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
Christ tels him what he hath done for him saying to him Thy sins are pardoned my Son feare not then wrath horrour guilt and terrour fly away and the man is by faith that is to say by believing what Christ hath done at peace in his soule Faith I say is not the mans justification or righteousnesse but receives it for it is a free gift of God It is said we are justified by workes how then by the bloud and grace of Object James 2. 24. Christ To that I answer We may be truly said to be justified by works Answ namely as to be justified holds forth the declaration of it to others and so onely workes before men justify or as workes declare a man in some particular act to be a just man may a man be truly said to be righteous or justified in that particular just and righteous act So these three waies of being justified viz before God in our conscience and before others or in some particular act are all at unity being the effect of Christs death which was the sacrifice for sinne But yet methinkes I heare some ready to question Whether all sinnes to a believer are pardoned past present and to come Object If thou seriously considerest what I have already said it might Sol. All sins pardoned to a believe past present and to come be a sufficient answer to thy demand but if possible I shall desire to answer thee more fully We are to consider that before we were actually Christ Jesus died and when he died he bore our sinnes in his owne body the punishment that we deserved Christ suffered he is and was our trusty Advocate that pleaded our cause and satisfied the Law against which the sinne was so that condemnation is by a Law take away the Law the condemnation ceases Now Jesus triumphed over our sinnes and the Law as I shall shew more fully anon on the Crosse and made a shew of them openly So that they could never be able to returne upon us to condemne us and under this consideration I affirme all sinnes past present and to come were then pardoned by the bloud of the Crosse For as Christ at once died for all sinnes past present and to come so were they pardoned Which pardon was given to Christ for him to communicate to us Which leades us to the second consideration namely our guilt feare horrour and terrour and Christs love to us then for he having obtained our pardon as he obtained it he gives it to the soule a full compleate perfect pardon saying after this friendly manner Thou that hidest thy selfe in the staires and in the clifts of the rocke in a desolate and forlorne condition that waterest thy bed with teares and expectest nothing but wrath feare not though thy sinnes be as scarlet I have made them as white as snow And so commands Satan their Goalor to flye the Iron gates of their owne guilt to open and takes him by the hand and leades him into the Paradise of God by faith into his Fathers Kingdome which act of Christ upon mans spirit is mans Justification according to that in the Acts We preach remission of sinnes by Jesus Christ for every one that believeth is justified from all things marke the word from all things from which he could not be justified by the Law of Moses And in another place You hath he quickened who were dead in sinnes having forgiven you all trespasses Minde it the worke is done the Law cannot charge him so that if a Saint sinnes now as in truth wee doe For be that saith he hath no sinne is a lyar and deceiveth himselfe he may looke to his Advocate pleading satisfaction already given triumphantly singing There is now no condemnation or damnation to him that is in Christ with a sure confidence None can now legally thoug many may unjustly lay any thing to his charge for God justifies him he that was offended is satisfied Neither can any condemne him for t is Christ that died for him now in this sense likewise it is very sure all sinnes past present and to come are pardoned for this second is onely the declaration of the first Against what I have here written I know many object That the Obj. Servants of God in the Old Testament as David Daniel c. prayed for pardon of sinne and that Christ commanded his Disciples to pray for the pardon Matth. 6. 12. 1 John 1. 9. of their sinnes and that we are required to confesse our sinnes one to another and pray one for another and God himselfe saith If we doe confesse our sinnes he is faithfull to forgive them therefore they are not all pardoned at once if they were what need we pray for them As to the examples or precepts concerning praying for pardon Sol. of sinne I answer That it was a sutable act to that state and service that consisted in a legall dispensation they saw not so clearly the things we see they were continually to offer sacrifice for sinne and surely those that might offer sacrifice for sinne might pray for the pardon thereof So that their praying for pardon of sinne no more proves it our duty then their offering sacrifices makes it a duty to us so to doe As to that precept of Christ to his Disciples we are to minde that Christ intended not alwaies to confine his Disciples to that manner of praying but that forme was agreeable to that dispensation for the Kingdome of Heaven was not then come It was but at hand but now it is come and we may boldly goe to God As concerning the other Scriptures that say Confesse your sinnes one to another and If we confesse our sinnes he is faithfull to forgive us If you consider what I have said before it might be sufficient These expressions onely speake of a forgivenesse and acquittall in a mans Conscience So though a soule may be in some doubt these are an encouragement for him not to hide his face and runne away in feare but boldly to acknowledge them upon the head of the Scape Goate the Lord Jesus and God is just and faithfull to forgive them that is to say to manifest the forgivenesse of them to thee for sinne is either chargeable before God or in the Conscience before God it is not therefore in Conscience onely and as it is chargeable such is the forgivenesse it many times fares with a Saint as with a man arrested with a Bond formerly cancelled the man hereupon is filled with feare beginning to call in question whether his surety hath cancelled it or no and so calls upon his surety for the producing his Bond that he may be assured he is freed from it by the Law though unjustly vexed for it Even so I say fares it many times with a Saint Jesus Christ hath told him the Law is satisfied his debt paid the bond cancelled the Devil assalts him sets his sins his debts in order before his eyes and
not yet subdued to him Hast thou never an evill thought in thee no sinne at all If thou shalt say thou hast not thou deceivest thy selfe but yet if it should be true Hast thou no imperfection left Is thy body dead and raised from the dead Surely no But was it true that Christ hath never an enemy left in thee hath he none no where else What meaneth the opposition of the world to the Saints What meaneth all sicknesses and sorrowes teares and troubles Now these enemies must first subdued Christ resignes not up his Kingdome bypeice-meals but when all his work is done then cometh the end Secondly Spirituall Officers as there is a Civill Kingdon e in which are Civill Officers so hath Christ a Spirituall Kingdome which is his Church in which are Spirituall Officers of which in the second part of this Discourse 5. We are in the next place to consider Christs enemies which hold Christs enemies forth a necessity for Christ to reigne and they are severall yet all conspire in one the ruine of the Lord Christ which enemies heads I shall reduce to these 1. Satan the grand enemy of the Lord Jesus there is a seed of enmity sowne betweene Christ and his generation Michael and Sathan Luke 8. 30. his Angels and the Devill and his Angels This is that wicked one whose name is Legion because there are many Devils that assaulted Christ in the earth and all that are Christs while on the earth this is he that compasseth all the world to dethrone Christ from his dignity who is against Christ 2. Sinne If it were not for sinne Satan could doe us no harm Sinne. sinne is that which causes man to mourne all the day long which sinne is either open or secret errours in doctrine or practise 3. Wicked men the wicked Kings and Rulers of the earth Wicked men the men of this world whose eyes are blinded and such are wee by nature being dead in sinnes and trespasses We in our owne minds are enemies to him Herod and Pilate though at difference could agree together to crucify Jesus Yea whatever stands in opposition to Christ is his enemy which leades us to consider 6. His Victories these I say proclaime him King he hath Christs victories overcome all his enemies his Victories may admit of a threefold consideration First as they are atcheived against the enemies of his owne person and so hath he conquered the Devill for he destroyed Satan and sinne For he that knew no sinne was made sinne for us and carried our sinnes away in his owne body and overcame death for he could not be held of death but ascended from the dead Yea he conquered all his enemies it was a crucified Jesus that pricked the Jewes to the heart Secondly as they are performed in Saints which likewise admits Christ enlightens the understanding of a threefold consideration 1. Over their understandings We are all naturally in the dark ignorant of God yea We sit in darknesse yea The God of the world hath blinded our eyes but now comes Christ and bindes this strong man and opens our understanding whereby we come to know the Mysteries which were before hid in God therefore is it said of him He shall give light to them that sit in darknesse 2. Over their wils if Christ should never so open their understandings Rescues our wils and not conquer and rescue their wils he would be a Saviour but of some part of the man and so would be an imperfect Saviour Our wils are fattered and chained they seeke nothing but vanity all the day long but now comes the Lord Jesus as a mighty Conquerour and powerfully rescues our will from the hard bondage wherein it was made to serve by Satan and sinne and so causes the soule to will the things of God Therefore is it said T is God that worketh in us both to will and to doe of his good pleasure We naturally will nothing but vanity but through his good pleasure we are made able to will the glory of God and life eternall But methinks I heare some demanding Have not all men free will to be saved Qu. Sol. To which I thus answer If by free will you understand a voluntary desire or choice of the will from the true understanding of salvation I say no man as a meere man in the world hath any such will for our will is enslaved We are the servants of sinne by nature and t is the alone worke of the spirit to renew this will to rescue it from the tyranny of Satan but yet may some question Whether every man that wils salvation may have it Qu. Sol. To which I answer If you meane by willing salvation a desire of salvation from a true understanding of God in Christ which is the hungring after Christ I say whoever wils salvation or the Lord Jesus let such a soule feare not but boldly goe to or believe on or rest upon and be confident in Christ For all that hunger and thirst after righteousnesse shall be filled But the power thus to will or desire is onely of the Lord Who onely worketh to will and doe of his good pleasure Our King Jesus in the salvation of any soule first discovers his owne excellency then causes mans will before averse to chuse it which he doth through the mighty power of his Kingly dignity 3. The Lord our King workes upon the affections We that before Christ overcomes our affections had all our joy in the earth love in to and upon the world whose feares were of a carnall nature are now made able to love Christ delight in Christ rejoice in him feare him and obey him and that is performed by him as a mighty King That rules in the midst of his enemies whose power is irresistible For whom the Father foreknew he did predestinate to be conformed to the image of his Son T is not said whom he foreknew would believe and be conformable them he glorified but whom he fore-knew he did predestinate or fore-appoint or ordaine should believe and be conformable to the image of his Sonne And whom he did predestinate he called and whom he called he justified and whom he justified he glorified We love him because he first loved us And therefori is it said We are translated from the Kingdome of Satan unto the Kingdome of his deare Son Thirdly We may consider his victories as atcheived against all our enemies as within us so without us as Satan Death and Hell and the like but I shall here onely minde the world the wicked and ungodly thereof those that were fore-ordained of old to condemnation the world is an open enemy to Jesus which appears by the words of God saying That enmity was put betweene the Serpents and the Womans seed Now t is the Lord Christ that Strikes through Kings in the day of his wrath and wounds the heads over many Continents If the world
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
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
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
the Scripture is taken either Sol. Comparatively and so many are called perfect in comparison of that wickednesse in the world Thus Noah was a perfect man Yea in this sense one Saint is said to be to know more perfectly then another Therefore saith Paul We speake wisedome to them that are perfect He meanes them that were attained to a good degree of knowledge or to them that were justified and so perfection in the Scripture is taken for a perfection or excellency in some particular above that which is to be found in others perfection sometimes signifies uprightnesse or sincerity of heart and so David hath it Psal 37. 37. Marke the perfect man and behold the upright And when God saith Be thou perfect as I am perfect It is as if he had said presse forward towards perfection But further A Saint may be said to be perfect in some particular respect as thus he is perfectly freed from wrath and condemnation and thus in justification is his spirit made perfect and thus are we compleate in him who is our fulnesse Now in these senses Saints are perfect in this world but if by perfection you understand the most absolute full and most glorious condition that is the portion of every believer to attaine to which admits not of any trouble or infirmity neither of any increase or want being uncloathed of all corruption and cloathed with incorruption immortality I say This is not the portion of any man in this life that is to say while our naturall bodies and soules dwell together for we must first dye or be changed which is equivalent to a naturall death before this state of perfection And thus reasons Paul saying Not as though I were already perfect or had attained unto the resurrection of the dead as some men in our daies vainly affirme themselves to have but I presse forward Therefore saith he Let as many as be perfect be thus minded Behold here perfect men not already perfect but presse forward towards perfection This seemes to be a contradiction but there is no such matter in it for those that were in a sense perfect perfect in comparison of the world upright and sincere of heart having attained to a good degree of knowledge being freely justified perfectly united in one with the Father and the Sonne in a way of relation doe presse forward towards perfection that is to say that full compleate incorruptible state of soule and body which they shall be invested withall in the resurrection Now if any man or Saint shall yet say he is universally perfect I shall demand of him what is it that is so perfect Whether doe you meane your soule or body or both or neither but God in both If you onely meane your spirit then doe I demand whether that be universally perfect If any say it is I ask from whence come your passions pride boasting unnaturall affections unclean thoughts or the like But it may be some may say We are troubled with no such things Well suppose you say true which I cannot believe this is but a perfection of part of the man for body and spirit make up but one man what the spirit doth it doth in the body being united to the body and so t is not a full or universall perfection If thou sayst thy body is perfect how comes it then to passe that it is subject to death which naturall death though some have said should not come nigh them yet have they beene deceived and are now in the dust But if you say soule and body the whole man is perrect how comes it then to passe that such imperfect actions are committed by them Can a pure sweet spring send forth bitter streames If you be so universally perfect what need you to eate and drink and to complain of hunger cold or sicknesse Such things as these with compleate perfection cannot stand together But if thou sayst thou dost not meane that thy externall body or humane soule are absolutely and compleatly perfected but t is God in thee which is perfect as some say then tell me whether God in thee is thy selfe and seeing that thou confessest that thou wast once unperfect who now art perfect then tell me whether God was ever unperfect for if God was not unperfect then say I t is not God in thee but thy selfe who art capable from an unperfect creature to be made perfect I might be large here in shewing the vanity of these conceptions and mans folly in pretending the enjoyment of perfection while all men cannot but see imperfect actions flowing from him And how many soules are deceived in this vaine opinion because not able rightly to distinguish or divide the word of truth but I must passe forward I am now come to the last thing considerable in Christs Kingly Christs iudgement office which is his Judgments wherein briefly observe First The Judge himselfe T is that man Christ whom the naturall Jewes crucified Joh. 5. 29. Who is the Son of man who is both Who is the Judge Judge of quicke and dead Secondly The law by which he will judge men that is a law of righteousnesse the word of the Gospell Jesus was in the The law by which Christ judges world preached to the Gentiles to be the Christ the onely Saviour God the Father gave this record of him that eternall life was in him and whoever believed on him should be saved The world would not believe it and therefore dyed in their sinnes in unbeliefe in that estate of wrath and therefore this Lord the Judge of all men condemnes him for rejecting of him and continuing in his sinnes For know this if a man doth believe in Christ none of his sinnes can condemne him the rule by which his word judges is according to the deeds done in the flesh whether good or evill Thirdly The persons judged and they are good and bad just and The persons who are judged unjust quicke and dead small and great and these persons are not as some conceive onely sinne and righteousnesse as they are both in a Saint but they are those men in whom righteousnesse is revealed which makes these men to be Saints or these in whom the God of this world hath sole dominion which are ungodly T is the bodies and spirits both together t is all nations sheepe and goats therefore is it said He will render to every man t is not to every evill or sinne in man but to the man in whom evill is according to his deeds Fourthly The sentence pronounced and that is two-fold The sentence either First Of joy to the godly for to them it is occasion of lifting up their heads for joy a time of refreshing a time of restitution of all Math. 25. ult things a time of redemption for their bodies t is life eternall Therefore saith Christ The righteous shall goe into life eternall which is the estate of perfection I have before
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
author of it he instituted and appointed it But some may say The Baptisme of water is Johns Baptisme for John Object saith I baptize you with water but he that cometh after me shall baptize you with the Holy Ghost and fire So that water Baptisme is onely Johns and not Christs as spirit Baptisme is onely Christs and not Johns In answer to this I will shew you clearly the Baptisme of water Sol. Of the unity of Johns and Christs Baptism being one In the outward element of water was Christs as well as Johns and that by nnfolding to you the true nature of Johnes Baptisme and the true nature of Christs Baptisme wherein their unity and difference will appeare their unity is manifest 1. In that the element of both was the same materiall water it is said John baptized with water and I have already proved to you the Saints were baptized into the name of Jesus with water also Cornelius and the rest were baptized with water 2. The Baptisme of water both of Christs and Johns came from heaven Christ tels us Johns is from heaven Math. 21. 25. The Both from heaven word of God came to John in the wildernesse He is said To be sent from God also So the Baptisme of water administred by Christs Disciples is like wise from heaven Therefore saith Christ All power is given to me in heaven and earth Goe yee therefore teach and baptize It was the power of heaven conferred upon Christ which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme 3. Both Johns and Christs Baptisme pointed at Christ though Both held forth Christ The difference between Christs and Johns baptisme under a various consideration Thus for their agreement now I will shew wherein they differ As First That the Baptisme of water administred by Christs command after his resurrection was not administred upon the same ground as Johns 1. Johns doctrine upon which his administration depended was They were not administred upon the same grounds not the same with that the Apostles preached for John held forth a Christ to come to dye to suffer to take away sinne but now the doctrine of the Gospell is That Christ is come dead risen ascended up to heaven and sitteth at Gods right hand 2. John baptized persons believing in a Christ to come after him but now he that shall baptize into a Christ as not come denies the faith For this is the Antichrist that denies Christ to be come in the flesh dead and risen againe They preached the Lord crucified and baptized them that believed in him who was then dead and risen from the dead Johns Baptisme pointed at remission of sinnes to be by Jesus Christ but the Baptisme of water administred by the Disciples of Christ held forth remission of sinnes already and they were to be baptized to manifest their sinnes being pardoned 3. The subjects of Johns Baptisme were onely Jewes it is said of him All Judea and Jerusalem came out to be baptized in Jordan But Christs are Go preach the Gospell to every Creature viz. Jewes and Gentiles baptizing them Thus was the Gentiles with Cornelius baptized with water 4. That was a preparation to the Baptisme of the Holy Ghost for he prepared the way of the Lord but this followes after as in Cornelius and if by Baptisme of the spirit you meane regeneration the Baptisme of water alwaies followed that at-least the profession of it which is the true ground of visible administrations 5. The Commissions by which the Baptisme of water was dispensed were divers the one by God to John in the wildernesse the other from Christ to the Saints being risen from the dead 6. And Lastly The Baptisme of Iohn is alwaies called the Baptisme of Iohn and no where the Baptisme of Christ and therefore we shall finde a distinction betweene them and the Disciples are said to baptize in the name of Jesus Christ A second difference is this That the Baptisme of water administred by Iohn ceased for he saith of himselfe I must decrease that is They have not the like continuance to say my person my office my ministry must all stoope to Christ who must encrease Iohns doctrine ceased in Christ so his Baptism for Christ being come dead and risen Iohn was not any longer by his ministry to prepare his way and truly if you take away the doctrine upon which any thing is administred you likewise take away the administration but now Christs Baptisme endures being established upon a more strong foundation Christ humbled and exalted dead and risen therefore are the believers who were filled by the Holy Ghost baptized with the Baptisme of water in the name of the Lord Jesus The continuation whereof I shall prove afterwards Thus is it manifest that the Baptisme of water was as well commanded by Christ as by Iohn and was not onely Iohns baptisme as many suppose And whereas Iohn saith I baptize you with water but Christ shall baptize you with the spirit and fire It proves not that Christ did not command his Disciples to continue baptizing with water but this it proves that Christs baptisme was greater then Iohns Iohns was onely water but Christs water and the spirit too I say this expression of Iohns proves no more that Christ hath not a baptisme of water then Pauls words saying that Paul planteth and Apollo watereth but it is God that gives the blessing proves that God plants not nor waters which would be strange to affirme To conclude this likewise I shall onely desire you to minde this if the baptisme of water was onely Iohns and to endure only till soules were baptized with the Holy Ghost as those that say water baptisme is onely Iohns affirme then demand I how comes it to passe that being baptized with the Holy Ghost is used by Peter as an undeniable argument that Cornelius should be baptized with water Sure this is an undoubted truth that that dispensation which is the onely ground of putting an end to Baptisme of water as they say the baptisme of the spirit is cannot be a true ground to continue it but Peter uses it as an argument for its continuance from whence without wresting the Scriptures perverting the truth dazling mens eyes with the bare notions of mystery spirit life or substance we may safely conclude that baptisme of water is Christs baptisme as well as Iohns and was preached and practised by the Disciples of the Lord Jesus But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme I will in the next particular discover its great glory 6. The way being now something more cleare I desire to proceed The true nature use and end of water Baptisme and shew you the true nature use and end of this ordinance or baptisme wherein the true glory of it will appeare notwithstanding the endeavours of men or Devils to staine it it
2. That it consists of people called or separated from the world by the Gospell 3. They are a company of believers 4. They are believers baptized in the name of the Lord Jesus 5. That they are united together by consent in the fellowship of the Gospell all which I shall handle briefly First That Christs Church are onely people I minde this in That Christs Church are only people a way of opposition to that carnall apprehension of ignorant soules who esteeme Houses of stone or timber to be the Churches of Christ not considering that That the most High dwelleth not in Temples made with hands Acts 17. 24. But in the contrite and broken heart Though Heaven and Earth cannot containe him yet he dwels in men Which blind conceite hath begotten such superstition in their hearts that they esteeme such Houses to be Holy and so making an Idol of them they fall downe before them that is to say attribute that to them which is peculiar to the Saints Secondly The church of Christ consists of people called out of Christs Church is a people called out of the world the World wherein you may observe that the very same men and women who were in the world are the subjects of Christs Kingdome 't is not something added to man which is saved in man but the same man is the subject of salvation who before was in the the state or wrath 't is not something besides mens naturall soules and bodies which are the subjects of Christs church but their bodies and soules which before were in an old state of sin and death therefore called old men but now in a new state therefore called new creatures they are Christs members these I say are called or separated from the world the word Church in the Greeke signifies called out the church is called out or separate from the Kingdome of Sathan therefore saith Peter who hath called you out of darknesse 1 Peter 2. 9. and again Coloss 1. 13. Saints are said to be delivered from the power of darknesse and translated into another Kingdome Saints were once as others are but now are they separated from the world in a twofold consideration First From the wicked conversation of the world therefore are the Saints said to be redeemed from the vaine conversation of the They are separated from the vain conversation of the world world received by tradition from their fathers 1. Peter 1. 18. Therefore Paul saith we had our conversation amongst children of disobedience in times past in the lusts of our flesh but God who had mercy on us hath quickened us when we were dead in sins Eph. 2. 2. 3. 4. 5. they are to be separated from all the abominations thereof for the church of Christ is or ought to be a pure Kingdome into which nothing that desilâ—th should enter they are called from the works of the flesh as lying stealing covetousnesse drunkennesse swearing blaspheming railing adulteries and the lusts of the flesh wherein formerly they were conversant as is evident 1 Cor. 6. 4. 10. no such persons that are known to be such are to be admitted into the Church which is the Kingdome of heaven upon earth 2. They are separated from the worship of the World now by the They are separated from the worship of the world worship of the World I meane that seeming worship which men performe to the Lord without a lawfull warrant from the Lord even all the commands of man in the things of God The world through the mighty operation of the man of sin who works in the children of disobedience hath set up a worship among men that hath the name of the service of God when indeed God never commanded them any such thing We are commanded to come forth of Babylon out of confusion and to touch no unclean thing therfore saith the Lord What an agreement hath the temple of the Lord with idols wherefore come out from amongst them and be yee separate saith the Lord and touch not the unclean thing 2 Cor. 6. 16 17. We are to separate from all assemblyes who say they are Churches and yet are not built upon the Rock Christ and the foundation of the Apostles and Prophets Jesus Christ himself being the corner stone There is much adoe made about churches this day but there is but one true way of entring into a true Church fellowship therefore are we to separate from all those seeming Churches who never were admitted into the Church through the preaching of the Word and beleeving the doctrine of Christ being baptized into his name but were naturally borne into it as all those are who stand in a any Church by right of infant membership or infant Baptism Christs Church consists of a people visibly professing faith all in Christs Kingdome must be able to declare whose they are whom they professe whose subjects they be and to whose laws they conforme therefore we shall finde the Eunuch not to be admitted to baptisme Except he believed with all his heart But may some say many may professe faith and yet not be beleevers so that if Obj. faith be absolutely necessary for the fitting of a man to be a member of a church you will be able to prove few churches to be true because many may be hypocrites What I said before I say now again that visible appearances are Sol. Christs Church consists of people professing faith the true ground of visible administrations with the heart man beleeveth but with the mouth he confesseth unto salvation Had election or a reall interest in the love of Christ beene the only ground of receiving members into fellowship or of baptizing them as some may suppose the Apostles did very evill in baptizing Simon who was in the gall of bitternesse yea if that should be true Christ did very ill in suffering Judas to goe in and out so long with his disciples undiscovered when he knew he was a wicked man but yet Simon professing he beleeved ought not to be denied baptisme so that I say who ever shall say that he beleeveth in the Lord Iesus that is to say professe that he depends upon Christ for salvation and upon him alone and desires to be baptized in the name of Christ professing he beleeves it to be his duty except we know that he hath only a forme of Godlinesse and denyes the power thereof he ought to be baptized and be received a member with the Church I confesse there is a doctrine spread abroad that we must know mens hearts before we can walke visibly with them which truly never was nor shall be the ground of a visible fellowship neither ought we to examine mens spirits or principles so much as their doctrines The church of Christ consists of beleevers baptized in the name The members of Christs Church are baptized beleevers of the Lord Jesus therefore it is said They that gladly received the word were baptized and the same day there
warning of the church or any member thereof from all evill shewing them the dangerous consequence of it therefore the Apostles in the first sense speaking to the Colossians bids them admonish one another with Psalmes c. In the last sense he writes to the whole church of the Thessalonians saying Now we exhort you brethren warn or admonish them that are unruly Now in the churches warning them that are unruly they ought to consider the nature of the offence for offences or sins are either private or publike What a private offence is a private offence is that which is committed against a particular person now this every Saints offended ought to reprove privately this is an offence that is not a publike scandall to the Gospel but What it is to sin openly publike sins are such as are open and manifest which in their own nature are of a publike scandall or offence these are to be rebuked admonished or â—reproved publikely as we see in the case of Peters dissembling Paul withstood him to the face because he was to be blamed yea he blamed or reproved him before them all Gal. 2. 11. 14. so that offences that are publikely known to the church the church should openly reprove them herein Pauls rule holds good them that sin rebuke before all that others may feare 1 Tim. 5. 20. or those sins which have been of a private concernment and the persons offending having been dealt withall according to Christs command saying If thy brother offend thee goe tell him of it between thee and him c. and if they who have committed the offence shall refuse to heare them they may bring it bring it before the church as Christ saith if he shall refuse to heare thee tell it to the Church then the Church may and ought to take notice of it and admonish him for it But is there no difference betweene admonition reproofe and rebuking in Qu. the Scriptures because you seeme to put no difference betweene them and the Scripture doth for Paul bids Timothy reprove and rebuke 2 Tim. 4. 2. Sometimes some one of these words being used alone comprehend the rest as in the case of Heretikes being cast forth after Sol. twice admonition The word Admonition includes rebuking or reproving but when we finde them distinguished t is after this manner to Admonish is to advise another or forewarne him of some danger to Reprove him is to blame him for some evill manifesting the nature of his evill and the greatnesse of his fault as Paul did blame Peter But to Rebuke signifies a more powerfull way of reproofe therefore he saith Rebuke them sharply so to rebuke them is to command them to desist their evil courses in the name of the Lord Jesus with great authority Therefore an Elder is not to be rebuked but entreated 1 Tim. 5. 1. This rebuking is for them who are unruly therfore when Christ cast out Devils he is said to rebuke them so if any shall make commotions in the Church and be unruly the Church must silence them stoppe their mouths command them to be silent for this the Church hath power to doe Now in reproving I shall give these few briefe directions 1. That it be done without partiality to the highest as well as to the meanest the richest as the poorest for we must not have the faith in respect of persons Husbands must not pleade for their Wives fleshly relations must not mingle themselves with spirituall affaires 2. Let it be done in love therefore is the Church commanded having noted a disorderly brother to admonish him as a brother so saith the Apostle Let all your things be done in love 3. Let it be done seasonably with good advice and caution minding alwaies the frame of his heart whom you reprove 4. Let it be done with all authority let none despise it Lastly The Church may choose whom shee please to declare her sense and minde this if the Church hath officers chosen is The Church may determine controversies about civill things most fit to be performed by them Thirdly The power of the Church appeares in determining all controversies in the Church in civill things if there should arise any difference in the Church betweene the members they ought not to goe to law especially before the unjust but to suffer the Church to determine it to whose determination they are bound to subscribe 1 Cor. 6. 1 2 3 4. How dare you saith Paul goe to Law before unbelievers It is utterly a fault so to doe it renders the Church to be exceeding weake and themselves exceeding carnall We ought rather to suffer wrong then goe to law But what if the Church should order any of them to give satisfaction to the Object other and he refuse it what should then be done If he should refuse to heare the Church he refuseth to heare the Sol. Lord from heaven and the Church may cast him forth and looke upon him as a Heathen and a Publican and so leave him to the world to be liable to the law of the Nation wherein he lives Secondly They have a power to determine matters of differences About indifferent things about indifferent things as suppose there should arise disputes about habits or meats or drinkes the Church hath power to end them God in his wisedome hath so ordered the matter that he hath given us many commands plainly and particularly but yet we have many occasions of dispute about things simply neither commanded nor forbidden Now the Church may determine these according to Pauls rule If there be any thing of good report virtuous praise-worthy thinke of these things The Church hath power to appoint their times of meeting their continuance when met of chusing their owne officers or servants as in the case of the seven Deacons is evident Acts 6. Fourthly They have power to cast out members to deliver The Church hath power of casting out members them to Satan as it appeares 1 Cor. 5. verse 7. Purge out therefore the old leaven that yee may be a new lumpe Now this was written by Paul to the whole Church Now his casting forth or delivering up to Satan is the returning of his person into the Kingdome from What it is to be delivered to Satan whence be came Wee while dead in sinne are in the Kingdome of Satan but being made to believe in Christ are translated into his Church the Kingdome of heaven Now when any declare their hearts not to be right but visibly to belong to the Kingdom of Satan they are to be put forth from the Church into their owne Kingdome viz. this world whose God Satan is This Ordinance is an Ordinance of Christ to be done in Christs name power and authority for the destruction of the flesh for the rooting out of corruptions it must be pronounced with love and yet with faithfulnesse But for what cause ought any member to be cast out of the Church Qu.