Christs Those of the reformed Religion on the other side are generally of opinion that the Ministry of John was the the same that was after delegated to the Apostles and that the Baptisme of John was the same which was administred after by the Disciples and Apostles of our Lord and which by the command of Christ was to be propagated into all the World and all Nations to be Baptized with it This controversie though in the tearmes of it it remaines much the same yet in sense and meaning it is exceedingly changed by some men of this generation who would have us beleeve that there is no use of Water in the Baptisme of Christ that belonging onely to Johns Ministry the last terme of which was the Ascention of Christ but that Christs Baptisme and the rule and Institution of it Matth. 28.29 Goe teach all Nations baptizing them c. is not to plung and dip them in cold Water as John did his Disciples But baptize them or dip them into the Name of God the Father Sonne and Spirit that is to use their owne words by the Ministry which shall be of the Spirit and not of the Letter You shall Baptize them or dip them or interest them into the Name of God who is the Father Sonne and Spirit or sprinkle his Name upon them that they may be holy just true mercifull righteous good c. The drift of all is as they affirme distinctly to exclude Water Baptisme in lieu of which as a thing contradistinct they would bring you in Spirit Baptisme To make this good they draw most of their best weapons out of the Popish Quiver in the disputes betweene us and them of the difference of Johns Baptisme from that of Christs though they manage them to a quite other purpose then they meant them for we and they differ about the efficacy of Baptisme by Water they the Papists affirming that Baptisme doth ex opere operato conferre grace that is by the force and vertue of its administration without any respect to the foregoing Faith and Repentance in the party baptized in which respect they preferre it to the Baptisme of John administred also by Water but these would have us beleeve that there is no such thing remaining to Christians as Baptisme by water When therefore I say they have helped themselves by these borrowed arguments to shew that the baptisme of Christ and that of John are two things and abused the Popish arguments to their owne ends then with many a specious flourish they acquaint you with the excellency of spirit Baptisme above water Baptisme wherein as in a Theame very easie they make a great flourish and shew us forsooth how much the efficacy of the spirit is more then water which for honour sake no doubt ever and anon they call cold water and so at length conclude with that which all the premises drive at that all outward and carnall and earthly things are put to an end in which number all outward administrations are contained by the inward spirituall and heavenly things of a better and second testament In which how little sincerely and faithfully they deale with holy Ordinances and the great Master and Institutor of them Jesus Christ by imposing their Apocryphall novelties upon the people under the specious title of a more raysed and spirituall administration as I have in part shewed already more generally in the preceding discourse so I shall endeavour more particularly in the vindication of the Ordinance of Baptisme to make manifest For my owne part I have thought that the difference of Johns and Christs Baptisme was not very considerable for we by the acknowledgment of all injoying Christs baptisme it was of lesse moment to know what the difference of the two Baptismes were if there were any But as it comes stated to us by new hands and it is the particular credit of errour that it is new there is nothing more considerable since by vertue of that distinction of Johns and Christs Baptisme they would utterly take away the Ordinance of Baptisme it selfe and by a like reason all the rest which with so much comfort and edification the Saints of God have knowne how to use as pledges of love and paths and tracts of Communion with God in Jesus Christ without adoreing them or putting them in Gods place though I confesse according to what our corruption is that is not without danger but it is the part of good and wise men to reform errour without overthrowing foundations on the other side folly ever rests in the extremities to which the Devill drives it That there is a Gospell New Testament Baptisme that these men will grant and that it is particularly held out in these places Matth. 28.19 20. and Marke 16.15 16. The words of Matthew are Goe teach all Nations baptizing them in the Name of the Father the Sonne and holy Ghost teaching them to observe all things whatsoever I have commanded you and so I am with you unto the end of the World To say here that Christ might mean baptisme by water of which ceremony there should be an end within a certaine time is to contradict the expresse words of the Scripture that sayes he will be with them in these things unto the end of the World and they may with as good reason prefix a time to the ending of Faith and Hope or any Christian grace or Ordinance according to their owne fancies or pleasures or to Preaching also since Preaching and Baptisme are here put together But some would Philosophate more subtlely and tell you that by baptizing here is not meant dipping or plunging in water in the Name of the Father c. But to Baptize them or dip them or interest them into the Name of God or sprinkling his Name upon them that they may be holy just mercifull righteous good But besides that this is boldly affirmed how ridiculous and absurd it is you will easily see boldly because in a thing of this moment upon a baâ—e affirmation without any proofe they goe against what hath been the sense of all ages and of all men if you will judge of their sense as we must needs doe by their preachings and by their practice but ridiculous I say also and absurd it is The words are wee know Goe teach all Nations or disciple them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Baptize them that is first make them Disciples first make them beleevers and then baptize them therefore in Marke the place before quoted Hee that beleeves and is baptized shall bee saved According to this word of Institution and command yee have exactly the Apostolicall practice and this I dare affirme there can be no better way of finding out the nature of any Ordinance then by comparing the practice with the Institution The practice you will find in severall places particularly Acts 8.34 35. When Philip had Preacht to the Eunuch Jesus and the Ordinance of Baptisme as it appeares because the
his season Why not here he shall baptize for hee doth baptize that is hath this worke or office to baptize with the spirit Besides John 1.33 yee have it in the Present Tense affirmed of Christ This is he that Baptizeth with the holy Ghost Ob. But then it is told us out of Acts 1.4 5. he commanded them they should waite for the promise of the Father For John Baptized with water but yee shall be baptized with the holy Ghost not many dayes hence according to what John sayes of himselfe I Baptize you with water but hee shall Baptize you with the holy Ghost and with fire Therefore Johns baptisme was the baptisme of water and Christs the baptisme of the spirit and so not one but severall baptismes Answ Answer I doe not speake still of the efficacy of baptisme but of the Ceremony or Element It is certaine that here is not a distinction of baptismes but of Baptizers I Baptize you with water but he shall baptize you with the holy Ghost Therefore when John sayes I Baptize you with water hee doth not handle that point what his baptisme was but what hee was himselfe to the end that they should not attribute to him that which was proper to Christ for so ye have it Matth. 3.11 Hee that commeth after me is mightier then I whose shooes I am not worthy to loose he shall Baptize with the holy Ghost and with fire So here yee have what is the vertue of John or of the Minister in baptizing and what of Christ This distinction is common to the New Testament and runnes through the whole course of the Ministry I have planted Apollo watered but God gave the increase No Minister ever gave the holy Ghost ever baptized with the holy Ghost and fire that was Christs part So as when ever baptisme is administred the Power and Ministry are to bee distinguished The Power is Christs the Ministry Johns or any other man qualifyed for it The baptisme of the Minister is externall conferring but the signe that of Christ internall conferring the thing signifyed and because John who had so great an opinion amongst the Apostles was to decrease and our Lord to increase therefore Christ instances in him in this place of the first of the Acts in opposition to his part in the Ministry But last of all I aske any man whether men were not baptized with the holy Ghost and with fire before that time for first the Apostles were baptized with the holy Ghost before that the Saints and Beleevers were sanctifyed and regenerated and made holy before then which is all these men would have to be that Ordinance so as things were not annexed and affixed to that famous sending downe of the holy Ghost in the shape of fiery tongues but was before long during all the course of the administration of baptisme though perhaps not with that efficacy and fulnesse and glory as after for so it is true that the holy Ghost was not yet given because Jesus was not yet gloryfied So as clearly this place of the Acts holds out the excellency and glory of Christs administration in respect of all under-Ministers and particularly in respect of John who being the first Minister of baptisme had a peculiar honour from it and the whole Church here was spiritually baptized as in a type the Apostles receiving eminently the holy Ghost not for themselves but for the Churches This extraordinary administration Luke as Calvin observes improperly that is out of the ordinary signification calls Baptisme for baptisme properly signifies Immersion to the end that the Antithesis and opposition between Christ and John might bee intyre by the same reason as Paul after hee had mentioned the Law of workes to the end that the Antithesis might lye on both sides faith The Law of Faith Rom. 3.27 After this wee have a new Interpretation framed upon Acts 19. where we are made beleeve that those twelve Disciples found to be baptized onely by Johns baptisme were baptized againe in the name of Christ and this baptisme into the Name of Christ he sayes was not the repeating of any water but meerely the gift of the spirit This as the rest is boldly affirmed but where lyes his proofe or how doth hee make it out It is most probable as it hath beene taken by all to this day that if this were another baptisme or a repetition of baptisme it was by water as well as in severall other places in the Acts where any are sayd to be baptized hee himselfe understands it by water why not as well here But truely I am of opinion with those that thinke that Paul did not here command any to bee baptized in the Name of the Lord Jesus which were already baptized with the baptisme of John but rather taught that those who had received Johns baptisme were rightly baptized into Christ and therefore had no need of any new or other baptisme It is very probable notwithstanding that from this place did either arise or was confirmed in many the opinion of the difference of these two baptismes of John and Christ though as it is now stated to us by our namelesse Author hee for any thing I shall say to the contrary shall have the honour of the novelty of it But to consider the place a little particularly Paul being come to Ephesus found certaine Disciples which afterwards Ver. 7. are sayd to be about twelve he presently askes them if they had received the holy Ghost since they beleeved The sense must certainely be as it will appeare by what followes have yee received the gifts of the holy Ghost which ordinarily accompanied faith and baptisme in those dayes according to that in the Acts Repent and bee Baptized in the Name of the Lord Jesus which our Author will not deny I suppose to bee administred by water and yee shall receive the gifts of the holy Ghost and according to that Gal. 3.2 Received you the spirit by the workes of the Law or by the bearing of Faith also Verse 5. He that ministreth the spirit and worketh miracles among you where they are joyned together as things of a kind Besides being Christians and having beleeved they could not want the spirit of God regenerating and sanctifying for no man can say that Jesus is the Christ but by the spirit therefore it must needs be meant of those extraordinary gifts which were peculiar to those times as an effect of beleeving and baptizing and yet not common to all They answered simply as the thing was and particularly to his question that they had not so much as heard whether there were an holy Ghost or no. The sense whereof must cleerly be that they were ignorant of the holy Ghost or knew not whether there were any such thing or no to wit as he was then visible or exhibited to beleevers in miraculous and extraordinary gifts for else being Christians they felt the power of the holy Ghost and being Jewes as they
their argumentations and parrallells who like Orators that manage an ill cause make least stay in the most important places And here I should put an end to this discourse of The Vindication of Gospell Ordinances having shown by generall grounds of Scripture the reason of the thing it selfe and a particular instance in a leading and prime Ordinance to wit baptisme that there are certaine formes and institutions remaining with us suited and proportioned to our state which are pledges of Christs love to us tracts and wayes wherein hee delights to meet us and meanes by which he conveys himselfe to us in this state of our Pilgrimage Whilst we are at home in the body and absent from the Lord whilst we live by Faith and not by sight whilst wee see in a glasse darkly and not face to face whilst wee know in part and not as we are knowne But least any should thinke that this tends to an undervaluing of the spirit of God or a lessening of his Empire though no such thing but the contrary is to be gathered out of all the premises yet I am not unwilling by way of Corollary and conclusion to this discourse to spend a few words particularly upon this subject and to professe before all the World that nothing ought to be so dear to us and so much esteemed and so much sought for by us as the accesses and influences of the holy spirit That it is the spirit that leads us into all truth it is the spirit that quickens the spirit that comforts us without which since our Lord went into Heaven we had been left Orphans and Fatherlesse It is the spirit that searcheth all things the spirit that inables to judge all things the spirit by which wee live in which wee walke when wee walke with God and doe any thing that is agreable to his will it is the spirit that seales us to the day of redemption and witnesseth with our spirits that we are the Sonnes of God It is the spirit that hath done all the wonderfull things which the holy Scriptures record it is the spirit that hath given boldnesse in all ages to doe and to suffer great things for the Name and Testimony of Jesus If I should pursue this Theame at large there would be no end or meane found of the Encomiums and Elogyes of the spirit It is the fellowship therefore and communion of the holy spirit which my soule breaths after and longs for above any thing imaginable But that which I affirme is that the spirit is communicated to us particularly and especially in such Ordinances as we have been speaking of It was the spirit that strove with the old World in the Ministry of Noah a Preacher of righteousnesse and in the administration of the old Covenant the things they were taught and provoked to were things spirituall and they were sayd to have the good spirit of the Lord to instruct them Nehem. 9.10 Which was undoubtedly the reason why the Saints of those times breathed so much after those Ordinances which God had fitted to their present state and capacity as things in which the spirit instructed them and God blest to them to know more of his mind then all the World by any other way or wisedome could doe For the new and better Covenant under which state and condition we live the spirit is conveyed to us by certaine formes and institutions of Gods owne inventing Preaching is a great Ordinance in the hand of God for the conveying of the holy spirit the Galatians received the spirit by the hearing of Faith preached Galat. 3.3 And we know that generally all the great and famous conversions which are seene in the World by which men are sayd to be borne of the spirit are administred by the Preaching of the Gospell in the mouth of the ordinary Ministers and dispensers of it former times for the greater glory of the beginnings of the Gospel had greater Harvests but the way of administration was the same then at one Sermon there were added to the Church three thousand and whilst Peter was Preaching to Cornelius and his friends the holy Ghost fell upon all them that heard the word but the way as I sayd is the same ever since and it pleases God by the foolishnesse of Preaching to save them that beleeve And as the holy Ghost doth preside the Ministry of preaching so the ordinary Officers and Elders of the Church were sayd to be made Overseeers by the holy ghost to feed the Church of God which he had purchased with his own blood Acts 20.28 And for that Ordinance for which wee have more particularly contended Baptisme we are sayd by one spirit to bee all baptized into one body and usually the administration of the spirit accompanyed baptisme either after it as an appendix or before it as a qualification for that Ordinance as I have already shewed That therefore which makes mee contend for the holy Ordinances of God and value them to that height which through the grace of God I do is that inestimable value and esteeme I put upon the holy spirit of God who is pleased to meete us in these tracts and to offer himselfe to us in these administrations But such is the vanity and perversnesse of men that to avoyd errours they runne ever into extremities We see it in civill things those who have found the pressures of the Tyranny of one man thinke themselves never safe till they have cast off all Government and runne willingly into Anarchy or that which is next to that worst Democracy or the Government of the People Whereas in all things especially in things of God and Religion truth and right is that which lyes in the middle as diverse in its owne nature from either extreame as one extreame is from the other It were certainely absurd in nature because it is our spirits that immediatly act our bodyes for us to fall out with our blood as with a grosse and dul substance that we would have nothing to doe with when as our blood is the Vehiculum of our spirits And it is not lesse absurd for us in the present state wherein we are to cry out of Ordinances as of things grosse and disproportionable to a spirituall life and man when God who knowes our temper better then we our selves uses them to convey his spirit by and makes them tracts and wayes wherein he is wont to meet us To Idolize and make a God of Ordinances as if the opus operatum rendred us spirituall and agreeable to God as it hath beene the fault of Christians in many ages so it is the most uncomely and most unsprituall thing that can be but for the avoiding of this folly and fault to fling them all away as things not at all usefull because not suitable to our carnall reasonings about spirituall things or capable of an abuse is an unspiritualnesse and uncomelynesse no lesse great then the former For my part whilst God
were not able to doe Verse 19. For it is written I will destroy the wisedome of the wise c. God hath resolved on this long agoe that by strength no man shall prevaile wise and prudent men in the businesse of Religion shall be no more then others so as you may aske where is the Scribe and disputer of this World either of Jew or Gentile their wisedome is made folly and in those things wherein they have thought to be wise they have shewed themselves the weakest and foolishest of any other Verse 21. For after that in the wisedome of God c. Here hee gives the reason why God hath made the Gospell so opposite and contrary to humane wisedome because that the World in the wisedome of God by wisedome knew not God By the World is meant the whole World consisting of Jews and Gentiles To them both God spake in severall manners in the morall Law and visions and apparitions in the fabrick of Heaven and earth the subordination of all things to their first cause c. But the World by wisedome knew not God in these things in this wise and excellent way suitable to principles in them which they might have improved they knew him not nor glorified him as God though that which was invisible was manifest c. It pleased God or seemed good to God Here the sinne was the abuse of divine wisedome the punishment was the infatuation of humane wisedome so as by the foolishnesse of preaching God would save them that beleeve By that which to carnall and wise men was the foolishest thing in the Word the simple and plaine preaching of a crucified Saviour by that it pleased God to save them that beleeve that denying their owne wisedome and renouncing wholly themselves did beleeve that God could by the most weake foolish and unlikely mediums produce the greatest and most considerable effects From this place thus considered it will evidently follow that worldly humane wisedome in the knowledge and judging of God and heavenly things is a foolish uselesse thing and that the foolishnesse of preaching c. are the meanes of the salvation of the Elect. And that also which I lay especially to the charge of these men That the Gospel and all Gospel Ordinances as Preaching Baptisme c. are to such worldly men I speak of no better then foolishnesse and weaknesse and therefore as poore and weake things are despised by them and cast away No man need seeke farre for reasons why these things should have that Notion and Character in the spirits and reasonings of men not subjected to the spirit Certainely because things indeed spirituall suite with none of their principles they have nothing they can take their measure by a man that would judge of any thing judges by some principles within him But then againe because there is a meanes and lownesse in them which is abominable to carnall wisedome as the washing of Naaman the Leper in Jordan As also because they can see no suitablenesse and correspondence betwene the meanes and the effect as Epicurus disputes against the making of the World where sayes he were the Engines the Ladders what devises to rayse such a mighty building But upon what ever ground this may bee which I purpose not here to inlarge in no man that considers the premises will deny me this That to be scandalized and offended at the Gospel Christ crucified and the Ordinances of Preaching Baptisme the Lords Supper for they hold of the same weaknesse hold out a dying suffering Christ is a signe of a carnall worldly heart But here I must stand the Butt of some Objections which I shall be sure to meet withall and be ingaged to answer certaine demands which these pretended spiritualists will be sure to make to me In the answer and consideration of which that truth which I contend for will I hope be made manifest Object 1 First therefore it will be sayd those men that are prejudiced against Ordinances are not against a crucified Christ Secondly that such seeme to be the most spirituall of any other For the first they must needs be prejudic'd as well against a crucified Christ for it is no more weake and foolish to be baptized in water or breake bread according to the institution then it is to beleeue in a Saviour hanged or crucified Secondly De facto they are so and make the crucifixion of Christ a kind of figurative allegoricall thing which was to make such a representation of Gods mind to us and then to end not a thing induring and remaining they make a kind of notionall thing of all the birth life suffering resurrection and session in Heaven of Christ a thing for weake men and weake times Object 2 Secondly For their seeming to be most spiritual Answ By way of answer to that I would consider that the Apostle in the second of the Collossians seemes to forewarne those to whom he writes of two sorts of errings the one about antiquated formes of worship and Jewish ceremonies which men naturally superstitious and of a more grosse and dull spirit are apt to bee deluded by this hee mentions Verse 16. Let no man therefore judge you in meat and drinke or in respect of an holy day or of the new Moone c. Which are but the shadow of things to come but the body is of Christ Those things which were but shadows and typicall are vanisht at the appearing of the body and substance The other was about such deceptions and delusions as men of more raysed and notionall spirits were in danger of of those hee speakes Ver. 8. Take heed least any man spoyle you through Philosophy and vaine deceit There seemes to have been in those dayes as there are in these certaine spirits who not contented with the meannesse and lownesse of the Doctrine of Christ crucifyed with such Ordinances and administrations as the spirit of God judged proper for the exhibiting and making good to us such a Doctrine would frame a kind of Philosophicall rationall Divinity savouring rather the spirit of Plato and Aristotle then of Jesus Christ and which being full of uncouth and unusuall expressions made the people admire what they understood not and caused that to passe for spirituall though it were but vaine deceit which seemed most remote from the common and usuall though the truest and rightest apprehension I affirme therefore that it is but a carnall spirituallity which these men have and hold out such as Philosophers subtelizing spirituall things with worldly distinctions and notions not holding the head and indeed covering their carnall apprehensions under the name of spirituall for that which a Socinian calls plainely and more honestly Humana ratio that they call the spirit covering it with a fairer name but both the one and the other are transgressours alike both philosophating as wildly the one as the other about spirituall things saving that these latter are worse keeping neither to the forme of wholsome
Christ why may it not be thought that our Lord hath particularly instituted these to keepe fresh to us for our comfort and his honour that great love wherewith he loved us when hee gave himselfe for us to death which the Scripture magnifies and values so much as to give it for the highest instance of the love of God the Father God so loved the World that he gave his onely begotten Sonne 1 John 3. and also of the greatest and highest engagement of our love to him 2 Cor. 5.14 The love of Christ constraineth us Now this which speakes Gods love so much and ingages ours so fully and which in respect of the condition of our state in this life is of so great concernment God would have kept fresh to us by most visible and sensible demonstrations and the rather to prevent and meet with the ingratitude of unworthy men who after they have served their turne of him fling away Christ crucified as an element as beggerly as any of those Ordinances which represent it and under I know not what vanity or pride of notion cast that behind their backs which Paul in his preaching desired especially to know and manifest 1 Cor. 2.2 Thus much for what I thought to say to this head concerning the difference betweene us and the Jewes in our formes of worship and ministration Object But if any shall bee yet unsatisfied with this as pretending after a more spirituall converse with God then is suitable to such Ordinances of preaching Baptisme Church fellowshippe breaking of bread c. Answ 1 I answer first That for some part of these to wit Prophecy or Preaching neither God nor the Devil will easily part with that under any notion whatsoever not God because by the foolishnesse of preaching hee saves them that beleeve it is a mighty Ordinance in his hands for the converting and building up his in the faith and knowledge of him nor the Devill what ever in a kind of gallantry he or such as are acted by him may pretend to for he would want the most proper and naturall and easie medium to diffuse and propagate his lyes and therefore when I have heard of some who having prophesied notorious lyes in the name of the Lord have by the same spirit of lying fayned themselves in the state of the resurrection and that therefore they were to pray and preach no more I alwayes sayd before the event proved it true that for the businesse of preaching I would undertake they should not long refraine that what ever became of other things for as much as the Devill would not long loose that mighty engine of diffusing his principles and accordingly these persons have beene since the most constant and diligent Preachers and the Devill hath not beene wanting to his usuall methods of transforming himselfe into an Angell of light and mingling abominable lyes with seeming raysed and high and spirituall expressions that the one may be set of and take better by the ayde and assistance of the other Then if prophesying or preaching or conference which are of the same nature wil be allowed by these men that are scandalized at the foolishnesse of Ordinances why not Baptisme breaking of bread and the rest which are no more foolish nor no more carnall then the other for cannot the holy spirit speake as spiritually and as effectually by these Hieroglyphick's of its institution as by the words and reasonings of any man Cannot it tell you the love of the great God the merits of the death of Christ what conformity and assimilation God expects from you to your head with all the rest of those things wherein these Ordinances instruct you as well as by the words or reasonings of any man which unlesse the spirit informe and inliven it is as dull and improper to convey spirituall things to us and in it selfe as low and carnall as any other medium you can imagine This being granted as it cannot be denied they who will admit of prophesying or preaching or conference which goe all under one head cannot deny any of the rest Church-fellowship Church-assembling Baptisme breaking of bread c. to be proper and fit mediums for Gods convaying himselfe to us in any piece of spirituall knowledge or manifestation for since it is the holy spirit that must doe all that is done in us and upon us for good the holy spirit hath and can make as good use of these mediums and preach to us upon that text as well as upon the word or expressions or reasonings of any man whatsoever and it is as proper and suitable to that blessed spirit to speake to us by things as by words c. Words in themselves and in their letter are as carnall and unfit for our spirituall edification as any thing you can imagine This answer therefore is a Pari if you will allow of preaching or conferences which as I said none will be found to denie long there will be no good reason to reprobate or reject Baptisme breaking of bread Church-fellowship or the rest as things in their nature improper and unspirituall for whatever reason comes from institution we shall examine that afterwards Answ 2 But then secondly for those who would lay aside these mediums as things more carnall and bodily then befits their state whether wilfully or ignorantly they deceive themselves and others I would intreat them to consider how they come to apprehend any things spirituall or whether whilst they are in the body whilst their soules live in these houses of clay they can reason understand by which spirituall impressions are conveyed without the ayde and assistance of the body For though God hath this preheminence effectually to inlighten the understanding and determine the will in respect of the event which no creature man or Angell can doe yet the way by which he accommodates himselfe to us in the doing of these things is still humanâ— more and after the rate and proportion of our weaknesses as wee are able and fitted to receive things being in the body and in this mixt lame and imperfect state in which wee are when Gods speaks to us by men or things it is alwaies by the mediation of our externall senses but when hee goes another way to worke it is not without the body but by the mediation of phantasmes either formerly received or newly injected which God can doe though perhaps neither men nor Angels can he represents objects to our understandings and wills which take and move us as it peaseth him to give the blessing so as you cannot contemplate nor meditate nor reason nor thinke of God without the assistance and use of the body nor receive impressions from him upon your understanding and will and affections but by the same way It is therefore grosse ignorance in men as it is in the most assisted and improved by pride or wilfulnesse which makes them subject to these mistakes to judge that converse with God unholy and unspirituall
were they knew that there was a holy Ghost by many Scriptures Psal 51. Lord take not thy holy spirit from me also in the 1 Kings 22. Which way went the spirit of the Lord from me to speake to thee also Isa 11. The spirit of the Lord was upon him So as the sense must needs as I have sayd bee understood of the gifts of the spirit scil to speake with tongues prophecy and the like for they are sayd to receive the holy Ghost which are adorned with any new or extraordinary gift Having received an answer of this question hee presently subjoynes another and askes them Ver. 3. Unto what then they were baptized which follows very pertinently the other for as he tooke it for granted that baptisme immediatly followed beleeving so the administration of spirituall gifts called receiving the holy Ghost or the gifts of the holy Ghost ordinarily accompanyed baptisme sometimes before it as a witnesse they were worthy of baptisme as in Cornelius and his Family Chap. 10. sometimes after baptisme as to the Apostles yea and our Lord himselfe received the holy Ghost in the shape of a Dove immediately after the receit of baptisme Having therefore asked them how they were initiated into Christian Religion that is by whom was that ceremony administred or how or to what purpose were they baptized They answer that they were baptized into Johns baptisme which was proper enough signifying that they in baptisme professed the Doctrine taught by John sealed to them by the administration of that Ordinance but otherwise their progresse was not great as having neither heard Christ himselfe nor his Apostles The like of which was sayd of Apollo that he knew onely the Baptisme of John Chap. 18.25 being instructed or as Beza reads it initiated in the way of the Lord knowing little or nothing more of Christ then what John preached and sealed with his baptisme So as to be baptized into any ones baptisme as in this place into the baptisme of John signifies to professe and by the receiving of baptisme to imbrace the Doctrine which John preached and sealed with that signe the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the finall cause And indeed baptisme seemes to have a threefold signification one proper which signifies immersion or dipping which from the effect is also called ablution or washing The other two translations as when it is taken for powring out the gifts of the holy Ghost or when it is taken for the Doctrine which John delivered with the seale and ceremony accompanying it as when it is sayd that Apollos knew nothing but the baptisme of John for new Doctrines had new Ceremonies accompanying them After this in the next Verses scil 4 5 6. Paul was so farre from bidding them to bee baptized in the Name of the Lord Jesus that hee taught them rather that those who had received Johns baptisme were duely baptized into Christ and therefore had no need of a new baptisme but rather as a consequence and due of it might receive the gifts of the holy Ghost For the fourth and fifth Verses are spoken by Paul giving a right account and narrative of the baptisme of John with the ground of it whereas the fourth Verse is commonly taken to be spoken by Paul to those Ephesians but the fifth to bee spoken by Luke shewing what followed the word of Paul whereas it plainely appeares by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are adversative that both those Verses were spoken by Paul Verse 4. Iohn verely baptized c. Verse 5. But when they heard this His vero auditis so as both these expressions were Pauls teaching that those who having heard Iohn had received baptisme were baptized into the Name of Christ that is as before were consecrated or dedicated by baptisme unto Christ Then Verse 6. begins the words of Luke telling the successe of this discourse And when Paul had layd his hands on them c. signifying that Paul did nothing else after he had informed them that they were rightly baptized into the Name of Christ then to lay hands on them upon which followed the gifts of the holy Ghost speaking with tongues and prophesying So as here is nothing of two baptismes but a right explanation of Iohns baptisme to be the Gospel baptisme or baptisme into the Name of Christ Ob. As for that they object that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a transitive and expletive and a note of transition and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expletive Answ The Answer is That it may bee when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes not but when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precedes then no wise man will deny it to bee adversative and to correct the other part of the narration as when Mark 14. Truely the Sonne of man goeth as it is written of him But woe to him by whom the Son of man is betrayed No man here will grant that in the first place Christ speaks and in the second Mark Having thus vindicated the Ordinance of Gospel-baptisme from the mistakes and objections against it I might here make an end but that the forementioned namelesse Author takes upon him to answer the objections brought against his novelty severall of which are certaine men of straw set up by himselfe to be the easier by his addresses overthrowne As that by this meanes we are robbed of our Christendome Againe then so many ages have erred also that he is the first man that opposed it Then that Christ justifies and commands water baptisme Iohn 3. Mat. 28. How that place of Matthew which holds out by way of Institution Gospel baptisme is to bee understood I have formerly shewd also what a sympathy correspondency there is between the institution and the practice the one being the Comment upon the other and therefore shall trouble you no further with that which is sufficiently cleared already nor not at all with those petty objections I told you of before which he so easily formes and answers That argument which hee frames against Baptisme from Pauls not being Commissioned for it and thanking God that he had baptized but very few as Crispus and Gaius and the house of Stephanas I have particularly considered and answered already when I gave the exposition of the greatest part of that Chapter scil 1 Cor. 1. out of which it is raysed to which I referre the Reader not affecting needlesse repetitions But one objection would trouble him if he would give it liberty and let it have its scope and himselfe sayes it seemes to be the strongest which is the constant practice of the Apostles in this câ—â—e not onely before Christs baptisme came in 〈◊〉 â—fter as he says as appeares by many places which hee quotes out of the Acts of the Apostles This Objection notwithstanding doth not much trouble him for he answers it easily thus That the Apostles indeed did practice water baptisme but not from Christ but from Iohn whose baptisme they tooke up and an outward
is pleased by the foolishnesse of Ordinances to save them that beleeve I shall make it my indeavour to be in the possession of them and shall expect God in them for whom onely I desire them for others that count themselves above these foolish things it were well for them to learne that the foolishnesse of God is wiser then men and it will certainly be found their wisedome as I sayd in the beginning to become fooles that they may be wise FINIS A Table directing to severall particulars in the preceding Discourse THE Introduction expressing the unhappinesse of these times in respect of extravagant opinions in Religion with their tendencie and rise Pa. 1. 2. The good which God brings out of this evill p. 3. That which immediatly debauches mens spirits is an undervaluing of Ordinances and unworthy thoughts of the Scriptures p. 4. Two excellent ends of the Scripture p. 5. In all matters of Faith and Worship the appeale lyes to the Scripture as to the standard p. 6. The Scripture is the rule or standard notwitstanding the ignorance or perversnesse of Interpreters p. 7. The vanity of affected and mysterious Allegorizing ibid. The 1 Cor. 3.6 Not of the Letter but of the Spirit opened p. 8 9. Scripture in it selfe plaine p. 10. Whom the difficulty especiallly hurts ibid. Scripture difficulties not relieved by the Allegorizers of these times p. 11. When Allegories may be used p. 11 12. In what sense naturall men be able to understand Scripture and where they fall short p. 13 14. 1 Cor. 2.14 opened ibid. VVhat advantage a spirituall man hath in interpretation of Scripture and who he is p. 14 15. The good intelligence between the Scripture and the spirit p. 16. The objection of those which thinke the Scriptures have their periods and times with men beyond which they are not of use considered p. 17. 1 John 2.20 21 27. Yee have an unction and yee know all things opened ibid. c. To know all things and to know but in part opposed p. 18. It is no unusuall Oratory to perswade men they know already what we would further inlighten them in p. 19. The benefit of the new Covenant in opposition to the old wherein it lyes p. 22. 2 Pet. 1.19 Considered p. 26 â—7 c. The Vindication of the use of Ordinances p. 30 31. cum sequent 1 Cor. 1.21 Considered p. 31. VVhat is knowing Christ after the flesh p. 32. In what sense Paul was sayd to be sent not to Baptize but to Preach p. 33 34. AccoÌ„modating that scripture by others parallel to it ibid. Reasons why the Ordinances of Institution appeare so foolish to men unspirituall p. 36. Men prejudic'd against Ordinances are also against a Crucified Christ p. 37. Col. 2.8 Take heed least any man spoyle you through Philosophie and vaine deceit considered p. 38. Men opposing Ordinances doe but carnally Philosophate about spirituall things p. 38 39. Considerations why it pleased God to ordaine Mediums for worship so unproportionable to the reason and wisedome of men p. 3â— 40. Of the difference betweene Us and the Jewes who were under Ceremonies and mediate Ordinances p. 41. cum sequent Our sacraments have the same advantage over the Jewes Sacraments that the Gospell hath over the Law p. 42. Many after they have served their turne of Christ Crucified fling him away as an element as beggarly as those Ordinances they cry downe p. 43. The same reason of Preaching or conference in respect of spiritualnesse with Baptisme or the Table of the Lord. p. 44 45. The vanity of such as would lay aside Ordinances because outward and carnall manifested by the consideration of our way of holding communion with God in this life and state p. 46 47. The true notion of the Word Spirituall in order to the discourse in hand p. 47 48 49 50. Never way of Worship was chang'd without a great noteriety to those whom it concerned p. 50 51 52 53 54. The Ordinance of Baptisme vindicated being an illustrious instance for the abiding and continuing with us of other Institutions p. 55. cum sequent The state of the controversie as it lyes between us and the Papists and between us and the men we contend against p. 55 56 57. The new exposition of Mat. 28.19 20. Go teach all Natione Baptizing them c. shewed to be bold and absurd p. 59 60 61. Institution of Baptisme Mat. 28. and Apostolicall practice which is the best comment upon the rule exactly agreeing ibid. Severall arguments of these new men against Baptisme by water examined p. 62. cum sequent Johns Baptisme and Christs was distinct in their appellations considered p. 62 Christs Baptisme was to follow Johns considered p. 63. John Baptized with water but ye shall be Baptized with the holy Ghost considered p. 64 65. Objection against baptisme out of Acts 19. considered p. 66 67 68 69. Receiving the holy Ghost ordinarily accompanyed Baptisme either before or after it p. 68. Three severall significations of Baptisme p. 69. A weighty argument for Baptisme the constant practice of the Apostles very easily sleighted by these Novellers how ingenuously let the Reader judge p. 71 72. The forementioned Argument with the Answers of these men particularly urged and examined p. 72 73 74 75 76. Baptisme by Water administred constantly by the Apostles and Ministers of the Gospel to all sorts upon the most spirituall grounds to the most spirituall ends p. 74 75 76. Contending for Ordinances no undervaluing the spirit or lessening his Empire p. 76. Nothing ought to be so deare and so much sought for as the accesses of the spirit p. 77. Encomiums of the spirit in respect of its wonderfull Operations ibid. The holy spirit is communicated particularly and especially in the Ordinances p. 77 78 79. Men usually to avoyd errours run into extremities as is to be seene in other things as well as in the matter of Ordinances p. 79. Some of the faults escaped in the Printing the Reader is desired to mend as followeth Page Line Error Correct 2. 25. After the word jergona Comma 4. 8. The word Secondly to be left out 7. 2. For sandard read standard 14. 14. put out the Comma after transforme and add it after beholding 18. 2. make a Comma after the word without and put out that which followes the word Word 21. 3. for into read in 23. 16. for extream necessaries read extreamely necessary 27. 8. for his read its 41. 26. after the word as add the word there 43. 3. blot out the Comma after the word efficacy 45. last in stead of c. read and. 49. 12. after the word of put a Comma 79. 2. for occompanyed read accompanied The Reader is also desired to minde that by reason of the Authors distance amongst other mistakes there is one in the running Title It should have beene A Vindication of the use of Scriptures c.
of Saintship and altogether unproper and unmeet for that state of growth and perfection which they pretend to have attained unto This wile of the Devill is not by all good men easily and at the first observed not doe they consider that by a shew of rationall and spirituall pretences he deprives them at last of all the Ordinances and Institutions of God that his inspirations and revelations may be in stead of them and he at last may be all in all unto them For I beseech you what else is the effect of those methods in these men in whom he hath gained most upon this way but a forme of unsound words by which evill communication they corrups good manners stuffing their Preachings and Writings with an uncouth and most unsavory gibberish or jergon language which the Scriptures owne not which rationall and truely spirituall men understand not till at last growing bolder in the vanities of their minds and expressions they come to this to which some of them are come to make themselves Christ and God and to stile themselves the Lord of Hosts Blasphemies unheard of in other ages and such as are capable of astonishing the most debauch't and prophane spirits and such as tend not onely to the utter subversion of all Religion but as a necessary consequence of that to the destruction and dissolution of all bands of civill government Notwithstanding the horrour of these things yet I must professe when I thinke seriously of them I cannot but rest satisfied in the wisedome and goodnesse of God to his who by letting them see the miserable consequences and effects of opinions so depraved as the casting aside of all Ordinances of worship and yet of that seeming holinesse and spiritualnesse as the pretence of a more immediate and spirituall converse with God is are bounded and kept in order by these exorbitancies and taught that which the Scripture teacheth frequently that The weaknesse of God is stronger then men and the foolishnesse of God is wiser then men and therefore if any will be wise for all these vanities arise from nothing but from a carnall and vaine Philosophating about spirituall things he must become a foole that hee may be wise Now as to be instrumentall to turne sinners and such as erre from the truth from the errour of their ways is a thing of the greatest concernment and highly acceptable to God so is it no way of more consideration then in such errings and mistakings as are about the fundamentals of Religion and Worship and which are so fertile of ill as having gained once a prevalency and authority there is no stoppe or bounds to any thing which a vaine and carnall heart deluded and imboldened by the Devill shall broach to the World for good Doctrine That which immediately debauches the spirit of men this way is as I said a slighting and undervaluing of the Ordinances of worship and holy Institutions and after that a despising and abhorring of them as things carnall and unbecomming a spirituall and raised state But that which is yet a deeper and more bottome root of this untoward production is Secondly Low and meane thoughts of the holy Scriptures the Word of God or which is as bad and arises from the same root of pride and vanity such a bold and ridiculous allegorizing of them under a colour of going farre enough from the Letter and understanding the mystery of them as they obtrude upon you all the vaine reasonings of a carnall heart and that as the Preachings and Writings of these times will abundantly witnesse with such folly and madnesse as that after that rate a man may not despaire to see the Turkish Alcoran brought out of the New Testament or if there be any greater the greatest absurdities and follies that ever entered into the heart of any ignorant or carnall man since the World stood He therefore that would indeavour the recovery of these men or prevent the fallings and disorders of others in these matters of greatest concernment had need speake something to such errings as are about the Scriptures And First Not to speake if there bee any such of those that question the Divine Authority of Scripture as if it had not God for its Author and Originall that which I shall speake something to is that Opinion which seemes to be received amongst some as if it were a straitning to the spirit of God and indignity offered to it to bring spirituall revelations to the touch-stone and Examen of the Scriptures On the other side to me the Scripture seems amongst others to have tâ—o excellent ends for our advantage the one as other Ordinances of God to be a Medium of his owne setting up and which he delights to use for the conveying of himselfe to our spirits in inlightening and sanctifying us and making us partakers of the Divine nature The other to be a certaine and fixt Standard to which we may bring any thing that is broacht under the name of spirituall truth and may thereby as the Scripture sayes Try the spirits whether they be of God may know the voyce of God from the voyce of the Devill and the voyce of the holy spirit and good Angels from that of Satan even when he transformes himselfe into an Angel of light Nor is this any indignity offered to the spirit of God as is before pretended since he is confined to no Rule but what is of his owne forming If the Scriptures were a rule formed by man or by Angels it were unsufferable to subject the spirit of God to any rule so infinitely below it selfe but All Scripture being of Divine inspiration holy men of God speaking as they were moved by the holy Ghost as it is of great use to us against the wiles of the Devill so it is a particular honour to the spirit of God which by the meanes of such a Standard and rule appeares ever like it selfe that is uniforme and constant and which is a high attribute of God without variablenesse and shadow of changing From this good understanding betweene the spirit of God and the word of God the Scriptures dictated by the same spirit it is that in all matter of faith and worship and all things spirituall the appeale is still to the Scriptures as to the visible and lawfull Judge So Christ convincing the Jewes of their sin of unbeliefe tels them There is one that accuseth them even Moses for he wrote of him John 5.45 And as for the Jewes so for all others our Lord saith That he that rejecteth him and receiveth not his word hath one that judgeth him the Word saith hee that I have spoken the same shall judge him in the last day So Paul gloryes in this that the Thessalonians received the word spoken by them not as the word of man a thing subject to exceptions and limitations but as it is in truth the word of God which effectually worketh in them that beleeve 1 Thes 2.13 Hence when
Christ would convince the Sadduces of the Resurrection he told them They erred not knowing the Scriptures nor the power of God Matth. 22.29 and then makes out his assertion by Scripture authority Have yee not read that which was spoken by God unto you And then brings them the very Scripture words I am the God of Abraham c. vers 32. So when Christ would prove himself to be the Messiah he bids them Search the Scriptures John 5.39 You see therefore it is no disparagement to the spirit of God that there is a visible Standard and Rule manifest to all men to which we may have a constant and easie recourse in any doubt or controversie of faith or worship Obj. If any shal object further that though this be not a disparagement or a lessening to the spirit of GOD since the authority of God it selfe and the reason of the thing seems to vindicate it from this Yet the Scriptures are capable of senses and interpretations so various as we see in all experience as it will be difficult to make it a Sandard and Rule of Faith and Worship or a Medium to try the spirits by since it needs the assistance of the spirit to the right interpretation of it selfe Ans I answer that the ignorance or perversnesse of Interpreters can by no meanes take away that Honour from the Scriptures that it should not be the Standard and Rule in things spirituall no more then in civill things the ignorance or peruersenesse of a man in giving the interpretations of the Law should detract from the honour of its being the rule and standard of judging in things civill It is certaine that in respect of the things spoken or in respect of the Speaker the Scripture hath not various and uncertaine senses but it seemes to have so oftentimes in respect of our vanity or ignorance Which leads me into consideration of the second charge I lay to some perverse spirits of these times which by obscure and mysterious Allegories draw a vaile and cast thick Clouds betweene us and the Scriptures and then cry out that they are mysterious obscure darke and hidden but If our Gospel bee hid as the Apostle saith it is hid to them that perish in whom the God of this World hath blinded their eyes Pride or some evill lusting hath blinded their eyes and then they cry out that there is a defect on the part of the object that that is not visible and the way by which they would spiritualize and inlighten it renders it a thousand times darker whilst under a pretence of running far enough from the Letter which they judge carnall and killing they subject it to the vanities and dreamings of every addle head and make the holy Scripture Eccho to the sound that is already in their eares according to that English Proverbe As the foole thinketh so the Bell tincketh But first here they greatly mistake who in alluding to that place of 1 Cor. 3.6 Not of the letter but of the spirit thinke there is an opposition put betwixt the letter of the Gospel and New Testament and the spirituall sense of it for here plainely by Letter is meant the Law and by spirit is meant the Gospel or New Testament in the very letter of it as you have John 1. The Law was given by Moses but grace and truth came by Jesus Christ Not as if the Jewes were onely under a literall externall administration which did not affect their spirits God knew how to speake to his in those times but that was not the office of Moses or of the Law which propounded rules of living with promises and threatnings therefore When the Law came sin revived and I dyed saith Paul But the Ministry of the Gospel he cals spirit because the things it declares are quickning enlivening and restoring and such as speaking comparatively also the spirit accompanies much more then it did the Law as being the instrument of the grace of Christ in his Ministry The mistake of this place made Origen first and since very many loose themselves and their auditors in senslesse and idle Allegories supposing that the allegoricall sense was spirituall and the literall killing whereas the literall sense in most scriptures is not onely a spirituall sense but the onely spirituall sense of it and if besides what sense I have given of this place of the Law and the Gospel it reaches further the letter and the spirit is not to be understood of the Exposition of the words but of the fruit and effect of it it then being onely received in the Letter when it affects not the heart nor workes saving changes upon us and then in the spirit when it indeed converts and turnes us and moulds us into that holy frame and forme to which God ordaines his people Now that these expressions of the Spirit and the Letter are meant particularly of the Law and the Gospel appeares evidently in the following verses 7 8 9. For verse 7. speaking of the Letter he calls it The administration of death written and engraven in stones which we know was the Law this hee proves glorious from the glory and shining of Moses countenance In opposition to this he cals the Gospel The ministry of the spirit verse 8. and shews in one point more the excelling glory of this Gospell beyond the Law that it is to abide and remain evermore whereas the other is done away and past verse 10 11. It is true that what the Law is of it self that the Gospel is by accident killing and destructive 2 Corinth 2 16. To the one we are the savour of death unto death c. But though the Gospel be the occasion of damnation to very many notwithstanding it may be called the Spirit or Doctrine of life for as much as God uses it as the instrument or vehiculum of our conversion or new life and that it holds out and offers free reconciliation to us with God whereas the Law taking it simply and alone as it is here taken is the Letter that killeth and the ministry of death prescribing onely an exact rule of life by which comes the knowledge and reviving of sinne which kills without shewing any releife or way to escape And thus have I briefly opened this place which hath been the cause to many of such grosse errings and mistakes But to proceed It is certaine the Scriptures have a plainnesse and easinesse in them to be understood and therefore are said to be A light to our feet and a Lanthorne to our paths and a light shining in a darke place Thy words they give light they give understanding to the simple And if this may be affirmed of the Writings of the Old Testament with much more reason may it be affirmed of those of the New For Grace and Truth came by Jesus Christ They had many things formerly in Types and Allegories as things that concerned others more then themselves For it was revealed to them that
principles but sense and reason sees the truth aright and as it is but it is a foolish and weak thing to him in order to the end for which it is appointed because there is a spirituall beauty which he hath no eye to see nor sense to taste I deny not besides this but that when there are diversities of interpretations and allegoricall senses of which I spake before the spirituall man hath advantage of all the World besides and that not onely in the sense of which I have already spoken but in opposition to one more raysed and more spirituall a man may be called a naturall or carnall man so you have it in the beginning of the next Chapter And I brethren could not speake unto you as unto spirituall but as unto carnall even as unto babes in Christ verse 3. For yee are yet carnall for whereas there is among you envyings and divisions and strife are yee not carnall and walke as men Which as it shewes that the opposition of spirituall to carnall may be made in respect of more or lesse spiritualnesse in the same party so it leads us backe to that sense I gave before That he is to be judged the spirituall man and to comprehend best the mysterie of Divine things and of the holy Scriptures not who can most misteriously that is as these men use it obscurely and aenigmatically and if you will irrationally and absurdly discourse of Divine things and of interpretation of Scripture but he Who laying aside all malice and superfluity of naughtinesse receives the word and he who by seeing and beholding it is transformed into that which is most opposite to envying strife and divisions The Apostle Jude after he hath made a list of the worst and vilest of men Uncleane persons that despise Dominion and speake evill of Dignities he tels you verse 10. That these are sensuall or animall or naturall for it is the same word that is used here having not the spirit These were all Christians and Professors and perhaps could Philosophate as mysteriously as their neighbours for they were such as separated themselves verse 10. and it is like were well opinionated of their abilities but because the beauty of the Word gained them not to the love of God what ever light they had besides could not defend them from the denomination of sensuall or animall which is the word here opposed to spirituall And thus have I done with what I intend to say in answer to the objection above made To conclude with what I first mentioned in this point of the Scriptures The spirit of God and the Word of God the holy Scriptures hold so good an intelligence as we try the spirits by the Scriptures and the holy spirit enlightens us to understand the Scriptures so Christ by his spirit inlightened the Disciples going to Emaus to understand the Scriptures hee did not make them wise without them which he could have done but he chose that medium as a vehiculum of his spirit sutable and proportionable to them and to his wayes and dispensations towards his people In like manner when Paul had exhorted the Thessalonians not to quench the Spirit he doth not lead them from the Word of God to vaine speculations but immediatly subjoynes a command Not to despise Prophecy intimating an aptnesse in men under the notion of magnifying and advancing of the spirit to despise Prophecy and shewing also that the meanes to quench and extinguish the illuminations of the spirit is to have low and unworthy thoughts of the Word of God and of Prophecying according to the Analogy and Proportion of that Word Now as some think it an indignity to try the spirit by the Scripture and others with vaine allegorizing make the Word of God of none effect to both which I have spoken already so there doth not want of them which thinke the use of the Scripture hath its period and time with men beyond which it is uselesse and improper to attend to it though before that time it be a duty and of use to us According to this sense they interpret that place of Peter 2 Pet. 1.19 Where the Apostle speaking of the Scripture of the Prophets tels them to whom he writes That they doe well to take heed to them as to a light shining in a darke place till the day dawne and the day starre arise in their hearts That is till God have set up such a light in them as they need no more helpe of Prophesie according to which interpretation they adapt also other Scriptures as that of John 6. quoted out of Isaiah 54.13 They shall all be taught of God that of Jeremiah 31.34 They shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know me from the least of them to the greatest of them and particularly also that place of John 1 John 2.20 21 27. But yee have an unction from the holy one and yee shall know all things Verse 27. But the anoynting which yee have received of him abideth in you and ye need not that any man teach you but as the same anoynting teacheth you all things To speak a little to these places and first to speak something to this last of John The Apostle seemes to doe two things one is to bring what he sayes to the examen of the spirit who onely is the full and sufficient judge who seales to our spirits to the end that wee may be certaine that God speakes it Secondly he would the better authorize his doctrine by referring them to the judgement of the spirit within them which teaches them that finding something that beares witnesse within to the word without it might have a full effect upon their spirits and worke in them a strong perswasion But then particularly and perhaps especially in this place the Apostle seems modestly to excuse himself for seeming to deale with them as with learners and beginners when as he tells them they have the unction of the spirit and know all things In like manner is that which Paul sayes Rom. 15.14 and to the same purpose when he tels them that they were full of goodnesse and filled with all knowledge and able also to admonish one another and yet he tels them he thought it his duty to admonish them to put them in minde as he sayes so here Verse 21. I have not written unto you because ye know not the truth but because ye know it For if they had beene altogether unlearned and unbottom'd and had not knowne something if they had not had foundations layd and been principled they had not beene fit for the Doctrine hee delivered Whereas he sayes Verse 21. They knew all things that cannot bee taken in the full extent that the words seeme to beare for we know but in part 1 Cor. 13. but either with restriction to the subject in hand or else to shew as before that he doth rather remember
words that the Scripture gives us nor to principles of right reason having this for an unanswerable cloake when ever they are driven to a wall that that is dictated to them by the spirit And I doubt not but that the evill and uncleane spirit is fertile of notions and supplyes by his suggestions the irrationality of their opinions and practices Quest If you aske now why God ordained such mediums as these things so unsuitable and unproportionable to the reason and wisedome of men Answ I answer That no flesh should glory in his presence 1. Cor. 1.29 Wherefore would God destroy Jericho by the blowing of Rams-hornes Joshua 6. If all the men of Warre had taken it by an ordinary siege they would have had the glory and God would have lost his but when the walls of a mighty City shall fall downe flat before the blowing of Rams-hornes and a little instituted ceremony of incompassing it in such a manner so many dayes God alone had the glory and no flesh could glory in his presence upon the same account in this great worke of salvation wherein if in any he would intirely have the praise and is especially jealous least his glory should be given to another God hath chosen foolish things and base things and weake things and things which are despised and things which are not to bring to nought things that are Verse 27 28 29. Such as Christ crucified is and all the seeming foolish weake and low Ordinances of Christ as Preaching Assembling Church-fellowship Baptisme breaking of bread c. But secondly God doth this because we are poore low and foolish creatures and God would have us by such things remembred of it continually Our bodies are one halfe of us our soules and bodies make but one person our bodies as well as our spirits are the temples of the holy Ghost and yet what pityfull languishing needy pieces are they how do they subsist in a continuall succession of fillings and emptyings how are they wound up by meate and drinke and lye fallow by rest so meane are they as the Apostle knowes no Epithite more proportionable to them then that of Our vile bodies so are our spirits weake and foolish things such as if they were let alone to runne to the utmost bounds of their owne speculations would runne out to the greatest vanities and extravagancies would be vaine in their reasonings and professing wisedome would become fooles therefore like fooles and children God deales with us And why doe we not pretend as well that our bodyes should live angelicall lives without the aydes of food and raiment as that our soules should not need such Ordinances and Institutions for there is the like reason of both and when our bodies shall not need those aydes but be as the Angels our spirits shall also bee freed from any such tracts or formes of worship as for the present God hath made our portion and blessing Though some I heare wisely in that making the notion go round say they are in a glorified state also in respect of the body and that they doe but seeme to eate or drinke or doe any other actions of life If you aske then what difference is betweene us and the Jewes who were under Moses who had ceremonies and mediate Ordinances I answer Very much as much as betweene open-facednesse and vailing betweene seeing in a Picture and seeing in a glasse Quod videtur in speculo non est Image 't is the thing it selfe not the picture or image of it and therefore the Apostle speaking of the difference betweene the Jewes and Christians The vayle saith he is over their hearts but we all with open face behold as in a Glasse the glory of the Lord 2 Cor. 13.18 But the same Apostle speaking of our present state with the times that are to come sayes That we see as a childe and understand as a childe and that we see through a glasse and in a riddle but then face to face and the seeing on this manner is to continue till Prophecy shall fayle and tongues shall cease and knowledge shall vanish away I thinke in this life there is no body that will deny that there is use of ability in tongues of the gifts of science or knowledge and prophesie which are of great use to the people of God for the begetting them to the faith and for their building up as long as is use of faith or hope but when we come to live by sight and not by faith to be absent from the body and present with the Lord 3 Cor. 5.7 Then and not before tongues prophesies faith and hope shall cease together then wee shall know as we are knowne and not in part and shall see no longer through a glasse darkly but face to face 1 Cor. 13. That is all those eclipsing mediums which are proper and necessary to this state whilst we are in the body and in this earthly Tabernacle shall vanish together and there will be a seeing and converse with God more raysed and more divine then wee can now conceive of In a word every body will easily I conceive discerne the vast difference of these Ordinances from those of old by considering the difference of the two Covenants and the glory of the Gospell from what was that of the Law as for Prophesie or Preaching common to us with the Jewes it holds out the whole mind of God in Christ the great mystery of godlinesse God manifested in the flesh gives us that in history and accomplishment which the Jewes that lived under another Covenant had but darkly in predictions and types they but a shadow and not the image Heb. 10. Now we see the things have more then the image as I sayd that which is seene in a glasse is not the image 't is the thing and as this is true of prophesying or preaching so there will be found to be the same reason of other administrations those wee call Sacraments Baptisme and breaking of bread which is the administration of the same Gospell to us by the mediation of other senses therefore these Ordinances have the same advantage over the Sacraments of the Law that the Gospell it selfe hath over the Law confirmes to our faith by the mediation of other senses all the riches and glory of the Gospell and what ever revelation the spirit of God makes to us therein scales to us that in history and performed which was darkly before represented in types and God having made himselfe visible now at last in his Sonne makes his Son and all his beauties and glories visible to us in his Ordinances the holy Ghost speaking to our senses by the mediation of words or things or signes of the same efficacy with words set apart for that purpose the great mystery of the Gospell But lastly and particularly to those two Ordinances of Baptisme and breaking of bread which besides other things holds forth to us directly and immediately the death and sufferings of