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
be made sin for him that is to say an offering for his sinne and a sufferer as a sinner Well saith Christ Father thy will be done I will rather beare his sinnes in my owne body I will rather suffer the extremity of thy wrath then those whom I love shall dye and so indeed the Father accepted him the Covenant and contract was made and now Christ who is our scape goat carries all our sinnes in his owne body into the land of forgetfulnesse that God saith I will remember their sinnes no more that is to say as unsatisfied for or in judgement against them and I now can see no sinne in my children that is to say no sinne which I have not received satisfaction Heb. 10. 17. What it is for God not to see nor remember sinne in his children Rom. 8. 33 34. for for otherwise he doth see and remember them See both these namely Christs sacrifice and Gods satisfaction in Pauls triumph Who shall lay any thing to my charge it is God that justifies mee I but might some say God will not justify the wicked not the unrighteous What then Who shall condemn me It is Christ that died for me though I am unrighteous justice is satisfied that I cannot be condemned for Christ hath taken away the curse and stopped the Lawes mouth for he is the true sinne-offering and trespasse-offering typified in the Law Fourthly Christ hath opened the way for the soule to come to God from whom before trembling he ran away and hid himselfe covering his nakednesse with figge leaves not daring to approach the presence of the Lord. The soule till Christ died stood aloofe off had no sight of God but in shadowes types and figures but now the Lord Jesus by his death made way for the soule to come to God the Vaile of the Temple is rent in twaine which is interpreted in the Hebrews to be the opening of the way into the most holy place into which under the Law none but the High Priest might enter and that but under a shadow once a yeare but Christ by his owne bloud hath opened the way that we may with boldnesse have accesse to God Christ the Lords Anointed hath so ordered the matter being partaker of both natures that God and man should meet in him in him God appeares in love mercy and grace in him the Saints meet the Lord in righteousnesse salvation and praise so that he that hid himselfe before hath now no durable joy nor true content but when in the sight of God in the Lord Jesus Oh what a matchlesse mercy is here two at such a distance and enmity should be reconciled and meet in one joying rejoycing praising and delighting each in other Oh here I am forced to stay a while in admiration of that boundlesse love and unfathomable wisedome of our deare Jesus our well-beloved Bridegroome that stript himselfe of his robes and clothed himself with our sinnes that knew no sinne for to bring us into an intimate familiarity and acquaintance with our Maker Oh my soule for this blesse the Lord yea let all that is within mee praise his holy name yea let all that love the salvation of the Lord say Let the Lord be magnified Chap. XII Sheweth what justification and the pardon of sin is which are the effects of Christs death or sacrifice WEE are justified and our sinnes are pardoned through the Our sins pardoned and we justified by the death of Christ sacrifice of the Lord Jesus That we may come to a more cleare understanding of this I desire you would minde that to justify signifies either to make one just who before was unjust or to declare one to be just And againe a man is said to be made just when of a sinner he is washed and cleansed as of a drunkard he is become sober and the like or when he is acquitted of his fault So that though many sins remaine they shall not condemne him In this last sense is a man said according to the Scriptures to be justified or have his sinnes pardoned or be acquitted Blessed is the man to whom the Lord imputeth not his sin that is whose sin is forgiven bid or Psalm 32. 2. covered So likewise the declaration of a man to be a just man or justified is two-fold either to his owne soule or to others Now according to the Scriptures it is the acquitall from sinnes that is properly called justification Therefore saith the Apostle As condemnation came upon all so justification upon many justification is there taken for the contrary to condemnation which is the freedome from it Therefore saith the Scripture Wee are justified by his bloud and by the Spirit The Scriptures say we are justified by faith how then say you it is by the Object bloud of Christ Rom. 5. 1. In answer to this there are these two things to be minded Sol. 1. That when men sinned there was something threatned viz eternall wrath and misery which was not then inflicted 2. Mans conscience became guilty and so wrath feare terrour and torment seized on him Now we must consider that the bloud of Christ frees us from both these from the first while we in our owne mindes through wicked workes were enemies From the second viz. That guilt we had contracted through sinne the bloud of Christ saves us through faith therefore is it truly said being justified by faith we have peace with God faith receives what Christ hath done for us and so justifies us in our consciences that we have no more conscience of sinne that is to say guilt for sinne which will appeare the more plainely by this similitude A man hath committed an offence against the Law suppose felony or treason Now the Law saith He that so offendeth shall dye the death The conscience of his fault presently strikes horrour to his Spirit the man is apprehended and imprisoned for it and shut up till the dismall day of execution Now while the poore man can expect nothing but death some freind of his unknowne to him sues for his pardon satisfies the Law and obtaines it by which his freind hath made sure of his life Now is the man truly justified or acquitted from his fault though he knowes it not Well what then His freind coures to him and saith Be of good cheere thy offence is forgiven thee and so gives him his pardon which he gladly accepts and having received it he is now delivered from his bondage the prison opened and the Goalor commanded to set him at liberty and he is as surely freed from the offence as if he had not sinn'd at all Even so it is with a poore soule for when man sinned wrath even eternall misery was threatned and his spirit filled with horrour Now the Lord Christ when the soule was a stranger to him obtained his pardon purchased it with his owne bloud and then the mans eternall happinesse was made sure of and when the Lord
was the same yet the Sol. administration was divers The Law of Moses was added because of transgressions the Law entred that the offence might abound that the exceeding sinfulnesse of sin might be disovered that so it might discover the dead sinfull estate they were in that thought themselves alive For by the Law is the knowledge of sin The offence was before but abounded not Man I say was even dead in sin stupid and carelesse till the Law was given on Sinai Then thundered out curses that is to say now God was resolved to make appear the wickednesse of sin but this was only to Israel a chosen people other Nations had not this priviledge for this Law we must understand was not given alone to them for the service of God and the promises were annexed to it they had many types to hold forth their Saviour the Lord Jesus to doe that for them that might answer for what they themselves could not doe and by this were the Gentiles for so the Jews called the rest of the Nations hedged forth this was a partition wall Now Paul was once alive without the Law viz. in his own conceipt but when the Command came sin revived for the Law was given that the offence might abound and Paul died viz. saw his dead condition so that the Commandement which was appointed to life that is to say to drive men to Jesus for the Law was a School-master to Christ even the Law of Commands whippings and lashings as wel as the Law of Ceremonies shadowing forth Christ to us Who is the end of the Law for righteousnesse Hee found was to death to him that is to say through the deceitfulnes of sin slew him as being the executioner against him so that this Law was but the fuller discovery of the other Law for the curse was all one But because the Law is to be considered several waies I shall shew Vnder what consideration we are freed from the law you in what senses we may look upon the Law and in which sense we are freed from it Now we may look upon the Law foure manner of waies First As a covenant of works Doe this and live do it not and thou shalt dye Secondly As given by Moses on Mount Sinai Thirdly As written in the heart in the first Creation Fourthly As written in our hearts in the second Creation by Christ Jesus The two first waies are as two legal coppies the one appearing more plainly to be read then the other this Covenant of Works to Adam If thou doest this thou shalt dye was written in great Letters as I may so say to Israel the wrighting of the Law of loving God and our Neighbour in the heart in the firsâ— creation is faire written by Jesus by the finger of Gods spirit in our heart in the new Creation Jeremiah 31. I will write my Law in your heart saith the Lord. Now if you consider the Law as given by Moses written in Tables of Stone it was to the Jews the ministration of death or a Covenant of workes to which appertained ceremonies and sacrifices In which sense we Gentiles neither have nor ever had any thing to doe with it it was onely so given to the Jewes Therefore it is said We are not come to Mount Sinai that might not be touched but to Mount Sion the grace of God in the Gospell Now if you consider the Law as a Covenant of workes to Adam though we were under it we are freed from it for what curses the Jewes were subject to by the Law as written in Tables of Stone we were as the Law at first was written in our hearts likewise subject to For Abraham had two sonnes the one by a Bond-maid the other by a Free-woman the one from Sinai engendring to bondage the other from Mount Sion one of workes the other of grace We are now freed from the curse of the Law and there is no Condemnation to them that are in Christ Jesus As by the first Adam sinne entred into the world and death by sinne so by one man Jesus Christ The free gift came of many yee all offences of them he died for to justification of life it is not now said to us to doe this and live but because you live therefore doe this 't is not now said If thou eatest I meane to the Fathers chosen ones thou shalt dye but being dead thou shalt live by Jesus Christ if thou sinnest thou hast an Advocate Jesus Christ the righteous who covers all thy sinnes so that the Gospell brings good newes and hence is it that we heare so much of life eternall and freedome from the curse which makes mee desire thee to looke a little backe to the variety of Gods dispensations till Christ Adam sinned in dying he died Christ was immediately promised wee heare not much though something of the wickednesse of sinne or the greatnesse of punishment nor much of a Redeemer And yet was Adam saved by faith in Christ as well as we and the same way did condemnation seize on the unbelievers then as well as now A little after we have more of Christ in a promise to Abraham and a good land must type forth salvation and Circumcision was given in token that Christ should come of the seed of Abraham and then we heare more of cutting of from the people A while after this the Law was given by Moses then Lightning and thunder streamed from the Mount fire flashed in their faces blacknesse of darknesse tempest and the sound of a trumpet terrified them yea then they heard the voice of words which they were not able to beare therefore they entreated that they might not be spoken to them any more for they could not endure that which was commanded yea it made Moses himselfe exceedingly feare and shake Now it was that which was threatned before roused up it selfe in more terrible appearances Now likewise appeares more of Christs sacrifice Priests and Divine Service were all instituted to hold forth Christ little yet of eternall wrath or life was manifested but in shadowes Cursed be thou in thy basket and store Blessed shalt thou be and eate the fat of the good land Of this nature the cursings and blessings seemed to be then yet the same way of salvation and damnation then as now But the same God that spake before sundry times and divers manners hath in these last daies spoken by his Sonne now life and immortality is brought to light by the Gospell now the Vaile is rent in twaine now are Jewes and Gentiles both in one estate and now soundeth the noise of hell fire eternall wrath the second death and destruction now are we delivered from our enemies that no curse can come nigh all our dwelling places The Law was holy just and good how comes it to be done away Object Sol. I answer God ordained sacrifices they were holy just and good and yet were to give way to that substance the
all the happinesse we Christ by death hath purchased all our happines are spiritually borne to As First Our union with GOD But more of this in the Kingly office Secondly He hath purchased for us the redemption of our bodies from the grave But more of this in the Kingly office Lastly He hath purchased for us life eternall even perfection Of which more particularly in his Kingly office 10. By his death he hath conquered all our enemies Of which likewise in his Kingly office Chap. XV. Sheweth the dignity Christ hath attained through his death and that in foure particulars THAT we may see the excellency of the death of Christ let us consider it under these considerations 1. That by death he hath conquered death and the devill for By death Christ hath conqueted death and the Devill it was impossible that he should be held of death Therefore is it said He should see Corruption The gallant Conquerors of the Kingdomes of the world when they dye they cease to conquer any more but our Jesus in dying slew death and him that had the power of death that is to say the Devill 2. He by death rose from the dead For he the selfe-same that By death he rose from the dead ascended first descended into the lowest part of the earth for he rose from the dead Which resurrection of his hath many glorious effects I shall onely instance in two First It was the manifestation that he was none other but the The virtue of Christs resurrection the true Messiah the Son of God This made the Rulers acknowledge of a truth that he was the Son of God Secondly It was the assurance to the Saints that he had finished his worke and therefore is it said He was raised justification Had he died and not risen from the dead our faith preaching writing and the like all had beene in vaine had he not rose from the dead death had conquerd him Now the true ground of our believing is his death that could not be held of death by his rising he evidently declared himselfe to be the Lords Christ Even the same body that died rose from the dead who said Behold my hands and my feet 3. By death he ascended into heaven For he descended that he Christs ascension into heaven and the virtue thereof might ascend He ascended from the state of infamy shame and contempt farre above all heavens into the state of glory of the highest glory of God The fruits of whose ascension are First The leading Captivity Captive the triumphing over all our enemies Even as a Generall that hath conquered his enemies should carry them openly at his Chariot wheeles so doth our Jesus carry all his and our enemies in open triumph Secondly When he ascended up on high He gave gifts unto men that he might fill all things that is to say that all his might be filled with himselfe with the new Wine of his spirit Time would faile me to enlarge my selfe herein 4. By death he sits at the right hand of God By the right hand Christ sits at the right hand of God and the benefit we enjoy thereby of God we are not to understand as the ignorant sort doe that God hath a right and left hand as we have but by his right hand is meant Gods greatest glory power and dignity Sit thou on my right hand saith the Lord till I make thine enemies thy footstoole The effects of which are First The ruling over the world and all in it of which in his Kingly office Secondly The rest of himselfe having done his worke for he having finished his worke is entred into his rest Thirdly The assurance that we shall enter into ours for as he hath conquered and is set downe so shall we be 5. Lastly By death he makes intercession for us The intercession of Christ is his pleading or continually for us to his Father which pleading we may not by any meanes Christ makes intercession for us what is the virtue thereof dreame is a speaking vocally as we doe one to another but a voice in his bloud For his bloud speaketh better things then the bloud of Abel Now the bloud of Abel we know cryed to heaven for vengeance But that we may briefly see the excellency of Christs intercession let us minde First That his bloud is alwaies present before the Lord speaking for us as Gods remembrancer it is our Advocate that is alwayes pleading our cause Secondly It pleades satisfaction to be given to the Judge of all by which we live in continuall security So that the summe of the dignity Christ in dying arises to is his Propheticall and Kingly office which he executes with much love and fidelity That he hath obtained all this by death I will onely give you this demonstration of it That all this is but the perfection of our Jesus Now he was made perfect through sufferings for the suffering of death he was crowned with glory Heb. 2. Phil. 2. and honour And because he humbled himselfe therefore hath God exalted him and given him a name above every name that at or in his name or power every knce should bow Chap. XVI Sheweth what the Propheticall Office of Christ is and the excellency thereof HAving thus finished through divine assistance the first part of the three-fold office of Christ viz his Priestly office I am now come to speake of his Propheticall office which I shall finish with much brevity There being two things for the explication of this office to be minded 1. The Prophet himselfe 2. The office or worke of this Prophet First Concerning the Prophet It is the Lord Jesus that was anointed to become the Teacher of his people The Prophets under the Law were anointed with oile Our great Prophet the Lord Jesus with the Spirit he was made full of grace and truth and God the Father raised him up as it was foretold by Moses and furnished him with sufficient abilities to discharge his trust For the fulnesse of wisedome was in him therefore is he called the Councellor the same man that was anointed to be a Priest was anointed to be a Prophet who was a Priestly Prophet and a Propheticall Priest Secondly The office of the Prophet is next to be spoken to which is an office given to him of the Father for the revelation or discovering of the great mysteries of the Fathers Kingdome in which office there are five things to be knowne 1. The matter discovered 2. The light discovering 3. The rule of discovery 4. The manner of discovery or teaching 5. The persons taught The matter discovered by this Prophet in generall is this Whatever The matter discovered is may be knowne or enjoyed of God by the Creature and whatever the Creature is and shall be in relation unto God Christ by his sacrifice hath obtained for us all that is to be desired and as a Prophet he comes to tell us
worketh and rewardeth the worke Now besides the sweet sanctification constant supplyes abundant experience and great joyes they are refreshed withall while they follow Christ being made faithfull to the death there are two things as just rewards conferred upon them As First The resurrection of the body This is a great priviledge to the Saints it is the way to life eternall Be thou faithfull unto the death saith the Lord Jesus and I will give thee a crowne of life He that loses his life for Christs sake shall finde it He that believeth on mee saith Christ I will raise up at the last day Now the body that shall be raised up is the same numericall or organicall body that suffers with Christ or which men have power to kill when the spirit or soule cannot be killed because it is immortall shall be raised up againe But may some say how can this be that the same body should be raised againe Object which is laid in the dust resolved into the foure Elements eaten by wormes of the earth or fishes of the sea which fishes againe are eaten by men and become nourishment to them and so the body suffer severall mutations and alterations Why wondrest thou how that can be more then thou wondrest Sol. that thou art alive and hast a being the Alchymist he glories in his separations of severall things mixed or confused together and thinkest thou it impossible for God to raise up thy body by the power of himselfe The Apostle as if he had heard of such an objection answers it in the Philippians saying The Lord Christ shall Phil. 3. last change our vile bodies according to the working whereby he is able to subdue all things to himselfe Though we can see no reason looking upon it with a naturall eye yet if we consider that it shall be effected by the same word that said at first Let there be light and there was light Even by the same word that said Let us create man in our owne image and did thereby create him there is no ground at all to question but the very same word or mighty power is able to raise up thy dead body He hath said He will raise up thy body at the last day And who therefore shall dare to say it it neither will nor can be But some are ready to object That the Resurrection the Scriptures Object speake of is spirituall accomplished at Christs coming into the soule but as for the resurrection of the body that is a carnall thing That Christ Jesus at his appearing raises the spirit from death Sol. to life is true and that he raiseth the naturall body from death to life is as true the Scriptures speak of a first resurrection which implyes another resurrection for indeed as soone as a soul is translated from death to life he is risen with risen with Christ and so is planted into the similitude of his resurrection But to such who were thus risen with Christ the Apostles preach another resurrection viz. the resurrection of the body as it is said in the Philippians Who shall change our vile bodies into the fashion of his owne glorious body the same body that dyes is raised up againe The same Jesus saith the Apostle Whom yee crucified hath God raised up It was the humane body of Christ that was crucified or nailed to the Crosse and the same body that was raised who said unto Thomas not believing that Christ was risen Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believing But the Scripture saith It is sowne a naturall body but shall be raised a spirituall Object body therefore t is not the same body I answer It is very true t is raised a spirituall body but marke Sol. what it is that is raised a spirituall body t is the same body that was sowne a naturall body So that in the resurrection the naturall sinfull lumpish earthly body becomes spirituall that is to say free from that wearinesse trouble sinne corruption and misery that it is now subject to it shall be then made able to meet the Lord in the Aire that which now moves not but with heavinesse and dulnesse shall be so lively beautifull and glorious that it transcends the tongue or pen of Angels to expresse it But say some It is said As dyes the beast so dyes the man how then say you man shall rise againe except the beast may likewise rise againe Object The Wise man speakes not there his owne but the language of Sol. such worldlings as thou art that denyes the resurrection therefore saith he in the end of his Booke speaking his own judgment We shall all come to judgement which we know is onely true after the resurrection of the body But may some say Are there any so brutish as to deny the resurrection of Object the body Yea certainly and let us not wonder at it there were as there Sol. is now two sorts of these people that deny the resurrection of the body in the dayes of the Apostles As First the Sadduces that utterly deny it and truly we have many Sadduces in our daies who say there is neither resurrection Angell nor Spirit Secondly Such who said the resurrection is past already which Doctrine the Apostle saith Is an erring concerning the faith To both which sort I shall onely aske them if they be risen againe how comes it to passe there is marrying and giving in marriage seeing Christ saith to the Pharisees In the resurrection there is neither marrying nor giving in marriage and shall say to such that deny the resurrection with Christ They erre not knowing the Scripture nor the power of God The excellency of the bodies resurrection will appeare more plainly if we consider that 2. The Lord Jesus crownes all his souldiers being raised from Perfection is the priviledge and portion of those that are raised from the dead the dead with perfection with a crowne of life of glory setting them downe in his Throne giving them an everlasting Kingdome where neither feares teares nor any manner of sorrowes are able to molest them Now the excellency of this condition we have not attained nor are we able to tell what it shall be Therefore John sayes Beloved now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is Wee shall then be fully glorious within and without glorious our soules shall be filled with God Our vile corruptible bodies shall be then immortall incorruptible spirituall and glorious The Scriptures say Let us as many as be perfect be thus minded And Object againe Be yee perfect as your Father is perfect which is a perfection in this life how say you then perfection is not to be attained till the resurrection of the body Perfection according to
is an Ordinance of the New Testament of the Lord Jesus it is a part of Gospell spirituall and heavenly obedience whose use and end is First For the visible holding forth the death and resurrection It holds forth Christs death and resurrectiou of the Lord Jesus That Law-giver who hath given us tongues to speake of this mystery hath given us bodies to expresse it for what is our being overwhelmed with water but a lively representation of Christs being in the grave and our ascending out of the water what is it but a fit publication of Christs being raised from the dead Secondly It serves for the exercise of our obedience unto the â— exercises our obedience Lord Jesus If I be a King where is my honour saith Christ Arise why tarryest thou and be baptized is the Law gone forth from our High Priests lips to be faithfully observed of all believers Had we no ground but Gods command it is enough for us hereby may we manifest our obedience God hath not made our bodies in vaine but will be glorified in them For our bodies are the temples of the Holy Ghost Thirdly It serves for the exercise of our faith in the death of It exercises our faith Christ where we by faith see our selves dipped in the glorious mystery of his death Therefore are we said To be buried with him in Baptisme Some conceive that is onely meant spiritually but I say he speakes of the being baptized into his death by faith even in the visible Ordinance for in that may we by faith see Christ dead and our life hid in his death by faith in his death we see our selves dead to sinne it holds forth our justification by Christ the washing away of our sinnes in his death in his bloud So likewise it serves for the exercise of our faith in the resurrection of Christ for as we have beene baptized in his death so likewise by faith wee see the glory of Christs resurrection for as Christ died and rose from the dead so we who are buried visibly with him in Baptisme shall be raised by him even as certainly as we arise out of the water unto life eternall Fourthly We are likewise by Baptisme planted into the similitude We are planted by it into the likenesse of Christs death and resurrection of his death and resurrection for as Christ died and was surrounded with miseries so in this Ordinance by faith wee see our sufferings to be the dyings of Christ in us and as we suffer with him so are we planted into the likenesse of his resurrection Wee now by this see our selves planted into the similitude of his death whereby we dye to the world to sinne and vanity and likewise see our selves risen with Christ by faith unto the glory of God seeking the things that are above where Christ now fitteth at the right hand of God in the glory of the majesty on high We doe not onely by this hold forth Christs death and resurrection by acting faith in it that we shall receive virtue by it but see our selvs also planted into the same similitude of Christs sufferings and exaltations Fiftly It is a sweet and comfortable assurance of the resurrection It serves for the assurance of the resurrection of the body of our bodies from the grave We are buried with him and shall be raised from the grave by him as sure as our bodies are raised from the water shall our bodies be raised from the grave Sixtly By this they visibly demonstrate themselves to have put By this we visibly put on Christ on Christ Gal. 3. 27. As many of you as have beene baptized into Christ have put on Christ This putting on Christ is by faith by which we are the children of God but the visible demonstration of it is in Baptisme of water and by faith in this outward ordinance have we communion and fellowship with Christ having put him on as a garment to cover our nakednesse as an ornament to adorne our persons as a shield and buckler to secure us we are in this ordinance baptized into Christ under a two-fold consideration 1. In that we are baptized into the love life joy peace mystery and righteousnesse of Christ we by faith in that ordinance may see our selves encompassed about with a love and united to Christ For by one spirit are wee all baptized into one body 1 Cor. 12. 13. We visibly demonstrate our selves by Baptisme to be of Christs sheepe as invisibly by the spirit we are dipped plunged or interested into that spirituall body whereof Christ is the head 2. In that by baptisme we visibly give up our names to Christ acknowledging him to be our Lord his will to be our law his law our life by this we acknowledge his soveraignty his excellency by this we resigne up our selves to him wearing his livery whereby he distinguishes his people in a speciall manner from the world Therefore saith Christ Goe teach all Nations baptizing them in or into the name of the Father Son and Holy Ghost That is to say by Baptisme we are consecrated or set apart unto the Father Son and Spirit and are visibly baptized into the profession of Jesus of the mystery and spirit of Jesus This Paul explaines where hee saith He thankes God he baptized no more of the Corinths lest they should say he baptized them into his name that is lest they should have Idolized him attributed that to him which is proper to God lest they should say they were his Disciples or his members or call themselves by his name Lastly the end of this as all other Ordinances is to glorifie By this wee glorifie God God God will be glorified by thy hands in ministring to thy owne or the Saints necessities by thy foot in carrying thee forth to preach For how beautifull are the feet of him that bringeth glad tydings by thy spirit in believing by thy soule and body in being baptized for we are not our owne but are bought with a price that wee should glorifie God in soule body and spirit Chap. IV. Discourseth of the Administrator and proper subjects of Baptisme IF you call to minde what I have already declared concerning Who are the true administrators of the Ordinance of Baptisme the ministry to the world you will see who are true Administrators but to speake a little more fully of this they are twofold First Such who are immediately stirred up by God to preach the Gospell of Christ those having a power to baptize into or in the name of Christ of this sort were the eleven Disciples Marke ult Philip who preached and baptized Ananias who preached to Paul and baptized him Peter who preached to the Gentiles and baptized them Paul himselfe who preached and baptized divers Acts 16. Secondly Such as are sent forth by the Church of Christ they may preach the Gospell and administer this Ordinance thus was Barnabas sent from Jerusalem
foundation of the Apostles and Prophets Jesus Christ himselfe being the Corner stone Now the Apostles and Prophets are the foundation of the whole building as in their daies so in our daies and now what have we to doe but to build on the same foundation Againe Consider what saith the Scripture Math. 16. 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevaile against it Now the Church of Christ were a company of Disciples baptized professing the doctrine of the Gospell as I shall shew more clearly afterwards Now against this Church the gates of hell should not prevaile because it was built upon a Rock Many thinke the meaning of that Rock to be Christ others judg it to be Peter but for my part I believe it to be meant of neither excluding the other but of both for Christ is the true foundation For no other foundation can any man lay then that which is already laid even the Lord Jesus Yet I say also Christ is not called a foundation but in reference to his doctrine given to Peter and the Apostles preached by them first who are also said to be the foundation they as instruments in Christs hand Christ as the fountaine and fulnesse that fils all in all so that however behold a Church built That the gates of hell shall not prevaile against it But may some say The gates of hell did prevaile against many Object Churches It is not said the gates of hell shall not prevaile against any Sol. Church in particular but against the Church that is to say the whole body of Christ in all ages And though wee cannot see a Church successively from the Apostles yet I shall prove there hath beene a Church in all ages Ephes 3. 21. Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Behold here a Church in all ages the Churches and so the Ordinances of the Churches were not to abide onely in the Apostles dayes but to the end of the world in all ages But yet to evince this more fully consider that the word preached by the Apostles is the onely word to be preached for faith and obedience in all generations therefore saith Christ Neither pray I for these onely but for them also which shall believe on me also through their word John 17. 20. The word of God preached by them and not their persons is expressed by Christ to be the ground of our faith that believe now to whom and to all that shall believe afterwards his prayer extends Againe saith Paul As we have said before so say I now againe If any man preach any other Gospell unto you then that we have preached and you have received though it be an Angell from heaven let him be accursed Galath 1. 8 9. Therefore is the Gospell called The everlasting Gospell Rev. 14. 6. Now the word that the Apostles preached is that which was given to them by Christ Goe preach the Gospell he that believeth and is baptized this is to be held forth as the word of God To the end of the world The time from Christ to the end of the world is The last daies wherein Christ himselfe hath spoken to us Heb. 1. 2. Who by this dispensation changed the old Priesthood and Law Heb. 7. 12. Now he did not destroy them as evill but changed them for the Priesthood of Aaron he established his own by death for the law of Ceremonies pointing out a Christ to come he established baptisme and breaking of bread to hold forth the establishment of his Priesthood in his death who is already come dead and risen againe Now as long as the Priesthood of Christ remaines so long must the Law remaine for there is no Priesthood without a Law The life of obedience is required till Christ coming therfore saith Christ Yee know not in what houre your Lord shall come therefore watchâ— But lest any should say the exhortation concernes not us Christ saith What I say unto you I say unto all Watch As Paul saith speaking of the judgments of God to Israel Now all these things hapned to them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10 11. So are they for our admonition and the Apostles doctrine our rule therefore he saith to Timothy And the things that thou hast heard of mee among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim. 2. 2. Let those that thinke the commands of the Apostles onely concerne that generation consider this Scripture Yea Baptisme is so farre from being ceased that it is called One of the first principles of Religion Heb. 6. 2. Now surely if you take away that you may as well take away Religion also and how you may wave that without bringing in another Religion with other Principles I understand not But if any say yet all this satisfies not then I shall demand what ground have any to prove its removall out of the way for this is certaine no dispensation given by Christ was ever removed but by the bringing in of some other And Christ hath now given out his lawes and will give out no other but it is high time to hear what is said against it which I shall willingly doe Chap. VII Answereth severall Objections SOme say John baptized with water but Christ with the Holy Ghost and Object fire So that John saith I must decrease but he must encrease from whence they conclude that water Baptisme must decrease and He viz. Christ and his Baptisme of the spirit must encrease Iohn 3. 30. This objection is grounded upon a meere mistake conceiving Sol. the Baptisme of water to be onely Johns and not Christs So that when John saith I must decrease they can understand nothing to be meant but water Baptisme when it is not Johns intention but John shewes his glory his honour and ministry must give way to and be swallowed up in Christ and decreased in this respect that he must dye and cease but Christ encreases by his death through which he gives new institutions I have already shewed the difference and agreement of Christs and Johns Baptisme wherein I have proved the Baptisme of water to be the Baptisme of Christ But Christ saith to the woman of Samaria Woman believe me the houre cometh when you shall neither in this mountaine nor yet at Jerusalem worship Object 2 the Father But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth which is an argument that Baptism of water is no part of the worship of God for that is outward and God will be worshipped in spirit Iohn 4. 22 23. In answer to this I desire you to minde that Christ doth not at Sol. all destroy the Baptisme of water but
Gospel-Glory PROCLAIMED BEFORE THE SONNES OF MEN In the Visible and Invisible Worship of GOD. WHEREIN THE MYSTERY of God in Christ and his royall spirituall Government over the soules and bodies of his Saints is clearly discovered plainly asserted and faithfully vindicated against the Deceiver and his Servants who endeavour the Cessation thereof upon what pretence soever By EDWARD DRAPES an unworthy Servant in the Gospell of Christ I am he that liveth was dead behold I am alive for evermore Amen and have the keyes of hell and death Rev. 1. 18. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing from the Living God But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sinne Heb. 3. 12 13. London Printed for Francis Tyton and are to be sold at his shop at the three Daggers nigh the Inner Temple Gate Fleetstreet 1649. TO THE CHVRCHES OF CHRIST in London and in all other places who worship the Lord in Spirit and Truth according to the Commandements of the everlasting God especially to that particular Society of whom I am a Member Grace mercy truth and peace be multiplyed from the Lord Jesus Precious and dearly beloved Brethren IN these perillous times when ungodlinesse ranges from place to place and blasphemy against the God of Truth and Children of righteousnesse spreads it selfe like an overflowing streame or contagious disease whereby Truth seemes to be fallen in the street and many who formerly esteemed it their glory to be professors therof According to the prophesyes which went before of them have departed from it and abandoned the profession of it my spirit was exceedingly moved within me to publish this Discourse as to the consideration of these who have already shooke of Christs easy yo ake from their shoulders that they may see From whence they are fallen repent and doe their first works So especially to your view who through grace Have followed the Lamb in all his righteous paths that You may continue to the end that no man may take your Crown from you My owne infirmities and many sinister Considerations did strongly importune my silence yet notwithstanding them all and those lying prophesies which some ignorantly divulged of my renouncing or disclaiming this worke before it came to light through the sufficiency of the Lord Jesus I have now made it publicke being well assured The gates of hel shal never prevail against the truth herein contained I do professe had I seen the Lord carrying forth any of my brethren whose abilities in judgment and clearness of expression far exceed mine to have undertaken a work of this nature I should have rejoyced in my owne silence But hitherto have I not known any to stand up in this cause and surely if all should be silent The Stones would speake The daily objections and loud out-cryes against the truth of Jesus which God directs us to walk in as if a compleat victory was gained against the commands of the Lord extraordinarily moved my spirit To cast my mite into the Treasury To expose my talent for your service which I have according to the measure given me performed Not with entising words of mans wisedome to please itching ears but with plainnesse and simplicity of spirit and words to the understanding of the meanest capacities And wherever you find any words you understand not which I am perswaded will not be many necessity not my owne desire enforced their use lest any seeming materiall objections that I have yet heard of should passe unanswered What through pretence to God Spirit Mystery power light revelations and perfection and the crying down of the plain simple and righteous commands of a crucified and yet exalted Jesus as legall beggarly fleshly formall traditionall carnall The power of godlinesse is trampled under foot Delusions notions and impostures being lifted up to the subversion of many souls who forsake Christs easy yoake light burthen and strait paths for Antichrists dangerous licentiousnesse carnall security and broad destructive roads who like the man that was possessed with a Legion of Devils that dwelt among the tombes whom no bands nor fetters could hold but he brake them all and was driven of the Devil into the wildernes wil not endure Christs laws but break them all neither Scriptures nor Ordinances can hold them who often times cry out with him What have we to doe with thee O Jesus A wildernesse of unconstancy barrennesse and unprofitable shrubs will be their portion the Tombes the painted outsides of things will be their habitation till Jesus the true Son of God command this uncleane spirit to depart from them And then shal we again see them who before in truth were naked to be cloathed and in their right minds Let not mens boastings or shoutings Lo here is Christ and there is Christ subvert you for know assuredly those who now say in their hearts They will ascend into heaven and exalt their Throne above the Stars of God and will sit upon the mount of the Congregation and ascend above the heights of the Clouds and be like the Most High Yet they shall be brought down to hel to the sides of the pit be cast forth as an abhominable branch And you precious ones Who by patient continuance in wel doing seek for glory honor and immortality shall be crowned with eternall life their mountains shall be abased and your valleys exalted Behold in this ensuing Treatise Power Light Mystery God Christ and Perfection unveiled and advanced Ordinances duties and visible worship in their proper places and spheres also established Christ is here represented to you as your King Priest and Prophet purchasing your happiness commanding your obedience discovering your duty rewarding your faithfulnesse to death with a crown of life I did intend in this Treatise to have presented to you a discovery of the wiles snares stratagems and devices of the man of sin whereby he subtilly attaines to to a high degree of Lordlinesse over his poore Captives whom he takes alive at his pleasure and wherewith he invades the Tents Tabernacles of the Saints of the most High God and likewise to have laid open the severall officers and offices in the true Church of Christ with their nature use end but fearing the Reader through its tediousnes should be wearied or by the greatnesse of its price the world abounding with so many Bookes already be discouraged I purposely deferred that work till the Lord shall vouchsafe me another opportunity Whoever shall peruse this Booke and finde in the words or sense mis-pointing or other faults escaped in the printing I desire they would in love amend them the most materiall being already corrected to their hands at the end of the Booke and that they would seriously reade what is contained in it before they censure and then Let them judge righteous judgement To you my brethren and fellow companions
owne bloud which is called the bloud of sprinkling which Christ poured forth when he suffered without the gate even his owne precious bloud which is the bloud of God This is he that came by water and bloud even Jesus Christ This was part of that new Song the 24 Elders sang when they fell downe before the Lambe saying Thou wast slaine and hast redeemed us by thy bloud even his bloud whose vesture was dipt in bloud Therefore Christs bloud is called the bloud of the Covenant of the everlasting Covenant But peradventure some will be ready to say who seeme to be very Object spirituall That that bloud that washes us is not the bloud poured forth upon the Crosse for that was spilt upon the ground but it is a spirituall bloud and therefore saith Christ He that eateth my body and drinketh my bloud shall never dye which seemes to imply some other bloud To which I answer 1. By the bloud of Christ we are to understand not onely the Sol. bloud sned forth from his side as a naturall eye might see it but the same bloud in the virtue of it which bloud is the sacrifice So he that drinketh Christs bloud partakes of the excellent benefit that redounds through Christs bloud which in due time I shall shew you more fully 2. By this word Bloud we must know the death of Christ to be concluded and his body included All Christs suffering center in one word namely his Bloud which holds forth all his sufferings upon the Crosse And therefore in the next place the Scripture declares this sacrifice 3. To be the offering up of his body Christ gave up his body to death to suffer all the wrath of man and to become an offering for sinne therefore It is his body Heb. 10. 10. 1 Pet. 2. 24. Col. 1. 22. Isa 33. 10. John 10. 15. Acts 8. 53. 1 John 13. 16. Matth. 20. 28. it is called the offering of the body of Christ. So saith Peter he bare our sinnes in his owne body even in the body of his flesh By which body we are to understand himselfe his bloud for every one of these words are wound interchangably each in other Thus Christ gives his body to be eaten that is to say the fruit of the offering up his body he gives his body for us that the fruit of that body might redound to us 4. It is said He made his soule an offering for sinne The Lord Christ It is his soule offered up offered up the whole man body and spirit he loved not his life but poured forth his soule and underwent the whole curse wrath and vengeance of the most High in body and spirit 5. Christ sayes he layes downe his life for us yea he gave his life a It is the laying downe his life Rom. 5. 10. Col. 1. 22. Heb. 2. 9. 14. Heb. 9. 15. 1 Pet. 13. 18. 18. ransome for many In this word all the other are contained Therefore it is so often said in the Scriptures we are saved by his death and by his sufferings So that all these tearmes of Christ giving himselfe pouring forth his bloud giving his owne body making his soule an offering for sin laying downe his life dying and suffering for us are all one sacrifice one is diffused into all and all center in every one Chap. VIII Sheweth how often this Sacrifice was offered the place where and the time when it was offered THUS through the power and virtue of this sacrifice having declared what it is we come now to consider 1. How often this sacrifice was offered The Priests under the Law How often this Sacrifice was offered Heb. 9. 26. 28. Heb. 10. 10. 12. 14. 18. went into the holy place every year they offered sacrifice continually But our Jesus by one sacrifice hath done away sinne The multiplicity of the legall sacrifices argued their imperfection for those Priests daily ministring offered sometimes the same sacrifice which could never take away sinne but this Man saith the Spirit after he had offered one sacrifice for sinnes for ever sate downe on the right hand of God holding forth the worke was done that Christ might sit still needing no more offering And whereas it is said He sat down on Gods right hand it declares he had done his worke and the Father accepted it or else he should never have beene placed in the throne of victory at his Fathers right hand Christ was once and but once offered to beare the sinnes of many Many talke of Christs dying still in us and the like but indeed instead of exalting Christ as they pretend to do they ranke him onely in the Leviticall Priesthood and instead of holding forth his perfection they render him imperfect and quite contradict the aforenamed Scriptures 3. The place where Christ was offered deserves our consideration for it is not said in vaine that he suffered without the gate upon the The place where this sacrifice was offered Heb. 13. 12. Crosse and that betweene two theeves it shewes the descension of our Saviour into the lowest vilest contemptiblest estate and condition that could be Christ died at Jerusalem a City not in the heart but in Judea in the world I mind this the rather because some think the death of Christ at Jerusalem not at all to concerne them but they look for Christs death within them whereas in the Scriptures nothing is more cleare then this that Christs death at Jerusalem is the offering for sin not Christs death in any ones heart The Scriptures warrant no such kinde of language I confesse I know thus much that though Christ died at Jerusalem if the power virtue and efficacy of this death be not seated revealed and enjoyed in the heart a poore soule can take no comfort in it notwithstanding this is as certaine he that enjoyes not Christ in him as a fruit of that one offering at Ierusalem enjoyes him not at all The Scriptures often speake of our being dead with Christ that is to say being implanted into the likenesse of his death by being dead to sinne and to iniquity but no where speake of Christ being dead in us as the sacrifice by which we are saved If Christ be in us the body is dead not Christ because of sin and the spirit is alive because of righteousnesse Christs death hath a virtue in us namely destroying sinne and becoming a quickning spirit 4. Concerning the time of this sacrifice being offered In the fulnesse of time saith the Lord God sent forth his Son it was in the last The time when this sacrifice was offered dayes so called in respect of dispensation for now all under Moses and the Prophets vanished that Christ might come in and continue God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets hath in these last dayes spoken unto us by his Son who once in the end of the world appeared to put away sin
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
was given to him the Devil taking advantage of the Creatures mutability for God did not neither was he bound to make the creature immutable spake to the woman by a Serpent even a natural Beast of the earth that eats dust and creeps on her belly Eve would be wise beleeved the Devil ate of the Tree brake the Law and so came to know good and evil shee knew not good and evil before but now she felt the evil and died that is the evil of fear and shame the fruit of sin seized upon them This Tree was a Tree of triall to them of their obedience now sin came and death by sinne Adam was turned out of the Garden sorrow encompassed them the Tree of life a visible Tree pointing out Christ denied them because God would shew the riches of his grace and the glory of his justice had Adam eaten of that Tree of life he and all his posterity had lived for ever but God would not suffer it but would advance justice in the condemnation of some and so keeps him out with a staming Sword that is to say his Law or mighty power Thus do we continually the thing forbidden to us we are not contented with our sphere surely this consideration renders God just in our ruine and 't is only mercy that saves any of us Thus man was plunged in this darknes yet Christ came as a light shining in darknes but the darknes the dark sinfull heart of man comprehended it not but opposed it Christ saith he is the true light the Messia the Son of God that life eternal is in him the Jewes neglected rejected scorned and abused him so do many now by which they adde iniquity to iniquity and are justly Condemned for their sinnes But that I may the more clearly demonstrate the falsity of this assertion consider these following Arguments Those that Christ died for hee offered a Sacrifice for for his death was a Sacrifice for sinne as I have at large proved before Arg. to prove Christ died nor for all men Argument 2 But Christ offered not a sacrifice for all men therefore he died not for all This second proposition is clearly proved if you consider this That all those for whom this Sacrifice was offered are sanctified and perfected by it having through it Remission of sinnes which is evident for by one Offering hath he perfected for ever them that are sanctified and again We are sanctified through the offering of the body of Christ once for all he bore the sinnes of many and by that Sacrifice he carried them away that God remembers them in a way of judgement no more This will be more manifested if you consider what I shall say in the vertue of Christs death But there are a people that shall never be made perfect nor have sinnes done away this is so evident by it self that it needs no demonstration consult with the 25. Mat. and you may there if you doubt sinde a resolution Having thus handled the Subjects for whom this Sacrifice was To whom this sacrifice was offered offered I am now come to shew you to whom it was offered namely to GOD to an offended displeased and angry Majesty That could not endure Sinne and which threatened death to Sinners GOD saith Fury is not in me How then say you GOD is an angry God Object The same GOD that saith fury is not in me saith also They are Sol. full of the fury of the Lord. So that we must know fury wrath anger is in God by a Law which is the righteous dispensatinn of justice and judgement by his owne Law against the breakers of it And yet fury is not in God that is God in Christ hath so taken away the Cup of trembling and the dregs of his fury that fury is not in him to his Children for GOD in Christ is love full of love GOD in the Law is a recompencer of tribulation and anguish to all that obey not the Gospel of Christ Chap. XI Sheweth the excellent vertue of this Sacrifice appearing by its sweet and comfortable effects and that in four considerations THis Sacrifice is better then all other sacrifices transcends all under the Law comprehends all manner of excellency in it self and the vertue whereof appeares First In that the Lord Jesus by this one Sacrifice interposed between Christ inter-1 posed between God and man God and poor silly sorry man between Gods wrath vengeance and fury and sinfull rebellious man Gods hand of justice was up mans neck upon the block ready for his fatall and finall destruction Even as Abrahams hand was up ready to slay his Sonne But as then the Angel stept in and laid his hand on Abrahams Sword so the Angel of our new Govenant immediately interposed himself and became that Ram in the bush that was ready to dye in our stead and be offered for us that we might be spared so Christ held Gods hand and staved off his wrath as I may so say and now sets forward not onely to respite mans misery for a short time But Secondly He mediates betweene God and man for a reconciliation Christ mediates between God and man man was the offender sentence was given against him to condemnation nothing was wanting to compleate his misery but a full execution and eternity to locke him up fast in wrath and torment Now the Lord Jesus interposes himselfe to make up the breach and therefore is he called The Mediator betweene God and Man the Man Christ Jesus the Mediator of the New Covenant He it is not duties not prayers not fasts not the performances of the Creature that makes reconciliation and attonement for the sins of the people Thirdly By this sacrifice he hath given full satisfaction to God Christ hath given satisfaction to God the Father the Father for whatever he could lay to our charge Man as I said before was condemned to dye wrath was threatned he became a debtor to the Law Now the Lord Christ undertakes the payment of his debt he would answer the Law and pay whatever the Law could demand even to the utmost farthing he became the end of the Law for righteousnesse sake he died and became a curse for it is written Cursed be every one that hangeth on a tree that we might be blessed and live for ever Yea further The Lord Jesus that he might be a perfect Saviour bore our sinnes in his owne body on the Crosse and the Father laid on him The iniquities of us all and he was numbred among and judged as the transgressors Which holds forth to me the Father Isaiah 53. 12. speaking if I may so say after this manner to his Son Son wilt thou undertake for this man this sinfull man his sinnes are as searlet his offence is great the punishment is as great thou must take all his sinnes and faults upon thy selfe and stand in his stead and suffer whatever I have threatned upon him thou must
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
pointed at Secondly Of Terrour to the wicked and to them it is a sentence of eternall punishment Depart from mee yee cursed t is the terrour of the Lord to them perdition and destruction yea eternall fire t is hell kindled by the wrath of God If any one aske me what hell is I answer t is the eternall wrath What hell is of God kindled in body and soule an absence of all good a presence of all misery t is a fire that never goeth out t is a stringing worme that never dyeth t is a consuming consumption a dying death a consumption alwaies consuming and yet never ceases to consume a continuall dying that never dies t is the second death that endures for ever Lastly The time when this judgement shall be In this I shall propose these two things First That of that day and houre if Christ be worthy of beliefe The time when the judgment day is knowes no man no not the Angels in heaven no not the Son of man himselfe as he was the Son of man it comes as a theefe in the night unawares to the world Secondly T is not till the resurrection of the body therefore is it called The last day the dispensation of Christ untill the resurrection is called The last daies but the last day in respect of Christs judgement is onely appropriated to that judgement t is not till the time of sentence that shall be pronounced upon all men good and bad But say so me The day of judgement is come already for Christ judges Object now in the hearts of the Saints which is the true day of judgement To this I answer That the word Judgement admits of a various Sol. consideration it is taken either for discerning or pronouncing sentence or condemning and to speake plainly t is true Jesus Christ doth judge that is to say declare against sinne and pronounce condemnation as belonging to sinners which is while we are in the flesh but this is no where called the judgement of the last day but this judgement that I speake of is the execution of sentence of the righteous Judge for the absolving and rewarding his Saints and condemning and punishing the world Now this is not in this life in the naturall body Let me freely ask thee whether now the wicked be punished Whether they be condemned now Surely thou wilt not say they are in eternall fire and have all the torment they shall have now is the time of their jollity mirth and merriment the Saints are now in trouble and the wicked rejoyce but hearken man what the Lord saith He knoweth how to deliver the righteous to reserve the unjust to the day of condemnation They are now reserved till then the righteous who are the children of the resurrection are kept in their graves as in a sweet and quiet sleepe till the resurrection and then saith Christ to them Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world though not enjoyed till now but the wicked that sport out the time of this life must die for it is appointed for all men once to dye and they in death are kept in their graves as in a prison and are raised up not as a priviledge to them as some conceive for better were it for them never to rise againe to condemnation for after death comes judgement To whom Christ saith Goe yee cursed of my Father into everlasting fire prepared for the Devill and his Angels who are likewise kept in chaines to the destruction of that day wherein all secrets of all hearts are judged which I am sure is not in this life Thus have I finished according to the grace given me of God the three-fold office of Christ who is a Kingly Priest and a Priestly King who is a Propheticall and Kingly Priest and a Priestly and Propheticall King as I may so say What may be attributed to any one office of Christ all concurre in it for in every worke of Christ all his offices have a joint operation Now in Christ is God seene in the most lively appearances of himselfe to the Saints Gods mercy and justice both reconciled in Christ his wisedome and power dwell in him his brightnesse and glory live in him In a word whatever the Lord is to a soule he is it Christ and it is richly fully and compleatly in him who of God is made unto us wisedome righteousnesse sanctification and redemption Chap. XVIII Sheweth wherein the Worship of God consists with the true power and manner of divine Worship as it consists onely in the Inward man HAving through the goodnesse of God finished my discourse The worship of God as in the inward man consists of the true knowledge of God without which nothing is performed well unto God I am now come to shew wherein the worship of that God consists which is in the subjection of the spirit unto God to the will of the Lord which consists in five particulars As 1. Faith By believing in God is God glorified therefore is it In Faith and what true faith is Rom. 4. 20. said We give glory to God in believing which faith is either a relying or dependance upon the Lord Jesus for salvation according to the will of God or a giving credit to the words of God So is faith the evidence of things not seene and the substance of things hoped for that is to say it layes hold on the substance hoped for and brings it nigh to the soule The effects of which faith are peace with God victory over the world and life eternall The duration of the life of faith glorifying God is till Christ come the second time without sin to salvation for he that shall come will come and will not tarry Now the just shall live by faith Now that is till Christ comes 2. In Prayer This is a part of spirituall worship which prayer In Prayer what true prayer is is a powring out the soule to God in the name and power of the Lord Jesus by the spirit for the supplying of our wants which prayers acknowledge our relation to God and Gods soveraignty over us The true prayer of the spirit is not a composed forme of mans invention but the breathing of the soule by the spirit after the good things of God this is to worship God when we seeke to him 3. In feare reverence and honour If I be Master saith God where In feare and reverence and what it is is my feare If I be a Father where is my honour Therefore must we serve the Lord with feare and rejoice before him with trembling The true fear of God is the reverent high and honourable thoughts and apprehensions a soule hath of God as his Lord Father and Creator wrought in him by the spirit Therefore we are commanded to Feare the Lord and his goodnesse Which feare is no slavish posture but a Son-like temper whereby
the soule acknowledges all he hath to be from the Lord and so lyes low in his owne apprehension that God may be exalted 4. In Love This is that which God commands of us to love In Love and what true love is him to delight in him which love to God is the streaming forth of the affections unto God in which there are these severall ingredients First A true knowledge of God of which before Secondly A setting a high price of God valuing him above all things in the world Thirdly A giving up the soule to God the understanding to know God the will to desire him the affections to embrace him Fourthly The union of his spirit with God the glory of love is union love affects union and is not satisfied with any thing till he is united with it Some say love passes or emits or sends forth the spirit of the lover into the beloved I am sure t is true in divine love which sends forth the spirit into God the perfection of which love is when the soule hath nothing enjoyes nothing but what he hath and enjoyeth from God when he willeth nothing but what God willeth when he can truly say Thy will and not mine be done 5. This worship consists in praise and songs of joy when wee In Praise and what true praise in the spirit is would honour men we set forth there excellency a soule that truly honours God rejoices in him and praises him Now this praise of God is the soules spirituall acknowledging God to be praife-worthy preferring God in his thoughts in all and above all singing in his heart making melody to the Lord. I doe but touch on these things because I shall have occasion What the power of inward worship is on to speake of them as they be the principles or foundation of more visible appearances of the worship of God A word or two of the power of this worship that is spirituall likewise for t is the power of God t is not of the first creation but of the second t is not of generation but of regeneration not of mans will nor of mans activity but of God that sheweth mercy wee are all dead in sinne as void as naturally in the first Adam of power truly to serve God as a dead man is to eate and drinke therefore is Christ the power of God unto us who worketh irresistibly in us What the true manner of inward worship is As the power of divine worship is spirituall so must the manner be the heart must be in a spirituall frame united to God that is to say in a way of relation unto God whereby he becomes a servant a souldier a friend and Son of God it must be performed in faith love feare and reverence all these are faithfull and inseparable companions If a man prayes or praises God he must do it in faith love and feare But to put a period to the first part of this discourse all this service must be performed to God as in Christ he that prayes to God must seeke him as he is to be found in Christ For t is in him in whom onely the Father is well pleased God in Christ is a Saints rest delight fulnesse and glory a Saint by Christ goes to God fals downe before him rejoyces in him and lives sweetly and contentedly in meeknesse and humility yet triumphantly in the presence of the Lord for evermore Here a soule lives with God by faith crying out Holy Holy Holy How long shall it be Come Lord Jesus come quickly Longing for the appearance of the day of God who will render tribulation to every soule that obeyes not the Gospell of God but eternall life to them that are faithfull to the death Thus much concerning the true worship of God as it consists onely in the spirit in the inward man hid from all men or Saints having a sweet entercourse with God after an invisible manner in the spirit THE VISIBLE WORSHIP OF GOD. Chap. I. Sheweth what the Visible Worship of Christ is and a discovery of what the true Gospell to be preached to the world is with the true Messengers or Ministers of the Gospell IN the former part of this Discourse I have held forth the worship that is due unto the Lord as it consists onely in the inward man and am now come to speake of the worship of God as it is visible Now the visible worship of God is the subjection What Visible Worship is 1 Cor. 6. 20. of body and soule to the Lord according to the words of the Apostle saying Glorifie God in your body and spirit which visible worship shall be handled under a two-fold consideration 1. As it consists in the visible administration of the Gospell and commands of the Lord Jesus 2. As it consists in conformity to the Gospell and commands of Christ of both which in order as the Lord shall enable me Concerning the first of these viz the administration of the Gospell and the doctrine thereof it is two-fold either to the world or to Saints but I shall first discourse of it as it is to be administred to the world and herein shall shew First What the Gospell is which is to be preached to sinners Secondly Who are those that are to administer dispence or preach this Gospell Thirdly The manner how they are to dispense this Gospell Fourthly To whom they are to administer or preach this Gosspell 1. The Gospell is glad tydings good and joyfull newes to Jewes What the Gospell is that is to be preached to the world Luke 2. 10 11. Isaiah 40 9. 61 11. and Gentiles to sinners by Jesus Christ Who was born in the City of David and is come in the flesh dead and risen againe therefore saith Paul We preach Christ crucified or fastned or nailed to the Crosse to them that are called Christ the power of God and the wisedome of God Therefore is it called the Ministry of reconciliation the grace of God revealed Salvation is onely in a crucified Jesus eternall life is in him that is the good newes that is to be divulged to poore sinners even Christ dying to make attonement for sinne to open the way to come to God and that Whosoever believes in this Christ shall be saved and be raised up at the last day This the Apostles preached which was glad tydings to the sinfull soule to Publicanes Harlots the worst of sinners good newes to a spirit enslaved in sin good newes to the body the naturall body the resurrection of which Paul preached as good newes by Christ though he was called in question for it this is the onely Gospell the everlasting Gospell promised to Adam shadowed under the law revealed now for grace and immortality are brought to light by Jesus Christ And of this Paul saith Though I Paul or an Angel from Heaven should bring any other Gospell then that I have already preached and yee have received let him
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
Scriptures and that from a two-fold demonstration 1. From the signification of the word The signification of the word proves it to be so 2. From the nature of the Ordinance First From the signification of the word Baptize it comes from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mergo immergo which properly signifies to dip dive duck or plunge under water to cover or overwhelme one with water Now surely Christ commanding his Disciples to baptize or dip in the water meanes not that sprinkling shall serve the turne neither is Baptisme ever expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies to sprinkle I confesse this practise to most carnall heart seemes strange and ridiculous and why but because they have gotten a Greek word into their mouths not knowing the English of the word nor the nature of the Ordinance If the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was plainly properly and truly as it signifies rendred to dip and Baptisme expressed by dipping I am perswaded men would be ashamed to deny it who now cry out against it with open mouth This was the practise in the Apostles daies and if you will give credit to Authors in the Ages succeeding them therefore saith one Olim enim qui baptizabantur in profundum aquae mergebantur that is Those who heretofore were baptized were dipped or plunged into a deep water Therefore is it said in the Scripture Philip and the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they both went downe or descended into the water and Philip baptized or dipped or plunged him into the water and they both ascended out of the water Acts 8. 38 39. So it is said of Christ He was dipped or plunged not sprinkled by John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Jordan and that John and Christ ascended from out of Jordan Marke 1. 9 10. Which they could not be said to doe had they not first descended into the water But may some say T is true Dipping was used then but it was in hot Countryes Object if you should doe so now it would endanger their health and if we should doe so to infants it would endanger their lives therefore we cannot thinke this to be fit in our cold Countryes In answer to this Let me tell thee if thou shalt dip infants it is Sol. true it may endanger their lives but this is needlesse for they are not to be baptized at all but as for others that it may endanger their health it is but a fleshly carnall reasoning do thou thy duty commend thy soule and body into the hands of God But to satisfie thee let me tell thee I have knowne divers who have submitted to that Ordinance in the extremity of winter and yet have never beene the worse Surely hadst thou beene a Jew and beene commanded to circumcise thy selfe thou mightest by this kinde of reasoning have pleaded against the command of God and have said Lord why commandest thou me to endure so much paine will no easier way serve thy turne Oh man take heed of an evill heart of unbeliefe But surely this way is not civill for men to baptize women in the water Object but God will have us doe all things with civility and modesty Nay but oh poore man who tels thee t is not civill nor modest Sol. surely Satan within thee or some that never saw it what I pray you in civility is it for two men or a man with a woman to goe into the water with convenient garments about them Is it more uncivill now then it was in the daies of Christ and the Apostles It may be some of the sonnes of Belial delighting to scandalize the just ones may tell thee they goe naked together into the water Oh these are but scandals I know not of any such practise nor could ever heare any that had so much impudence as to endeavour proofe of it which without controversy had any beene knowne to have done so both their names time and place should have beene printed long before now This we affirme that it ought to be done with all modesty civility and comelinesse with fit garments which may serve to answer this objection Secondly That this was the practise of the Disciples and the command of Christ to performe it in the same manner is evident from the nature of the Ordinance which truly holds forth the death and resurrection of Christ and our being dead and risen with him therefore is it said Coloss 2. 12. We are buried with him in Baptisme Now a man that is buried is covered or hid in the grave so that the Baptisme of water that is instituted to hold forth this must be in the same manner persons are as it were to be buried under water which is the most lively representation of the death of Christ But yet some object That Christs bloud is called the bloud of sprinkling Object so that the death of Christ is as well represented by sprinkling as dipping To this I answer That Christs bloud is called the bloud of Sol. sprinkling not in reference to Baptisme but as it fulfils the type of it which we shall finde expressed Heb. 12. 24. Moses sprinkled the bloud upon the people which sprinkling sanctified to the purifying of the flesh But this typified out the bloud of Jesus sprinkled upon the Conscience Heb. 10. 22. Heb. 12. 24. This held forth the death of Christ but now Baptisme in a more speciall manner holds forth Christs death and buriall and shews him not onely dead and buried but also risen againe therefore are we said To be buried and risen with him in Baptisme Col. 2. 12. Which most directly plainly and nakedly holds forth the glory of the mystery of Christs death and resurrection from whence we may safely conclude it is to be performed by dipping 10. The tenth particular concerning Baptisme is the principle The principal leading forth of Baptisme from which a Saint ought to submit to it but because I have already in the former part of this discourse handled the true principle of divine worship which worship is to be both inward and outward I shall speake the lesse of it here therefore briefly I shall shew you First It must flow from the knowledge of the nature of the ordinance we must not doe things we understand not but must be able to behold it holding forth the nature of Christs death and resurrection Secondly We must likewise know that we are fit subjects for it wherin we must know our selves to be beleevers in that Christ whose death we represent both which are evident from Philips words to the Eunuch If thou beleevest with all thy heart thou mayest he ought to know the nature of true faith in that ordinance and that he himself did beleeve in the Lord Jesus Thirdly He that truly performes that ordinance must know it to be an ordinance of Christ he that doth any thing to Christ and hath not authority
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