whereby he gives out himselfe to be knowne after a sort for my eternall happinesse and the happinesse of all his people Chap. IV. Sheweth what we are to understand by God in Christ and what Christ is and what the Father Son and Spirit are GOD is in the Creation but dwels in the Lord Jesus Christ is God dwels in the Lord Christ Gods habitation for in him dwels the fulnesse of the God-Head bodily the fulnesse of Grace and Truth In the Creation he is a God over us in Christ a loving Father to us But seeing this is the great Mystery of Godlinesse viz God manifest in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentiles beleived on in the world and received up into glory Which mystery is hid from the eyes of the world and mans vaine imagination fancyes such vaine understanding of it I shall endeavour to speake more plainely and particularly of it and shall observe this order 1. To shew what we are to understand by God in Christ 2. How God in Christ unvailes himselfe to the sons of men That we may know what we are to understand by God in Christ these three things are to be considered and that from the word Christ which signifies one Anointed wherein consider 1. The Anointer 2. The Anointed 3. The Ointment it selfe wherewith he his anointed Of these in order 1. The Anointer giver dispenser or pourer forth of the ointment who is the Anointer 't is the Father is the Father God in all over all and above all for whom are all things and by whom are all things t is that infinite that incomprehensible majesty that eternall substance which I have already proved to be incomprehensible The Scriptures abound in this doctrine The spirit of the Lord God is upon me saith Christ he Isa 61. 1. hath anointed me God proclaimes it from heaven saying I have found my servant David which is the Lord Christ with my holy oile I have anointed him Againe singeth the sweet Psalmist of Israel in the Song that his heart endited or bubled or boyled forth concerning the King God thy God hath anointed thee This was prefigured shadowed pointed at and typed forth in the Law by Moses anointing Aaron This is the Fathers worke Secondly The subject Anointed is the humane nature in which The subject Anointed is the humane nature God was manifested for he was manifested in the flesh It was that particular body of Christ that the word dwelt in which was made flesh and dwelt amongst us and therefore saith the Scripture he hath Anointed his holy childe Jesus even Jesus of Nazareth the son of Mary of Acts 4. 27. a Virgin the Son of David the Son of Abraham the Son of Man who is called The man Christ Jesus It was that particular person who was the subject of this anointing Now the humane nature is nothing else but a fleshly body and humane soul united in one which humanity is proper to all men yet so that every man hath the whole humane nature in himself and so was this person this man Christ this humane nature consisting of body and spirit in one person was the Subject of the Anointing Thirdly The Ointment it self remains to be declared which is Theointment is the Spirit that holy Oyle with which our Jesus is Anointed which Ointment hath severall names in Scripture to declare its worth and nature It is the Spirit of God therefore saith Christ The Spirit of the Lord is upon Psal 98. 20. me he hath anointed me With my holy Oyle saith the Lord I have anointed him which is the Oyle of joy and gladnesse the holy Ghost and power Which Oyle is sweetly tipified forth to us by the holy Oyle mentioned by Moses whose composition consists of principall spices Ex. 30. 25. 30. as pure Mirrbe sweet Calamus sweet Cynnamon Cassia and Oyle olive wherein though misteriously yet very excellently is deciphered the very nature of the Sprtit of the Lord Jesus for the nature of that composition is such that it is of singuler vertue being soveraign for the brain comfortable for the heart and wholsome for the liver the three natural fountains and springs of the naturall bodies life purging from evil humors mollifying and softning the body enabling the body to performe its naturall vitall and animall faculties Which is abundantly yea superlatively true of the Spirit that gives to a Saint being wisdome understanding light life power love and increase to a Saint softning the hardest heart moistening and relenting the most flinty spirit purging and scouring away effectually all drossy cholerick passionate idle melancholy earthly and evill humors of sin and corruption fitting and enabling the soule to runne the waies of Gods commands preserving the soule from sins venome and poison keeping it from corruption or putrefaction And wheras none was permitted to make any after the likenesse of that composition It declares and proclaimes aloud the contrariety of the true Spirit to all pretences of it or counterfeitings of it which are the powers signes and lying wonders of the man of sinne which Christ through the brightnesse of his coming will destroy Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ Now know this That neither of these three abstracted from the other is the Lords Christ t is the composition or conjunction of these three in one person that makes this Christ therefore is it said The word was with GOD and was GOD and yet was made flesh which leads us to the consideration of the various manifestations of God as they are one in Christ Jesus There are three that beare Record in heaven the Father Sonne and holy Ghost or Spirit and these three are one viz One God and one in the man Jesus Christ These three are not three Gods but one God is made manifest What the Father Son and Spirit are after three manner of wayes that is to say God the Father conceived his word in his owne minde which is his sonne eternally brought up with him his wisedome daily his delight it is his light whereby he knowes himselfe and brings forth every thing by himselfe For by his word that is to say himselfe in a way of activity or doing or wisedome made the worlds the word was in himselfe producing every thing below himselfe and the spirit is the mutuall kindnesse each of other which is actively eternall The spirit is sometimes taken for the power of God susteining all things producing all things sometimes for the influence of the Fathers love shed abroad in the heart and this is the Spirit of God the Comforter in the Gospell so that all these are one agree in one and what may be attributed to the one doth agree to the other So that these three are not three distinct substances or persons in the common and most knowne
thou wouldest not Then said I Lo I come to doe thy Will O GOD. Christ is the Lambe of God that taketh away the sinnes of the World Who offered up Heb. 7. 28. 11. 19. 1 Pet. 2. 22. 2 Cor. 5. 21. 1 Pet. 2. 22. himself to God without spot for he is that true Lambe without blemish and without spot Herein our Jesus was a Priest transcending the Priests under the Law which had infirmity and the Sacrifices under the Law that were imperfect For the Lord Jesus was pure and spot-lesse yea perfectly pure in whose mouth was found no guile who knew no sinne There was a great necessity he should be such an offering without spot because God was and is a God of pure Eyes that cannot behold Iniquity that is to say tolerate it suffer it to go unpunished Now had Christ been a sinner he could not have taken away sinne This was the reason of the imperfection of the Priests of old which had they been perfect we had had no need of another Priest after the order of Melchisedeck Secondly It is a free Sacrifice Free-will offerings under the Christs death a free sacrifice Law were very acceptable with God Our Jesus offered up his owne body freely no man saith he takes my life from me I lay it down Lo I Heb. 10. 9. come to do thy will O God Thirdly It was as pure and free so a Perfect Sacrifice The Sacrifices Christs death A perfect Sacrifice under the Law were without blemish but not perfect therfore Jesus puts an end to them and offers up himself The offerings in the Law were to be perfect without blemish as touching their bodies they must not be blinde broken nor maimed or the like but this was a perfection shaddowing out the true perfection of the Lord Jesus who wanted nothing who had nothing superfluous but was a perfect Sacrifice there needed no other to compleat it Fourthly It was an Eternall Sacrifice It was offered in time Christs death an eternall Sacrifice but ordain'd before time and the influences of it reached Eternity a vertue sprang from it to al his generation that fell asleep before it was actually offered and now being offered it remaines in as full vertue as ever for by one offering he hath perfected for ever them that are sanctified And so he was a Lambe slaine before the foundation of the Heb. 10. 14. World being the same yesterday and to day and for ever even the same Jesus the same Saviour and deliverer the same High-priest that saved Paul saved Abraham and shall save all that shall be saved Fiftly It was a spiritual Sacrifice In the time of the Law the Christs death a spirituall Sacrifice Priests went alwaies into the first Tabernacle accomplishing the service of God but into the second the High-priest only once every year not without blood which he offered for his errors and the sins of the people Which Tabernacle was a figure in that time Now the Sacrifices and Gifts that were offered in that Tabernacle stood only in meats and drinks and divers washings and carnall ordinances imposed on them until the time of reformation Heb. 9. 10. but our High-priest enters into the holyest of holies and there accomplisheth the service of God not with Meats and Drinks and carnall Ordinances or Jewish observations but with his blood offering a spirituall Sacrifice Christ came with reformation doing away that which was carnall that is to say of a fleshly legall not sinfull administration by his spirituall Sacrifice Even the offering up of himselfe in body and spirit The Just for the Vnjust Sixtly and lastly let us view its nature with its accepataion The Christs death an acceptable Sacrifice Sacrifice was offered up to a just and righteous God for an unjust and unrighteous people and the Lord accepted it so that the shadow is of the heavenly thing Even the burnt offerings under the Law was a sweet favour unto God holding forth the excellency of the savour that our better Sacrifice our substantiall offering was to God therefore it 's said Christ gave himself for us an offering and a sacrifice to God for a sweet smelling savour He is that sweet perfume that ascends up to GOD in whom the Father is only wel-pleased who hath Isa 53. 11. seen the travell of his Sonnes soul and is satisfied This is a most acceptable sacrifice Chap. X. Manifesteth the true subjects for whom this Sacrifice was offered 7. HAving thus in mercy made manifest the nature of this Sacrifice and for as much as every sacrifice that is offered is for some body let us now enquire of the Persons who are the subjects of this Sacrifice which Christ declares to be his sheep I lay down my life for my Sheep Those Sheep are the Elect of God whom the Lord Joh. 10. 15. hath appointed a place for at his Right hand in the last day therefore saith Christ Other Sheep have I which are not of this fold them also I Ver. 16. must bring in and they shall hear my voice Again saith he I know my Sheep Christ makes it his work to Redeem a company of poor silly sheep from the wooles These sheep are those who are given by God to Christ Thine they were saith Christ that is to say thine by thy choce knowledge decree and purpose Thou gavest them me that is they being in the World a company of poor despised sinfull creatures thou committed'st John 17. 6. them to my charge to rescue them from the paw of the Lion and mouth of the Beare and to keep them in thy name that they may never depart from thee These are they Christ prayed for these only and not for the World that is to say those that were not given to him to bring over by the power of his own Septer to the obedience of the Gospel to the salvation of their souls and therefore you shall finde Christs prayer is not limited to the small number of his faithfull Apostles but hee likewise prayes for all that should believe in him for their sakes he sanctified himself that is to say he set himselfe apart and made it his worke to offer sacrifice and become a Redeemer So much the word sanctify clearly imports These were a certaine number that Christ knew and the Father loved as he loved Christ which in another place are called children as testifies the Spirit saying Forasmuch as the children were partakers of flesh and bloud he likewise tooke part of the same that he might deliver his children Which children are those that are his peculiar Heb. 2. 14. generation Behold saith Christ I and the children which thou hast given me which children he cals his brethren saying I will declare thy name unto my brethren For this cause is the Lord Jesus called The Captaine of the salvation of many sonnes Because he sanctifieth-himselfe for them for he is a perfect Captaine
dispensation of God was righteous and yet to give place to the last ministration by Christ from heaven Is not the Law a rule of life to us how then can it be done away Object Sol. If you consider what I have said you may easily be satisfied If you meane by the Law the substance commanded in the Law I say t is and alwaies was for the substantiall matter in the Law written in the heart in the Creation in Tables of stone to the Jewes and in the heart by the spirit in the Gospell which is Love God and thy Neighbour is one and the same But if you meane the Law as given to Moses the Mediator of the Old Covenant to which appertained the wordly Sanctuary c. it neither is nor never was to the Gentiles How can it he said Wee be free from the Curse of the Law where we are Object yet subject to sorrow labour sicknesse and death which are Curses of the Law I answer That Saints are subject to death and sicknesse c. T is Sol. true but not upon the same account as others is as true The nature of all these things are changed the sicknesse of the body redounds to the soules health The labour of the body serves to minde us that our rest is not here Death in the flesh serves to passe us to our rest and blessednesse for Blessed are the dead that dye in the Lord for they shall rest from all their labours and their workes follow them Hence Paul wisely Desired to be dissolved that he might be with Christ Hence he glories in tribulation which if curses to him he could not have done True it is these are curses and poyson to the world but to a Saint they are blessings and medicines well prepared by the skilfull art of our great and charitable Physitian the Lord Jesus But God punishes his people for sinne how then can they say Curses are all Object done away If by punishment you meane an execution of justice upon an offender Sol. in satisfaction of a Law which is properly only and truly punishment I say God punishes not believers at all there is no curse in their habitation no poison in their cup their portion is grace mercy pardon healing and salvation But some say God himselfe saith You of all Nations have I knowne Object therefore will I punish you for your iniquities To that I answer That is a threatning sutable to the dispensation Sol. of the Covenant of workes to that state the Jewes were trained up in but now in the Gospell the language is altered for God now appeares to be love Now if we sinne it is said We have an Advocate But God in the Gospell saith Whom I love I rebuke and chasten Object therefore he punishes his beloved for their sinnes I answer to this First Affirmatively That God doth afflict his Sol. people for sin yea his beloved But Secondly I say Afflictions are to them no curse at all but a loving correction of a loving Father not to satisfy his wrath for he hath seen the travell of his Son and is already satisfied but to manifest his mercy it being for his childrens healing safety and prosperity they rather publish his love then his wrath For whom he loveth he chasteneth and whom be receiveth he scourgeth Therefore saith the spirit to the Saints If you endure chastening you are dealt withall as Sonnes If you are not chastised you are bastards and not sonnes Affliction is for their profit as necessary for them as their meate and drink Before we be afflicted we goe astray Afflictions are a fruit of the Fathers love in Christs death therefore called the dyings or markes of Christ Jesus they are sent to crucify the sinnes in us that crucified him they are as fire to purify not destroy the gold they yeild the peaceable fruits of righteousnesse though for the present they are not joyous to them that are exercised therein If wee suffer with him wee shall also reigne with him And yet we must note that afflictions though many times they be yet are not alwaies sent as a chastisement for some particular sinne but for the shewing forth the power of God as Christ speakes in the case of the blinde man To conclude this of the Law I say we are freed from it as it was a Covenant of works which was a dispensation of God to the Creature by which he never intended life to the Creature but to advance the glory of his his Sonne in shewing them their weaknesse and sinfulnesse But as for the substance of the matter contained in the commands it is I say againe a standing rule to all generations and he or they that walke not according to it it is because they have no light in them To love God and our Neighbour the substance of the Law is our duty as well as any others Chap. XIV Sheweth some other effects of the virtue of Christs death 7. BY the death of Christ the wall of partition betweene Jewes The partition wall is broken downe by the death of Christ and Gentiles is broken downe and all the writings of Ordinances taken out of the way Before it was said In Jerusalem shall they worship but now Neither in this Mountaine nor in Jerusalem That is to say the Father makes no more difference of places there is now neither Jew nor Gentile Barbarian nor Scythian bond nor free Master nor Servant but all are one in Christ Jesus Now neither Circumcision nor Un-Circumcision availeth any thing but a new Creature 8. All types shadowes and figures are now fulfilled Here I Types and shadowes fulfilled by Christs death might be large but I shall onely name some few particulars As First Circumcision held forth Christ to come in the flesh of Abraham of the seed of Israel and obliged to the keeping of the Law now is Christ come and the Circumcision is of the heart Christ hath fulfilled the Law Secondly All sacrifices peace offerings sin offerings trespasse offerings are all ended in the body of Christ He is the Altar The propitiation The true living Temple The habitation of God and the Saints He is the true Manna The true Joshua or Jesus that conducts us into the true Land of Canaan He is the Sampson that by his death destroyes his enemies He is the true David that sits on the Throne for ever He is the true Arke of our salvation He is the true Lamb The Stape Goat The First borne The true Priest Prophet and King He is the the true Rocke out of whcih flow living waters He is the true rest He is the Deliverer of his people He is the true Joseph that was sold into a strange land to provide for us against a day of spirituall famine He is the true watchman and shepheard of his people But of these I must say with our Apostle I cannot now stand to speake particularly 9. He hath by this death purchased for us
understanding of the Fathers love he may as Judas fall away from his profession and goe forth and hang himselfe as he did yea he may be a Cast-away for all that t is not mans knowledge but Gods love that saves a soule Christ many times makes use of men for his owne glory whose names are not written in the Lambs booke of life But it is the portion of the chosen called and faithfull ones of God to be taught savingly knowingly and powerfully through which teaching the wisedome of the world in them and the mysterie of iniquity that before had taken the soule captive are now put to silence and to flight To these his words are as a fire going out of his mouth to the consumption of that drosse that remaines in them whereby they become a pure and refined people Chap. XVII Sheweth what the Kingly office of Christ is and the excellency thereof in ten particulars I Have already shewed you that whatever the Father hath appointed for us to enjoy he sent his Sonne by death to obtaine it and whatever he by death procured as he is a Prophet he makes it manifest according to his manifold wisedome And now I am come to declare that whatever he as a Prophet foretels or reveales for us as a King he powerfully effects for his word returnes not in vaine Which Kingly office is committed to him of the Father What the Kingly office of Christ is for the ruling governing and ordering his Kingdome after a just and glorious manner in which office these severall things are considerable 1. The King himselfe 2. His Kingdome 3. His Lawes 4. His Officers by which he rules 5. His Enemies 6. His Victories 7. His Souldiers 8. His Weapons 9. His Rewards 10. His Judgements 1. The King is the Lord Jesus Christ Emanuel the Prince of Peace Christ is King the Captaine of the Lords hoasts who enjoyeth his Kingdome 1. By inheritance it is his birthright He is the first-borne the By inheritance heire of all things t is he that was borne King of the Jewes he is the eldest Sonne the first begotten Sonne the expresse image of the Father 2. By designation or appointment of the Father the Kings of the Jewes were anointed by the Lord But all the majesty soveraignty By appointment of the Father and authority that was in them was but the shadow or figure of the excellency of our King the anointed of him that said unto him Son thy throne is for ever and ever He is the Lords anointed whom God hath made Lord of all 3. By conquest This Jesus that was borne to all must fight for it before he hath it and so he doth for by death he shew all his By conquest enemies and obtaines a glorious Kingdome Whose fitnesse for the managing of his Kingdome appeares 1. In that he was the first-borne of God the expresse image of his Fathers person A Sonne begotten in his Fathers likenesse Saul the King of the Jewes was taller by the head and shoulders then any of the people I am sure this King is fairer then the children of men who in all things hath the preheminence for beauty and personall excellency Men and Angels fall downe before him he surpasses them all 2. In that all Kingly virtues center in him the confluence of all the excellency of heaven and earth dwell in him his wisdome is matchlesse his power boundlesse his riches inestimable his love unparalled his justice unquestionable his innocency admirable some Kings have onely a name but he hath power too and a more excellent name then they all Some have power but want wisdome or love but all things desirable and virtuous are to be found in him and in him alone 2. His Kingdome bespeakes him altogether worthy and this Christ hath a Kingdome which is over this world is threefold First over this world a civill Kingdom therefore is it said He is King of Kings and Lord of Lords and only Ruler of Princes in this Kingdom is his dominion from one end of the earth to the other the subjects whereof are all men as men for whose use are all the Creatures given that they have a right to them a propriety in them and may not by any be defrauded of them which Kingdome is his for He made all things in heaven and earth and in him they consist Coloss 1. Secondly Of Grace Christ hath a Kingdome in the world which Of Grace is not of the world which is called the Kingdome of heaven or the Kingdome of God Now this is a Kingdome or dominion or rule that Christ hath and exerciseth in the heart of a Saint therefore is it said The Kingdome of God is within you and this consists in righteousnesse peace and joy in the Holy Ghost the Children of which Kingdome Rom. 14. 17. be the Saints bodies and spirits who are called the Kingdome of heaven For the word Kingdome sometimes signifies the Subjects ruled or the rule a King hath in his Subjects Thirdly Of Glory which is called the Kingdome of God into Of Glory which onely an entrance is ministred to us here this we believe by faith and seeke by faith and shall receive at the last day when Christ shall say Come yee blessed of my Father inherit the Kingdome prepared for you It was prepared for them before but not actually enjoyed by them till the resurrection of their bodies This is the Kingdome in which God is all in all which is onely the portion or inheritance of those that are written in the Lambs booke of life 3. Christs lawes are very excellent his yoake is easy and his Christs lawes what burden is light Oh how hard a matter was it yea impossible to fulfill Moses his Law but Christ communicates of his fulnesse that we may fulfill the royall law of love which lawes are either First Civil lawes morall lawes lawes of justice and equity betweene man and man whereby every one enjoyes his right without oppression this is a distinct law a distinct region wherein the Lord Jesus the Lord of all administers in a distinct manner as being peculiar to his first Kingdome which is over the bodies of men as men Secondly Spirituall lawes lawes of obedience of life of joy peace and righteousnesse which are lawes that the first Kingdome are ignorant of it is of a more high divine and excellent nature whose subjects are not every particular man and woman in the world as are the subjects of the earthly Kingdome but they are a chosen people out of the world whose lawes are of another nature to be performed by another principle after another manner which the other Kingdome can take no cognisance of being lawes to the thoughts to the soule to the body to the whole man And Lastly is the law of love if I may so call it which endures for ever in the Kingdome of glory wherein Saints enflamed with the fire of divine
wherein of the resurrection of the body with an answer to some object against it p. 79 80. Of perfection p. 81. Whether it may be attained in this lise p. 81 82 83. Of Christs Judgement the Law by which he judgeth the Subjects whom he judgeth the sentence that is pronounced p. 83 84. wherein is shewed what Hel is p. 84. Whether the day of judgement be yet p. 85. Chap. 18. p. 86. Of Faith Prayer Feare and reverence Love and Praise of God p. 86 87. Of the true power and manner of worshipping God in the Spirit p. 87 88. Of the Visible Worship of God Chap. 1. p. 83. OF the Gospel that is to be preached to the World p. 89 90. Of the Ministers of this Gospel p. 91. That there are true Ministers of the Gospel in our daies p. 92. marks to know them p. 93. with an answer to severall objections against a visible Ministry in our daies wherein is handled the doctrine of Miracles p. 94 95 96 97. Of the manner how the Gospel must be Preached viz. infallibly in the name of God plainly and fully p. 97 98. The Subjects of which ministry of the Gospel are sinners as sinners p. 98. Chap 2. p. 98. Of Baptism of water of the Holy Ghost and fire of afflictions p. 98 99 100 101. Chap 2. p. 98. That Christ commanded baptism of water to be preached and practised and was performed p. 102. 105 106. That the command of Christ Go teach and Baptize is meant of water baptism p. 102 103 104. Chap. 3. p. 106 Chap. 4. p. 112 That Christ is the Author or Instituter of water Baptism p. 106 107. Of the unity and difference of Johns and Christs Baptisme of water p. 107 108 109. Of the excellent nature end and use of the Baptisme of water p. 109 110 111. Of the Administrator of Baptisme with an answer to severall obj against it p. 112 113 114. Of the true subjects of Baptism p. 114. Whether it be lawfull to Baptize infants p. 115. With an answer to the principall arguments for it p. 117 118 119 120. Chap. 5. Of the true manner of performing this Ordinance which is by dipping p. 120. proved 1. From the signification of the word 2. From the nature of the Ordinance p. 120 121. with an answer to some obj against it p. 121. 122. Of the true principle leading forth to baptize p. 122 123. Of the true power enabling to conform to it and whether a Saint may be said to be ever without power to do his duty p. 123 124 125. Chap. 6. p. 118. Of the continuance of water Baptisme which is till Christ comes again visibly to good and bad proved from severall Scriptures p. 118 119 120 129. Chap. 7. Containeth severall answers to twenty obj against the practise of the Baptisme of water in our dayes wherein those Scriptures which many pretend do speak the downfall of this doctrine are explained and mens mistakes made manifest p. 142. Chap. 8. That beleevers being baptized ought to be added to some particular congregation p. 143 144. What the visible Church of Christ is p. 144 145. with an answer to this Qu. viz. Whither there may not now be a true visible Church without Baptisme of water p. 147 148. Chap. 9. Of the nature of a true church p. 148. T is the city of God Christs body the Lords mountain Gods vineyard Christs garden c. p. 149 150. Of the power of this church in receiving of members p. 151. Of admonishing of members p. 152. what a private and what a publique offence is p. 152. the difference between admonishing reprooving and rebuking what p. 153. few directions to be observed in reprooving p. 135. Of the power of the church in determining controversies about civill and indifferent things p. 153 154. Of their power in casting out of members and what it is to be delivered to Sathan p. 154. and for what causes 155. what a heretick is ibid. the church may receive members when cast out upon repentance p. 155 156. Chap. 10. p. 156. Of the duty of members towards the church p. 156. Of members to the church and of the Church towards its members p. 157. Of the gifts of the Church a word of wisdome of knowledge discerning of Spirits and prophesies p. 158. Of the true power of prophesie and who may prophesie p. 158 159. whither women may speak in the church p. 159 160. how women should improve their gifts 160. the gifts of helps and Government what 161. Chap. 11. 162. Of the Ordinances of the Church viz. Prayer Prayse p. 162. Of singing Psalmes Fasting and charity 163. Whether all Saints are to have all things common p. 164. Of breaking bread of the subjects nature and duration of it p. 164 165. Of the order of the church 165 166. Of the ministry of this church p. 166. Of the churches communion with the Father ib. with each other with other churches in advice in supplying each others wants p. 167. An Alphabeticall Table of the chiefe heads contained in this Booke A. ADministrator of Baptisme who pag. 106. c. Affections of man Christs enemies 75 All the word explained 36 Anger of God what 44 Angels are Christs souldiers 77 Apostles their office 91 Ascension of Christ what and its virtue 60 B BAlaams knowledge what 67 Baptisme of afflictions what 101 Of the Holy Ghost and fire what 100 Of Water 98 c. Its nature 109 110. Its subjects 114. The manner how to be performed 120. It s continuance 126 to 130. Of the difference and unity of Iohns and Christs Baptisme 107 108 109 c. Bloud of Christ what 27 It justifies 46 Breaking bread Vide in Lords Supper C CHrist what he is anointed of God 19 20 23 c. 61 68 69 c. Chastisement for sin what its virtue 57 58 Charity what it is 163 Church of the Gospell what 143 144 Its subjects 144 to 147. It s nature 149 150. It s power 151. It s order and what it is 165 166. It may be without officers in it Ibid. Of its communion 166 167 Circumcision ended in Christs death 58 Is no ground for Infant Baptisme 117 118 119 Civill differences to bee ended by the Church 153 154 Common Whether all things ought to be common 164 Common salvation what 41 Communion of Churches what and wherein 167 Consecration of Christ what and how performed 23 24 Covenant no proofe of Infant Baptism 116 Creation shewes the Godhead 12 to 18 Curse of the law what and how freed from it 53 to 57 D DAy of judgment what and when 84 85 Death of Christ our sacrifice 26 27 28 Deyill conquered by Christs death 59 Discerning of spirits a gift what 158 E ENemies of Christ what 73 74 Evangelists their office 91 F FAther what he is 21 22 Faith what 86. We are justified by it 47 48 Fall of Adam what and how accomplished 43 Fasting what 163 Feare of God
by the Sacrifice of himself that is to say in these last daies Christ appeared and offered up himselfe to put an end to all other offerings and to put away sin This Christ did in the daies of Pontius Pilate and Caiaphas the High-priest which was many yeares since But I know some are ready to object and say How can this be For Object he was a Lambe slaine before the foundation of the World which if true how is it that he was slain in time at Jerusalem except he was often slaine I Answer It is very true that Christ was slain but once according Sol. to the Scriptures and that in time in the end of the world and yet as true if truely understood that hee was slaine before the foundation of the World Which I shall demonstrate clearly from the Scriptures To see the truth clearly Wee must consider Christ Jesus in his 1 Pet. 1 20. death 1. In the decree of God and so he was fore-ordained before the Christ slain by the decree of God foundation of the World And all things were present before the Lord before they had being in reference to us they were in the decree councel and purpose of the Lord so was the Lord Christ in Gods decree and councel before the World He calleth things that are not as though they were What are only actually alone with us in time were truely present with him before all time who is not included in any time 2. In the vertue of his death and so he was slain before the foundation The vertue of Christs death was before the foundation of the World of the world Christs death had an influence into the times past as well as times to come therefore called The blood of the Covenant Now we must know that there was a Covenant made between God and Christ wherein it was agreed that Christ should die in time and the vertue of that death which was from eternity in the Eye of the Father should speak for all his generation in all ages therefore the Fathers of old believed not in a Christ already then come but to come even in the flesh and therefore God led them by the hand to look to a Christ to come through many Types and Sacrifices which when Christ came all ceased Christs death was that price that was laid down for all his generation in all ages and this is Christ the same yesterday and to day and for ever 3. We are to consider Christs actuall death which was accomplisht Christ actually died in time by the Jewes therefore saith the Apostle The same Jesus whom ye have crucified hath GOD Raised up and thus was Christ manifest in the last times Jerusalem was not actually alwaies Pilate not alwaies for we know that State City and those persons had a begining and ending no more did Christ die actually before the World was that he might dye hee took upon him flesh and was made like to us which is only done in time for we first are in the Wombe then brought forth encrease and dye so did he yet notwithstanding the vertue of Christs death through the will of God is as great as if hee had actually suffered before the World was which he did not but only once in the end of the World And yet is Christ a priest for ever after the order of Melchisedeck Christ died once and dyed no more yet the benefit remaines for ever So that as the Sacrifice is fully accepted by the Father who views it since it was offered so it was accepted by him that saw it before it was offered for all things that God doth before us in time which time the Scriptures tels abondantly himselfe hath made ordered and disposed which time is that space wherein things are done successively hee saw liked ordered and decreed should be before time was Chap. IX Wherein is shewne how Christ offered up himself and the true nature of that Offering 5 I am now to proceed and shew you how Christ offered up himselfe How Christ offered up himself unto GOD which I shall demonstrate these two waies First By the power of the eternall Spirit This Sacrifice was no Christ offered up himself by the Spirit ordinary one it was his owne body therefore the power must be sutable which was the Spirit of God that did sustaine him enable him to dye and raised him from the dead therefore saith Christ I 1 Tim. 3. 16. 1 Pet. 3. 18. lay down my life and I have power to take it up againe therefore is he said to be justified in the Spirit and quickned by the spirit That Eternall Spirit that dwelt in him suffered him not to lye in the grave For it was impossible he should bee held of death that was filled with the fulnesse of GOD in whom the Eternall Spirit was Secondly Christ died in the body of his flesh It was impossible the Christ died in simple Word of God die therefore the word was made flesh For as the body of his flesh much as the Children were pertakers of flesh and blood Christ himselfe tooke part of the same that through death he might destroy him that had the power of death so he in the flesh abolished the enmity therefore it is said God was manifest in the flesh in reference to his death and justified in the Spirit in reference to his resurrection Therefore saith Peter Christ Eph. 2. 16. Col. 1. 22. 1 Tim. 3. 16. 1 Pet. 3. 18. 4. 1. suffered for sins the just for the unjust being put to death in the flesh A fleshly body was prepared by God for Christ to suffer in and so he gives them his flesh a sacrifice for sin 6. Thus through the guidance of God I am now come to speak of the nature of this Sacrifice which I have discovered to be the Lord Jesus his flesh body and blood offered upon the Crosse at Jerusalem in the end of the world by the eternall Spirit for sin The excellency of its nature by a six fold demonstration First From the purity of it Under the Law their offerings A pure Sacrifice Levit. 1. 3. 10. Mal. 1. 7 8 9. must be without blemish therefore the Lord reproves the People for that they brought that which was torne and the lame and the sick saying thus Ye brought an offering should I accept this of your hands saith the Lord which is as much as if he should have said I the Lord delight not in but abhorre lame blinde imperfect offerings I must have one without blemish But now seeing all these unblemishable Lambs c. under the Law could not take away sin either a Sacrifice without spot and blemish must be found who is sufficient to take 10. Joh. 1. 29. 36. Heb. 9. 14. 1 Pet. 1. 19. away sin or else sin must remain therefore the Lord Christ steps in Wherefore when he cometh into the World he saith Sacrifice and Offerings
the Scripture is taken either Sol. Comparatively and so many are called perfect in comparison of that wickednesse in the world Thus Noah was a perfect man Yea in this sense one Saint is said to be to know more perfectly then another Therefore saith Paul We speake wisedome to them that are perfect He meanes them that were attained to a good degree of knowledge or to them that were justified and so perfection in the Scripture is taken for a perfection or excellency in some particular above that which is to be found in others perfection sometimes signifies uprightnesse or sincerity of heart and so David hath it Psal 37. 37. Marke the perfect man and behold the upright And when God saith Be thou perfect as I am perfect It is as if he had said presse forward towards perfection But further A Saint may be said to be perfect in some particular respect as thus he is perfectly freed from wrath and condemnation and thus in justification is his spirit made perfect and thus are we compleate in him who is our fulnesse Now in these senses Saints are perfect in this world but if by perfection you understand the most absolute full and most glorious condition that is the portion of every believer to attaine to which admits not of any trouble or infirmity neither of any increase or want being uncloathed of all corruption and cloathed with incorruption immortality I say This is not the portion of any man in this life that is to say while our naturall bodies and soules dwell together for we must first dye or be changed which is equivalent to a naturall death before this state of perfection And thus reasons Paul saying Not as though I were already perfect or had attained unto the resurrection of the dead as some men in our daies vainly affirme themselves to have but I presse forward Therefore saith he Let as many as be perfect be thus minded Behold here perfect men not already perfect but presse forward towards perfection This seemes to be a contradiction but there is no such matter in it for those that were in a sense perfect perfect in comparison of the world upright and sincere of heart having attained to a good degree of knowledge being freely justified perfectly united in one with the Father and the Sonne in a way of relation doe presse forward towards perfection that is to say that full compleate incorruptible state of soule and body which they shall be invested withall in the resurrection Now if any man or Saint shall yet say he is universally perfect I shall demand of him what is it that is so perfect Whether doe you meane your soule or body or both or neither but God in both If you onely meane your spirit then doe I demand whether that be universally perfect If any say it is I ask from whence come your passions pride boasting unnaturall affections unclean thoughts or the like But it may be some may say We are troubled with no such things Well suppose you say true which I cannot believe this is but a perfection of part of the man for body and spirit make up but one man what the spirit doth it doth in the body being united to the body and so t is not a full or universall perfection If thou sayst thy body is perfect how comes it then to passe that it is subject to death which naturall death though some have said should not come nigh them yet have they beene deceived and are now in the dust But if you say soule and body the whole man is perrect how comes it then to passe that such imperfect actions are committed by them Can a pure sweet spring send forth bitter streames If you be so universally perfect what need you to eate and drink and to complain of hunger cold or sicknesse Such things as these with compleate perfection cannot stand together But if thou sayst thou dost not meane that thy externall body or humane soule are absolutely and compleatly perfected but t is God in thee which is perfect as some say then tell me whether God in thee is thy selfe and seeing that thou confessest that thou wast once unperfect who now art perfect then tell me whether God was ever unperfect for if God was not unperfect then say I t is not God in thee but thy selfe who art capable from an unperfect creature to be made perfect I might be large here in shewing the vanity of these conceptions and mans folly in pretending the enjoyment of perfection while all men cannot but see imperfect actions flowing from him And how many soules are deceived in this vaine opinion because not able rightly to distinguish or divide the word of truth but I must passe forward I am now come to the last thing considerable in Christs Kingly Christs iudgement office which is his Judgments wherein briefly observe First The Judge himselfe T is that man Christ whom the naturall Jewes crucified Joh. 5. 29. Who is the Son of man who is both Who is the Judge Judge of quicke and dead Secondly The law by which he will judge men that is a law of righteousnesse the word of the Gospell Jesus was in the The law by which Christ judges world preached to the Gentiles to be the Christ the onely Saviour God the Father gave this record of him that eternall life was in him and whoever believed on him should be saved The world would not believe it and therefore dyed in their sinnes in unbeliefe in that estate of wrath and therefore this Lord the Judge of all men condemnes him for rejecting of him and continuing in his sinnes For know this if a man doth believe in Christ none of his sinnes can condemne him the rule by which his word judges is according to the deeds done in the flesh whether good or evill Thirdly The persons judged and they are good and bad just and The persons who are judged unjust quicke and dead small and great and these persons are not as some conceive onely sinne and righteousnesse as they are both in a Saint but they are those men in whom righteousnesse is revealed which makes these men to be Saints or these in whom the God of this world hath sole dominion which are ungodly T is the bodies and spirits both together t is all nations sheepe and goats therefore is it said He will render to every man t is not to every evill or sinne in man but to the man in whom evill is according to his deeds Fourthly The sentence pronounced and that is two-fold The sentence either First Of joy to the godly for to them it is occasion of lifting up their heads for joy a time of refreshing a time of restitution of all Math. 25. ult things a time of redemption for their bodies t is life eternall Therefore saith Christ The righteous shall goe into life eternall which is the estate of perfection I have before
Galath 1. 8 9. be accursed Therefore saith he againe He that denies Christ to come in the flesh is Anti-Christ Which coming in the flesh is not a coming in our particular bodies of the flesh for I can or another may say Christ is not so come to thousands and never be judged Anti-Christs for so saying except we may be so called for speaking truth but he is come in the flesh that is to say in that particular forme of flesh he tooke of the Virgin Mary which was of the same nature of our flesh but yet as distinct a body from ours as any of ours is one from another This Gospell is a Mystery made manifest that was hid in God hid from Ages yet now made manifest being hidden onely to them that are lost whose mindes the God of this Ephes 3. 9. Coloss 1. 26. 2 Cor. 4. 3. World hath blinded T is not to be revealed any otherwise then Paul preached it For God made manifest in the flesh is good newes and a great mystery yet revealed to the Saints Thus much for the Gospel it selfe 2. I come next to speake of the Administrator or Preacher of Who are the true Ministers of the Gospel this Gospell and herein I will minde you that the Gospell was preached by Apostles by Evangelists by members of particular Churches and by scattered brethren First By Disciples Math. 10. The twelve are there called Disciples Disciples which he sent forth to preach the Gospell who had a Commission from him while with them in the flesh So the Seventy afterwards were sent out by Christ Luk. 10. Which Disciples did baptize John 4. 2. Secondly By Apostles These Disciples Christ afterwards cals Apostles Apostles to whom he gave a Commission before his death and after his resurrection upon whom the spirit was given in the forme of fire and cloven tongues whose worke was now to beare witnesse of the resurrection of Jesus Christ and that not onely to the Jewes as they were before his death but their Commission was enlarged to all the world Jewes and Gentiles Therefore saith Peter Must one be ordained to be a witnesse of his resurrection Now of the Apostles some received a Commission by word of mouth from Christ in the flesh and afterward from him as risen from the dead immediately But Mathias first being chosen by the Church God by lots called him Paul was immediatly called from heaven who received not the Gospell of man nor by man but from heaven These in a speciall manner were sent forth to plant the Gospell to plant Churches to lay the foundation therefore is it said The Saints are built upon the foundation of the Apostles Eph. 2. 20. And Paul saith I have laid the foundation Thirdly By Evangelists God hath set in his Church some Apostles Evangelists some Prophets some Evangelists Philip was an Evangelist that is to say a Preacher of glad tydings who was endued with the Spirit Act. 21. 10. Philip went up and downe preaching the Gospell of Christ baptizing both men and women Acts 8. 5. 12. Now the office of an Evangelist was not to be exercised in a particular Church but was to be exercised in the preaching of the Gospel in severall places And thus did Timothy who is commanded to doe the worke of an Evangelist accompany Paul preaching the Gospell And so Titus Tychicus and others went from place to place preaching the Gospell of whom wee reade not that they had such a particular call by a voice from heaven as the Apostles had but they were filled with the Spirit Members of particular Churches Fourthly By Members of particular Churches As for instance Stephen who was also a Deacon by which office he was not to preach to the world Acts 6. 8 9 10. Whose Commission was this That he was full of the spirit and power And so Philip who was at first a Member of a particular Church then a Deacon being the same Philip as I conceive is called an Evangelist Acts 21. 10. He preached the Gospell and did baptize Yea Barnabas went from Jerusalem to Antioch being sent thither by the Church where he preached And afterwards the same Barnabas was by the Church through the revelation of the spirit separated from them for to preach the Gospel to the Gentiles who was also in reference to this sending by the Church called an Apostle Fifthly and Lastly The Gospell was preached by scattered brethren Scattered brethren preach the Gospell to the world Acts 8. 4. They that were scattered abroad went every where preaching the word who preached both to Jewes and Gentiles whose Commission I finde onely to be this That the power of God carried them forth to it His presence accompanied them and his blessing upon their labours pointed from heaven from whence they came as it is said And the hand of the Lord was with them viz those scattered brethren which were scattered upon the persecution of Stephen and a great number believed and turned to the Lord. These scattered brethren say some may be some of the Apostles Object Sol. It cannot be so for they were not scattered at that time for they tarried at Jerusalem as it is said Acts 8. 1. They were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Thus may wee see clearly that one Gospell was committed to severall sorts of Christians to preach it to the world who were all sent of God being called of God according to the working of his owne spirit We confesse say some that you say true these did preach the Gospell but Object all these are ceased the Apostles dead Evangelists dead and the brethren who were then gifted and enabled to preach So that we would now know whether there be any such Ministers of the Gospell in our daies and if there be how we may know them In answer to this I grant that they are dead yet I say the faith Sol. which was required in the Gospell they preached was not confined to their persons but to their doctrine Therefore saith Christ I pray not for these onely but for all them which shall believe in thy name through their word And though those persons are asleepe yet their doctrine is the same there is but one faith one Lord one Gospell that which Paul and the rest preached and the power is the same still that is to say the spirit so that there be Ministers of the Gospell in our dayes that preach glad tydings who have the same spirit and power that they had which to me is manifest where it is said Christ gave gifts unto men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministry till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the
from Christ or a command for it and yet doth it as an ordinance of Christ his worship is will-worship his service is not regarded by the Lord. Lastly As he must have a principle of knowledge faith and life so must he performe it in love to Christ he that receiveth truth and not in the love of truth will soone fall from the truth which truly I conceive to be the ground why so many Professors deny it it is because they were byassed with some carnall principle and were not in love with the truth from the true understanding of the truth Having briefly spoken to the principle I shall now handle the The true power of Conformity to this Ordinance power whereby we are to conforme to it which is a spirituall divine supernaturall power whereby the soule is enabled to perform the commands of God therefore saith Christ without me you can doe nothing and again saith Paul I can doe all things through Christ that strengtheneth me All Power saith Christ is given to me therefore goe yee The power that is in Christs hand is communicated unto poor creaures whereby they become conformable unto himself i confesse may a man say 't is the power of Christ that neables us to do of his Quest good pleasure but I desire to know whether every Saint at all times hath not a power to doe every thing commanded by God That I may as cleerly as possibly I can present the truth of this to Sol. thee as it is presented to my understanding I desire thou wouldest mind that power is twofold either essentiall to the first Adam and his generation or to the second Adam the Lord from heaven and his generation now power in the first Adam or indeed in the whole creation is that faculty whereby every thing is enabled to perform its severall office or worke so that there is a naturall power in the Sun to move and to shine and in the fire to burne so in man there is a naturall power to move or sit or eat or drink or fast and the like which power in the first man admits also of a double consideration either as in innocency or since his fall while he lies in sin in his first created state he had a pure naturall power given him of doing what he would so that mans will missed his power for power is guided naturally by will in man but this power enabled him to serve God in the first creation which power was the power of God in him But man notwithstanding this power was through the subtilty of the deceiver beguiled therefore it is said the Devil beguiled Eve so that he fell and his power was now lost to any thing which was good and confined to things naturall where in its force is much abated and its vigour eclipsed but now is a man dead by nature or corruption to the things of God thus much of power in the first man Now power in the second man is that ability where by we are able to serve God fear him rejoyce in or conforme to him now this power is so essentiall to a Saint that take it away you destroy his being a man is not a man any longer then he hath the power of a man so a Saint is not a Saint without this power a Saint is an old man renewed in power life light and spirit though let me tell you this worke is but in part here so that I say a Saint as a Saint hath power it is his life his portion whose power is the very power of the Almighty for what the Father hath is given to Christ and what Christ hath is given to a Saint If this be true how comes it to passe that so many Saints complaine for Object want of power to doe the things that are good as Paul saith to will is present with me but how to performe I know not and againe the good that I would doe that I doe not and the evill that I would not doe that doe I That the first is true notwithstanding this to me is apparent Sol. and the reason of mans complaining thus I say is not so much for want of power in him as a Saint as for the strength of corruption that encounters him which I shall set forth plainly by this similitude A man while he is well is able to eate and drink and sleepe and walke and speake but being set upon with some violent distemper suppose a feaver the stone or the gout now the man cryes out for sleep but his pains are so great he cannot sleep or fain would walke but the gout prevents him now I say the proper reason why he cannot walke is not because he hath not as a man a power to walke but because his naturall power is obstructed through the violency of his disease yet thus far 't is true that a man hath not a power as considered diseased but this disease is preternaturall or contrary to nature so I say it fares with a Saint as a Saint in his right temper he can move and run the wayes of Gods commands but meeting with the opposition of a body of sin or death he cryes out with Paul who shall deliver me Through the violence of temptation a Saint may slip or fal he may be for a time led captive but this is not properly for want of power as a Saint but because of his temptations or enemies which makes them complain of the strength of the wicked one But further I say the reason of Saints complaining or being sometimes overcome for a time is not for want of power for all the power that Christ hath is theirs but for want of faith in that power for by faith we lay hold on that power by which we overcome the world our strength is to lay hold on the Lord did we know our strength it would appeare to be no other but the strength of Christ when Paul had beene in a long conflict Rom. 7. with the flesh he cryed out till he lookt to Christ then sayes he thanks be to God who hath delivered me To this I have already said I shall adde this that though power is essentiall to the being of a man or any creature or a Saint yet without a constant supply of power or influence or virtue from the Lord it soone Loseth or forgoeth its course the Sun though naturally it is in continuall motion yet at Gods command it stands still without a continual supply from Christ we can doe nothing if God doe not vouchsafe a continuall influence of his presence and his power to the naturall man he dies so if God withdrawes the sweet influence of his power upon us or in us how soone doe we fall a Saint hath power but knowes not how to exercise it he hath power as he is a new creature but somtimes cannot exercise it through a distemper But doe you judge that the reason why men in our dayes doe not
built upon a mistake of their Epistles for they Sol. were not written to persons unbaptized but already baptized So that it was needlesse to urge Baptisme to them Yet we shall finde Paul in the Hebrewes telling them they had need to have the principles of the doctrine of Christ taught them againe of which Baptisme is one But if you looke into the Acts of the Apostles you will there finde Baptisme to be practised as much as any Ordinance for there are the travels of the Apostles and their doctrine to unbelievers registred where you shall finde thousands baptized Now Baptisme is part of the foundation in the house of God which must not be laid againe But yet some are ready further to object against Baptisme of water and say Object nothing enters into or hath a being in the Kingdome of God but that which abides for ever but water must perish therefore it cannot be in the Kingdome of God To which I answer if by the Kingdome of God you mean that Sol. invisible state of the spirit living with the Lord I shall shew you this is a mistake for is is said We are saved by hope which abides not alwaies for the thing hoped for being enjoyed hope ceaseth But if you mean the Visible Kingdome of heaven viz the Church of Christ behold you are much mistaken for tongues and prophesies were in the Church and shall not abide for ever for the Scripture saith Prophesies shall faile 1 Cor. 13. 8. But yet I say though that which is visible shall fade yet that which is represented by it viz the Fathers love in Christ Jesus shall never faile and our obedience shall ever be recorded with the Lord. That which you have said is true proves Saints may be baptized with Object water but yet it is an indifferent thing and so it is no great matter if it be left undone That which is neither commanded nor yet forbidden is left at Sol. a Saints liberty But know the commands of the Lord are not of so indifferent a nature the transgression of them or any of them is sinne Now to say Baptisme is such a thing makes void those Scriptures which command it to be preached and practised as I have proved from Math. 28. Marke the last with other Scriptures He that said to the Disciples Goe preach and baptize likewise saith to believers by the mouth of his Apostles Repent and be baptized So that I say againe whatever believer shall neglect this command sins against the great Lawgiver the Lord Jesus Thus have I endeavoured according to my talent to answer all those objections I have yet met withall of any moment hoping it will now appeare to thee that Baptisme of water is an Ordinance of the Lord Jesus and not to be so carnall as men suppose but a spirituall Ordinance whose author principle leading to it power enabling to performe it and true end of conformity to it are all spirituall which though in a sense viz as it is performed with water may be called externall or outward yet the spirit and life of it is like the Kings Daughter Psalme 45. All glorious within whose cloathing is of wrought gold And surely it is no more outward then charity which I suppose none but some old hard-hearted usurer will deny to have place in the Church of the first-borne and why may not Baptisme be admitted likewise into the Kingdome of the Lord Jesus Some say T is a yoake and they say true but it is Christs yoake whose yoake is easy and his burden is light others say if they should submit to it they shall be in bonds and not have that liberty they enjoyed before they say true they shall be bound but to nothing but Christs lawes and be infringed of no liberty that may be truly called Gospell-liberty true it is they are like to be more carefully and narrowly watcht over then formerly that so they may walk more conformable to the true nature of Christs flock whose inheritance is the Kingdome of the Father But this surely to an honest upright heart who feares the Lord will be accounted as his great priviledge and happinesse Chap. VIII Sheweth that believers being baptized ought to be added to the Church and what the true Gospell-Church is THE first thing being made manifest that all believers are to be baptized I come to the second thing I promised to discover to you which The Saints baptized are to be added to the Church was the command of Christ for those that were baptized to be added to to the Church By Church I here understand some particular visible Church which every believer ought to be a member of and adde himselfe to it T is not enough to be baptized which visibly enrights him into any Church but he must be taught to observe all things commanded whereof this is one to joine himselfe to some particular Church or Congregation Therefore is it said Acts 2. 42. They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayers Marke it they were not onely baptized but walked in the visible fellowship of the Gospell And againe it is said verse 47. And the Lord added to the Church daily such as should be saved And againe Acts 17. 4. it is said Those that believed consorted to Paul and Silas they embodied themselves together and cleaved to the Apostles verse 34. That it is the duty of Saints thus to do I shall manifest by two Reasons 1. From the nature of the Saints they are all one in Christ Jesus they are Christs sheepe the nature of whom is to flocke togegether they are members one of another Now it behooveth the members to be fixed in their owne body they are the souldiers of the Lord who ought to be in continuall order But 2. It appeares from the nature of the doctrine of Christ which points at unity one Lord one Faith one Baptisme one Body whereof Christ is the Head God is one they are one the Gospell is one all which proclaimes it to be their duty to walke together as one in the Church which is Christs body But to make things appeare more plainly I shall shew you what the true Church of Christ is to which every believer being baptized ought to be added It is a company of people called out and separated from the What the true Church of Christ is world by the word of the Gospell to believe in Christ being baptized in the name of the Lord Jesus walking together in mutuall agreement in the visible profession of the Gospell of the Lord Jesus Christ their Head and King I am not now treating of the Church of Christ as it is invisible consisting of all Saints in all ages making up one body but of a particular visible society or congregation of people who are that Church I have before described in which description there are these things observable 1. That Christs Church consists of people
were added viz. to the church about three thousand Act. â— 41. this was a doctrine to be preached commanded to be practised and was observed by the Saints of old But doe you thinke there may not be a visible church of Christ without baptisme of water surely all the churches in the Gospell were not baptized persons To this I plainly answer First the Scriptures no where hold Sol. forth any church to us without being baptized for this we find as soone as they beleeved they were commanded to be baptized with water Acts. 10. and to Paul himself beleeving was it said Arise why tarriest thou and be baptized If we looke into the Acts we shall find there very many examples for it and not one to prove or tolerate any other practise Secondly I say there can be no true visible Church without it hath its bottome or foundation from Christ but there is no church consisting of others then baptized persons approved on by Christ for Christ giving forth a rule of visible dispensations bids his disciples first Teach and Baptize them afterwards teach them to observe all that he had commanded them Marke last 19 20. Again if we consider the nature of the Ordinance of baptisme and of the church of Christ it will be evident for the nature of the Ordinance is a cleer manifestation of putting on Christ therfore saith the Apostle Know ye not that as many of you as have been baptized into Christ have put on Christ and the nature of a true Church is of a spirituall nature visibly holding forth that government Christ our head hath in us Again baptism is the first act visibly representing our union with Christ which gives us a visible right to all other Ordinances of Christ But if any shall yet say there may be a true visible church of the Gospel approved of by Christ without a submission to this Ordinance let them produce their grounds from the Scripture and I shall more throughly consider the matter in the mean time let this suffice us that while men walke in other wayes doubtfully without a rule for their practise we walk according to the Scriptures in being baptized and added to the church wheras they say many churches were planted without baptism it is an easy thing to say so but hard for to prove I am very confident all churches were baptized else the disciples of Christ had very ill observed their commands Goe teach and baptize Fiftly It is not enough that Saints be baptized but likewise The Church of Christ is an united company they ought to joyn themselves together first to the Lord then to one another therfore is it that we find it recorded that the Saints are a body compact together and that when many saw the judgement of God upon Ananias and Saphira they durst not joyn themselves to them Now this joyning after baptisme is nothing but the mutuall consent of each other giving up themselves to the Lord and one to another to watch over one another and walke before the Lord in his own wayes which of necessity must be done or else the Saints would be disabled from knowing each other watching over each other and admonishing or reproving each other thus did Paul joyn himself to the churches at Ierusalem but this will appear more plain if you consider what I shall say when I come to speake of the true nature and divine excellency of this church which I have already in a measure described unto you Chap. IX Sheweth the true nature of Christs Church and the power and authority thereof HAving thus described to you what the true church of Christ is I will now shew you its excellent priviledges and duty which I shall unfold to you in eight particulars 1. The nature of this Church 2. The power of this Church 3. The duty of this Church 4. The gifts of this Church 5. The Ordinances of this Church 6. The Order of this Church 7. The Ministry of this Church 8. The Communion and fellowship of the Church The nature of this church I shall first handle which I shall demonstrate The nature of Christs Church It is the house of God to you from the severall names that God hath given it in the Scriptures as first it is called the House of Christ or of the living God 1 Tim. 3. 15. Paul gave many instructions to Timothy how to behave himself in the house of God God dwelleth in the middest of the church the church is Gods houshold Mat. 24. 25. Herein may we see the nature of the church to be a compact and united body a house of living stones 1 Peter 2. 4. 't is not a company of unpolished stones lying scattered up and downe but a house built up whose foundation is Christ yea Christ is the corner stone thereof 't is a houshold whose master is Christ who is the Lord of that family which is called by his name the children of this houshold are Saints those that appear in their wedding garment the servants are the Ministers of the Gospell who are placed there to serve the family their food is the word of God the body and blood of Christ Jesus from whence al unprofitable and wicked servants are tobe cast forth 't is a houshold wherein every son and servant is enrolled by the bond of unity Secondly 't is the City of God Psalm 46. 4. in which city every It is the City of God member is a fellow citizen Eph. 2. 19. 't is a spirituall city that descends from heaven 't is a flourishing city whose inhabitants are made glad through that river whose streames flow from the fountain of life 't is a City walled with the almighty power of the Lord Jesus 't is a City defended with an innumerable company of Angels whose merchandise is not of gold and silver but of bread and water of life of glorious garments of needle worke the cloathing of whose inhabitants is wrought gold 't is the city of Sion of which 't is said Walke about Sion and goe round about her tell the towers thereof marke yee well her bulwarks consider her palaces that ye may tell it to the generation following Psal 48. 12 13. 't is a city incorporated whose citizens have one and the same Charter from heauen whose head is the Lord Jesus whose foundation and gate of entrance is Christ in which mercy and truth meet together righteousnesse and peace kisse each other Thirdly The church of Christ is Christs body Christ is the churches It is Christs body head yea he is the very life and soul of the church 't is his Spirit which quickens all 't is Christs body consisting of severall members every one is placed in the body for the service of the whole therefore saith Paul We being many are one body in Christ and every one members one of another Rom. 12. 5. 't is a body fitly joyned together compacted by that which every joynt supplyeth
must speak orderly one after another for God is not the author of confusion but of peace in all the Churches of Christ Thirdly Fasting now true fasting flowes from the apprehension Fasting of some great want whereby the soul is ingaged to give up himself to seek the Lord separating himselfe from his outward imployments from meat and drink so farre as nature will permit that he may wholly without distraction be earnest with the Lord by prayer for the obtaining of his request the true nature of this will appear evident if you consider Acts 13. 2 3. 14. 23. 1 Cor. 7. 5. Fourthly Charity which is more acceptable then hope or faith Charity 1 Cor. 13. 13. this is that virtue without which al other gifts are nothing it is a grace which is rooted in the heart and is a true spirituall love and endeared affection towards his Lord Jesus and all his Saints poor and rich which composeth the Spirit in a right temper subduing covetousnesse trampling under foot vauntings loving another as himself the prayse of which read 1 Cor. 13. 3 4 5 6 7 8. verses It suffereth long is kinde envieth not vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked thinks no evill rejoyceth not in iniquity but in the truth beareth all things c. but I shall only mind it here as it That the outward necessities of the Saints must be relieved shewes it selfe forth in the relief of the Saints outward necessities It is an Ordinance of God to relieve the poor Saints It is the duty of the Church to see that no member in it do want or lack any thing necessary 't is not enought to say be warmed but they must administer to the supply of their wants according to the ability God hath given them 1 Cor. 16. 2. But all Saints are to have all things common so that there must be no difference Object between them as it was in the dayes of the Apostles Mistake not the Scriptures it is no where commanded it is true Sol. there was a time when all things were common yet so that every man had but accoridng to his need Act. 2. 45. 4. 34. 35. And wheras they sold their possessions they then testified their great charity and thus far it is a president for Saints to imitate that if they have possessions and their brethren be in want and they cannot to be relieved without selling their possessions they ought to sell them yet not so as to destroy their naturall relations for he that provideth not for his family is worse then an infidell But this was not their constant practise for afterward they had gatherings as God prospered them 1 Cor. 16. 2. and indeed had that been always commanded to be therepractise wherin could there have been a ground to presse to charity and to reprove for covetousnesse there alwayes hath been and yet wil be a difference among men in this world there was an elect Lady one of reputation though few noble are called who lived accordingly abounding in hospitality yet we are alwayes to mind this that we ought not to have the faith in respect of persons Lastly Breaking of bread now I wil shew you very briefly four Breaking of bread or the Lords supper Christ the author of it things considerable in this First who was the author of it that is the Lord Jesus that said to his disciples doe this in remembrance of me What doth that speech concerne us being spoken only to his disciples before his death It was not a command only to them but to others also therefore saith Paul that which I have received of the Lord Jesus I deliver to you doe you eat thereof 1 Cor. 11. 23 24. Secondly The persons for whom he ordained it and they are Church members the subjects of it The nature of this Ordinance visible beleevers in Church fellowship such as could examine themselves such as could discern the Lords body Thirdly The true nature of this Ordinance which is spirituall holding forth Christs death unto one another for it is not an Ordinance for the world but the Church and likewise it holds forth our union with Christ for the bread we break is the Body of Christ and the Cup is his blood the blood of the Covenant and it manifests our union one with another for we being many are one bread it is a visible seal to us of our interest in the Lord Jesus which is to be performed in knowledge faith discerning Christs Body that is to say seeing Christ to be the true bread and only food of a Saint he that performs it not so doth it not truly some say we are not to doe it till we see our selves above it and live in the cleere apprehensions of light and life being onely to hold forth Christs death to others and not an ordinance wherein we feed on Christ but to me its cleer we are to doe it when we see our selves most barren and empty for then are Ordinances fittest for us so that we by faith see Christ to have all fulnesse in him and by faith meet him in that Ordinance in a way of subjection for it is an Ordinance appointed for our souls refreshing as well as the holding forth his death one to another Lastly The duration or continuance of this Ordinance which The continuance of this Ordinance is till Christ comes doe this in remembrance of me and as often as you doe this saith Paul you shew forth the Lords death till he come But say some we are only to use that till Christ come in the Spirit so that Obj. he being already come in the Spirit we are not any longer to use it The Apostles meaning is not till Christ come in the Spirit but till Christs second comming without sin to salvation when he shall reward both Sol. good and bad for if you observe it Christ was come to Panl and to the Corinths in the Spirit yet they used it and he that truly conformes to that Ordinance must have the Spirit for he must discerne the Lords body that is to say the fulnesse love excellency and virtue of Christ which he cannot do without the Spirit so that for any to say Christs comming in the Spirit puts an end to it he saith more then Christ or the Apostles ever said And if what such men say should be true then this would unavoydably follow that that dispensation which only gives a true being to an Ordinance and without which an Ordinance cannot be rightly imbraced must be that which puts an end to it which is contrary to religion and right reason For I say again the dispensation of Christ in the Spirit is that which only gives a true right to it and inables spiritually to conform to it and receive virtue from Christ in it As for those objections against this which plead it to be a knowing Christ