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 reigne 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 Mark 13.34 35.37 The Sonne of man is as a man taking a farre journey who left his house and gave authoritie to his servants and to every man his worke and commanded the porter to watch Watch yee therefore c. And what I say unto you I say unto all Watch. Ephes 1.3 4. Blessed be God who hath blessed us with all spirituall blessings in heavenly things in Christ According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love Licensed entred and printed according to Order LONDON Printed by M. Simmons for Benjamin Allen and are to be sold at his Shop at the Crowne in Popes-head-Alley 1646. TO THE CHRISTIAN READER Wise and Christian READER IT is not to be expected in this inquiring age wherein through the good providence of God truth hath some libertie to shew her face and many also are travailing in paine to bring forth that man-childe but there will be likewise a spirit of errour as forward and ready to put off his ware in this open market as the spirit of truth and especially in this Kingdome where the people generally have been so long trained up in the strength of rationall notion made out by the arts and parts of nature who will be easily drawne to trade with such as have best skill to set out their ware upon the strongest termes of the creatures reason For he that can present the richest jewel in reasons treasure is like to carrie away * That is naturall affection swayed by reason in spirituall things the fairest daughter that nature hath Which causeth so much division and contention among men professing Religion as that many of the godly can hardly tell where to set a foot upon found ground to the great sadding of their spirits and turning of many away from the truth The consideration of which caused me to hold forth that light I have from the Lord in these two subjects First That as God hath a people whom he calls and owns out of the world even so hath he among all errours and by-paths a truth and a true way for such to observe and to walk with him in a part from the world and the rudiments thereof as witnesses to the truth in the profession of the same according to the rule of truth left to all his in his last Testament wherein all that professe him shall be confessed of him Secondly Unto these Christ hath preached and God hath assigned such priviledges as are not common to the world out of which he cals them to injoy the same As Christ himself even so all things by him are for such to injoy as believe in him and no more For as the end was first minded in Gods ordering of the means even so in all the causes concurring to effect the same the end must ever be minded as the life and strength of the cause so that as God chose persons in Christ and gave them to him to be saved by him so their sinnes were laid upon him for them he died rose againe ascended and appeares in Gods holy presence presenting them perfect in himselfe Unto him all such shall come as were given to him and had their sinnes laid upon him for him to give satisfaction for them All such shall be saved from all their sinnes by him that being the end for which they were laid upon him This I believe to be a truth that deserves no aspersion to be cast upon it nor tends to cause any division or contention among such as walke by faith in the light of truth though the rationall strength of nature in her owne wisdome cannot rest here satisfied And thus in summe Christian Reader I present to thy view the subject I deale upon endeavouring to maintaine the right priviledges purchased by Christ and freely given to all that believe in him for salvation against such as oppose the same who under pretence of seeking the truth doe by cunning and crastie enquiries undermine the same and as they of old did overthrow the faith of some who deny unto such as do believe in Jesus Christ for eternall life Church fellowship and communion with Christ in his Ordinances of the new Testament for want as they say of a Ministery with power from God to call and fit a people for Ordinances and to administer the same This opinion much oppresseth and disturbs the godly for whose sakes I have endeavoured to hold forth my portion of light for such as belive to consider well the freedome priviledge of faith in all the free purchase of Christ and gifts of grace and to hold fast the libertie wherewith Christ hath made them free not to be brought into bondage by men And as none are to lose any priviledge they have by Christ no more are any so to be satisfied with a right to all things in Christ as to neglect their dutie to him in their confession of him in holding out an holy fellowship and communion with him in all those relative properties of a wife to a husband and a body to a head in such order by himselfe appointed as may serve to the honour of his crowne and dignitie declaring him to be the first borne among them and to have the pre eminence over them This being the end for which God sanctified him for him to call and sanctifie a people to keep him a name and praise in the earth that glory might be given to God in the Church y Christ through all ages and not for such as believe in him to give away as far as in them lies his glory name and praise by forsaking of their priviledges and therein denying themselves to be vessels of mercy called to hold forth the same according to the Word to the glory of his Grace This caused me to lay all so close to the try all of Scripture which disclaims such faith as brings not man to the obedience of truth that God may have his glory from man as well as man his salvation of God who hath not tied his childrens benefits by Christs purchase to this or that condition and qualification
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
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
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
Touching the first By believing in Christ I meane that believing that Jesus is the Christ which John speakes of in 1 Joh. 5.1 That believing with all the heart which Philip spake of in Acts 8.37 That believing with the heart unto righteousnes which Paul speaks of in Rom 10.9 10. Touching the second The confession that Christ requires of men so believing is to confesse him in his Name and Titles that his Father hath honoured him with and set him out by viz. To be a sufficient and onely Saviour and the Mediatour of the new Testament as King Priest and Prophet A Priest to redeeme and purchase his people a Prophet to teach and instruct that people and a King to protect and defend the said people in their obedience to the truth revealed by him as a Prophet and by him as a King commanded to be obeyed And as this is to be knowne and believed of such as expect life by him even so it is to be confessed by a professed subjection to him in the same The Rule of which professed subjection and confession is the instituted order and administration of Christs Testament for no other confession doth he approve of but that which holds him forth to be Jesus Christ the Sonne of God come in the flesh dead and risen againe ascended and exalted at Gods right hand to the throne of his Father David and so to be Lord of Lords and King of Kings And submission to the instituted order and administration of Christs Testament is an ordained confession of this believing in him in a professed subjection to him This confession doth Christ therefore require of such as believe in him and ownes no believing unto salvation in his new Testament once confirmed by his death where this is refused For the benefits of Christ as Mediatour and his administration and the state order and rules of that Testament whereof he is Mediator and the subjects partaking of those benefits goe together in the record of Scripture so that if there be no baptizing into Christ then is there not confession of Christ according to his appointment Mat. 28.19 1 Cor. 12.13 Gal. 3.27 Rom. 6.3 Eph. 4.5 Luk. 7.30 And if not confession of Christ according to his appointment then no faith to salvation by Christ expresly owned Mat. 10.32 33. with 1 Joh. 4.2 3. Joh. 12.42 43. This I speake in reference to the expresse word of God which ought to be every mans rule to trie his way and walke by because by the Word he shall be tryed and judged justified or condemned according as he appeares by the same Joh. 12.48 Rom. 2.16 This makes against the free grace of God Object 17. that saves man without any condition of obedience or respect to any outward externall Ordinance but onely to Christ and believing in him 1. Answ The truth aforesaid no way opposeth Gods free grace in saving man through faith in Christ for it brings nothing in with Christ to save any man but lays out the way that God brings persons into whom he doth save For they come not into that way of profession to be saved but being saved they come to shew their thankfulnesse to God for the same 2. This order of truth discovers and sets out the true nature of Grace in its proper place and use Gods electing and chusing persons to salvation is of his free Grace but whom he so chuseth he chuseth in Christ Eph. 1.4 Therefore to make Christ effentiall to mans salvation is not against grace but for it 3. The gift of Christ and life by him is free grace but neither Christ nor life by him is given without faith Therefore to make believing in Jesus Christ of absolute necessitie to life is not against grace Eph. 2.8 Faith it selfe is the free gift of God and the work of grace in the heart of man yet is there no faith approved by God in his Word without workes James 2. Therefore to put faith to tryall by its workes and to bring both to the light to try and to see if it be indeed that which God of his grace hath given to man for life and the manifestation thereof and to make them both inseparable companions is no way against the free grace of god that saves not man without faith nor approves of faith without works and tryes all workes by his Word 4. The foresaid truth confirmes grace or faith in grace by holding forth from the Scriptures the priviledges that belong unto such as believe through grace and the freedome thereof in grace to faith alone without any other condition at all As the gracious new Covenant it selfe is free which comprehends all that is between God and man in grace and requires nothing but onely faith in Jesus Christ to admit persons into the same which makes them one with all that the said Covenant containes whether state order ordinances administrations administrators things administred or to be administred things past present or to come All is theirs who are in the Covenant of grace that contains all And none are in the way of life held forth in the word of God that are out of this Covenant And all priviledges and benefits comprehended in the said Covenant lie all as free without conditions unto such as believe as the Covenant it selfe For the Covenant in generall comprehends the severall parts in particular and therefore looke what condition any one part lies under the same doth another and so all If one part be free all is free and so indeed it is a free Covenant to such as believe And all the particular branches of this gracious Covenant are so inseparably joyned together that if a man be truly under any one part he is under all if he have Christ he hath all if he have faith he hath all if he have one promise truly he hath all and if he have right to any one ordinance he hath the same right to all So that he that dis-inherits himselfe of any one part dis-inherits himselfe of all For grace in the Covenant and the priviledges therein contained are not divided And when faith finds the treasure shee will have also the field where the treasure is hid Matth. 13.44 Thus joyning of faith in Christ and subjection to Christ inseparably together as the Scriptures doe both being branches of one and the same gracious Covenant doth no way oppose Gods free grace in saving man by faith in Christ If the administrations of the new Testament lie so open and free to all that believe Object 18. without condition or exception then any that believe may administer all Ordinances and so women as well as any other By pretended absurdities and false consequences Answ the truth of God is commonly opposed and obscured by the adversaries thereof yet truth never brings upon it selfe any absurdity But absurdities sometimes seeme to follow through the subtilty of men opposing the truth and sometimes through the ignorance of men
not knowing how to avoyd them and defend the truth from them Truth alwayes lyes within the bounds of order whither true faith brings in a man and there truth makes him free Joh. 8.32 Truth and order are never apart much lesse oppose each other how ever men conceive for God who is one is the God both of truth and of order 1 Cor. 14. So that wheresoever faith findes truth there order also dwells For as God is the God of order so his Word which is truth is the rule of order and this Word is faiths foundation whereon shee builds which Word is so farre from being any exceptive condition of truth as that it is truth it selfe God calls no man to dispense his truth whom he doth not fit and enable for the same and whom God doth call and send he so sends them that they goe in faith And faith ever attends at wisdomes gate and bids not goe otherwayes then Christ directs So farre is faith from leading any to any absurdity and disorder that it keepes them in the hand of truth which guides them according to order and reproves the contrary And for womens administring of Ordinances Gods free love and true faith never admits or gives way unto any unlawfull or disorderly libertie And I have endeavoured to prove that the free use of ordinances is only to faith not to the flesh and so not in any unseemly way God who is the God of order hath in his Word of truth taught women what their dutie is and namely in 1 Cor. 14.34 35. 1 Tim. 2.11 12. This rule forbids unto them the administring of ordinances And they which have faith will believe the Lord and obey his Word Againe I have not said that the administrations of the new Testament are free for any that believe to administer them But I have proved that they are free for all that believe to submit unto them or rather to Christ in them without any condition or exception against the same Therefore it is still the duty of all that believe in Jesus Christs as aforesaid to hold forth a confession of this their believing in him by their professed subjection to him in the order and rules of his Testament without which he doth not expresly owne any faith in men according to the tenour of the said Testament It is said Object 19. Rev. 6.14 That heaven departed c. Which must be understood of the Church and Ordinances and wee doe not finde when shee appeared in the like manner againe That this must necessarily be understood of a departing of the Church and ordinances Answ is not so certaine as is imagined See the like prophecy in Isaiah 34.4 and note well what went before in ver 2,3 and what followes in vers 5 6. 11. and then consider whether Isaiab did there prophecy of such a departure of the Church and Ordinances as is now spoken of That departing of heaven as a scroll spoken of in Revel 6.14 shall then be when the Sunne becomes blacke as sackcloth and the Moone as bloud when the starres of heaven fall unto the earth as figs from a fig-tree shaken with a mighty wind when every mountaine and isleland are moved out of their places when the Kings of the earth and the great men and the rich and the chiefe Captains and the mighty and every bondman and every free-man hide themselves in he dens and in the rockes of the mountaines c. see the place viz. Revel 6.12 13 14 15 16. And then judge whether it be certain that this prophecy is fulfilled and the heavens departing as a scroll is a departing of the Church and Ordinances But let this seeme as granted for the present because heaven in this Booke of the Revelation doth sometimes signifie the Church But then also minde that the Churches departing is here set forth by the similitude of a booke or scroll folded together which before lay open So then the Church sometimes lay open in her glory and her light did shine abroad among the Nations but now when that great opposition and persecution did rise against her shee retired her selfe in a more private way A booke or scroll is not defaced nor destroyed when it is rolled up together but is as perfect in it selfe as before onely it lies not so open for every one to looke into and so it is with the Church her departing is not from being a Church but in respect of her obscuring and hiding of her selfe from her enemies as Isai 26.20 Rev. 12.6.14 For shee onely departed as a scroll when it is rolled together and so continued in her selfe a Church enjoying as her right here ordinances and her communion still For in the next Chapter there is the Lord upon his throne with his Church Ministery about him worshipping The Church then here departed as is aforesaid from her enemies together with her Ordinances to a more retired and obscure condition then before but never departed from her selfe It is said Object 20. Rev. 15.8 That the Temple was filled with smoke from the glory of god and from his power and no man was able to enter into the Temple till the seven plagues of the seven Angels were fulfilled Whence it is gathered that in the time of Antichrist and the Beasts reigne there is no entring into any Church-order c. 1. Consider whether it be not a manifest property of an erring spirit Answ to wave cleare places of the Scripture calling for the perpetuall use of the Ordinances of Baptisme and the Lords Supper as Mat. 28.19 1 Cor. 11.26 and other like places and to chuse to walke in the darke retiring to obscure places not yet understood for a seeming refuge 2. Consider whether this place do not manifestly allude to that in 1 King 8.10 11. and whether that place doe import that there was any cessation of Ordinances in Solomons time 3. Take notice that this place in Revel 15. doth hold forth unto us a Church and a glorious one too For here is a Temple out of which the seven Angels goe with their seven golden vials full of the wrath of God against Antichrist or the Beast For this see Revel 15.1.5 6. Revel 16.1 c. Are not these the Ministers of Christ which goe forth of the Temple which is the Church of Christ into which men must first come or else they cannot goe out thence for no man can be said to goe out of a place that he never came in Thus this Scripture well considered shews the weaknesse of those that take up the same to oppose the Saints fellowship now and their confession of Christ in their professed subjection to his order of the new Testament This text is so farre from keeping any backe that it rather calls all that have faith to come seeing Christ will have at this time even under the reigne of Antichrist such a Church out of which God will raise such notable instruments to
encounter with his enemies Though the Church lyes sometimes low and obscure yet God at some times raiseth her up againe The Church is as the Temple sometime open and sometime shut and as the Moone sometime at the full and sometime in her change and as a wife sometime sporting with her husband as Rebecca with Isaac Gen. 26.8 and sometime in travaile and paine sometime singing the song of Moses and the Lambe and sometime hanging her harpe upon the willowes And thus shee is made conformable unto Christ her head who is sometime is bloud sometime on his throne sometime in a cloud and sometime with his face shining as the Sunne sometime with a raine-bow on his head and sometime in the brightnesse of his glory Therefore although that truth doth not alwayes in like manner appeare yet this frees not man from his obedience unto it when it appeares but rather engageth him the more Christ foretells of false Christs and false Prophets that shall arise and deceive many Object 21. saying Lo here is Christ or there Matth. 24. And this is fulfilled in those that attempt the worship of God some one way and some another and yet have missed the right way And some perceiving their mistake have begun againe and all for want of the infallible Spirit of God to lead them forth at the first And as they failed before even so they may doe againe 1. Answ Christs words in Matth. 24. are an answer to a demand of his Disciples concerning his coming and the end of the world see vers 3 4. And Christ doth not answer concerning his coming in the ministery of the Gospel and administration of his Ordinances for therein he came not in such a manner as he speakes of in this Chapter see vers 27.30 But concerning his personall coming the time whereof was to men unknowne whereupon he chargeth all his to be alwayes ready waiting and looking for his coming continually see vers 36.42 43 44. 2. The false Christs and false Prophets that Christ here forewarnes the faithfull to take heed of are such as shall shew great signes and wonders ver 24. How then comes it to passe that they which hold forth the Gospel and Ordinances of Christ are closely insinuated to be these false Prophets whiles this is one maine exception against them That they do not shew great signes and wonders Surely they prepare men to be deceived by these false Christs and false Prophets who teach men to receive none as Ministers of Christ though they prove their doctrine and way by the Scriptures never so clearly unlesse they shew great signes and wonders and confirme their word and way thereby 3. The false Prophets here spoken of are such as shall falsly affirme themselves to be such Prophets as the Prophets of the old Testament Isaiah Jeremiah and the rest were in their time and as Agabus and some others were in the Apostles time And the false Christs here spoken of are such as shall falsly affirme themselves to be Christ in person as appeares in vers 5. This therefore cannot be taken up and applyed against those that now stand up for the present use of the Ordinances of Christ 4. As in the next Chapter Christ teacheth his servants not to hide their talents in the earth but to trade with the same that is to use their gifts to the gathering of the Elect and the Churches edification in which use their gifts also shall be encreased so in Mark 13. which is the same in effect with this present Chapter he mindeth his servants not onely to watch that they may not be found sleeping vers 35 36. but also to consider the authoritie that he hath given unto them and the worke that he hath appointed them vers 34. which must be understood of a ministeriall authoritie and a worke of the Ministry to continue till his coming And in this Chap. vers 45 46. he minds them to give unto his houshold their meat in due season which houshold must needs be his Church and their meat his Word and Ordinances 5. Doe not they in some sort affirme Christ to be in the desert and in secret chambers who affirme the Church to be in such a sort in the Wildernesse as that there is now no place for the appointed Ministry of the Gospel and Gospel Ordinances 6. As touching the want of an infallible spirit to lead men forth into all truth It is true indeed that not onely all true and faithfull 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
note also Joh. 6.38 39 40. and Joh. 17.2 Therefore Christ did certainly effect what he was sent for 2. Mind that the salvation here spoken of frees men from all condemnatory judgement This appeares by the antithesis or opposition in this verse 3. So mind that the world is said to be saved in that believers are saved who are part of the world of mankind and were chosen out of the rest of the world to be saved by Christ see also 1 Joh. 4.14 compared with the verses there aforegoing viz. vers 9. 13. of that Chapter Our adversarles not receiving this truth doe sometimes say hat though all the world be not saved eternally because they believe not yet Christ for his part did for them all whatsoever he was to doe for the salvation of aâ—â— But if this were true then all must needs be saved See Jerem. 17.1 For our salvation is fully from Jesus Christ Wee cannot save our selves neither doth the Father worke our salvation or any thing that concernes the same any other wayes then in and by his Sonne Christ If then Christ as a Saviour have done for us whatsoever he is to doe for the salvation of any how can wee misse of salvation It follows herein vers 18. He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed c. The believer is delivered from the condemnation of the Law As for the unbeliever because he believeth not he is left to the sentence of the Law and is already condemned thereby All this is with us It follows in vers 19. And this is the condemnation that is the cause of condemnation as being a grosse evill for which men are to be condemned and a maine cause of that unbeliefe by which men are left to condemnation That light is come into the world c. that is that light being come into the world men loved darknesse rather then light The light come into the world is Jesus Christ held forth in his Gospel And all this opposeth us not but confirmes the truth that we hold Thus at the appearing of the light of truth the objection from this place is vanished away A fourth objection is drawne from 1 Tim. 2.4.6 4. Object From 1 Tim. 2.4.6 answered which to our adversaries seemes to be of speciall strength In the answering or rather proventing whereof we will throughly search that place also beginning at the beginning of that Chapter and weighing every thing diligently that may seeme to have any relation to the present Question 1 Tim. 2.1 I exhort therefore that first of all supplications prayers intercessions and giving of thankes be made for all men By all men in this place we may not understand all persons or every person without any exception or limitation For under supplications prayers and intercessions are here comprehended all petitions for all good and needfull gifts and blessings for the persons to be prayed for put up unto God with all earnestnesse and fervency in which the Petitioners will and must still continue suing unto God with a holy and humble importunitie for those things that they crave such Petitions cannot be made in faith for all persons without exception in as much as we know that there are many vessells of wrath ordained of old unto condemnation Rom. 9.22 Jude 4. And there is a sin unto death for which we are not to pray 1 Joh. 5.16 Therefore by all men we are here to understand all orders and degrees of men And so the thing to be craved is that God according to his purpose and gracious promises would shew mercy and extend the fruits of his love too all orders and degrees of men that is to all those whom he hath chosen to himselfe out of every nation and kindred and out of every order and degree of men and women in the world This is further confirmed by that specification or exemplification which followes in vers 2. For Kings Though these were before comprehended under all men yet are they here more particularly expressed 1. Lest the Saints should have been discouraged from praying for them by their wickednesse 2. Because God hath given Magistrates to be his own Ministers to us for good Rom. 13.4 And for all that are in authoritie that is to say 1. Magistrates or Governours in those Common-wealths that were not ruled by Kings 2. The severall orders and degrees of inferiour Magistrates That wee may leade a quiet and peaceable life c. Not that this is the onely thing that we are to crave or aime at but because this should in a speciall manner stirre us up to earnest prayer for Magistrates viz. that God hath given them their authoritie to this end that by meanes of this authoritie rightly used we might leade a quiet and peaceable life in all godlinesse and honesty Vers 3. For this is good and acceptable in the sight of God our Saviour viz. That we should thus pray and give thankes for all orders and degrees of men and namely for Kings and for all that are in authoritie And note how the Apostle proves this in the words following in vers 4. Who will have all men to be saved and to come unto the knowledge of the truth In as much as it is the Apostles scope here to prove that it is acceptable to God not onely that we should pray but also that we should give thankes for all men viz. in that sense in which the words all men are used in vers 1. I therefore conceive that he here speakes of Gods effectuall will And so God willeth not that all persons or every person in the world should be saved and come unto the knowledge of the truth as appeares in 1. Pet. 2.8 Jude 4. Isai 6.9 10. Rom. 11.7 8. Here therefore by all men wee must of necessitie understand onely all orders and degrees of men that is some of all orders and degrees viz. those whom God hath chosen to himselfe out of every order and degree among men Thus the great objection from this verse is fully taken off It follows in vers 5. For there is one God and one Mediatour between God and men the man Christ Jesus Not one God of Kings and another of subjects one God of Merchants another of husbandmen but one and the same God is the God of all that saveth all that are heires of salvation of what order or degree soever they be And as the same God hath appointed and constituted the severall orders and degrees among men so he hath his Elect whom he will save among all those orders and degrees So also there is not one Mediatour between God and great men and another between God and meane men but the same Christ Jesus is the Mediatour between God and all the Elect of whatsoever order or degree among men they are Vers 6. Who gave himselfe a ransome for all The word All must here be understood as
will of God here spoken of is an effectuall will For the Greeke word here used holds forth not onely the will of God but also his counsaile even that counsaile of his will according to which he effectually worketh Therefore the Apostle here speakes onely of those whom God effectually saves 2. The Apostles scope here is to shew the cause why it was and should be so long before Christ did and should come to judgement viz that none might perish but that all might come to repentance Even this shewes that the Apostle hath here respect to none but the Elect of whom none shall perish but all of them shall come to repentance before Christs coming to judgement 3. When he here saith The Lord is long suffering to us-ward by us he meanes the Elect and more particularly the elect of the Jewish Nation of whom he and they to whom he now wrote were a part And when he addes not willing that any should perish he in like manner meanes not willing that any of us his chosen people should perish And in that which followes But that all should come to repentance by all he likewise meanes All of us his Elect and specially All of us his Elect of the Nation of the Israelites But the objection seemes stronger that is made from Ezek. 18.32 and 33.11 30. Object From Ezek 18.12 33.11 answered I therefore now hasten to those places Ezek. 18.32 I have no pleasure in the death of him that dyeth saith the Lord God Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live For answer whereto these things are to be minded 1. God sometimes speaketh of himselfe after the manner of men and yet those speeches of his are to be understood after the manner of God Thus it is when God ascribes unto himselfe anger sorrow and the like As in Gen. 6.6 It repented the Lord that he had made man on the earth and it grieved him at his heart And in 1 Sam. 15.11 It repenteth me that I have set up Saul to be King Yet Samuel there saith in vers 29. The strength of Israel will not lye nor repent for he is not a man that be should repent And thus it is when the Scripture ascribes to God a taking pleasure in any thing done by man or any fruit thereof as namely when it holds forth God as having pleasure in this that the wicked turne from his way and live 2. When the Lord saith I have no pleasure in the death of him that dyeth I have no pleasure in the death of the wicked he declares indeed that he hath no pleasure in the misery of his creature in it selfe considered Yet it is not contrary to the pleasure of God to set forth the glory of his righteousnesse and power and just wrath against sinners in the destruction of the vessels of wrath see Rom. 9.22 Prov. 1.26 Prov. 16.4 3. The Scripture holds forth Gods greatest delight to be not in a sinners destruction but in the conversion and salvation of sinners This is plainly held forth in these places And elswhere the Scripture manifests that the destruction of sinners that perish is purposely ordered of God to the commendation of his infinite and glorious mercy towards those whom he saves Rom. 9.22 23. 4. The scope of these places is to declare Gods readiness to accept and save those that sincerely turne to him and so to move and encourage sinners to such conversion unto God In all this there is no opposition against our doctrine In the next place through the helpe of God 31. Object From Luk. 24.47 Act. 13.38 answered I shall returne answer to an objection drawne partly from Luk. 24.47 And that repentance and remission of sinnes should be preached in his Name among all Nations beginning at Jerusalem And partly from Acts 13.38 Be it knowne unto you therefore men and brethren that through this man is preached unto you the forgivenesse of sinnes From hence some doe thus argue Remission of sinnes was to be preached to all men even to unbelievers Therefore sinnes are remitted to all men I answer 1. In Luk. 24.47 observe this expression Among all Nations We readily grant that the true doctrine of the Gospel concerning remission of sinnes was to be preached among all Nations and is to be preached among all men Some object that the Greeke words here signifie Vnto all Nations Wee deny not that the Greeke Praeposition here used doth sometimes signifie unto properly it signifies into and sometimes among And this last signification doth best agree in this place 2. If we here translate Vnto all Nations yet so this Scripture will make nothing against us This doctrine Through Christs Name whosoever believeth in him shall receive remission of sinnes Acts 10.43 was to be preached to all Nations and is still to be preached to all And here in Luk. 24.47 note how the preaching of repentance and of remission of sins is joyned together importing that the Gospel that was to be preached testifies remission of sinnes onely to those that repent or are changed in their mind believing in Jesus Christ Acts 3.19 3. Those that are spoken to in Acts 13.38 were professours of faith in the Messiah as he was hold forth by the light of the old Testament and were now so looked upon Acts 13.16.26 4. Yet the preaching of remission of sinnes unto them that was here spoken of was onely the preaching of that doctrine expressed in the next verse By Jesus the Saviour all that believe are justified from all things The particle And in the beginning of that verse doth there import as oftentimes it doth a declaration of that which was before spoken of But it is objected that every one is bound to believe that Christ presented a satisfaction to divine justice for his sinnes 32. Object From 1 Joh. 5.10 11. and that his sinnes are remitted Therefore this is true And some conceive that this objection is strengthened by that in 1 Joh. 5.10 11. He that believeth not God bath made him a lyar because be believeth not the record that God gave of his Son c. My answer is this Answ What every man is commanded of God to believe that I grant to be true For the God of truth commandeth no man to believe a lye But God commandeth every man to believe what he affirmes and declares and no more This then he declares to be truth and so commands every man to believe it That through Christs Name whosoever believeth in him shall receive remission of sinnes Act. 10.43 This I say God commands every man to believe and to receive it as the true and good word of God and so to rest upon it and obediently to depend upon Jesus Christ held forth in this word as the Prince and Saviour exalted of God Mark 1.15 Joh. 12.36 c. When a