to his diversities of operations and workings keeps this law of sin under in some souls more then in other both the workings of it and the guilt of it Rom 8.2 The law of the spirit of life hath made free from the law of sin and death that is free from the power as it comes with authority as a law there Christ subdues although it wil be there as a rebel reigning yet it shal set up no law in the soul where Christ is Consider of it you that were never troubled about your sins but all things are at peace within you it is a sad signe Christ hath not set up his Kingdome there While the strong man the Devill keeps the house all things are at peace all quiet and so the poore creature lives in a fools Paradise and plcases himself in this condition but beleeve it when the Lord Jesus comes He will sit as a refiner and as a purifier hee will purge out the drosse when hee comes Mal. 3.3 But who may abide the day of his comming he will come with the refiners fire and the fullers sope he comes not to bring peace that is with lust and corruption but the Lord cuts them downe corruption dyes when Christ comes Object But perhaps some soul may object I find indeed some stirring within me some to evill and some motions to good how shall I know that this flows from the Kingdome of Christ set up in my soule or from some other principle Answ There is a conflict betweene the law and naturall conscience and there is a conflict between the spirit of Christ his work in the spirit of the Christian and the flesh corrupt nature and Satan 1 There is a conflict betweene naturall conscience and the law or the minde legally enlightned and the law and this may be in a naturall man or an Hypocrite Thus it was with Judas I have sinned in betraying the innocent bloud He saw his sin he had transgressed the law and now hee is troubled not because of his sin as it was a sin but because his conscience now dogs him will not let him rest This conflict may be in the heart of a poor creature and Christ never come there in the way of mercy and the soule deceive and cozen it self thinking Christ is their opposing sin when it is nothing else but the minde of man legally enlightned apprehending wrath and anger from the breach of the law and now walks more circumspectly yeelds more perfectobedience opposes sin as a transgression of the law and so thinks it selfe in a goodly paradise in a fair way for heaven And thus many poor souls deceive themselves and undo their souls everlastingly But perhaps some may say how shall I know the difference between mine one opposing sin from a principall of legall light whether the conflict be betweene naturall conscience and the law or the Kingdome of Christ set up in my soule and sin Answ The conflict betweene naturall conscience and the law it is only from the apprehension of the condemnation of the Law the law saith thou shalt not sin if thou do'st it thou must suffer thou must be condemned conscience enlightned seeing this is cast down and perhaps is much perplexed for sin sets against sin opposeth it with might and mayn and resolves to sin no more and anon sin presents it self and the Law presents it self and then out of doors sin must but why because of the law not because of Christ the law will give it no rest no peace there now to illustrate this by a comparison in these days of war I do not question but there are many in this countrey that are turned Paliamenteers for feare lest the Law seize upon their goods and persons and so they loose all their mindes are so far enlightned that they see it is good to sleepe in a whole skin as they say and hence they can perhaps talk somtimes and do for the Parliament when indeed their mindes are contrary well there comes one whose minde is not so farre enlightned as to seeke their owne externall good while he is here one whom this man loves and could gladly entertain him but for fear of the law he shall be counted and taken for an enemy to the State out of doores this man go none dares entertain him but why not for want of love but for feare beloved I have known the truth of this on the otherside enow And thus it is with this man perhaps the poore creature could be content to entertaine sinne in his bosome lust anger pride c. but no sooner doth sin appeare but the law that appeares conscience that is troubled out must the sin else conscience cannot be quier and so beloved for the quietnesse of conscience who fears eternall flames Esay 33.14 out sin must and an externall conformity follows and so the man is become a Christian It is as a man that hath a loving friend hee brings him to his houfe but the wife will not be satisfied she scolds out must the man else there will be no peace so sin would finde welcome perhaps and kinde entertainment with the man but naturall conscience from the apprehension of the law scolds and threatens and out must the beloved lust else there will be no peace I feare mee many a poore soule split themselves upon this rock But when Christ comes and sets up his Kingdome in the soul he presently writes his law in the heart makes them partakers of the divine nature makes them awilling people and now the conflict is not between the mind and the law but between the spirit and sin were there no law that matters not with the gracious soule it sees such a great disproportion and distance betweene its beloved and sin that there ariseth a bitter enmity between sin and the law of love in the soule of the Saints that the every appearance the very motions of sin as it is sin not as it brings condemnation but as it is filthy polluting contrary to the minde of Christ O the soule hath a continuall loathing of it and thus hee that is born of God sinneth not gives not the least allowance to sin in the very thought the very thought of it is bitter Quest. But what are the effects of this Kingdom of Christ in the souls of the Saints Answ First is the utter subversion and destruction of the Kingdom of Satan and sin for all sin is of the Devill and he that is borne of God sinneth not as you have heard 2 Is the continuall possessing of the soule with the enjoyment of God Christ always dwelling in the heart of the Saints for it is his Kingdom and the presence of Christ makes it heaven 3 Is joy and peace Rom. 15.13 The God of hope fill you with joy and peace through believing And the kingdome of heaven consisteth not in meat and drinke but in righteousnesse and peace and joy in the holy spirit Joy unspeakable and full
excellencie and utility of his office And this was received always in the hearts of the Saints Christ our High-Priest Christ our peace Ephes 2.14 for he is our peace c. Now to speak more punctually to the Priestly office of Christ it consists in these two particulars partly in Reconciliation partly in Intercession 1 In Reconciliation that is in reconciling God to man and man to God Now it is true God was ever reconciled to his elect in his Son from all eternity for he loved them in his Son Ephes 1.4 from before the foundation of the world he never looked upon them but in his Son yet so as with relation to his death so working peace Beloved this was the great designe of God in sending Christ into the world to make peace and reconciliation 2 Cor. 5.19 To wit that God was in Christ reconciling the world to himselfe namely the elect amongst the Gentiles who were always counted for the world see Rom. 11.11 12 c. not imputing their sins c. This was the great work God had to doe in the world when he manifested that great mystery of godlines 1 Tim. 3.16 God manifested in the flesh c. And this Christ hath done beloved hee hath perfected it and finished it see 2 Cor. 5.18 and all things are of God who hath reconciled us to himselfe by Jesus Christ so also Rom. 5.10.11 Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High-Priest in things pertaining to God why to make reconciliation for the sins of the people a blessed word for all believers God is reconciled to them in his Son God is at peace with them this was the end wherefore Christ came into the World to make peace for the Saints and to give life unto them hence it is Christ sayth John 10.10 I am come that ye might have life and that ye might have yet more abundantly hence it is that the Gospel of Christ is called the Gospel of peace Ephes 6.15 and the glad tidings of peace Esay 57.7 the Covenant of the Gospel is a Covenant of peace Esay 54.10 Ezek. 37.26 God is a God of peace and at peace with believers Rom. 5.1 1 Thes 5.23 and Christ is a Prince of peace Esay 9 6. Thus you see beloved Christians what peace and reconciliation here is wrought by Christ for all believers a God of peace a covenant of peace a Gospel of peace God hath reconciled us to himselfe through his Son for he is our peace who hath made both one and broken down the middle wall of partition and made us Gentils one with the Father through faith having abolished in his flesh the enmity to make to himselfe of two in one new man so working peace that he might reconcile both unto God in one body by the crosse The second thing considerable is the manner how he makes this peace and that is first in bearing their sins 2 In laying down his life and bloud In bearing their sins beloved Christ bears all the iniquities of all his people Esay 53.4 5 6. surely he hath borne all our griefs and carryed our sorrows he was wounded for our iniquities and bruised for our transgressions the chastisement of our peace was upon him and with his stripes are we healed and the Lord hath laid on him the iniquity of us all Note First God laid sinne upon Christ Secondly Christ bare them Thirdly their God condemned them 1 God laid sin upon Christ All we like sheep have gone astray but he hath laid on him the iniquity of us all it is all laid upon Christ so that now the sin of all the elect becomes the sin of Christ they are laid upon Christ He is become sin for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 2 Christ bare the sinnes of his people God did not onely lay sin upon Christ but he bare it 1 Pet. 2.24 he bare our sins on his own body on the crosse and so hath born our grief and carryed our sorrows this is the way beloved by which Christ hath made peace for his people in bearing their sins there was no other way left for reconciliation between God and man but God must become man that so he might bear our sins and so our griefs and sorrows that he might be bruised for our iniquities and that the chastisement of our peace might be upon him 3 There God condemnes sin and Christ now bears not onely sin but justice for sin mansins justice is offended and that must bee satisfied Christ steps in he takes the blow he becomes surety for sinners stands in our room and payes the debt see Rom. 8.3 For what the Law could not doe in that it was weak through the flesh God sent his Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh Note beloved God did not onely lay sin upon Christ but Christ bears it and there God condemnes it where God finds sin there he condemnes it God condemnes the sin of his people in the flesh of his Son O what doth thy soule say to this dear Christian before ever thou couldest be reconciled to thy God Christ Jesus must bear all thy sins and the condemnation of them in his own body O see see man what a burthen thy sins were to thy Saviour if thou hast any interest in him follow him to the mount of olives see him in his agony Luke 22.44 sweating drops of bloud great drops of bloud trickling down to the ground this was the weight of thy sins laid upon thy Saviour before ever thy peace was purchased see him upon the crosse bearing thy sins and my sins man woman if we have any interest in him and the condemnation of them crying out My God my God why hast thou for saken me beloved it went heavy with our Saviour Use Learn hence to take heed of sin doe not take delight in any sin truly beloved if you love the Lord Jesus you cannot love that which was such a heavie burthen unto him ô beloved how should justified saved persons take heed of sin of every sin the least sin that thou canst imagine tooke hold on Christ as well as the greatest ô therefore take heed of pride of anger foolishnesse vanity the least sin is much unbecomming Christians ô beloved how seasonable comes in that earnest exhortation of the Apostle Rom. 12.1 2. Christ having given up himselfe for your sins that you give up your selves your soules and bodies a holy living acceptable sacrifice to the Lord. 2 As Christ hath made peace in bearing the sins of his people so also in laying down his life and bloud for them beloved before ever there could be peace and reconciliation made Christ must dye for it give his life and bloud for it all those ceremoniall sacrifices under the Law were a type of a dying Christ hence it
tells them that he is their life and their light their justification reconciliation and peace and hee tells them in the dark in secret that there is no light or life to be attained in any creature or thing beneath the Lord Jesus and Christ having called them to it this they are to speak in the light and to preach it upon the house tops that is publikely to make it known to all that men through the blessing of God may come to the sight of it This was the commission Christ gave to his Disciples to lift up Christ for justification and life in the preaching of the Gospel see Luke 24.47 compared with Mar. 16.16 17 In Luke the Text sayes And that repent once and remission of sins should be preached in his name among all Nations And in Marke Goe preach the Gospel to every creature hee that believeth and is baptized shall be saved c. Note In the first remission of sins is to be preached in the second salvation through believing and both these in Christ remission of sins in the name of Christ salvation and life through believing in Christ who is the alone justification of believers so that justification remission of sins c. through Christ is to be held forth to the view of the soule that the soule who is a sinner may by the power of God come to see the Sonne that is to see that remission of sins that justification that is held forth in Christ and so come to be made partakers of it This you shall see farther confirmed by a second word from heaven Act. 5.20 Goe stand speak in the Temple all the words of this life that is all the words of the Gospel of Christ the means God hath appointed by the workings of his Spirit to discover life unto the soules of men And secondly as Christ thus requires it so likewise the Apostles practice it you shal ever finde them exalting Christ so the Apostle Peter Act. 4.12 exalts Christ to the heavens above all Neither is there salvation in any others for there is none other name given under heaven among men whereby we may be saved but by the name of Jesus Harke you beloved friends here is Christ exalted his name above every name for the remission of sins salvation and thus is Christ to be exalted above all duties creatures every thing Act. 5.42 and daily in the Temple and every house they ceased not to preach and teach Iesus What did they teach and preach of Jesus they preach justification by Jesus in opposition to all legall righteousnesse Act. 13.39 And by him all that believe are justified from all things from which yee could not be justified by the law of Moses This is the Sermon beloved the Apostles preached Iesus Christ dying and rising again 1 Cor. 15.3 4. For I delivered unto you first of all that which I also received that Christ died for our sins according to the Scriptures And that he was buried and rose againe the third day according to the Scriptures this the Apostle Paul preached first of all unto them justification and life by Christ Rom. 4.25 Who was delivered for our offences and raised again for our justification that he dyed for sin and was raised again for justification this is the first Sermon you see the Apostle preaches and it is that he is ever indeavouring to make it more abundantly clear to the soules of the Saints Rom. 10.4 He is the end of the Law for righteousnesse to all them that believe Rom. 3.20 And that by the deeds of the Law there shall no flesh be justified Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Iesus for by the works of the Law shall no flesh be justified Thus beloved you see the Disciples of Christ they cease not to teach and preach Iesus that Christ is indeed the Mesiah promised Act. 9.22 the very Christ that he died and rose again for our justification that the Saints participate of this justification and life by faith in his bloud thus the Apostle Peter came preaching and exalting Christ for remission of sins Act. 5.31 Him hath God exalted with his right hand a Prince and a Saviour for to give repentance and remission of sins according to Christs commission Luke 24 47. so is the Apostles practice preaching peace by Jesus Christ Act. 10.36 Who is Lord of all Note And this they preached as the command of Christ beloved and not as the idle fancie of their own brain as the servants of Christ are now charged by those ignorant of the righteousnesse of God going about to establish a righteousnesse of their own Rom. 10.3 but beloved they and so we that are the Ministers of Christ thus exalt Christ preach justification and peace by Christ by the command of God so Act. 10.42 43. And he commanded us to preach unto the people and to testifie that it was he which was ordained of God to be the judge of quick and dead and to him all the Prophets give witnesse that through his name whosoever believeth in him shall have remission of sins Note beloved this is the command of God where is it commanded why Mar. 16.16 17. he that believeth shall be saved that is shall have his sins pardoned his person justified and so be everlastingly saved that is by faith the soule comes to eye it and apply it to see it and to hand it for beloved the word saved implies all that free and full salvation held forth in Christ to believers which is a salvation from all their enemies Luke 1.71 That wee should be saved from our enemies and from the hands of all that hate us but especially and in the first place that wee shall be saved from sin that we might through faith in his bloud receive remission of sins be saved from sin for this Jesus signifies a Saviour see a blessed word Mat. 1.21 Thou shalt call his name Iesus for he shall save his people from their sins and this salvation God hath commanded to be preached this remission and salvation the Prophet witnesseth Ier. 31.34 speaking of the Covenant of grace the Gospel Covenant he sayth For I will forgive their iniquity and I will remember their sins no more c. and this remission of sin is to be preached among all Nations beginning at Ierusalem and Luke 4.47 and in some measure this hath and shal be performed Act. 13.46 47 48 2 Christ is to be exalted and lifted as in the preaching of the Gospel so in the hearts of believers which I shall indeavour to speak a word unto before I come to speak of Christs exaltation in his offices I say he is highly exalted and lifted up in the hearts of all that rightly believe in him so the Apostle Paul desires to know nothing but Christ and him crucified 1 Cor. 2.2 and indeed beloved hee that rightly knows Christ crucified knows enough therefore the same
The Saints spiritually enjoy Christ also in their externall cloaths and covering so that I say he rightly exalts Christ in his soul that sees Christ to be all and in all to him c. I shall now come to the exaltation of Christ in his offices in the dayes of the Gospel Priest Prophet and King in these is Christ to be exalted 1 He is the great High-Priest of his people Christ Priest and in this particular he is to be exalted in the dayes of the Gospel that is as the alone atonement and peace maker betwixt God and man The Leviticall High-Priests under the Law were a type of Christ our great High-Priest under the Gospel Therefore for my more cleer proceeding I shall indeavour to unfold unto you what was the Office of the High-Priest under the Law wherein Christ the Iewish High-Priests agree wherin they differ and wherein Christ our Gospel High-Priest and those High-Priests agree and wherein they differ What their office is and wherein they agree for those High-Priests in all their administrations typed forth Christ our High-Priest 1 The Office of the High-Priest it was to offer sacrifice for the sins of the people Exod 28.29 Levit. 9. from the 1 to the 7 ver this hath Christ done he hath offered sacrifice for sin and herein Christ doth not onely agree with those High Priests in offering sacrifice for sin but he differs also excelling those High-Priests for they offered sacrifice it is true but it was the flesh and bloud of creatures a lambe a ram goats buls c. Levit 9.3.4 Heb. 9.13 22. But Christ Jesus he offered not the bloud of goats and calves but his own bloud Heb. 9.12 14. his own body Heb. 10.10 Christ hath offered himselfe a sacrifice Ephes 5.2 Christ hath loved us and given himselfe for us an offering and a sacrifice to God c. so you see Christ exceeds in the very first in the offering in the Sacrifice he offers his own body his own bloud upon the crosse a sacrifice for sin and indeed those legall sacrifices were but a type of Christ our sacrifice and in themselves could not doe away sin but as they directed to Christ therefore Christ is called the lamb slain from the beginning or from the foundation of the World Rev. 13.8 1 Pet. 1.18 29. 2 The High-Priests by offering sacrifice were to make a tonement and peace for their own sins and for the sins of the people Levit. 19.7 Moses said unto Aaron goe to the Altar offer thy sin offering and thy burnt offering make an atonement for thy selfe and the people Chap. 15.30 The Priest for the unclean woman was to offer a sin offering and a burnt offering to make an atonement for her before the Lord This was the end wherefore he went into the holy place Cap. 16.3 To make an atonement for the children of Israel before the Lord ver 34. This Christ our High-Priest hath done harke you beloved Christ our High Priest hath offered sacrifice and by his sacrifice he hath put away sin made an attonement that is peace and reconciliation between God and man Rom. 5.10 12. Being enemies were reconciled to God by the death of his Son Nore here is Christ reconciling by his death Christ a sacrifice dying and so reconciling you shall see all along the Scripture that it is Christ a Sacrifice Christ dying that is our reconciliation our attonement and peace Ephes 2.13 They which were somtimes afar off are made night by the bloud of Christ ver 14. he is our peace ver 15. having abolished in his slesh the enmity c. ver 16. and that he might reconcile both unto God in one body by the Crosse c. You see Christ hath made peace by his bloud having abolished in his flesh the enmity of the Law made reconciliation by his crosse see Col. 1.20 and making peace how through the bloud of his crosse it is by the bloud of his crosse by his death wherein he offered himselfe a Sacrifice for sin that he hath made peace for all his people Note in this also that Christ our High-Priest exceeds those Jewish High-Priests Christ our High-Priest hath indeed made peace and reconciliation for sin he is our peace and that the Jewish High-Priest could not doe their Sacrifice could not make peace farther then the soule was lead unto Christ see Heb. 10.1 The Law having but a shadow of things to come can never with those sacrifices that they offer make the commers thereunto perfect and ver 4. For it is not possible that the bloud of buls and goats should take away sin Christ hath done that which the bloud of buls and goats could not doe that which never a High-Priest in the world could doe he hath taken away sin he hath made peace and every believer receives the atonement from his hands Rom. 5.11 By whom namely Christ we have now received the atonement O beloved What doe your soules say to this Christ hath wrought peace for every soul rightly receiving him he hath done that which the Priest could not do he hath done that thou thy selfe couldest never have done if the Load help thee rightly to look to him and this hee hath done in offering himselfe a Sacrifice for sinne dying upon the crosse How should this informe poor creatures where to look for their peace and atonement O doe not loook for it in duties in teats in professions it is not crying but dying that will take away sin it is not tears but bloud that will make peace Col. 1.20 Heb. 9.22 Without bloud there is no remission believe it if ever thou hast peace thou must have 〈◊〉 from a Christ dying Rom. S. 33 34. Who shall lay any things to the charge of Gods elect it is God that justifieth who is he that condemneth it is Christ that dyed c. Hee dyed for our sins and rose again for our iustification Rom. 4.25 it is through him who hath given himselfe a Sacrifice for sin that you must come to see your sin pardoned if ever you see it pardoned O how doe poor ignorant blind creature deceive themselves seeking peace where it 〈◊〉 not to be found in duties tears c. The dig broken cisterns to themselves that will hold no water They that is the reason they are so empty compaesse themselves about with sparks of their own kindling Esay 50.11 that is the reason they ly down in sorrow they seek the living among the dead that is living consolations amongst dead works and that is the reason they finde it not believe it beloved if ever your soules enjoy true peace it must be let into your soules by a dying Christ if ever you are saved it must be by eying of and believing in the Lord Jesus Esay 45.22 3 The High-Priest was to bear the names of the children of Israel in two srones between their shoulders Exod. 28.12 so hath Christ born not onely the names but
and the priviledges of the Jews 4 the difference betweene Gospel Ministers and the Ministers of the Law 5 The difference between the Gospell and the Legall Covenant 1 The Church of the Jewes before and the Church of Christ under the Gospel some say the Church of the Jews was a type of the Church of the Gospell both Jew and Gentile and hence doe draw this conclusion That as the Church of the Jews was Nationall so the Churches of the Gentiles under the Gospell must be Nationall and that it is the duty of the civill Magistrate to compell all in the Nation to the Christian Religion now here lyes the mistake 1 It is true the Church of the Jews was typicall the body of the Jews being the naturall seed of Abraham and so all that was of Abrahams posterity were born members of the Church the Church of Christ under the Gospel are the spirituall seed the seed according to the promise Rom. 2.29 He is a Jew which is one inwardly Cap. 4.16 none are to be looked upon as the sons of Abraham by naturall generation as they are borne of the bodies of believers under the Gospel see a cleare Scripture Gal. 3.26.29 Yee are all the children of God by faith in Christ Jesus and if yee be Christs then are yee Abrahams seed and heirs according to the promise Observe it you must first bee Christs before you are Abrahams seed not Abrahams seed as soone as you are borne it is by faith that ye are manifested to be Christs and being thus manifested by faith then they are Abrahams seed according to the promise Abrahams promised seed are onely believees such as are indeed Christs It is true some may professe faith in hypocrisie of whom we having no ground to the contrary are bound to receive but none are indeed Abrahams seed but they that are Christs 2 The kingly power of Christ put in Israel after the slesh was a Type of the kingly power of Christ ruling in and over his spirituall Israel their compelling or enslaving those that would not submit to that government holding forth that power Christ hath left in his Churches spiritually to slay those that walk inordinately in any Church of Christ according to that Scripture Luke 19.27 As for those mine enemies that would not that I should reigne over them bring them hither and slay them before me It is true this shall perfectly be fulfilled at Christs second comming but in its measure it is or ought to be fulfilled of every true Church of Christ according to Act. 3.23 Whosoever will not he are that is submit to the Prophet shall be cut off from amongst the people that is cut off by excommunication as a dead and withered branch this is the first ground of mistake between Church and Church The second is betweene Ordinance and Ordinance they judge baptisme to be one with that of circumcision and therefore is to be administred upon infants as well as circumcision and this is the ground of much confusion at this very day Now for the cleering of this argument I shall lay down these grounds 1 That the Scripture no where sayth it that baptisme is one with Circumcision therefore it may be a delusion nay to say what the Scripture sayth not is but a meere fancie and invention of man Now there is but one Scripture that is mentioned for this purpose by those that stand most strongly in this opinion and that is Col. 2.11 12. mentioning circumcision that to wit that circumcision made with hands in ver 11. sayth ver 12. being buried with him in baptisme here say they the Apostle sayth baptisme is come in the roome of circumcision judge your selves whether there be ever such a word in the Text whether it be not a meere forged and forced interpretation but say they the Apostle is here perswading the Collosians from Circumcision and therefore mentions Baptisme as come in the room of it I answer this is also forged for the Apostle doth not in any measure tax the Collossians with this errour of holding circumcision throughout his Epistle onely in the 11. ver he sayth They are circumcised with the circumcision made without hands holding forth unto them what they have in Christ namely righteousnesse through the circumcision that is the righteousnesse of Christ for Christ being circumcised performed all the righteousnesse that circumcision required This is the first ground The Scripture no where sayth that baptisme is one with circumcision 2 The ground why baptisme is not one with circumcision is because the rule for baptisme under the new Testament is not one with the rule for circumcision under the Law the rule for circumcision was that every male childe of the naturall seed of Abraham was to be circumcised the eighth day the rule for baptisme under the Gospel is that whosoever believeth man or woman Jew or Gentile shall bee baptised Mark 16.17 with Mat. 28.19 Act 8.12 Both men and women hearing and believing were baptized so that the command for circumcision and baptisme doe in no case agree the one is for males onely the other for believers both men and women 3 Circumcision hath its authority in other things as namely 1 In the circumcision of the heart the cutting off of sin lust and corruption it is called in the fore-mentioned Scripture the circumcision made without hands Col. 2.11 see also Rom. 2.29 Circumcision is that of the heart in the spirit and not in the letter this was the type of circumcision And 2 it typed forth Christ his fulfilling the righteousnesse of the Law to which circumcision had a relation Rom. 2.25 and so of the Christians freedome by Christ Col. 2.11 we are circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ Note it is by the circumcision of Christ that is by that righteousnesse Christ being circumcised and so bound over to fulfill the Law hath performed for us namely who believe 4 Baptisme hath no where those titles given unto it which circumcision hath as namely a Covenant Gen. 17.10 A seale to Abraham Rom. 4.11 baptisme is no where called a seale neither doe I read of any seale to the believer but the Spirit of God although it is true this of baptisme hath though for all that I know groundlesly been called a seale Yet it is true the spirit of God in it may convey comfort to the soules of the Saints as in other Ordinances 5 Baptisme and circumcision differ in the thing it selfe the one being the cutting off the foreskin of the flesh onely of the males the other the dipping in or under water of believers men or women In the name of the Father Son and Holy Ghost 6 They differ in the ends the end of circumcision was 1 To confirme to Abrahams and to his posterity that Christ should come of that seed therefore it was annexed unto that promise Gen. 17. No such
this World yet they are in Scripture called Saints that is Sanctus holy see 1 Cor. 1. called to be Saints called to be holy so Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling so that the kingdome of Christ is or should be Saints holy ones not the world for all the world are not Saints but the Kingdome of Christ are Saints called out of the World John 15.19 Ye are not of the world but I have chosen you out of the world The Church of Christ are Saints chosen out of the World they are not of the World they are a people separated or severed out of the World so was the Church of the Iews Levit. 20.26 Ye shall be holy to me for I the Lord am holy and have severed you from other people that you should be mine And thus it is with the spirituall Israel of Christ under the Gospel of which the naturall was a type they are not of this World they are called out of this World and severed or separated from the World 2 Cor. 6.14 to the end they are to be separated from the world although the world hath gotten a forme of godlinesse See 2 Tim. 3.1 5. The Apostle speaking of the last times reckons up what courses men should take what sins they should be addicted to and yet concludes they shall have a forme of godlines but from such turne away or be ye separated So that you see the Church which is Christs Kingdome are a people called out of the world they are not of this world as he is not of this world Then certainly those are no friends to Christ that would turn the World in to a Church and so make the kingdome of Christ not a spirituall but a carnall kingdom and so make the Lord Jesus a lyer for he hath said His Kingdome is not of this world but let Christ be true and every man a lyer The Church of Christ his kingdom they are such as are in the order and fellowship of the Gospel compacted together according to the Gospel rule in order and fellowship it is in the spirituall kingdome of Christ in this case as in the body politick the whole kingdome under one governmēt is but one body politick or state so the Kingdom of Christ his church although gathered in many bodies yet it is but one body and every body hath the same power the same priviledges so that it ought to be a body compacted together under the reign and rule of one Lord lesus Ephes 4.16 and the externall way by which the Saints enter into this fellow ship it is by baptisme as you may see Acts 2.41 Then they with the godly received the word and were baptized and so added but I have spoken of this formerly and therefore I passe it here 2 As Christ hath a Kingdom and that is spirituall in relation to the matter so he sets up Laws and they are spirituall the Laws of Christ in his Kingdom is 1 The law of love 2 The law of edification 1 The law of love Gal. 5.13 14. By love serve one another for all the Law is fulfilled in one word even this Thou shalt love thy neighbour as thy selfe and Jam. 2.8 It is called the royall Law of God Thou shalt love thy neighbonr as thyselfe this is the Law of the Gospel love to Christ and love to the Saints A new commandement give I unto you that yee love one another Joh. 13.34 Now this love breaks forth in causing the Saints to walke up according to every rule of the Gospel it constrains them to submit to every word to every comand of Christ it causeth the Saints to watch over each other to build up each other in the most holy faith to restore a weak brother with the spirit of meeknesse being falne Gal. 6.1 to beare one anothers burthens and so to fulfill the Law of CHRIST Thus CHRIST rules in and over his Kingdom by this law of love It is the end of the command of the Gospel love out of a pure heart and faith unfained 1 Tim. 1.5 He gives rules unto his people out of love he causeth them to obey out of love there is no condemnation in his law to his people but if they sin they have an advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 who is a propitiation for their sins Here is love in the King love in the subjects love in Christ commanding love in Christians obeying a Kingdom upheld and maintained by the law of love O that the God of love would increase this love more abundaritly both in your and my soul 1 Thes 3.12 The Lord make you to abound in love one towards another and to wards all men O this love is sweet amiable pleasant Psal 133.1 love to the Saints love to all men it is the way to win them to the Lord Jesus 2 Tim. 2.25 This is the main law by which Christ rules in and over his Saints his Churches his Kingdom and this is spirirituall 2 There is the law of edification 1 Cor. 14.26 Let all things be done to edifying It is the law of Christ in his Church that all things should be done to edification for the building up of the Saints in their most holy faith therefore the Apostle 1 Cor. 10.23 makes light of that which tends not to edification All things are lawfull for me but all things edifie not that is it which a Christian should looke most unto that is it that will edifie most it is the end of their compacting and building together in faith and fellowship that they might edifie each other in love Ephes 4.16 All done in the Church is for the edification of the body or should be every Ordinance that Christ hath set up in his Kingdom is for Edification Watching over each other Exhortation Admonition it is all for edification Baptisme Preaching the Supper of the Lord Communion and fellowship it is all for edification and consolation as Christ hath appointed it Act. 2.41 to 46. 1 Cor. 14.3 Church censure excommunication it is an Ordinance appointed of God for edification to bring the sinner into the sight of his sinne and that should bee the Churches end in the use of it Give him up to Satan for the destruction of the flesh that the soule might be saved in the day of the Lord Jesus 1 Cor. 5.5 that is the end of this ordinance and should be the Churches end in the execution of it 1 Cor. 16.22 If any man love not the Lord Jesus let him be Anathema Maranatha let him be accursed till the Lord come so the word Maranatha implies it consists of two Syrian words Maran out Lord Atha come till our Lord come That is as I understand it till the Lord come either in a way of love convincing him by this ordinance or to judge and condemne him so that other Scripture seems to imply 1 Cor. 5.5 That his soule may be saved in the
that the name of God be not blasphemed among the Gentiles And likewise how doth it concern you who are members in the kingdom the Church of Christ to carry on the kingly office of Christ in his Church with majesty that so all things may be done in order that so confusion and disorders may be avoided and that every member in particular submit to order and for that end to ordaine officers according to rule the want whereof I conceive is one means of confusion in the Churches and causeth some to breake from all order so much briefly concerning the offices of Christ In all these he is to be exalted now in the dayes of the Gospel Mat. 28.18 19 20. Acts 3.22 23. Now I come to my text for the manner how he is to be exalted as in the preaching of the Gospel and in the hearts of his people in his offices so in my text Hee is to be exalted and lifted up even as Moses lifted up the Serpent in the wildernesse Now it is true this might have some relation to his lifting up upon the crosse John 12.32 33. and I if I be lifted up will draw all men unto mee now John interprets it in the next verse this hee spake signifying what death hee should dye so that Christ was lifted up upon the crosse chap. 8.28 so hee is still to be lifted up a dying a crucified Christ for sin But he then was and still is to be lifted up as the Serpent was lifted up in the wildernesse First there was the lifting up of the Serpent with the manner of it above all the people 2 The cause of it that whosoever was bitten with the fiery Serpent might look to this brazen Serpent and be cured 1 The lifting up of the Serpent with the manner of it Numb 21 8 9. And the Lord said unto Moses make thee a fiery Serpent and set it upon a pole and it shall come to passe that every one that is bitten when hee looketh upon it hee shall live verse 9. And Moses made a Serpent of brasse and put it upon a pole and it came to passe that if a Serpent had bitten any man he beheld the Serpent of brasse and lived Here was the lifting up of the Serpent in the wilderness he was lifted up upon a pole above all the people to the end that all that were bitten might behold him so Christ is to be lifted up he is to be exalted above all as the Serpent in the wildernesse and that either in the world or in the Church in the World so hee is to be exalted in the preaching of the Gospel in the view of all above all that so men may come to the view of him and in the Church that so Christ may still have the preheminence 1 He is to be exalted above the world or any creature O how doth the world prevail amongst men nay too much amongst Christians but where Christ comes hee sets the soul above the creature 1 John 5.4 5. Whosoever is borne of God overcommeth the world and this is the victory that overcommeth the world even your faith who is he that overcommeth the world but he that believeth that Jesus is the Son of God It is the cleere sight and apprehension of the Lord Jesus that sets the soule above the world the more the soule enjoys of Christ the more it slights things below thus Christ is to be lifted up both in the preaching of the Gospel and in the hearts of the Saints 2 Christ is to be lifted up above duties and all legall righteousnesse thus the Apostle lifts up Christ both in preaching and in his own soule he preached Christ and him onely 1 Cor. 1.1 2. I desire to know that is to make known nothing but Christ and him crucified Christ as the alone justifier of all that believe Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ so that he is just and the justifier of all that believe in Jesus ver 26. Christ is the end of the Law for righteousness to all that believe Rom. 10.4 Christ justifying believers from all things from which they could not have been justified by the Law of Moses act 13.39 and thus is Christ to be lifted up in the view of all Mar. 16.16 God preach the Gospel to every creature and thus is Christ to be lifted up above all and every name that is or may be named under heaven wherein men usually rest and deceive themselves for There is none other name given under heaven among men whereby we may be saved Act. 4.12 2 In the hearts of the Saints Christ is to be lifted up above all duties legall righteousnesse or any thing that may be named all in the soule of the Christian is laid down as emptinesse nay as dung and drosse at the feet of Christ and the soule glories in nothing else but Christ and him crucified thus Christ is to be exalted and lifted up as upon a pole as the brazen Serpent above every thing or name that may be named under heaven Quest What is the reason that Christ is thus to be exalted Answ 1 Because God hath exalted him and lifted him up for that end and purpose Phil. 2.9 God hath highly exalted him and given him a name above every name c. God hath given to Christ a high transcendent name a name above every name the name of a Saviour and there is no salvation to be attained without him The desire of all Nations Hag. 2.7 That the desire of all his people in every Nation might be to him as the desire of the wife to the husband The King of his people men may come and bow and fall down and worship before him God the Father hath set him up as the ensigne to whom the Nations must come Esay 11.10 as the common Saviour and Gouernour of all Gods elect 2 Christ is to be lifted up that so men may have life by him the serpent was lifted up that whosoever was bit with the fiery serpent might live for the Lord sent fiery serpents amongst the Jews in the wilderness for their sins as you may see Numb 2.6 7. who bit them that they dyed and this was the end that whosoever was bit with the fiery serpent might looke to the brazen Serpent and live Now I am apt to conceive that the fiery serpent holds forth the Law for I finde the Law called a fiery Law Deut. 33.2 From his right hand went a firy Law and the brazen Serpent holds forth Christ Now as the fiery serpent did bite the children of Israel for their sin in the wildernesse so the Law who hath nothing but fire in it bites men and when they are bitten of the Law they are to look to Jesus Object It seems then that the preaching of the Law is that prepares for Iesus Answ Nay it is not so for although all men are under the law by nature yet
it is the preaching of the Gospel that discovers it I give you these grounds 1 A man never savingly sees his evill condition without a Christ but it is the spirit of God that discovers it unto him this all that are sound in the faith agree unto then the preaching of the Law brings not this spirit see Gal. 3.2 This onely would I learn of you sayth the Apostle speak out of your experience received yee the Spirit by the works of the Law or by the hearing of faith Beloved God hath appointed his spirit to be the means in the preaching of the Gospel to convince the world of sin Iohn 16.9 It is the spirit of God that convinceth the world of sin and that in the preaching of faith the Apostle was once alive without the Law that is without the spirituall understanding of the Law but when the commandement came sin reigned and I dyed that is when Christ had opened his eyes to see into the spirit of the Law for you may see Act. 9.4 5 c. the ministry by which Paul comes to see himselfe is the voyce of Christ I am Iesus of Nazereth then Paul comes trembling c. so that it is Christ in the preaching of the Gospel which is glad tydings for sinners remission of sins for believers and this Gospel this glad tydings cannot be rightly held forth to the world but with all men must be shewed that they are sinners and the emptinesse of duties all other foundations must be discovered the danger of not accepting Christ c. this preaching of Christ and faith in opposition to all legall works and duties is the means Christ hath appointed to bring men to the knowledge both of himselfe and themselves it is true every man and woman without faith is bitten with the fiery serpent the fiery Law but are not sensible of it till Jesus come in the preaching of the Gospel to discover it unto them So that this is the reason why Christ is to be lifted up in the dayes of the Gospel that sinners who behold him may live This is the reason following my Text That whosoever believeth in him may not perish but have everlasting life this is the main reason of the exaltation of Christ that men believing may have life this is ever annexed to the preaching of the Gospel Mar. 16.16 Goe preach the Gospel to every creature he that believeth and is baptized that is whose faith produceth obedience shall be saved This is the reason of the Gospel preaching you see and this is the reason why Christ came into the world that men might have life through him John 10.10 for this end God gave him Ioh. 3.16 God had never sent his Son into the world had it not been that men by believing in him might have life and therefore hath Christ left this Ordinance of preaching in the world that men might be brought to believe and therefore those men are me thinks much beside the truth and the Gospel who pretend to hold forth Christ dying for all alike and yet deny the preaching of the Gospel the means by which God brings over the soules of men and women to believe Rom. 10.17 Faith comes by hearing and hearing by the Word of God Those who deny the preaching of the Gospel deny the meanes of working faith Quest But may every one that will believe Answ Every one to whom God gives faith to believe may and shall believe for faith is the gift of God Ephes 2.8 and God works faith by the preaching of the Gospel and this is the maine end of the exalting and lifting up of Christ in the Gospel that men by believing in him may have life and therefore is he to be lifted up as the serpent upon a pole above all things all duties creatures legall performances any thing that the creature may rest upon beneath him Thus you see beloved the truth cleered that Christ is to be exalted in the dayes of the Gospel Use Generally three 1 A word of Examination 2 Of Exhortation 3 Of Consolation 1 A word of Examination and that is double 1 For our selves in particular what say you to this Hath Christ been lifted up in your soules above all things hath he had the preheminence above all he who is indeed above all and in all and through all Have your souls seen Christ the chiefe among ten thousand and is it still so with you are you satisfied with him as the wife with her husband lying down in the bosom of love content with him and him alone seeing and enjoying all comfort and consolation in him Is Christ exalted in your soules as your alone Priest and atonement your peace-maker with God or else doe you look upon any thing beneath Christ as the ground of your peace I feare me the Saints live too much below Christ and that is the cause of so much sadnesse of spirit resting upon duties and legall performances they deprive themselves of much comfort they might otherwise enjoy 2 Is Christ exalted as your alone Prophet to teach you are your eyes upon the Lord Jesus in all his dispensations expecting teaching from him Is Christ exalted as King in thy soule submitting to him in all things yielding uniuersall obedience to him and that out of love submitting to all his laws and statutes 2 Examination Whether Christ have been thus exalted in the Kingdom in the Nation as they desire to stand to him under the relation of a Church as their Priest Prophet and King and in all these it would easily appear that he hath not been thus exalted he hath not been exalted the alone Priest and atonement indeed and in truth but in word and shew but duties preparations and qualifications have been held forth with him and that none but those thus fitted and qualified might in any case believe First bringing men to the Law and then to Christ which is a legall way and not evangelicall it is true the Jews were first brought to the Law and then to Christ but under the Gospel men are first to bee brought to the Gospel to Christ and then to duties of the Gospel for all preparations and qualifications whatsoever which is not of faith is sin and I am sure faith comes by preaching of the Gospel not of the Law Mar. 16.16 17. Therefore the preaching of qualifications and preparations before faith is sin for all things before or without faith is sinne 2 Hath Christ been received as the alone Prophet to teach hath his Word been made the rule of all actions submitting to him in all things Act. 3.22 23. any way Judge of the truth of it 3 Hath Christ been exalted as King to submit to him as the alone law giver of his Church of his people hath not man been submitted unto hath not man sate in the feare of God making laws and constitutions of their own compelling all thereunto as once Darius made a Decree Dan. 6. That all that should
Christ constr ains them 2 Cor. 5.14 3 Christ sets up in his Kingdome the Law of meeknesse and humility and that in opposition to the Law of pride and vaineglory Learn of me sayth Christ for I am meeke and lowly in heart Mat. 11.29 and this Christ sets up in the hearts of his people for he makes them partakers of his own graces Joh. 1.16 it is a fruit of the Spirit Gal. 5.23 and of the Law of Christ set up in the soules of the Saints against which there is no law can prevail It is true there will be a rising somtimes in the spirits of the Saints pride will thrust it selfe in and be ready to life up the creature in the apprehension of some selfe excellencie although there is no cause yet this is a truth I believe it those that have any experience of the Kingdome of Christ or of the working of corruption know it right well pride will be pirking in ready to lift up the creature above measure either somtimes Externally to make a difference betwixt himselfe and others as nobility of birth parents or kinted honour in the world Externall carnall excellencies O how will it worke somtimes upon the heart of a poore creature as if he were sombody above others O is not thy soule sensible of this somtimes dear Christian I cannot but think it is But then comes in Christ with his law of meeknesse of humility and puls down this pride of heart and lays it low and brings the soule again to lay all in the dust what is honour sayth the believing soule what is nobility of birth this is my honour that I am a sonne a daughter of Iesus Christ and so the soule comes down ready to doe any service of love to the meanest Saint and now the Saints come to serve one another in love and now they come again to see that they are all one in Christ Iesus Somtimes Internally or with relation to Internall gifts received although we have nothing but what we receive yet this is the basenesse of mans nature it wil grow proude be ready to be lifted up even with those graces received is it not so with thy heart art thou not naturally proude doth it not presse in upon thee somtimes I know it doth and I dare say it troubles thee that art a Christian But now Christ comes with his law and casts all down to the ground lays low those mountains those strong lusts that exalt themselves thus against the Kingdome of Christ for this pride is absolutely against the Kingdome of Christ he will not have such things in his Kingdom it will thrust it selfe in but the Law of Christ discovers it and vanquisheth it and keeps the soule in an humble lowly meeke condition O consider of it where pride domineers and rules Christ hath no Kingdome in that soule there Christ dwels there he reigns where he hath made the soule humble faith in Christ doth not make men proud and high no no it is the greatest enemy to it in the world a proud heart did never can never believe before brought low in the sense of its own nothingnesse and emptynesse 4 Christ sets up in the hearts of his Saints in his Kingdom the law of patience and contentednesse in opposition to anger impatiencie and discontentednesse Rash anger impatiencic peevishnesse of spirit how will they arise and be striving somtimes in the hearts of Christians for a small matter how will the heart be out of order and distemper what words will be ready to flow forth the heart being in this temper but now in the heart of a Christian Christ puts in execution his law of patience and quietnesse of spirit O sayth Christ to the soule thou must be patient and meeke thou must learn of me didst thou ever read that I was moved to anger and impatiencie to fret and fume no not against mine enemies and then sayth the soule ô what a fool am I thus to fret and then to be angry how unlike to Christ am I and then down coms that proud peevish spirit into the dust and so foolish was I and ignorant I was even a beast before thee and then the soule is turned again into a sweet disposition of love a compound of patience not easily provoked not easily again stirred to wrath Somtimes in the soule of a Christian is apt to arise perhaps some impatiencie and discontentednesse under afflictions and persecutions hardly can it bear with patience some heart rising this way may arise but then in comes Christ purting in execution the Law of patience and contentednesse and puls downe all those impatient discontented thoughts and then let patience have her perfect worke and the soule is quieted and contented and willingly submits unto the minde of Jesus and then it can say with the Apostle Paul Phil. 4.11 I have learn'd in what estate soever I am therewith to bee content and now the soule is quieted and waits patiently upon the Lord and now the soule sayth ô how unlike am I to Christ 3 he suffered meekly as a lamb dumb before the shearer and opened not his mouth for me a sinner he suffered for me the just for the unjust that hee might bring me to God and shall not I be contented to suffer reproach and shame for him and then come what will come patience possesseth the soule 5 Christ sets up the Law of heavenly mindednesse in the heart of a Christian and indeed it is no wonder for his Kingdom is there heaven is there The Kingdome of heaven is within you Luke 17.21 and therefore needs must Christ set up this Law in his Kingdome and that in opposition to earthly mindednesse sinfulnesse or any thing that is opposite to holynesse and heavenlynesse and you know how the spirits of men nay of Christians are apt to be below the Lord Jesus somtimes on earthly object somtimes vaine proud unprofitable things run in the mind but Christ he comes and scatters those low things and raiseth the heart to himselfe and keeps the heart in such a temper that nothing can satisfie it but himself and when it loseth its heavenly temper its heavenly glory it is presently troubled and it cannot possibly take comfort in any thing beneath the Lord Jesus and here is a continuall combat and conflict between the flesh and the spirit the corrupt nature and the divine nature and certainly here corruption and Satan manytimes brings sadnesse upon the spirits of the Saints in darkning in overshadowing their heavenly enjoyment I meane in way of sense although they can never shake the faith of the soule in whom Christ dwels Mat. 16. The gates of Hell shall not prevaile against it Consider now doe you finde Christs Kingdom Christs laws these set up in your hearts do you find Christ opposing lust and corruption within you or do you not If Christ be there you will finde it in some measure I confesse it that Christ according