performed in Spirit and in Truth and all of us have our Share and Testimony therein as God moves thereunto Even those who are outwardly silent as these who speak when as both agree together in one Spirit and with one Heart and Soul join together in the same SECTION VI. Of BAPTISM Wherein their Fourth Section concerning Water-Baptism is Answered IN their stating the Question they say The Question is not Whether Infants ought to be Baptized Or who have the Power of Administring Baptism Whereas indeed these Two are a great part of the Question betwixt our Adversary and us For as touching Infant-Baptism R. B. his Thesis doth expresly say It is a meer Human Tradition Infant Baptism an human Tradition and it is well known that all the Quakers so called are of the same Mind and do not the Students undertake to Confute the Quakers Principles How is it then that they leave out so considerable a part of Quakerism as tâ—ey call it Is this Quakerism Canvased to pick and chuse at some and pass by others Yea Infants-Sprinkling with Water on the Forehead is so considerable a part of the Question betwixt them and us that if that be disproved or if they cannot prove that to be a Gospel-Institution they fall short exceedingly seeing that is the only Baptism in use among them of the National Church Again it is so great a part of the Question Who have the power of Administring Baptism that by this the Controversy stands or falls None have Power now to Administer Water-Baptism For one of our main Arguments against Water-Baptism as remaining a Duty upon all Christians is That none are to be found that have the Power to administer it And the Administration cannot be without a lawful Administrator The Question then really is Whether these who have no Immediate Call to administer Water-Baptism as John had have Power to administer it Again Whether those who have no other mediate Call to Baptize but what they have by the Church of Rome which is no true Church as the best Protestants affirm have power to Administer Baptism And this Question is the more proper in this Place seeing J. M. the Students Master confesseth his and his Brethrens Call and Ordination to be by the Church of Rome and that they have no other but what is conveyed down to them from the Apostles Times by that Apostate Church But let us now Examine their Arguments for Water-Baptism in general The First is Baptism with Water is to continue in the Church The Students Argument for its Continuance as long as Christ's Presence is to continue with his Apostles and them who teach the Doctrine that they taught But Christ's Presence is to continue with his Apostles and them who teach the Doctrine that they taught to the End of the World Therefore c. Where it is to be observed That they think all is Safe as to the Minor and therefore they altogether pass it by Now although it is sufficient to invalidate the Argument if the Major be false yet we have somewhat of great moment to say to the Minor that is enough to overturn any Baptism that they have For we put them to explain who these are That all along since the Apostles have taught the Doctrine which the Apostles taught For the Words are liable to divers Senses If they mean the Church of Rome and her Bishops and Teachers we altogether deny that they have taught the same Doctrine which the Apostles taught And we suppose the Students if they follow their Master J. M. will not affirm it And indeed for the same Reason the best primitive Protestants denied that the Church of Rome in their Day had any lawful Ordination at all seeing she continued not in the Apostles Doctrine and Faith As that famous Protestant Sadeel doth argue at great length lib. de legit voc min. where he affirmeth Sadeel's Testimony concerning a Succession of Faith from the Apostles That the Succession of Faith is as the Soul which gives Life to the Succession of the Bishops as unto a Body but that Succession without this Faith is a dead thing and unprofitable Carcase Now the same Reason doth militate as strongly against Water-Baptism and that also called the Supper upon our present Adversaries Principle That none have Power to administer the one or the other but those who have a mediate outward Call conveyed down from the Apostles by a visible Succession of ordained Bishops and Presbyters For we say There hath been no such Visible Succession nor visibly Ordained Bishops and Presbyters who all a long have had the true Faith and taught the true Doctrine of the Apostles therefore their Ordination and Power to administer the Sacraments is void and null And this is further confirmed by the Authority of Cyprian Cyprian of Baptism who taught with great Earnestness That the Baptism of all Hereticks was void and no Baptism But so it is by our Adversaries Confession That the Church and Bishops and Teachers of Rome have been Hereticks for many hundred Years before the Reformation Therefore We say then the Argument is fallacious as to the Minor supposing what is not to be supposed in their Sense viz. That either the Teachers of the Church of Rome or any other claiming a Visible and Mediate Call from the Apostles Times conveyed through a Visible Church unto them have taught the Doctrine which the Apostles taught a thing we altogether deny And it lieth on them to prove But that Christ hath had some all along who have both believed and taught the Doctrine of the Apostles and that his Presence has been with them we acknowledge but we deny that these have been all a long a Visible Church and Teachers having a Mediate Call and Ordination and in this we agree with the best Protestants For indeed the True Church hath been hid even as a few Grains of Corn among an exceeding great Quantity of Chaff and Stubble The True Church hath been hid and she who hath called herself the Church by reason of her outward Succession was not the True Church though some of the True Church lay hidden in her as Corn is hid in a great Quantity of Chaff And that the Church is properly to be placed in the alone Grains of Corn and not in the Chaff Sadeel doth also shew out of Augustine Ep. 48. Another Fault we find in the Students Argument that supposing Water-Baptism had been commanded to the Apostles by Christ Matth. 28. which yet we altogether deny it insinuateth That it was as long to Continue as Christ's Presence with his Church For if Teaching had Continued though Baptism with Water had Discontinued as our Adversaries grant That Anointing with Oil and miraculous Curing the Sick is discontinued yet the Promise was ground enough to encourage them And if all be still binding that Christ Commanded to his Apostles why go they not forth The Partiality of
but this they say is subjective and not objective of which before As to what is subjoined of the Inward Call of the Spirit Answ. in that they make it not Essential to a True Call but a Supererogation as it were it sheweth how little they set by it since those they admit to the Ministry are not so much as questioned in their Trials whether they have this or not Yet in that it hath been often mentioned The Call of the Spirit preferred to any other by Primitive Protestants especially by the primitive Protestants in their Treatises of this Subject it sheweth how much they were secretly Convinced in their minds that this Inward Call of the Spirit was most Excellent and preferrable to any other and therefore in the most noble and heroick Acts of the Reformation they laid claim unto it so that many of the primitive Protestants did not scruple both to despise and disown this Outward * Succession Call when urged by the Papists against them But now Protestants having gone from the Testimony of the Spirit plead for the same Succession and being pressed by those Modern Protestants denying the Call by the Spirit whom God now raiseth up by his Spirit to Reform these many Abuses that are among them with the Example of their Fore-fathers practice against Rome they are not at all ashamed utterly to deny that their Fathers were Called to their Work by the Inward and Immediate Vocation of the Spirit cloathing themselves with that Call which they say their Fore-fathers had as Pastors of the Roman Church For thus not to go further affirmeth * Who gives himself out Doctor and Professor of the Sacred Theology at Franequer Nicolaus Arnoldus in a Pamphlet written against the same Propositions called A Theologick Exercitation Sect. 40. averring That they pretended not to an Immediate Act of the Holy Spirit but Reformed by the virtue of the Ordinary Vocation which they had in the Church as it then was to wit that of Rome c. § IX Many Absurdities do Protestants fall into by deriving their Ministry thus through the Church of Rome As first Absurdities Protestants fall into by deriving their Ministry through the Church of Rome They must acknowledge her to be a True Church of Christ though only Erroneous in some things which Contradicts their Fore-fathers so frequently and yet truly calling her Anti-Christ Secondly They must needs acknowledge that the Priests and Bishops of the Romish Church are True Ministers and Pastors of the Church of Christ as to the Essential part else they could not have been fit Subjects for that Power and Authority to have resided in neither could they have been Vessels capable to receive that power and again Transmit it to their Successors Thirdly It would follow from this that the Priests and Bishops of the Romish Church are yet really true Pastors and Teachers for if Protestant-Ministers have no Authority but what they received from them and since the Church of Rome is the same she was at that time of the Reformation in doctrine and manners and she has the same power now she had then and if the power lie in the Succession then these Priests of the Romish Church now which derive their Ordination from those Bishops that Ordained the First Reformers have the same Authority which the Successors of the Reformed have and consequently are no less Ministers of the Church than they are But how shall this Agree with that Opinion which the primitive Protestants had of the Romish Priests and Clergy to whom Luther did not only deny any Power or Authority Luther affirmed that a Woman might be a Preacher but contrariwise affirmed That it was wickedly done of them to assume to themselves only this Authority to Teach and be Priests and Ministers c. For he himself affirmed That every good Christian not only men but even women also is a Preacher § X. But against this Vain Succession as asserted either by Papists or Protestants The pretended Succession of Papists and Protestants Exploded as a necessary thing to the Call of a Minister I Answer That such as plead for it as a sufficient or necessary thing to the Call of a Minister do thereby sufficiently declare their Ignorance of the Nature of Christianity and how much they are strangers to the Life and Power of a Christian Ministry which is not entail'd to Succession as an outward Inheritance and herein as hath been often before observed they not only make the Gospel not better than the Law but even far short of it For Jesus Christ as he regardeth not any distinct particular Family or Nation in the gathering of his Children but only such as are joined to and leavened with his own pure and righteous Seed so neither regards he a bare outward Succession where his pure immaculate and righteous Life is wanting for that were all one He took not in the Nations within the New Covenant that he might suffer them to fall into the Old Errors of the Jews or to approve them in these Errors but that he might gather unto himself a pure people out of the Earth The Jews Error of Abraham's outward Succession Now this was the great Error of the Jews to think they were the Church and People of God because they could derive their Outward Succession from Abraham whereby they reckoned themselves the Children of God as being the Off-spring of Abraham who was the Father of the Faithful But how severely doth the Scripture rebuke this vain and frivolous pretence Telling them That God is able of the stones to raise Children unto Abraham and that not the outward Seed but those that were found in the Faith of Abraham are the true Children of faithful Abraham Far less then can this Pretence hold among Christians seeing Christ rejects all outward Affinity of that kind Matth. 12.48 c. Mark 3 33. c. These saith he are my Mother Brethren and Sisters who do the Will of my Father which is in heaven And again He looked round about him and said who shall do the Will of God these said he are my Brethren So then such as do not the Commands of Christ as are not found Cloathed with his Righteousness are not his Disciples and That which a man hath not he cannot give to another and its clear that no Man nor Church though truly Called of God and as such having the Authority of a Church and Minister can any longer retain that Authority than they retain the power The Form of Godliness is entailed to the Power and Substance and not the Substance to the Form life and righteousness of Christianiy for the Form is entailed to the Power and Substance and not the Substance to the Form So that when a Man ceaseth inwardly in his heart to be a Christian where his Christianity must lie by turning to Satan and becoming a Reprobate he is no more a Christian though he
retain the Name and Form than a dead man is a man though he have the Image and Representation of one or than the Picture or Statue of a man is a man And though a dead man may serve to a Painter to retain some Imperfect Representation of the man that sometimes was alive and so one Picture may serve to make another by yet none of those can serve to make a true living man again neither can they Convey the life and spirit of the man it must be God that made the man at first that alone can Revive him As Death then makes such Interruption of an outward natural Succession that no Art nor outward Form can uphold and as a dead man after he is dead can have no Issue Succession interrupted neither can dead Images of men make living men so that it is the living that are only capable to Succeed one another and such as die so soon as they die cease to succeed or to transmit Succession So it is in Spiritual things It is the life of Christianity taking place in the heart that makes a Christian and so it is a Number of such being Alive The Living Members make the Church Life lost the Church is ceasing joined together in the life of Christianity that make a Church of Christ and it is all those that are thus alive and quickned Considered together that make the Catholick Church of Christ Therefore where this Life ceaseth in one then that one ceaseth to be a Christian and all power virtue and Authority which he had as a Christian ceaseth with it so that if he hath been a Minister or Teacher he ceaseth to be so any more and though he retain the Form and hold to the Authority in Words yet that signifies no more nor is it of any more real Virtue or Authority than the meer Image of a dead man And as this is most agreeable to Reason so is it to the Scriptures Testimony for it is said of Judas Acts 1.25 Judas fell from his Ministry by Transgression That Judas fell from his Ministry and Apostleship by Transgression so his Transgression caused him Cease to be an Apostle any more whereas had the Apostleship been Entailed to his person so that Transgression could not cause him to lose it until he had been formally degraded by the Church which Judas never was so long as he lived Judas had been as really an Apostle after he betrayed Christ as before And as it is of one so of many yea of a whole Church for seeing nothing makes a man truly a Christian but the life of Christianity inwardly ruling in his heart so nothing makes a Church but the gathering of several true Christians into one body Now where all these Members lose this life there the Church ceaseth to be though they still uphold the Form and retain the Name for when that which made them a Church and for which they were a Church ceaseth then they cease also to be a Church and therefore the Spirit speaking to the Church of Laodicea because of her Luke-warmness Rev. 3.16 threatneth to spue her out of his mouth Now The Luke-warmness of the Church of Laodicea suppose the Church of Laodicea had continued in that Luke-warmness and had come under that Condemnation and Judgment though she had retained the Name and Form of a Church and had had her Pastors and Ministers as no doubt she had at that time yet surely she had been no true Church of Christ nor had the Authority of her Pastors and Teachers been to be regarded because of any outward Succession though perhaps some of them had it Immediately from the Apostles From all which I infer that since the Authority of the Christian Church and her Pastors is always Vnited and never Separated from the inward power virtue and righteous life of Christianity where this ceaseth that ceaseth also But our Adversaries acknowledge That many if not most of those by and through whom they derive this Authority were altogether destitute of this life and virtue of Christianity Therefore they could neither receive have nor transmit any Christian Authority But if it be Objected Object That though the generality of the Bishops and Priests of the Church of Rome during the Apostasy were such wicked men yet Protestants affirm and thou thy self seem'st to acknowledge that there were some good men among them whom the Lord regarded and who were true Members of the Catholick Church of Christ might not they then have Transmitted this Authority I Answer This saith nothing in respect Protestants do not at all lay claim to their Ministry as Transmitted to them by a direct line of such good men which they can never shew nor yet pretend to but generally place this Succession as Inherent in the whole Pastors of the Apostate Church Answ. Neither do they plead their Call to be good and valid because they can derive it through a line of good men The Protestants plead a Succession Inherent separate and observably distinguishable from the rest of the Bishops and Clergy of the Romish Church but they derive it as an Authority residing in the whole For they think it Heresy to Judge that the Quality or Condition of the Administrator any ways invalidates or prejudiceth his Work This Vain and Pretended Succession not only militates against and fights with the very manifest purpose and intent of Christ in the gathering and calling of his Church but makes him so to speak more blind and less prudent then natural men are in Conveying and Establishing their outward Inheritances An Estate void of Heirship devolves to the Prince none Claims it but whom he to give it sees meet so the Heirship of Life is Enjoyed from Christ the true Heir For where an Estate is Entailed to a certain Name and Family when that Family weareth out and there is no lawful Successor found of it that can make a just Title appear as being really of blood and affinity to the Family it is not lawful for any one of another Race or Blood because he assumes the Name or Arms of that Family to possess the Estate and Claim the Superiorities and Priviledges of the Family but by the Law of Nations the Inheritance devolves into the Prince as being Vltimus Haeres and so he giveth it again immediately to whom he seeth meet and makes them bear the Name and Arms of the Family who then are entitled to the Priviledges and Revenues thereof So in like manner the True Name and Title of a Christian by which he hath Right to the heavenly Inheritance and is a Member of Jesus Christ is inward Righteousness and Holiness and the mind Redeemed from the Vanities Lusts and Iniquities of this World and a Gathering or Company made up of such Members makes a Church Where this is lost the Title is lost and so the true Seed to which the promise is and to which the Inheritance is due
been Sent to them of God Answ. and so thy Ministry and Preaching hath not been among them in the Power Vertue and Life of Christ and so thou deserv'st nothing or else they have Rejected thy Testimony and so are not Worthy and from such thou ought'st not to Expect yea nor yet to Receive any thing if they would give thee but thou ought'st to shake off the dust from thy feet and leave them And how frivolous this Objection is Matth. 10.14 appears in that in the Darkest and most-Superstitious times the Priests Revenues Increased most If they reject thy Testimony shake the Dust from off thy feet and they were most richly Rewarded though they Deserved least So that he that is truly sent of God as he needs not so neither will he be affraid of Want so long as he serves so good a Master neither will he ever forbear to do his Work for that cause And indeed such as make this Objection shew truly that they serve not the Lord Christ but their own belly and that makes them so Anxious for Want of Food to it § XXXII But lastly as to the Abuses of this kind of Maintenance indeed he The many Abuses Priests Maintenanc◠brings that would go through them all though he did it passingly might make of it alone an huge Volumn they are so great and numerous For this Abuse as others Crept-in with the Apostasy there being nothing of this in the primitive-times Then the Ministers claimed no Tithes neither sought they a stinted or forced Maintenance but such as Wanted had their Necessity supplied by the Church and others Wrought with their hands But the Persecutions being over and the Emperours and Princes coming under the Name of Christians the Zeal of those Great Men was quickly Abused by the Covetousness of the Clergy who soon learned to change their Cottages with the Palaces of Princes and rested not until by degrees some of them came to be Princes themselves nothing Inferior to them in Splendor Luxury and Magnificence a Method of living that honest Peter and John the Fisher-men and Paul the Tent-maker never coveted and perhaps as little imagined that men pretending to be their Successors should have arrived to these things And so soon as the Bishops were thus Seated and Constitute forgetting the Life and Work of a Christian they went usually by the Ears together about the Precedency and Revenues The Protestants having forsaken the Pope yet would not forsake the Rich Popish Revenues each Coveting the Chiefest and Fattest Benefice It is also to be Regretted to think how soon this Mischief Crept-in among Protestants who had scarce well appeared when the Clergy among them began to speak at the old rate and shew that though they had forsaken the Bishop of Rome they were not resolved to part with their Old Benefices And therefore so soon as any Princes or States shook off the Pope's Authority and so demolished the Abbeys Nunneries and other Monuments of Superstition the Reformed Clergy began presently to cry out to the Magistrates to beware of medling with the Churches patrimony severely exclaiming against making a lawful Vse of those Vast Revenues that had been Superstitiously bestowed upon the Church so called to the good and benefit of the Common-wealth as no less than Sacriledge But by keeping up of this kind of Maintenance for the Ministry and Clergy-men so called there is first a bait laid for Covetousness 1. The Clergy's Covetousness which is Idolatry and of all things most hurtful so that for Covetousness sake many being led by the desire of filthy Lucre do apply themselves to be Ministers that they may get a Lively-hood by it If a man have several Children he will allot one of them to be a Minister which if he can get him to be he reckons it as good as a Patrimony so that a Fat Benefice hath always many Expectants and then what Bribing what Courting what Industry and shameful Actions are used to acquire these things is too openly known and needs not be proved The Scandal that here-through is raised among Christians is so manifest that it is become a proverb that The KIRK is always GREEDY Whereby the Gift and Grace of God being neglected they have for the most part no other Motive or Rule in applying themselves to one Church more than another but the Greater Benefice The Greedy Kirk A Proverb For though they hypocritically pretend at their Accepting of and Entring unto their Church that they have nothing before them but the Glory of God and the Salvation of Souls yet if a richer Benefice offer it self they presently find it more for God's Glory to remove from the first and go thither And thus they make no difficulty often to Change while notwithstanding they accuse us that we allow Ministers to go from place to place and not to be tied to one place but we allow this not for the gaining of Money but as moved of God For if a Minister be called to Minister in a particular place he ought not to leave it except God Call him from it and then he ought to Obey for we make the Will of God inwardly Revealed and not the Love of Money and More Gain the ground of Removing Secondly From this Abuse hath proceeded that Luxury and Idleness 2 The Clergy's Luxury that most of the Clergy live in even among Protestants as well as Papists to the great Scandal of Christianity For not having lawful Trades to work with their hands and being so superfluously and sumptuously provided for they live in Idleness and Luxury and there doth more Pride Vanity and worldly Glory appear in their Wives and Children than in most others which is open and evident to all Thirdly They become hereby so Glued to the Love of Money 3 The Clergy's Cruelty that there is none like them in Malice Rage and Cruelty if they be denied their Hire they Rage like drunken men fret fume and as it were go mad A man may sooner satisfy the Severest Creditor than them The general Voice of the poor doth Confirm this For indeed they are far more Exact in taking up the Tithes of Sheep Geese Swine and Eggs c. and look more narrowly to it than to the Members of their Flock they will miss the least mite Poor Widows Mite cannot escape the Priest's most Greedy hands and the poorest Widow cannot escape their avaritious Hands Twenty Lies they will hear Vnreproved and as many Oaths a man may Swear in their hearing without offending them and greater Evils than all this they can overlook But if thou Ow'st them ought and refuse to Pay it then nothing but War will they Thunder against thee and they will stigmatize thee with the horrible title of Sacriledge and send thee to Hell without mercy as if thou hadst committed the Sin against the Holy Ghost The Work of Anti-Christ is Fury Envy Malice Of all people we
the Apostle 307. Augustin's Testimony in the Case of Circumcision observing of Meats Drinks Washings and Sacrifices 586. his Zeal against Pelagius 311. Aurelia there ten Canonicks were burnt and why 593. Authority of Princes justly owned 710. B. Backsliders like Salt that hath lost its Savour 192. Baptism is one its Definition 474 476 to 483. 854 860. It is the Baptism of Christ and of the Spirit not of Water 475 to 484. The Baptism of Water which was John's Baptism was a Figure of this Baptism and is not to be continued 85 86 88 475 478 481 482 to 493 653. Baptism with Water doth not cleanse the Heart 476 479. nor is it a Badge of Christianity as was Circumcision to the Jews 484 492. That Paul was not sent to Baptize is explained 484 485 486. Concerning Water Baptism Christ speaks of Matth. 28.20 it is explained 486 487. How the Apostles Baptized with Water is explained 484 485 486 649 650. To Baptize signifies to plunge and how Sprinkling was brought in 490 491. Those of old that used Water-Baptism were plunged and they that were only Sprinkled were not admitted to an Ecclesiastick Function and why 491. Against the use of Water-Baptism many heretofore have Testified 493. Infant-Baptism is a meer humane Tradition 475 647. The Corrupt Acceptation of the Word Baptism denied 84. John's Baptism no part of the Gospel-dispensation but served only to prepare the way to Christ 651. it differs from that of the Spirit as the Shadow from the Substance 29 30. Augustin â—s Testimony of its being Ceased 586. Cyprian's Testimony of its being void 648. None are to be found that have the Power of Administring it 647. it being but a Carnal Ordinance 649. and no part of the Gospel-Dispensation 651. carrying a Repeal in its bosom 652. The Apostles had no Commission for it but was used in Condescension to the weak 31. it being a Command only to particulars 32. For sprinkling or Water-Baptism is not the Baptism of Christ 87. it being discontinued as the Offerings of old 89 147. there remains the one Baptism ibid. 169. viz. that with the Spirit which is sometimes ascribed to Godly Men as the Instruments 488. Matth. 28.19 explained 651. John 3.30 explained 653. of Baptism 856 859 830. Believers ought not to go to Law before the Unjust 208. such practice brings dishonour to the Truth 209 240. Beroeans searching Scriptures 307 757. Bible The last Translations always find fault with the first 302 303. That one Man should take the Bible and speak upon it the rest of the Congregation being denyed that priviledge is an Invention brought up in the Apostacy 12 13. Birth The spiritual birth 195. holy Birth 452. new Birth 122 163 353. see Justification The New Birth the inward Appearance of Christ and the Unity of the Saints with him 163 164. Bishop of Rome concerning his Primacy 286. how he abuseth his Authority and by what he deposeth Princes and absolveth people from the Oath of Fidelity 523. Blood To abstain from Blood and things strangled 169 193 511 513 653. Blood of Christ see Communion The Blood of Christ is felt within to wash the Conscience 10. Bloodshed and Contention about Forms of Worship 489. Body to bow the Body see Head Bonaveentur 444. Books Canonical and Apocryphal see Canon Scripture Bow to bow the Knee see Uncover the Head Bread The breaking of Bread among the Jews was no singular thing 504 507. It is now otherways performed than it was by Christ 506. whether Leavened or Vnleavened Bread is to be used Also it is hotly disputed about the manner of taking it and to whom it is to be given 506 507 169. see Communion Daily Bread in the Lord's Prayer may be Translated Supersubstantial Bread C. Calvinists see Protestants they deny Consubstantiatian 289. They maintain Absolute Reprobation 286. they think Grace is a Certain Irresistible Power and what sort of a Saviour they would have 354 355. their Faith of the Flesh and Blood of Christ 496 497 498 499. They use Leavened Bread in the Supper 507. they feign a Revealed and Secret Will in God which are Contradictory 694 695. Calvin 514. Canon Whether the Scripture be a filled up Canon 308 309 Whether it can be proved by Scripture that any Book is Canonical ibid. see Scriptures Castellio banished 527. Ceremonies see Superstition CHRIST see Communion Justification Redemption Word he sheweth himself daily revealing the Knowledge of the Father 271. without his School there is nothing learned but busie talking 271. he is the Eternal Word 274. no Creature hath Access unto God but by him 274 275. he is the Way the Truth and the Life 275. he is the Mediator between God and Man 275 368. he is God and in time he was made partaker of Man's Nature 275. yesterday to day the same and for ever 280. the Fathers believed in him and how 279 280. His Sheep hear his Voice and contemn the Voice of a Stranger 297 418 420. It is the Fruit of his Ascension to send Pastors 304 see Gifts he dwelleth in the Saints and how 334. see Birth His Coming was necessary 335. by his sacrifice we have Remission of Sins 335 358 368. whether he be and how he is in all is explained 6 63 336. being formed within he is the formal Cause of Justification 364 379. by his Life Death c. he hath opened a way for Reconciliation 379 380. his Obedience Righteousness Death and Sufferings are ours and it is explained that Paul said He filled up that which was behind of the Afflictions of Christ in his Flesh 369. how we are partakers of his Sufferings 393 394. for what end he was manifested 390 391. he delivers his own by Suffering 520. Concerning his outward and Spiritual Body 466 497. Concerning his outward and Inward Coming 510. Christ is compared to a grain of Mustard-Seed Clem. Alex 579. his Divinity and being from the beginning 162. his Appearance in the Flesh ibid. the end and use of that Appearance 163 117. his Inward Manifestation ibid. he having fulfilled the Law and the righteousness thereof gave witness to the Dispensation of the Gospel 187. Christ at this Day speaketh in his Servants and will to the end of the World 644. the Seed and Spiritual Body of Christ both in him and us belonging to Christ is as really united unto the Word as his outward Body was 628. the Seed is not our Souls The Seed and Spiritual Nature of Christ is one and the same both in him and in us ibid. Christ's outward Satisfaction is owned against the Socinians The Sufferings of Christ in Men are voluntary and yet without sin Christ's outward Sufferings at Jerusalem were necessary unto Mens Salvation ibid. the Doctrine of the Incarnation Sufferings Death Resurrection c. are necessary every where to be preached 629. Christ Crucified within 9. his Indwelling and In being differ 6 796. without Inward Holiness and Righteousness none can lay Claim to Christ