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
Whether such as believe in Jesus Christ for salvation may injoy the Ordinances of the new Testament namely Baptisme and the Lords Supper now under the reigne of Antichrist And seeing that all the true and right administrations according to the first order and patterne have been lost through the mystery of confusion in the world How wee shall now come by a true and orderly administration of Ordinances according to the first institution if not by the same Ministery with the same calling and gifts of the holy Spirit that the first Ministery had The second Question is How farre the death of Christ extended to the taking away the sin of man whether he dyed for the sinnes of all men without exception or for the sinnes of some onely Unto the first Question I shall by the help of God now addresse my selfe to an answer And first I say that such as believe in Jesus Christ in the Scripture-sense may and ought to enjoy the Ordinances of Christs new Testament as their own free Priviledges by Grace and part of their inheritance as they are heires of glory and that even during the reigne of Antichrist for then have they most need of them as being Christs their Generalls colours and part of that spirituall armour by which they are to fight against the Beast and all false wayes Rev. 12. Eph. 6.12 13. They are the memorialls of Christs love unto all that believe in him and look for him in his absence Luk. 22.19 With 1 Cor. 11.24 25 26. And the Ordinances of Christs Testament are given to such as believe for the helps and confirmation of their faith and the declaration thereof and thereby God separates them from the world and owns them for his people And for the same Ministery with the same calling and gifts of the holy Spirit that the first had I own no other Ministery But for the better understanding of this truth I desire that wee may consider well of an answer to some inquiries thus 1. What worke God had for the first Ministery above what he hath for any now 2. Whether Christ hath left in his New Testament an absolute rule to know such as are sent of God to the work of the Ministery and what the same is 3. If there be salvation now for men and meanes thereunto approved and appointed of God then what that is 4. Whether there be any time in which man is freed from obedience to the Scriptures since the New Testament came in force and if not then what part of truth stands now in force to be obeyed and what not 5. Whether the New Testament be not of equall Authoritie with the Old to command obedience and holds not forth a rule for the same as the old Testament did 6. Whether Christ requires not a publick confession of him by all that believe in him and if he doe then what the same is and the rule for it Now to each of these particulars And first what worke God had for the first ministery or workmen to doe above others either then or now Where in generall minde The worke God had for the first workmen was first to be eye-witnesses of Christs doings and sufferings death and resurrection and so to testifie him to be the Son of God come in the flesh and exalted to be Lord over all Acts 1.1 2 3 4. Acts 10.39 42. Acts 4.33 1 Joh. 1.1 2. 2. They were to disanull and make voyd that typicall way of worship standing under types and shadows instituted by God and confirmed to the people by signes and wonders Exod. 19.9 And to set up and establish another way of worship in the place thereof that was never knowne before and therefore to be confirmed by signes and wonders at the first founding of it as that before was Which signes and wonders stand for ever together with the same truth as witnesses for the truth and against all that shall oppose or condemne the same to the end of the world And whereas many look and expect for some to come from God working miracles signes and wonders let such take heed they be not deceived by the man of sinne who is set out by God in his Word to come that way and deceive many Mat. 24.24 Mark 13.22 2 Thes 2.9 Rev. 16.14 Rev. 19.20 But where is one word in all the new Testament that any man shall come from God in this manner of working miracles signes and wonders 3. They were to the people then the unerring Oracles of God and the infallible mouth of Christ for all to have recourse unto for the minde and counsell of God whose testimony was unquestionable being that by which all things must be tryed Mat. 28.19 20. Gal. 1.8 9. 1 Joh. 1.1 7. 4. They were the layers of the foundation and the ministeriall instituters of the whole state and order of Christs Church to be observed of all to the end of the world 1 Cor. 3.10 11. Ephes 2.20 Rev. 21.14 Lastly They were the pen-men of the holy Scriptures of the new Testament in which Christ is held forth or set up as an ensigne among all Nations for the obedience of faith Mat. 24.14 Luk. 2.31 Isai 52.10 By which all both persons and actions shall be tryed and judged 2 Pet. 3.15 1 Cor. 14.37 Rom. 2.16 2 Thes 1.8 This worke God had for the first workmen or ministery to doe who bare witnesse to the same by signes wonders and miracles from heaven for the convincing of the world that the same was of God Heb. 2.4 Mark 16.20 Joh. 16.8 9 10 11. Joh. 17.20 21. There are now no more instituters or beginners of any such work All that men have to doe now is onely to learn their way and to walke in the same and so to believe and receive their testimony Joh. 3.11 Rom. 10.16 2 Thes 1.10 And to build upon the same foundation laid by them 1 Cor. 3.10 11 12. The rule and warrant for the same being their word and writings aforesaid Yet let this be minded that some of the worke in the hands of the first workmen namely the Apostles was then and is now as proper and common unto others as to them As to preach the Gospel and gather the Elect of God into the fellowship of Christs body to beare witnesse to the truth and to suffer for the same and the like All which as well belongs to preaching Disciples now as to them then Joh. 17.20 21. 2 Tim. 2.2 4.2 If it be said Object 1. where the same worke is to be done there the same workmen are required for the doing of it both in respect of Ministery and Gifts because the Scriptures hold forth but onely one Ministery appointed and given by Christ for the work of the Ministery which is to continue to the end of the world where and when the said worke is to be done Eph. 4. Mat. 28. This I confesse and affirme to be true Answ but let us minde in a
word what all this is The worke to be done is to call home the Elect of God into the faith and fellowship of Christ The Ministery are men stirred up and sent by Christ with gifts and abilities fit for the worke called unto Which Ministery remaines untill all the Elect of God are brought unto one unity of faith and fulnesse of Christ as Eph. 4 Mat. 28. But what gifts and abilities are of absolute necessitie required by Christ unto this worke is well to be minded To gather the Elect of God into the fellowship of Christ and to edifie them in the same is the worke And God inlightening men in the knowledge of the mystery of Christ in the Principles of the Gospel and the Spirit inabling them with gifts of utterance to preach the same for the convincing of sinne and to bring over the heart to believe and submit to Christ and to teach them their dutie to God and man here is now the workmen or Ministery that Christ gave and is to continue to the end of the world Mat. 28.19 20. It is said Object 2. The diversities of tongues are of necessitie for the Ministery of Christ because they are to preach the Gospel unto all Nations Mat. 28.19 Mark 16.15 The Gospel indeed is to be preached unto all Nations Answ that is to one nation as well as to another excluding none as before the Gentiles were but now to all seeing God is the God of the Gentiles as well as of the Jewes Rom. 3.29 For now Christ by his death hath opened a free way for the Gospel to goe into all the world to gather the Elect out of every nation tongue and people Zech. 2.11 Mat. 24.31 Rev. 5.9 Isai 54.1 2.3 But this rather seems to be by some instruments whom God shall stirre up in every nation of their owne language then by all languages in one man which thing was never yet knowne Isai 19.18.25 Zech. 8.20 21 22 23. 2. Tongues are of necessitie for such to speake unto a people to whom they are sent and Christ never sends any man to preach or with a message to a people or person but he gives him a tongue at the present to deliver the same And more then is usefull herein is not of necessitie 3. That all tongues to speake all languages should be so essentiall to the Ministery of Christ that there can be no true Ministery without them this lies to be proved for it is very questionable whether all the severall languages by which God did confound and scatter the people Gen. 11.6 7 8 9. were ever yet all knowne to any one man and if not then how shall any man know when he hath them all But if it be granted that onely so many tongues as are needfull this I freely confesse must be in the Ministery of Christ and no more are required of necessitie 4. Where the diversities of tongues are not of use for the well being of a Church they cannot be of absolute necessitie for the being of that Church But strange tongues are not of use for the well being of a Church that understands them not 1 Cor. 14.27 28. and therefore not of absolute necessitie for the being of it 5. The first Church of the new Testament which may be our chiefe pattern consisting of the hundred and twentie Disciples Acts 1. was neither converted or constituted by a Ministery of diversitie of tongues and yet by a true Ministery of Christ These were in Church-fellowship before the diversities of tongues were given who were a Church Act. 1. To whom the 3000. were added and converted by the tongues given Acts 2. 6. The want of such diversities of tongues will not excuse a mans silence much lesse prohibite the use of such tongues as for the present men have of God to declare and publish what light and truth the Lord doth reveale and so much the more seeing every man stands accountable of himselfe to God for every gift and measure of light and truth he receives of the Lord for the improvement thereof to the glory of God and good of man as these Scriptures compared together doe manifest Luk. 19.11 15. Luk. 12.40 41. 47. with Mark 13.34.37 1 Cor. 11.26 Which Scriptures speake of the Lords coming and the condition both of times and persons the mean while in his absence with their work charged upon them so as that they are at no time freed from the same untill his coming to take an account of them And it is a vaine thing for any man to thinke he shall be excused by his pleading the want of tongues to speake all languages and the like but rather expect to be called to account how he hath improved that abilitie and tongue which he hath for his Lord and Masters advantage as Mat. 25.14 15 24 25 26 27. And thus men are to improve what abilities they have received to the glory of God and when he cals them to greater worke he will give them answer able abilities for the same whether tongues or else as Exod. 4.11.13 Mat. 10.18 19 20. And lastly The Ministery which Christ hath now in his Church hath as many tongues and I conceive can speak as many languages as that Ministery which converted and planted the first Gospel-Church of Christs new Testament which may be well our example And as God did honour and beautifie his Church and Ministery then by powring out of his Spirit in such a measure upon them so he may doe in his owne time upon his Church and Ministery now as the sees occasion when the hath tryed who are the despisers of the day of small things It is said Object 3. that by the power of darknesse over-spreading the whole world the true Church Ministery and Ordinances have all been lost and a false Antichristian forme come in the place There must be now as at the first an immediate Ministery sent of God with the holy Ghost and power to restore the same againe The Church Answ Ministery and Ordinantes are not lost to the Scriptures the Spirit and faith but onely to the world as all divine and heavenly things are subject to be through their opposing and despising of them But it 's said Object 4. the Administrations of these were lost c. The Administrations were not lost to Word Spirit and faith Answ for all the holy things of God lie cleare and free in the Word to whomsoever the Spirit reveales them and gives faith to believe by which they become one and rise together But some may say Object shew us now a true Administrator sent of God So much in effect said the Jewes of old to Christ Answ Joh. 6.30 and the opposers of Gods truth to the Apostle 2 Cor. 13.3 But let such shew us believers approved so by God after Christs Resurrection without which there is no salvation and then will I by the helpe of the Lord shew a true Administrator sent
of God which indeed were never apart in Christs new Testament neither ought they to be asunder now But all the difficulty is how to know one that is truly sent of God to the worke of the Ministery and for this let us see what absolute Rule or way Christ hath left in his new Testament to know such by Now for any absolute Rule in respect of either gift power or qualification to note out a man sent of God to the worke of the Ministery distinct from the same work I know none But such as Christ stirres up and sends to the worke of the Ministery they are declared by the work as it answers to the Rule for as the Scriptures justifie the worke and own that to be of God even so doth the same Word justifie the workman and owns him to be sent of God about the same Thus did Christ appeale to his worke for witnesse to prove himselfe to be sent of God Joh. 10.37 38. 14.11 And so did the Apostle Paul 1 Cor. 9.2 2. Cor. 3.1 2 3. And so are all to be knowne by walking in their footsteps and bringing their doctrine Mat. 7.17 18. Such as God enables to preach the same Gospel and to bring men to believe in Jesus Christ and to give up themselves in obedience to his will Such whose gifts and abilities improved doe hold forth Christ as an ensigne to the Nations and gather presons into one unitie of faith and fellowship of Christ in such appeares the Ministery and spirit of Christ and this declares them to be sent of God Eph. 4.11 16. Rom. 10.14 15. 1 Joh. 4.2 1 Joh. 1.2.3 2 Joh. 9. Object 5. Some will say There is not those gifts and abilities for the work of the Ministery now as was with Christ and the Apostles and therefore not the same Ministery As there is not those gifts and abilities for measure now Answ as was then so there is not that occasion for the same now as I have formerly shewed God enables men now with abilities and gifts as the worke requires which is to discover and lay out the foundation and to fit and prepare the matter and to build it upon the same 1 Cor. 3. That is to preach Christ crucified and to bring persons to believe on him and baptize them into the profession of him Mat. 28.19 Act. 8.4 5.12 Act. 11.20 21. This was the worke of the Ministery then and is the same now done by the same Spirit who is above all his gifts And no greater power gifts and abilities was ever in any or can be expected then to bring soules to God Gal. 2.8 1 Cor. 1.23 24. with Joh. 14.12 Which worke is done now as truly as ever and therefore there is the same power for now the dead are raised the eyes of the blind opened the Devils spiritually cast out the same walke the sicke restored to health and the poore receive the Gospel and what more can be required to declare a true Ministery of Christ Object 6. Such as professe themselves to be the Ministers of Christ as the first were must be so sent and have the same authoritie from Christ as they had All this is true Answ and therefore I say as before that such as receive a Message from Christ with gifts and abilitie to deliver the same to a people God assisting his Word with a blessing and power to bring in the heart to believe and receive the same such may as truly be said to be sent of God as the first were neither can we expect any to come from God any other way and their authoritie is from the Lord Christ who by his Word and Spirit commands to preach and baptize and that upon no other condition or terms but onely faith Mark 16.15 16. Act. 8.36 37. Joh. 1.12 Joh. 17.20 21. For where the power of God goes with his Word to call men to the knowledge of the truth there is also the same power to admit such into the obedience of the same Mark 28.18 19 20. Act. 10.34 35.47 So that the same Spirit Word and faith brings such as have it now under the same power and authorities as one together with the former as these Scriptures compared together doe manifest Mat. 25.15 Luk. 12.48 Act. 2.17.18 1 Cor. 12.7 1 Pet. 4.10 Joh. 1.12 see Luk. 12.37 42. with Mark 13.37 What other sending had Philip that gathered the Church as Samaria Act. 8. and the scattered Brethren that planted the Church at Antioch Act. 11.19 20 21. and Apollos who was an able Minister of the Gospel 1 Cor. 3 All which the Word holds out to be able Ministers of the Gospel and preaching the same But what sending had they who called them to it and by what authoritie did they doe it more then men of the same Spirit and faith have now Quest How can such preach the Gospel order and receive others to the same that never were in it themselves If we say Answ How shall men preach truth that never understood truth This indeed none can doe 1 Cor. 2. But if it be said that none can hold forth or preach the Gospel-order untill they be first in it themselves then it might be demanded how such came to be in it and who admitted them unto it for some must be first where there is a beginning Obedience to God depends upon nothing but onely his word that gave being to order and the Gospel-order once instituted stands firme still for all that believe to enter upon it as living master upon the foundation 1 Cor. 3. which is Christ who calls all such as living stones to come unto him and be built upon him a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ who hath made a free and open way for all that believe to come with boldnesse into the Most holy place 1 Pet. 2.4 5. Heb. 10. And much more to injoy all those priviledges of grace inferiour to the same 1 Cor. 3.22 And when any lie short of truth as touching the Gospel-order and the like it is onely the God of truth that brings up his creaturo to the obedience of truth And such as God so workes in by his Spirit as the understanding is inlightened in the truth the conscience convicted by it and the man hath faith in it as his dutie to obey it with the way open for it and the Word calling to it Such by mutuall agreement with truth are by faith one together in truth which gives being to an orderly practise of truth To such Christ opens Joh. 10. Such the spirit guides Joh. 16. Such God approves Mat. 18. The word of God commands them and faith in them obeyes Act. 2. And thus by the power of truth such as believe come to be one in Christ with the God of truth Joh. 17. The order of Christs new Testament is the administration of the gracious new Covenant
and of the same nature with it which lies for ever free in all the branches and priviledges thereof to such as believe who are the onely true-borne heires of all that is contained in the said new Covenant And so of the order and Ordinances of the Gospel which are but the Administrations thereof Now the heire being once put in possession of his inheritance with the priviledges thereof assigned to him and conferred upon him free without any condition but onely his faith here he is for ever to stand and keepe his possession And if at any time he through ignorance and unbeliefe mistake his freedome and lies short of his priviledges then when God his Father shall acquaint him with it and shew him the same he may nay ought by vertue of his first order enter upon his in horitance without looking and his or that condition or qualification of person to admit him in but onely that his inheritance be discovered and his right to it That is an orderly communion of such as believe with the Spirit to guide as aforesaid for there is no exception by God against such as believe And faith is the same at one time that it is at another and in one person that it is in another and so are all the Priviledges of Grace the same to such as believe at one time as at another The Scriptures hold forth the Administrators to be such as were baptized persons Object 7. but there is none such now and therefore not lawfull to enter untill there be a Porter to open 1. Answ What though none but baptized persons did baptize it doth not follow that none but such must baptize except God had so said we finde not Christ confining the dispensing of Baptisme in the hands of baptized persons and excluding others neither is there any example where ever any that did baptize were examined whether they themselves were baptized 2. The Scriptures no where expresly hold out the Administrators to be baptized persons the Apostle Paul onely excepted for of none but him doth the holy Spirit any where speak expresly of their being baptized 3. The word of God holds out such to baptize others that were not baptized themselves as John the Baptist who was there to baptize him before he baptized others 4. The Apostles and all the Disciples of Christ were not baptized with that Apostolicall Baptisme Mat. 28. that witnessed the holy Spirit to the come For want of which Disciples were ignorant and knew not whether there was any holy Spirit Acts 19.2 3 4. Which yet is the Baptisme of Christs new Testament into which they bapitzed others and yet were not so baptized with the same themselves By all which it appeares that baptizednesse is not essentiall to an Administrator and therefore we ought not to stay without when Christ the Porter opens and invites us in The Ministery of the new Testament Object 8. is a ministration of the Spirit and of gises of the holy Spirit as 2 Cor. 3.6.8 Acts 8.17 18. Act. 19.6 But there is none such now The Ministration of the Spirit in the new Testament Answ 2 Cor. 3. the Apostle opposeth to the Ministration of the letter under the darke shadows of the old Testament as appeares vers 6 7 8 9. compared together Otherwise as for them to be agents to convery the Spirit as from themselves unto any this the Apostle denies 1 Cor. 3.5 6 7. but onely as in struments by preaching the Gospel as 1 Cor. 3.5 with Gal. 3.2 so it is now as truly as it was then God giving in his Spirit of life into mens hearts by preaching of the Word of life And for the appearing of the holy Spirit by laying on of hands as Acts 8.17 18. Act. 19.6 This was proper onely to the Apostles themselves as Act. 8.14 18. where Philip who converted and planted this Church at Samaria had not the Ministration of the gifts of the holy Spirit which came afterwards by laying on of hands by Peter and John who were sent by the Apostles from Jerusalem vers 14.17 Neither doe we finde any in this worke but onely the Apostles after whose decease the holy Spirit appeared not so full and rich in his gifts as he did in them As it was of old after the last Prophets that wrote Scripture were deceased there was not that measure of the Spirit to be found in any untill Christ came that appeared in them and yet they held fast still the profession of the name of God under those instituted Ordinances that they once were put in possession of according to what light they had which was very darke to what they had at the first And many things were altered from what was appointed by God at the first as the order of the high Priests for one and this they did under all their captivities and conditions untill Christ came in the flesh And so are all believers to doe under their captivitie by the Antichristian worlds tyrannie vizs to hold fast the prosession of Christ under those instituted Ordinances they were once put in free prossession of untill Christ come againe in power and the brightnesse of his glory and set them fully free 1 Cor. 11.26 Rev. 2.25 22.12 Object 9. As of old in Israel there was a cessaion of Ordinances in their temporall captivitie and chiefly that in Babylon and at their returne there was a prohibition from eating of the most holy things untill there stood up a Priest with Urim and Thummim Ezra 2 62. Neh. 7.65 So it is to be with the godly now in their captivitie in spirituall Babylon whereof that was a type Answ It doth not to me appeare that in Israels captivities there was a cessation of Ordinances no nor yet in that of Babylon but the contrary But if it were so yet Israel in all her captivities was still a true constituted Church under that instituted Ordinance of Circumcision by which God separated them from all Nations in the world as a people to himselfe for his great Name as he doth now by Baptisme Which Israel had still her Ministery and Ministeriall power and order and at her returne out of Babylon shee came forth with the same Ezra 2.36.70 3.1 6. Neb. 3.1 And for the prohibition Ezra 2.62 this was onely of the house of Habajab Koz and Barzillai whose Register could not be found and therefore they were as polluted put from the Priesthood Ezra 2.61 62 63. And to these onely the words are spoken and not of the whole Congregation who had an high Priest and a Priestly power and order Neb. 3.1 Ezra 2.36 3.1 6. So that if there was a cessation of Ordinances in Israel it was not for want of a Ministery as the case is made with us but as this is our type then with a true proportion from the type to the antitype we that believe and so are true Israel in substance are not to cease from
now for substance appeare the same in his Ministeriall operations as ever he did formerly Though there be much imperfection and weaknesse in the creature this causeth not truth to cease from being truth Otherwise there can be no salvation for any man which is the next thing to be examined Having discovered the way how to know such as come from God to the worke of the Ministery in Christs new Testament which is by their worke as it answers to the word of God which is the Rule of truth I come now to the third particular namely Whether there be salvation now for man and a way or meanes thereunto approved and appointed of God and if there be then what the same is This being the third inquiry about the Saints enjoying the Ordinances of Christs new Testament I answer directly that to me it is out of question there is salvation now for man and meanes to it appointed by God or else none can be sav'd and so every person in the world must perish But in a word note what I meane by salvation and that is for one to be in such an estate here in Grace that the word of God justifies to be attended with glory hereafter as follows 1. To believe that Jesus is the Christ the Son of God ordained of the Father to be the Saviour of man 1 Joh. 2.22 Mat. 16.16 Act. 8.37 1 Pet. 1.20 2. And that Christ is come and hath suffered in the flesh dyed and risen againe by the power of God and is exalted to be Lord over all 1 Joh. 4.2 Rom. 10.9 Act. 2.32 33.36 Rom. 14.9 3. And that Christ by one offering hath made a free and open way into the presence of his Fathers love the most holy place for all that believe to have free accesse unto the Father by him Heb. 9.12.24 Heb. 10.19 20. Eph. 2.18 3.12 4. And that by his own bloud he hath washed away all the sinnes of his people and presents them to the Father in his own perfection in whom they are all compleat and perfected for ever Rev. 1.5 Joh. 17.21 22 23. Col. 2.9 10. Heb. 10.10 5. That Christ hath not onely by his bloud redeemed a people from death condemnation and the curse for sinne and so the guilt of sinne but also hath redeemed them from among men and from a vaine conversation and traditions of men to an holy confession of him according to that rule and order instituted by him in his last will and Testament sealed with his bloud Rev. 5.9 10. Rev. 14.1 2 3 4. 1 Pet. 1.18 2.9 Eph. 2.13 22. Gal. 1.4 Tit. 2.14 Lastly This truth believed of us is not onely by the Scriptures presented to us and from thence onely learned by us but also made good upon us and revealed in us by the holy Spirit given unto us who hath given us an understanding to know him that is true Rom. 5.5 1 Joh. 5.20 Which Spirit of truth as he brings light and reveales love so by the power of love he subdues sinne mortifying the flesh and brings up the new creature to God and draws forth the heart in love to man And thus in briefe of salvation that is now for man which is a being in the sweet possession of the Fathers love through Christ by faith unto eternall glory Now the meanes approved and appointed of God for this great worke of salvation is also manifest which in generall is the Ministeriall power and operation of the Spirit of God in what instruments soever he pleaseth to appeare and to use them for that work who is limited to none but commonly doth great things by weake and despised meanes that the crowne and glory might rest on his own head as 1 Cor. 1.27 28 29. And yet there is the same meanes now to bring men to God in truth and for substance which hath been formerly 1. For wee have now the holy Scriptures of God which are to us in the place and stead of the personall presence both of Moses and the Prophets Luk. 16.31 and Christ and his Apostles if God please to speake to us by them as he did to his people of old by the other Who being dead yet speaketh Heb. 11.4 2. Wee heaving this blessed word of truth to reade search and studie and Gods blessing being the same to us as to his people formerly he being the same God still and Christ the same yesterday and to day and for ever Heb. 13.8 wee may therefore expect and doe enjoy the same effect with them which is to understand the minde of Christ concerning us in the same 3. We have the same Spirit who enables men to preach Christ crucified which though to some a stumbling blocke and to others foolishnesse yet to many appeares to be the power of God by which they are brought to believe in Jesus Christ for eternall life and glory And thus we have the same Gospel the same faith the same Christ and so the same way to salvation as they formerly had and these meanes doth God appoint and approve and blesse for the effecting of this great worke of salvation to us now as well as unto others before us that we together with them may be provoked to praise and magnisie the great Name of so gracious a God that hath done such great things for us to keepe himselfe a Name and witnesse in the earth But some demand of us Quest Whether that the Ordinance of preaching the Gospel be now afoot for to bring men to life according to Christs Commission Mat. 28.19 20. There be some that strive against the Ordinances of God Answ by putting nice distinctions in the word Preaching to beare the simple hearted in hand of some great matter therein to be minded and that in the Originall thinking that every one is not able to deale with them there But if we were minded to cavill wee might demand of them how they know that to be the Originall or the some copie Christ and his Apostles did speak or write But we seriously demand whether we may not as well depend upon that translation in our own tongue by the helpe of the Spirit of God to know the minde of Christ in things absolutely necessary for faith and life as they upon the Originall seeing that their Originall and our translation hold forth the same Gospel of Jesus Christ They make as if none could ever preach the Gospel but only such as had and have the same measure of the gifts of the Spirit that the Apostles themselves had and yet they are at a stand about Philip Act. 8. and confesse that he did preach in the proper signification of the word But for my part I freely grant them thus much that no man can truly preach the Gospel but he that hath the same Spirit of God that the Apostles had And so I come to answer their demand briefly thus 1. As preaching is to deliver a Message received of the Lord as
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
man thus believes then both the Spirit and the Word of God doth testifie and declare that Jesus Christ hath presented unto divine justice a satisfaction for his sinnes in particular and that accordingly his sinnes are forgiven unto him This then he is now and not till now bound to believe as a certaine truth as indeed it is and now appeares to be And touching the unbelieving and disobedient person who obeys not the Gospel of Jesus Christ this is one part of the truth that God reveales and commands all to believe viz. that persons still continuing such remaine under the curse and wrath of God and must be judged condemned and punished for all their sinnes Joh. 3.18 Jude 15.2 Thes 1.8 9. As also hath been already fully proved Now God doth not command any man to believe contradictions Touching that in 1 Joh. 5.10 it is to be minded that a childe of God hath unbeliefe remaining and rebelling in him and sometimes it rebells very strongly and grievously As farre as this unbeliefe workes in him so farre he believes not God but makes him a lyar that is casts upon him the imputation of lying because he believes not on the testimony that God bath testified concerning his Sonne That this is Johns meaning appeares by that which follows in vers 11. And this is the record or testimony that God bath given to us eternall life and this life is in his Sonne God hath not given this eternall life to us men whether we be believers or unbelievers but to us to whom he gives grace to believe in his Son See Joh. 3.36 and 17.2 This is farther confirmed by that which follows in 1. Joh. 5.13 These things have I written unto you that believe on the Name of the Son of God that yee may know that yee have eternall life and that yee may believe on the Name of the Son of God It is also objected that in Mark 16.15 33. Object From Mar. 16.15 answered Christ commands that the Gospel should be preached to every creature but by our doctrine there remaines no Gospel to be preached to the world for the conversion of sinners I demand Is this indeed no Gospel viz. That the Father hath given his onely begotten Son that whosoever believeth in him should not perish but have everlasting life That through Christs Name whosoever believeth in him shall receive remission of sinnes Surely this is called The word of the Gospel Acts 15.7 with Acts 10.43 Also that Christ came into the world to save finners even the vilest of sinners that doe or shall believe in him 1 Tim. 1.15 16. Is all this I say no Gospel If this be Gospel as indeed it is then there remaines a Gospel which through the grace of God we faithfully preach unto sinners and God makes the preaching of this Gospel effectuall to the conversion of his It is further objected 34. Object From Coloss 1.23 answered that true believers are grounded in the faith Coloss 1.23 But we have no ground of our faith Answ The ground of our faith is the divine truth of that Gospel which we are commanded to believe and the fulnesse of power and authoritie and righteousnesse and faithfulnesse and love and mercy which is in him that commands us to believe in him which the Scripture declares and the holy Spirit discovers unto us This is a sufficient ground of our faith and they which build not upon this ground will be found to build upon the sand Paul built upon this ground 2 Tim. 1.12 And the Elect that lived in his time did build upon no other ground see Acts 17.11 12. 1 Thes 2.13 2 Pet. 1.16 Lastly it is objected that the Devill is a lyar 35. Object From Joh. 8.44 answered and there is no truth in him Joh. 8.44 But our doctrine makes him to speake truth when he saith to a vessell of wrath that dyes in despaire Christ hath not presented to his Fathers justice a satisfaction for thy sins I answer 1. Though the Devill be a lyar yet sometimes he speaks some truth Mark 1.24 Acts 16.17 1 Sam. 28.17 18 19. 2. We doe no more justifie the Devill as speaking truth herein then the Scripture doth justifie him when he saith to a vessel of wrath Thou wast before of old ordained to this condemnation Jude 4. Yea bertunto thou wast appointed 1 Pet. 2.8 Thou art none of Christs sheep John 10.26 Thy judgement lingreth not and thy damnation slumbreth not 2 Pet. 2.3 3. He that affirmes a truth to be a cretaine truth not knowing it to he so is therein a lyar And God doth not acquaint the Devill with his counsail further then he manifests the same to all by his Word and by his accomplishing thereof 4. When one speakes truth maliciously that by false inferences he may make a person rebell against truth he is now an odious lyar And this is the Devils case when he speakes any truth Now in conclusion let it be minded that the opposing of the truth which I have now asserted brings forth among other these evill fruits 1. It makes men deny the truth of the Scriptures doctrine concerning divine predestination 2. It robs God of the glory of his speciall and singular love and mercy to his chosen ones 3. It tends to puffe up believers with pride perswading them that they have distinguished themselves from the rest of the world and so saved themselves for Christ for his part did no more for them then for those that perish 4. It robs the Saints of assurance of perseverance and so of assurance of salvation For if men come to be believers by a common grace afforded to all then they may also cease to be believers through that weaknesse and corruption that is in all Now take away from Saints their assurance of salvation and yee take away from them their joy their thankfulnesse their love their life 5. It holds forth God as making a shew of being equally loving to all when indeed and in his purpose he is not so and seeming most graciously to forgive the sinnes of all men when yet he determines to punish the vessels of wrath eternally in hell for all their sinnes I could say much more and yet may not now with convenience enlarge this Booke any further I therefore conclude sustaining my selfe against the errour that I have thus opposed and the progresse of the same with that in 2 Time 2.19 Nevertheless the foundation of God standeth sure having this seale The Lord knoweth them that are his FINIS
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
Rom. 10.14 15. thus it is now afoote 2. As preaching is a publishing of the Gospel of Christ occasionally to bring men to the truth as Act. 8.4 Act. 11.19 20 21. so it is now afoote 3. As the Disciples were to preach the Gospel of Christ freely to all persons without exception as Mark. 16.15 Act. 10.34 thus it is now afoote Lastly As men are to trade with that abilitie given them of Christ for their Lords advantage as Mat. 25.15 1 Cor. 12.7 1 Pet. 4.10 so preaching the Gospel is now afoote For men are now to improve that abilitie they have received because that all men are by the same Word now as well as then to give account for the same Luk. 12.41.48 Mat. 25.25 26 27.30 All which is according to Christs Commission Mat. 28. and no way contrary to the same Object 14. There is not that converting Ministery now abroad in the world that the Word of God holds forth there is one Ministery abroad that converts men unto faith in Christ for salvation or justification but the Ministers labour to keepe such still in the sin of idolatry or false worship and then others pretend to convert these further by bringing them into order as they say by dipping But where is that Ministery that calls Persons out of the world and plants them at once in Church-fellowship For such a conversion to faith in Christ for salvation Answ as fully leaves the said converts in idolatry and short of the Gospel-order and fellowship I know no such conversion Christ owning no such faith in him for salvation that brings not persons out of idolatry unto the fellowship of the Gospel But what though there be a Ministery abroad that brings persons but part of the way and then another that brings the same persons more fully home into fellowship This order the Word of God will beare us out in for a truth as Joh. 4.37 38. And also the Jewes they made Proselytes and John the Baptist he brought them further and the Apostles they brought the same persons fully home into fellowship Act. 2.10.40 41 Act. 18.24 28. Act. 19.1 7. The same order was shadowed out in the building of the Temple by King Solomon 1 King 5.6 Where the Sidonians hewed timber and stone for the house of God abroad but the servants of Solomon laid them in the building And this I say that in reference to the meanes it is a far harder worke to convert and fit matter for the spirituall house of God out of Antichrists hard and rookie frame then-out of the heathenish and prophane world and yet not onely the best if I may so say but the very worst of them hath been from thence called home and planted in the Lords vineyard And there must be as great a power from God appeare to bring these deniers of a believers priviledges of the Gospel from their selfe-wisdome and carnall principles unto the simplicity of Christ as ever was to cast out a devill heale the sicke raise the dead or convert any sinner And yet our weaknesse through Gods power hath so prevailed that it hath brought off the chiefest of sinners unto the obedience of the Gospel and prophane persecuters of us have been convinced and become lovers of God and his truth together with us and so as Serpents have been taken up and their stings pulled out and of Lions made Lambes and thus hath Christ been pleased to honour the Ministery which he hath now in his Church and leaves not himselfe without witnesse against such as oppose him in the same 4. Inquiry Whether there be any time in which man is freed from obedience to the Scriptures since the new Testament came in force And if not then what part of truth stands now in force to be obeyed and what not For man to be freed from obedience to the Scriptures in generall I suppose none that feare God will once countenance such an opinion therefore I come more particularly to consider what part of the Scriptures is now in force and specially to be knowne and obeyed They are those Scriptures that are necessary to bring God and man together unto a onenesse in Christ And this is the Gospel which is called the Word of Reconciliation the Gospel of the Kingdome which holds forth Christ to be King Priest and Prophet and the onely way unto the Father and brings persons to be of the houshold of God Which houshold is that composed order and instituted state of Christs Church of the new Testament with the subjects in that order and state according to the same Testament of which Testament Christ is the Mediator who hath confirmed the same by his own bloud and sanctified all things therein contained All which the Scriptures of the new Testament hold forth and therefore they of all others are to be obeyed for therein the whole Mediator ship of Christ together with the effect of the same and his rule and order for ever to be observed is written for our learning This Testament and Christ the Mediator thereof and mans salvation are all so inseparably joyned together by the holy Spirit that the Gospel holds forth no one of these without the other so that there is no faith in Christ approved of apart from the word of the Testament of which he is the Mediator And that faith which is truly of him and in him brings up the heart believing to a professed subjection to him Both which together viz. faith and the profession of faith doe give unto a man both a being and a name in Christs Testament Rom. 10.10 Gal. 3.26 27. Mark 16.16 Take away from a man either faith or the profession of faith and there is no name found for that man in Christs new Testament Rev. 22.14 Heb. 3.1 Heb. 10.22 23. None are owned either of God or man to be members of Christ that are no way under the profession of him as appeares in Mat. 10.32 33. 1 Joh. 4.3 And there is now no profession of Christ according to the rule of his Word without Baptisme Mat. 28.19 Mark 16.16 Luk. 7.30 Gal. 3.26 27. Ephes 4.5 By all which it appeares not onely in generall that the Scriptures of the new Testament stand now in force and are to be obeyed of all that doe believe but also in particular that the word of the new Testament which holds forth Baptisme and require the use of the same is still in force and to be obeyed because the cleare promise of the saving benefits of Christs Mediatorship and the administrations of the new Testament whereof he is Mediator goe together in the Word Act. 2.38 Act. 22.16 Rom. 6.3 4 5. 1 Cor. 12.13 Col. 2.12 1 Pet. 3.21 And here let it be well minded how Christ encourageth us to the perpetuall observation of that rule in Mat. 28.19.20 by this promise And lo I am with you alway even unto the end of the world And how the Apostle signifies it to be our duty
in the use of the Supper to shew the Lords death till he come 1 Cor. 11.26 Is not then the word of the new Testament concerning the use of the Ordinances of the new Testament now in force Let us take good heed that we doe not diminish from the word of Christ nor make voyd the same Deut. 4.2 Rev. 22.19 Psal 119.126 And so I passe to the ext inquiry which is this Whether the new Testament whereof Christ is the Mediator Qu. 5. be not of equall authoritie with the old Testament whereof Moses was the Mediator to command obedience and holds not forth a rule for the same as the old Testament did This will appeare to be an undeniable truth that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament 1. The instituter and Law-giver of the new Testament is of equall power and authoritie with the instituter of the old being the Sonne of God who is Lord over all Heb. 1. Rom. 10.12 James 2.1 2. The Mediator of the new Testament is higher and of greater authoritie then the Mediator of the old Testament Heb. 3.1 6. 3. The whole state Lawes and Ordinances of the new Testament are of a higher and more heavenly nature then the state and Ordinances of the old Testament Heb. 9.2 Cor. 3. Heb. 12. and given with greater authoritie and therefore the neglect of obedience thereunto is by the holy Spirit laid under the greater punishment Heb. 2.1 4. Heb. 12.25 4. The old Testament was confirmed by the bloud and death of Buls Goats and the like but the new Testament is confirmed by the bloud and death of Jesus Christ the Sonne of God the Lord of life and therefore of greater authoritie then the old Hereby it is manifest that the authoritie of the new Testament is equall with if not above the authoritie of the old Testament to command obedience And touching the rule of the same obedience this is cleare also being of the same nature with the Word or Testament it selfe for that which commands a thing shews also what it commands That command by which a mans wayes shall be tryed judged justified or condemned that is the rule given by God of mans obedience unto him and this is the word of Christ as he is the great Prophet of the new Testament and consequently the Scriptures of the same new Testament Act. 3.22.23 Mat. 28.20 Christ thus commanding obedience with authoritie in the new Testament and holding forth the rule thereof in the same dispenseth neither with things nor time nor persons Act 17.30.31 Heb. 2.1 2 3. Heb. 12.25 The new Testament requires obedience onely of such as are under the same Object 15 The Gospel that declares the authoritie Answ and government of Christ is sent out into all the world and holds up him to be Lord of Lords and King of Kings before all Nations and commands and requires obedience and subjection of all without exception and makes neither age time person gift nor qualification the condition of mans obedience to the Gospel and subjection to his Crowne If all in generall are to obey the Gospel Object 16. then all that come at the outward call are to be admitted to fellowship and communion All that may be judged to come in obedience and faith are to be admitted to fellowship and communion And all ought to come and submit and tender themselves and their service that their Lord and King might receive them who doth not receive any but such as come in faith neither did he otherwise intend in the call but to sever between the good and the bad Matth. 25.6 7.10 11 12. Mat. 13 48. For though many are called yet few are chosen Mat. 20.16 And it is one thing to command subjection and another thing to bid a man immediately and directly to believe he shall be saved By refusing subjection unto Christ men pull upon themselves heavie judgements and dreadfull destruction and this their destruction shall be from the power and just sentence of Christ Mat. 11.23 Mat. 23.34 35.37 38. 1 Cor. 10.5 11. Heb. 3.17 18. Isai 60.12 2 Thes 1.8 9. The Lord Christ hath a Lordly right and power in and over all creatures and though the same doth not yet fully appeare in the effects of it yet in due time it shall Heb. 2.8 with Rev. 11.15.17 In the meane time Christ the Lord demands his right of all men and will judge the disobedient for their disloyaltie to him Jude 15. Luk. 19.27 Yea he requires all both persons states and powers to be under subjection who also shall acknowledge him to be Lord to the glory of God the Father who subdued all things under him Psal 72.8 9 10 11. 1 Cor. 15.24 25. Phil. 2.9 10 11. Thus the holy Scriptures hold forth Christs power and dominion and call for subjection to the same of all persons without exception Psal 2.12 And when Kings and Nations shall acknowledge this and submit themselves thereunto then shall they fit downe in peace one with another and learne to warre no more Isai 2.4 Zech. 9.10 And so shall be delivered from those many heavie miseries and destructions which they suffer one from another for their rejecting and opposing the Scepter of Christ their Lord and King as the Jewes of old did And whereas some conceive that Christs kingly office to rule and command is of no larger extent then his Priestly office to redeeme and to save from sinne and wrath I doe believe that Christ by his kingly power commands and rules over both Angels and Devils and all his enemies for whom he was never a Priest to redeeme them and save them from sinne As David a type of Christ was in some respect King onely of Israel and yet in the exercise of his kingly power for Israels good commanded rules over many heathen Nations and Kingdomes so Christ is indeed in some sense and in some respect King of his own peculiar people only who onely are they that obey him willingly and sincerely and over whom he reignes for their eternall good to make them Kings reigning with him and yet in the exercise of his kingly power for their good he rules with might over all the world and justly punisheth all the disobedience of the whole world And now I come to consider of the last enquiery thus Whether Christ requires not a publick confession of him Qu. 6. by all that believe in him and if he doe then what the same is and the Rule for it Now that Christ requires a publick confession of him by all such as believe in him is so cleare in the Scriptures that I suppose none that believe the Scriptures will deny it Mat. 10.32 33. Joh. 12.42 43. Rom. 10.9 10. 1 Joh. 4.2 3. But for the more full clearing of this truth two things must be minded 1. What we meane by believing in Christ 2. What by confession of Christ
apprehended by faith This love of Christ to him he declares and commends by Christs dying for him when he himselfe was dead He shews also the end for which Christ so shewed this love unto him viz. That henceforth he might not live unto himselfe but unto Christ who dyed for him And in holding forth all this he extends the same as there was good cause for it to all believers but with any other he medleth not in this place The word All is here used as in Heb. 12.8 for all the sons not all persons for all the Saints Chap. 1.1 not all men for all that are in Christ vers 17. not for all in the world And Christs dying for them all shews that they were all dead in themselves else Christ needed not to have dyed for them It is objected that all men in the world were thus dead in themselves Ans The thing indeed is true but the Apostle had no occasion to take any notice of it or to make any use of it here but onely of this that we who now live through grace were once miserably dead as sufficiently appeares by Christs dying for us to save us from this misery The Apostle hath the like expression in Rom. 3.23 For all have sinned and come Short of the glory of God Though this in it selfe be true of all men without exception yet it is manifest by that which there goes before in vers 22. and that also which follows in vers 24 25 and 26. that the Apostle there speakes onely of all those that doe believe Whereas our adversaries would observe in this saying in 2 Cor. 5.15 that they which live are but a part of those all for whom Christ is there said to have dyed they therein endeavour to observe that which the Apostle neither spake nor meant For by they which live is there meant onely they living Whereas our adversaries would either confirme their objection from the place last answered unto 13. Object From 2 Cor. 5. 19. answered or else trouble us with another from that which follows in vers 19. God was in Christ reconciling the world unto himselfe not imputing their trespasses unto them I thereto thus answer The word world must there be understood as in Rom. 11.12.15 and so not be extended beyond those to whom grace is or shall be given to believe in Jesus Christ For these onely are the blessed ones to whom God imputeth not sin as wee have already seene in Rom. 4.6 7 8. These onely are they that are afterwards spoken of in 2 Cor. 5.21 for whom the Father made Christ to be sinne that they might be made the righteousnesse of God in Christ For God is not frustrated of his end there propounded But the objection which seemeth strongest against us 14. Object From Rom. 5. 8. answered is that which is drawne from Rom. 5. and specially from vers 18. of that Chapter where the Apostle hath these words Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Therefore I shall now addresse my selfe by the helpe of God to give a plaine answer to this also in words of truth and sobernesse 1. The scope of the Apostle here is to commend the infinite love of God unto his children shewen and extended unto them in Jesus Christ and shed abroad in their hearts by the holy Spirit which is given unto them This will easily appeare to any godly person that shall diligently read from vers 5. of this Chapter to the end and shall consider how every verse depends on that which went immediately before 2. In the latter part of this Chapter Jesus Christ as the second or last Adam as he is called in 1 Cor. 15.45.47 is compared with the first Adam which first Adam is said to be the figure of him that was to come vers 14. For as all that fell did fall in and by the first Adam so all that are raised againe to eternall life are raised againe in and by Jesus Christ Other things wherein the similitude doth either hold or not hold between Adam and Christ I leave the Reader to consider in the Chapter 3. Whereas in vers 17. the Apostle speakes of an abundance of grace and of the gift of righteousnesse which believers receive this is not meant of a greater measure of grace received by some believers then by others but it commends the abundant excellency of that grace and gift of righteousnesse which all believers doe receive whereby they are assured that they shall reigne in life by Jesus Christ Here also consider vers 15. of this chap. and compare this 17th vers therewith 4. All they upon whom the free gift came unto justification of life by the righteousnesse of Christ and all they which shall be made righteous by his obedience as it is in vers 19. shall be saved eternally as also further appeares in vers 9 10. and in vers 21. of this Chapter 5. Those all men on whom judgement came unto condemnation by the offence of Adam and those many that were made sinners by his disobedience as it is in vers 19. are all those and onely those that are or shall be from Adam and by Adam in respect of naturall life and being and were accordingly represented by Adam when he fell Thus the man Jesus the Son of the virgin Marie was exempted As he was not by Adam so neither was he represented by him when he fell He was not for his own part and as touching his own person made a sinner by Adams disobedience as we were neither did the judgement so come upon him to condemnation by Adams offence as it came upon us For then he had been under condemnation for his own originall sinne So that even here the words all men are not to be taken in the largest extent without any limitation 6. Accordingly those all men on whom the free gift came unto justification of life by the righteousnesse of Christ and those many which shall be made righteous by the obedience of Christ as it is in vers 19. are all those and onely those that are or shall be from Christ and by Christ in respect of new life and their being new creatures being borne or begotten of him 1 Joh. 2.29 who were accordingly represented by Christ when he dyed and rose againe as I have * Pag. 40. already shewed Thus the seed of the Serpent is excluded And thus even here also through the goodnesse of God the light of truth shines forth and the mist of errour vanisheth before it Some conceive that they shall finde something against us in the saying of Caiaphas recorded in Joh. 1â— 49 50. and in Johns note or observation upon the same in vers 51 52. 15. Object From Joh. 11. 49. c. answered Indeed if Caiaphas had spoken of himselfe we might possibly have