saying The Gods are come Acts 14. downe to us calling Paul Jupiter and Barnabas Mercurius the names of their heathen Gods And the Apostles could scarcely restraine the Priests from sacrificing to them From this blind conceipt arises as blind a sacrifice sometimes men women children beasts and birds have beene offered by them as well-pleasing sacrifices to their Gods From this ignorance of the true GOD and his worship hath sprung that Ataxy Confusion and disorder that is in the world hence comes murders rebellions treasons witchcrafts sorceries uneleanesse contentions persecutions self-exaltation and all abhominations in the world This deluge of darknesse hath not only drowned some families Townes Cities Countries Kingdomes and generations but hath overwhelmed the whole world in all ages Man no sooner steps into the world but darknesse is his dwelling place Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation but now through transgression are all shut up and concluded under sinne wrath and darknesse That it might be made manifest that salvation is onely in that Arke that swims above all these waters viz in the free grace mercy and goodnesse of the Lord in Jesus Christ by revealing himselfe to the sons of men and giving them a righteous law to worship him by that so they might not ignorantly forge a God in and by their owne understandings to themselves and fall downe and worship their owne Creature instead of the Creator of Heaven and Earth but might see GOD in his owne light For in thy light O GOD doe thy Saints see light even the true light the Lord Jesus As that light hath discovered him to me and the onely acceptable service and worship of him this ensuing Treatise declares Chap. I. Explaineth the word Worship shewing its severall acceptations in the Scriptures and what the true Worship of God is THE word Worship in the Scripture signifies to bow downe fall What the word Worship signifies Psal 92. 6. 1 Sam. 1. 3. Luk. 4. 7 8. Humane worship what it is Rom. 1. 22 23. Coloss 2. 23. Matth. 15. 9. Devilish worship what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worship what it is Matth. 20. 20. Divine spirituall worship what it is downe before Sacrifice to serve reverence respect feare honour or be subject to one of which worship or service we may minde these foure sorts 1. Humane Worship which is a service of mans own invention that hath a forme of the true worship of God but is will-worship vain worship not commanded by the Lord. 2. Devillish Worship that is When Devils or dumbe Idols are worshipped these two kindes being altogether vaine carnall and antichristian I shall have no occasion to speake of them except in a way of reproofe as unprofitable workes of darknesse 3. Civill Worship Which is an outward expression of reverence and respect to men of Authority or eminency * this being in its own sphere lawfull being bounded by the law of God I shall have little occasion to speake of it 4. Divine or Spirituall Worship that is When the true God is worshipped after a true manner which worship we may fitly describe to be The subjection of the whole man unto God in every thing commanded by God from a true understanding of God by the power of God with singular spirituality faith reverence feare and love in obedience unto God in Christ In this description there are severall things to be minded as necessarily required in all true worshippers of God As 1. A Spirituall principle whereby we come to a true understanding First of God the object of divine worship The inscription of the Saints Altar is not to an unknowne God but to him whom they understand Secondly wherein the worship of God doth consist Every worship will not serve the Lord blind obedience is the sacrifice of fooles but that which God approves his owne light reveales which discovers it to consist in subjection unto God where there is true worship there must be preheminence where there is inferiority there is superiority from whence springs subjection 2. A Spirituall power it is not every strength that is able to build this house that which Gods light reveales his power produces and effects 3. The manner how the worship of God is to be performed must be regarded every way of offering the Lord accepts not but he will be worshipped First with singular spirituality as the object principle and power are all spirituall so must the heart be offering up Sacrifices in a spirituall manner it is the spirit in all performances that makes them truly lovely Secondly in faith a soule that worships God must beleive God and give credit to the words of God Thirdly in feare and reverence the Majesty of God commands reverence in all that come before his Throne That infinitenesse and unspeakablenesse of glory that is in the Lord causes a soule to fall downe before him even at his feet adoring him crying out with Isaiah I am undone Fourthly in love no service without love is acceptable if the distance was onely minded it would strike such amazement and terrour that none would dare to come to God Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love to gather up the soule to himself through the power of which the soule is fired with love and flaming in this chariot mounts up to God accounting the hardest enterprise he can atcheive for God to be his greatest honour Lastly Divine Worship in all its going forth to God makes its addresses in the Lord Jesus Spirituall and Gospell-Worshippers receive all from God in Christ returne all to God in him who is that way in which God and the Soule meet embracing each other who is that Ladder on which God descends to him and he ascends to God he loves feares serves and lives to God in Christ and in him alone This true worship of God appeares in a twofold consideration 1. Invisibly which is onely in the inward man in the spirit which no man sees or knowes but he in whom it dwels 2. Visibly which others may take notice of whereby an invisible enjoyment and filiall affections are clearely demonstrated I shall handle the first of these in the first part of this discourse namely the invisible worship of God and the last viz the visible in the last part Chap. II. Sheweth what the Spirituall principle in true worshipping is whereby we come to know God and what of God may be knowne to the Saints PRinciples are so requisite to all manner of actions that nothing can be done regularly or honourably without them A true principle is that which crownes every act if a man be unsound in his principles all his building will prove but rotten By this spirituall principle I meane a sure ground or originall What the spirituall principle is seated in the heart by the Lord whereby
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
the Soule ascends to the true worship of God And this is two-fold 1. Light Till the Sun of righteousnesse shines into the Soule to It is light discover the minde and will of God the duty and priviledge of his creature the Soule is a darke dungeon a sleepy dead confused habitation but when God comes in the appearance of Himselfe the Soule is enlightened Which light is Light comes from God 1. Sent forth from the Lord 't is a spirituall divine supernaturall light In thy light saith the Psalmist shall wee see light T is not in the light of the World or of the first Creation but a new light to him that he had not knew not nor enjoyed before 2. It is sent into the Soule as the light of the Sunne is conveyed to the naturall eye whereby that discernes naturall objects so is Light dwels in the soule the heavenly light darted into the spirit of a man whereby that man being in this light seeth it and nothing spiritually without it 2. Love love unto God and the truth and light of God though a man may know much even by the true light yet if love be not It is love one with the light that is to say if love and light walke not hand in hand the Soule worships not God aright therefore as we heare the Saints breathing out their desires to the Lord that he would send forth his light and his truth to leade them to compasse his Altar that is to say to worship God So likewise we heare of receiving truth in the love of it If I know any thing and yet love it not I cannot chearefully entertaine or embrace it Love love I say unto the Lord produced by the light and love of God both implanted in the heart become that spirituall principle that carries forth the Soule certainly unto God We are to consider this spirituall principle with its object light God is the true object of the Saints light and love and love are vaine empty a meere fancy without a sutable object The object of true light and spirituall love is that God which is to be worshipped God over all God in all God above all which light discovers what of God is to be knowne by the Saints and wherein the appearances of God are The Light of God reveales this to the Soule that God is Hearken what the eternall Spirit saith in the Scriptures He that comes to That God is God must first believe that God is When the Lord sent Moses to deliver the Children of Israel from Egyptian bondage he bids Moses Goe and say I am hath hath sent you whereby he signifies to them his being that he is distinguishing himselfe from heathenish vanities he is in himselfe and of himselfe Therefore God frequently stiles himselfe by the name of Jehovah whereby he points out to us his being in a most excellent manner Gods being is himselfe from eternity the same without diminution addition or substraction Though the foole saith in his heart there is no God and the voluptuous man makes his belly and pleasure his God and although the world makes Satan the Prince of the world their God Yet God onely is viz that unspeakable substance who lives of himselfe what all creatures are they are by God and have their dependance upon God but God himselfe is onely truly Independent If any shall demand of mee what God is Qu. I answer if any seeke the definition of God from the workmanship Sol. of his hands he will be altogether frustrate in his expectation his substance is unspeakable man is but Gods creature man in the most lively glorious quickest and subtilest understanding is ignorant of him But may some be ready to object many Scriptures that speake of knowing iâ— Obj. God yea it is eternall life to know him the only true God Sol. To answer this we must consider to know God is First To know that there is a God or that this God is and so if we know him not we cannot speak of him nor live to him Secondly To know God is to know him after a sort or manner viz. As he hath revealed himself to the Sons of men for the incomprehensible being and invisible Beer hath made himself visible after a sort so that our obedience may not be without knowledge nor our eyes without an object and so if thou art made partaker of the Spirit and so dwellest in the light of God thou mayest see him To be incomprehensible if man poor silly man nay wise understanding man was able to comprehend the infinite One he would God is incomprehensible then be God himself or greater then he for t is onely the greater that is able to comprehend the lesser as soon may the smallest point in the Circumference comprehend the whole as the Creature his Creator Therefore wisely did Empedocles answer one that demanded of him what God was That he was a Sphere whose center was every where and circumference no where whereby is most excellently shadowed the incomprehensiblenesse of God Secondly That he is Immutable the World is possest with God is immutable changes But in him there is no shadow of Change The World growes old as doth a garment But he is the same yesterday and to day and for ever this is the record he gives of himself saying I the Lord I change not Mutability proceeds from corruption or imbecillity but GODS being is most simple and pure there is no composition in him neither is he subjected to time in which all changes are Thirdly He is Eternall GOD is before time time is made by God is eternall God and shall be done away by God according to that in the Revelations Time shall be no more Time is that space in which actions are successively brought about What time is having beginning and ending but God is not included here for it is impossible that he which made it should be comprehended in it he is from Everlasting and shall remain to everlasting this is matter of admiration Arithmetique is nonplussed here enforced to confesse Eternity transcends his skill Fourthly God is invisible No man hath ever seen him or can see him God is invisible therefore the Saints acknowledge him to be the invisible God Col. 1. 15. But say some Moses talked with God face to face and Christ saith Object blessed are the pure in heart for they shall see God therefore he is not invisitle To which I answer that God is to be considered either as in his own being or in his operations as he is in himself we see him not Sol. but as his works of love wisdome power c. declare him so wee see him Thou seest some glorious and costly building yet seest not the spirit of that man in whose minde this building was before erected to thy view but seeing it thou concludest well in saying surely the wisdome of man appeares in it eminently
and thou knowest the minde of any man surpasses the matter in his minde Thou seest a poor creature acting divers rare feates and excellent arts but yet seest not the soule or spirit of that man from whence they flow In all naturall bodies there is a spirit from which naturall actions flow and yet seest not this spirit but art made able to know there is a spirit and from its operations canst speak alittle though stammeringly of it Exod. 33. Moses saw the face of God and yet saith God to Moses my face cannot be seen The face of God is a phrase God useth descending to the capacitie of Gods creatures whereby the Lord holds forth some glory of himself Moses seeing Gods face was his seeing the full est manifestation of Gods beauty and minde that was then for him to see for the face demonstrates the beauty and minde of a man and yet he saw not his being The face of God doth there hold forth no more the being of God then the face of a man his being a mans beauty is not his being for a man is a man though he be not beautifull And when as Christ saith be shall see God his meaning is he shall see what of God may be seen for he that is in himselfe invisible makes himself visible after a sort viz by the appearance of his love and glory in his Son therefore saith Christ No man hath seen the Father at any time but the only begotten Son hath declared him We hear many declarations of God which is the fight of of God the creature hath which declarations define not his being but describe his operations thus is it said God came downe in the sight of the children of Israel when they only saw some terrible appearances of his majesty and authority Fifthly The Almightines of God may be seen by the Creature that he is over all and above all and can doe what he will is very evident all power centers in him as its true originall this omnipotency of God is immutable boundlesse and infinite Who shall say to him this is too hard for thee This power even this Almighty power which the servants of the Lord feele and know through its irresistible operations enforces them to serve him with feare and rejoyce before him with trembling 6. Gods soveraignty and supremacy is likewise through the Gods soveraignty may be knowne light of God clearely made manifest that is to say that God is above all the principall chiefe and worthiest of all and under this consideration may be known to the Sons of men he is King of Kings and Lord of Lords This is that which begets obedience children obey and honour their parents as them that are over them servants their masters subjects their Kings and rulers as them that are their superiours and so Creatures the Creator as being more worthy then all his power and soveraignty are inseparable companions his power fils him with majesty and authority 7. The wisedome of God may be known that is to say that he is The light of God discovers the wisedome of God wise understanding knowing all things by wisedome he governes all things by wisedome he made and garnished the heavens power authority and all without wisedome act confusedly Therefore is he called the everlasting light and the Father of light the God of knowledge he is wise supereminently and therefore called the onely wise God Rom. 16. 27. 8. God is a just God and his Saints know him to be so Gods justice Gods Justice may be knowne and what it is is his righteous dispensation of love or wrath according to his owne law made after his owne will and thus he is just or righteous to the Creature and he is also just and righteous in himselfe a God of more pure eyes then to behold iniquity and of more justice then to suffer it to passe unpunished This makes a poore soule bow his knees and tremble before Gods dreadfull Majesty who can approach Gods presence without feare and for this cause is he called a God of vengeance a Consuming fire the Judge of all the earth a Judge most just Job 37. 17. He is most faithfull he cannot lye he is a true God a God of truth 9. That God is mercifull gracious full of loving kindnesse flow to anger whose mercies are above all his workes his mercy God is mercifull and his justice kisse each other This consideration begets liberty freedome and boldnesse in the spirit to serve feare honour and obey the Lord. In this sense is he called a father of mercies 2 Cor. 1. 3. This is discovered to a Soule as the argument for a Soules obedience to God If yee love mee keepe my commands For we love him because he first loved us 10. God is nearly related to the creature Though God be never God is known to be related to the creature so glorious and excellent yet if he had no relation to the creature it would contribute nothing towards spirituall worship which relation is made manifest in severall particulars First He is a Creator and all things are his creatures they are all his workmanship Isaiah 40. 28. In the beginning God made the world and all things in the world Secondly He is a Father All things are begotten by him In him we live and move and have our being Thirdly He is a Husband that espouses Soules to Himselfe Isaiah 54. 5. Fourthly A King and we his Subjects He rules over all the earth and the sea is his dominion I might here shew at large how the severall tearmes God gives to himselfe hold forth his relation to the sons of men but I shall not now insist upon them God is all in all 11. God is revealed to be all in all that is to say in his operations or workes There are diversities saith the Spirit of operations but it is the same God that worketh all in all 1 Cor. 12. 6 All that 's good or excellent beautifull or glorious in all or any Creature proceeds from God and this shewes the creatures dependency upon him therefore is he said to fill all in all Eph. 1. 23. That is to say All fulnesse in any creature is from the Lord who is above all ruling over us through all manifesting his power and wisedome in us all dwelling in us abiding and delighting in us Eph. 4. 6. God is one 12. This God is one infinite being There are Gods many and Lords many but to us there is but one God Many men are called Gods It is written I have said yee are Gods but there is one originall being who is our God in the Lord Jesus there are not many first beings but one originall who is the first and the last the beginning and the ending that is to say the first in himselfe before all subsisting by himselfe giving a beginning to all and the last continuing in himselfe for ever putting an end to
appointed to make them Whose composition was of the most beautifull glorious and rich materials gold purple scarlet and fine linnen which excellently type forth the glory of our High Priest who stands before God in rich pure spotlesse bright shining and incorruptible garments being filled covered and cloathed with the glory of God and being adorned with the beauty of the most High for he was and is the expresse image of his Fathers beauty Aaron was appointed to beare the names of the Children of Israel upon the Ephod upon his Shoulder and upon the Breastplate of judgement upon his heart engraven in precious stones which shewes that our High Priest the Lord Jesus administers before the Lord with all his Saints engraven upon his heart in beauty and glory Thus briefly having taken a view of the manner of our Jesus his consecration to his office let us by divine assistance consider The ability to mannage that office the worke being of such an infinite extent requires a person of answerable abilities which we shall easily finde to be in the Lord Jesus if we consider First The dignity of his person Secondly The excellency of his endowments 1. For the first it will appeare if we consider that he is the Sonne of God one begotten of the Father yea the delight of the Lord he is the first borne among many brethren Priests of old were of the first borne among the family so is our Jesus the beginning of the Creation of God the first borne from the dead the onely begotten Son that is to say the Chiefe none begotten to be a Saviour an everlasting Deliverer of his brethren besides himselfe he is Alpha and Omega the first and the last begotten in his Fathers likenesse the expresse image of his Fathers person White and ruddy as saith the Spouse the chiefest among ten thousand or thousand thousands 2. For the excellency of his qualifications consider First His relation to God he was the Son of God and to man he was made flesh he was of such a nature that he stood related so to God and man as he knew how to preserve both the glory of God and the happinesse of the creature that so divine justice might be compleatly satisfied and mercy admirably advanced in the creatures salvation Secondly His interest in God and man he was not onely related to them but had a deepe interest in them both To God he was a Companion therefore God cals him the man his fellow Moses of old was prevalent with God but our Jesus much more Moses as a servant Jesus as a son and heire to Man as a faithfull brother friend yea companion and fellow sufferer he was tempted that he might be able to succour us being tempted Likewise he is the Fathers beloved whom God can deny nothing to the Saints advocate that will lose nothing for want of asking Thirdly His will power love wisedome and delight concurred Christs will power and love concurre in it in fitting him to be such a Priest his love sets all on worke both power and wisedome he is the power of God and the wisedome of God Fourthly He is without spot or blemish the Priests of old He is without spot or blemish Heb. 4. 15. were forced to offer for their owne sinnes daily but our Jesus had no sinne to offer for He was like to us in all things sinne onely excepted There was no guile found in his mouth Yea such an High Priest became Heb. 7. 26. 25. us who is holy harmlesse undefiled seperate from sinners made higher then the heavens able to save to the uttermost Lastly Our High Priest was a High Priest of an Incorruptible nature Christ is of an incorruptible nature one that continueth for ever The High Priests under the Law by reason of death continued not but Jesus is a High Priest for ever after the order of Melchisedeck that is to say without Father or Mother he was not of the off-spring of the Priests but of Judah without beginning or end of dayes who ever liveth to intercede for us Thus much briefly to the first viz concerning the Priest himselfe Chap. VII Sheweth what the Sacrifice is Christ offered THE Sacrifice it selfe that is offered is next to be spoken of Christ offereth Sacrifice Heb. 8. 3. for every High Priest is ordained to offer gifts and sacrifices Wherefore it is of necessity that this man viz Jesus have somewhat to offer The Scriptures are exceeding full in declaring this Sacrifice That I may a little describe this Sacrifice in the excellency of it I will observe this order 1. To shew you what the Sacrifice is Christ offers 2. How often it was offered 3. The place where it was offered 4. The time when it was offered 5. The true nature of that Sacrifice 6. How our Priest offered up this Sacrifice 7. For whom it was offered 8. To whom it was offered 9. The virtue effects and end of this Sacrifice Of these in order What the Sacrifice is It is Christ himselfe Galat. 1. 4. 2 Ch. 20. 1. Eph. 5. 2. 25. Tit. 2. 14. Heb. 7. 27. 9. 24. 27. First The Sacrifice it selfe is the Lord Jesus Christ When burnt offerings and sacrifices God would not Christ came to do his will This is held forth to us in the Scriptures by severall expressions all centring in one thing namely In this sacrifice as first by giving himselfe as saith our Apostle Who gave himselfe for our sinnes Againe saith Paul Who hath loved us and given himselfe for us an offering and a sacrifice to God The Priests of old offered goats and lambs and the like but our High Priest a better sacrifice even himselfe Secondly By powring out his bloud all things almost under the T is Christs bloud Law were sprinkled and purified with bloud for without bloud there was no remission the patterns of things in the heavens were purged with the bloud of buls and goates but the heavenly things themselves with better sacrifices namely with the bloud of Christ himselfe The bloud of beasts sprinkled upon the uncleane sanctified to Eph. 1. 7. Col. 1. 14. 20. Joh. 19. 34. Heb. 9. 7. Heb. 12. 14. Hebr. 10 19. Hebr. 12. 24. Hebr. 13. 12. 1 Pet. 1. 19. Acts 20. 28. 1 John 5. 6. Rev. 5. 9. Rev. 19. 13. Zach. 9. 11. Heb. 10. 29. 13. 20. the purifying of the flesh but Christ's bloud was the Sacrifice for the purifying of the heavenly things viz the Saints bodies and spirits To this the Scripture gives a large Record In whom we have redemption through his bloud as Paul saith even the bloud of the crosse that bloud that issued forth frow the side of our Jesus whom one of the Souldiers peirced The High Priest under the Law went into the second Tabernacle once every yeare not without bloud which he offered for himselfe and the errours of the people but our Christ entred into the most holy place by his
the application of it is onely to him that beleiveth this and trusteth in it which is the worke of the Spirit to accomplish We are not to preach Christ died for you Thomas or you John but for sinners And thus the Apostles preached and if any one asked what they should doe to be saved their answer was Believe on the Lord Jesus and thou shalt be saved whether thou beest Jew or Gentile Acts 16. 31. But all are commanded to believe the Gospell Object If I should without a further answer grant it yet it followes not that Christ offered up a sacrifice or died for them for that is not Sol. to be preached to any particular man for the Gospell is That there is life in Christ Jesus for whosoever believeth Now I say he that believeth not this Record which God hath given of his Son doth as much as he can to make God a lyar he gives God the lye as we use to say But I shall say this more that the Scripture no where holds forth any command from God to every man to believe Christ died for them Those that believe not are threatned with damnation because they beleive Object not on the Son of God John 3. 1. To that I briefly answer 1. That unbeliefe is the very condemnation of every soule t is Answ not an act but a state in which every man is plunged John 3. 19. For when Adam had sinned by transgressing the Law that cursed and seized on him and all his posterity in him but yet Christ was immediately promised So that notwithstanding his sin all that looked to or believed on that Brazen Serpent should be healed those that did not should perish in their sins this state of unbeliefe seized on the Creature Which is 2. The cause why he trusts not in Christ nor comes to him which is to be understood in this sense in that it hath taken such hold on man that he cannot come forth of it for if he could but believe he should certainly be saved but he cannot therefore he is condemned though this is not the originall or first cause of his destruction for his sinne that he fell into was that that put him into an incapacity of believing according to the purpose of God which indeed is the originall cause why they cannot believe for if God had purposed they should believe neither themselves nor men nor sin nor devils could have hindred it for who hath resisted the will of God For as many as were ordained to eternall life believed You believe not saith Christ because you are are not my sheepe That Rom. 9. Acts 13. 48. John 10. 26. is Because you are not given to me neither have I undertaken for you for if I had you would come unto me for my sheepe know my voice The whole Scriptures proclaime death and damnation to unbelievers and so the light reproves their darknesse adjudges it and condemnes it Therefore it is said He that believes not is condemned already because he hath not beleived or as the word will beare it in that he hath not believed which is thus explained a little after This is the condemnation that light is come into the World and men love darknesse it is the condemnation it self But those to whom the Gospel is preached and refuse it are declared to Object Acts 13. 46. Heb. 2. 3. adjudge themselves unworthy of eternall life and to neglect salvation which if Christ had not dyed for them they could not doe To this I thus briefly Answer Man is truely said to refuse the Sol. Gospel when he rejects it despises it and persecutes it and then declares he himself unworthy of it All men are unworthy of it but the Jewes in the Acts eminently declared them selves to be so Here we may take notice how the Gospel is to be preached to All not for All for when he knew who was unworthy he turnes away from them but he was sent to preach to all not knowing who was made worthy to recieve it by the Lambe that Gods own might be called in he preached it to or among or in the hearing of all and this was lawfull for him so to doe but he applied it to none but upon believing But peradventure some are yet ready to say The Apostle saith Object How shall we escape if wee neglect so great salvation Which they could not do if it was not for them Heb. 2. 3. To this I say thus much All that can be inferred rationally or Sol. spiritually from those words is this That destruction is the portion of them that neglect that is to say minde not or receive not salvation which excellently holds forth this truth that there is no other way of salvation but by giving heed to or imbracing the Gospel which he exhorts them to a sted fastnes in But may some say If Christ died for them they shall be saved as you Object say And if so what need the Apostle minde them not to neglect for if it bee for them you say they Shall have it Therefore his exhortation is vaine To which I Answer That although the Saints Eternal happynesse Sol. depends on the Fathers purpose for their salvation yet the true ground of visible administrations is from the visible profession of the Gospel of Jesus Christ for with the heart man believeth but with Rom. 10. 10. the mouth he confesseth to salvation the Apostle judging according to It is a dangerous thing to fall from profeession of religion their profession thus speaks For though a man cannot fall from the Fathers love yet he may from his profession which when he doth 't is though not an infalilble yet a sad simptome he is in a sad condition nigh to burning having neither part nor lot in the thing professed as saith the Apostle Now because some did profess to be bought by Christ to have received the Lord Jesus to be sactified by the blood of the Covenant and yet by their works denied Him whom they said and Saints so judged judging by their former profession had bought them and sanctified them and made shipwrack of faith and a good conscience that is to say the profession of them the Apostle not knowing by revelation who should stand nor having any rule to judge men should attain to the glory of the end without continuing to the end knowing likewise that the Father hath as well ordained the meanes to attain the end as well as the end it self thus speaks therfore saith the Apostle Wee are perswaded better things of you and things that accompany salvation though we thus speak and desire you to continue to the end Heb. 6. 9. The Scripture saith some may perish for whom Christ died 1. Cor. 8. 11. Object Therefore all he died for shall not be saved which proves de died for all as well them that perish as them that shall be saved To which I Answer by perish is not meant eternall death or Sol.
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
what he hath done for us what wee shall enjoy by him what we have done against him and what we ought to returne to him I shall draw forth this to thy view in severall particulars As First Christ is a Prophet discovering to us our sinfulnesse and Mans sinfulnesse misery by nature our nakednesse and emptinesse our blindnesse and vanity for 't is he that convinces of sinne Alas Wee see not our wretched estate by sinne till Christ comes to us and shewes us the danger of it Secondly Christ discovers to his people their happinesse by Mans happinesse grace that though their sinnes are great the Fathers love is greater Poore man lies in a dark dungeon till Christ come with his light in a comfortlesse estate till his eternall state in love be ascertained him he it is that reveales to the soule the Gospell or good newes of salvation he comes to the soule and tels him his sinnes are forgiven him By the sight of this love the soule is taught the greatnesse of his sinne and the infinitenesse of his offence the riches of Gods grace is made to shine more clearly for he convinces the world of righteousnesse Thirdly This Prophet teaches the soules all things to be believed All things to be believed even the resurrection of the body and everlasting life yea the Fathers love to him from eternity yea this teaches him what God is and what Christ is and to believe what he reveales and what shall be hereafter for he convinces the world of judgement Lastly Because I must hasten He teaches the soule obedience to Obedience to all the commands of God observe all the commands of Christ the least as well as the greatest visible as well as invisible things to be done in earth as well as to be enjoyed in heaven he teaches how to behave our selves while strangers here as well as what we shall enjoy when we attaine to the City which we now seek which obedience consists in two things 1. Love to God Love to God is that which Christ preaches to every soule whom he loves and in teaching him to love God he teaches him to love God above all and in all and all things for his sake and to deny all things and account them as losse and dung in comparison of his God 2. Love to his Neighbour Love is the fulfilling of the whole Law but more of this as God gives further opportunity I proceed now to speake of the light discovering which is the The light discovering is the Spirit spirit of God in Christ Therefore saith the Lord Jesus When I goe away viz in the flesh I will send you the Spirit and be shall take of mine and shew it to you he will guide you into all truth Therefore saith the Psalmist Oh that thou wouldest send forth thy light and thy truth let them leade mee this Spirit is the Spirit the Comforter Christ saith I am the light and I will teach you And it is said Obj. That he reveales the mysteries of the Father how then say you 't is the Spirit In answer to this I desire you would consider these three Sol. things 1. That we are taught by God and therefore saith the Scripture Yee shall be all taught of God 2. That we are all taught by Christ therefore Christ saith I am the true light 3. We are taught by the Spirit therefore is it said Yee have an unction that teacheth you all things Now these three are not three severall distinct lights but one true light which Christs owne words sweetly hold forth saying All that the Father hath is mine and the Spirit shall take of mine and shew it unto you Which holds forth this truth that the Father teacheth by his Sonne For the fulnesse of the Father dwels in him and the Sonne now teacheth onely by his Spirit therefore the Spirit takes of Christ to give to them that are his children So that it remaines cleare there is but one true light namely the light of the Father and the Sonne made manifest by the Spirit The third thing I propounded is the rule of discovery and that The rule of discovery the Scriptures is the truth of God revealed in the Scriptures The Scriptures doe declare all that was that is and that shall be practised or enjoyed by any To the Law and to the Testimony was a sure guide or rule of old insomuch that if any spake not according to them it was because there was no light in them So likewise is it a sure rule now even the Law and Testimony given by the Lord Jesus the Son of God who hath spoken in the last daies his will to us Now the will of God which is our rule to walke by is the command of God the Law of God Where there is no Law there is nothing but disorder Christ hath given us a standing Law to walk by which is the Scriptures of truth The holy Scriptures which the Apostle affirmes Are able to make the man of God perfect unto salvation through faith in Jesus Many men now adaies are grown so wanton that they may sinne without controule deny the Scriptures to be the words or Law of God But to such soules let me say the Heathens will convince them of Atheisme for when they once come to deny that they deny likewise the worke of God written in the heart by the Creation But how can you prove the Scriptures to be the words of the Lord. Object Sol. Besides the Testimony they beare of themselves which some though carnally and sensually judge to be false I shall propound these few considerations to you First Whatever is written in the heart by nature is found plainly and fully described in the Scriptures By nature man knowes there is a God that this God is to be worshipped and that he ought to live righteously and his conscience flyes in his face being convicted of his sinne against God whereupon he is put upon a way of thinking how he may please God these things through his ignorance are but confusedly in him but looke to the Scriptures all these things are handled plainly and distinctly which is an undeniable argument except to them that are so scared that they can also deny there is a God that the Scriptures are the very words of God that thy heart in nature mindes thee God in his word plainly unfolds to thee Nay further I will appeale to any man and challenge the wisest subtilest most ingenuous man in the world to tell mee what is good or excellent to be followed or avoided which may not be clearly demonstrated from the Scripture Another reason which may serve to silence thy vaine thoughts is this that all men that write of God or the worship of God are forced to make recourse to these Scriptures to decide the controversies among them Doe not the greatest Heretiques seeme to father their blasphemies upon the Scripture which is a good Argument
love praising and singing Hallelujahs to the Lord. I might hereto adde the law of faith but it is included in the other 4. Chiefe officers or Ministers proclaime his Excellency and they are two-fold 1. Civill and these are Magistrates whose worke is to rule by the principle of justice and equity doing to others as they would have done to themselves and not by their owne lusts or wils this is tyranny oppression cruelty and injustice whereby men looke liker to the subjects of the God of this world the Devill then like the Magistrates of the Lord. This their power is created of God to which all men even Saints considered as men are to be subject not for wrath but conscience sake As for the title of these Officers it s not essentiall to the office whether it be of Kings Lords Commons Judges Emperours or the like The worke I say is justice in things civill Now the Lord will not have these Officers goe forth of their owne sphere to meddle with the affaires of his other Kingdome for these reasons amongst many others First Because the Lawes of this Kingdome and of the other viz Reas 1 his Church are distinct the lawes of the Saints are not of a corporall or bodily nature but all spirituall Secondly Because the punishment of the offences of both are Reas 2 divers the worldly Governours doe refraine the outward man and punish that but I wonder wherever the Gospell of Jesus commands a bodily punishment for the Church to inflict on any I acknowledge a Saint may be considered two waies either as a man of the world living as a man justly among men or as called from the world into the profession of Jesus which two Kingdomes in no wise destroy each other for the first of these is made subject to the last and the last perfects the first Now if a Saint offends the Magistrate by any civill offence the Magistrate may corporally inflict a punishment sutable to his offence and so may the Church inflict punishments likewise though of another nature for there is no reall offence against the Magistrate but is an offence against the Church but t is not so on the contrary And whereas I say the first Kingdome is to be subject to the second my meaning is that Magistracy is inferiour to the spirituall government of Christ in his Church and though a man be a Magistrate he is never the nearer heaven for that but if he will be ruled as one of Christs visible Church or Kingdome he must become a Member thereof for a Magistrate is no Church Officer Thirdly Because God hath furnished them both with a sufficiency Reas 3 to discharge their severall offices without encroaching or depending each on other Surely the King or Parliament of England would take it as an high affront if any should tell them they are not able to governe the the Kingdome without the helpe of Spaine or Italy I assure you it is a greater affront to Jesus Christ to say his Church may not be well ruled without civill Magistrates for this is certaine that there is a greater disproportion betweene the government of the Magistrate and the Church then betweene the government of England and Italy or Spaine For the subjects of all earthly governments are men as men and the lawes ought to be all one substantially minding the well-being of the naturall man for whatever tends to the violation of the outward peace and quiet betweene men and men let the Magistrate looke to that for that is the adequate object of his office But now the subjects of the Church are men called out from men they are Saints by profession whose whole administrations are farre different from the other But Christian Magistrates may be Church Officers though others may Object not That a Magistrate may be a Christian 't is true And Oh that Sol. all Magistrates were Christians but that a Christian Magistrate is no more a Magistrate nor hath more power then a heathen Magistrate is as true Obedience to Nero was commanded by Paul who surely was not a Christian Magistrate The terme of a Christian Magistrate I feare deceives many simple soules I am to yeild obedience as well to a Heathen as a Christian Magistrate for we are commaded to give to Cesar the things that are Cesars and to Christ the things that are his As for the Kingdome of Glory in it there be no Officers for God is all in all there there is no Temple there nothing but love the Saints being once glorified Jesus are resigned up to the Father and Christ himselfe becomes subject That God may be all in all What is it for the Kingdome to be resigned up by Christ to the Father Object Sol. I answer The Kingdome is all the Saints of God that ever were or shall be the resigning them up to God is Christs giving up all the Saints and his Saints and his rule and authority into the hands of the Father from whom he received them as if he should say Father thou hast given me people to rule over to overcome their enemies and to glorify them Lo I have now done all my worke I have no more to doe here is my Kingdome my children and brethren I resigne up all into thy hands And now the Sonne is subject also that is to say the man Christ the Mediator between God and man puts off all his robes of power and government and they are all swallowed up in the Godhead that now there is no more dispensation or ministration by Jesus the Mediator but God the Father that eternall being is all in all that is to say no Ruler appeares but he the Kingdome of Christ is an everlasting Kingdome now abiding for ever with the Father where Christ for ever remaines as an elder brother with this honour that t is he alone that hath brought us to this dignity When shall this Kingdome be resigned up to the Father Qu. Sol. It is at the end of all things when all rule and all authority and power are under him which shall not be till the resurrection of the body Therfore saith the Scripture T is when all things shall be subdued unto him for he must reigne till all his enemies are put under him So that if any man shall say the Kingdome is now resigned to the Father he must needs affirme Christ ceases to reigne for then must the Son be subject But say some though Christ may reigne in some yet he may resigne up others unto the Father Object Poore man Why labourest thou so much to shake off Christs easy and delightfull yoake Why strivest thou to be out of Christs Sol. reach I assure thee if thou art not under Christs government thou art under the rule of Satan the God of the world If the Kingdome be resigned up to the Father then are all Christs enemies subdued under his feet and Christ ceases to reigne any more but surely all his enemies are
fulnesse of Christ From whence I desire you to minde that these are said to be set in the Church 1 Cor. 12. 28. Which Church is not to be understood any particular and distinct visible society but that Church which makes up the compleate body of Christ viz. all Saints now the Apostles and Evangelists were set in them as the foundation of the building and the Prophets Pastours and Teachers to build upon the foundation But what are the markes of those true Ministers that wee may know Qu. them The onely true ground of a visible judging or discerning them Sol. is by their doctrine therefore John saith Believe not every spirit but try the spirits Hereby know yee the spirit of God Every spirit that confesseth How to know the true Ministers of the Gospell that Jesus Christ is come in the flesh is of God that is to say by trying the doctrines brought unto you you shall be able to judge from whence the Preachers come Now to confesse Christ come in the flesh is to preach the Lord Christ the man Christ to be a King Priest and Prophet to have put an end to all ministrations before himselfe to have given lawes for his Saints to conforme to yea t is to know the mystery hid from ages therefore saith Christ Goe preach the Gospell he that believeth and is baptized shall be saved But further Though they may be true Ministers of the Gospell preaching the true Doctrine that thou mayst be able to judge them by their doctrine thou must be endued with the spirit whereby finding the operation of the word in thee thou canst say doubtlesse though he is not a Minister to others yet he is to me without this spirit we may be deluded and deceived therefore is it said when the Apostles preached The hand of the Lord was with them and many were converted therefore is it said There are many deceivers entred into the world but yee have an unction that teacheth you which unction is onely able truly to teach us But the Apostles of Christ and them that preached the Gospell did worke Object signes and miracles to confirme their doctrine so that if there be any true Ministers they are able to doe the like To this I answer T is true that the Apostles did worke miracles Sol. but if you observe it in their Commission they are not prescribed as any part of their office Looke Mathew Marke Luke the Of Miracles latter ends T is true I finde there this promise that those that should believe in their word should worke miracles which was accomplished when the word of God began to spread But however miracles were done by the Apostles and them that believed yet notwithstanding they were not essentiall unto preaching or believing for many believed to whom we finde no miracle exhibited as the Eunuch and Lydia whose heart God opened at Pauls preaching and many more might be named Now if miracles were essentiall to believing then if there be no miracles there is no believing and if no believing no salvation So that if miracles be not essentiall to believing neither are they to preaching the Gospell for they are as much promised to believers as to preachers Now miracles were wrought by many that did believe and so is that promise already fulfilled for it was not made to every believer for Paul saith Are all workers of miracles And so miracles in truth were for the silencing of the world and making the passage more free for the Disciples to travell up and downe and upon this account did Gamaliel perswade them to let the Apostles alone because a miracle was done by them and yet neither he nor they received the Gospell for notwithstanding their miracles they commanded them to preach no more in that name Neither did their miracles worke upon many that heard them but rather enraged them the more as in the case of Christs raising Lazarus is evident But further if miracles were so necessary to the preaching of the Gospell that the Gospell cannot be dispensed without them then I say why did John doe no miracle for he preached and yet did no miracle Neither doth it at all appeare that the Disciples that went abroad preaching the Gospell after their scattring ever did any miracle For the true nature of miracles were to usher in the Gospell of Christ or Christ in the Gospell to the world For miracles were never given to continue for indeed miracles are so from the rarity of them or their seldome appearance which if they should grow common would cease to be miracles and become as naturall Moses when he came to deliver Israel wrought many miracles but after the Kingdome of Israel was established we reade not of such use of miracles So Christ and the Apostles the first beginners of the Kingdome of heaven that is to say the first founders of this state of the Gospell did many miracles but afterwards we finde not the use of them so frequent and Paul indeed when he would make manifest his ministry to the Corinths he tels them not of his miracles but The proofe of Christ speaking in him he told them was mighty in them and so bids them Examine themselves whether they were in the faith 2 Cor. 13. 3 5. So that he wils them to consider what they believed and if they were in the truth they knew him to be sent from Christ to them but if they were not in the truth then it was no wonder if they were ignorant of Christs speaking in him for the naturall man discernes not the things of the spirit neither can he for they are spiritually discerned It is true miracles were not worked by all for all as Paul saith are not Object workers of miracles but notwithstanding miracles were wrought when they first planted the Churches and since that the Churches have apostatised and none have beene found holding the faith so that miracles are againe requisite for the beginning or planting of the Churches of Christ againe as at the first In answer to this I desire you to minde that miracles were Sol. wrought to confirme the truth of the Gospell at first which being once confirmed we are not again to expect new miracles but the truth we finde already written is a good ground for us to practise Josiah understood by the writings of Moses the will of God when there had beene a great apostacy of Gods people and without any new miracle sets himselfe about the worke of the Lord. Nehemiah and Ezra also after the Children of Israel were carried Captives Nehemiah â—8 14. they by the Booke of the Law finde that they must put away strange wives dwell in booths that the Aminonites and Moabites should not come into the Congregation of the Lord. Now they according to the good hand of God upon them without any miracles put in execution whatever they found commanded in the Law of Moses and set themselves to build the Temple offer Sacrifices
to Antioch being a good man and full of the spirit Thus was Paul and Barnabas separated by the Church for the worke of the Lord. Now I desire you to minde this that the power calling and enabling any to preach the Gospell and baptize is no other but the same power for the nature of it that carried out and enabled the Apostles and Evangelists of old to preach and baptize I say the Church hath power to appoint or separate any whom God hath made willing able to do this as a part of the work of the Lord for Baptisme of water is an ordinance in relation to Church fellowship which is visible And surely the Church is not destitute of power for the accomplishment of that which is so necessary in visible fellowship namely the administration of that Ordinance It is true say some many may preach the Gospell but are there any who Object so preach it as the Apostles did for the word in the Greeke speaking of the Apostles preached is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So saith Christ in his Commission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preach the Gospell which holds forth a preaching with authority having a message to deliver which word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Gryer So that the Apostles preached even by way of Preclamation as it were But speaking of the scattered brethren Acts 2. It is said They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Preaching after such a manner as any other might doe declaring the Gospell of peace but so that the administration of Baptisme is tyed to such who preach in the first sense and not to them that preach in the latter sense In answer to this objection I say That the Greeke words Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used in the Scripture So that from them there is no good ground of such a scruple for in the 8th of Acts verse 15. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used as it is said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but verse 8. we shall see the same preaching of Philip to be held forth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there it is said They believed Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evangelizing or preaching the things that concerne the Kingdome of God The same word is likewise used in the last verse And so Paul expresseth the true nature of his preaching by the same word saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes we finde the preaching of the Gospell to be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Acts 8. 25. so Acts 11. 19. There it is written They went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching the word to none but the Jewes By which it is evident that the preaching the Gospell is not so restrained to one particular word as no other word is sufficient for the holding of it forth But further the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a preaching a joyfull message like a good messenger from which I shall conclude that the Preacher of the Gospell He that believeth and is baptized shall be saved is the true administrator of this Ordinance But may some say Many that have professed to be the true administrators Object of this Ordinance and have administred it upon severall persons doe now deny it so that except there be some visible miraculous demonstration between them that doe truly preach the truth who are really sent of God and them that onely seeme to be so and in truth are not we are like to be deceived in the Administrator and so the Ordinance will be without effect In answer to this Grant that many may fall from what they Sol. professe and professe what they doe not really enjoy and seeme to be what they are not Yet notwithstanding we need not expect miracles of distinction nor question our Baptisme for mens denying what they professe it is neither a new nor a strange thing many in the Apostles dayes did so and Judas one of the twelve fell from his profession and ministry too yet the doctrine that Judas was commanded to preach did not fall in his fall Suppose a wicked man may speake the truth to thee who wast ignorant of it and God should make that truth to be powerfull in thee and that many should afterward deny it shall their unbeliefe and back-sliding make the faith of God of none effect God forbid So if a man preach thou oughtest to be baptized and thou dost submit to the will of God if he denies it thy Baptisme is true for indeed it is not essentially necessary to the administration of Ordinance of Baptisme that the administrator should be such a one that shall never deny the truth for if so it must be revealed from heaven who shall continue before we may be assured of a true Minister which we have no ground in all the Scripture to expect neither is that any ground at all for us to submit to that or any ministry Visible appearances are the ground of visible administrations and our faith and practise is not tyed to the persons of any but to the doctrine of Jesus Christ So that if any one comes in the name of a Disciple preaching the doctrine of Christ and God makes us to see it our duty to conforme to his doctrine wee should not question so much his calling as manifest our ready conformity to the will God I shall onely add this to this particular that I cannot finde that Gods people were ever made uncapable of doing their duty for want of an administrator But the same God that enjoynes the observation of a command likewise provides a sutable way for the execution thereof 8. The next thing to be spoken to are the subjects of Baptisme Of the true subjects of Baptisme of water which without guesses suppositions or strained consequences we shall finde plainly discovered to be Saints visible professors believers Therefore saith the Scriptures He that believeth and is baptized Baptisme followes faith as Peter evidently demonstrated when the Eunuch asked What hindred that he might not be baptized saying If thou believest with all thy heart thou mayst So it is said that Crispus and many Corinthians believed and were baptized they are such that repent and gladly receive the word these and these onely are the true subjects of Baptisme But may some say It is true visible believers are subjects of Baptisme so Object also are the Infants of believing parents therefore you doe amisse to restrain it to them that make an outward profession of the Gospell These late yeares have so abounded in this controversy that Sol. I might well spare my labour of answering any other wayes to it then by advising thee to consider what hath beene written by others but seeing it remaines still an objection I shall endeavour briefly to remove it out of thy way and therefore will shew thee that infants are not the subjects of Baptisme which I shall onely demonstrate by two
Scripture is most strangely perverted from whence many soules take advantage to propagate their owne delusions That we may a little manifest the truth of this Scripture wee are to consider what it is to know Christ after the flesh if you say to know Christ after the flesh is to know him as dying at Jerusalem I say thus we are alwaies to know him neither doe we know him at all truly except we so know him and if you meane the knowledge of him in any Ordinance of the New Testament that is to know him according to the spirit But to know Christ after the flesh is to know him after a carnall manner in a way of distinction or outward priviledge by a fleshly relation for thus Paul once knew himselfe According to the flesh to be an Israelite circumcised the eight day and not a sinner of the Gentiles Thus did they know Christ to be of the natural seed of Abraham that went forth preaching peculiarly to the Jewes Who said Salvation is of the Jewes but now they knew him not after those fleshly distinctions for now there is neither Jew nor Gentile bond nor free Barbarian nor Scythian Male nor female but all are one in Christ Iesus therefore saith Paul verse 17. If any man be in Christ he is a new Creature old things are past away that is to say the priviledges the Iewes have by birth and that old administration therefore saith Paul We serve God not in the oldnesse of the letter but in the newnesse of the spirit not in a fleshly manner but spiritually so that this Scripture doth not in the least speak against baptisme or breaking of bread but against the fleshly priviledges that many Iewes boasted of which were done away in Christ But the Scripture saith If yee be dead with Christ from the rudiments of the world why as though living in the world are yee subject to ordinances Object Touch not tast not handle not which all are to perish with the using after the commandements and doctrines of men which directly speakes against Ordinances how then can you plead for the ordinance of water Baptisme or any other outward Ordinance Col. 2. 21. If thou didst but consider what Ordinances he speakes against Sol. thou wouldest have spared this objection he forbids the rudiments of the world the doctrines and commands of men in the things of God these are not by Saints to be tasted touched nor handled for they perish in the using that is to say we reape no benefit by them but we suffer losse in the use of them but I hope no man will say we are not to touch the doctrines ordinances and commandements of Christ if they shall not onely Baptisme but faith and spirituall worship must not be touched for these are the doctrines of Christ and the same Apostle that forbids these earthly sinfull commands himselfe praises the Corinths For keeping the Ordinances he delivered to them 1 Cor. 11. 2. which he received of Christ It is true the Apostles did practise Baptisme of water but they did it Object only as an outward Ceremony of Johns baptisme which was not easily layd down and so they practised Circumcision That the Apostles and Disciples did practise baptisme I have already Sol. proved and not upon Johns but Christs accompt And I say again they did it as a command from Christ for if they had done it only as a Ceremony how comes it to passe Peter commands the Gentiles to be baptized who were ignorant of Iohns baptisme and how comes it in the Disciples Commission as I have more largely before proved it to be Again if it was only practised as a Ceremony I desire thou wouldest shew me where how or when this Ceremony ended surely 't was not by fire baptisme as is most evident from Acts. 10. Yea this is evident all Ceremonies that pointed at a Christ to come ceased in Christ but baptisme as I have before proved hath its institution from Christ as risen from the dead but for a more clear and distinct answer I say it is true that the Apostle did circumcise Timothy in the Gospel yet notwithstanding the ground or accompt whereupon he circumcised is farre different from the ground of the administration of baptisme for if you consider it you will finde that Paul did not circumcise Timothy but upon the desire of the Elders of Jerusalem for the satisfaction of the Jewes Paul being to goe to them that he might have the more advantage to gaine upon them did this for if you observe it Timothy's mother was a Jew and so of right he ought to be circumcised Paul had the greater care to doe it least they should have refused to admit him into their company But oh how far different was the administration of baptisme performed by virtue of Christs command as I have plainly proved before not to please any but in obedience to Christ Again this was only once and only to one that we read of practised For afterward when they would have Titus to be circumcised Paul would not give way to it no not at all when the Galathians pleaded for it he expresly told them if they were circumcised Christ should Profit them nothing Now doe I demand of thee to shew me where the Scripture saith that baptism was administred to please man or where you finde the Lord by the Scripture forbidding the use of it or disannulling the practise of it So that for any one to conclude baptism was used because it was a ceremony that ought but could not easily be laid down is but a bare affirmation which hath no colour of truth or proofe and if any one shall affirme it is so I pray him in love to give me the grounds and reasons from the Scriptures for such an assertion to which I here promise in the strength of the Lord to returne a further answer But some other object from Matth. 28. That the disciples are there commanded Object to baptize into the name not in the Name of the Father c. that is into the virtue of the Father or into the Father himself which is only true in the baptism of the spirit so that that baptism cannot be meant a baptism of water I have already proved that the Apostles did not by any act of Sol. theirs give the Spirit for they did only publish to the eare it was the Lord spake to the heart they baptized with water but Christ with the holy Ghost and fire it was the work of Paul to plant and Apollo to water but only of the Lord to give the blessing So that the true understanding of these words are that the disciples were commanded to preach the Lord Jesus and his name and to baptize them into that name that is to say to dip them into his profession to seperate them unto the Lord and therefore Paul saith were you baptized into the name of Paul that you so much boast your selves to be of
according to the effectuall working in the measure of every part making increase thereof edifying it selfe in love Eph. 4. 16. Hence it is that Saints are said to live in Christ and Christ in them Fourthly Christs church is the mountain of the Lord Psal 2. 6. a mountain looking towards heaven ascending from the earth a mountain It is the mountain of the Lord. visible a city on a hill which cannot be hid Mat. 5. 14. Fifthly It is Gods vineyard I am the vine and yee are the branches It is Gods vineyard saith Christ as the branches are all upon one tree so Christ and his are members all of one body branches of that stock which is Christ Jesus who lops of all withered branches Iohn 15. 1 2. Sixtly It is Christs garden that Christ takes delights in to walke It is Christs garden in I am come into my garden saith Christ my sister my spouse he feedeth among the lillies he delights even in his church to gather his pleasant fruitsâ— 't is a walled garden in which is an everlasting fountain to water and refresh it 't is a garden well trimmed continually weeded wherein are all manner of fruits both new and old 't is an orchard of precious plants set by the water side I might further shew you 't is Gods tabernacle in this world moving from place to place till it attaines to its own countrey 't is Gods temple wherein his holinesse dwels 1 Cor. 3. 11. his presence is there the Arke of the Covenant the mercy-seat the incense of a sweet smelling savour unto God are there God is prayed to praised and admired there In the middest of my brethren saith Christ I will sing praise unto thee 't is Christs friend sister and spouse she is the Kings doughter all glorious within her beauty is excellent her relation is noble she is a Queen Psalm 45. 10. united to Christ the king of kings married unto him in everlasting bonds of loving kindnesse 't is a royall priesthood a holy nation a chosen generation born of God united under one king subject to one and the same lawes being a pure and undefiled people she is Christs love dove and undefiled one she is all faire she is but one Cant. 6. 't is a flock of sheep feeding together having one chief shepheard who separates them from the goates and keepes them from wolves who knows them by name 't is his sheepfold wherein all his sheepe are folded together not stragling up and down but in flocks together that follow the Lord Jesus knowing his voyce Chap. 10. 'T is a candlestick of pure gold to hold forth the true light of the Lord 't is a dove innocent and gentle feeding on the choysest food 't is the communion of Saints wherein Christ and Saints mutually communicate each to other Christ to them light life joy freedome and glory they to Christ praise honor reverence and songs of deliverance 't is a Communion wherein they communicate each to other of al those treasures the Father of Spirits hath communicated to them 't is a ship in this world tossed up and down yet safely arrives at the haven of everlasting glory through the guidance of their skilfull Pilot the Lord Jesus It is the Kingdome of priests a Kingdome of kings a kingdome from above the Kingdome of heaven whose head Iawes and inheritance are all heavenly Thus mayest thou see its nature to be spirituall pure peaceable mighty gracious and glorious being one with the Father and the Son and with each other visibly in the Father and the Son I might dwell longer here but I must passe forward The next thing I shall handle is the power of this Church The power of the Church which is very large consider what power a Kingdome family city or body hath for the well-ordering governing and increasing of its selfe this church hath the same I shall branch its power forth in severall particulars 1. In receiving of members 't is a houshold that can admit none to In receiving in members be of the family but such who are enrolled as houshold servants that this power is in them is evident for Paul went to Jerusalem and assayed to joyne himselfe to the disciples but they were all afraid of him Yet they were persons with whom he indeavoured to joyne himselfe which he had ignorantly done had not they a power to receive him Acts 9. 26. 27. Againe Phebe a servant of the Church of Cenchrea being to goe to the church of Rome Paul commends her to them desiring them to receive her in the Lord as becommeth Saints where note Paul commends her to the whole church to all the Saints there who were to receive her but that the church hath this power is evident for as I shall shew you presently they have power to cast out also now this receiving in of members ought to be discharged faithfully any person baptized desiring according to his duty to walk with any particular congregation except any should know by a visible demonstration that he was unworthy ought to be received But how ought the church to receive them that are members of another congregation Quest If a member of one congregation should have occasion to goe Answ to another they ought to be recommended from the Church or some particular brethren to them which is plaine in the case of Phebe's going to Rome Paul wrote a commendation to the Church at Rome desiring them to receive her Rom. 16. so in the case of divers others as when he sent Tichicus to the church of the Colossians he writes to them that he was a beloved brother a faithfull minister and fellow servant in the Lord. Colos 4. 7. 8. Quest But what if by a providence unknown to the Church or unexspected by him a member should be cast into another congregation having no such letter of recommendation may not the church receive him To this I say first if any member knowes him or her to be a brother or a sister his declaration or testimony is sufficient to the Church as is evident in the case of Pauls joyning with the Church at Jerusalem while he abode there it was upon Barna bas his testimony of him Acts 9. Secondly but if none knowes him the Church upon the profession of his faith and obedience to the commands of Christ and of his orderly walking may except they know any thing to the contrary receive him for the reason why the church at Jerusalem received not Paul was because they had heard what mischief he had done but here the church needs much wisdome and if they can I judge they would doe well to inquire of him if he be to remain among them lest he be one that should come in privily to In admonishing and reproving members sow tares amongst the wheate Thirdly The church hath power in admonishing and reprooving their members now admonition is twofold either in instructing of them or a