that doe, or shall believe in him; (which are his Elect onely.) Rev. 5.9. And if this last Proposition be granted to be true, the two former cannot be questioned. This therefore I thus confirme.

1. Those sinnes for which Christ hath presented a satisfaction to his Fathers justice, he hath so fully satissied for, that they are [Page 40]not to be suffered for againe, Heb. 1.3. Heb. 9.26. Heb. 10.10.14. Revel. 1.5. Rom. 5.9, 10. Isai. 53.5. Levit. 17.11. It must needs be thus: 1. Because the satisfaction that Christ hath presented to his Fathers justice, is sufficient for the full and finall putting away of all their sins, for whom it is presented. This cannot be denyed. 2. Be­cause Christ dyed as a publique person, representing all those for whose sins he presented a satisfaction to his Fathers justice, 2 Cor. 5.21. Even as the first Adam fell as a publick person, representing all those that fell by him, and in him; see Rom. 5.14. And as the high Priest went into the Holy place as a publick person, represent­ing all Israel, Exod. 28.29, 30. Heb. 9.24, 25. Hence it is that wee are looked upon as smitten in Christ, and buried with Christ, and revived and raised up in Christ, and with Christ, and made to sit together in heavenly places in Christ; see Hos. 6.1, 2. with 1 Cor. 15.3, 4. Colos. 2.12. Ephes. 2.5, 6. Now surely they who were thus re­presented by Christ, when he presented to his Fathers justice a sa­tisfaction for their sinnes, shall not themselves be punished for the same sinnes. 3. Because else the satisfaction presented by Christ, would fall short of the type of it, Levit. 4.20.26.35. and 5.10. and note Heb. 9.13, 14. 4. Because this satisfaction is accepted of the Father for all those for whom it is presented by Christ, Isai. 53.10. For Christ the beloved Son of the Father presented this satis­faction according to his Fathers will. 5. Because it were an unjust and unreasonable thing that God should receive a satisfaction pre­sented to his justice for the sinnes of men, and yet punish the same men for the same sinnes. And shall not the Judge of all the earth doe right? Gen. 18.25. But Reprobates (or finall unbelievers) shall suffer eternally for all their sinnes; as appeares not onely in Eph. 5. 6. but also in Joh. 3.36. Joh. 8.24. Mat. 12.36. Eccles. 12.14. Jude 15. Yea, for their sins considered as breaches of the Law, as appeares in 1 Tim. 1.9, 10. Gal. 3.10. Therefore Christ presented not unto his Fathers justice a satisfaction for the sins of Reprobates, and con­sequently not for the sins of all men.

2. Christ presenting to his Fathers justice a satisfaction for mens sinnes, presents this satisfaction as well for all their sinnes, as for any of their sinnes; as well for their sin of unbeliefe, and the fruits thereof, as for their sinnes against the Law, considered as sinnes against the Law, Levit. 16.21, 22. Dan. 9.24. Heb. 10.14. 1 Joh. 1.7. [Page 41]But even by our adversaries own confession, it is a cleare and cer­taine truth, that Christ hath not presented to his Fathers justice a satisfaction for the unbeliefe of Reprobates, nor for the fruits of their unbeliefe, considered as fruits of their unbeliefe. Therefore he hath not presented to his Fathers justice a satisfaction for any of the sinnes of any Reprobates. The answer of our adversaries here, and the principall refuge to which they fly, is this: Christ (say they) hath not presented to his Fathers justice a satisfaction for the un­beliefe of any. But the falshood of this appeares by the places now alledged: as I shall also easily manifest, if our adversaries will answer directly whether our unbeliefe 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 farre as it workes in us) we cast upon God the impu­tation of lying, trusting him no more then wee would trust a lyer, 1 Joh. 5.10. and our adversaries affirme it to be the onely damning sinne. Now if it be a sin, the bloud of Jesus Christ doth wash us from it, 1 Joh. 1.7. I further demand; Is our unbeliefe 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 bloud of Christ: for without shedding of bloud 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 unbeliefe deserve no other punishment? If they say, No: it shews that they neither know the nature of this sin, and its ill deserving; neither yet the glorious righteousnesse of God, and the declaration thereof in his Word. But if they say; yea, it de­serves eternall destruction; but for all that it is neither remitted unto us with the rest of our sins, as being washed away by the bloud of Christ, neither shall we be so punished for it: then they will be found to utter manifest contradictions. Whereas they plead that our unbeliefe doth not continue, but is broken off; I answer Indeed it doth not continue in the reigne of it: but it is enough that it did once reigne in us, and that there is a remainder of unbeliefe 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 wee must have been punished with everlasting descruction, if the bloud of Jesus Christ shed for us for the remission of sinnes, did not clense [Page 42]us from the same. Whereas they object that there could not have been that unbeliefe whereby the Gospel is refused, if Christ had not dyed that he might send forth his Gospel; and that therefore this unbeliefe 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 sinnes) and all the fruits thereof, in his Elect, did accordingly provide a remedy for the same: other­wayes he had not been unto them a perfect and effectuall 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 speake: 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 Commandement. Therefore Christ had not taken us off from the Lawes condemna­tion, if he had not presented to his Fathers justice a satisfaction for this our sin, as well as for our other sinnes.

3. The Passeover (a type of Christ) was not killed for any un­circumcised, but onely for the Israelites, and those that were joy­ned unto them, Exod. 12. Neither were the Priests to offer sacrifice for any other. All this was appointed of God to signifie, that when the Messiah through the eternall Spirit should offer himselfe with­out spot to God, he should present unto divine justice a satisfaction for the sinnes 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 himselfe might be an unbelie­ver and perish; yet in his Priestly office he was a type of Christ not­withstanding that disparitie. 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 downe his life, might receive the benefit of the same; he ex­presly affirmed that he prayed onely for the Elect, and for none o­ther, Joh. 17.9. Whereby he sufficiently declared that he did not then present to his Fathers justice a satisfaction for the sins of any other, but onely of these.

5. The highest degree of Gods love to man is set forth by his Sonnes being given, and giving himselfe to dye for mens sinnes, that so he might present to his Fathers justice a satisfaction for their sinnes, 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 Fathers justice a satisfaction for the sinnes 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 Fathers justice a satisfaction for the sinnes of all men, because the Scriptures doe no where de­clare this to be a truth; as (through the helpe of God) shall be made to appeare by our answers to the objections of our adversa­ries. For the more easie discovery of the weaknesse of which ob­jections, I lay downe these ensuing Propositions.

1. The word All in Scripture, doth many times signifie onely some of all forts, as appeares in these places, Mat. 4.23. Act. 10.12. Mat. 3.5, 6. In Mat. 4.23. it is said that Christ healed every sick­nesse, and every disease among the people; yet the meaning is onely this, That he healed every kind of sicknesse and disease: see Mark. 6.5. and Joh. 5.3. &c. In Acts 10.12. it is said,— wherein were all foure-footed beasts, &c. that is, All kinds of foure-footed beasts, &c. In Matth. 3.5, 6. it is said, There went out to him all Judoaea, &c. And in Mark. 1.5. it is also expresly said, that they were all baptized of him, &c. Yet this was true onely 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 onely all sons.

3. The word All, doth sometime signifie onely the greater part: as in Philip. 2.21. All seeke their owne, &c. and in Luk. 6.26. Woe un­to you when all men shall speake well of you. Here All cannot take in all the godly, but onely the wicked, which are the greater number. There was not this woe to that Demetrius which had a good report of all men, 3 Joh. 12. that is, of all godly men that knew him.

4. The word World in like manner doth not alwayes signifie all persons without exception; but sometime onely the worser, though greater part of mankinde; as in Joh. 17.9. where the world is put onely for persons not elected. Yea, and when the word whole is ad­ded to it: as in 1 Joh. 5.19.

5. Sometimes the word World is put for the Gentiles opposed to the Jewes, yea and with manifest limitation unto those of the Gen­tiles which did, or should believe; (which were onely the Elect:) see Rom. 11.12.15. These Propositions being thus layd downe and proved, the answer to the objections will be the more easie and cleare.

The objection that I will take notice of in the first place, 1. Object. is taken from Joh. 1.29. Behold the Lambe of God which taketh away the sin of the world. Whereto I thus answer.

1. Answ. Let this be minded, that Christ is here called the Lambe of God, as being typified by the Paschall Lambe killed for Israel, not for the uncircumcised.

2. It is here declared that it is Christ, and no other, that taketh away the sin of the world. He is the onely Redeemer and Saviour. The Father saveth us no otherwayes but in and by Christ.

3. The sin which Christ takes away, is the sin of the world, be­ing that sin which is derived to us, and so to all the world, from Adam; and in which all the world hath layen. But the persons from whom Christ takes away this sin, are onely they that doe or shall believe in him; and so they are indeed that world spoken of in Rom. 11.12.15. but not that world spoken of in Joh. 17.9. and 1 Joh. 5.19. Our adversaries confesse that Christ takes not away the unbeliefe of that world: and the Scriptures declare that world to have no part in the blessednesse of those to whom the Lord will not impute sin; see Rom. 4.6, 7, 8.

A second objection is drawne from 1 Joh. 2.2.— not for ours one­ly, 2. Object. but also for the sins of the whole world.

My answer hereto is as followes:

1. Answ. Note well the force of the word rendred propitiation, both is this verse, and in 1 Joh. 4.10. As in these places it is used, it imports that Jesus Christ makes the Father to be gracious unto us in the free and full pardon of our sinnes. Here it is used to cleare and prove Jesus Christ to be for us an acceptable and effectuall Advo­cate [Page 45]with the Father, though we have sinned against him. And in 1 Joh. 4.10. the highest manifestation of the Fathers love unto us, is set forth by his giving his Son to be the propitiation for our sins. This shews it to be the peculiar blessednesse of Gods beloved chil­dren, whom he saves for ever, to have Jesus Christ to be the propi­tiation for their sinnes.

2. In 1 Joh. 1.7.9. it is clearly signified that they onely are the persons whom the bloud of Jesus Christ doth clense from all sin, and to whom the Father according to his faithfulnesse doth for­give their sinnes, and whom be clenseth from all unrighteousnesse, who shew their faith by walking in the light, and by confessing their sinnes. This also confirmes that Jesus Christ is the propitiati­on for their sinnes onely.

3. By our sinnes the Apostle here meant the sinnes of us believing Jewes: (for to these the Apostle here immediately wrote; as may be gathered from 1 Joh. 2.7. and Gal. 2.9. Yea all the generall E­plstles, of which this was one, were written to these:) and by the sins of the whole world, he meant the sinnes of all those that did or should believe among the Gentiles: see Rom. 11.15.

The words of our Saviour in Joh. 3.16, 17, 18, 19. 3. Object. From Joh. 3. 16, &c. are also ob­jected unto us, as if they made against us; wee will-therefore dili­gently consider them.

Here first were must minde that the same word is sometimes used in divers senses in the same sentence; Answ. examples hereof are to be seene in Joh. 3.6. Rom. 9.6. Gal. 4.21. and in other places. Yea this very word World, is so used in Joh. 1.10. And now let us see how this word is used in this Scripture, and consider whether this Scripture do indeed make any thing against us; vers. 16. God so loved the world. By the World here seemes to be meant mankinde in generall: and Gods loving the world in his dealing lovingly with the world. This then is the sense; God dealt so lovingly with mankinde, that be gave his onely begotten Son, &c. All this makes nothing against us: for it is not said, that he gave his onely begotten Son to present a satisfaction to his justice for the sins of all men: but that be gave his mely begotten Son, that whosoever believeth in him, should not perish; but have eternall life. Herein surely God dealt lovingly with mankinde; 1. Making a great part of mankinde to receive the benesie hereof. 2. Gracionsly sending this Gospel to mankind; Believe in the Son of [Page 46]God, and yee shall be saved eternally. This Gospel shews that God is gracious, and deales lovingly, though men left to themselves reject this Gospel, and so receive no benefit by it in the end. 3. Sparing mankind a long time, and affording unto them many benefits by the hand of Christ, for the Elects sake, whiles he graciously waits and effectually provides for their conversion by the Gospel, and so for their salvation according to the same. None of which benefits had been afforded to mankind, if God had not given his Son, that who­soever believeth on him, should not perish; see Prov. 8.15, 16. Joh. 1.9. Mat. 24.22. Acts 14.17. Yet unbelievers still lye under all their sins, as I have already proved, and as farther appeares in Rom. 9.22. and 2 Pet. 2.9. It follows in vers. 17. For God sent not his Son into the world to condemne the world. God then sent his Sonne into the world, when he gave him to be made flesh, and to dwell among us, as it is said of him in Joh. 1.14. Then he sent him not to condemne the world, nor to judge the world; (as the Greeke word is said here to signifie:) But at his second coming he shall be sent to judge the world, and to condemne all unbelievers. But the new doctrine of our adversaries makes Christs first coming to be coming to con­demne the world, in a sense quite contrary to the Scriptures, whiles they teach, that if Christ had not come and dyed for all, none could have been damned. Mr. Den in his Dragnet. p. 85. It follows; but that the world through him might be saved. 1. Here mind that the pleasure of the Lord did pro­sper in Christs hand, Isaiah 53.10. 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 appeares 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, doe 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 doe for the salvation of a [...]. But if this were true, then all must needs be saved. See Jerem. 17.1. For our salvation is fully from Jesus Christ. Wee cannot save our selves: neither doth the Father worke our salvation, or any thing [Page 47]that concernes the same, any other wayes then in and by his Sonne Christ. If then Christ as a Saviour have done for us whatsoever he is to doe for the salvation of any, how can wee misse 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, &c. 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 grosse evill for which men are to be condemned, and a maine cause of that unbeliefe by which men are left to condemnation; That light is come into the world, &c. that is; that light being come into the world, men loved darknesse rather then light. The light come into the world is Jesus Christ held forth in his Gospel. And all this opposeth us not, but confirmes 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 drawne from 1 Tim. 2.4.6. 4. Object. From 1 Tim. 2.4.6. answered. which to our adversaries seemes to be of speciall 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 seeme 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 thankes 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 needfull gifts and blessings for the persons to be prayed for, put up unto God with all earnest­nesse and fervency, in which the Petitioners will and must still continue suing unto God with a holy and humble importunitie 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 vessells of wrath ordained of old unto condemna­tion, Rom. 9.22. Jude 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 [Page 48]would shew 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 himselfe 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 followes 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 wickednesse. 2. Because God hath given Magistrates to be his own Ministers to us for good, Rom. 13.4. And for all that are in authoritie; that is to say; 1. Magistrates or Governours in those Common-wealths that were not ruled by Kings. 2. The severall orders and degrees of inferiour Magistrates. That wee may leade a quiet and peaceable life, &c. Not that this is the onely thing that we are to crave, or aime at: but because this should in a speciall man­ner stirre us up to earnest prayer for Magistrates; viz. that God hath given them their authoritie to this end, that by meanes of this authoritie rightly used, we might leade a quiet and peaceable life in all godlinesse 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 thankes for all orders and degrees of men; and namely for Kings, and for all that are in authoritie. 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 onely that we should pray, but also that we should give thankes for all men, ( viz. in that sense in which the words all men are used in vers. 1.) I therefore conceive that he here speakes of Gods effectuall 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 appeares in 1. Pet. 2.8. Jude 4. Isai. 6.9, 10. Rom. 11.7, 8. Here therefore by all men wee must of necessitie understand onely all orders and degrees of men; that is, some of all orders and degrees: viz. those whom God hath chosen to himselfe 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 Mediatour between God and men, the man Christ Jesus. Not one God of Kings, and another of subjects; one [Page 49]God of Merchants, another of husbandmen: but one and the same God is the God of all, that saveth all that are heires of salvation, of what order or degree soever they be. And as the same God hath appointed and constituted the severall 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 Mediatour between God and great men, and another between God and meane men: but the same Christ Jesus is the Mediatour between God and all the Elect, of whatsoever order or degree among men they are.

Vers. 6. Who gave himselfe a ransome 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 otherwayes. For whosoever they are for whom Christ gave himselfe a ransome, the same are certainly redeemed from destruction, and shall for ever be saved. For where a ransome 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 himselfe a ransome, are onely (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 bloud 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 doe believe, &c. Consider also how the words there aforego­ing doe declare, that they which are ransomed or redeemed with the bloud of Christ, are redeemed from their vaine convensation, 1 Pet. 1.18, 19. Yea Christ gave himselfe for them, that he might redeeme them from all iniquitie, and purfie them unto himselfe a peculiar people, Tit. 2.14. And this is the summe of the gospels testimony concerning Christ, that being made perfect be became the another of eternall salvation (not to all persons in the world, but) un­to all them that obey him, Heb. 5.9. having given himselfe for them, Ephes. 5.25, 26. Thus this Scripture is so farre from being full and strong against us, that it doth not oppose us in any thing. Now be­canse the objection from this Scripture seemes to our adversaries to be backed and strengthened by the saying of Peter in 2 Pet. 2.1. [Page 50]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 minde that though the Lord be here said to have bought them, yet it is not said that he gave him­selfe a ransome for them. Between these two there is a great diffe­rence. The Lord Christ hath authoritie 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 authoritie, 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 confesse 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 authoritie over his Church, and con­sequently this power and authoritie 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 shew his gracious approving and ac­cepting of Christs dying for his Church, even by giving him this power and authoritie 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 himselfe a ransome for all creatures, or presented to his Fathers justice a satisfaction for the sinnes 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 expresly that Jesus was not the Christ: for they brought in their damnable heresies privily, and made merchandise of Christians with fained words, 2 Pet. 2.1.3. and were admitted to their love-feasts, Jude 12. But their denying of him was like unto that which Paul spake of in Tis. 1.16. being re­bellion [Page 51]against his commands. 2. It was a great aggravation of their sin of rebellion, that they denyed the Lord that bought them. 1. Because Christ having bought them, had power and authoritie to command them: therefore they ought to have obeyed him, and not to have rebelled against him. 2. It was (for the present) very beneficiall 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, conferres upon men all the benefits that they receive. It was therefore an aggravation of their sin, that they did rebell against such a benefactour. 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 perswade sinners to believe in him. This therefore was an aggravation of their sin of unbeliefe and disobe­dience. 4. Thus the Apostle did also reprove their madnesse 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 gract of God should taste death for every man. 6. Object. From Heb. 2. 9. answered. Whereto I thus returne 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 Greeke Text, but supp [...]yed by the translators: Whereupon I would have it to be con­sidered, whether they might not as well have supplyed 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 reade for every man; yet considering what here follows in vers. 10. and what went before in Chap. 1.13. Are they not all ministring spirits, sent forth to minister for them, who shall be heires of salvation? I conceive by every man we may here understand onely every son; or (which is all one) every man that shall be an heire of salvation. This I am the more confirmed in by that which [Page 52]follows in vers. 11.—17. where they for whose sake Christ tooke part of flesh and bloud, (and consequently, for whose salvation he tasted death) are declared to be brethren of Christ, and children given to Christ of the Father. I am also the more confident of this, because of these words by the grace of God in the place objected to us; it being certaine that the Elect, and onely they, are the object of that grace of God whereby wee are saved. Thus I can discerne no strength at all in any objection to be made against us from this place.

Some endeavour to make a seventh objection from 1 Tim. 4.10. 7. Object. From 1 Tim 4. 19. answered. — we trust in the living God, who is the Saviour of all man, specially of them that believe. But the shewing of the true meaning of the place, may save them the labour of making their objection. The Scrip­ture speakes of a twofold salvation. 1. A salvation temporall, of which you may reade in these places: Psal. 106.8.10. Nebem. 9.17. Mat. 8.25. Touching this salvation, God is the Saviour of all men. Yea he preserveth man and beast, Psal. 36.6. 2. Eternall salvation. And this God hath prepared for his owne people, and for none o­ther; saving them by his Son Jesus Christ from sin and eternall de­struction. To these he gives to believe in Jesus Christ, that they may be saved by him, according to the promise of the Gospel. Thus he is the Saviour of all men, specially of them that believe. And thus there remaines no objection to be made against us from this place.

Another place from which an objection is made against us, 8. Object. From Heb. 10. 29. answered. is Heb. 10.29. Of bow much sorer punishment suppose yee shall he be thought worthy, who hath troden under-foot the Son of God, and bath counted the bloud of the Covenant, wherewith he was sanctified, an unholy thing, &c. This is cleare that by the bloud of the Covenant is here meant the bloud of Jesus Christ, which he himselfe calls the bloud of the new Testament or Covenant, Mark. 14.24. But who is the person that is here said to be sanctified with this bloud? Our adversaries say, The sinner here spoken of. But his sinner is not in Christ Je­sus, Rom. 8.1. He is not made partaker of Christ, Heb. 3.14. He is not sprinkled with his bloud, 1 Pet. 1.2. How then is he sanctified with his bloud? Those that are sanctified with this bloud of Christ, by one offering Christ hath perfected them for ever, Heb. 10.14. Therefore they are saved eternally. It is not therefore the sinner [Page 53]that perisheth, but Jesus Christ himselfe (spoken of by the name of the Son of God in the words immediately afore-going) who is here declared to have been sanctified with this bloud. There is a sanctifying of Christ spoken of in Joh. 10.36. That was the Fa­thers setting him apart to the office of Mediatour. That is not the sanctifying here spoken of. But that you may rightly understand the sanctifying here spoken of, you must remember that Christ did beare our sinnes, 1 Pet. 2.24. Yea the Father did lay on him our iniquitie, Isai. 53.6. And so he was made sin for us, 2 Cor. 5.21. Now that our sin might neither returne upon us, nor still lie upon him, it was necessary that he should purge it away from himselfe. This he did by himselfe, Heb. 1.3. by his bloud, Revel. 1.5. Doing this he sanctified himselfe with his own bloud: and had he not done this, he had not sanctified us with his bloud as the Scriptures declare him to have done, Heb. 13.12. Therefore when he was neare to his Passion, (in which he was to doe this worke) he said to his Father concerning his Disciples, For their sakes (or, for them, as some understanding the Greeke tongue, doe say the words may be rendred; that is, for their good) I sanctifie my selfe, Joh. 17.19. As this interpretation seemes to be genuine and proper, and no way forced, so it fully agrees with the Apostles scope, which was to hold forth the excellency of the bloud of Christ, that so he might also shew their odious sin that count it an unholy thing. And the excel­lency of the bloud of Christ could not be more clearly declared, then by shewing that Jesus Christ when he was made sin for us (all our sinne then lying upon him) was sanctified by his own bloud. Thus this Scripture being truly understood, and so made to agree with other Scriptures, makes nothing at all against us.

The next place of Scripture objected to us by our adversaries, 9. Object. From Heb. [...].15. answer. that we will now consider, is Heb. 9.15. from which they endea­vour to inferre that Christ hath freed all men from their sinnes a­gainst the first Testament, and consequently from their sins against the Law, considered as sinnes against the Law. And if Christ have freed all men from their sinnes against the Law, considered as sinnes against the Law, then he hath presented to his Fathers justice a satisfaction for the sinnes of all men. The words in that place of Scripture, are these; And for this cause he is the Mediatour of the new Testament, that by meanes of death, for the redemption of the transgressions [Page 54]that were under the first Testament, they which are called might receive the promise of eternall inheritance. Here these things are to be consi­dered. 1. By the first Testament is not here meant any covenant made with Adam, or any Testament given to Adam before his fall; but the legall and typicall Covenant and Testament made with Israel, and given to Israel, in the dayes of Moses: as appeares in the words following, viz. in vers. 16, 17, 18, 19, 20. compared with Exod. 24.3, 4, 5, 6, 7, 8, 9. see also Heb. 8.6, 7, 8, 9. 2. The Apostles scope here is to shew that the believing Jewes were freed from their sinnes against the first Testament, not by the bloud of bulls and of goats, or any such like thing offered according to the Law of Mo­ses: but by the death of Christ. This appeares in this Chap. in vers. 9.12.13. and in Chap. 10. vers. 1.4, 5.8, 9, 10, 11. And here note by the way, that these words once for all in Heb. 10.10. doe not signifie once for all men, as some have ignorantly conceived: but once and no more. 3. The restriction of this to believers appeares plainly in the words of the Scripture objected, if men had eyes to see it. It ap­peares likewise clearly in the verse afore-going. Also in vers. 24. com­pared with Chap. 7.25. Also in Chap. 7.25. Also in chap. 10.10.14, 15, 16, 17. And that unbelievers under the Law were not redeemed from their sins against the Law, is manifest in Rom. 2.12. where it is said, that they shall be judged by the Law. 4. As it hath been already proved In pag. 40. that all wicked persons shall be condemned and punished for all their wickednesse whatsoever, so I desire our adversaries to behold this truth againe in that glasse which is held forth unto them in Revel. 21.8. For that place doth not onely shew who shall be punished with eternall torment, but also notes the evills for which they shall be so punished. Thus we have found this place also (though ob­jected against us by some of our adversaries with much confidence, yet) indeed to prove nothing at all of that which our adversaries have endeavoured to prove against us by it.

Another objection is made against us from 1 Cor. 15.1.3. by which place our adversaries would prove that Christ dyed for the sins of all men, 10. Object. From 1 Cor. 15 1.3. answered. and consequently that he presented to his Fathers justice a satisfaction for the sinnes of all men. True it is that Christ dyed to this end, that whosoever believeth in him, the same should receive remission of sinnes, Joh. 3.6. Acts 10.43. And Christ in­tended that his death should be of perfect sufficiency (as indeed it [Page 55]is) for the effecting of this. Yet still it is true that he neither did in his death, nor doth in his intercession, present unto his Fathers ju­stice a satisfaction for the sins of any, save onely of those that doe, or shall believe in him; which are his Elect onely. But let us con­sider the place objected. The words from which the objection is made, are these.— I declare unto you the Gospel which I preached unto you.—For I delivered unto you first of all, that which I also received, how that Christ dyed for our sins according to the Scriptures. The Apo­stles scope here is to shew the certainty of Christs resurrection, not onely in it selfe, but also to the faith of the believing Corinthians; and consequently how foolish they should be, if they should deny the resurrection of the bodies of the Saints, wherein by necessary and immediate consequence, they would be found to deny Christs resurrection. To this end he represents unto them how the Gospel which he at the first preached unto them, and they through grace received, did contain in it) as a maine and fundamentall part there­of) the doctrine of Christs resurrection. This, I say, is the Apostles scope in this place. And thus representing to them (to the end a­fore-mentioned) the Gospel which he first preached to them, he brancheth the doctrine thereof into three Articles. 1. The doctrine concerning Christs death. 2. Concerning his buriall. 3. Concern­ing his resurrection. And here he tyes not himselfe to the same forme of words which he at first used, but onely represents unto them the substance and heads of that doctrine which he first prea­ched unto them. The doctrine of Christs death he thus sets forth; That Christ dyed for our sins according to the Scriptures. By the Scrip­tures he meanes the Scriptures of the old Testament: which Scrip­tures doe not hold forth Christ presenting to his Fathers justice a satisfaction for the sins of all men, but the contrary altogether. The types of Christ in and under the Law held him forth as a Priest and a Redeemer for his Israel, and of his Israel onely: and the rest of the Nations were looked upon as aliens from the Common-wealth of Israel, and strangers from the Covenants, &c. Ephes. 2.12. Insomuch that the Apostles themselves for a while (not yet know­ing the largenesse of the extent of Gods Israel knew not that Christ should be found to be a redeemer of any of those Gentiles which were not joyned unto Israel as Proselytes. This appeares in Acts 10. and 11. see also Ephes. 3.3.5.6. And the testimony of the Prophets [Page 56]concerning Christ, you may see summed up in Acts 10.43. This then was the Gospel which the Apostles (and consequently Paul, who preached the same Gospel that the rest of the Apostles did) did every where preach; viz. That Christ according to the Scrip­tures did dye for the taking and putting away of all the sinnes of all those that did or should believe in him; compare Acts 10.43. with Acts 15.7. This doctrine Paul in this his briefe repetition di­rectly applyes, not onely to himselfe, but also to the Corinthians to whom he wrote, because he looked upon them as believers, 1 Cor. 1.2. and 6.11. And thus it appeares that this Scripture also makes no­thing for our adversaries in this controversie or question.

Whereas some of our adversaries doe endeavour to trouble both themselves and us with an objection from 1 Cor. 15.22. we will next. consider that place. 11. Object. From 1 Cor. 15. 22. answered. The words of the Apostle there are these: As in Adam all dye, even so in Christ shall all be made alive: or as some translate; As by Adam all dye, even so by Christ shall all be made alive. Touching which place, mind these things. 1. The Apostle doth not there speake of something already past, but onely of something to come. If he had there spoken of Christs presenting in his death a satisfaction to his Fathers justice for the sins of all men, he would have said; As in Adam all have dyed, even so in Christ all have been made alive. 2. The Apostle there speakes of the resurrection of the body unto life, even to the life of glory; of that which Christ calls The resurrection in Luk. 20.35, 36. Of the same which he speakes of af­terward in this Chapter, vers. 42, 43, 44. Neither doth he in this Chapter speake immediately and directly of any other resurrection. 3. By all therefore we must here understand onely all those that are Christs; vers. 23. of whom Christ is the first fruits; vers. 20. Upon all these, as well as upon the rest of mankinde, death entred by Adam and in Adam: and to all these, though not to the rest of mankind, there shall be a glorious resurrection of the body by Christ and in Christ. If this were not true, then Christ were not risen, and so our faith were vaine, and we yet in our sinnes. These things being thus cleare, I doe not feare any objection from this place.

There seemes unto some to be somewhat against us in 2 Cor. 5.14, 15. 12. Object. From 2 Cor. 5. 14, 15. answe­red. Therefore that place also shall now be diligently weighed. The words are these; The love of Christ constraineth us, because we thus judge, that if one dyed for all, then were all dead: And that be dyed for [Page 57]all, that they which live, should not henceforth live unto themselves, but unto him which dyed for them, and rose againe. Let the coherence and scope of this text be minded. The Apostle had before expressed his labouring to keepe a good conscience, vers. 9. and 11. And in that expression concerning himselfe, he seemed to joyne himselfe with others that faithfully assisted him in the preaching of the Gospel. Here he declares the strong motive that still put him on upon that holy labouring; viz. The love of Christ apprehended by faith. This love of Christ to him he declares and commends by Christs dying for him, when he himselfe was dead. He shews also the end for which Christ so shewed this love unto him; viz. That hence­forth he might not live unto himselfe, but unto Christ who dyed 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 med­leth 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 Christs dying for them all, shews that they were all dead in themselves, else Christ needed not to have dyed 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 onely of this, that we who now live through grace, were once mi­serably dead, as sufficiently appeares by Christs 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 it selfe 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 speakes onely of all those that doe 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 dyed; they therein endeavour to observe that which the Apostle neither spake, nor meant. For by they which live, is there meant onely they living.

Whereas our adversaries would either confirme 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 himselfe, not imputing their trespasses unto them. I there­to [Page 58]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 onely are the blessed ones, to whom God imputeth not sin; as wee have already seene in Rom. 4.6, 7, 8. These onely are they that are afterwards spoken of in 2 Cor. 5.21. for whom the Father made Christ to be sinne, that they might be made the righteousnesse 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 drawne 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 righteousnesse of one, the free gift came upon all men unto justification of life. Therefore I shall now addresse my selfe by the helpe of God, to give a plaine answer to this also in words of truth and sober­nesse. 1. The scope of the Apostle here is to commend the infinite love of God unto his children, shewen 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 appeare 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 againe to eternall life, are raised againe 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 speakes of an abundance of grace, and of the gift of righteousnesse, 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 righteousnesse which all believers doe receive, whereby they are assured, that they shall reigne in life by Jesus Christ. Here also consider vers. 15. of this chap. and compare this 17 ^th vers. therewith. 4. All they upon whom the free gift came unto justifi­cation [Page 59]of life, by the righteousnesse 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 appeares 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 onely those, that are (or shall be) from Adam and by Adam in respect of naturall 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 Adams disobedience, as we were: neither did the judgement so come upon him to condemnation by Adams offence, as it came upon us. For then he had been under condemnation for his own originall sinne. 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 righteous­nesse 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 onely 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 dyed and rose againe, as I have Pag. 40. already shewed. Thus the seed of the Serpent is excluded. And thus even here also (through the goodnesse of God) the light of truth shines forth, and the mist of errour vanisheth before it.

Some conceive that they shall finde something against us in the saying of Caiaphas recorded in Joh. 1 [...].49, 50. and in Johns note or observation upon the same in vers. 51, 52. 15. Object. From Joh. 11. 49. &c. answe­red. Indeed if Caiaphas had spoken of himselfe, we might possibly have expected some oppositi­on, considering how a carnall heart, and the large and flesh-plea­sing doctrine (falsly called Gospel) which we now oppose, doe ea­sily agree and close together; as experience also maketh manifest. But in as much as Caiaphas now spake not of himselfe, but being high Priest that yeare, did prophesie; 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 [Page 60] Jewes; for the Nation of the Jewes) that one man should dye for the people, and that the whole Nation perish not. Hereupon John gives this note; — He prophesied that Jesus should dye for that Nation, &c. 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 explaines it in vers. 52. And not for that Nation onely, but that be should gather together in one the children of God that were scattered a­broad. This onely 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 confirmes the same truth that wee main­taine.

But yet our adversaries seeme 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 sinnes against the Law) are forgiven to all men; and consequently, that Christ hath presented a satisfaction to his Fathers justice for the sins of all men. Let us therefore with all seriousnesse, and in the feare 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 ren­dred; — 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 Sonne 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 rendred; Every sin and blasphemie; I have already Pag. 43. proved that the word All, or Every, doth sometimes signifie onely 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 [Page 61]minded that Christ here speakes of sins against the Gospel, as well as of sins against the Law; unlesse it be no sin against the Gospel to speake against Christ.

3. Observe that Christ doth not here say, every sin and blasphe­mie is forgiven unto men; and whosoever speaketh against the Son of man, it is forgiven him. But he speakes with manifest and expresse 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 seeme to prove it. I suppose they will say, that Christ did here thus speake of the time to come, because he had not yet suffered for mens sinnes. But this reason is insufficient. For though Christ had not yet actually suffered, yet his sufferings were already accepted of the Father, and so effectuall 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 spake it: as also appeares 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 finall unbeliefe; in this also they doe greatly erre. For they which doe fall into this sin, doe fall into it in their life-time; yea sometimes long before their death. Thus it was with those Pharisees that had now committed this sinne: see Matth. 12.24, 25. with vers. 31, 32. and Mark. 3.22.28, 29, 30. This also appeares in Heb. 6.4, 5, 6. and Heb. 10.26, 27, 28, 29. Moreover, there are multitudes, yea millions of unbelievers, that goe to eternall destruction without committing this sin. And here, I conceive, it will neither be impertinent, nor unprofitable, to shew 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 himselfe 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 [Page 62]himselfe as he is the author and subject of his Gospel. Therefore the committers of this sin are not onely said to fall away, but also to crucifie 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 bloud an unholy thing, and to doe despite unto the Spirit of grace, Heb. 10.29. 2. This sin is not com­mitted ignorantly, but against a great and cleare light of know­ledge, 1 Tim. 1.13. Heb. 6.4. Heb. 10.26. Mat. 21.38. 3. This sin is not committed through infirmitie, but wilfully, in the exercise of a full and setled malice, even against Christ, not onely knowne but also minded to be Christ, and against his Gospel, both knowne and minded to be his Gospel, and against the commands and in­vitations of the Spirit of grace, though knowne and minded to be his commands and invitations: and accordingly this Devilish ma­lice caries on the sinner to abominable blasphemies, and makes him alwayes to hate all thoughts of repentance, though he expect no­thing but fiery indignation. All this is to be seene 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 blasphemie) against the holy Spi­rit, because it is so committed against the worke 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 onely enlightened (by the worke of the holy Spi­rit) with the knowledge of the Gospel, and called upon (by the same Spirit) to yeeld obedience thereunto: and God doth not adde a further powerfull worke, giving unto him a new heart, and put­ting a new spirit within him. And thus is discovered the desperate wickednesse of mans heart, and his hatred of the Gospel, which would in like manner appeare in all, if all were dealt with in like fort. By this it may be discerned how grosse the errour of our ad­versaries is, who account this sin and blasphemie against the Spirit to be nothing else but finall unbeliefe.

5. The scope of our Saviour here was to shew that this sinne a­gainst the holy Spirit, shall never be forgiven to any person that once falles into it; and that herein this sinne differs from all other sinnes that men commit. For there is no sin but it may be forgiven, and is (or shall be) forgiven to some that have committed it, this sin onely excepted: there being no sin, save onely this, which may [Page 63]not be repented of, and is not repented of (through Gods mightie grace) by some that have committed it. Our adversaries doe not­withstanding straitly presse us with these words; Whosoever speaketh a word against the Son of man, it shall be forgiven him. Whereto I an­swer, That this clause, It shall be forgiven him, doth here signifie no more then, it may be forgiven him. As in 1 Cor. 3.15. this clause, He himselfe shall be saved, doth signifie no more then, he himselfe may be saved. For it is not of necessitie that every one must be saved, that builds hay and stubble on Christ the foundation; that is, brings false professors of faith into an outward union in Church-fellow­ship with others that are built on Christ the Rocke. Thus it still remaines firme, that no sin is indeed remitted to unbelievers. And thus this place makes not against us.

Some of our adversaries doe also object against us, 17. Object. From Jer. 31.33, 34. answe­red. Jere. 31.33, 34. affirming that God hath now made the Covenant there spoken of, with all men; and consequently that all mens sins are forgiven. This therefore shall next be inquired into. The words of that Scrip­ture are these; This shall be the Covenant that I will make with the house of Israel; Aster those dayes, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquitie, and I will remember their sin no more. Touching which Scripture I affirme, and undertake to prove, that God hath not made the Covenant here spoken of, with all men, but with his Elect onely. 1. The Scripture doth not teach us, by the house of Israel to understand all men. 2. This Covenant God keepes and performes, with all those, and unto all those that he hath made it with: otherwise God were not faithfull, but rather false and deceiving; which to imagine were odious blasphemy. But God performes this Covenant onely to his Elect. 3. It is manifest from the latter part of vers. 34. that God performes this Covenant both to all those, and onely to those, whose iniquitie he will for­give, and whose sin he will remember no more. This place there­fore is so farre from speaking for our adversaries, as that it over­throws them altogether. But they object that all of the house of Israel are not Gods Elect. I answer, that Israel notwithstanding did ty­pifie [Page 64]the whole companie of Gods Elect, as also is intimated in Psal. 135.4. and accordingly they who are declared to be Gods Elect, are called Israel, and Israelites indeed, Rom. 9.6. Psal. 73.1. Joh. 1.47. Gal. 6.16. They further object, that God puts his Law in the inward parts, and writes it in the hearts of some (at the least) that are not his Elect. I answer, that the Law here spoken of, is the very doctrine of the Gospel; and that Gods putting this Law into mens inward parts, & writing it in their hearts, is his making them to understand, and to love; to believe, and to obey this Gospel. And this God workes onely in his Elect, whom he makes his own people, and he is found to be their God. For this see Jere. 24.7. Jere. 32.38, 39, 40. Ezek. 11.19, 20. Ezek. 36.26, 27, 28. It being a cleare and most manifest truth, (though some of our adversaries are so blind, that they cannot see it) that that precious promise in Isai. 54.13. is made onely to the Elect.

Some endeavour to frame an objection against us from Dan. 9.24. 18. Object. From Dan. 9. 24. answered. where we thus read; Seaventie weeks are determined upon thy peo­ple, and upon thy holy Citie, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquitie, and to bring in ever­lasting righteousnesse, &c. But all this is spoken with a manifest refe­rence and restriction to Gods Elect. — Thy people; that is, The peo­ple of Israel, (who are thy people after the flesh, thou being one of that separated Nation;) viz. as they are a type of the Israel of God, and no otherwayes. Or rather, Thy people; that is, The Israel of God to which thou appertainest. So also, Thy holy Citie; that is, The Citie Jerusalem as it typifies the heavenly Jerusalem. Or rather, Thy holy Ci­tie; that is, Jerusalem which is above, which is thy mother. Here also observe, that everlasting righteousnesse is the portion of all those whose transgression is finished, to whose sinnes an end is put, and for whose iniquity reconciliatiō is made. This then is peculiar to Gods Elect, who onely are heires of everlasting righteousnesse; who onely are that remnant of Gods heritage, whose iniquitie he pardoneth, and whose transgression he passeth by; whose iniquities he will sub­due, and all whose sinnes he will cast into the depths of the Sea, Micah 7.18, 19. These onely are that Jacob the Lords servant, and that Israel whom he hath chosen, ( Isai. 44.1.) whose trans­gressions he blotteth out for his own sake, and will not remember their sinnes, Isai. 43.25. These onely are that Jacob which the Lord [Page 65]bath redeemed, and that Israel in which he hath glorified himselfe; whose transgressions he hath blotted out as a thicke cloud; and as a cloud, their sinnes, Isai. 44.22, 23. These are they to whom the Lord proclaimed himselfe, not onely mercifull and gracious, long­suffering, and abundant in goodnesse and truth; but also keeping mercy for thousands, forgiving iniquitie and transgression and sin, Exod. 34.6, 7. See also Psal. 103.10, 11, 12, 13. As touching the rest, he proclaimes himselfe to be that Lord that will by no meanes cleare the guilty, Exod. 34.7. who will take vengeance on his ad­versaries, and reserveth wrath for his enemies, Nahum 1.2. who re­payeth them that hate him, to their face, to destroy them, Deut. 7.10. Their owne iniquities shall take them, and they shall be holden with the cords of their sins, Prov. 5.22. The reward of their hands shall be given them, Isai. 3.11. Their iniquity shall be remembred with the Lord, and their sin shall not be blotted out, but the same shall be before the Lord continually, Psal. 109.14, 15.

Some endeavour to confirme the objection that I have now an­swered, by another objection from Isai. 40.1, 2. 19. Object. From Isai. 40.1, 2. answered. where it is thus written; Comfort yee, my people, saith your God. Speake yee comfortably to Jerusalem, and cry unto her, that her warfare is accom­plished, that her iniquitie is pardoned, &c. But they should here take notice that by my people, the Lord clearely meanes his chosen people, and none other. This therefore is to be applyed to the Elect onely. They object, that this was spoken of Jerusalem which then was. That believers in that Jerusalem were even then to make use of it, is acknowledged. But it is manifest that as this was onely meant of believers, so it was specially meant of believers which should be in the time of the Gospel more fully declared, and of Jerusalem which is above, which should then be more clearely discovered and glo­riously enlarged. This is made evident partly by this clause in vers. 2. — that her warfare is accomplished: partly by that which follows in vers. 3, 4, 5. The voice of him that cryeth in the Wildernesse, Prepare yee the way of the Lord, &c. And here mind the saying of Peter in 1 Pet. 1.10, 11, 12. Of which salvation the Prophets have enquired, and searched diligently, who prophesied of the grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them, did signifie, when it testified beforehand the sufferings of Christ, and the glory that should follow. Ʋnto whom it was revealed, that not [Page 66]unto themselves, but unto us they did minister the things which are now reported unto you.

Our opposers now seeme to fly to that which is written in Isai. 53.5, 6. 20. Object. From Isai. 53.5, 6 answered. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. All wee like sheepe have gone astray: we have turned every one to his own way, and the Lord hath laydon him the iniquitie of us all. But here they will find as little defence or helpe, as they have found in those places to which wee have already followed them. They conceive that all men are brought in here speaking, or (atleast) some speaking as in the name of all: whereas indeed onely believers doe here speake. Onely that people of God for whose transgression Christ was smitten, vers. 8. Onely that seed of Christ which is spoken of in ver. 10. Onely those many whom by his know­ledge Christ doth justifie, having borne their iniquities, vers. 11. Onely those transgressours for whom Christ made intercession, vers. 12. which are onely those that come unto God by him, Heb. 7.25. Joh. 17.9.20. Who are healed by the stripes of Christ, but onely believers? To these onely (according to the promise in Ma­lach. 4.2.) the Sun of righteousnesse did arise with healing in his wings. Consider also How this is applyed unto believers, and unto believers onely, in 1 Pet. 2.24, 25. Who his owne selfe have our sinnes in his own body on the tree, that wee being dead to sinnes, should live unto righteousnesse; by whose stripes yee were healed. For yee were as sheepe going astray, but are now returned unto the Shepheard and Bishop of your soules. Here take notice both of the end that Christ propounded unto him­selfe when he so bare our sinnes, and also how he was not frustra­ted, neither did faile of the same. Moreover, I demand this of our opposers, whether this confession (being sincerely made) doe not shew a man to be a believer; viz. Christ was wounded for my trans­gressions, he was bruised for my iniquioies, &c. They dare not answer negatively. How then dare they affirme that any other beside be­lievers, doe here make this confession? Though many unbelievers did esteeme the Lord Jesus in his passion to be stricken, smitten of God, and afflicted, according to that saying in Isaiah 53.4. yet one­ly those that were afterward converted to the faith, did come to such a fight and humble acknowledgement of that their sinfull er­rour, as is there held forth. But possibly it will be objected unto [Page 67]us, that it is written in Matth. 8.16, 17. They brought unto Jesus many that were possessed with devills, and be cast out the spirits with his word, and healed all that were sicke: That it might be fulfilled which was spoken by Esaias the Prophet, saying, Himselfe tooke our infirmities, and bare our sicknesses. Which hath cleare relation unto that in Isai. 53.4. Surely he hath borne our griefes, and caried our sor­rowes. Which makes it seeme probable (at least) unto some, that this is to be extended farther then to believers onely. Hereto there­fore I thus answer. 1. The Prophet Isaiah there manifestly speakes of Christs bearing our sinnes, which are there called our griefes, and our sorrowes, because they are causes of griefe and sorrow. Here in Matth. 8.17. they are in like manner called our infirmities, and our sicknesses, because they are causes of infirmitie and sicknesse: for it is sin that hath brought in all griefe and sorrow, infirmitie and sicknesse. 2. The love and compassion that Christ effectually shew­ed in casting out the Devills out of those that were possessed with them, and healing the sicke, did prove him to be that promised Sa­viour, which should so beare and carrie the griefes and sorrowes of his people. And all the good which he did to men by such his workes, was the fruit (and so also the evidence) of that his bear­ing the sinnes of his people. And therefore, I conceive, the Evange­list said that he did this, That it might be fulfilled which was spoken by Isaiah the Prophet, &c. that is, That the fulfilling thereof might be manifest. 3. The persons to whom Christ so shewed compassion, were either indeed Gods chosen ones, or at least of the nation of the Israelites; (which were the appointed type of all Gods Elect.) See Matth. 9.2.22. Joh. 4.53. Luk. 7.9. Mat. 10.5. Mat. 15.24 &c. And thus it was intimated who they were whose griefes and sor­rowes Christ came to beare and to carrie; viz. Gods peculiar and chosen people.

There is also an objection made from Genes. 12.3. 21. Object. From Gen. 12.3. answered. (and other like places) where God said unto Abraham, In thee shall all families of the earth be blessed. But this is fully taken off in Galat. 3.8, 9. where the Apostle saith; The Scripture foreseeing that God would ju­stifie the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then, they which be of faith, are blessed with faithfull Abraham. If then we will believe the Spirit of God in the Apostle, we must acknowledge that the meaning of [Page 68]that promise was onely this; That believers of all Nations should be blessed in Christ the promised seed of Abraham.

The words spoken by Peter to the men of Israel in the Temple at Jerusalem, 22. Object. From Acts 3.26 answered recorded in Acts 3.26. are by some supposed to be very strong against us. Those words therefore shall now be taken dili­gently into consideration. The words are these; Ʋnto you first, God having raised up his Son Jesus, sent him to blesse you, is turning away every one of you from his iniquities. Here let these things be considered. 1. In as much as God doth never fall short of the end that he pro­pounds to himselfe, he must be understood to have blessed these Israelites by his Son Jesus, in that many of them which then heard the Word, believed, Act. 4.4. He blessed them then, that is, many of them; viz. those that were ordained to eternall life. 2. Whereas it followes; In turning away every one of you from his iniquities. This implyes that they onely should shew themselves partakers of this blessing, who should shew their believing in Jesus Christ through the grace of God, by being turned away (through the same grace of God) from their iniquities. In turning away every one of you; viz. whom he blesseth, or shall blesse, by his Son. And wee have proved in our answer to the objection aforegoing, that they onely are bles­sed in Christ, that believe in him. 3. This their being turned away from their iniquities, was a being truly converted from the love and service of sinne, to the loathing and forsaking of it. And thus this place also doth indeed make nothing against us.

Some have endeavoured to frame an objection against us from the words of our Saviour to the Pharisees in Joh. 9.41. 23. Object. From Joh 9. 41. answered. If yee were blind, yee should have no sin. From these words they would inferre, that these Pharisees had not been chargeable of any sin, if the Go­spel had not been preached to them; and consequently, that Christ had taken away from them their sinnes against the Law; and if he tooke those sins away from them, then also from all men. Our an­swer is as followes. 1. Christ doth not say to these Pharisees, If the Gospel had not been preached unto you; But; If yee were blind. 2. He doth not say, Yee should not have been chargeable of any sin: But onely with reference to the time present and to come, yee should have no sin. 3. He doth not there say; But now the Gospel hath been preached unto you. But he saith, But now yee say, we see. 4. Christ plainly tells them, Your sin remaineth. If their sin remained, then Christ did not take it [Page 69]from them. Their sin which remained, was not onely sin against the Gospel, but also sin against the Law. Their devouring widowes houses, Matth. 23.14. Their omitting the weightier matters of the Law, judgement, mercy, and faithfulnesse, Mat. 23.23. Their extor­tion and excesse, Matth. 23.25. yea it seemes our opposers them­selves understand Christ to speake in this verse of sinne against the Law: for otherwise they would not have brought this place (as they have done) to prove Christs taking away sinnes against the Law from those that continue finally in unbeliefe. Thus this Scrip­ture is so farre from opposing our doctrine, that it confirmes it al­together. 5. The true meaning of this Scripture, is this; If ye were blind; that is, If yee did say, we are blind. This interpretation is con­firmed by the antithesis or opposition following; But now yee say, we see. If yee did say, we are blind; viz. being sensible of your blind­nesse, and sincerely and freely acknowledging it, and so exercising and manifesting true repentance and faith. Compare this with 1 Joh. 1.9. If yee confesse, &c. Ye should have no sin; that is, Your sinne should not remaine. This also is confirmed by the antithesis in the last words of the verse; Therefore your sin remaineth. Your sin should not remaine; for if we confesse our sinnes, God is faithfull and just to forgive us our sinnes, and to clense from all unrighteousnesse, 1 Joh. 1.9. If any shall yet reject this true exposition of this Scripture, he must be en­forced to say, that mans blindnes whereby he doth not behold the light of the Gospel of Christ, doth make a man to have no sinne. Then which nothing can be spoken more absurdly, nor more falsely.

The same opposers have endeavoured to strengthen their former objection by another (like unto it) from the words of Christ in Joh. 15.22.24. 24. Object. From Joh 15.22.24. answe­red. If I had not come and spoken unto them, they had not had sin. —If I had not done among them the workes which none other man did, they had not bad sin. From hence also they would in like manner inferre, that the men of whom Christ here speakes, had not been chargeable of any sin, if the Gospel had not been preached to them. Our answer is this. Christ did not here say, If the Gospel had not been preached to them. But, If I had not come and spoken unto them. That is, If I had not come and preached to them in mine own person. And, If I had not done among them the works which none other man did: That is, If I had not wrought my mightie workes and miracles among [Page 70]them. Therefore when Christ here saith, They had not had sin; he doth not meane, They had been in no wise chargeable of any sin: But, They should not have been so manifestly inexcusable in grosse and open sin. For so the word sinners doth sometimes signifie per­sons manifestly inexcusable in grosse and open sins: as you may see in Matth. 9.10. The Jewes were chargeable of sinne before Christ wrought his miracles among them; before he preached unto them in his owne person; and before his incarnation; see Amos 2.4, 5. Yea the men of Tyre and Zidon were chargeable of sin; and the men of Sodom and Gomorrah were chargeable of sin; see Ezek. 16.49, 50. and Jude 7. Our interpretation of Christs words doth agree plain­ly with the cleare meaning of that in James 4.17. To him that know­eth to doe good, and doth it not, to him it is sin. That is, To him it is manifestly grosse and inexcusable sin. And this interpretation is ful­ly confirmed by the antithesis presently following in vers. 22. But now they have no cloake (or, no excuse) for their sin. Thus this place also is farre from proving that which it hath been brought to prove against us.

The saying of the Apostle in Colos. 1.20. is also by some objected against us, 25. Object. From Colos. 1.20. answered. as if it contradicted our doctrine. The saying of the Apostle there is this; And (having made peace through the bloud of his crosse) by him to reconcile all things unto himselfe; 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 Angells as well as men; this is a manifest errour. 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 Fathers justice a satisfaction for the sinnes 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 lawfull, &c. Where un­der all things, you may not comprehend theft, adultery, lying, &c. but onely all meates which had been forbidden to the Jewes in the Law given by Moses: as there appeares in the verse following. 3. Though the Apostle here seeme to speak of things, yet he meanes men, and no other things. So when he saith in 1 Cor. 1.27, 28. [Page 71] God hath chosen the foolish things of the world, &c. he meaneth onely persons. 4. Neither can All things here signifie all men universally, and every particular person whatsoever. For if every person were reconciled to God by the bloud of Christ, then every person must be saved eternally, as appeares 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 applyed 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 remaines yet an objection from Christs words in Joh. 15.2. which seemes 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 clearely and fully answered. The inference that is made, is this. Unfruitfull 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 Fathers ju­stice for their sinnes. But let us first consider the words of Christ, from which some endevour 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, &c. And that our opposers may not be too confident, let them in the meane time mind the cleare saying of Paul in Rom. 8.1. There is no condemnation to them which are in Christ Jesus; and remember that that which there followes in the latter part of that verse (viz. who walke not after the flesh, but after the Spirit) is not an exception from any thing that went before, or a restraining of a generall terme 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 eternall salvation of all those whom the Apostle speakes 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 allegoricall or metaphori­call speech. If we speake without any metaphore, and understand our words according to their proper and literall sense or significati­on, [Page 72]without any figure, then we cannot truly say, that Christ is a vine; that the Father is an husbandman; that disciples are branches. The meaning then is onely 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, doe 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 Christs 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 unfruitfulnesse. 2. In respect of true com­munion and union with Christ. Thus onely 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 mis-informed, 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 implyes onely 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 doe not beare fruit in Christ: and so doe not shew 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 eternall destruction. That they which abide not in Christ, were never in him really, appeares not onely by that in Rom. 8.1. already alledged, but also by these Scriptures among ma­ny others, Matth. 7.23. Heb. 3.14. 1 Joh. 2.27. Ephes. 1.3, 4. &c.

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 doe 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 owne interpretation of the same. I would therefore demand of them in the second place, when they which perish, doe 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; [Page 73]then must they relinquish this Scripture, which speakes of mens 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 unbeliefe, or their unfruit­fulnesse; I demand: when were they other then unfruitfull and un­believing persons? And if men who neither had, nor ever would or should have, either faith, or fruits, could notwithstanding be in Christ; how comes it to passe that unfruitfulnesse, or unbeliefe makes them cease to be in Christ? Thus I suppose, I have sufficient­ly manifested the weaknesse and vanitie of this objection.

The next objection that I will answer, shall be that from 2 Pet. 2.20. 27. Object. From 2 Pet 2. 20. answered. If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are againe entan­gled therein, and overcome, the latter end is worse with them, then the be­ginning. Hence our opposers would inferre, not onely that sinners perishing have escaped the pollutions of the world; which touch­ing some of those sinners wee grant, in the Apostles sense, not in theirs: but also that all their sinnes against the Law, considered as sinnes against the Law, are forgiven unto them: which wee neither grant, neither did the Apostle meane any such thing. 1. The Apo­stle doth not here speake of all perishing sinners, but onely of some, upon whom the doctrine of the Gospel had had such a work, as that they were thereby outwardly reformed, and purged from outward pollutions, in which the rest of the unbelieving world did generally lie. Even as Johns doctrine did so farre work upon Herod, that when he heard him, he did many things, Mark. 6.20. 2. The Apostle doth not say, nor meane, that these sinners were justified in Gods sight from any of their sinnes; but onely that they were out wardly refor­med in their lives. So they were washed, vers. 22. But how? As the sow that hath wallowed, and is still ready to wallow, in the mire. They were externally washed in the outward reformation of their lives, but still retained their swinish nature. They were not so much as sprinkled with the bloud of Christ, and therefore not washed in it from the guilt of their finnes. They were just like a dog that hath cast up out of his stomack some filthy thing that he had swallow­ed [Page 74]downe, but still retaineth the nature and appetite of a filthy greedy logge. Thus these remained filthy dogs and swine, being never any of those sheepe of Christ, for whom he laid downe his life, and whom he sanctifieth by his death, purging them by his bloud from all sinne, Joh. 10.15. Ephes. 5.25, 26. Revel. 1.5, 6.

There is another objection made from the words of Peter in 2 Pet. 1.9. which are thus rendred; 28. Object. From 2 Pet 1.9. answered. But be that locketh these things is blind and cannot see afarre off, and hath forgetten that be was purged from his old sinnes. From which words our opposers inferre that un­believers (and consequently all men) were purged from their sins by the bloud of Christ. But 1. This cannot be understood of one that never was a believer, by their owne doctrine: for though they say that all men are purged from their sins by the bloud of Christ, yet they say also that none doe know and mind this but believers: and they make faith to be nothing else but the knowing of this. Now he that hath forgotten this, did sometime know and mind it. And though some of our opposers have drunke in this errour also, that a true believer may fall away to totall unbeliefe, and so perish; yet the Scripture teacheth us a more comfortable doctrine, Joh. 6.35. 1 Pet. 1.5. 2. There is nothing in this Scripture that requires it to be understood of an unbeliever. For though he that totally lacketh these things, ( viz. faith, vertue, knowledge, temperance, &c. vers. 5, 6, 7.) must needs be an unbeliever: yet a true believer may sometimes lacke these things in a great measure; see James 1.5, 6. They object, that in the Greeke it is; He to whom these things are not present. We answer, that this phrase here onely imports these things not to be unto him in a continuall present readinesse, as it were at his hand continually, for the manifestation of them in exercise and practise. And this is confirmed by the antithesis in the verse afore­going; If these things be in you, and abound, they will make you that yee shall neither be barren, nor unfruitfull in the knowledge of our Lord Jesus Christ. This also receives further confirmation from that which followes in vers. 11. For so an entrance shall be ministred unto you abun­dantly, into the everlasting kingdome, &c. So; that is, these things be­ing in you, and abounding; these things being continually in a pre­sent readinesse unto you for the manifestation and exercise of them in your practise; you being continually doing these things, and so never falling, vers. 10. (which is meant not onely of totall, but also [Page 75]of grievous falles:) An entrance shall be ministred unto you abundant­ly; that is, you shall have abundant assurance of your entrance, &c. which abundant assurance, even those believers to whom these things are not so present, may remaine short of for a season. 3. Whereas that which follows, is in the translation thus rendred; He is blind, and cannot see afar off. The copulative And is not in the Greeke text, but onely these words; He is blind, not seeing afar off; or, not being able to see afar off. And the second word shewes the meaning of the first. Though he be not so blind as to see nothing at all, (for so no believer can be) yet he is so far blind as not to see a­far off. 4. The forgetfulnesse also, or forgetting here spoken of, is not totall, (for such indeed is not found in a believer) but onely a forgetting in a great measure, like that spoken of in Heb. 12.5.

This then is all that here appeares; viz. that a man purged from his sinnes, may yet with the Angel of the Church at Ephesus, leave his first love, and so far fall, as not to doe his first workes, Revel. 2.4, 5. Faith, vertue, knowledge, &c. may be farre from abounding in him, and so he may be in a great measure barren or unfruitfull. Yea the eyes of his minde may be in a great measure dimmed, and his mindfulnesse of the purging away of his sinnes, may be much a­bated. All this proves not the conclusion of our opposers, neither opposeth our doctrine.

There is yet another place in this Epistle objected unto us; 29. Object. From 2 Pet. 3.9. answered. viz. 2 Pet. 3.9. The Lord is not slacke concerning his promise, (as some men count slacknesse) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repent ance. Hence some would inferre, that God would have no person to perish; and consequent­ly, that he gave his Son to present a satisfaction to his justice for the sins of every person. But if the Lord open our eyes, wee shall see this mist dispelled by the light that shines from this place. 1. The will of God here spoken of, is an effectuall will. For the Greeke word here used, holds forth not onely the will of God, but also his coun­saile; even that counsaile of his will, according to which he effectu­ally worketh. Therefore the Apostle here speakes onely of those whom God effectually saves. 2. The Apostles scope here is to shew 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 shewes that the Apostle hath [Page 76]here respect to none but the Elect, of whom none shall perish, but all of them shall come to repentance before Christs coming to judge­ment. 3. When he here saith, The Lord is long suffering to us-ward; by us he meanes 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 addes; not willing that any should perish; he in like manner meanes, not willing that any of us his chosen people should perish. And in that which followes; But that all should come to repentance; by all he likewise meanes All of us his Elect; and spe­cially, All of us his Elect of the Nation of the Israelites.

But the objection seemes 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 turne from his way and live. For answer whereto these things are to be minded. 1. God sometimes speak­eth of himselfe 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 himselfe anger, sorrow, and the like. As in Gen. 6.6. It repented 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 lye, 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 turne 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 it selfe considered. Yet it is not contrary to the pleasure of God to set forth the glory of his righteousnesse, 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 Gods greatest delight to be, not in a sinners destruction, but in the conversion and salvation of sinners. This is plainly held forth in these places. And elswhere 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 [Page 77]he saves, Rom. 9.22, 23. 4. The scope of these places is to declare Gods readiness to accept and save those that sincerely turne 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 helpe of God, 31. Object. From Luk. 24.47. & Act. 13.38. answered. I shall returne an­swer to an objection drawne partly from Luk. 24.47. And that re­pentance and remission of sinnes should be preached in his Name among all Nations, beginning at Jerusalem. And partly from Acts 13.38. Be it knowne unto you therefore, men and brethren, that through this man is preached unto you the forgivenesse of sinnes. From hence some doe thus argue. Remission of sinnes was to be preached to all men, even to unbelievers, Therefore sinnes 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 sinnes, was to be preached among all Nations, and is to be preached among all men. Some object that the Greeke words here signifie, Ʋnto all Nations. Wee deny not that the Greeke Praepositi­on here used, doth sometimes signifie unto; properly it signifies into; and sometimes, among. And this last signification doth best agree in this place. 2. If we here translate, Ʋnto all Nations: yet so this Scripture will make nothing against us. This doctrine; Through Christs Name, whosoever believeth in him, shall receive remission of sinnes; ( 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 joyned together: import­ing that the Gospel that was to be preached, testifies remission of sinnes onely 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 professours 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 sinnes unto them, that was here spoken of, was onely 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 sinnes, 32. Object. From 1 Joh. 5.10, 11. and that his [Page 78]sinnes 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 lyar, because be believeth not the re­cord that God gave of his Son, &c. 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 lye. But God commandeth every man to believe what he affirmes, and declares, and no more. This then he declares to be truth, and so commands every man to believe it, That through Christs Name, whosoever believeth in him, shall receive remission of sinnes, 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. &c. When a man thus believes, then both the Spirit and the Word of God doth testifie and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sinnes in particular, and that accordingly his sinnes are forgiven unto him. This then he is now (and not till now) bound to believe as a certaine truth; as in­deed it is and now appeares to be. And touching the unbelieving and disobedient person, who obeys not the Gospel of Jesus Christ, this is one part of the truth that God reveales, and commands all to believe; viz. that persons still continuing such, remaine under the curse and wrath of God, and must be judged, condemned, and pu­nished for all their sinnes, Joh. 3.18. Jude 15.2 Thes. 1.8, 9. As al­so hath been already fully proved. Now God doth not command any man to believe contradictions.

Touching that in 1 Joh. 5.10. it is to be minded that a childe of God hath unbeliefe remaining and rebelling in him; and sometimes it rebells very strongly and grievously. As farre as this unbeliefe workes in him, so farre he believes not God, but makes him a lyar; that is, casts upon him the imputation of lying: because he believes not on the testimony that God bath testified concerning his Sonne. That this is Johns meaning, appeares by that which follows in vers. 11. And this is the record (or testimony) that God bath given to us eternall life, and this life is in his Sonne. God hath not given this eternall life to us men, whether we be believers, or unbelievers: but to us to whom he gives grace to believe in his Son; See Joh. 3.36. and 17.2. [Page 79]This is farther confirmed by that which follows in 1. Joh. 5.13. These things have I written unto you that believe on the Name of the Son of God, that yee may know that yee have eternall life, and that yee may believe on the Name of the Son of God.

It is also objected that in Mark. 16.15. 33. Object. From Mar. 16.15. answered. Christ commands that the Gospel should be preached to every creature: but by our doctrine there remaines no Gospel to be preached to the world for the con­version of sinners. I demand. Is this indeed no Gospel? viz. That the Father hath given his onely begotten Son, that whosoever be­lieveth in him, should not perish, but have everlasting life. That through Christs Name, whosoever believeth in him, shall receive remission of sinnes. (Surely this is called The word of the Gospel, Acts 15.7. with Acts 10.43.) Also that Christ came into the world to save finners; even the vilest of sinners, that doe or shall believe in him, 1 Tim. 1.15, 16. Is all this, I say, no Gospel? If this be Go­spel, as indeed it is, then there remaines a Gospel, which through the grace of God we faithfully preach unto sinners; and God makes the preaching of this Gospel effectuall to the conversion of his.

It is further objected, 34. Object. From Coloss. 1.23. answered. that true believers are grounded in the faith, Coloss. 1.23. But we have no ground of our faith.

Answ. The ground of our faith is the divine truth of that Gospel which we are commanded to believe; and the fulnesse of power, and authoritie, and righteousnesse, and faithfulnesse, and love, and mercy, which is in him that commands us to believe in him; which the Scripture declares, and the holy Spirit discovers unto us. This is a sufficient ground of our faith: and they which build not upon this ground, will be found to build upon the sand. Paul built upon this ground, 2 Tim. 1.12. And the Elect that lived in his time did build upon no other ground; see Acts 17.11, 12. 1 Thes. 2.13. 2 Pet. 1.16.

Lastly, it is objected, that the Devill is a lyar, 35. Object. From Joh. 8.44. answered. and there is no truth in him, Joh. 8.44. But our doctrine makes him to speake truth when he saith to a vessell of wrath that dyes in despaire; Christ hath not presented to his Fathers justice a satisfaction for thy sins. I answer. 1. Though the Devill be a lyar, yet sometimes he speaks some truth, Mark. 1.24. Acts 16.17. 1 Sam. 28.17, 18, 19. 2. We doe no more justifie the Devill as speaking truth herein, then the Scripture doth justifie him when he saith to a vessel of wrath, Thou wast before of old ordained to this condemnation, Jude 4. Yea bertunto thou wast appointed, [Page 80]1 Pet. 2.8. Thou art none of Christs sheep, John. 10.26. Thy judgement lingreth not, and thy damnation slumbreth not, 2 Pet. 2.3. 3. He that affirmes a truth to be a cretaine truth, not knowing it to he so, is therein a lyar. And God doth not acquaint the Devill with his counsail, further then he manifests the same to all by his Word and by his accomplishing thereof. 4. When one speakes truth malici­ously, that by false inferences he may make a person rebell against truth, he is now an odious lyar. And this is the Devils case when he speakes any truth.

Now in conclusion let it be minded, that the opposing of the truth which I have now asserted, brings forth (among other) these evill fruits. 1. It makes men deny the truth of the Scriptures do­ctrine concerning divine predestination. 2. It robs God of the glo­ry of his speciall and singular love and mercy to his chosen ones. 3. It tends to puffe up believers with pride, perswading them that they have distinguished themselves from the rest of the world, and so saved themselves: for Christ for his part did no more for them, then for those that perish. 4. It robs the Saints of assurance of per­severance, and so of assurance of salvation. For if men come to be believers by a common grace afforded to all, then they may also cease to be believers through that weaknesse and corruption that is in all. Now take away from Saints their assurance of salvation, and yee take away from them their joy, their thankfulnesse, their love, their life. 5. It holds forth God as making a shew of being equal­ly loving to all, when indeed and in his purpose he is not so: and seeming most graciously to forgive the sinnes of all men, when yet he determines to punish the vessels of wrath eternally in hell for all their sinnes.

I could say much more, and yet may not now with convenience enlarge this Booke any further. I therefore conclude, sustaining my selfe against the errour that I have thus opposed, and the pro­gresse of the same, with that in 2 Time. 2.19. Nevertheless, the founda­tion of God standeth sure, having this seale, The Lord knoweth them that are his.