Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	holy_a	prophet_n	5,466	5	6.3917	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93680	Gods ordinance, the saints priviledge. Discovered and proved in two treatises. The first, the saints interest by Christ in all the priviledges of grace: wherein their right to the use of baptisme, and the Lords supper, even now during the reign of Antichrist, is cleared; and the objections of those that oppose the same, are answered. The second, the peculiar interest of the elect in Christ, and his saving grace: wherein it is proved that Christ hath not presented to his fathers justice a satisfaction for the sinnes of all men; but onely for the sinnes of those that doe, or shall believe in him; which are his elect onely: and the objections of those that maintaine the contrary, are also answered. / Both written by John Spilsberie. And the last transcribed, and somewhat enlarged, by Benjamin Coxe. Licensed, entred, and printed according to order.	J. S. (John Spilsbery); Cox, Benjamin, fl. 1646.	1646 (1646)	Wing S4975; Thomason E335_17; ESTC R200803	75,307	89

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 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 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 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

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 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 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

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 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 17th vers therewith 4. All they upon whom the free gift came unto justification 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

but given them in the hand of Grace to a believing heart so that they lie clear and free from God in his Word to faith without exception For though that all came from God to Christ for man and freely through Christ to man yet all is limited by the Gospel to a believing subject and so are all the tenders of the same onely upon termes of faith which might satisfie such as have faith that it was never otherwise minded with God in giving his Son nor with Christ in his dying for sin which faith would soon put an end to all the difference about the generall point if it might be Judge But that being grounded upon a rationall notion strove for and strengthened by reason's mis-understanding some generall termes of Scripture reason falling farre short of the mystery of faith attended with salvation faith must either submit to reason or reason to faith before the difference can be ended And where these seeme to be reconciled in one that professeth faith it is but as of old with such as according to the Apostles saying began in the spirit and ended in the flesh But of thee courteous Reader I desire better things and such as accompany salvation And so I rest Thine in the Lord JOHN SPILSBERIE ❧ TO THE READER IVdicious and unpartiall Reader for such a one I desire thee to be as I wish unto thee the blessednesse so I commend unto thee the wisdome of the man finding that treasure in Mat. 13.44 And because that Parable is by some applyed against us give me leave here to mind thee of the true meaning of it The kingdom of heaven is like to a treasure hid in a field c. This speech is either thus to be interpreted Jesus Christ who is to us both heavenly King and kingdome is like to a treasure bid in a field c. Or rather thus to the same effect It comes to passe concerning the kingdom of heaven as when a man findeth a treasure bid in a field c. So in verf. 24. The kingdome of heaven is likened to a man which sowed c. Yet in verf. 37. it is said He that soweth the good seed is the Son of man Whereas some affirme that the Elect are this treasure and the man finding this treasure in Christ this grosse absurditie necessarily followes viz. that we were a treasure and so to be looked upon not onely before Christ redeemed us but also before be any way found us To say nothing of this that it is not agreeable to Scripture-phrase to say that Christ sold all that be had to buy the world but to say that be suffered death that he might purchase his Church with his owne bloud Acts 20.28 Whereas Christ saith in Mat. 13.38 The field is the world he doth not mean that by the field we must understand the world in every place of Scripture or in every Parable or in this Parable but onely in that Parable which Christ there expounds The treasure hid in the field is Christ and that treasure of grace which is in him The field in which this treasure is bid may be the Word and Ordinances There Christ is as it were bid for although it be given to the Elect to see him there yet the world there sees him not The man finding this treasure is an Elect person now brought to see Christ with the eye of faith His hiding this treasure signifies his high esteeming of it and his care not to be deprived of it His selling all that be hath and buying this field shewes his looking upon all things as losse in comparison of Christ and his being content to part with all things that be may enjoy Christ in his Word and Ordinances and his desire and care so to enjoy him whatsoever losse or affliction he must undergoe for the same Wee have now earnestly laboured in the use of that strength that God hath given us to shew unto thee if thou believest in Christ that this treasure is thine and that thou oughtest to take notice of thy right thereunto through Gods gift and to enjoy the same as peculiar to thee and the rest of the faithfull and not common to the world I am informed that some offence is likely to be taken at the word adversaries used in the second Treatise If any offence be there given in the use of that word I onely must beare the blame of it Therefore permit me to expresse bow I understood it of whom I meant it and what induced me to the use of it 1. By adversaries I understood onely opposers and namely opposers of our doctrine 2. I intended not this title to all that do not fully close with us in judgement but to those that so oppose us as that they deny us to preach any Gospel to bold forth any true faith or to administer any true Baptisme who have openly called us The gates of bell their common enemie c. 3. This their dealing with u did move me to give them that title and I conceived I had just cause so to doe But now I confesse the case stands with me concerning the use of this terme and concerning any sharpnesse that I can now discerne in any passage of mine in this Treatise as it stood with David when he had cut off Sauls skirt But touching the doctrine maintained in this Treatise I am so farre from recalling any part of it that I count my selfe bound if the Lord shall call me to it to seale it with my bloud And I have cause to blesse God for this opportunitie which be hath given me thus to assist in the publick asserting and clearing of this truth And so much the rather because I have sometimes not been so cleare in the sight of it as through the goodnesse of God I now am Yet even then I held and maintained that the Lord Christ giving himselfe to suffer death intended according to his Fathers will from all eternitie by his death effectually to procure the eternall salvation of all the Elect and onely of them This I grounded upon these principles 1. The eternitie and immutabilitie of Gods counsaile 2. Gods speciall love to the Elect and their being saved through the same 3. The wisdome and power of Christ intending what be effecteth and effecting what be intended In the transcribing and enlarging of this Treatise I was much straitned in time but I found the Lord more then ordinarily strengthening me Whereupon I am the more confirmed that he meanes to make this Treatise a meane of good unto his when they shall diligently peruse it Neither doe I question his following of the first Treatise also with his effectuall blessing So commending this whole Booke to thy serious perusall and thee to the grace of the Almighty I rest Thine as thou art Christs BENJAMIN COXE THE SAINTS INTEREST BY Christ in all the Priviledges of Grace THere be two Questions that are desired to be answered The first is

now for substance appeare the same in his Ministeriall operations as ever he did formerly 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 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 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

to be that Lord that will by no meanes cleare the guilty Exod. 34.7 who will take vengeance on his adversaries and reserveth wrath for his enemies Nahum 1.2 who repayeth them that hate him to their face to destroy them Deut. 7.10 Their owne iniquities shall take them and they shall be holden with the cords of their sins Prov. 5.22 The reward of their hands shall be given them Isai 3.11 Their iniquity shall be remembred with the Lord and their sin shall not be blotted out but the same shall be before the Lord continually Psal 109.14 15. Some endeavour to confirme the objection that I have now answered by another objection from Isai 40.1 2. 19. Object From Isai 40.1 2. answered where it is thus written Comfort yee my people saith your God Speake yee comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquitie is pardoned c. But they should here take notice that by my people the Lord clearely meanes his chosen people and none other This therefore is to be applyed to the Elect onely They object that this was spoken of Jerusalem which then was That believers in that Jerusalem were even then to make use of it is acknowledged But it is manifest that as this was onely meant of believers so it was specially meant of believers which should be in the time of the Gospel more fully declared and of Jerusalem which is above which should then be more clearely discovered and gloriously enlarged This is made evident partly by this clause in vers 2. that her warfare is accomplished partly by that which follows in vers 3 4 5. The voice of him that cryeth in the Wildernesse Prepare yee the way of the Lord c. And here mind the saying of Peter in 1 Pet. 1.10 11 12. Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified beforehand the sufferings of Christ and the glory that should follow Vnto whom it was revealed that not unto themselves but unto us they did minister the things which are now reported unto you Our opposers now seeme to fly to that which is written in Isai 53.5 6. 20. Object From Isai 53.5 6 answered He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All wee like sheepe have gone astray we have turned every one to his own way and the Lord hath laydon him the iniquitie of us all But here they will find as little defence or helpe as they have found in those places to which wee have already followed them They conceive that all men are brought in here speaking or atleast some speaking as in the name of all whereas indeed onely believers doe here speake Onely that people of God for whose transgression Christ was smitten vers 8. Onely that seed of Christ which is spoken of in ver 10. Onely those many whom by his knowledge Christ doth justifie having borne their iniquities vers 11. Onely those transgressours for whom Christ made intercession vers 12. which are onely those that come unto God by him Heb. 7.25 Joh. 17.9.20 Who are healed by the stripes of Christ but onely believers To these onely according to the promise in Malach 4.2 the Sun of righteousnesse did arise with healing in his wings Consider also How this is applyed unto believers and unto believers onely in 1 Pet. 2.24 25. Who his owne selfe have our sinnes in his own body on the tree that wee being dead to sinnes should live unto righteousnesse by whose stripes yee were healed For yee were as sheepe going astray but are now returned unto the Shepheard and Bishop of your soules Here take notice both of the end that Christ propounded unto himselfe when he so bare our sinnes and also how he was not frustrated neither did faile of the same Moreover I demand this of our opposers whether this confession being sincerely made doe not shew a man to be a believer viz. Christ was wounded for my transgressions he was bruised for my iniquioies c. They dare not answer negatively How then dare they affirme that any other beside believers doe here make this confession Though many unbelievers did esteeme the Lord Jesus in his passion to be stricken smitten of God and afflicted according to that saying in Isaiah 53.4 yet onely those that were afterward converted to the faith did come to such a fight and humble acknowledgement of that their sinfull errour as is there held forth But possibly it will be objected unto us that it is written in Matth. 8.16 17. They brought unto Jesus many that were possessed with devills and be cast out the spirits with his word and healed all that were sicke That it might be fulfilled which was spoken by Esaias the Prophet saying Himselfe tooke our infirmities and bare our sicknesses Which hath cleare relation unto that in Isai 53.4 Surely he hath borne our griefes and caried our sorrowes Which makes it seeme probable at least unto some that this is to be extended farther then to believers onely Hereto therefore I thus answer 1. The Prophet Isaiah there manifestly speakes of Christs bearing our sinnes which are there called our griefes and our sorrowes because they are causes of griefe and sorrow Here in Matth. 8.17 they are in like manner called our infirmities and our sicknesses because they are causes of infirmitie and sicknesse for it is sin that hath brought in all griefe and sorrow infirmitie and sicknesse 2. The love and compassion that Christ effectually shewed in casting out the Devills out of those that were possessed with them and healing the sicke did prove him to be that promised Saviour which should so beare and carrie the griefes and sorrowes of his people And all the good which he did to men by such his workes was the fruit and so also the evidence of that his bearing the sinnes of his people And therefore I conceive the Evangelist said that he did this That it might be fulfilled which was spoken by Isaiah the Prophet c. that is That the fulfilling thereof might be manifest 3. The persons to whom Christ so shewed compassion were either indeed Gods chosen ones or at least of the nation of the Israelites which were the appointed type of all Gods Elect. See Matth. 9.2.22 Joh. 4.53 Luk. 7.9 Mat. 10.5 Mat. 15.24 c. And thus it was intimated who they were whose griefes and sorrowes Christ came to beare and to carrie viz. Gods peculiar and chosen people There is also an objection made from Genes 12.3 21. Object From Gen. 12.3 answered and other like places where God said unto Abraham In thee shall all families of the earth be blessed But this is fully taken off in Galat. 3.8 9.

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 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 Vnto 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 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 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