8. 56 The same Apostle saith that â—here bee six Witnesses that give â—ight and evidence unto our spiriâ—uall life in Christ of which three â—e in heaven and three on the earth â—nd the Spirit in both yet he did â—ot thinke it a vaine thing to give â—he water of Baptisme as out of â—he death and resurrection of Christ we receive the power to walk in newâ—esse of life Rom. 6. 3. 4. as a witnesse â—fter foure of the greater lights If you take Sanctification for a â—reated gift it is indeed but a Candle to the Sunne But when John â—aketh it but to confirme faith â—he meaneth then the Spirit of God beareth witnesse in it or else the testimony of sanctification though it be a divine gift or work yet it would not give a divine testimony nor increase divine faith for the heavens and earth are divine and supernaturall works yet they doe not give divine testimony of the Godhead unlesse the Spirit of God himself doe beare witnesse in them Therefore John giving sanctification for an evidence of a good estate to such as already knew it by the witnesse of the Spirit is not a lighting of a candle to the Sunne but as the setting up of another window though a lesser to convay the same Sun light into the house another way In 2 Pet. chap. 1. from verse 5. to 10. the Apostle exhorteth us by adding one gift of sanctification to another to make our calling and election sure Let Calvin answer for me This assurance saith hee whereof Peter speaketh by adding grace to grace is not in my judgement to be referred unto conscience as if the faithfull did thereby before God know themselves called and chosen but if any man will understand it of making of it sure before men there will be no absuâ—dity in this sense Neverthelesse it might be extended further that every one may be confirmed in their calling by their godly and holy life But that is a proofe not from â—he cause but from a signe and effect There be many conditionall promises in the Gospel which are made to the gifts and duties of sanctification which are all in vaine if poore drooping soules finding such gifts and duties of sanctification in themselves may not take comfort from them according to the promise The conditionall promises are made to poore drooping soules noâ— in respect of such conditions or as they are qualified with such gifts and duties of sanctification but in respect of their union with Christ to whom the promises belong Gal. 3. 26 28 29. The fruits of such an union with Christ such duties and gifts of sanctification be when they be sincere otherwise if the promises were made to such soules in respect of such conditions then the reward promised would belong unto them not of grace but of debt Rom. 4. 4. A promise made to any condition after it be made it becometh due debt to him in whomsoever such condition is to be found But therefore that such promises might be of grace they are made to us not as wee are indued with such and such conditions but as wee who have such and such conditions are united unto Christ Whence it is that such blessings offered in such promises as they are tendered to us in Christ so are they fulfilled to us in Christ Whereupon we look for the blessing not in our gifts and duties but in going still unto Christ for a clearer and fuller manifestation of him to us and of comfort in him As for example A thirsty soule to whom promise is made that hee shall be satisfied hee looketh not presently to be satisfied from his thirsting nor from any right his thirsting might give him in the promise but hee looketh to be satisfied by going unto Christ in drinking more abundantly of him by his Spirit as Christ himself directeth such drooping soules to doe and so we are to make use of such kind of promises Joh. 7. 37 38 39. No man can see his gifts and duties of sanctification in himselfe but hee must first have seen Christ by faith the Spirit of Christ enlightening his understanding in the knowledge of him As in case of mourning to which many promises are made No man can with Evangelicall repentance mourne over Christ and for himselfe untill the Spirit work faith and by faith beholding Christ hee hath seen him crucified and by him Zech. 12. 10. So then these conditions and the promises made to them doe not give us our first sight of Christ nor the first glymyse of light and comfort from him but rather our sight of Christ and some glympses of light and comfort from him doth beget such conditions in us Such conditionall promises are not in vain though poore drooping soules have found no comfort by them and though they cannot suck present comfort from them and from their good conditions accordingly to them Because these promises being discerned in a Covenant of free-grace made in Christ by them doe work if they were not wrought before or at least confirme such conditions in the soule As when God promised them to send a Redeemer out of Sion unto them which turne from transgression in Jacob Isai 59. 20. the Apostle expoundeth it That Christ shall come out of Sion and shall turne away transgression from Jacob which is as much as if hee should say He shall work that condition which the promise was made unto And this the Apostle maketh to be the meaning and the blessing of the promise according to the Covenant of grace Rom. 11. 26 27. The promises are not in vain to such soules in whom such good conditions are wrought because they direct them where they may find comfort and satisfying to their hearts desire to wit not by clearing their good conditions in themselves but by coming unto Christ and drinking a more full draught of his Spirit as Christ directeth thirsty soules to doe Joh. 7. 37. If any man thirst let him come to me and drink V. 38. Hee that beleeveth on me as the Scripture saith out of his belly shall flow rivers of living water V. 39. But this hee spake of the Spirit that they which beleeve on him shall receive But why may not the holy Spirit breathe his first comforts into our soules even on such conditions Is not this to limit the Spirit who is free and bloweth where hee listeth Joh. 3. 8. He doth not breathe his first comforts in such conditions because he listeth not it is not his good pleasure to give us our first comfort which is the comfort of our Justification from our owne righteousnesse before hee give us comfort in the righteousnesse of Christ The holy Spirit in all his dispensations to us ward delighteth to receive all from Christ rather then from us that so hee might glorifie Christ in us The Comforter whom I shall send to you hee shall glorifie me for hee shall receive of mine
the assurance of faith of our justification doe spring from sight of sanctification it is by right of some promise made unto such a worke and the right which a man hath by promise to a worke maketh the assurance of the promise but debt unto him and then the promise is not sure unto him out of grace The fourth Argument If when the Lord declareth himselfe pacified toward us he utterly shames us and confounds us in the sight and sense of our unworthynesse and unrighteousnesse then he doth not give unto us our first assurance of the faith of our justification upon the sight and sense of sanctification But when the Lord declareth himself pacified towards us he doth utterly ashame us and confound us in the sight and sense of our unworthynesse and unrighteousnesse Therefore he doth not first give us assurance of the faith of our justification upon the sight and sense of our sanctification The consequence is plaine from the Law of Contraries For if the Lord shame us with a sight and sense of sinne hee doth not then first comfort and incourage us with the sight and sense of sanctification Minor is proved Ezek. 16. 63. Rom. 4. 5. Ezek. 16. 63. That thou maist remember and bee confounded and never open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Rom 4. 5. To him that worketh not but beleeveth on him that justifieth the ungodly his faith is accounted for righteousnesse The fift Argument When sanctification is not evident it cannot be an evidence of justification But when Justification is hidden and doubtfull Sanctification is not evident Therefore Sanctification cannot be our first evidence of Justification Minor When Faith is hidden and doubtfull Sanctification is not evident But when Justification is hidden and doubtfull Faith is hidden and doubtfull Therefore when Justification is hidden and doubtfull Sanctification is not evident The first proofe of the Major If Faith be the evidence of things not seene then when Faith it selfe is hidden and doubtfull which maketh all things evident what can be cleare unto us But Faith is the evidence of things not seene Hebr. 11. 1. Therefore when Faith it selfe is hidden and doubtfull Sanctification cannot be evident The second proofe of the Major If no Sanctification be true and sincere but when it is wrought in faith then neither can it be evident But when it evidently appeareth to bee wrought in Faith Therefore when Faith is hidden and doubtfull Sanctification cannot be evident But no Sanctification is pure and sincere but when it is wrought in Faith nor cannot be evident but when it evidently appeareth to bee wrought in Faith Therefore when Faith is hidden and doubtfull Sanctification cannot be evident The sixth Argumont Such a Faith as a practicall Sillogisme can make is not a Faith wrought by the Lords Almighty power For though Sillogismus â—iâ—em facit yet such a faith is but an â—umane faith because the Conclusion followeth but from the strength of reasonings or reason not from the power of God by which alone Divine things are wrought Ephes â— 19. 20. Col. 2. 20. But the Faith which is wrought by a word and a worke and the light of a renewed Conscience without the witnesse of the spirit and â—efore it is such a Faith as a practiâ—all Sillogisme can make Therefore such a Faith as is wrought â—y a word and a worke or by the â—ight of a renewed Conâ—cience without the witnesse of the Spirit and â—efore it is not a Faith wrought by the Lords Almighty â—ower The proofe of the Minor From the condition of all these â—hree the Word the Work and the â—ight of a renewed Conscience they are all but created blessings and gifts Thereâ—ore cannot produce of themselves a word of Almighty power Because the Word without the Almighty power of the Spirit is but a dead Letter and the Work hath no more power then the Word nor so much neither For Faith cometh rather by hearing of a Word then by seeing of a Worke Rom. 10. 17. And the light of a renewed Conscience is a created gift of spirituall knowledge in the conscience 1 Iohn 2. â— Hereby we know that wee know him that we keepe his Commandements 1. John 3. 14. Wee know wee have passed from death to life because we love the Brethren Vers 19. Hereby we know we are of the 〈◊〉 No better Answer need to be expected then what Calvin hath given in the exposition of these Scriptures who thus expoundeth them Though every beleever hath the testimony of his Faith from his Workes yet that commeth in a posteriori probatione a latter or secondary proofe instead of a signe Therefore the assurance of Faith saith hee doth wholly reside in the grace of Christ and we must alwaies saith he remember that it is not from our love to the Brethren that we have the knowledge of our estate which the Apostle speaketh of as if from thence were fetched the assurance of salvation For surely wee doe not know by any other meanes that we are the Children of God but because hee sealeth unto our heart by his Spirit our adoption of us out of free-grace and we by faith receive the assured pledge of him given in Christs love Therefore as an addition or inferiour helpe for a prop unto faith not for a foundation to leane on Certaine it is that those which â—ohn writ unto were three sorts of â—en Old men Young men and Babes â—et there was none of them but did know their good estate by the knowledge of the Father before they knew their good estat by their brotherly love For even of Babeâ— he saith they knew the Father 1 Iohâ— 2. 13. And therefore by the rule oâ— relation they knew their Son-shipâ— and adoption And if it should be asked how they knew it John telleth By the unction they had receiveâ— from Christ â— Ioh. 2. 27. that is bâ— the spirit it selfe which taught them tâ— know all things which no created gifts of Sanctification could doe Even in nature children doâ— not first come to know their parents either by their lovâ— to their brethren or by their obedience to their parents but from their parents love descending on them So we loved him because he first loved us 1 Iohn 4. 19 Herein is love not that we loved God buâ— that he loved us and sent his Son to beeâ— propitiation for eâ—r sins 1 Ioh. 4. 10. If Iohn could give sanctification foâ— an evidence of adoption to such a knew their good estate before by the witnesse of the Spirit this were but to light a Candle unto the Sunne Whether were it more absurd to light a Candle unto the Sunne or to light a Candle to see to a mans eyes Now faith is instead of eyes unto the soule By Faith Abraham saw the day of Christ and rejoyced â—hough it were a farre off Ioh.
and shew it unto you Joh. 16. 14. Nor will he so much dishonour the righteousnesse and grace of the Father of glory as first to pronounce and declare us justified in the sight of our owne righteousnesse In Mat. 7. from verse 16. to 20. The tree is knowne by his fruit True to others but not unto himselfe If a tree could know it selfe it would first come to know it selfe by seeing upon what root it grew before it came to see what fruit it did beare Joh. 15. 1 2 3 4 5. But this Doctrine is new it is not ancient nor gray-headed The Doctrines of the Covenant of free-grace are ever new because they are the Doctrines of the New-Covenant which can never waxe old should it once waxe old it would soone vanish away Heb. 8. from vers 8. to 13. though it be as ancient as Abraham yea as Adam for hee had his first comfort and assurance in an absolute promise of free-grace Gen. 3. 15. yet it hath ever seemed new in every age Augustines Doctrine of Conversion that is of grace and not of free-will Luthers Doctrine of Justification that is of faith not of works Calvins Doctrine of Predestination that is of grace not of faith and works fore-seen were all of them thought new Doctrines in their times and yet all of them the ancient truths of the everlasting Covenant of grace And surely for this Doctrine in hand Calvin is as clear as my hearts desire to God is wee all might be his words have been partly rehearfed before in the answer of some Objections and partly in my large Answer to your Reply Bellarmine taketh it to be the generall Doctrine of the Lutherans That Assurance of faith goeth before works and doth not follow after Institnt lib. 3. cap. 9. And Pareus in answer unto him saith That though there be an assurance that followeth good works yet the former assurance from the witnesse of the Spirit goeth before And seeing they that are the chief Reformers of the Protestant Assemblies doe generally make sanctification a fruit of faith and doe define faith to be A speciall assurance of mercy in Christ it must needs be out of controversie their judgement That a man receiveth his first assurance not from his sanctification which they make to be an effect flowing from it but from an higher principle even from the grace of the Father and the righteousnesse of the Sonne the Lord Jesus Christ and witnessed by the holy Spirit Bilney in the Book of Martyrs in his Epistle to B. Tuâ—stall relating the manner of his conversion proâ—ested That when hee had wearied himself in many superstitious works of fasting and Popish pennance hee received at last his first assurance from that place in Timothy 1 Tim. 1. 15. hee calleth it a most sweet word unto him This is a true saying and worthy of all men to be received Jesus Christ came into the world to save sinners of whom I am the chiefe A word from an absolute promise set home unto him by the â—oly Spirit without respect of any sanctification formerly wrought or seene in him Alas how farre are they mistaken that thinke the contrary Doctrine hath beene sealed with the bloud of Martyrs Zancheus his judgement though he was a godly and an eminent learned man yet I would not have named him but that Mr. Perkins highly approved his discourse and translated it as a choyce piece into his owne Volume which maketh it obvious to every godly Reader that studieth Perkins learned Workes Page 429. the first testimony saith Zanchey and Porâ—ius for him by which God assureth us of our election is that inward testimony of the Spirit of which the Apostle Paul speaketh Rom. 8. 16. The Spirit witnesseth to our spirits that wee are the sonnes of God And afterward comming to give some direction how a man may know whether this testimony be true and proceedeth from the holy Spirit or no. Hee answereth Page 433. three waies First A man may know it first by the perswasion it selfe Secondly By the manner of its perswasion Thirdly By the effects For the first the holy Spirit doth not simply say it but doth perswade with us that we are the sonnes of God And no flesh can doe it againe By reasons drawne not from our worke or from any worthinesse in us but from the alone goodnesse of God the Father and the grace of Christ freely bestowed and in this manner the Devill will never perswade any man The perswasion of the holy Spirit is full of power for they which are perswaded that they are the sons of God cannot but must needs call him Father and in regard of love to him do hate sinne and on the contrary they have a sound hearty desire to do his Word and Will revealed For the second Answer to the imputation of Novelty Either saith John Cotton I am exceedingly deceived or it justly falleth upon the contrary Doctrine and they are much mistaken that think otherwise I never read it to my best remembrance in any Author olde oâ— new that ever a man received his first evidence of the faith of his Justification from his Sanctification unlesse it be one whom I met with within these two dayes Printed within these two yeares that maintaineth our first comfort of Justification from Sanctification But â—enerally all our English Orthodox Teachers doe oppose it Amongst the English Teachers one for ought I know did more â—dvance the Doctrine of Marks and â—ignes then Master Nicholas Byfield â—â—d yet he himselfe professeth that â—umane reason cannot beleeve such â—reat things from God from any â—â—ing that is in us But onely beâ—use we having the Word of God â—suring such happinesse unto such â— lay hold upon the promises conâ—ined in it So that it is that which â—eedeth Faith or as he calleth it â—e perswasion of our good estatesâ—et notwithstanding saith he the â—â—surance of Faith is much increased â—â—d confirmed by Signes the forâ—er part of which speech touchâ—â—g the first begettings of the assuâ—â—nce of Faith consenteth with me the latter concerning the increasing and confirming of the assuranceâ— argueth plainely his consent thuâ— farre also that he meant not that thâ— assurance of the Faith of Justification should spring from Sanctification But when he would have thâ— assurance of Faith to bee increaseâ— and confirmed by the light 〈◊〉 Signes I would not refuse it 〈◊〉 by the assurance of Faith hâ—â— meanes onely assurance of Knowledge or if he meaneth onely aâ—surance of Faith properly so caâ—led I would then put in this caâ—tion That then the Spirit of Goâ— himfelfe had need by his owne tâ—stimony to reveale our justificatâ—on unto us and Gods free grace 〈◊〉 accepting us in Christ or else it 〈◊〉 not Word nor Worke nor tâ—â— light of a renewed conscience thâ—â— can increase or confirme the assâ—rance of Faith of our Justificatioâ— But only the manifestation of Goâ— Free-grace in a Divine testimony â—atified by his owne
good Spirit The third Question is concerning the activenesse of Faith The Controversie is WHether Faith concurre as an active instrumentall cause to â—ur Justification In the explicating of it I must â—â—rst speake what it is that justifieth â—â—ee First we doe beleeve that in our â—ffectuall calling God draweth us to â—nion with Christ Ioh. 6. 44. Sheding abroad his Spirit in our hearts Rom. 5. 5. And working Faith in us 〈◊〉 receive Christ Ioh. 1. 12. 13. And 〈◊〉 live by Faith upon him Gal. 2. 20. Secondly we are no sooner alive in Christ but we are accounted of God â—s his adopted children in Christ Gal. â— 26. Ephes 1. 5. and so are made heires of righteousnesse Galat. 3. 29. God imputing the righteousnesse of his Sonne Jesus to us for our justification Rom. 4. 23. 24. 25. As we were no sooner alive in the first Adam but we became his children and heires of his transgression God imputing the guilt of it to our condemnation Now in this we all consent that in receiving the gift of Faith we are meerely passive But yet a double Question heere ariseth Whether in receiving of Chrisâ— or the Spirit who commeth into our hearts in his name we be meerly passive Whether our Faith bee active to lay hold upon the righteousnesse oâ— Christ before the Lord doe firsâ— impute the righteousnesse of Christ unto us Our Reasons are If it be the spirit of Grace sheâ— abroad in our hearts that doth beâ— get Faith in us then if wee were Passive in receiving Faith wee are much more passive in receiving Christ or the Spirit of Christ that begetteth Faith for if we have no life to be Active untill Faith come we have much lesse life to be Active before the Cause and root of Faith come But it is the spirit of Grace shed abroad in our hearts that begetteth Faith in us Zech. 12. 10. Therefore if we be Passive in receiving Faith we are much more Passive in receiving the spirit that begetteth Faith If we bee active in laying hold on Christ before he hath given us his Spirit then we apprehend him before he apprehend us then wee should doe a good act and so bring forth good fruites before wee become good trees yea and bee good trees before we be in Christ But these are all contrary to the Gospell Philip. 3. 12. 13. Matth. 7. 18. Iohn 15. 4. 5. Therefore wee bee not active in laying hold on Christ before hee he hath given us his Spirit Whether our Faith bee active to lay hold upon Christ for his righteousnesse before the Lord do first impute the righteousnesse of Christ to us we conceive no. For these Reasons If the sinne of Adam were imputed unto us for our condemnation assoone as we were alive by naturall life before we had done any act of life good or evill then the righteousnesse of Jesus Christ is imputed unto us to our Justification as soon as we be alive unto God by Faith before wee have done any act of Faith But the former is plaine Rom. 5. 18. 19. Therefore the latter also If our Faith be first active to lay hold upon Christ for his righteousnesse before God imputeth it unto us Then wee take Christs righteousnesse to our selves before it bee given unto us But that wee cannot doe for in the order of nature giving is the cause of taking unlesse wee take a thing by stealth If our Faith be first active in laying hold on Christ for his rightenesse before God impute it unto us then we doe justifie God before he doth justifie us For hee receiveth the testimony which God hath given of his Son that God hath given us life in his Sonne he hath set to his seale that God is true Iohn 3. 33. And so he which justifieth God as others that doe not receive the testimony condemne God of lying 1 Ioh. 5. 10. But we cannot Justifie God before he justiâ—e us no more then we can love him before hee first loved us 1 Ioh. 4. 19. If our Faith be first active to lay hold on Christ for his righteousnes before God impute his righteousnes unto us Then wee are righteous men to act and worke out our own righteousnesse before we be righteous by the imputed righteousnes of Christ But we be to our best acts and workes of righteousnesse unrighteous till our sinnes bee pardoned which is not untill the righteousnesse of Christ be imputed to us In the order of nature the object is before the act that is conversant about it Therefore it is in the order of nature before the act of our Faith To beleeve on the name of Christ is an act of Faith To beleeve on the name of Christ is to receive Christ Iohn 1. 12. Therefore the receiving of Christ is by an act of Faith The place in Iohn upon which the weight of this Argument lieth saith no more but that they which received Christ in the second Aorist in the time past doe beleeve on his name in the time present Which we willingly grant that they who receive Christ their faith becommeth active through him to beleeve in his name that so they might receive him and his righteousnesse We are justified by Faith Rom. 3. 28. When we are said to bee justified by Faith It is by the righteousnesse of Christ imputed unto us Abrahams To credere his act of beleeving was imputed unto him for righteousnesse Rom 4. 3. It is taken generally amongst the Learned for a singular opinion of Master Wotton that To credere the act of beleeving should be imputed for rigteousnesse For indeed the act of beleeving is neither a righteousnesse according unto the Law For the Law is perfect Psal 19. 7. Nor a righteousnesse according unto the Gospell For the act of beleeving is an act of our owne though given of grace But the righteousnesse of the Gospell is not an act of our own And therefore Paul desireth that he may be found in Christ not having his owne righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. to wit the righteousnesse of Christ imputed But this Doctrine is opposite unto the streame of all the Learned a passive Faith is not heard of amongst men and they doe genenerally make Faith an instrumentall cause of their Justification A passive Faith is rarely hard of out of my mouth but yet the thing meant by it is never rare in the writings of the learned nor sometimes the word passive Faith Two things are meant by the word of Faith and may be said to be passive in our Justification in a double respect Because a habite of Faith may be called passive before it putteth forth any act and we are justified assoone as by an habit of faith we are alive in Christ in the first moment of our conversion before
learned saying Read this I pray thee Anâ— hee saith I am not learned Esay 29. 11 12 So that it is not in him that is learned noâ— in him that is unlearned to discover the mystery of iniquity by which Antichrisâ— hath filled the Temple so full of smoak that no man can see how to enter into it untiâ— God enlighten him which caused the Lord Jesus in the dayes of his flesh to break out into an Eucharistia of praise looking on his Disciples I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and learned and hast revealed them unto babes Even so O Father because it seemed good in thy sight Mat. 11. 25 26. That the whole glory in discovering of truth to any might be given unto God Thirdly Know gentle Reader who art a searcher after truth in these inquiring times that the Publisher wrote this Treatise to discover that the difference lieth not so much amongst us in point of Baptisme as it is about the Doctrine of the Faith of Jesus the Christ the Sonne of God which whosoever beleeveth and confesseth that Jesus the Christ is the Son of God it is lawfull to baptize him Act. 8. 36 37 38. And to which Faith of Jesus the Christ and Baptisme the promise of receiving the gifts of the holy Spirit is given Act. 2. 38 39. And though for publishing this mystery of Faith which hath been hidden for some Ages and Generations that are past hee suffer reproach and contempt from the hands and tongues of some yet if the will of God be so it is better hee suffer for well-doing then for evill Yet the love that hee beareth to the loyall Covenanters in the Nation constraineth him to doe it rather then his Country-men should ever remaine in blindnesse under the power of Antichrist Thine who is the unworthiest of all the servants of Christ who is content it should be said of his good name that is as a precious oyntment as Luther said of Moses his body Let it die and rot so God may be glorified and Jesus the Christ exalted in all his royall Offices FRAN. CORNWELL A DESCRIPTION Of the Spirituall TEMPLE THe Spirituall Temple of the New Testament the New Jerusalem which came downe from heaven the Bride prepared for the Lambe the Lord Jesus the Christ Revel 21. 2. may not be unfitly compared to the materiall Temple of Jerusalem in the letter whose foundation stone was of earth whose materials were hewen stones compacted into one edifice or Temâ—le the furniture thereof was an Altar a Sacrifice and a Priesthood who were made after the law of a carnall Commandement Heb. 7. 16. which was typicall and was not to continue for ever but onely to the time of Reformation and then the glory of it should vanish away In which materiall Temple none must come thither to worship but the circumcised Jewes and Proselytes for the uncircumcised and unclean were an abomination and must not enter in at the gates thereof Ezek. 44. 6 7. And for the defects the people of Israel and Judah committed in their worship so long as they continued in their integrity the high Priest went once every yeare into the Holy of Holiest and that not without bloud to offer up for himselfe and for the errours of the people Heb. 9. 7. Yea and great were the priviledges that belonged to the Jewish Church To them saith Paul pertained the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promises Who are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Rom. 9 4 5. But Christ being come an high Priest of good things to come by a greater and a more perfect Tabernacle not made with hands that is to say not made of this building Heb. 9. 11. reareth up a spirituall structure or house 1. Whose Foundation was the living stone who hath life in himselfe Jesus the Christ 1 Cor. 3. 11. Seeing other foundation no man can lay save that is laid Jesus the Christ 1 Pet. 2. 4. For there is salvation in none other Acts 4. 12. 2. The spirituall Materialls are such as are borne of water and of the Spirit Joh. 3. 5. Who are they which are born of the Spirit Such men and women as through a Gospel Ministry are brought to beleeve and manifest by their confession that Jesus who was crucified dead and risen is the Christ is borne of God 1 Joh. 5. 1. For no man can say that is confesse that Jesus is the Lord but by the holy Spirit and being born of water they are manifested to be lively stones that have received life from Jesus the Christ the living stone 1 Pet. 2. 4. and fit spirituall materialls to be set into the spirituall house 1 Pet. 2. 5. 3. What is the Forme of this spirituall house Union They which gladly received the word were baptized and were added unto the Church and so were compacted into one spirituall house whereof Jesus the Christ is Lord Heb. 3. 6. But Christ as a Sonne over his owne house whose house are we if wee hold fast the confidence and the rejoycing of the hope firme unto the end And these continued stedfastly in the Apostles doctrine and fellowship in breaking of bread and prayers c. Act 2. 41 42. The Furniture of this spirituall â—ouse of the new Testament whereâ—f Jesus the Christ is the King Priest â—nd Prophet is a Priesthood Saâ—rifice and an Altar but all spiriâ—â—all First The Priests whether they â—e Male or Female they are all â—ne in Christ Gal. 3. 28. Yea every â—ember of this spirituall house are â—ade Kings and Priests to God the Faâ—her Revel 1. 6. Yea and the whole Church united into a body is a choâ—â—n Generation a royall Priesthood an â—oly Nation a peculiar People that they â—â—ould shew forth the vertues of him that hath called them out of darknesse into â—is marvellous light Which in times â—ast were not a â—eople but are now the people of God 1 Pet. 2. 9 10. Secondly The Sacrifices that â—â—ese Priests offer are all spiriâ—uall 1. The first is Prayer which the â—pirit of Christ formeth in the heart â—f a beleever whereby hee layeth â—pen all his spirituall and temporall wants unto God his Father in the name and mediation of Jesus Christ through whom hee hath received a promise to bee heard and to have his request granted Joh. 16. 23 24. 2. Secondly Praise is a spirituall sacrifice offered up unto God continually that is the fruit of our lips giving thanks to his name Heb. 13. 15. Which is done by praising God in Psalmes and Hymnes and spirituall Songs which the Spirit oâ— Christ formeth in us to sing and make melody in our hearts to thâ— Lord Ephes 5. 19. Col. 3. 16. What is a Psalme It is a rehearsall of those
specialâ— mercies and particular experienceâ— that the Lord hath done for a beleever when his soule was broughâ— into great adversity and when the Lord delivered him the Spirit oâ— God in the dayes of his mirth bringeth into his mind and causeth him with heart and lips to blesse thâ— Lord in the Congregation for his mercies received Thus Hannah that was barren â—he Lord made to keep house and â—o be the joyfull mother of a sonne â—ingeth her song of praise 1 Sam. 2. â— My heart rejoyceth in the Lord my â—orne is exalted in the Lord my mouth is enlarged over mine enemies because â— rejoyce in thy salvation Mary the mother of Jesus singeth her Magnificat My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour Luk. 1. 46 47. So when the Lord had made good unto old Zacharias what hee had foretold him concerning his sonne John Luk. 1. 13 14 15 16 17 18 19 20. being filled with the Spirit breaketh forth into his Eucharistia of praise Luk. 1. 68. Blessed be the Lord God of Israel for hee hath visited and redeemed his people Yea and old aged Simeon singeth his Nunc dimittis Lord let thy servant depart in peace for mine eyes have seene thy salvation Nay King David upon his harâ— warbles out the speciall mercies and favours and deliverances Goâ— had done for his soule Psal 103 Blesse the Lord O my soule and 〈◊〉 within mee blesse his holy Name Blesâ— the Lord O my soule and forget 〈◊〉 all his benefits Who forgiveth all thiâ—â—â— iniquities who healeth all thy diseases Who redeemeth thy life from destruction who crowneth thee with lovinâ— kindnesses and tender mercies â— Nay the Psalmist exhorteth thâ— Traveller the sicke man and thâ— Mariner to praise God for theiâ— speciall mercies received Psal 107. Hence holy Paul saith I will praâ— with the spirit and I will pray witâ— understanding also I will sing witâ— the spirit and I will sing with underâ—standing also Else when thou shalâ— blesse with the spirit how shall he whicâ— occupieth the roome of the unlearned say Amen at thy giving of thanks â— Cor. 14. 15 16. So that to sing blesse and give thanks in the language of holy Scripture is all one Hence as spirituall Prayer is a Sacrifice Psal 141. 2. offered up unto God our Father in the name of Christ to comfort solace and cure a sad and grieved spirit so spirituall praise is a Sacrifice tendered to the Father of our Lord Jesus Christ through Christ Heb. 13. 16. by a merry and rejoycing Spirit for the speciall mercies and blessings spirituall and temporall that the Lord hath bountifully bestowed on him According to that of the Apostle Iames Is any afflicted amongst yoâ— let him pray Is any merry amongst you let him sing James 5. 13. 3. Thirdly Sacrifice is a broâ—en and a contrite heart for his sins and his dayly failings he hath committed against a crucified Jesus when God powreth upon his people the Spirit of grace and supplication Zech. 12. 10. The more the Spirit of Christ openeth the eyes of their spirituall understanding to looke up by faith upon a Jesus who for their sinnes was peirced the more will their hearts bee pierced with godly sorrow for their sinnes which bringeth repentance to salvation never to be repented of 2 Cor. 7. 10 11. and to loath themselves in their owne eyes for all their spirituall and corporall abominations Ezek. 36. Hence beleeving David the King that sorrowed after a godly manner for all his iniquities said The sacrifices of God are a troubled spirit A broken and contrite heart for sinne oâ— God thou wilt not despise Psalm 51. 17. 4. Sacrifice is a free ready and cheerefull contribution to the poorâ— and needy members of Christ Hebr. 13. 16. To doe good and distribute forget not for with such a sacrifice God is well pleased Phil. 4. 18. 5. Sacrifice is an holy life which the Spirit of Christ formeth in us Rom. 12. 1. I beseech you brethren upon the mercifulnesse of God that yee present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 1 Cor. 6. 20. Yee are bought with a price glorifie God therefore in body and spirits which are Gods Thirdly The Altar that sanctifieth the person and the Sacrifice and maketh them both acceptable unto God Is Jesus the Christ 1 Pet. 2. 5. Yee also as lively stones that have received life from Jesus the living stone are built up a spirituall house and holy Priest-hood to offer up spirituall sacrifices acceptable to God through Jesus Christ To this Spirituall House or Church of the New Testament gathered according to the royall Commission of King Jesus Matth. 28. 18 19 20. as the Churches in Judea in Rome Corinth Galatia Ephesus c. were constituted The Promises were made First that God would bee a Father to all those that did obey his voice and come out from among the Jewes Heathens and Gentiles and separate from their false waies and superstitious worship and touch not the uncleane thing and he will receive you And yee shall be his Sonnes and Daughters saith the Lord the Almighty 2 Corinth 6. 17 18. Secondly for all the defects that these commit against his Spirituall worship they have this promise The bloud of Iesus Christ his Sonne clenseth them from all their sinnes 1 Iohn 1. 7. 1 Iohn 2. 1 2. Thirdly So many as have been bâ—ptized into the name of the Lord Jesus that is into the profession of Faith that the Apostles taught to wit that men should beleeve in a Crucified dead and risen Jesus whom God hath exalted to be Lord and Christ had the promise of receiving the gifts of the holy Spirit How prove you that to this Faith and Baptisme the gift of the holy Spirit was granted Repent and be baptized every one of you in the name of Jesus for the remission of sinnes and yee shall receive the gâ—fts of the holy Spirit For the promise of giving the holy Spirit is to you and to your children as Joel the Prophet foretold I will powre out my spirit upon all flesh and your Sonnes and Daughters shall prophesie and your old men shall dreame Dreames and your young men shall see Vâ—sions and also upon the servants and upon the handmaides in those daies I will powre out my spirit Joel 2. â—8 â—9 And all that are a farre off even so many as the Lord our God shall call verse 29. and to the twelve in Asia â—he promise was made good Acts 19. 5 6 7. And when this Spirit is come he will guid thee into all truth for he shall not speake of himselfe but whatsoever he shall heare that shall â—ee speake and he will shew them things to come John 16. 13. Yea to be to the whole Church as a River that shall make glad the City of God Psal 46. 4. compared with John 7. 37. If any man thirst let him come
Christ I Iohn 2. 22. and will be partakers of their sinnes wee shall bee partakers of their plagues Revel 18. 4. And for our unbeliefe in persisting to persecute them that contend for the faith of Jesus the Christ Math. 16 16 17 18. The wrath of God abideth on them 1 Thess 2. 14 15 16. Fiftly There is no promise to any people that deny the Faith and Baptisme of Jesus the Christ that they waiting shall receive the gifts of the Spirit But rather that they shall be given up of God to strong delusions to beleeve a lye 2 Thess 2. 10. Because they received not the love of the truth that they might bee saved Verse 11. For this cause God shall give them up to strong delusions to beleeve a lye Verse 12. That all might bee damned that beleeve not the truth but have pleasure to continue in unrighteous practises 2 Thess 2 10 11 12. But there is a promise to all poore enquiring soules that in the time of their ignorance and unbeliefe have denyed Jesus the Christ their eternall King and Prophet aswell as Priest and now by the Spirit of God being convicted that they are lyars and Antichristian that deny the Father and the Son 1 Iohn 2. 22. And being pricked at the heart now trembling cry out Men and brethren what shall we doe The Spirit of Christ in the inspired Scripture saith Repent and be baptized every one of you in the name of Iesus for the remission of sins and yee shall receive the gifts of the holy Spirit Acts 2. 38. We have an instance of twelve Disciples found at Ephesus baptized in the name of the Lord Jesus and and Paul laid his hands on them and they spake with new tongues and Prophesied as Ioel the Prophet foretold Ioel 2. 28. I will powre out of my Spirit upon all flesh c. But were those Disciples Paul found at Ephesus that had beene baptized by Iohn the Paptist rebaptized by Paul In answering this objection I conceive First there was a vast difference betweene Faith and Baptisme Iohn preached before the suffering death and resurrection of Christ And the Faith and Baptisine Christ commanded his Disciples to preach after his Resurrection Luke 24. 46 47. Secondly Iohn the Baptist preached the Baptisme of repentance saying that they should beleeve on him that was to come after him Acts 19. 3 4. Whom Christ himselfe declareth to his Apostles being come in the flesh that he must goe up to Ierusalem fall into the hands of sinners bee killed and the third day rise againe but thâ— Disciples understood it not though it were declared to them and they were afraid to aske him Mark 9. 31 32. Much more John understood not that Christ should dye and rise againe from the dead First because it was not revealed to him though John sent two of his Disciples to demand of him Whether it were he that should come or shall we looke for another Christ answereth Goe tell John the blind see he deafe heare the dead are raised and the poore the Gospell is preached and lessed is he that is not offended in me Math. 11 2 3 4 5 6. Secondly Christ saith of John This was that Elias that was to come â—hat should prepare the way before him Mal. 3. 1. Thirdly Hee was the greatest Prophet borne amongst women for he saw him come in the flesh and said to two Disciples Behold that Lamb â—f God which taketh away the sinnes of he world John 1. 29. Yet hee that is he least member in the kingdom of heaven is greater then John because after the death and resurrection of Christ they could preach and declare that great mystâ—ry of godtinesse 1 Tim. 3. 16. that Iohn the Baptistnever knew But the Apostles after the resurrection of Christ he having opened their understanding that they might understand the Scriptures said unto them That it behoveth Christ to suffer and rise againe the third day that repentance and remission of sinnes should bee preached in his name amongst all Nations beginning at Ierusalem and yee are witnesses of these things Luke 24. 46 47 48. Again Iohn the Baptists baptisme was the Baptisme of water onely but had no promise of the holy Spirit annexed as himselfe confesseth Math. 3. 11. I indeed baptize you with water to repentance But he that commeth after mee is mightier then I he shall Baptize you with the holy Spirit and with fire Secondly The holy Spirit waâ— not to bee given in his full measure untill Christ was glorified Iohn 7. 39 compared with Acts 2. 33. But to the Faith and Baptisme the Apostles preached after the death and resurrection and ascention of Christ into glory there was a promise of giving the gifts of the holy Spirit Acts 2. 38. Repent and bâ— Baptized every one of you in the namâ— of Iesus for the remission of sinnes and yee shall receive the gift of the Holy Spirit as the Prophet Ioel foretold Ioel 2. 28. and the twelve at Ephesus received Acts 19. 6. I affirme that the twelve at Eâ—hesus that had beene Baptized by Iohn or his Disciples Ministry were re-baptized by Paul or them that were with him in the time of his Ministery for these ensuing Reasons First In respect of the different dispensations The Faith and Baptisme that these twelve had received from Iohn or his Disciples Ministerie though it was a saving Faith all the dayes of Iohn and his Disciples Ministry yet it was not a saving Faith after the death and resurrection and ascention of Christ into glory in the time of Pauls Ministery For Iohn and his Disciples preached the Baptisme of Repentance saying that they should beleeve on him that was to come after him that was in Jesus Christ that was to bee crucified But Paul and Timetheus preached that Jesus indeed is come and crucified dead and risen through whom all that beleeve shall have remission of sinnes Acts 13. 38 39. 1 Cor. 15. 3 4. Secondly Because this Faith that they had received from Iohn or his Disciples in the time of Pauls Ministery would not save them Because they denyed the Resurrection of Christ from the dead Looking onely for him to come and to be crucified and were ignorant that he was crucified dead and risen And then according to the doctrine of the Holy Spirit by the mouth of Paul 1 Cor. 15. 14. If Christ be not risen our Faith is vaine and our Preaching is vaine Thirdly If the Faith and Bapâ—isme of Iohn that declared that there was a Jesus to come to bee Crucified and the Faith and Baptimse of Paul that declareth that Christ dyed for our sins according to the Scriptures and rose againe the third day according to the Scripture 1 Cor. 15. 3 4. Be all one for substance as some of the Learned amongst us affirme then are wee found false witnesses of God because wee have testified of God that he hath raised up his Sonne Iesus
to me and drinke vers 38. Hee that beleeveth on me as the Scripture hath said out of his belly shall flow rivers of living waters Vers 39. But this he spake of the Spirit that they that beleeve on him shall receive For the holy Spirit was not yet given because that Jesus waâ— not yet glorified But when Jesus was by the right hand of his Father exalted he received of the Father thâ— promise of the holy Spirit Heâ— hath shed forth this which you now seâ— and heare Acts 22. 33. Fourthly All things that arâ— lost and accursed to mankinde by the fall of the first Adam are restored and sanctified to the use oâ— the beleevers in and by the second Adam Jesus the Christ All thingâ— are yours Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours and yee are Christs and Christ is Gods 1 Cor 3. 21 22 23. Hence the unbeleeving wife is sanctified to the use of the beleever And shee being an unbeleever dwelling with the beleeving husband is sanctified to bring forth an holy Seed to the use of the beleever though the childe be borne in sinne and by nature the child of wrath as the most prophanest Pagans are Psal 51. 5. Ephes 2. 3. Void of understanding not able to distinguish betwixt good and evill Yet Titus 1. 15 Unto the pure all things are pure Nay the meat and drinke and the Creature which God hath created are sanctified to his use 1 Tim 4. 3 4 5. For every creature of God is good and nothing to be refused If it bee received with thankesgiving For it is sanctified by the Word and Prayer What Priviledge hath the unbeleeving party by dwelling and abiding with the beleever Great is the Priviledge if he or shee will abide for living under them where the holy Spirit breatheth and his lips drop as the honey combe the sweet precious treasure of the Gospell of grace What knowst thou oh thou beleeving husband whether God will not make thee instrumentall to save thy wife though an unbeleever Or what knowest thou oh thou beleeving wife whether God will not make thee instrumentall to save thy husband 1 Cor. 7. 16. And when hee is converted hee will blesse God for you as David did for Abigail in another case Blessed be the Lord for you and blessed be your good counsell for you have been an instrument to convert a soule from the errour of his way and save a soule from death and hide a multitude of transgressions Is it not a greater Priviledge for an Infant to be borne of a beleever then to be borne of a Jew a Turke or an Heathen yea For the Children borne of beleevers are brought up in holy instruction and education from their childe-hood as young Timothy was taught in the Scriptures from his youth by his mother Eunice seeing it is the charge the holy Spirit hath laid upon beleeving Parents Ephes 6. 4. Fathers provoke not your children to wrath But bring them up in the nurture and feare of the Lord. Whereas if their Parents were Jewes and Turkes and Heathens the Parents being without Christ being Aliants from the Common-wealth of Israel and strangers from the covenant of Promise having no hope and without God in the world Ephes 2 12. Their children brought up with them follow after Superstitious vanities and ferve dumbe Idolls as their Teachers and Fathers led them â— Cor. 12. 1. Fiftly They are people live under precious promises And hee hath promised that the eye of his providence shall bee over them all their dayes for good He biddeth them not distract themselves with immoderate carking care For what they shall eate or what they shall drinke or yet for their bodies what they shall put on Reasons Christ giveth are two First Your heavenly Father knoweth yee have need of all these things Secondly But seeke yee first the Kingdome of God and his righteousnesse and all these things shall be added unto you Matth. 6. 33. Now the members of the Church of Christ gathered according to Christs Institution Matth. 28. 18 19 20. are the Children of the Kingdome and under the Promise that God as a Father will provide for them Therefore they are exhorted to bee carefull for nothing But in every thing by Prayer and Supplications with thankesgiving let their request be made knowne unto God Philip. 4. 6. Hence the Apostle exhorteth the Church of â—he Hebrewes Let your conversation bee without covetousnesse and bee content with such things as yee have For he hath said I will never faile thee nor forsake thee So that we may boldly say the Lord is my helper And I will not feare what man shall doe unto me Hebr. 13. 5 6. Sixtly They are under the promise of Audience whensoever they come to petition in the name of his Sonne Jesus the Christ for what they want be they few or many Matth. 18. 19. I say to you that if two of you beleevers baptized agree in earth as touching any thing that they shall aske It shall bee done for them of my Father in Heaven Vers 20. For where two or three are gathered together in my Name that is by his Power Authority and Royall Commission he hath promised his presence there am I in the midst of them to heare and returne them an answer to their request yea and to protect and preserve his Church gathered in every Age to the ends of the world Thus at the Prayer of the Church that was reproched for holding forth the Faith of Jesus the gift of the holy Spirit was given to speake the Word of God with boldnes Acts 4. 31. At the earnest suit and intercession the Church made unto God Peter the Apostle was released out of his Imprisonment and brought to the house where they were praying Acts 12. Seventhly Lastly there is no Society hath such Priviledges as this Spirituall Hoâ—se which is constituted according to the Magna Charta of the Gospel Matth. 28. 18 19 20. Marc. 16. 15 16. though while they are in the Woâ—ld they are for the Faith of Jesus the Christ killed all the day long either in their good names by râ—proch and â—lander or in their estates by the â—ighty Nimrods of these oppresâ—â—ng daies they are exposed to plunâ—er and spoiling which they are to â—ake patiently Hebr. 10. 32. or in â—heir Liberties to be imprisoned for â—ontending for the Faith of Jesus â—he Christ 1 John 5. 1. Once given â—nto the Saints or forbid to preach â—ny more in his name as the Apoâ—tle Peter was Acts 4 18. or to have â—heir lives taken violently fâ—om â—hem as James the Apostle was by â—he Tyrant Herod Acts 12. 2. 3. And accounted But as sheepe for the slaughter regarded no more by the Wolves in sheepes clothing then the bloudy Butcher regardeth the life of his sheepe yet the poorest member amongst them is rich