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
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
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
expected some opposition considering how a carnall heart and the large and flesh-pleasing doctrine falsly called Gospel which we now oppose doe easily agree and close together as experience also maketh manifest But in as much as Caiaphas now spake not of himselfe but being high Priest that yeare did prophesie we shall certainly find nothing against us in his speech The saying of Caiaphas was this Tee know nothing at all nor consider that it is expedient for us that is for us Jewes for the Nation of the Jewes that one man should dye for the people and that the whole Nation perish not Hereupon John gives this note He prophesied that Jesus should dye for that Nation c. The dying of Jesus for that nation was his dying for the redemption of all the children of God of that Nation yea of all the children of God wheresoever scattered abroad of what Nation soever they were of all which children of God that Nation in the separation thereof from the rest of the world to be a peculiar people unto God had hitherto been an appointed type For so John further explaines it in vers 52. And not for that Nation onely but that be should gather together in one the children of God that were scattered abroad This onely holds forth that Jesus was to present unto the justice of God his Father a satisfaction for the sins of all the children of God of what nation soever and that hereby their salvation should be effected So it confirmes the same truth that wee maintaine But yet our adversaries seeme confident that by the words of our Saviour in Matth. 12.31 32. 16 Object From Mat. 12.31 32. answered they shall prove that all sins against the Law considered as sinnes against the Law are forgiven to all men and consequently that Christ hath presented a satisfaction to his Fathers justice for the sins of all men Let us therefore with all seriousnesse and in the feare of the Lord consider that place also and diligently mind both what is said and also what is truly to be said concerning it The words of our Saviour there are thus rendred All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Spirit shall not be forgiven unto men And whosoever speaketh a word against the Sonne of man it shall be forgiven him but whosoever speaketh against the holy Spirit it shall not be forgiven him neither in this world neither in the world to come Here let these things be considered 1. Whereas our adversaries find fault with the last translation in the former part of vers 31. contending that the words ought there to be thus rendred Every sin and blasphemie I have already * Pag. 43. proved that the word All or Every doth sometimes signifie onely some of all sorts or of every sort 2. Whereas they bring this place to prove the forgiving of all sins against the Law to all men but not of any sins against the Gospel which they acknowledge not to be forgiven to all men let it be minded that Christ here speakes of sins against the Gospel as well as of sins against the Law unlesse it be no sin against the Gospel to speake against Christ 3. Observe that Christ doth not here say every sin and blasphemie is forgiven unto men and whosoever speaketh against the Son of man it is forgiven him But he speakes with manifest and expresse reference unto time to come It shall be forgiven Even as he saith of the blasphemy against the holy Spirit with reference to the same time to come It shall not be forgiven neither in this world neither in the world to come But by the doctrine of our adversaries every sin and blasphemy that they understand to be here so spoken of is already forgiven to all men yea and they would have this place to seeme to prove it I suppose they will say that Christ did here thus speake of the time to come because he had not yet suffered for mens sinnes But this reason is insufficient For though Christ had not yet actually suffered yet his sufferings were already accepted of the Father and so effectuall for the putting away of the sins of all those that were partakers of him see Dan. 9.19 1 Sam. 12.13 Matth. 9.2 And this saying of Christ in Matth. 12.31 32. doth as well belong to the time after his passion as to that particular time in which Christ so spake it as also appeares in 1 Tim. 1.13 compared with Heb. 10.26 27. and 1 Joh. 5.16 4. Whereas our adversaries conceive or take it for granted that the sin against the holy Spirit here spoken of which shall never be forgiven is nothing else but finall unbeliefe in this also they doe greatly erre For they which doe fall into this sin doe fall into it in their life-time yea sometimes long before their death Thus it was with those Pharisees that had now committed this sinne see Matth. 12.24 25. with vers 31 32. and Mark 3.22.28 29 30. This also appeares in Heb. 6.4 5 6. and Heb. 10.26 27 28 29. Moreover there are multitudes yea millions of unbelievers that goe to eternall destruction without committing this sin And here I conceive it will neither be impertinent nor unprofitable to shew what this sin is This sin against the holy spirit is the sin of those that wittingly and wilfully oppose with odious blasphemies the Gospel of Jesus Christ and Jesus Christ himselfe as he is the author and subject of his Gospel 1. This sin is an opposing and rejecting of the whole Gospel of Jesus Christ and of Jesus Christ himselfe as he is the author and subject of his Gospel Therefore the committers of this sin are not onely said to fall away but also to crucifie to themselves the Son of God afresh and to put him to an open shame Heb. 6.6 Yea they are said to tread underfoot the Son of God and to count his bloud an unholy thing and to doe despite unto the Spirit of grace Heb. 10.29 2. This sin is not committed ignorantly but against a great and cleare light of knowledge 1 Tim. 1.13 Heb. 6.4 Heb. 10.26 Mat. 21.38 3. This sin is not committed through infirmitie but wilfully in the exercise of a full and setled malice even against Christ not onely knowne but also minded to be Christ and against his Gospel both knowne and minded to be his Gospel and against the commands and invitations of the Spirit of grace though knowne and minded to be his commands and invitations and accordingly this Devilish malice caries on the sinner to abominable blasphemies and makes him alwayes to hate all thoughts of repentance though he expect nothing but fiery indignation All this is to be seene by the light of these places of Scripture viz. Heb. 6.6 and Heb. 10.26 27.29 And this sin is called The sin or blasphemie against the holy Spirit because it is so committed against the worke of the
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.
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
word what all this is The worke to be done is to call home the Elect of God into the faith and fellowship of Christ The Ministery are men stirred up and sent by Christ with gifts and abilities fit for the worke called unto Which Ministery remaines untill all the Elect of God are brought unto one unity of faith and fulnesse of Christ as Eph. 4 Mat. 28. But what gifts and abilities are of absolute necessitie required by Christ unto this worke is well to be minded To gather the Elect of God into the fellowship of Christ and to edifie them in the same is the worke And God inlightening men in the knowledge of the mystery of Christ in the Principles of the Gospel and the Spirit inabling them with gifts of utterance to preach the same for the convincing of sinne and to bring over the heart to believe and submit to Christ and to teach them their dutie to God and man here is now the workmen or Ministery that Christ gave and is to continue to the end of the world Mat. 28.19 20. It is said Object 2. The diversities of tongues are of necessitie for the Ministery of Christ because they are to preach the Gospel unto all Nations Mat. 28.19 Mark 16.15 The Gospel indeed is to be preached unto all Nations Answ that is to one nation as well as to another excluding none as before the Gentiles were but now to all seeing God is the God of the Gentiles as well as of the Jewes Rom. 3.29 For now Christ by his death hath opened a free way for the Gospel to goe into all the world to gather the Elect out of every nation tongue and people Zech. 2.11 Mat. 24.31 Rev. 5.9 Isai 54.1 2.3 But this rather seems to be by some instruments whom God shall stirre up in every nation of their owne language then by all languages in one man which thing was never yet knowne Isai 19.18.25 Zech. 8.20 21 22 23. 2. Tongues are of necessitie for such to speake unto a people to whom they are sent and Christ never sends any man to preach or with a message to a people or person but he gives him a tongue at the present to deliver the same And more then is usefull herein is not of necessitie 3. That all tongues to speake all languages should be so essentiall to the Ministery of Christ that there can be no true Ministery without them this lies to be proved for it is very questionable whether all the severall languages by which God did confound and scatter the people Gen. 11.6 7 8 9. were ever yet all knowne to any one man and if not then how shall any man know when he hath them all But if it be granted that onely so many tongues as are needfull this I freely confesse must be in the Ministery of Christ and no more are required of necessitie 4. Where the diversities of tongues are not of use for the well being of a Church they cannot be of absolute necessitie for the being of that Church But strange tongues are not of use for the well being of a Church that understands them not 1 Cor. 14.27 28. and therefore not of absolute necessitie for the being of it 5. The first Church of the new Testament which may be our chiefe pattern consisting of the hundred and twentie Disciples Acts 1. was neither converted or constituted by a Ministery of diversitie of tongues and yet by a true Ministery of Christ These were in Church-fellowship before the diversities of tongues were given who were a Church Act. 1. To whom the 3000. were added and converted by the tongues given Acts 2. 6. The want of such diversities of tongues will not excuse a mans silence much lesse prohibite the use of such tongues as for the present men have of God to declare and publish what light and truth the Lord doth reveale and so much the more seeing every man stands accountable of himselfe to God for every gift and measure of light and truth he receives of the Lord for the improvement thereof to the glory of God and good of man as these Scriptures compared together doe manifest Luk. 19.11 15. Luk. 12.40 41. 47. with Mark 13.34.37 1 Cor. 11.26 Which Scriptures speake of the Lords coming and the condition both of times and persons the mean while in his absence with their work charged upon them so as that they are at no time freed from the same untill his coming to take an account of them And it is a vaine thing for any man to thinke he shall be excused by his pleading the want of tongues to speake all languages and the like but rather expect to be called to account how he hath improved that abilitie and tongue which he hath for his Lord and Masters advantage as Mat. 25.14 15 24 25 26 27. And thus men are to improve what abilities they have received to the glory of God and when he cals them to greater worke he will give them answer able abilities for the same whether tongues or else as Exod. 4.11.13 Mat. 10.18 19 20. And lastly The Ministery which Christ hath now in his Church hath as many tongues and I conceive can speak as many languages as that Ministery which converted and planted the first Gospel-Church of Christs new Testament which may be well our example And as God did honour and beautifie his Church and Ministery then by powring out of his Spirit in such a measure upon them so he may doe in his owne time upon his Church and Ministery now as the sees occasion when the hath tryed who are the despisers of the day of small things It is said Object 3. that by the power of darknesse over-spreading the whole world the true Church Ministery and Ordinances have all been lost and a false Antichristian forme come in the place There must be now as at the first an immediate Ministery sent of God with the holy Ghost and power to restore the same againe The Church Answ Ministery and Ordinantes are not lost to the Scriptures the Spirit and faith but onely to the world as all divine and heavenly things are subject to be through their opposing and despising of them But it 's said Object 4. the Administrations of these were lost c. The Administrations were not lost to Word Spirit and faith Answ for all the holy things of God lie cleare and free in the Word to whomsoever the Spirit reveales them and gives faith to believe by which they become one and rise together But some may say Object shew us now a true Administrator sent of God So much in effect said the Jewes of old to Christ Answ Joh. 6.30 and the opposers of Gods truth to the Apostle 2 Cor. 13.3 But let such shew us believers approved so by God after Christs Resurrection without which there is no salvation and then will I by the helpe of the Lord shew a true Administrator sent
of God which indeed were never apart in Christs new Testament neither ought they to be asunder now But all the difficulty is how to know one that is truly sent of God to the worke of the Ministery and for this let us see what absolute Rule or way Christ hath left in his new Testament to know such by Now for any absolute Rule in respect of either gift power or qualification to note out a man sent of God to the worke of the Ministery distinct from the same work I know none But such as Christ stirres up and sends to the worke of the Ministery they are declared by the work as it answers to the Rule for as the Scriptures justifie the worke and own that to be of God even so doth the same Word justifie the workman and owns him to be sent of God about the same Thus did Christ appeale to his worke for witnesse to prove himselfe to be sent of God Joh. 10.37 38. 14.11 And so did the Apostle Paul 1 Cor. 9.2 2. Cor. 3.1 2 3. And so are all to be knowne by walking in their footsteps and bringing their doctrine Mat. 7.17 18. Such as God enables to preach the same Gospel and to bring men to believe in Jesus Christ and to give up themselves in obedience to his will Such whose gifts and abilities improved doe hold forth Christ as an ensigne to the Nations and gather presons into one unitie of faith and fellowship of Christ in such appeares the Ministery and spirit of Christ and this declares them to be sent of God Eph. 4.11 16. Rom. 10.14 15. 1 Joh. 4.2 1 Joh. 1.2.3 2 Joh. 9. Object 5. Some will say There is not those gifts and abilities for the work of the Ministery now as was with Christ and the Apostles and therefore not the same Ministery As there is not those gifts and abilities for measure now Answ as was then so there is not that occasion for the same now as I have formerly shewed God enables men now with abilities and gifts as the worke requires which is to discover and lay out the foundation and to fit and prepare the matter and to build it upon the same 1 Cor. 3. That is to preach Christ crucified and to bring persons to believe on him and baptize them into the profession of him Mat. 28.19 Act. 8.4 5.12 Act. 11.20 21. This was the worke of the Ministery then and is the same now done by the same Spirit who is above all his gifts And no greater power gifts and abilities was ever in any or can be expected then to bring soules to God Gal. 2.8 1 Cor. 1.23 24. with Joh. 14.12 Which worke is done now as truly as ever and therefore there is the same power for now the dead are raised the eyes of the blind opened the Devils spiritually cast out the same walke the sicke restored to health and the poore receive the Gospel and what more can be required to declare a true Ministery of Christ Object 6. Such as professe themselves to be the Ministers of Christ as the first were must be so sent and have the same authoritie from Christ as they had All this is true Answ and therefore I say as before that such as receive a Message from Christ with gifts and abilitie to deliver the same to a people God assisting his Word with a blessing and power to bring in the heart to believe and receive the same such may as truly be said to be sent of God as the first were neither can we expect any to come from God any other way and their authoritie is from the Lord Christ who by his Word and Spirit commands to preach and baptize and that upon no other condition or terms but onely faith Mark 16.15 16. Act. 8.36 37. Joh. 1.12 Joh. 17.20 21. For where the power of God goes with his Word to call men to the knowledge of the truth there is also the same power to admit such into the obedience of the same Mark 28.18 19 20. Act. 10.34 35.47 So that the same Spirit Word and faith brings such as have it now under the same power and authorities as one together with the former as these Scriptures compared together doe manifest Mat. 25.15 Luk. 12.48 Act. 2.17.18 1 Cor. 12.7 1 Pet. 4.10 Joh. 1.12 see Luk. 12.37 42. with Mark 13.37 What other sending had Philip that gathered the Church as Samaria Act. 8. and the scattered Brethren that planted the Church at Antioch Act. 11.19 20 21. and Apollos who was an able Minister of the Gospel 1 Cor. 3 All which the Word holds out to be able Ministers of the Gospel and preaching the same But what sending had they who called them to it and by what authoritie did they doe it more then men of the same Spirit and faith have now Quest How can such preach the Gospel order and receive others to the same that never were in it themselves If we say Answ How shall men preach truth that never understood truth This indeed none can doe 1 Cor. 2. But if it be said that none can hold forth or preach the Gospel-order untill they be first in it themselves then it might be demanded how such came to be in it and who admitted them unto it for some must be first where there is a beginning Obedience to God depends upon nothing but onely his word that gave being to order and the Gospel-order once instituted stands firme still for all that believe to enter upon it as living master upon the foundation 1 Cor. 3. which is Christ who calls all such as living stones to come unto him and be built upon him a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ who hath made a free and open way for all that believe to come with boldnesse into the Most holy place 1 Pet. 2.4 5. Heb. 10. And much more to injoy all those priviledges of grace inferiour to the same 1 Cor. 3.22 And when any lie short of truth as touching the Gospel-order and the like it is onely the God of truth that brings up his creaturo to the obedience of truth And such as God so workes in by his Spirit as the understanding is inlightened in the truth the conscience convicted by it and the man hath faith in it as his dutie to obey it with the way open for it and the Word calling to it Such by mutuall agreement with truth are by faith one together in truth which gives being to an orderly practise of truth To such Christ opens Joh. 10. Such the spirit guides Joh. 16. Such God approves Mat. 18. The word of God commands them and faith in them obeyes Act. 2. And thus by the power of truth such as believe come to be one in Christ with the God of truth Joh. 17. The order of Christs new Testament is the administration of the gracious new Covenant
injoying of our Ordinances for want of a Ministery but to hold fast our true possession and inheritance once delivered into the hand of faith in all our captivitie as Israel of old did Believers now have lost the possession of all Administrations Object 10. for there hath been a cessation for these many yeares both of Ministery Church and Ordinances according to the first Rule and institution of Christ and therefore men are to waite upon God for him to restore the same againe in power and not to take up wayes and ordinances of themselves Believers never lost their right to any truth Answ or ordinance of Christ for they by faith doe or ought to possesse all truth once given unto them 1 Cor. 3.21 22 23. 2 Cor. 6.10 Jude 3. And if any depart and forsake their own mercies through unbeliefe they are to returne againe to the same by faith and God prohibits none that believe in his Son the use of his Ordinances ordained by him for their comfort and confirmation of their faith but helpes them on to the same by giving his Spirit for their guide his Word for their rule and himselfe for their warrant who commands them to obey him in all truth that he shall make knowne unto them Men are indeed to waite upon the God of truth for him to discover truth But when he hath not onely made it knowne to them but also revealed truth in them and by the power of it made the heart one with it then men take not up truth of themselves but are taken up by truth into the nature of truth and shall stand by the power of it when such as take up truth of themselves and for their own ends shall lay it downe againe to their own destruction Object 11. God ordained a Ministery in the Gospel which ever was in order first namely Apostles Prophets and Evangelists by whom Churches were planted and other Officers ordained for those Churches well-being This Ministery I confesse and own and therefore I say still Answ that men must come from God with truth and with abilitie to deliver the same for the converting of men to the faith Now when God shall assist his Word with power to bring over mens hearts to believe and obey the same such the Scriptures hold out to be true Messengers sent of Christ declared by their worke as it answers to the Rule And this way men were convinced and Churches planted that now stand under the profession of christ And thus came Churches to be planted and other Officers ordained by those that God made the first instruments to bring on the worke in communion with the rest as to direct and assist them in the same Tit. 1.5 Act. 14.23 The Ministery aforesaid to bring men to the faith Object 12. was attended with the power of miracles as raising the dead healing the sicke casting out devills and the like to confirme their testimony to be of God none of which appeares now whereas there is as much need to confirme the truth of God as ever among so much confusion as now is The like miracles are assigned by Christ ever to attend his Ministery Mark 16.17 and confirmed by the Apostle as an Ordinance of God in his Church Jam. 5.14 15. and the first Principles of Christ Heb. 6.1 2. All which are now wanting that should confirme a true Ministery from God to us Answ That the working of miracles did attend the Ministery of Christ at the first and that to confirme the truth then held forth to be of God this I confesse to be true But that the working of those miracles should be so essentiall to the Ministery that there can be no true Ministery of Christ neither in whole nor in part without working of the said miracles that I deny 1. John the Eaptist was a true Minister and sent of God who did no miracle Joh. 10.41 and yet he was more then a Propher Mat. 11.9 And so was Apollos a true Minister of the new Testament who knew onely the Baptisme of John and no more untill that Aquila and Priscilla had further informed him in Gods way but was never knowne to worke any miracle Act. 18.25 26 28. with a Cor. 3.5 And likewise the scattered Disciples that gathered the Church at Antioch Act. 11.19 20 21. All which were true Ministers of Christ and yet not attended with the foresaid power of working miracles in their Administrations It is a Herods hope to see a miracle Luk. 22.8 And a Pharaohs sign Exod. 7.9 2. Miracles can be no true note of Ministery nor Minister sent of Christ because the working of miracles is that by which false Prophets shall deceive the people Mark 13.22 Rev. 16.14 Rev. 19.20 3. The same miracles that confirmed the truth at the first to be of God stand in equall authoritie together with the same truth as witnesses together for God and against all that oppose untill the coming of Christ without adding more miracles to them any more then of truth to what is written Heb. 2.4 Nothing more is now to be expected then the holy Spirit for to open the Scriptures and inable men to unfold the minde of God in the same and the same Spirit working faith in the hearts of the Elect to believe his own testimony of they mystery of the Fathers love in the Sonne through the word without any other miracle So that if Christ inableth men to understand and to open the Word and God opens the heart and the Spirit workes faith here will need no miracle to bring such to believe Lastly As great miracles are done now as ever to cast out Devills out of mens soules to open the eyes spiritually blind to raise the dead from the death of sinne In a word to bring forth a new creature and offer up the same to God These are the substance of all miracles to such as by experience know them and greater then all as Christ saith Joh. 14.12 And for Christs words Mark 16.17 These signes shall follow them that believe c. These signes are there said to follow such as believe and not such as are sent of Christ to preach the Gospel The words are to be taken either literally or mystically If mystically then all those signes are to be taken in a spirituall sense as to cast out devills by converting of foules to God in preaching of Christ as afore said and to speake with new tongues is in reference to the new creature which being of a new nature he speaks with a new tongue so a new language as he never did before 2 Cor. 5.17 according to these Scriptures Zeph. 3.9 Isai 19.18 35.5 6. And to take up Serpents that is in respect of the great worke of the Gospel by which God will alter and change the Serpent-like nature of men unto a Lamb-like temper of spirit Isai 11.6 9. and the sweet peace God will make for his people with
such Joh. 5.23 And for drinking any deadly thing it shall not hurt such as believe that is if they drinke in at any time false doctrine or errour which in it selfe is poyson and deadly but God of his grace will so provide that it shall not hurt them so as to destroy them but he will recover and preserve them by some way or other Mat. 24.24 Jam. 5.19 20. 1 Cor. 10.13 2 Pet. 2.9 But if the words be to be taken literally then consider whether the faith may not be the same with the signes viz. the faith of miracles which men might have and yet perish Mat. 7.22 23. But grant the faith there spoken of to be faith unto salvation spoken of in the verse aforegoing and the words to be taken literally yet Christ there onely shews how the truth of the Gospel should then be confirmed by signes and miracles but doth not meane that in every age or in that age none should be accounted believers but such as could doe such miracles or shew such signes see 1 Cor. 12.28 29 30. As touching James 5.14 15. the direction there given is still to be observed according as God gives in faith into mens hearts to depend upon the promise there made and such observation of that direction in the exercise of faith will surely be accompanied with the promised successe Neither was it any more in the Apostles dayes for even in that age Saints might and did dye as well as in succeeding ages And for Heb. 6.1 2. there is nothing at all of any miracles but onely of laying on of hands All therefore that hath been objected makes nothing to prove the working of miracles a note to declare a true Ministery of Christ either in whole or in part but rather the contrary now in our dayes And againe it is not to the point in hand what power any persons were attended with but to what power or qualified persons Christ hath confined the dispensing of his Ordinances absolutely so that none but onely such must meddle with the administring 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
Rom. 10.14 15. thus it is now afoote 2. As preaching is a publishing of the Gospel of Christ occasionally to bring men to the truth as Act. 8.4 Act. 11.19 20 21. so it is now afoote 3. As the Disciples were to preach the Gospel of Christ freely to all persons without exception as Mark. 16.15 Act. 10.34 thus it is now afoote Lastly As men are to trade with that abilitie given them of Christ for their Lords advantage as Mat. 25.15 1 Cor. 12.7 1 Pet. 4.10 so preaching the Gospel is now afoote For men are now to improve that abilitie they have received because that all men are by the same Word now as well as then to give account for the same Luk. 12.41.48 Mat. 25.25 26 27.30 All which is according to Christs Commission Mat. 28. and no way contrary to the same Object 14. There is not that converting Ministery now abroad in the world that the Word of God holds forth there is one Ministery abroad that converts men unto faith in Christ for salvation or justification but the Ministers labour to keepe such still in the sin of idolatry or false worship and then others pretend to convert these further by bringing them into order as they say by dipping But where is that Ministery that calls Persons out of the world and plants them at once in Church-fellowship For such a conversion to faith in Christ for salvation Answ as fully leaves the said converts in idolatry and short of the Gospel-order and fellowship I know no such conversion Christ owning no such faith in him for salvation that brings not persons out of idolatry unto the fellowship of the Gospel But what though there be a Ministery abroad that brings persons but part of the way and then another that brings the same persons more fully home into fellowship This order the Word of God will beare us out in for a truth as Joh. 4.37 38. And also the Jewes they made Proselytes and John the Baptist he brought them further and the Apostles they brought the same persons fully home into fellowship Act. 2.10.40 41 Act. 18.24 28. Act. 19.1 7. The same order was shadowed out in the building of the Temple by King Solomon 1 King 5.6 Where the Sidonians hewed timber and stone for the house of God abroad but the servants of Solomon laid them in the building And this I say that in reference to the meanes it is a far harder worke to convert and fit matter for the spirituall house of God out of Antichrists hard and rookie frame then-out of the heathenish and prophane world and yet not onely the best if I may so say but the very worst of them hath been from thence called home and planted in the Lords vineyard And there must be as great a power from God appeare to bring these deniers of a believers priviledges of the Gospel from their selfe-wisdome and carnall principles unto the simplicity of Christ as ever was to cast out a devill heale the sicke raise the dead or convert any sinner And yet our weaknesse through Gods power hath so prevailed that it hath brought off the chiefest of sinners unto the obedience of the Gospel and prophane persecuters of us have been convinced and become lovers of God and his truth together with us and so as Serpents have been taken up and their stings pulled out and of Lions made Lambes and thus hath Christ been pleased to honour the Ministery which he hath now in his Church and leaves not himselfe without witnesse against such as oppose him in the same 4. Inquiry Whether there be any time in which man is freed from obedience to the Scriptures since the new Testament came in force And if not then what part of truth stands now in force to be obeyed and what not For man to be freed from obedience to the Scriptures in generall I suppose none that feare God will once countenance such an opinion therefore I come more particularly to consider what part of the Scriptures is now in force and specially to be knowne and obeyed They are those Scriptures that are necessary to bring God and man together unto a onenesse in Christ And this is the Gospel which is called the Word of Reconciliation the Gospel of the Kingdome which holds forth Christ to be King Priest and Prophet and the onely way unto the Father and brings persons to be of the houshold of God Which houshold is that composed order and instituted state of Christs Church of the new Testament with the subjects in that order and state according to the same Testament of which Testament Christ is the Mediator who hath confirmed the same by his own bloud and sanctified all things therein contained All which the Scriptures of the new Testament hold forth and therefore they of all others are to be obeyed for therein the whole Mediator ship of Christ together with the effect of the same and his rule and order for ever to be observed is written for our learning This Testament and Christ the Mediator thereof and mans salvation are all so inseparably joyned together by the holy Spirit that the Gospel holds forth no one of these without the other so that there is no faith in Christ approved of apart from the word of the Testament of which he is the Mediator And that faith which is truly of him and in him brings up the heart believing to a professed subjection to him Both which together viz. faith and the profession of faith doe give unto a man both a being and a name in Christs Testament Rom. 10.10 Gal. 3.26 27. Mark 16.16 Take away from a man either faith or the profession of faith and there is no name found for that man in Christs new Testament Rev. 22.14 Heb. 3.1 Heb. 10.22 23. None are owned either of God or man to be members of Christ that are no way under the profession of him as appeares in Mat. 10.32 33. 1 Joh. 4.3 And there is now no profession of Christ according to the rule of his Word without Baptisme Mat. 28.19 Mark 16.16 Luk. 7.30 Gal. 3.26 27. Ephes 4.5 By all which it appeares not onely in generall that the Scriptures of the new Testament stand now in force and are to be obeyed of all that doe believe but also in particular that the word of the new Testament which holds forth Baptisme and require the use of the same is still in force and to be obeyed because the cleare promise of the saving benefits of Christs Mediatorship and the administrations of the new Testament whereof he is Mediator goe together in the Word Act. 2.38 Act. 22.16 Rom. 6.3 4 5. 1 Cor. 12.13 Col. 2.12 1 Pet. 3.21 And here let it be well minded how Christ encourageth us to the perpetuall observation of that rule in Mat. 28.19.20 by this promise And lo I am with you alway even unto the end of the world And how the Apostle signifies it to be our duty
encounter with his enemies Though the Church lyes sometimes low and obscure yet God at some times raiseth her up againe The Church is as the Temple sometime open and sometime shut and as the Moone sometime at the full and sometime in her change and as a wife sometime sporting with her husband as Rebecca with Isaac Gen. 26.8 and sometime in travaile and paine sometime singing the song of Moses and the Lambe and sometime hanging her harpe upon the willowes And thus shee is made conformable unto Christ her head who is sometime is bloud sometime on his throne sometime in a cloud and sometime with his face shining as the Sunne sometime with a raine-bow on his head and sometime in the brightnesse of his glory Therefore although that truth doth not alwayes in like manner appeare yet this frees not man from his obedience unto it when it appeares but rather engageth him the more Christ foretells of false Christs and false Prophets that shall arise and deceive many Object 21. saying Lo here is Christ or there Matth. 24. And this is fulfilled in those that attempt the worship of God some one way and some another and yet have missed the right way And some perceiving their mistake have begun againe and all for want of the infallible Spirit of God to lead them forth at the first And as they failed before even so they may doe againe 1. Answ Christs words in Matth. 24. are an answer to a demand of his Disciples concerning his coming and the end of the world see vers 3 4. And Christ doth not answer concerning his coming in the ministery of the Gospel and administration of his Ordinances for therein he came not in such a manner as he speakes of in this Chapter see vers 27.30 But concerning his personall coming the time whereof was to men unknowne whereupon he chargeth all his to be alwayes ready waiting and looking for his coming continually see vers 36.42 43 44. 2. The false Christs and false Prophets that Christ here forewarnes the faithfull to take heed of are such as shall shew great signes and wonders ver 24. How then comes it to passe that they which hold forth the Gospel and Ordinances of Christ are closely insinuated to be these false Prophets whiles this is one maine exception against them That they do not shew great signes and wonders Surely they prepare men to be deceived by these false Christs and false Prophets who teach men to receive none as Ministers of Christ though they prove their doctrine and way by the Scriptures never so clearly unlesse they shew great signes and wonders and confirme their word and way thereby 3. The false Prophets here spoken of are such as shall falsly affirme themselves to be such Prophets as the Prophets of the old Testament Isaiah Jeremiah and the rest were in their time and as Agabus and some others were in the Apostles time And the false Christs here spoken of are such as shall falsly affirme themselves to be Christ in person as appeares in vers 5. This therefore cannot be taken up and applyed against those that now stand up for the present use of the Ordinances of Christ 4. As in the next Chapter Christ teacheth his servants not to hide their talents in the earth but to trade with the same that is to use their gifts to the gathering of the Elect and the Churches edification in which use their gifts also shall be encreased so in Mark 13. which is the same in effect with this present Chapter he mindeth his servants not onely to watch that they may not be found sleeping vers 35 36. but also to consider the authoritie that he hath given unto them and the worke that he hath appointed them vers 34. which must be understood of a ministeriall authoritie and a worke of the Ministry to continue till his coming And in this Chap. vers 45 46. he minds them to give unto his houshold their meat in due season which houshold must needs be his Church and their meat his Word and Ordinances 5. Doe not they in some sort affirme Christ to be in the desert and in secret chambers who affirme the Church to be in such a sort in the Wildernesse as that there is now no place for the appointed Ministry of the Gospel and Gospel Ordinances 6. As touching the want of an infallible spirit to lead men forth into all truth It is true indeed that not onely all true and faithfull Preachers of the Gospel but also all true believers have an unction from the holy One and know all things 1 Joh. 2.20 But this is meant onely of some measure of knowledge for true believers must still grow in knowledge 2 Pet. 3.20 And it is meant onely of their knowing all those things the knowledge whereof is necessary to salvation As touching other things the Spirit of truth doth not leade the Saints into all truth at once The Apostle Peter and the Church at Jerusalem was defective in the understanding of the extent of Christs Commission touching the preaching of the Gospel to those Gentiles that were not Proselytes untill God did further informe them This appeares in Acts 10.10 15 19 20 28.34 Acts 11.2 18. yet was Peter a true Apostle and the Congregation at Jerusalem a true Church Yea it appeares that the brethren which prophesied in constituted Churches were not free from all possibilitie of mistaking Note well 1 Cor. 14.29 and 1 Thes 5.20 21 22. David and all Israel with him did mistake when they carried the arke of God in a Cart 1 Chron. 13. And were afterward sensible of their mistake and reformed it 1 Chron. 15. yet David was the faithfull servant of God the Priests were the Priests of the Lord and Israel was his people and God did not reprove their endeavour to bring up the arke to Jerusalem though he made a breach upon them at the first because they sought him not after the due order Therefore mens mistaking the truth in some things doth not make voyd that truth which they have neither should men forbeare to receive truth till they can infallibly receive all at once Although even godly men be not infallible yet the rule of Gods written word according to which the Saints are to walke and to judge of wayes and Doctrines is an infallible rule To prevent some further objections to make the answers more full to some objections already minded consider how the vessells of the house of the Lord being cut in pieces the doores of the Temple shut up the Lampes put out and the burning of incense and offering burnt offerings in the holy place unto the God of Israel being quite let fall in the dayes of Ahaz 2 Chron. 28.24 and 29.6 7. in the dayes of Hezekiah the Priests and Levites being encouraged and commanded by the King renewed and restored the solemne worship of God their authoritie for the doing of this being not from any
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. 1â— 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
contradicted our doctrine The saying of the Apostle there is this And having made peace through the bloud of his crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or things in heaven Our answer hereto shall consist of these branches 1. Whereas some of our opposers take all things here in the largest sense comprehending all creatures and so Angells as well as men this is a manifest errour The holy Angels needed no reconciler The Angels that fell are not reconciled neither did Christ take on him the nature of Angels Heb. 2.16 And I believe our opposers will not say that Christ presented to his Fathers justice a satisfaction for the sinnes of Angels 2. It hath been already proved * In Pag. 43. that the word All must sometimes be understood with limitation to the present subject spoken of See another example of it in 1 Cor. 6.12 All things are lawfull c. Where under all things you may not comprehend theft adultery lying c. but onely all meates which had been forbidden to the Jewes in the Law given by Moses as there appeares in the verse following 3. Though the Apostle here seeme to speak of things yet he meanes men and no other things So when he saith in 1 Cor. 1.27 28. God hath chosen the foolish things of the world c. he meaneth onely persons 4. Neither can All things here signifie all men universally and every particular person whatsoever For if every person were reconciled to God by the bloud of Christ then every person must be saved eternally as appeares in Rom. 5.8 9 10. By All things therefore we are here to understand All the members of that body of which Christ is the head vers 18. All those that either already were or afterwards should be such as these Colossians now were to whom this is applyed in the ensuing verses 5. By things in heaven are here meant the spirits of just men made perfect Heb. 12.23 who being absent from the body are present with the Lord 2 Cor. 5.8 There remaines yet an objection from Christs words in Joh. 15.2 which seemes to some to raze a great part of the foundation on which we have built 26. Object From Joh. 15.2 answered It is therefore expedient that the same should be clearely and fully answered The inference that is made is this Unfruitfull persons that perish eternally are or sometime were in Christ Therefore they were in Christ when he suffered Therefore Christ when he suffered made satisfaction to his Fathers justice for their sinnes But let us first consider the words of Christ from which some endevour thus to reason Joh. 15.1 2. I am the true vine and my Father is the husbandman every branch in me that beareth not fruit be taketh away c. And that our opposers may not be too confident let them in the meane time mind the cleare saying of Paul in Rom. 8.1 There is no condemnation to them which are in Christ Jesus and remember that that which there followes in the latter part of that verse viz. who walke not after the flesh but after the Spirit is not an exception from any thing that went before or a restraining of a generall terme to one particular comprehended under it but an explication of that which immediately went before and so a description of those that are manifested to be in Christ Jesus see 2 Cor. 5.17 Here then is held forth the full justification and consequently the eternall salvation of all those whom the Apostle speakes of as persons truly in Christ Jesus As touching that saying of Christ in Joh. 15. let it be considered whether it be not a figurative speech an allegoricall or metaphoricall speech If we speake without any metaphore and understand our words according to their proper and literall sense or signification without any figure then we cannot truly say that Christ is a vine that the Father is an husbandman that disciples are branches The meaning then is onely this That Christ is like a vine or as it were a vine yea the true vine The Father is like an husbandman or as it were an husbandman the disciples are like branches or as it were branches They therefore which utterly reject the use of this word as it were in the opening of this and such like Scriptures doe not rightly divide the Word Disciples are as it were branches of the true vine in a twofold respect 1. In respect of communion with the Church of Christ in the outward worship of God and the use of Christs Ordinances Thus though not all men yet all Church-members are as it were branches of the true vine and so to be looked upon by us till they are or at least ought to be cast out of the Church for their manifest unfruitfulnesse 2. In respect of true communion and union with Christ Thus onely true believers are as it were branches of the true vine and so looked upon by God As touching that in vers 2. If I be not mis-informed it is word for word Every branch in me not bearing fruit Then the meaning may be this Every branch that beareth not fruit in me This implyes onely thus much That there are Church-members who though they be as it were branches of the true vine in that respect that I first mentioned and so to us in Christ in respect of outward profession and communion yet doe not beare fruit in Christ and so doe not shew themselves to be really in Christ but the contrary These the Father taketh away viz casting them out of his Church and punishing them with eternall destruction That they which abide not in Christ were never in him really appeares not onely by that in Rom. 8.1 already alledged but also by these Scriptures among many others Matth. 7.23 Heb. 3.14 1 Joh. 2.27 Ephes 1.3 4. c. Now as touching this conceit that all men either are or were in Christ I would demand of those that so conceive whether all men doe for ever continue in Christ I am confident they will not answer affirmatively as seeing clearly that no such thing can be maintained and that they cannot make such an opinion to agree with this Scripture no not by their owne interpretation of the same I would therefore demand of them in the second place when they which perish doe cease to be in Christ whether in this life or after this life If they will say Not in this life but after this life then must they relinquish this Scripture which speakes of mens abiding or not abiding in Christ in this life see vers 4 5 6 7. Yea they will be found to hold most manifestly contrary to all truth that men may be in Christ all the time of their life here and yet perish eternally If they will say that in this life they cease to be in Christ I would then know when and how If they say that they cease to be
man thus believes then both the Spirit and the Word of God doth testifie and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sinnes in particular and that accordingly his sinnes are forgiven unto him This then he is now and not till now bound to believe as a certaine truth as indeed it is and now appeares to be And touching the unbelieving and disobedient person who obeys not the Gospel of Jesus Christ this is one part of the truth that God reveales and commands all to believe viz. that persons still continuing such remaine under the curse and wrath of God and must be judged condemned and punished for all their sinnes Joh. 3.18 Jude 15.2 Thes 1.8 9. As also hath been already fully proved Now God doth not command any man to believe contradictions Touching that in 1 Joh. 5.10 it is to be minded that a childe of God hath unbeliefe remaining and rebelling in him and sometimes it rebells very strongly and grievously As farre as this unbeliefe workes in him so farre he believes not God but makes him a lyar that is casts upon him the imputation of lying because he believes not on the testimony that God bath testified concerning his Sonne That this is Johns meaning appeares by that which follows in vers 11. And this is the record or testimony that God bath given to us eternall life and this life is in his Sonne God hath not given this eternall life to us men whether we be believers or unbelievers but to us to whom he gives grace to believe in his Son See Joh. 3.36 and 17.2 This is farther confirmed by that which follows in 1. Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that yee may know that yee have eternall life and that yee may believe on the Name of the Son of God It is also objected that in Mark 16.15 33. Object From Mar. 16.15 answered Christ commands that the Gospel should be preached to every creature but by our doctrine there remaines no Gospel to be preached to the world for the conversion of sinners I demand Is this indeed no Gospel viz. That the Father hath given his onely begotten Son that whosoever believeth in him should not perish but have everlasting life That through Christs Name whosoever believeth in him shall receive remission of sinnes Surely this is called The word of the Gospel Acts 15.7 with Acts 10.43 Also that Christ came into the world to save finners even the vilest of sinners that doe or shall believe in him 1 Tim. 1.15 16. Is all this I say no Gospel If this be Gospel as indeed it is then there remaines a Gospel which through the grace of God we faithfully preach unto sinners and God makes the preaching of this Gospel effectuall to the conversion of his It is further objected 34. Object From Coloss 1.23 answered that true believers are grounded in the faith Coloss 1.23 But we have no ground of our faith Answ The ground of our faith is the divine truth of that Gospel which we are commanded to believe and the fulnesse of power and authoritie and righteousnesse and faithfulnesse and love and mercy which is in him that commands us to believe in him which the Scripture declares and the holy Spirit discovers unto us This is a sufficient ground of our faith and they which build not upon this ground will be found to build upon the sand Paul built upon this ground 2 Tim. 1.12 And the Elect that lived in his time did build upon no other ground see Acts 17.11 12. 1 Thes 2.13 2 Pet. 1.16 Lastly it is objected that the Devill is a lyar 35. Object From Joh. 8.44 answered and there is no truth in him Joh. 8.44 But our doctrine makes him to speake truth when he saith to a vessell of wrath that dyes in despaire Christ hath not presented to his Fathers justice a satisfaction for thy sins I answer 1. Though the Devill be a lyar yet sometimes he speaks some truth Mark 1.24 Acts 16.17 1 Sam. 28.17 18 19. 2. We doe no more justifie the Devill as speaking truth herein then the Scripture doth justifie him when he saith to a vessel of wrath Thou wast before of old ordained to this condemnation Jude 4. Yea bertunto thou wast appointed 1 Pet. 2.8 Thou art none of Christs sheep John 10.26 Thy judgement lingreth not and thy damnation slumbreth not 2 Pet. 2.3 3. He that affirmes a truth to be a cretaine truth not knowing it to he so is therein a lyar And God doth not acquaint the Devill with his counsail further then he manifests the same to all by his Word and by his accomplishing thereof 4. When one speakes truth maliciously that by false inferences he may make a person rebell against truth he is now an odious lyar And this is the Devils case when he speakes any truth Now in conclusion let it be minded that the opposing of the truth which I have now asserted brings forth among other these evill fruits 1. It makes men deny the truth of the Scriptures doctrine concerning divine predestination 2. It robs God of the glory of his speciall and singular love and mercy to his chosen ones 3. It tends to puffe up believers with pride perswading them that they have distinguished themselves from the rest of the world and so saved themselves for Christ for his part did no more for them then for those that perish 4. It robs the Saints of assurance of perseverance and so of assurance of salvation For if men come to be believers by a common grace afforded to all then they may also cease to be believers through that weaknesse and corruption that is in all Now take away from Saints their assurance of salvation and yee take away from them their joy their thankfulnesse their love their life 5. It holds forth God as making a shew of being equally loving to all when indeed and in his purpose he is not so and seeming most graciously to forgive the sinnes of all men when yet he determines to punish the vessels of wrath eternally in hell for all their sinnes I could say much more and yet may not now with convenience enlarge this Booke any further I therefore conclude sustaining my selfe against the errour that I have thus opposed and the progresse of the same with that in 2 Time 2.19 Nevertheless the foundation of God standeth sure having this seale The Lord knoweth them that are his FINIS