The Whole Faith of Man, Pages 1-51

The Whole Faith of Man · Pages 1-51

p. 1IN the firſt place mind what the word Goſpel is, or doth hold forth unto us: and you ſhall find that it ſignifieth good, or glad-tydings, as appeareth Iſai. 52.7. compared with Rom. 10.15. Luke 2.10, 11.

p. 2Now what is contained in this good-tydings is this, (according to the Scriptures) that God was in Chriſt reconciling the World unto himſelf, not imputing their Treſpaſſes unto them, 2 Cor. 5.19. and that Chriſt dyed for our ſins, and was buried, and roſe again the Third day, 1 Cor. 15.1, 2, 3, 4. and that in Chriſt Jeſus there is Remiſſion of ſins, Luke 24.47. or forgiveneſs of ſins, Acts 13.38. and everlaſting Life, 46. this is the Goſpel.

And this Goſpel is to be preached to every Creature by the Commandement of the Lord, Mark 16.15. that is to ſay, to every Man and Woman that have ears to hear ſo as to underſtand; not to Infants, for the Lord ſpeaks not unto (though of) them, Deut. 11.2. for they know neither good or evill, Deut. 1.39. which is agreeable to the teſtimony of the Angel of the Almighty, which brought good-tydings of great joy unto all people, Luke 2.10.

Furthermore, this Goſpel was preached unto all, yea unto them that received it not, (and that in all Ages) Gen. 3.15. 1 Pet. 3.19, 20. 2 Pet. 2.5. Heb. 4.2, 3, 17. Acts 2.5. Coll. 1.23. for Paul ſaith, it was neceſſary that the Word of God ſhould be Preached unto them that rejected it; yet there was no leſs in that word than everlaſting life, which they put from them, Acts 13.46. in much envy contradicting p. 3and blaſpheming, and raiſing perſecution againſt the Apoſtles, ſo that at length, they ſhook off the duſt of their feet againſt them, ver. 51. And you know that Chriſt ſaith, It ſhall be more toller able for Sodom and Gomorrah in the day of judgement, then for ſuch a people; So then the Goſpel was preached to them, that never received it, as well as to them that did receive it; therefore unto all.

Again the Parables, and compariſons in the Scriptures, proves that this good Tydings of eternall life, as 'tis in Jeſus, is to be preached unto all, as it appeareth, Mat. 13. in the parable of the ſower; for there you may ſee it is declared unto all ſorts of men, as the ſeed is ſown in all ſorts of ground; likewiſe in Mat. 22. the …arable bids all, even them alſo that would not, nor did not come, the bad as well as the good, for to come to the marraige. Alſo the compariſon of the brazen Serpent ſheweth, as that was lifted up for all, that all that were ſtung might look on it, andlive, Num. 21.8, 9. So is the Son of man, the Lord Jeſus lifted up for all, that whoſoever believeth on him ſhould not periſh, but have everlaſting life, John 3.14, 15.

Again this is the condemnation of the world, namely, the not receiving the light that is in p. 4Jeſus, held forth in the Goſpel, John 12.46. John 3.19. And how ſhall they receive it, ſo as to beleive it without a preacher? Rom. 10.14. Therefore it is to be preached unto all.

Again Chriſt will judge all men according to the Goſpel, Rom. 2.16. Acts 17.31. and he that heareth, and beleiveth, according to the Goſpel, ſhall be ſaved, and he that will not believe ſhall be damned, as John witneſſeth, that they that refuſe to hear the word, ſo as to receive it, ſhall be condemned at the laſt day, by that word which they heard, and rejected, John 12.47.48. wherefore Chriſt judging all men at the laſt day by the word of the Goſpel, and that according to righteouſneſs, it followeth plainly, that the Goſpel muſt be preached unto all men.

Well then, ſeeing the Goſpel is to be preached unto all, or this good tydings of peace, which is (as hath been ſhewed) that God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them, and offereth everlaſting life unto all in and through the death of his Son, it will follow that Chriſt died for all men, ſo as to ſeek to ſerve all men, Luke 19.10. Mat. 18.11. yea, to ſet all men and women in the way ſo as by his death they might have eternal life. I ſay, it will follow clearly, that Chriſt dyed for all men, for p. 5elſe the Goſpel will be the tender of a lie, which is blaſphemy to affirme. It will (I ſay) be the tender of a lie, becauſe in the Goſpel there is offered to all (as hath been ſhewed) remiſſion of ſins, and everlaſting life, through a crucified Chriſt; but if Chriſt died but for ſome men, and this glad-tyding of peace in the Goſpel be held forth for all men, as it is, then to ſome of theſe (all) it will be the tender of a lie; but that cannot be, therefore I conclude that Chriſt died for all men.

This further will appear, if you obſerve well, how that all men every where are commanded to repent, and beleive the Goſpel, Mark 1.15. Act. 17.30. and that is witneſſed in the Goſpel to all men, both beleevers, and Unbeleevers, that there is eternal life in Chriſt, and that they who receive it not, make God a lier, 1 Joh. 5.10, 11, 12.

Again conſider, that God doth bid all earneſtly, and doth not mock any (untill firſt they reject him, Prov. 1.25, 27.) nor doth he deal as hypocrites, to bid men to his ſupper, having before decreed in himſelf, that they ſhall never taſte thereof, but (I ſay) unfaignedly, and altogether truly doth the Lord bid and invite all perſons to come to the marriage ſupper, and (ſaith he) for, All Things are ready: now if Chriſt died not for all, how could he invite all, p. 6even them that never came, ſaying, all things are ready, when as to them that came not, which are the greateſt part of men, to them (I ſay) the only thing, was not ready; that is to ſay, a Chriſt crucified for their ſins; and ſo whereas Chriſt ſaith, that all things are ready; this opinion which I contend againſt, declares, that there is nothing ready, for I am ſure that without a crucified Chriſt there is no ſalvation for the ſons of men; and moveover to conceive that Chriſt died but for ſome men, notwithſtanding his ſo often calls, and loving invitations to all men whatſoever, to come unto him that they might be ſaved, Joh. 1.7. whether in the city, or in the lanes, or about the hedges; to conceive this I ſay, is to liken the Lord Jeſus unto the vileſt of men, who (as David ſaith, Pſal. 55.21) have in their mouths words ſmoother then butter, but war in the heart, words ſofter then oyle, yet were as drawn ſwords.

Moreover the Scriptures holds forth plainly, that unbelief in the ſon of God is a great ſin, yea, the cauſe of eternal condemnation, John 3.18. Joh. 8.24. Now if the ſon of God died not for the unbeliever, who is (ſaith Chriſt) condemned already; becauſe he believeth not on him, then the unbeliever is condemned for not believing a lie; but this cannot poſſibly be the judgment of the righteous God, who condemns men p. 7for not receiving, and beleeving the truth, that they might be ſaved, 2. Theſ. 2.10, 11, 12. Therefore again I conclude, that Chriſt died for all men.

Moreover we find Paul (that eminent light of the world) in great heavineſs, and continual ſorrow of heart, yea and wiſhing himſelf accurſed from Chriſt for his brethren the Jewes, that were ſhut up in unbelief, Rom. 9.2.3.32 33. Rom. 11.7, 8, 9, 10. To whom alſo he acknowledgeth did belong the adoption, and the glory, and the Covenants, and the giving of the law, and the ſervice of God, and the promiſes; now 'tis moſt plain that the Apoſtle doth (by acknowledging theſe ſo many, and excellent priviledges pertaining to the Jewes) declare, and clearly preach up, that there was a time when they might have been happy, had they (with others) ſought after the righteouſneſs of God by faith; but alas, alas, they obtained it not, wherefore? (becauſe Chriſt died not for them, ſaith many) but ſaith the holy Apoſtle, becauſe they ſought it not by faith, but as it were by the works of the law, ver. 31.32. And this is charged upon them as their great folly, which indeed had been none at all, had they not (as well as others) been put into a capacity through the grace of a crurified Chriſt to have beleeved, p. 8and ſo eternally ſaved, which thing moſt aſuredly Paul underſtood touching them, and therfore he abode in great heavineſs for them, yea, and wiſhed himſelf accurſed from Chriſt for them, knowing and beleeving, that God had ſent his ſon Jeſus to bleſs them, yea ſo far (mark I pray) as to turn every one of them from their iniquites, Act. 3.26. and indeed to conceive the Apoſtle to be of a contrary belief, that is to ſay, that Chriſt died not for his Brethren, that were ſhut up in unblief; (ſuch a conception (I ſay) doth render the wiſe, and eminent Apoſtle Paul to be ſimple, and fooliſh, both by his great heavineſs and continual ſorrow of heart; for that which could not poſſibly be obtained, to wit, the ſalvation of his Brethren the Jewes; and alſo by his wiſhing himſelf accurſed from Chriſt for them that could not poſſibly ever be bleſt; but God forbid that any ſober minded man ſhould hold any opinion that ſhould thus render the wiſdome of the wiſe of no effect; but however if men will thus fooliſhly preſume, wiſdome is juſtified of her children, who clearly underſtands that Chriſt died for all men; whereupon when they come to underſtand that men will not come unto him that hath died for them; that they might have life, Joh. 5.40. they underſtandingly (with holy Paul) greive, and are of a mournful heart for them, like the Lord himſelf; Luke 19.41, 42.

p. 9Moreover Peter the Apoſtle of the Lord, full of the Spirit declareth, That the Lord bought ſuch as bring in damnable Hereſies, and ſo bring upon themſelves ſwift deſtruction, even damnation that ſlumbereth not, 2, Pet. 2.1, 2, 3. So then by this alſo it clearly appears, that Chriſt died for, or bought all men, ſince no man queſtions his dying for ſuch as ſhall be ſaved.

Furthermore, there is before you a cloud of witneſſes eminently advancing the truth of this Particular, ſpeaking after this manner; Oh Jeruſalem, Jeruſalem, thou that killeſt the Prophets, and ſtoneſt them which were ſent unto thee! How often would I have gathered thy Children together, as a Hen gathereth her Chickens under her wings, and ye would not? Mat. 23.37, And when he beheld their City, ſo great was his love towards them, that he wept over it; Saying, if thou hadſt known, even thou at leaſt in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes: Luke 19.41, 42. Oh that my people had hearkned unto me, and Iſrael had walked in my wayes, ſo ſhould their time have endured for ever! Pſal. 81.13.15. Oh that their were ſuch an heart in them, that they would fear me, and keep all my Commandements alwayes, that it might be well with them, and their Children for ever? Deut. 5129. Oh Jeruſalem, wilt thou not be made clean, when ſhall p. 10it once be? Jeremy. 13.27. How ſhall I give thee up, Ephraim? How ſhall I deliver thee, Iſrael? As I live, ſaith, the Lord God, I have no pleaſure in the death of the wicked, but that the wicked turn from his way, and live; turn ye, turn ye, for why will ye die, oh Houſe of Iſrael? Ezek. 33.11. And now O inhabitants of Jeruſalem, and men of Judah, Judge I pray you betwixt me, and my Vinyard, what could have been done more, to my Vinyard, that I have not done in it? Jſa. 5.3.4. But when he looked that it ſhould bring forth Grapes, it brought forth wild Grapes; As alſo Iſrael in the wilderneſs, Wherefore he was greived with that generation, and at length, ſware in his wrath that they ſhould not enter into his reſt, becauſe of Ʋnbelief, Heb. 3.10, 11, 19. Now that the Father, the Son, and the holy Spirit in the Prophets, ſhould utter ſuch deep deſires, and large profeſſions for the welfare of a People, with weeping, and great lamentations upon their neglect of that which ſhould have been for their welfare, (Pſal. 69.22.) Alſo confirming his deſires by the immutable Oath of himſelf, and yet notwithſtanding know them (even from the firſt) altogether uncapable of happineſs and well-being, and that for want of that grace which himſelf is the only giver of; That God (I ſay) whoſe Attributes of love, and mercy are met p. 11together with truth, and righteouſneſs, and kiſſeth each other, Pſal. 85.10. ſhould thus declare himſelf, is altogether incredible; for if he ſent not his Son to die for them, there is no other Name given under heaven, whereby they might be ſaved, Act. 4.11, 12.

The ſence of theſe things being much upon my heart, leads me forth yet further to queſtion with you, viz. How the wiſe God, the Father, could grieve forty years long for a Peoples unbelief, if there was no Salvation for them to believe in? And how Chriſt the Son of God could marvel at the Peoples Unbelief, if he taſted not death for them, whereby they might believe, Mar. 6.6.

And how the holy Spirit, the gift of God, could ſtrive with men for their good, if Chriſt, in whom is all good, was not intended for them? The Father, the Son, and the Spirit (according to the Scriptures of truth) in all ages plainly declareth, That he would have all men to be ſaved, and come to the knowledge of the truth, 1 Tim. 2.4. in order to which he exerciſed much long-patience, ſending his ſervants, calling upon them, and beſeeching them to be reconciled unto himſelf, 2 Cor. 5.20. And ſo God preparing all things ready for them, and uſing a ſufficiency of means, whereby they might come and receive it (according to the Parable) that is to ſay, might believe, and eternally be ſaved, Joh. p. 121.7. Jo. 3.17.2 Theſ. 2.10. they not coming, they not beleeving, the God of love in wiſdome greiveth for them, and upon good grounds ſweareth in wrath, they ſhall not enter into his reſt. Mark well; A mans not doing impoſſibilities, or not beleeving on that which is not, is no ſober mans wonder, cauſe of grief, or ground of wrath; Wherefore all theſe things being conſidered, together with the many more Scriptures that ſpeak to this purpoſe, as alſo many Scriptures bearing plain Teſtimony, that Chriſt died for all, 1 Tim. 2.6. Heb. 2.9.2. Cor. 5.15.1. Joh. 2.2. Rom 3.22. And not ſo much as one Scripture that ſaith, he died but for ſome, therefore with wiſe and holy Peter, I conclude, that the Lord God is not willing that (any) ſhould periſh, but that all ſhould come to repentance, 2 Pet. 3.9. and be ſaved through Chriſt the Saviour, who gave himſelf a ranſome for all, to be teſtified in due time; Therefore let all men fear how they teſtifie againſt it.

Object. If Chriſt died for all, how is it then that all are not ſaved?

Anſw. Bear with me I pray you, if I ſpeak ſomewhat large to this Queſtion, for I know that there is ſomething in the underſtanding of thoſe that ask this queſtion, as the ground thereof, which is a great hindrance to the underſtanding of this glorious truth of Gods love unto p. 13all men; namely, that Adams ſin brought him, and all his poſterity into a ſtate of eternal condemnation in Hell: which whoſoever beleiveth, cannot eaſily underſtand how Chriſt ſhould die for all men, (ſay they) if he died for all, to free them from eternal puniſhment in hell, and Chriſt dye not in vain, then (ſay they) How can it be but that all muſt be ſaved?

Firſt conſider your miſtake touching Adams ſin; for 'tis plain, that his ſin brought but the firſt death and the companions thereof, as fear, ſhame, ſickneſs, eating bread in the ſweat of the face, &c. together with the ground curſed for his ſake, and not eternal torments in Hell, which ſaith the Scripture, is the ſecond death, Rev. 20.14. Firſt becauſe the ſecond death, or eternal torment in Hell was neither threatned to come upon him before his fall, Gen. 2.17. neither is it in the leaſt ſignifyed in the ſentence againſt him after his fall, Gen. 3.17.18.19. but rather this, Duſt thou art, and unto duſt ſhalt thou return: this death therefore being only ſpoken of, which is the firſt death, let no man preſume above what is written.

Secondly, obſerve the ſence of the Apoſtle Paul, touching this Particular, who ſaith, That by one man (to wit Adam) ſin entred into p. 14the world, and death by ſin; and ſo death paſſed upon all men, for that all have ſinned, Rom. 5.12. Now in that he ſaith, that the death which came by Adam paſſed upon all, it followes with much plainneſs, that he underſtood it to be only the firſt death that entred into the world by Adams ſin, becauſe the ſecond death, or eternal torment in Hell, had not paſſed upon all, and ſo he could not mean the ſecond death; for he right well knew, yea and all men do know, it had not paſſed upon Abraham, Iſaac, and Jacob, with many others that might be mentioned; no nor never ſhall. In vain will it be for any to go about to evade the force of this text, by conceiving that it is the deſert of eternal death which paſſed upon all, foraſmuch as the Apoſtle in much plainneſs ſaith, That death paſſed upon all men, not only deſerved death, but death it ſelf paſſed alſo upon them, as their deſert.

Thirdly, remember, and well conſider that it is granted on all hands, that Adams ſin from the beginning, did and now doth bring men down to the duſt, or firſt death; and alſo well conſider, that it is as generally beleived, that the ſecond death, or Hell torments, is an eternal fence of miſery both upon the ſoul, and body; or an eternal, horrible, dying, and never being dead: both which being conſidered, p. 15you may eaſily ſee, that if God did intend Hell torment to be the portion of Adams ſin, either you muſt imagine, that God did purpoſe, and decree, and ſo accordingly declare to Adam, that if he ſinned he ſhould for a time return to the duſt, and afterwards be raiſed up again from the duſt, and ſo caſt into Hell torments, which is the ſecond death; which imagination is very ſtrange; and beſides it preſuppoſeth a Reſurrection without Chriſt; or elſe you muſt imagine, that God intended in his ſaying to Adam, — Thou ſhalt die: that his ſoul ſhould go into hell torment, the ſecond death; and his body to the duſt, the firſt death: which Dagon-like Image ſhamefully falls before the Ark of truth.

Firſt, becauſe it renders the coming of Chriſt, the greateſt of Gods gifts to man-kind, who come not to condemne the world, but that the world through him might be ſaved, Iohn 3.17. I ſay, it renders the coming of Chriſt to be the only cauſe of a horrible Judgement, without the leaſt mixture of mercy, upon the bodies of thoſe men, whoſe ſouls were caſt into hell for Adams ſin; that is to ſay, Chriſt by his coming raiſes their bodies from the grave, where they were without the fence of any miſery, and caſts them (without any cauſe) into everlaſting torments.

p. 16Secondly, the imagination falls upon the account of Pauls words, Rom. 5.12. ſhewing that that death which came by that one man, Adams ſin, paſſed upon all; wherefore it cannot be meant an eternal death upon the ſouls of men, for that paſſed not upon the ſouls of the holy Fathers, as aforeſaid.

And thus you may ſee, that neither of theſe imaginations can ſtand either according to Scripture, or Reaſon; and therefore the truth only remains before you, as clearly proved by theſe conſiderations, namely, That Adams ſin brought but the firſt death, as hath been ſhewed, and that mens loving darkneſs rather then the light, is the cauſe of a ſecond death; and this may not be rejected, becauſe Chriſt himſelf ſaith, This is the condemnation, Iohn 3.19.

Fourthly, that Adams ſin brought but the firſt death as aforeſaid, alſo appeareth from the Apoſtles words, 1 Cor. 15.21, 22. wherein is plainly held forth, that Chriſt will bring all men to a reſurrection from that death which comes upon all men by the firſt Adams ſin; wherefore it cannot poſſibly be the ſecond death which he ſpeaks of as brought by Adam: for then it ſuppoſes all men brought to a reſurrection from the ſecond death, or Hell torment, and ſo preaches general ſalvation, p. 17which is folly to conceive: ſo then, (with the Prophet) I conclude, that the Son ſhall not die eternally for the iniquity of the Father, But the righteouſneſs of the righteous ſhall be upon him; (that is to ſay, upon him alone, and not his child, ſo as to bring it to eternal life) And the wickedneſs of the wicked ſhall be upon him; (that is upon him alone, and not his child, ſo as to bring it to eternall death, Ezek. 18.20.

Well then, by this time 'tis neceſſary to mind again our Queſtion; namely, That if Chriſt died for all men, How is it that all are not ſaved?

Firſt, by what hath been ſaid, you may ſee in what ſtate man was in by his firſt Tranſgreſſion, even out of Gods favour, and in a ſtate of miſery condemned to the firſt death; But God ſo loved the world, that he gave his only begotten Son to taſte death for every man, Heb. 2.9. Rom. 5.18. and ſo deſtroyes him that hath the power of death, (that is the devil;) And thus there is purchaſed (by Chriſt) a reſurrection for all men from the firſt death, with the gift of God, which is eternal life: (and hence it is, that children dying in Infancy, cannot be condemned at the laſt day, for of ſuch is the kingdome of God, Mat. 19.14.) But now men (having a being here through Chriſt) come to rebell againſt God, and going out of p. 18the way, ſo as there is none righteous, no not one, Rom. 3.12. they become the children of wrath; but ſuch is the love of God, that he followes the creature with mercy, commanding the Goſpel to be preached to every creature, which Goſpel men not believing, the wrath of God abideth on them, John 3.36. the light of eternal life, and remiſſion of ſins in Jeſus is held forth, but men loves darkneſs rather then light; the prize of glory is put into their hands, but they (like fooles) have no heart to it; and ſo, whereas the Objector asketh, how it is that all are not ſaved, if Chriſt dyed for all; the anſwer is in Chriſts words, This is thecondemnation, John 3.19. that light is come into the world, and men love darkneſs rather then light, becauſe their deeds are evill.

Thus I judge that the ſeeming ſhow of the objection vaniſheth, and that the truth remaineth in its power, and plainneſs, namely; That Chriſt died for all men; and ſo ſetteth all men in a way in which they may come to the knowledge of the truth, and be ſaved; The truth of which will appear, if you ſhall take a view of the Scriptures, ſpeaking of the Generations from the beginning; as firſt, in the very day that Adam fell, Chriſt was promiſed by God, ſaying, The ſeed of the woman ſhall break the Serpents head: and it is ſaid of Abell, That p. 19by faith he offered a more excellent ſacrifice, then Cain, Heb. 11.4. Shewing plainly, that Abell was enlightened touching the promiſed ſeed, to wit, Chriſt the true Sacrifice, in whom he believing, his ſacrifice became more acceptable then that of Cain: alſo it is ſaid of Enoch, that by faith he was tranſlated, that he ſhould not ſee death; and before his tranſlation he had this teſtimony, that he pleaſed God; and not only ſo, but himſelf being enlightned touching Chriſt, we find that he Propheſieth alſo of the coming of Chriſt, with his faints to Judgement, Jude 14.

And ſo he was a preacher of the Goſpel to others, in his, and following Generations. In like manner we find Noah declared to be a preacher of Righteouſneſs, and by Faith preparedan Ark, whereby he Condemned the World, and became heir of the righteouſneſs which is by faith, 1 Pet. 3.18, 19, 20. 2 Pet. 2.5. Heb. 11.7. All which ſhewes, that Noah was ſuch an eminent light in his Generation, that the whole world (then in being) was ſo taught, and inſtructed by him, (he being a Preacher of Righteouſneſs) as that (they being diſobedient thereunto) are ſaid thereby to be condemned. Alſo we find very cleerly, that the Goſpel was Preached to Abraham, ſaying, In thee ſhall all Nations be bleſſed, Gal. 3.8. And afterwards p. 20unto his ſeed, (the children of Iſrael) in the wilderneſs, as appeareth, Heb. 4.2. Among which people God ſhewed ſuch mighty, and wonderful power in ſaving, and delivering them, and deſtroying their enemies, as that thereby he declared to all the World, that he was Iſraels God, and approved of their Faith, and Worſhip; as to inſtance ſome of many, The Angel ſmote of the Campe of the Aſſyrians, an hundred four ſcore and five thouſand, 2 King. 19.35. Alſo God delivering Shadrach, Meſhach, and Abednigo from the fiery Furnace; as alſo Daniel being delivered from the Lions den; decrees were made, that Every People, Nation, and language, ſhould tremble and fear before their God, and that his Kingdome ſhall never have an end, Dan. 3.29.6.26. Moreover the Lord bringing his people out of the captivity of Babylon, ſtirred up the ſpirit of Cyrus King of Perſia, to make Proclamation in all the Kingdomes of the earth, that he was to build him (the only true God) a houſe at Jeruſalem, Ezek. 1.1, 2. Beſides all ſuch kinds of preaching, there was among them a continual Miniſtry of the holy Prophets, whoſe words, (ſaith Paul) went unto the ends of the world, Rom. 10.18. by which means ſome of every Nation under heaven were proſelyted, devoutly worſhiping the true God, Acts 2.5.9, 10, p. 2111. And as God was preſent with the houſe of Iſrael in power and might as aforeſaid; ſo alſo in giving great and wonderful wiſdome, ſo that the Queen of the South, came from the uttermoſt parts of the earth, to hear the wiſdome of Solomon, Mat. 12.42. yea, and all the Kings of the earth ſought his preſence, to hear the wiſdome that God had put in his heart, 2 Chro. 9.23. By this cloud of witneſſes, 'tis manifeſt, that the Goſpel was made known to all people in all Generations down to the Apoſtles, in whoſe Generation, Chriſt commanded the Goſpel to be preached to every creature, and ſaith the Apoſtle, it was preached to every creature under Heaven, Col. 1.23. And ſo it is evident, that God ſet all men, at all times, in a way by the Goſpel, that they might come to the knowledge of the truth, and be ſaved.

Object. Though it be true, that the Goſpel was preached among the Nations, yet we cannot judge that they all had, or that all people now have a ſufficiency of means, whereby to believe.

Anſw. That all men had, and have a ſufficiency of means ſo as to beleeve, and be ſaved, is evident, and to you will appear if you keep well in your minds the agreement of Gods Attributes, ſo as that they may ſweetly meet, and kiſs each other in all that you beleeve; for you know the Scriptures holds forth, That God is not willing p. 22that any ſhould periſh, but that all ſhould come to Repentance; yea, and ſweareth by himſelf, that he deſires not the death of the wicked, but rather that he turn, &c. 2 Pet. 3.19. Ezek. 33.11. Now all the means of Repentance, and Faith, and the grace to keep men from periſhing, is from God, as you alſo confeſs, for him therefore to with-hold the means of Salvation from the poor creatures, whereby 'tis altogether impoſſible for them ever to miſs eternally periſhing; yet nevertheleſs to ſay, that he is long-ſuffering, and not willing that Any ſhould periſh, yea, and to ſwear that he deſires not the death of the wicked; affectionately ſaying to them, Turn yee, turn yee; for why will yee dye? Whenas himſelf with-holds the means, without which they cannot return, and live; I ſay, for God thus to ſay, and ſwear, is altogether incredible, being that which calls in queſtion the Attributes of the Almighty; and indeed is proper only to an unjuſt, deceitful man, and not to God: ſo then 'tis plain, that as God deſireth the Salvation of men, (and ſweareth that he wills not their condemnation) ſo he affordeth a ſufficiency of means in order thereunto.

Secondly, That there is a ſufficiency of means for all, appears, becauſe Chriſt charges perſons not coming to him, ſo as to beleeve in him, upon the obſtinacy of their wills, and not upon the p. 23want of means, as appeareth by theſe Scriptures, Joh. 5.40. Yee will not come unto me that ye might have life, Mat. 23.37. Oh Jeruſalem, How oft would I have gathered thy Children, but ye would not, Joh. 4.48. Except ye ſee ſigns, and wonders, ye will not beleeve.

Thirdly, It appears alſo to be ſo, becauſe thoſe who are ſaid to periſh, ſhall be leſt without excuſe, or claok for their ſin, Rom. 1.20. Joh. 15.22. Which cannot be, in caſe they alwayes wanted means, or ability to beleeve, for of all cloaks, or excuſes that poſſibly can be, what is a greater, or ſafer excuſe, then an impoſſibility to do the thing required? Yea ſurely, it will be a fair plea before the Juſt, and Righteous God; but God will judge all men according to their works; therefore no ſuch excuſe or piea.

Fourthly, The Scriptures ſaith, that Chriſt marvelled at the unbelief of ſome, (as hath been ſhewed) and alſo pronounceth condemnation to the unbeleever, becauſe he beleeveth not, &c. Which may clearly prove to them, that honour God in all his Attributes, that he allowes a ſufficiency of means to every man, to do the thing which he requireth: unleſs it may be ſafe to conceive, that Chriſt (the wiſdome of God) did marvel at known impoſſibilites, and alſo that he will plunge men into hell for ever; for not doing that, which himſelf only worketh in the creature▪ (as you conceive) p. 24but God forbid ſuch horrible blindneſs.

Fifthly, Chriſt commands men to beleeve in the Light, while they have the Light, that they may be the children of Light, Joh. 12.36. Now for a man to be exhorted to beleeve in the Light, that he may be a child of the Light; and he in ſuch darkneſs as was the Egyptians, and as unable to help himſelf out of it as they were; would be a moſt unwiſe, vain, and deceitful Exhortation; unwiſe, and vain, it being known he could never beleeve; deceitful, in pretending that he might be the Child of Light, it being altogether unpoſſible: wherefore ſtill I conclude, that Chriſts words are pure, and unfained, and ſo men every way made able through grace to beleeve, and do the things which they are exhored unto: Chriſt the Lord (whom we ſerve) being no hard Maſter.

Sixtly, while men are treating about what means God doth allow in order to the doing his will; himſelf comes in, and pleads, What could I have done More, that I have not done? And yet will any man dare to ſay, that he had done Nothing in order to their Salvation? as he had not if he never made them able to beleeve: Oh do not ſay ſo, for in ſo doing, you will grievouſly ſin againſt God; who allowed ſuch a ſufficiency of means, as that (in his wiſdome) he looked for that to be done which he commanded; p. 25What, did he look for that which could not be? and alſo enter into judgment with them, laying them waſt, and giving them up to blinded eyes, and hardned hearts, Iſa. 5.4, 6, 7. Iſa. 6.10. as a recompence unto them, Rom. 11.9. From all which I conclude, that Jeſus Chriſt taſted death for every man, and that All men Every Where may repent, as they are commanded by him who is no hard Maſter; and that All men might beleeve; as in plain words is written, Joh. 1.7.

Moreover, as 'tis conceived, that the one part of mankind have not a ſufficiency of means to beleeve, and ſo periſh: ſo alſo the other part of mankind have an irreſiſtible means making them to beleeve, and ſo they are ſaved. The latter of which is as inconſiſtent to truth, as the former, as lively appeareth from Chriſts words, Mat. 19.23, 24. ſaying, That it is eaſier for a Camel to go through the eye of an Needle, then for a rich man to enter into the kingdome of Heaven. For all cannot but know, that if God be the alone Agent in, and about mans converſion, and his ordinary way be to work irreſiſtibly therein; all (I ſay) cannot but know that it is Alike eaſie for him to convert a rich man as a poor man. And beſides, if Gods ordinary way to convert men be to work irreſiſtibly, how he could appeal to Iſrael (who according p. 26to your ſence, knew that this was his way) ſaying; what could I have done More, which I have not done? Whenas he had not wrought ſo much as in his ordinary way upon them; I judge no man can give a reaſonable account to this. Therefore in brief I conclude, (in oppoſition to all thoſe that imagine Gods ordinary way to convert men is unreſiſtible) with Stephen, ſaying, Ye do alwayes reſiſt the holy Spirit, as your fathers did, ſo do ye, Act. 7.51. and with the words of the Lord, I drew them with the cords of a man, with bonds of love, yet they refuſed to return, Hoſea. 11.4, 5.

Object. But this which you have ſaid, ſeems to croſs the way of Gods Election, and reprobation, from the beginning; whoſe way is to hate ſome men before they have done either good, or evil; as is plainly held forth in that of Eſau; and ſo impoſſible for them ever to beleeve, and be ſaved; For he hath mercy on whom he will, and whom he will he hardeneth.

Anſw. For the better underſtanding of this Point, well conſider the principal thing, which Paul treats of in that Chapter, Rom. 9. which is, that the fleſhly ſeed of Abraham, are not the children of promiſe, or the Elect of God, ver. 7, 8. wherefore (ſaith the Apoſtle) though Eſau was the child of Abraham according to the fleſh, and that upon Iſaacs ſide too, yet God p. 27hated him: therefore you Jewes that ſtand ſo much upon your brith priviledges, as being the ſeed of Abraham after the fleſh, by this of Eſau you may know, that it will not prove you to be the Elect of God, but you may be hated as Eſau was, he being as truly a child of Abraham as you, but for his wickedneſs, (whether conſidered as a Perſon, or as a Nation) God rejected him; I ſay, for his wickedneſs as appeareth, Obad. 9.10. For thy violence, (O Eſau) againſt thy brother Jacob, ſhame ſhall cover thee, and thou ſhalt be cut off for ever, Mal. 1.3, 4. Amos 1.11. Heb. 12.16, 17. Eſaus wickedneſs therefore (whether conſidered a perſon, or a Nation) I ſay, with the holy Prophets, was the cauſe why God hated him; whoſe wickedneſs, God that foreknoweth all things, foreknew in Rebecca's time, and thereupon ſaid to her, Eſau, or Edom, the elder ſhall ſerve the younger; which ſaying Paul being acquainted with, ſpake theſe words; to wit, That the children being not yet born, neither having done any good, or evil, that the purpoſe of God, according to Election might ſtand, not of works, but of him that calleth; it was ſaid unto her, as aforeſaid, Rom. 9. ſhewing thereby, that God was ſo mindful, that his pu… poſe according to Election might ſtand; (which the Jewes ſo mightily oppoſed) that he ſignified ſo long ago as Rebecca's time, before the children p. 28were born, or had done either good or evil, that (Eſau) the elder, (foreſeen to be wicked) ſhould ſerve (Jacob) the younger, for his violence againſt him; as (ſaith the Lord, Obadiah 9.10.) And therefore this Election by grace, (as if the Apoſtle ſhould ſay) which I contend for, being as ancient as the Fathers, ſpoken of by God himſelf to Rebecca, you may in no wiſe reject, for I preach no new thing.

But alas, how is it, that men ſo ſtumble at theſe words ſpoken by Paul in this ninth Chapter to the Romans, as if God hated Eſau before he was born, without reſpect unto his foreſeen wickedneſs, as the cauſe thereof? I ſay, how is it, that you ſo conceive, and thus imagine vain things? for doth it in the leaſt follow, that God ſo hated him, becauſe 'tis ſaid (if that might be granted) he hated him before he was born, or had done any evil? ſurely no: unleſs it could be found, that God hated him alſo before he had done evil, without reſpect to foreſeen evil, in which is the main Controverſie; and not ſo much whether God hated Eſau before he was born, or had done evil, yea, or nay; but rather what was the cauſe for which he was hated, to which this Text (in the Romans) doth not at all ſpeak, only ſpeaks of the time, to wit, before the Children were borne, &c. But as touching the cauſe wherein is our great Controverſy, p. 29I tell you again, the text ſpeaks not; wherefore it remaineth that you diligently mind other Scriptures, which ſpeaks as to the cauſe thereof, which plainly tels you, that Eſau's violence &c: was the cauſe, Obad. 9.10. Now although this be ſpoken of him after he had perſonally tranſgreſſed, yet I queſtion not but that you with me will acknowledge, that all his tranſgreſſions was known to God in Rebecba's time, (as alſo before) which if ſo, Why may it not be thus? for what is ſaid in this place to the Romans, namely, that God foreſeeing Eſau, or Edoms wickedneſs in Rebecca's time, ſaid upon that account, the elder ſhall ſerve the younger: yea verily, 'tis plain, that God did ſpeak to her upon the account of foreknowledge, for faith he; Two Nations are in thy wombe, Gen. 25.23. which all cannot but know was no otherwiſe, but as God foreſaw two Nations proceeding from the two Children, which only was in Rebecca's womb; and ſo alſo God calleth things that are not, as if they were, Rom. 4.17.

Further, to what you ſay, touching God having mercy on whom he will, and whom he will he hardeneth.

I freely grant it, but the Controverſie is, whom God hath mercy on, and that is, beleeving men; and whom it is God hardneth, and that is, diſobedient, p. 30unbeleeving men; (though they be Abrahams ſeed, that is after the fleſh.) And this I believe was Gods righteous dealings in all ages; that is to ſay, God firſt manifeſted his tender loving kindneſs to them, with much long patience, and gentleneſs, waiting upon them in the uſe of means, bidding them to open their mouths wide, & he would fill it; but thoſe that will not hearken, but reject his counſell, So God gives them up to their own hearts luſts, Pſal. 81.10, 11, 12. So, that which ſhould have been for their welfare, is become their trap, Pſal. 69.22. God blinds their eyes, layes ſtumbling blocks before them, gives them up to hardneſs of heart, and Reprobates them for ever, as a recompence to them, for their wilful rebellion; the Only cauſe thereof, as preacheth this vein of Scriptures, Pro. 1.24, 25, 26, 27, 28, 29, 30. Jerem. 6.16, 17, 21. 2 Chron. 36.15, 16. Zech. 7.11, 12, 13. Mat. 13.13. Rom. 1.19, 20, 21, 26. 2 Theſ. 2.11, 12.

Theſe things I lay before you, becauſe the queſtion is, wherefore God hardens mens hearts; and not, whether he doth harden mens hearts, yea, or nay. For I do (and alwayes did grant that; and the cauſe thereof is as aforeſaid; namely, the creatures nelgecting, and putting from them ſo great ſalvation, p. 31as is freely tendered in Jeſus, when as they ought to receive it with love thereunto; For This Cauſe, (ſaith the Apoſtle) God ſhall ſend them ſtrong deluſions, that they ſhould beleive a lye; that ſo they might be damned, Becauſe they received not the love of the truth, that they might be ſaved, 2 Theſ. 2.10, 11. according to which all Nations are in the hand of God, as clay in the hand of the Potter, and ſo at what inſtant ſoever, God ſpeaketh unto a people, ſhewing them, through the Goſpel, that his pleaſure is to build, and plant them, and ſo make them veſſels for honour; if that people do evill in his ſight, that they obey not his voice of good-will towards them, and ſo Marr themſelves, (1 Sam. 6.6.) in the hand of God, he then repenteth of the good wherewith he ſaid he would benefit them, Ier. 18.4, 9, 10. ſo he gives them up to hardneſs of heart, ſo they become veſſels for diſhonour; when as others of the ſame lump, turning from the evil of their wayes, God maketh them veſſels for honour, and ſo of the ſame lump one veſſell for honour, and another for diſhonour.

But if not withſtanding you ſhall yet turn the body of theſe Scriptures otherways, then behold its face; namely, That God did (before time) hate the greateſt part of the world, without p. 32reſpect unto foreſeen wickedneſs as the cauſ therof, and that (in time) he gives them up to hardneſs of heart, (without grace at any time wherby to be ſaved,) and at the day of Judgement will caſt them into everlaſting Torments, becauſe of their wickedneſs and hardneſs of heart; and yet declare in his Word, (which you ſay is a word of truth) that he is good to all, and that his tender mercies are over all his works; that he is ſlow to anger, and of great mercy, Pſa. 145.8, 9. Patient, long-ſuffering, &c. Exod. 34.6, 7. Not willing that Any ſhould periſh, 2 Pet. 3.9. ſwearing by himſelf, that he deſireth not the death of the wicked, Ezek. 33.11. but would have all men ſaved, and come to the knowledge of the truth, 1 Tim. 24. Forty years long grieving for the iniquity of his people, Heb. 3.17. Bemoaning their undone eſtate, Pſal. 81.13. yea, even weeping for them, Luke 19.41. ſaying. What could I have done more, (for your good) that I have not done? Iſa. 5.4. when as he knew, (according to your Tenent) that himſelf had ſhut them up from all poſſibilities of believing unto Salvation, and that by his own, unreſiſtible Decree, and purpoſe of Reprobation; Judge ye (friends) in this cauſe, and judge righteous judgement, and with fear, and trembling, weigh theſe things.

To return a little to the objection again; p. 33ſider further, that though Thave proved that Eſau's wickedneſs, and ſo the wickedneſs of all wicked men, was, (and is) the cauſe for which the Decree of Reprobation took hold of them; yet (miſtake not for) I do not ſay, that 'twas foreſeen wickedneſs in them, that was the moving cauſe in God to Make the Decree of Reprobation, but rather the unutterable purity, and unwordable holineſs dwelling in himſelf, (which poſſibly could not admit of any wicked creature in his preſence.) This I ſay moved him to Make the Decree, that all wickedneſs might be excluded from happineſs in his preſence.

So having ſpoken of Eſau, and how he, and all other wicked men are reprobated to Condemnation; it remains that I now ſpeak of Jacob, and how he, and all other righteous men are elected to Salvation.

Firſt therefore, I beleeve that God ſo loved the world, that he gave his only begotten Son to die for the world, whenas there was nothing in the world that did, or could move him thereunto.

Secondly, the world being gone all out of the way, and coming ſhort of Gods glory, God did purpoſe a gracious purpoſe of Election in Chriſt; namely, to chuſe, or ſet apart beleeving men for glory, Pſal. 4.3. Eph. 1.4. 2 Theſ. 2.13. And ſo Jacob (with all other beleeving p. 34men) being found in Chriſt, Gods gracious purpoſe, and decree of Election takes hold of them, being ſuch as are Elected from the foundation of the world to eternal Salvation; but by this (take notice) I do not ſay, that God foreſeeing faith in Jacob, or in any other, was thereby moved to Make that decree of Election, as if the works of righteouſneſs which we have done, firſt moved him ſo graciouſly to purpoſe, and decree for the good of beleeving men; I ſay not ſo, but rather the meer love, and compaſſion dwelling in God himſelf, moved him to purpoſe, and Elect beleevers in Chriſt to Salvation, agreeable to the Apoſtles words, Epheſ. 1.5. Having predeſtinated us, &c. according to the good pleaſure of his will, ver. 9. purpoſed in himſelf, and of himſelf, Rom. 9.11. nothing of worth in man firſt, or laſt moving him thereunto; and ſo our Salvation is of God, that ſheweth mercy upon them that beleeve. And whereas this purpoſe reacheth in the beleever in Chriſt only, 'tis not becauſe God ſaw ſuch a worth, or moving excellency in the creatures beleeving, but that he might (in ſhewing mercy unto men) not deſtroy his attributes, as of honour, and juſtice, which would have been blemiſhed, had he choſen the unbeleeving, ſinful man for himſelf, having before caſt man out of his preſence for ſin: & ſo though the beleever only hath intereſt p. 35in Gods purpoſe of Election, yet the cauſe of his happineſs is the tender love, and compaſſions of God, dwelling originally in himſelf.

Where then is boſting? It is excluded; by what law? by the law of Faith, for as much as Chriſt, who is the object of faith, is the meer gift of God, who alſo hath from of old decreed. from the meer grace dwelling in himſelf, and not from foreſeen faith in the creature, to Elect, and chuſe men unto Salvation, through (not for) the belief of the truth, 2 Theſ. 2.13. whoſe belief alſo cometh by hearing the Goſpel of Chriſt, which is to be preached to every creature, for the obedience of faith, Rom. 16.26. So then, all being of him, and through him, not unto us, not unto us in the leaſt, but to the Lord alone be glory for ever.

The next thing which I purpoſe, is ſomewhat touching the two Covenants, becauſe I find that ſome ſtumble for want of a right underſtanding the old, and other ſome for want of a right underſtanding of the new Covenant, wherefore for the good of each, this I declare, head it well I pray you.

You I mean that ſtumble about the Covenants, for have you not read, that Abraham had two Sons, the one by a Bond-maid, the other by a Free-woman: which things (ſaith Paul) are an allegory, for they are the two Covenants; the p. 36one from Mount Sinai, which is Hagar, who (you may remember) did abide with her ſon Iſhmael for a time in Abrahams family; but when Iſaac was borne, and Iſhmael found mocking at him, he no longer muſt abide there, Gen. 21.9, 10. but Sarah a Free-woman, and her ſon Iſaac a child of Promiſe, who indeed had more right to dwell in Abrahams family, then ſhe that was a meer Bond-woman, and her ſon born after the fleſh. Now being told by Paul, that theſe are the two Covenants, it followes plainly, that as there was a time for Hagar, and Iſhmael to abide in Abrahams family, but muſt be caſt out when found mocking at the true promiſed ſeed according to the fleſh; ſo there was a time, when the firſt Covenant, and her children after the fleſh, (held forth by Hagar, and Iſhmael) had a being in Abrahams family, but at length being found mocking at the new Covenant, and her children after the promiſe, muſt be caſt out; ſo the new Covenant remains, and her children (held forth by Sarah, and Iſaac) with whom the Bond-woman, and her ſon ſhall not be heir.

But that you may the more cleerly underſtand the caſting out of the firſt Covenant, and her Children; Firſt, mind what the firſt Covenant is: and that is in a ſtrict ſence, the ten Precepts, written upon the Tables of Stone, Exod. p. 3734.28, 29. Deut. 9.9. Heb. 9.1, 2, 3, 4. And in the largeſt ſence the whole law of Moſes given to Iſrael, when they came out of Egypt, Heb. 10.1. Deut. 31.24. Heb. 9.19, 20, 22. And thoſe who were accounted children of this firſt Covenant, or Teſtament, were the Children of Abraham after the fleſh, deſcending from Iſaac, Gen. 17.9, 10, 11, 12. Jerem. 31.32, Exod. 19.3, 5. Deut. 4.8. Pſal. 147.19, 20. Amos 3.1, 2. For they all were borne Heirs of the Land of Canaan, and ſo were commanded to be circumciſed, that the Token of the Covenant might be in the fleſh; the truth of which is undeniably held forth by that touching Hagar, and Iſhmael, (as hath been ſaid) whom the Apoſtle ſaith, ſignifieth the firſt Covenant, and her children, Gal. 4.23, 24, 25. Whereupon if Iſhmael the ſon of a Bond-woman, born after the fleſh, hold forth the Children of the firſt Covenant, which gendered to bondage; it muſt needs follow, that Abrahams ſeed after the fleſh, were the children thereof; therefore (ſaith the Scripture) caſt out the Bond-woman, and her Son, (which ſaith Paul allegorically is the firſt Covenant, and her children) who ſhall not be Heir with the ſon of the Free-woman; that is to ſay, the children of the new Covenant; now moſt ſure I am, that if they were not fleſhly, (but Spiritual) they ſhould not be caſt out, p. 38though by this I do not deny, but that many of Abrahams ſeed after the fleſh did become, through beleiving, everlaſtingly happy, but not by the law, or firſt Covenant, the tenor of which is, Do, and thou ſhalt live, Rom. 10.5. but by the law of faith, Rom. 3.27. which excludeth boaſting in birth previledges. So then the firſt Covenant, was made with the fleſhly ſeed of Abraham, the Prieſt-hood given to a fleſhly line, (the ſeed of Aaron, Exod. 40.14, 15. Ezra 2.62.) the Sacrifices and Ordinances carnal, that is, fleſhly, ſeeming for the purifying of the fleſh, Heb. 9.10, 13. that they might ſtand before God, and not die, and enjoy the good land of Canaan, which God Covenanted to give to them, as they were the fleſhly ſeed of Abraham.

Now the nature, or tenor of the firſt (or old) Covenant (as in the hand of Moſes) was this; to wit, He that Doth theſe things ſhall live by them; (that is, ſhould be bleſſed with long life, deliverance from all their enemies, with all other temporal bleſſings in the promiſed Land, Deut. 28. the nature of which law, Paul ſetteth in direct oppoſition to the law of faith, which (ſaith he) ſpeaketh on this wiſe; That if thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt Believe in thy heart, that God raiſed him from the dead, thou ſhalt be ſaved, Rom. 10.5, 6, 9. And hence it is, that Iſrael ſeeking after p. 39righteouſneſs as it were by the works of the law ſtumbled, and fell, ſhewing plainly, that the righteouſneſs, which takes hold of eternal life, was not attainable by the law, Rom. 9.31, 32. for the law is not of faith, and ſo 'tis evident, that no fleſh ſhall be juſtified by it in the ſight of God, Gal. 3.11, 12.

Thus you ſee the tenor of the Law, as in the hand of Moſes, was, Do, and thou ſhalt live; and ſo the Law, or firſt Covenant in that ſence leading to bondage, (anſwering the Bond-woman) is caſt out, with her fleſhly children, (anſwering Iſhmael, Abrahams ſeed after the fleſh) and So it comes to paſs, that Paul in plain words declareth, that the Law written, and engraven in ſtones, is done away, and aboliſhed, 2 Cor. 3.7, 11, 13. Alſo ſaith the Apoſtle, he taketh away the firſt that he may eſtabliſh the the ſecond, Heb. 10 9.

But miſtake not, for by this I do not import as if Chriſt came to deſtroy the Law, but rather to fulfill, and eſtabliſh it: yea and now alſo the Law, ſo far as 'tis miniſtred in by Jeſus, is to be obſerved (by Saints) as a righteous rule, in the doing of which God may have honour; but mind I pray you, the vaſt difference betwixt doing the law as miniſtred by Moſes, from doing the Law as miniſtred by Jeſus▪ as thus, Do (ſaith Moſes) and thou ſhalt live: but, Believe (ſaith Chriſt) and p. 40thou ſhalt live; and ſo when the creature comes to believe, and in believing hath life, he then having life, is to do whatſoever Chriſt teacheth him of the Law, as alſo all other things which he ſhall require him to do for the honour of his, and the Fathers name, 1 Cor. 10, 31. in the doing of which, Chriſt ſaith he ſhall abide in his love, John 15.10. But if he waxe wanton, and come to diſhonour the father, and the Son, who hath given him life in believing, in his treſpaſſe which he hath treſpaſſed, and in his ſin which he hath ſinned, in them ſhall he dye.

All this being conſidered ſerves (by the way) firſt to remove the conſcientious ſcruple riſen in ſome, touching the now remaining of the ſeventh day ſabbath; for while they are wondering how it can be that one of the ten Precepts, ſhould be taken away, and the other nine remain, the truth offers it ſelf in, ſhewing that they all are done away, as miniſtred in the old Covenant by Moſes, 2 Cor. 3.7, 11, 13. though remaining ſo far, and upon the account, as Chriſt teacheth them, who is the great, and alone Prophet, that is to be heard in all things whatſoever, He ſhall ſay to us.

Secondly, it ſerves for ſharpe reprooſe to thoſe who would be looked upon zealous for God, in that they contend for the ſprinkling of p. 41infants: for if the fleſhly ſeed of Abraham, are caſt out, and ſo not admitted as members of the new Teſtament, or Church of Chriſt, meerly as ſuch; (upon which account John the Baptiſt, put back the Phariſees from his Baptiſme, as not fit members for the Church of Chriſt, upon their plea of having Abraham to their Father, Mat. 3.9.) how lame, weak, frothy, carnall, and confuſed a thing is it to receive little children into the Church by Baptiſme, upon the plea, that they are the ſeed of Believers; What! all the fleſhly ſeed of Abraham the father of the faithful caſt out, and yet labour to receive in the fleſhly ſeed of Abrahams children? be aſhamed hereof, O ye Prieſts, for the Lord will not hold them guiltleſs that makes void his Commandements by their own traditions. But more to this elſewhere, Mat. 15.6. Now to return.

The ſum of all is (as the Apoſtle ſaith) the Bond-woman, and her ſon, that is to ſay, the firſt Covenant and its children, is caſt out, ever ſince the death, and reſurrection of Chriſt, ſo henceforth know we no man after the fleſh, 2 Cor. 5.16. becauſe the ſon of the Bond-woman (Iſhmael after the fleſh) ſhall not be heir with (Iſaac) the ſon of the free-woman; that is to ſay, with the children of the New Covenant or new Teſtament: wherefore it remaineth p. 42in the next place, to conſider what the new Covenant is, and who are the children thereof; ſince they only are heirs according to promiſe.

The New Covenant, or New Teſtament, is in the ſtricteſt ſence, that which is written in the 31 of Jer. 33, 34. verſ. and Heb. 8.10, 11, 12. And in the largeſt ſence, the Goſpel, the gladtydings, way, and ordinances thereof, as 'tis written in the books of the new Teſtament, whereof Paul was a Miniſter, 2 Cor. 3.6. Mat. 26.28. Heb. 9.16, 17, 18.

Now the Children of the New Covenant are penitent, believing, obedient men, and women, ſuch as are born again, not of blood nor of the will of the fleſh, nor of the will of man, but of God, John 1.13. New creatures, and theſe are the children of Abraham after the ſpirit, and heirs according to promiſe, John 8.39. Gal. 4.29. 2 Cor. 5.17. And with them, conſidered ſuch, God makes, or enters into Covenant, giving them his ſpirit, and ſo puts his Laws in their minds, and writes them in their hearts: and ſo he is a God unto them, and they only are his people, Heb. 8.10. And ſo they need not teach every man his neighbour, and every man his brother; ſaying, know the Lord; for all ſhall know him from the leaſt to the greateſt of them, verſe 11. But miſtake not, though all the p. 43children of the New Covenant need not to teach one another, ſo as to know the Lord, yet they ought to build, up one another, in the knowledge of the Lord, Jude 20. having received gifts from the Lord, they are to teach one another to grow in grace, and in the knowledge of the Lord, exhorting one another, and ſo much the more as they ſee the day of Chriſt approaching; ſo by uſing of their gifts, they come to be eſtabliſhed, and go on to perfection: Heb. 5.12, 14. and 10.25. 1 Cor. 12. Eph. 4.8, 11, 12.

Moreover, the Lord will be merciful to their unrighteouſneſs, and their ſins, and their iniquities will he remember no more, ſo that they may have free acceſſe to him through Chriſt, he being ſacrificed for them; ſo that there is no need of a ſacrifice as there was under the old Teſtament, for then there was a continual ſacrificing, and ſo a remembrance of ſin every year, and ſo the comers thereunto could not be made perfect, for it was not poſſible that the blood of Buls and Goats ſhould take away ſins, Heb. 10.1, 2, 3, 4. But Chriſt being come, by one offering, he hath perfected for ever them that are ſanctified; ſo he takes away the firſt Covenant, that he might eſtabliſh the Second, that the children of the ſecond Covenant might ſtand before God, and die not, having a new p. 44and living way which he hath conſecrated, or made through the offering of the Body of Jeſus Chriſt once for all; and ſo they come before the Lord with boldneſs, yea, enter into the holieſt by the Blood of Jeſus; and having an High Preiſt over the houſe of God, draw neer with a true heart in full aſſurance of faith, having their hearts ſprinkled from an evil conſcience, and their body waſhed in pure water, Heb, 10.9, 10, 19, 20, 21, 22.

So then the children of the New Covenant have free acceſſe to God, worſhipping of him in ſpirit, and in truth acceptably, without any ſacrifice, as after the Law, or old Adminiſtration, that being aboliſhed and done away, 2 Cor. 3.11, 13. ſo ſin is not remembred, and ſo they ſhall be eternally ſaved, if they hold faſt the profeſſion of their faith without wavering to the end; but if they ſin wilfully, there remaineth no more ſacrifice for ſins; but a Certaine fearfull looking for of judgement, and fiery indignation; which ſhall devour the adverſaries; he that deſpiſed Moſes Law died without mercy, under two or three witneſſes, of how much ſorer puniſhment ſuppoſe yee ſhall he be thought worthy, who hath troden under foot the ſon of God, and hath counted the Blood of the Covenant wherewith he was ſanctified an unholy thing; and hath done p. 45deſpight unto the Spirit of grace, verſe 23, 26, 27, 28.

Furthermore, the Miniſters of the new Teſtament, are not by a fleſhly line, as the Preiſts of the old Teſtament were; the ſons of Aaron born by Generation, Exod. 29.9. Numb. 16.40. But they are made Miniſters of the new Covenant meerly by gifts given from God, as appeareth, Eph. 4, 8, 11. where the Apoſtle ſheweth, that the Lord Jeſus aſcended up on high, and gave gifts to men; he gave ſome Apoſtles and ſome Prophets, and ſome Evangeliſts, ſome Paſtors, and Teachers; for the gathering together of the Saints, for the Work of the Miniſtry; for the edification of the body of Chriſt; till we all meet together in the unity of the faith; and knowledge of the ſon of God, unto a perfect man, and unto the meaſure of the age of the fulneſs of Chriſt, verſ. 12, 13. So then it is cleer from hence, that all the Miniſters, or Preachers of the new Teſtament, are to preach or teach by gifts given from God, for they have gifts given for the work of the Miniſtry, and that in all ages till Chriſt comes; for all the ſaints cannot meet together in the unity of the faith, and the knowledge of the Son of God, unto a perfect man, not untill Chriſt his coming; therefore the whole work of the Miniſtry is, to be performed by men gifted of p. 46God in all ages, and not by men of a fleſhly generation, line, or by any humane learned Arts, for that is contrary to the new Covenant, for all her children are taught of the Lord.

And this will further appear, becauſe (as the Apoſtle ſheweth) the world by wiſdome knew not God, 1 Cor. 1.21. Nor if all the humane arts in the world did not teach the knowledge of God, it followeth that all humane Arts cannot inable a man to preach, or declare the Goſpel, the unſearchable riches that is in Chriſt; and ſo Paul though learned, ignorantly perſecutes the Church of Chriſt; but by grace given him, he was made able to preach the unſearchable riches of Chriſt, Eph. 3.7, 8.

Again, Jeſus rejoyced in Spirit, and gives thanks to his Father, that he had hid the things of the Goſpel, or new Covenant, from the wiſe and prudent, or learned, and revealed them to Babes, Luke 10.21. And Paul ſaith, The things of God knoweth no man, but the ſpirit of God, 1 Cor. 2.11. And the Prophet Iſaiah ſaith; That the viſion of all is become as a book that is ſealed; So that the learned and unlearned cannot read it; Iſa. 29.11, 12. From all which it plaineth appeareth, that all Miniſters of the new Covenant, are made able for the work of the Miniſtery, through the ſpirit, grace and gift of God; for the ſpiritual man judgeth p. 47all things, even the deep things of God, 1 Cor. 2.10, 15. And ſo God hath not choſen the mighty men, or things of the world, which are highly eſteemed among men, but chuſeth the poor, fooliſh, weak, baſe, deſpiſed things, things that are not, to bring to nought things that are; That no fleſh ſhould glory in his preſence, 1 Cor. 1.27, 28. Luk. 16.15.

So then mark well and ſee, the vaſt diſproportion between the Old Covenant and the New, the Old was of works, do and live long, ſo they doing it, Juſtification would have been of dept, Rom. 4.4. but the New is, Believe and live eternally, So Juſtification is by faith, that it might be by grace, Rom. 4.16. The Old Covenant is litteral and killeth, becauſe all have broken it, but the new Covenant, is ſpiritual, and giveth life in Chriſt through beleeving, 2 Cor. 3.6. the Old was written in Tables of Stone, the New writeth the law of God in the heart; the ſons and daughters of the Old Covenant, were Abrahams ſeed after the fleſh; the ſons and daughters of the new Covenant, are the ſeed of Abraham after the ſpirit, new borne, new creatures; God according to the Old Covenant, did know and chuſe the family of Abraham after the fleſh, above all the families of the earth, Amos 3.1, 2. Pſal. 147.19, 20. but now according to the new Covenant, he knoweth no p. 48man after the fleſh, 2 Cor. 5, 16. but every man of any Nation, that feareth God, and worketh righteouſneſs is accepted with him, Act. 10.35. whether he be Jew or Gentile. The children of the old Covenant being after the fleſh by generation, there was need to teach them to know the Lord; but the Children of the new Covenant, need not to be taught to know the Lord; for they all know the Lord, from the leaſt to the greateſt of them, as it hath been ſhewed; The old Covenant, or law, though juſt, holy, and good, yet weak through the fleſh, having no ſtrength to Juſtifie the Children thereof; God finding fault with them, becauſe they had broken the Covenant, there was a place found for the new Covenant, eſtabliſhed upon better promiſes, ſo through Jeſus the High Prieſt and Mediatour of it, the Children thereof are Juſtified; ſee Rom. 8.2, 3, 4. Heb. 8.6, 7, 8. The Sacrifices of the old covenant were carnal, fleſhly, the bloud of Buls and Goats, and ſo could not make the comers thereunto perfect; ſo there was a Remembrance of ſin every year, but the ſacrifice of the new Covenant, is the Lord from Heaven, the man Chriſt, his Blood being the blood of the new Covenant, being ſhed for remiſſion of ſins, Math. 26.28. and ſo perfects for ever them that are ſanctified; which are the children of the new Covenant, ſo that their p. 49ſin is remembred no more, as it hath been ſhewed before; Heb. 10.12, 14. the High Prieſt of the old Covenant was after the order of Aaron, by generation after a fleſhly line, and ſo many were made Prieſts, becauſe they were not ſuffered to continue by the reaſon of death, but Jeſus the High Prieſt of the new Covenant, is after the order of Melchizedec, & comes not to it by a fleſhly line after the order of Aaron, (as the Preiſts of the Law did) as touching his Office of the Preiſt-hood, he is without father or mother, without kindred, and hath neither beginning of dayes, nor end of life, but remaineth a Prieft for ever after the order of Melchizedec. So he is able alſo perfectly to ſave them that come to God by him, (as the children of the new Covenant do) ſeeing he ever liveth to make interceſſion for them, Heb. 7.3, 6, 11, 13, 14, 16, 21, 24, 25. The Children of the old Covenant had bleſſings and promiſes after this manner; That the Lord would ſet them on high above all the Nations of the earth, bleſſed in the city, and in the field, bleſſed in the fruit of the body, flocks of ſheep, and heards of cattel, and deliverance from their enemies, and long life in the land of Canaan, withall the riches thereof, Deut. 28. The bleſſings of the new Covenant, are after this manner; deliverence from the evil of temptation; 1 Cor. 10.13. Led into all p. 50truth, ſo as they experience that comfort, peace and joy that their names are written in the book of life, witneſſed by the holy ſpirit, all things working together for good, no condemnation, for they walk not after the fleſh, but after the ſpirit; the promiſe of the life that now is, and of that which is to come, even eternal life, ſo as to reign in glory.

So then, all may ſee, that they that go about to be juſtified by the Law, Written upon tables of ſtone, or the Law of ſacrifices, are fallen from grace; for if righteouſneſs be by the Law, then Chriſt died in vain, Gal. 2.21. and 5.4. But Chriſt died not in vain, but God is juſt, and the Juſtifier of him only that beleeveth in Jeſus, having that faith that worketh by love, Rom. 3.26. for ſuch only are the ſons and daughters of the New Covenant.

Alſo hence it clearly appeareth, how the Church of Rome is Myſtery Babylon the great, the mother of harlots, and abominations of the earth, ſhe became ſo by bringing in a generational fleſhly ſeed, where Abrahams ſeed after the fleſh is caſt out, ſo ſhe goes a whoring, in bringing in a falſe carnal ſeed, inſtead of a true ſpiritual ſeed, ſhe bringeth in children into her Church, by baptizing them (as ſhe calleth it) and ſo the matter of her Church is meerly carnal, and her miniſtry by humane learning, and p. 51not by gifts given from Chriſt, and yet talks of ſpiritual matter, confounding the Old Covenant with the New, and making the commandments of God of none effect by her many inventions; and ſo national Churches that ſprinkle their infants, bring in a falſe fleſhly ſeed, and are her daughters, and ſo ſhe is truly ſaid to be Myſtery Babylon, or Confuſion, the mother of harlots, ſo ſhe going a whoring after her own inventions, ſhe hath made all Nations drunk with the wine of the wrath of herfornication, Rev. 2.5. and ſo according to that in Iſa. 24.5. The earth is defiled under the inhabitants thereof, becauſe they have tranſgreſſed the lawes, changed the ordinance, broken the everlaſting covenant, and therefore ſhe ſhall be deſtroyed, Rev. 17.16. And the curſe of the Lord God Almighty will devour the earth; Iſa. 24.6, 19, 20. wrath ſhall come upon the Gentile nations to the uttermoſt, as it did upon the Jewes, yea, the Lord will make a full end of the Gentile nations, Jer. 30.11. O that men would lay theſe things to heart, and hear, and obey the Lord according to the Goſpel, walking up orderly according to the new Teſtament in all things, in ſincerity of heart, that they might eſcape the things that ſhall come to paſſe, and to ſtand in Judgement before the Son of man, Luke 21.36.