Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	holy_a	let_v	7,137	5	4.4451	3	false

Text snippets containing the quad

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

and of the same nature with it which lies for ever free in all the branches and priviledges thereof to such as believe who are the onely true-borne heires of all that is contained in the said new Covenant And so of the order and Ordinances of the Gospel which are but the Administrations thereof Now the heire being once put in possession of his inheritance with the priviledges thereof assigned to him and conferred upon him free without any condition but onely his faith here he is for ever to stand and keepe his possession And if at any time he through ignorance and unbeliefe mistake his freedome and lies short of his priviledges then when God his Father shall acquaint him with it and shew him the same he may nay ought by vertue of his first order enter upon his in horitance without looking and his or that condition or qualification of person to admit him in but onely that his inheritance be discovered and his right to it That is an orderly communion of such as believe with the Spirit to guide as aforesaid for there is no exception by God against such as believe And faith is the same at one time that it is at another and in one person that it is in another and so are all the Priviledges of Grace the same to such as believe at one time as at another The Scriptures hold forth the Administrators to be such as were baptized persons Object 7. but there is none such now and therefore not lawfull to enter untill there be a Porter to open 1. Answ What though none but baptized persons did baptize it doth not follow that none but such must baptize except God had so said we finde not Christ confining the dispensing of Baptisme in the hands of baptized persons and excluding others neither is there any example where ever any that did baptize were examined whether they themselves were baptized 2. The Scriptures no where expresly hold out the Administrators to be baptized persons the Apostle Paul onely excepted for of none but him doth the holy Spirit any where speak expresly of their being baptized 3. The word of God holds out such to baptize others that were not baptized themselves as John the Baptist who was there to baptize him before he baptized others 4. The Apostles and all the Disciples of Christ were not baptized with that Apostolicall Baptisme Mat. 28. that witnessed the holy Spirit to the come For want of which Disciples were ignorant and knew not whether there was any holy Spirit Acts 19.2 3 4. Which yet is the Baptisme of Christs new Testament into which they bapitzed others and yet were not so baptized with the same themselves By all which it appeares that baptizednesse is not essentiall to an Administrator and therefore we ought not to stay without when Christ the Porter opens and invites us in The Ministery of the new Testament Object 8. is a ministration of the Spirit and of gises of the holy Spirit as 2 Cor. 3.6.8 Acts 8.17 18. Act. 19.6 But there is none such now The Ministration of the Spirit in the new Testament Answ 2 Cor. 3. the Apostle opposeth to the Ministration of the letter under the darke shadows of the old Testament as appeares vers 6 7 8 9. compared together Otherwise as for them to be agents to convery the Spirit as from themselves unto any this the Apostle denies 1 Cor. 3.5 6 7. but onely as in struments by preaching the Gospel as 1 Cor. 3.5 with Gal. 3.2 so it is now as truly as it was then God giving in his Spirit of life into mens hearts by preaching of the Word of life And for the appearing of the holy Spirit by laying on of hands as Acts 8.17 18. Act. 19.6 This was proper onely to the Apostles themselves as Act. 8.14 18. where Philip who converted and planted this Church at Samaria had not the Ministration of the gifts of the holy Spirit which came afterwards by laying on of hands by Peter and John who were sent by the Apostles from Jerusalem vers 14.17 Neither doe we finde any in this worke but onely the Apostles after whose decease the holy Spirit appeared not so full and rich in his gifts as he did in them As it was of old after the last Prophets that wrote Scripture were deceased there was not that measure of the Spirit to be found in any untill Christ came that appeared in them and yet they held fast still the profession of the name of God under those instituted Ordinances that they once were put in possession of according to what light they had which was very darke to what they had at the first And many things were altered from what was appointed by God at the first as the order of the high Priests for one and this they did under all their captivities and conditions untill Christ came in the flesh And so are all believers to doe under their captivitie by the Antichristian worlds tyrannie vizs to hold fast the prosession of Christ under those instituted Ordinances they were once put in free prossession of untill Christ come againe in power and the brightnesse of his glory and set them fully free 1 Cor. 11.26 Rev. 2.25 22.12 Object 9. As of old in Israel there was a cessaion of Ordinances in their temporall captivitie and chiefly that in Babylon and at their returne there was a prohibition from eating of the most holy things untill there stood up a Priest with Urim and Thummim Ezra 2 62. Neh. 7.65 So it is to be with the godly now in their captivitie in spirituall Babylon whereof that was a type Answ It doth not to me appeare that in Israels captivities there was a cessation of Ordinances no nor yet in that of Babylon but the contrary But if it were so yet Israel in all her captivities was still a true constituted Church under that instituted Ordinance of Circumcision by which God separated them from all Nations in the world as a people to himselfe for his great Name as he doth now by Baptisme Which Israel had still her Ministery and Ministeriall power and order and at her returne out of Babylon shee came forth with the same Ezra 2.36.70 3.1 6. Neb. 3.1 And for the prohibition Ezra 2.62 this was onely of the house of Habajab Koz and Barzillai whose Register could not be found and therefore they were as polluted put from the Priesthood Ezra 2.61 62 63. And to these onely the words are spoken and not of the whole Congregation who had an high Priest and a Priestly power and order Neb. 3.1 Ezra 2.36 3.1 6. So that if there was a cessation of Ordinances in Israel it was not for want of a Ministery as the case is made with us but as this is our type then with a true proportion from the type to the antitype we that believe and so are true Israel in substance are not to cease from

such Joh. 5.23 And for drinking any deadly thing it shall not hurt such as believe that is if they drinke in at any time false doctrine or errour which in it selfe is poyson and deadly but God of his grace will so provide that it shall not hurt them so as to destroy them but he will recover and preserve them by some way or other Mat. 24.24 Jam. 5.19 20. 1 Cor. 10.13 2 Pet. 2.9 But if the words be to be taken literally then consider whether the faith may not be the same with the signes viz. the faith of miracles which men might have and yet perish Mat. 7.22 23. But grant the faith there spoken of to be faith unto salvation spoken of in the verse aforegoing and the words to be taken literally yet Christ there onely shews how the truth of the Gospel should then be confirmed by signes and miracles but doth not meane that in every age or in that age none should be accounted believers but such as could doe such miracles or shew such signes see 1 Cor. 12.28 29 30. As touching James 5.14 15. the direction there given is still to be observed according as God gives in faith into mens hearts to depend upon the promise there made and such observation of that direction in the exercise of faith will surely be accompanied with the promised successe Neither was it any more in the Apostles dayes for even in that age Saints might and did dye as well as in succeeding ages And for Heb. 6.1 2. there is nothing at all of any miracles but onely of laying on of hands All therefore that hath been objected makes nothing to prove the working of miracles a note to declare a true Ministery of Christ either in whole or in part but rather the contrary now in our dayes And againe it is not to the point in hand what power any persons were attended with but to what power or qualified persons Christ hath confined the dispensing of his Ordinances absolutely so that none but onely such must meddle with the administring of them Either let such as condemne our practise hold us out and confine us to an absolute Rule from the mouth of Christ or else cease to oppose us lest they oppose Christ himselfe and his Saints portion and so at his coming be found in stead of feeding to be smiting of the flocke Luk. 12. As of old at the peoples returne out of temporall Babylon in the type was onely the simple call of God without any miracle even so in the antitype the peoples coming out of spirituall Babylon is onely by the simple call of God without any miracle as Rev. 18.4 The Apostles having a Commission to preach unto all Nations Object 13. Mat. 28.19 yet they were afterwards commanded to stay at Jerusalem untill they had received power from God to execute the same Acts 1. Which power they received Acts 2. Which shews that none can preach the Gospel nor are any to attempt the same without the like power of the holy Ghost for if any might then the Apostles who had their Commission but they must stay for power from God and so must men now This is but the same in effect that I have ever said Answ that if any man goes before he hath a Message from God and power to deliver the same such a one goeth of himselfe unsent but one who hath a Message and abilitie to deliver it God assisting the same with power to effect the worke this now is one truly sent as aforesaid But in a word briefly let us a little minde what this power here is which the Apostles were to waite for as Jerusalem this power was the holy Spirit the comforter the Spirit of truth the promise of the Father as the Scriptures manifest Acts 1.4.8 Luk. 24.49 Act. 2.4.33 Joh. 14.16 17.26 Joh. 7.39 The holy Spirit in respect of his sanctifying power and gifts the comforter in respect of his evidence in the mystery of the Fathers love in which sense he was to supply the place of Christ and was not to come untill Christ was ascended Joh. 14.16 17.26 Joh. 16.7 Joh. 7.39 This holy Spirit and comforter was the promise of the Father received of Christ and is given to all that believe through Grace Joh. 7.38 39. Rom. 8.9.11.14 15 16. Gal. 4.6 Being the holy regenerating Spirit of Grace Joh. 3.5 6. Joh. 1.12 13. 1 Joh. 3.9 The comforter that brings the Fathers love through his Sonnes death to a cold heart Joh. 14.16 Rom. 5.5 The witnesse of all our happinesse and the holy Spirit of promise that seals us up in the Fathers love enabling of us to cry Abba Father 1 Joh. 3.24 5.10 Rom. 8.15 16. Eph. 1.13 14. Gal. 4.6 All which is onely one and the same Spirit not many but onely one and no more 1 Cor. 12.4.11 Eph. 4.4 Whose Ministeriall abilides I shall reduce unto two heads 1. Light and knowledge in the mystery of Christ in the Gospel Eph. 3.3 4 5.6 2. Power or abilitie of utterance to preach and teach the same Act. 2.4 Eph. 6.19 Col. 4.3 Let men strive while they will here is the substance of the Ministeriall power of Christ and according to every mans talent and abilitie he is to labour in this worke Mat. 25.14 15. The manifestation of the Spirit is given to every man none excepted to profit withall 1 Cor. 12.7 So that the Message of the holy Spirit is holy and sound doctrine such as tends to bring persons to one unitie of faith and conformitie to the mystery of God and of the Father and of Christ 1 Joh. 1.1 2 3. Col. 2.2 Eph. 4. And the Messengers are such as the same Spirit stirres up and enableth to deliver the same as aforesaid Such are as it were the eyes and hands and feet of the holy Spirit to call and guide and to goe before and lead on others And as God in Christ hath received these so he doth others brought to him by their Ministery This was the power or promise of the Father that they were to waite for the Spirit to inable them to lay out Christ dead and risen for a foundation to beare up the spirituall house of God and as Lord and King of that Kingdome preached before to be at hand and now exalted at Gods right hand and advanced to the throne of his Father David and to hold him forth among all Nations as the way to life by faith in his death All which could not be preached untill Christ was ascended and the holy Spirit given that must teach the same And this in briefe was the power the Apostles were to waite at Jerusalem for and so is every man now Though the holy Spirit appeared then more fully and richer in his gifts then now he doth yet for the essentialls of truth both for salvation by believing in Jesus Christ and professing him under those honourable titles assigned him by his Father the holy Spirit doth

apprehended by faith This love of Christ to him he declares and commends by Christs dying for him when he himselfe was dead He shews also the end for which Christ so shewed this love unto him viz. That henceforth he might not live unto himselfe but unto Christ who dyed for him And in holding forth all this he extends the same as there was good cause for it to all believers but with any other he medleth not in this place The word All is here used as in Heb. 12.8 for all the sons not all persons for all the Saints Chap. 1.1 not all men for all that are in Christ vers 17. not for all in the world And Christs dying for them all shews that they were all dead in themselves else Christ needed not to have dyed for them It is objected that all men in the world were thus dead in themselves Ans The thing indeed is true but the Apostle had no occasion to take any notice of it or to make any use of it here but onely of this that we who now live through grace were once miserably dead as sufficiently appeares by Christs dying for us to save us from this misery The Apostle hath the like expression in Rom. 3.23 For all have sinned and come Short of the glory of God Though this in it selfe be true of all men without exception yet it is manifest by that which there goes before in vers 22. and that also which follows in vers 24 25 and 26. that the Apostle there speakes onely of all those that doe believe Whereas our adversaries would observe in this saying in 2 Cor. 5.15 that they which live are but a part of those all for whom Christ is there said to have dyed they therein endeavour to observe that which the Apostle neither spake nor meant For by they which live is there meant onely they living Whereas our adversaries would either confirme their objection from the place last answered unto 13. Object From 2 Cor. 5. 19. answered or else trouble us with another from that which follows in vers 19. God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them I thereto thus answer The word world must there be understood as in Rom. 11.12.15 and so not be extended beyond those to whom grace is or shall be given to believe in Jesus Christ For these onely are the blessed ones to whom God imputeth not sin as wee have already seene in Rom. 4.6 7 8. These onely are they that are afterwards spoken of in 2 Cor. 5.21 for whom the Father made Christ to be sinne that they might be made the righteousnesse of God in Christ For God is not frustrated of his end there propounded But the objection which seemeth strongest against us 14. Object From Rom. 5. 8. answered is that which is drawne from Rom. 5. and specially from vers 18. of that Chapter where the Apostle hath these words Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Therefore I shall now addresse my selfe by the helpe of God to give a plaine answer to this also in words of truth and sobernesse 1. The scope of the Apostle here is to commend the infinite love of God unto his children shewen and extended unto them in Jesus Christ and shed abroad in their hearts by the holy Spirit which is given unto them This will easily appeare to any godly person that shall diligently read from vers 5. of this Chapter to the end and shall consider how every verse depends on that which went immediately before 2. In the latter part of this Chapter Jesus Christ as the second or last Adam as he is called in 1 Cor. 15.45.47 is compared with the first Adam which first Adam is said to be the figure of him that was to come vers 14. For as all that fell did fall in and by the first Adam so all that are raised againe to eternall life are raised againe in and by Jesus Christ Other things wherein the similitude doth either hold or not hold between Adam and Christ I leave the Reader to consider in the Chapter 3. Whereas in vers 17. the Apostle speakes of an abundance of grace and of the gift of righteousnesse which believers receive this is not meant of a greater measure of grace received by some believers then by others but it commends the abundant excellency of that grace and gift of righteousnesse which all believers doe receive whereby they are assured that they shall reigne in life by Jesus Christ Here also consider vers 15. of this chap. and compare this 17th vers therewith 4. All they upon whom the free gift came unto justification of life by the righteousnesse of Christ and all they which shall be made righteous by his obedience as it is in vers 19. shall be saved eternally as also further appeares in vers 9 10. and in vers 21. of this Chapter 5. Those all men on whom judgement came unto condemnation by the offence of Adam and those many that were made sinners by his disobedience as it is in vers 19. are all those and onely those that are or shall be from Adam and by Adam in respect of naturall life and being and were accordingly represented by Adam when he fell Thus the man Jesus the Son of the virgin Marie was exempted As he was not by Adam so neither was he represented by him when he fell He was not for his own part and as touching his own person made a sinner by Adams disobedience as we were neither did the judgement so come upon him to condemnation by Adams offence as it came upon us For then he had been under condemnation for his own originall sinne So that even here the words all men are not to be taken in the largest extent without any limitation 6. Accordingly those all men on whom the free gift came unto justification of life by the righteousnesse of Christ and those many which shall be made righteous by the obedience of Christ as it is in vers 19. are all those and onely those that are or shall be from Christ and by Christ in respect of new life and their being new creatures being borne or begotten of him 1 Joh. 2.29 who were accordingly represented by Christ when he dyed and rose againe as I have * Pag. 40. already shewed Thus the seed of the Serpent is excluded And thus even here also through the goodnesse of God the light of truth shines forth and the mist of errour vanisheth before it Some conceive that they shall finde something against us in the saying of Caiaphas recorded in Joh. 1● 49 50. and in Johns note or observation upon the same in vers 51 52. 15. Object From Joh. 11. 49. c. answered Indeed if Caiaphas had spoken of himselfe we might possibly have

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

holy Spirit giving such a light of the knowledge of the Gospel and calling upon the sinner to obey the Gospel so revealed 〈◊〉 is sin a man falls into when he is onely enlightened by the worke of the holy Spirit with the knowledge of the Gospel and called upon by the same Spirit to yeeld obedience thereunto and God doth not adde a further powerfull worke giving unto him a new heart and putting a new spirit within him And thus is discovered the desperate wickednesse of mans heart and his hatred of the Gospel which would in like manner appeare in all if all were dealt with in like fort By this it may be discerned how grosse the errour of our adversaries is who account this sin and blasphemie against the Spirit to be nothing else but finall unbeliefe 5. The scope of our Saviour here was to shew that this sinne against the holy Spirit shall never be forgiven to any person that once falles into it and that herein this sinne differs from all other sinnes that men commit For there is no sin but it may be forgiven and is or shall be forgiven to some that have committed it this sin onely excepted there being no sin save onely this which may not be repented of and is not repented of through Gods mightie grace by some that have committed it Our adversaries doe notwithstanding straitly presse us with these words Whosoever speaketh a word against the Son of man it shall be forgiven him Whereto I answer That this clause It shall be forgiven him doth here signifie no more then it may be forgiven him As in 1 Cor. 3.15 this clause He himselfe shall be saved doth signifie no more then he himselfe may be saved For it is not of necessitie that every one must be saved that builds hay and stubble on Christ the foundation that is brings false professors of faith into an outward union in Church-fellowship with others that are built on Christ the Rocke Thus it still remaines firme that no sin is indeed remitted to unbelievers And thus this place makes not against us Some of our adversaries doe also object against us 17. Object From Jer. 31.33 34. answered Jere. 31.33 34. affirming that God hath now made the Covenant there spoken of with all men and consequently that all mens sins are forgiven This therefore shall next be inquired into The words of that Scripture are these This shall be the Covenant that I will make with the house of Israel Aster those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord for I will forgive their iniquitie and I will remember their sin no more Touching which Scripture I affirme and undertake to prove that God hath not made the Covenant here spoken of with all men but with his Elect onely 1. The Scripture doth not teach us by the house of Israel to understand all men 2. This Covenant God keepes and performes with all those and unto all those that he hath made it with otherwise God were not faithfull but rather false and deceiving which to imagine were odious blasphemy But God performes this Covenant onely to his Elect. 3. It is manifest from the latter part of vers 34. that God performes this Covenant both to all those and onely to those whose iniquitie he will forgive and whose sin he will remember no more This place therefore is so farre from speaking for our adversaries as that it overthrows them altogether But they object that all of the house of Israel are not Gods Elect. I answer that Israel notwithstanding did typifie the whole companie of Gods Elect as also is intimated in Psal 135.4 and accordingly they who are declared to be Gods Elect are called Israel and Israelites indeed Rom. 9.6 Psal 73.1 Joh. 1.47 Gal. 6.16 They further object that God puts his Law in the inward parts and writes it in the hearts of some at the least that are not his Elect. I answer that the Law here spoken of is the very doctrine of the Gospel and that Gods putting this Law into mens inward parts writing it in their hearts is his making them to understand and to love to believe and to obey this Gospel And this God workes onely in his Elect whom he makes his own people and he is found to be their God For this see Jere. 24.7 Jere. 32.38 39 40. Ezek. 11.19 20. Ezek. 36.26 27 28. It being a cleare and most manifest truth though some of our adversaries are so blind that they cannot see it that that precious promise in Isai 54.13 is made onely to the Elect. Some endeavour to frame an objection against us from Dan. 9.24 18. Object From Dan. 9. 24. answered where we thus read Seaventie weeks are determined upon thy people and upon thy holy Citie to finish the transgression and to make an end of sins and to make reconciliation for iniquitie and to bring in everlasting righteousnesse c. But all this is spoken with a manifest reference and restriction to Gods Elect. Thy people that is The people of Israel who are thy people after the flesh thou being one of that separated Nation viz. as they are a type of the Israel of God and no otherwayes Or rather Thy people that is The Israel of God to which thou appertainest So also Thy holy Citie that is The Citie Jerusalem as it typifies the heavenly Jerusalem Or rather Thy holy Citie that is Jerusalem which is above which is thy mother Here also observe that everlasting righteousnesse is the portion of all those whose transgression is finished to whose sinnes an end is put and for whose iniquity reconciliatiō is made This then is peculiar to Gods Elect who onely are heires of everlasting righteousnesse who onely are that remnant of Gods heritage whose iniquitie he pardoneth and whose transgression he passeth by whose iniquities he will subdue and all whose sinnes he will cast into the depths of the Sea Micah 7.18 19. These onely are that Jacob the Lords servant and that Israel whom he hath chosen Isai 44.1 whose transgressions he blotteth out for his own sake and will not remember their sinnes Isai 43.25 These onely are that Jacob which the Lord bath redeemed and that Israel in which he hath glorified himselfe whose transgressions he hath blotted out as a thicke cloud and as a cloud their sinnes Isai 44.22 23. These are they to whom the Lord proclaimed himselfe not onely mercifull and gracious long-suffering and abundant in goodnesse and truth but also keeping mercy for thousands forgiving iniquitie and transgression and sin Exod. 34.6 7. See also Psal 103.10 11 12 13. As touching the rest he proclaimes himselfe

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