whereby he gives out himselfe to be knowne after a sort for my eternall happinesse and the happinesse of all his people Chap. IV. Sheweth what we are to understand by God in Christ and what Christ is and what the Father Son and Spirit are GOD is in the Creation but dwels in the Lord Jesus Christ is God dwels in the Lord Christ Gods habitation for in him dwels the fulnesse of the God-Head bodily the fulnesse of Grace and Truth In the Creation he is a God over us in Christ a loving Father to us But seeing this is the great Mystery of Godlinesse viz God manifest in the flesh justified 1 Tim. 3. 16. in the spirit seene of Angels preached unto the Gentiles beleived on in the world and received up into glory Which mystery is hid from the eyes of the world and mans vaine imagination fancyes such vaine understanding of it I shall endeavour to speake more plainely and particularly of it and shall observe this order 1. To shew what we are to understand by God in Christ 2. How God in Christ unvailes himselfe to the sons of men That we may know what we are to understand by God in Christ these three things are to be considered and that from the word Christ which signifies one Anointed wherein consider 1. The Anointer 2. The Anointed 3. The Ointment it selfe wherewith he his anointed Of these in order 1. The Anointer giver dispenser or pourer forth of the ointment who is the Anointer 't is the Father is the Father God in all over all and above all for whom are all things and by whom are all things t is that infinite that incomprehensible majesty that eternall substance which I have already proved to be incomprehensible The Scriptures abound in this doctrine The spirit of the Lord God is upon me saith Christ he Isa 61. 1. hath anointed me God proclaimes it from heaven saying I have found my servant David which is the Lord Christ with my holy oile I have anointed him Againe singeth the sweet Psalmist of Israel in the Song that his heart endited or bubled or boyled forth concerning the King God thy God hath anointed thee This was prefigured shadowed pointed at and typed forth in the Law by Moses anointing Aaron This is the Fathers worke Secondly The subject Anointed is the humane nature in which The subject Anointed is the humane nature God was manifested for he was manifested in the flesh It was that particular body of Christ that the word dwelt in which was made flesh and dwelt amongst us and therefore saith the Scripture he hath Anointed his holy childe Jesus even Jesus of Nazareth the son of Mary of Acts 4. 27. a Virgin the Son of David the Son of Abraham the Son of Man who is called The man Christ Jesus It was that particular person who was the subject of this anointing Now the humane nature is nothing else but a fleshly body and humane soul united in one which humanity is proper to all men yet so that every man hath the whole humane nature in himself and so was this person this man Christ this humane nature consisting of body and spirit in one person was the Subject of the Anointing Thirdly The Ointment it self remains to be declared which is Theointment is the Spirit that holy Oyle with which our Jesus is Anointed which Ointment hath severall names in Scripture to declare its worth and nature It is the Spirit of God therefore saith Christ The Spirit of the Lord is upon Psal 98. 20. me he hath anointed me With my holy Oyle saith the Lord I have anointed him which is the Oyle of joy and gladnesse the holy Ghost and power Which Oyle is sweetly tipified forth to us by the holy Oyle mentioned by Moses whose composition consists of principall spices Ex. 30. 25. 30. as pure Mirrbe sweet Calamus sweet Cynnamon Cassia and Oyle olive wherein though misteriously yet very excellently is deciphered the very nature of the Sprtit of the Lord Jesus for the nature of that composition is such that it is of singuler vertue being soveraign for the brain comfortable for the heart and wholsome for the liver the three natural fountains and springs of the naturall bodies life purging from evil humors mollifying and softning the body enabling the body to performe its naturall vitall and animall faculties Which is abundantly yea superlatively true of the Spirit that gives to a Saint being wisdome understanding light life power love and increase to a Saint softning the hardest heart moistening and relenting the most flinty spirit purging and scouring away effectually all drossy cholerick passionate idle melancholy earthly and evill humors of sin and corruption fitting and enabling the soule to runne the waies of Gods commands preserving the soule from sins venome and poison keeping it from corruption or putrefaction And wheras none was permitted to make any after the likenesse of that composition It declares and proclaimes aloud the contrariety of the true Spirit to all pretences of it or counterfeitings of it which are the powers signes and lying wonders of the man of sinne which Christ through the brightnesse of his coming will destroy Thus briefly have I handled the three essential things to be considered in the true knowledge of God in Christ Now know this That neither of these three abstracted from the other is the Lords Christ t is the composition or conjunction of these three in one person that makes this Christ therefore is it said The word was with GOD and was GOD and yet was made flesh which leads us to the consideration of the various manifestations of God as they are one in Christ Jesus There are three that beare Record in heaven the Father Sonne and holy Ghost or Spirit and these three are one viz One God and one in the man Jesus Christ These three are not three Gods but one God is made manifest What the Father Son and Spirit are after three manner of wayes that is to say God the Father conceived his word in his owne minde which is his sonne eternally brought up with him his wisedome daily his delight it is his light whereby he knowes himselfe and brings forth every thing by himselfe For by his word that is to say himselfe in a way of activity or doing or wisedome made the worlds the word was in himselfe producing every thing below himselfe and the spirit is the mutuall kindnesse each of other which is actively eternall The spirit is sometimes taken for the power of God susteining all things producing all things sometimes for the influence of the Fathers love shed abroad in the heart and this is the Spirit of God the Comforter in the Gospell so that all these are one agree in one and what may be attributed to the one doth agree to the other So that these three are not three distinct substances or persons in the common and most knowne
acceptation of the word viz a particular and individuall substance or being distinct from another In this sense I say there are not three persons in God for this is to make three Gods but because the Scriptures no where saith there are three persons I hope the word invented by mans wisedome shall not be imposed on any as a snare let us more look to things then words I say according to the Scriptures there are three that beare Record in Heaven the Father viz the infinite being the begetter of the Son and the Son viz the expresse image of God the reflection or likenesse of himselfe which is the word begotten of the Father and the spirit the mutuall kindnesse love and communication of the Father and the Son for God is love all agree in one in one man Christ Jesus the Father is in him the Word is in him for it was made flesh and dwelt among us and the Spirit is in him viz the eternall love of the Father the sweet and heavenly influences thereof it is given to him without measure So that God manifested in the flesh in a way of union is Christ for all that may be knowne or understood or enjoyed of God is in the Lord Jesus Nay further what ever God is to a Saint he is it in Christ Jesus for the fulnesse of the God-head dwelt in him bodily that is to say God in his highest manifestation of himselfe in power grace and truth c. For he was full of grace and truth The sum of what I have said or can say in this particular which notwithstanding I must confesse comes infinitely short of the height of its glory is that the conjunction of Father Son and Spirit after a spiritual and wonderfull manner in the man Jesus Christ is the Lords Christ So that God in Christ is God the Father dwelling in and uniting the humane nature after a wonderfull and unspeakable manner to himselfe and therefore is Christ called God and Man and because of this union Christ sometimes speaks as he is man and so dies sometimes as the Word which is God in him and so he raiseth himself from the dead sometimes in a way of union and so he is the Mediator between God and Man the Man Christ Jesus Chap. V. Sheweth how God in Christ unvailes himself to the sonnes of men wherein is shewn that Christ is our Priest and the manner of his Consecration and fitnesse for his Office HAving shewed what we are to understand by God in Christ and what the Lords Christ is I am come now to shew that Christ was not anointed for himself only but that he might communicate of his fulnesse to others which appeares in these two considerations First in that Christ was designed by the Father or set apart or â—â—secrated to a glorious work Secondly in that Christ is made fit capable and able effectually to performe whatever worke was imposed on him which his being anointed holds forth to us Of these in order In Christ's designation to a worke there are two things to be observed 1. What the worke is that Christ is consecrated to 2. The manner of his consecration Concerning the worke it selfe it is a three-fold office or ministry viz a Priestly Propheticall and Kingly office wherein all the appearance of the love wisedome or power of God are clearly made manifest I shall speake of these in order Now the Priesthood of Christ is that order or office that Christ What the Priesthood of Christ is hath from his Father in a way of relation to God and Man offering up sacrifices to the Lord. Wherein are two things considerable First The Priest Secondly The Sacrifice be offers For he is not a Priest but in reference to his offering of Sacrifice The Priest is Jesus Christ even the man Christ whom I have already Christ is the Saints highest Priest discovered to be the anointed of the Father even this man that that an unchangable Priesthood who is the Son of God according to the divine nature and humane nature it is he that is our Heb. 9. 11. High Priest But now seeing no man takes this honour to himselfe but he that is called The manner of Christs consecration Heb. 5. 5. of God as was Aaron So also Christ glorified not himselfe to be made an High Priest but he did it that said unto him Thou art my Son this day have I begotten thee The Father anointed him as I have showne more at large before and now shall shew you the manner of his consecration Which was 1. With an oath saith the Psalmist The Lord hath sworne and will not Christ consecrated by an Oath repent Thou art a Priest for ever after the Order of Melchisedeck needs must we conclude the matter is of great concernment that is mannaged with so much solemnity That God should with an oath confirme it it hath much weight in it An oath amongst men puts an end of strife and seales up the matter in question Men in all ages as I have said before being convicted in their consciences that God is displeased and must be pacified have had their Priests to accomplish that service Nay the Lord appointed many Priests to offer Sacrifice to himself But now that he might make it appear that none of these were his eternal Priests that he might put all out of doubt and clearly reveal his own mind and the immutability of his counsell sweares by himselfe there being none greater then himselfe to sweare by that he had made established and consecrated the Lord Christ to be the everlasting Priest upon whom he had conferred his everlasting Priesthood The Priests of old were made without an oath but Christ with an oath by him that said unto him Thou art a Priest for ever As if God should have said Son its true there have beene many Priests that I have made but they are dying Priests and their Priesthood is but a shadow or type of thine which I commit to thee for thou art my well-beloved and shalt not dye of thy Priesthood there shall be no end for I have said yea I have sworne it and cannot lye The Priests of old were consecrated by the powring Oyle on their heads and the putting on of the holy garments so our High Priest Christ consecarted by the powring on of oile was set a part for this office by that holy Oyntment even the power and Spirit of the most high by the voice from the most excellent glory that gave this Record of him This is my well-beloved Son in whom I am well pleased The Lord Christ ministers in the Sanctuary with the oyle of joy gladnesse and acceptation powred on him with the garments of righteousnesse and salvation Aaron and his Sons had garments yea holy garments for glory and for beauty which garments were most exquisitely made for workmanship Exod. 28. 2. 3. wise-hearted men filled with wisedome by the Lord being onely
thou wouldest not Then said I Lo I come to doe thy Will O GOD. Christ is the Lambe of God that taketh away the sinnes of the World Who offered up Heb. 7. 28. 11. 19. 1 Pet. 2. 22. 2 Cor. 5. 21. 1 Pet. 2. 22. himself to God without spot for he is that true Lambe without blemish and without spot Herein our Jesus was a Priest transcending the Priests under the Law which had infirmity and the Sacrifices under the Law that were imperfect For the Lord Jesus was pure and spot-lesse yea perfectly pure in whose mouth was found no guile who knew no sinne There was a great necessity he should be such an offering without spot because God was and is a God of pure Eyes that cannot behold Iniquity that is to say tolerate it suffer it to go unpunished Now had Christ been a sinner he could not have taken away sinne This was the reason of the imperfection of the Priests of old which had they been perfect we had had no need of another Priest after the order of Melchisedeck Secondly It is a free Sacrifice Free-will offerings under the Christs death a free sacrifice Law were very acceptable with God Our Jesus offered up his owne body freely no man saith he takes my life from me I lay it down Lo I Heb. 10. 9. come to do thy will O God Thirdly It was as pure and free so a Perfect Sacrifice The Sacrifices Christs death A perfect Sacrifice under the Law were without blemish but not perfect therfore Jesus puts an end to them and offers up himself The offerings in the Law were to be perfect without blemish as touching their bodies they must not be blinde broken nor maimed or the like but this was a perfection shaddowing out the true perfection of the Lord Jesus who wanted nothing who had nothing superfluous but was a perfect Sacrifice there needed no other to compleat it Fourthly It was an Eternall Sacrifice It was offered in time Christs death an eternall Sacrifice but ordain'd before time and the influences of it reached Eternity a vertue sprang from it to al his generation that fell asleep before it was actually offered and now being offered it remaines in as full vertue as ever for by one offering he hath perfected for ever them that are sanctified And so he was a Lambe slaine before the foundation of the Heb. 10. 14. World being the same yesterday and to day and for ever even the same Jesus the same Saviour and deliverer the same High-priest that saved Paul saved Abraham and shall save all that shall be saved Fiftly It was a spiritual Sacrifice In the time of the Law the Christs death a spirituall Sacrifice Priests went alwaies into the first Tabernacle accomplishing the service of God but into the second the High-priest only once every year not without blood which he offered for his errors and the sins of the people Which Tabernacle was a figure in that time Now the Sacrifices and Gifts that were offered in that Tabernacle stood only in meats and drinks and divers washings and carnall ordinances imposed on them until the time of reformation Heb. 9. 10. but our High-priest enters into the holyest of holies and there accomplisheth the service of God not with Meats and Drinks and carnall Ordinances or Jewish observations but with his blood offering a spirituall Sacrifice Christ came with reformation doing away that which was carnall that is to say of a fleshly legall not sinfull administration by his spirituall Sacrifice Even the offering up of himselfe in body and spirit The Just for the Vnjust Sixtly and lastly let us view its nature with its accepataion The Christs death an acceptable Sacrifice Sacrifice was offered up to a just and righteous God for an unjust and unrighteous people and the Lord accepted it so that the shadow is of the heavenly thing Even the burnt offerings under the Law was a sweet favour unto God holding forth the excellency of the savour that our better Sacrifice our substantiall offering was to God therefore it 's said Christ gave himself for us an offering and a sacrifice to God for a sweet smelling savour He is that sweet perfume that ascends up to GOD in whom the Father is only wel-pleased who hath Isa 53. 11. seen the travell of his Sonnes soul and is satisfied This is a most acceptable sacrifice Chap. X. Manifesteth the true subjects for whom this Sacrifice was offered 7. HAving thus in mercy made manifest the nature of this Sacrifice and for as much as every sacrifice that is offered is for some body let us now enquire of the Persons who are the subjects of this Sacrifice which Christ declares to be his sheep I lay down my life for my Sheep Those Sheep are the Elect of God whom the Lord Joh. 10. 15. hath appointed a place for at his Right hand in the last day therefore saith Christ Other Sheep have I which are not of this fold them also I Ver. 16. must bring in and they shall hear my voice Again saith he I know my Sheep Christ makes it his work to Redeem a company of poor silly sheep from the wooles These sheep are those who are given by God to Christ Thine they were saith Christ that is to say thine by thy choce knowledge decree and purpose Thou gavest them me that is they being in the World a company of poor despised sinfull creatures thou committed'st John 17. 6. them to my charge to rescue them from the paw of the Lion and mouth of the Beare and to keep them in thy name that they may never depart from thee These are they Christ prayed for these only and not for the World that is to say those that were not given to him to bring over by the power of his own Septer to the obedience of the Gospel to the salvation of their souls and therefore you shall finde Christs prayer is not limited to the small number of his faithfull Apostles but hee likewise prayes for all that should believe in him for their sakes he sanctified himself that is to say he set himselfe apart and made it his worke to offer sacrifice and become a Redeemer So much the word sanctify clearly imports These were a certaine number that Christ knew and the Father loved as he loved Christ which in another place are called children as testifies the Spirit saying Forasmuch as the children were partakers of flesh and bloud he likewise tooke part of the same that he might deliver his children Which children are those that are his peculiar Heb. 2. 14. generation Behold saith Christ I and the children which thou hast given me which children he cals his brethren saying I will declare thy name unto my brethren For this cause is the Lord Jesus called The Captaine of the salvation of many sonnes Because he sanctifieth-himselfe for them for he is a perfect Captaine
him whereby is cleerly demonstrated that to be baptized inthe name is into the profession of their union with Christ whereby they are visibly cloathed with Christ it is the sole act of the Father to wash their souls bodies with the Spirit of regeneration but the disciples may and did baptize or dip their bodies in water But they are commanded to baptize into the Name of Father Son and Spirit which was not that baptisme of water the Apostles practised for that is Object said to be only in the Name of the Lord Jesus therfore for you to baptize with water in the Name of Father Son and Spirit is contrary to the Apostles practise To this I say to baptize in the Name of Father Son and Spirit is to Baptize in the Name of the Lord Jesus and to Baptize in the Name of Sol. the Lord Jesus is to Baptize in the Name of the Father Son and Spirit for the Father and Spirit dwell in Christ and are not knowne without him therefore when Philip said unto Christ Shew us the Father Iesus answered and said have I beene so long time with you and yet hast thou not known me Philip He that hath seene me hath seen the Father and how sayest thou shew us the Father I am in the Father and the Father in me Iohn 14. 8. 9. 10. Whereby is fully demonstrated that to doe any thing in the name of Christ is to doe it in the name of the Father and so it is also of the Spirit which dwels unmeasurably in the Lord Iesus therefore saith Christ Though I goe away I will come to you and I will send the Spirit the Comforter I tell you plainly Christ is not but as the Father and Spirit are in him So that no man can baptize into the name of the Lord Iesus but he doth it into the name of the Father Son Spirit but if you say the Apostles used not that form of words in baptism viz. I Baptize in the name of the Father Son and holy Ghost I say also no man is bound to use them but ought to baptize it in that name expressing what he doth either in those or other words But Christ saith not Goe Baptize with water but only Baptize now for Object any one to say he meant with water is to adde a consequence of their own for Scripture and to speak that which Christ intends not Thou that thus objectest I pray thee tell me seriously whither Sol. thou thinkest thy objection hath any bottome if thou sayest it hath I likewise affirme for you to say he meanes the Spirit is by the same reason altogether groundlesse for he saith not be baptized with the Spirit but know thou this God hath given us understanding to know his Will by his Words surely when he saith baptize he would have us know what he meanes so that we must expresse with what or confesse our own ignorance I have already proved this Baptisme is the Baptisme of Water And I say again to Baptize properly signifies to dip in the water and where it is otherwise used as in affliction and the Spirit it is figuratively so used and not properly for in those there is a plunging or overwhelming the soule or body as there is of the body in water The Scriptures say Eph. 4. 5. There is but one Lord one Faith one Baptisme which Baptisme is a Baptisme of the Spirit therefore for you to say Object Christ hath a Baptisme of water is to make two Baptismes whereof one of them is of your own invention for to say Christ hath two Baptisms is to give the Scriptures the ly If we shall say there is two baptismes the word of truth will Sol. warrant us for Heb. 6. 2. We finde the doctrine of baptismes spoken of which surely are more then one for the word is in the plurall number and I have proved the baptism of water to be the Baptisme of Christ and for ought I can understand by any man to the contrary the Apostle meanes the baptisme of water in this Scripture for he mentions not the Spirit nor Water so that I might as well retort this objection and say there is but one Baptisme which is of Water therfore for any to say there is a Baptism of the Spirit they give this Scripture the ly which manner of argument be it far from me for the meaning of the Apostle there is to draw the Saints into unity from the consideration of the unity of truth There is one Faith saith he yet notwithstanding it is easily proved that there was then severall sorts of faith as of miracles which all had not of the Gospel which every Saint had yet one faith so one baptisme yet there was a baptisme of water of the the Spirit and of afflictions which in one respect are divers yet in another they are one that is to say in unity the one not destroying the other water Spirit and afflictions accompany Saints Spirit gives them a being in life water manifests this being afflictions are sent from the Father to exercise them in this being yea further the holy Ghost and fire and the Baptisme of Water are one as centring in one head the Lord Christ tending to unity viz. the advancement of the Gospel therefore though in a sense there are severall sorts of Baptisme yet all agree in one the Water the Spirit and blood the three Witnesses in earth agree in one yet further there is but one true baptisme of Water not several kinds of which I judge he here speaks so that from this Scripture we cannot prove the baptisme of Water not to have being more then we may prove the baptisme of the Spirit not to be But say others what say you to that of Paul he thanks God he had baptized Object none of them but few families and saith he was not sent to baptize but to preach the Gospell now if Christ had given a Commission to them so to doe Paul very ill observed it that baptized so few but certainly no such Commission was given for if there had how could Paul truly say I was not sent to baptize which surely will not easily be answered 1 Cor. 1. I doe confesse at the first sight this argument appears with much Sol. strength from which I fear many honest hearts take advantage to strengthen them in their apprehensions against this Ordinance but the Scripture being truly weighed in the ballance of the sanctuary this objection will be found light the truth whereof that it may appear consider the persons to whom Paul spake the ground of his speaking and the end of his speech First The Persons to whom he wrote were the Corinths therefore he saith I thank God I Baptized none of you from whence we may not conclude he baptised no others 2. The ground whereupon he wrote these Words was the carnall owning of themselves after men one saying he was of Paul another of Apollos those Persons who
corruptible things by himselfe for he is without beginning or end of dayes 13. God is a living God he is not a dumbe or deafe Idoll but one that lives for ever Time moulders all Idols in the dust but God is a living God God is not subject to time this infinite being cannot dye that is to say be subject to dissolution or corruption 14. Lastly God is present every where he cannot be circumscribed God is present in all places for he is an infinite one thou canst not say God is not here for he is every where knowing all thoughts searching all hearts if thou canst tell me where God ceases to be there will I prove to thee God is bounded limited and finite which in no sense can be said of the infinite being his spirit and presence are every where where ever God is there he imprints an appearance of himselfe to be there if thou goest into heaven that is to say into the highest place of glory the Psalmist will tell thee God is there Yea if thou makest thy bed in hell God is there There exercising his wrath justice and indignation If thou thinkest to hide thy selfe in darknesse the darknesse is as light to the Lord the darknesse and the light are alike unto God that is to say his power knowledge and wisedome cannot be separated from any place or from the understanding of any thing There is such darknesse in us that we cannot see but there is no darknesse in God that seeth our darknesse by his own light Psalme 139. Thus having according to my measure brought forth my understanding of what of God may be knowne viz. his power wisedome light love justice presence and the like all which tearms the Lord uses to expresse what he is to us in a way of relation to his creatures in tearmes that his servants are after some small measure capable to understand I shall proceed in the next place to shew wherein this excellency of the Lord Jehovab our God doth appeare Chap. III. Sheweth wherein that which may be knowne of God to us is made manifest viz. in the Creation and in the Lord Jesus and how it appeares in the Creation THat God is and that he is immutable incomprehensible mercifull wise c. he hath given us a very lively testimony to seal the truth of it God being unwilling to hide himselfe and his great glory decreed to bring it forth which we shall see clearly 1. In the Creation 2. In the Lord Jesus Both these are made manifest in the Scriptures These are the Golden pipes which empty forth the Golden uncorruptible Oyle of joy gladnesse and righteousnesse amongst the Candlesticks into the Lamps of the Sanctuary even into the hearts and spirits of the Church of the first borne whose names are written in the Lambs book of life These are the two great Ordinances which are displayed by the eternall word of God according to the Scriptures which are those Conduite-pipes which carry in them al that may be seen known understood or enjoyed of God by the Sonnes of men I shall speak of The Creation holds forth God both but in the first place of the Creation which is a glorious book in which hee that runs may reade and understand the excellency of the Lord which is which was and which is to come The meanest most naturall capacity may read God in every line of the Creation which shewes First That there is a God The invisible things of him from the Creation The Creation shews the God-head of the world are clearly seen being understood by the things that are made even his eternall power and God-head Rom. 1. 20. That is to say though God is invisible yet that which may be known of him is clearly seen that is understood by things that are visible Now the thing that may be known is this viz. his Power and God-head That there is a Divine Eternall God is apparent if we consider that there is not the least little thing in the whole creation or great thing which leadeth us not Step by Step into a GOD-HEAD In this World there are four degrees of things viz which have being which have life which have sense and which have reason some things have all four some againe only one yet every one preach forth this God The Earth Sea and Aire are very spacious bearing and sustaining all things that have life sense and reason and yet are themselves void of life sense or reason they are the nearest to not-being to annihilation The Plants besides being have life and draw nourishment and refreshment from the earth and aire The Beasts have being life and sense and seeke their food from the earth and plants Man hath all being life sense and reason he enjoyeth the Elements feedeth on beasts and plants and commandeth other creatures and discourseth of all things above and below Loe here this wonderfull order One thing serving another nothing is for it selfe From whence comes this distribution one thing serving another Who distributes things in this order From whence had they all their Originall Whether had they it from themselves or from another If from them selves either they had it alwaies or in time Alwaies they had it not for we know we our selves that now are once were not and if we had our originall in time How come we to have it since there was a time when we were not at all Surely we must conclude the author original distributer and proportioner of all these things in such an order and degree is one that was before us is above us which can be no other then God Himself Let us descend into particulars and consider the Elements of which things are compounded as fire earth aire and water Fire and water are contary so is the dry to the moist the nature of contraries is to destroy one another none of these two can be coupled without a higher power Surely this leads us to consider that great judge and wise disposer that orders things after such a strange manner We see very beautifull buildings stately palaces and our mindes presently without pausing upon it saith surely here hath bin some gallant work-man Thou seest a watch and presently viewest the ballance then the wheels and so at the last comest to the spring and seest that moving the watch but yet thou askest presently who made this spring and so comest to the watch-maker and beholdest motion in the watch while he that made it moves not at all thou seest the Sun move and must needs conclude it hath a first mover and that is none but God a begining-lesse and end-lesse Beer which must needs be the very God-head 2. So likewise as the world shewes there is a God it shews there is but one God for all things in the world point at unity Earth The Creation shews that there is but one God water aire fire are all for to make up on body all
Christ tels him what he hath done for him saying to him Thy sins are pardoned my Son feare not then wrath horrour guilt and terrour fly away and the man is by faith that is to say by believing what Christ hath done at peace in his soule Faith I say is not the mans justification or righteousnesse but receives it for it is a free gift of God It is said we are justified by workes how then by the bloud and grace of Object James 2. 24. Christ To that I answer We may be truly said to be justified by works Answ namely as to be justified holds forth the declaration of it to others and so onely workes before men justify or as workes declare a man in some particular act to be a just man may a man be truly said to be righteous or justified in that particular just and righteous act So these three waies of being justified viz before God in our conscience and before others or in some particular act are all at unity being the effect of Christs death which was the sacrifice for sinne But yet methinkes I heare some ready to question Whether all sinnes to a believer are pardoned past present and to come Object If thou seriously considerest what I have already said it might Sol. All sins pardoned to a believe past present and to come be a sufficient answer to thy demand but if possible I shall desire to answer thee more fully We are to consider that before we were actually Christ Jesus died and when he died he bore our sinnes in his owne body the punishment that we deserved Christ suffered he is and was our trusty Advocate that pleaded our cause and satisfied the Law against which the sinne was so that condemnation is by a Law take away the Law the condemnation ceases Now Jesus triumphed over our sinnes and the Law as I shall shew more fully anon on the Crosse and made a shew of them openly So that they could never be able to returne upon us to condemne us and under this consideration I affirme all sinnes past present and to come were then pardoned by the bloud of the Crosse For as Christ at once died for all sinnes past present and to come so were they pardoned Which pardon was given to Christ for him to communicate to us Which leades us to the second consideration namely our guilt feare horrour and terrour and Christs love to us then for he having obtained our pardon as he obtained it he gives it to the soule a full compleate perfect pardon saying after this friendly manner Thou that hidest thy selfe in the staires and in the clifts of the rocke in a desolate and forlorne condition that waterest thy bed with teares and expectest nothing but wrath feare not though thy sinnes be as scarlet I have made them as white as snow And so commands Satan their Goalor to flye the Iron gates of their owne guilt to open and takes him by the hand and leades him into the Paradise of God by faith into his Fathers Kingdome which act of Christ upon mans spirit is mans Justification according to that in the Acts We preach remission of sinnes by Jesus Christ for every one that believeth is justified from all things marke the word from all things from which he could not be justified by the Law of Moses And in another place You hath he quickened who were dead in sinnes having forgiven you all trespasses Minde it the worke is done the Law cannot charge him so that if a Saint sinnes now as in truth wee doe For be that saith he hath no sinne is a lyar and deceiveth himselfe he may looke to his Advocate pleading satisfaction already given triumphantly singing There is now no condemnation or damnation to him that is in Christ with a sure confidence None can now legally thoug many may unjustly lay any thing to his charge for God justifies him he that was offended is satisfied Neither can any condemne him for t is Christ that died for him now in this sense likewise it is very sure all sinnes past present and to come are pardoned for this second is onely the declaration of the first Against what I have here written I know many object That the Obj. Servants of God in the Old Testament as David Daniel c. prayed for pardon of sinne and that Christ commanded his Disciples to pray for the pardon Matth. 6. 12. 1 John 1. 9. of their sinnes and that we are required to confesse our sinnes one to another and pray one for another and God himselfe saith If we doe confesse our sinnes he is faithfull to forgive them therefore they are not all pardoned at once if they were what need we pray for them As to the examples or precepts concerning praying for pardon Sol. of sinne I answer That it was a sutable act to that state and service that consisted in a legall dispensation they saw not so clearly the things we see they were continually to offer sacrifice for sinne and surely those that might offer sacrifice for sinne might pray for the pardon thereof So that their praying for pardon of sinne no more proves it our duty then their offering sacrifices makes it a duty to us so to doe As to that precept of Christ to his Disciples we are to minde that Christ intended not alwaies to confine his Disciples to that manner of praying but that forme was agreeable to that dispensation for the Kingdome of Heaven was not then come It was but at hand but now it is come and we may boldly goe to God As concerning the other Scriptures that say Confesse your sinnes one to another and If we confesse our sinnes he is faithfull to forgive us If you consider what I have said before it might be sufficient These expressions onely speake of a forgivenesse and acquittall in a mans Conscience So though a soule may be in some doubt these are an encouragement for him not to hide his face and runne away in feare but boldly to acknowledge them upon the head of the Scape Goate the Lord Jesus and God is just and faithfull to forgive them that is to say to manifest the forgivenesse of them to thee for sinne is either chargeable before God or in the Conscience before God it is not therefore in Conscience onely and as it is chargeable such is the forgivenesse it many times fares with a Saint as with a man arrested with a Bond formerly cancelled the man hereupon is filled with feare beginning to call in question whether his surety hath cancelled it or no and so calls upon his surety for the producing his Bond that he may be assured he is freed from it by the Law though unjustly vexed for it Even so I say fares it many times with a Saint Jesus Christ hath told him the Law is satisfied his debt paid the bond cancelled the Devil assalts him sets his sins his debts in order before his eyes and
what he hath done for us what wee shall enjoy by him what we have done against him and what we ought to returne to him I shall draw forth this to thy view in severall particulars As First Christ is a Prophet discovering to us our sinfulnesse and Mans sinfulnesse misery by nature our nakednesse and emptinesse our blindnesse and vanity for 't is he that convinces of sinne Alas Wee see not our wretched estate by sinne till Christ comes to us and shewes us the danger of it Secondly Christ discovers to his people their happinesse by Mans happinesse grace that though their sinnes are great the Fathers love is greater Poore man lies in a dark dungeon till Christ come with his light in a comfortlesse estate till his eternall state in love be ascertained him he it is that reveales to the soule the Gospell or good newes of salvation he comes to the soule and tels him his sinnes are forgiven him By the sight of this love the soule is taught the greatnesse of his sinne and the infinitenesse of his offence the riches of Gods grace is made to shine more clearly for he convinces the world of righteousnesse Thirdly This Prophet teaches the soules all things to be believed All things to be believed even the resurrection of the body and everlasting life yea the Fathers love to him from eternity yea this teaches him what God is and what Christ is and to believe what he reveales and what shall be hereafter for he convinces the world of judgement Lastly Because I must hasten He teaches the soule obedience to Obedience to all the commands of God observe all the commands of Christ the least as well as the greatest visible as well as invisible things to be done in earth as well as to be enjoyed in heaven he teaches how to behave our selves while strangers here as well as what we shall enjoy when we attaine to the City which we now seek which obedience consists in two things 1. Love to God Love to God is that which Christ preaches to every soule whom he loves and in teaching him to love God he teaches him to love God above all and in all and all things for his sake and to deny all things and account them as losse and dung in comparison of his God 2. Love to his Neighbour Love is the fulfilling of the whole Law but more of this as God gives further opportunity I proceed now to speake of the light discovering which is the The light discovering is the Spirit spirit of God in Christ Therefore saith the Lord Jesus When I goe away viz in the flesh I will send you the Spirit and be shall take of mine and shew it to you he will guide you into all truth Therefore saith the Psalmist Oh that thou wouldest send forth thy light and thy truth let them leade mee this Spirit is the Spirit the Comforter Christ saith I am the light and I will teach you And it is said Obj. That he reveales the mysteries of the Father how then say you 't is the Spirit In answer to this I desire you would consider these three Sol. things 1. That we are taught by God and therefore saith the Scripture Yee shall be all taught of God 2. That we are all taught by Christ therefore Christ saith I am the true light 3. We are taught by the Spirit therefore is it said Yee have an unction that teacheth you all things Now these three are not three severall distinct lights but one true light which Christs owne words sweetly hold forth saying All that the Father hath is mine and the Spirit shall take of mine and shew it unto you Which holds forth this truth that the Father teacheth by his Sonne For the fulnesse of the Father dwels in him and the Sonne now teacheth onely by his Spirit therefore the Spirit takes of Christ to give to them that are his children So that it remaines cleare there is but one true light namely the light of the Father and the Sonne made manifest by the Spirit The third thing I propounded is the rule of discovery and that The rule of discovery the Scriptures is the truth of God revealed in the Scriptures The Scriptures doe declare all that was that is and that shall be practised or enjoyed by any To the Law and to the Testimony was a sure guide or rule of old insomuch that if any spake not according to them it was because there was no light in them So likewise is it a sure rule now even the Law and Testimony given by the Lord Jesus the Son of God who hath spoken in the last daies his will to us Now the will of God which is our rule to walke by is the command of God the Law of God Where there is no Law there is nothing but disorder Christ hath given us a standing Law to walk by which is the Scriptures of truth The holy Scriptures which the Apostle affirmes Are able to make the man of God perfect unto salvation through faith in Jesus Many men now adaies are grown so wanton that they may sinne without controule deny the Scriptures to be the words or Law of God But to such soules let me say the Heathens will convince them of Atheisme for when they once come to deny that they deny likewise the worke of God written in the heart by the Creation But how can you prove the Scriptures to be the words of the Lord. Object Sol. Besides the Testimony they beare of themselves which some though carnally and sensually judge to be false I shall propound these few considerations to you First Whatever is written in the heart by nature is found plainly and fully described in the Scriptures By nature man knowes there is a God that this God is to be worshipped and that he ought to live righteously and his conscience flyes in his face being convicted of his sinne against God whereupon he is put upon a way of thinking how he may please God these things through his ignorance are but confusedly in him but looke to the Scriptures all these things are handled plainly and distinctly which is an undeniable argument except to them that are so scared that they can also deny there is a God that the Scriptures are the very words of God that thy heart in nature mindes thee God in his word plainly unfolds to thee Nay further I will appeale to any man and challenge the wisest subtilest most ingenuous man in the world to tell mee what is good or excellent to be followed or avoided which may not be clearly demonstrated from the Scripture Another reason which may serve to silence thy vaine thoughts is this that all men that write of God or the worship of God are forced to make recourse to these Scriptures to decide the controversies among them Doe not the greatest Heretiques seeme to father their blasphemies upon the Scripture which is a good Argument
and to order the whole worship of God according to what they found written So that I say t is not miracles but a command of Christ or a good hand of Christ upon a soule discovering his duty to him that is the ground of the administration of Ordinances which is likewise evident in Peter who finding the Scripture that speakes of Judas saying Let his habitation be desolate and his Bishorick office or Acts 1. charge let another take And so finding their duty from the Scripture presently sets upon the matter to choose an Apostle in Judas his stead That I may end this Discourse we are to consider that we have the Apostles and the miracles that Jesus and the Apostles wrought with us that there needs no pleading for Apostles againe in the flesh nor miracles neither for by having the Apostles I meane their workes their writings their word their Gospell their spirit which is the whole counsell of God for us And so have we their miracles that is to say they are still before our eyes according to the saying of Christ They have Moses and the Prophets when they had onely their writings and not the bodies of either And according to that saying in John And many other signes truly did Jesus John 20. ult which are not written in this Booke But these are written that yee might believe that Jesus is the Christ the Son of God Moses and the Prophets Christ and the Apostles are all in the Scriptures which Through faith in Christ Jesus are able to make us perfect to every good worke So that now for any to expect other miracles it argues they finde not nor feele the power of Christ in them by the Spirit who are likely to meet with miracles but indeed they are such as Anti-Christ shall worke to deceive the Nations who shall come and is come already with power signes and lying wonders But certainly seeing so many pretend to speake by the spirit and to be sent by Object the spirit and there is but one true proper preaching the word of truth and yet these crosse oppose and contradict each other how shall I know which to embrace there must be some miracle to confirme the truth from errour Truly to this I answer That miracles are no certaine signes of Sol. the true Gospell nor infallible grounds of judging of it for Anti-Christ shall worke miracles so that except we know whether the miracles be true or fained from Christ or Anti-Christ we should be never the nere So that I say againe First we can never tell which of them is in the truth except it be revealed to us by the spirit of truth which is onely able truly to judge of miracles and of the differences of things that in the midst of tenne thousand errours knowes how to single out the truth of Jesus being onely of its owne nature So that againe I desire thou mayst not seeke after a signe like a foolish and adulterous generation left while with Herod thou wouldst have Christ but with a desire to see some miracle from him thou fallest short of Christ and Christ worketh none at all before thee as indeed he for the most part if not alwaies refused to doe to them that demanded them of him But notwithstanding if thou shalt yet say surely none may preach except Apostles and them that are so sent as they were I shall onely say this to thee Thou mayst as well expect Christ to come againe in the flesh to call more Apostles to beare witnesse againe of his resurrection which surely would be a very darke practise and blinde expectation Therefore let us remaine with this confidence that those whom God by his spirit gives a message to and enables them to declare it for the gathering of the Saints into the fellowship of the Gospell are true approved Ministers of the Lord Jesus But if they be true Ministers of the Gospell why doe they not doe as the Apostles Object did viz. preach the Gospell to every creature I answer That every one of the Apostles did not preach the Sol. Gospell to every Creature but amongst them some were principally Apostles of the Circumcision while Paul was a Minister or an Apostle to the Gentiles But againe Some that preached the Gospell preached it but in some particular places as many brethren that went to some Cities specified in the 8. and 11. of the Acts. So that a man may be a Minister of the Gospell to the world though he never goeth out of his owne City or Country But some as Paul and others were to goe to severall Countryes who were furnished with the gift of tongues for that purpose which gift all that preached the Gospel had not neither is the gift of tongues needfull but for preaching to the persons of a strange language I am now come to the manner how it must be administred How the Gospell is to bee preached Infallibly which is 1. Infallibly Certainly Assuredly the Gospell they must preach must not be Yea and Nay but Yea and Amen in Christ Jesus they must preach the words of God the words of truth 2. In the name of God They must not goe forth in their own In the name of God authority but in Christs Therefore are they called Ambassadors of Christ 3. Plainly Not in the entising words of mans wisedome but in demonstration Plainly of spirit and power in words easy to be understood 4. And Lastly It must be preached fully The word of the Gospell Fully must be declared fully not onely for conversion but for building up in the things of God whoever believeth and is baptized shall be saved teaching them to observe all the commands of Christ To end this Chapter I shall speake a word or two to the subjects The subjects to whom wee must preach the Gospell to whom good newes is to be preached which are sinners as sinners enemies as enemies prisoners as prisoners he brings liberty for Captives righteousnesse for sinners which is the acceptable day of the Lord to sinners not that they may continue in sinne but that they may be made righteous To sinners both of Jews and Gentiles the Gospell of the Kingdome is to be preached among all nations for the obedience of faith Chap. II. Discourseth of Baptisme in foure particulars proving that Baptisme was commanded to be preached and practised that Saints were baptized Shewing the severall sorts of Baptisme spoken of in the Scriptures manifesting the Baptisme of water to be preached by the Disciples and practised by the Saints THE Gospell to be preached and the Preachers thereof being made manifest with the subjects to whom glad tydings are to be divulged for the obedience of faith In the next place I shall shew you that not onely glad tydings are to be preached to sinners but they being converted are to be informed of their duty Therefore saith Christ Teach them to observe all things which I have commanded
Gospel-Glory PROCLAIMED BEFORE THE SONNES OF MEN In the Visible and Invisible Worship of GOD. WHEREIN THE MYSTERY of God in Christ and his royall spirituall Government over the soules and bodies of his Saints is clearly discovered plainly asserted and faithfully vindicated against the Deceiver and his Servants who endeavour the Cessation thereof upon what pretence soever By EDWARD DRAPES an unworthy Servant in the Gospell of Christ I am he that liveth was dead behold I am alive for evermore Amen and have the keyes of hell and death Rev. 1. 18. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing from the Living God But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sinne Heb. 3. 12 13. London Printed for Francis Tyton and are to be sold at his shop at the three Daggers nigh the Inner Temple Gate Fleetstreet 1649. TO THE CHVRCHES OF CHRIST in London and in all other places who worship the Lord in Spirit and Truth according to the Commandements of the everlasting God especially to that particular Society of whom I am a Member Grace mercy truth and peace be multiplyed from the Lord Jesus Precious and dearly beloved Brethren IN these perillous times when ungodlinesse ranges from place to place and blasphemy against the God of Truth and Children of righteousnesse spreads it selfe like an overflowing streame or contagious disease whereby Truth seemes to be fallen in the street and many who formerly esteemed it their glory to be professors therof According to the prophesyes which went before of them have departed from it and abandoned the profession of it my spirit was exceedingly moved within me to publish this Discourse as to the consideration of these who have already shooke of Christs easy yo ake from their shoulders that they may see From whence they are fallen repent and doe their first works So especially to your view who through grace Have followed the Lamb in all his righteous paths that You may continue to the end that no man may take your Crown from you My owne infirmities and many sinister Considerations did strongly importune my silence yet notwithstanding them all and those lying prophesies which some ignorantly divulged of my renouncing or disclaiming this worke before it came to light through the sufficiency of the Lord Jesus I have now made it publicke being well assured The gates of hel shal never prevail against the truth herein contained I do professe had I seen the Lord carrying forth any of my brethren whose abilities in judgment and clearness of expression far exceed mine to have undertaken a work of this nature I should have rejoyced in my owne silence But hitherto have I not known any to stand up in this cause and surely if all should be silent The Stones would speake The daily objections and loud out-cryes against the truth of Jesus which God directs us to walk in as if a compleat victory was gained against the commands of the Lord extraordinarily moved my spirit To cast my mite into the Treasury To expose my talent for your service which I have according to the measure given me performed Not with entising words of mans wisedome to please itching ears but with plainnesse and simplicity of spirit and words to the understanding of the meanest capacities And wherever you find any words you understand not which I am perswaded will not be many necessity not my owne desire enforced their use lest any seeming materiall objections that I have yet heard of should passe unanswered What through pretence to God Spirit Mystery power light revelations and perfection and the crying down of the plain simple and righteous commands of a crucified and yet exalted Jesus as legall beggarly fleshly formall traditionall carnall The power of godlinesse is trampled under foot Delusions notions and impostures being lifted up to the subversion of many souls who forsake Christs easy yoake light burthen and strait paths for Antichrists dangerous licentiousnesse carnall security and broad destructive roads who like the man that was possessed with a Legion of Devils that dwelt among the tombes whom no bands nor fetters could hold but he brake them all and was driven of the Devil into the wildernes wil not endure Christs laws but break them all neither Scriptures nor Ordinances can hold them who often times cry out with him What have we to doe with thee O Jesus A wildernesse of unconstancy barrennesse and unprofitable shrubs will be their portion the Tombes the painted outsides of things will be their habitation till Jesus the true Son of God command this uncleane spirit to depart from them And then shal we again see them who before in truth were naked to be cloathed and in their right minds Let not mens boastings or shoutings Lo here is Christ and there is Christ subvert you for know assuredly those who now say in their hearts They will ascend into heaven and exalt their Throne above the Stars of God and will sit upon the mount of the Congregation and ascend above the heights of the Clouds and be like the Most High Yet they shall be brought down to hel to the sides of the pit be cast forth as an abhominable branch And you precious ones Who by patient continuance in wel doing seek for glory honor and immortality shall be crowned with eternall life their mountains shall be abased and your valleys exalted Behold in this ensuing Treatise Power Light Mystery God Christ and Perfection unveiled and advanced Ordinances duties and visible worship in their proper places and spheres also established Christ is here represented to you as your King Priest and Prophet purchasing your happiness commanding your obedience discovering your duty rewarding your faithfulnesse to death with a crown of life I did intend in this Treatise to have presented to you a discovery of the wiles snares stratagems and devices of the man of sin whereby he subtilly attaines to to a high degree of Lordlinesse over his poore Captives whom he takes alive at his pleasure and wherewith he invades the Tents Tabernacles of the Saints of the most High God and likewise to have laid open the severall officers and offices in the true Church of Christ with their nature use end but fearing the Reader through its tediousnes should be wearied or by the greatnesse of its price the world abounding with so many Bookes already be discouraged I purposely deferred that work till the Lord shall vouchsafe me another opportunity Whoever shall peruse this Booke and finde in the words or sense mis-pointing or other faults escaped in the printing I desire they would in love amend them the most materiall being already corrected to their hands at the end of the Booke and that they would seriously reade what is contained in it before they censure and then Let them judge righteous judgement To you my brethren and fellow companions
A faithfull Servant to the weakest Member of our Lord Jesus John Vernon The Contents of the severall matters contained in this Booke Ch. 1. p. 3. OF the severall significations of the word Worship and what the true worship of God is pag. 3. Ch. 2. p. 5. Of Light and Love the principles of the worship of God which light discovers what may be knowne of God viz. that God is but cannot be defined p. 6. That he is incomprehensible immutable eternall wherein is shewed what time is and that God is Invisible p. 7. Of the soveraignty wisedome justice and mercy of the Lord p. 9. Of the relation God hath to his Creatures who is all in all yet but one God everliving and present in all places p. 10 11. Ch. 3. p. 11. Of the manifestation of God in the Creation which shewes the Godhead p. 12. That there is but one God p. 13. That he is Almighty p. 14 15. That he cannot be comprehended by the naturall or spirituall man p. 15 16 17. It declareth his wisedome and love wherein is shewed what it is to be created in Gods Image p. 17 18. Ch. 4. p. 19. Of God in Christ who is the anointed of the Lord wherein is shewed that the Father anointed him p. 19. That the humane nature with a description what it is is the subject anointed and that the Spirit is the Ointment p. 20. With a briefe description of what Father Son and Spirit are and whether three persons p. 21 22. Ch. 5. p. 22. Of the manifestation of God in Christ as a Priest wherein is showne what the Priesthood of Christ is and that the Lord Jesus is the Saints High Priest consecrated with an oath p. 23. And by the pouring on of oyle p. 24. Where also is shewed the ability he hath of mannaging the Priesthood being the first begotten the eldest brother being related to God and man having a great interest in them both all things concurring in him to the work he being without spot and blemish p. 25 26. Ch. 7. p. 26. Of the sacrifice of Christ exprest by five particulars 1. By Christ himself p. 26. 2ly By his bloud and what that bloud is with an answer to an objection concerning it p. 27. 3ly By the offering up of his body 4ly By making his soule an offering for sinne 5ly By laying downe his life p. 28. Ch. 8. p. 28. Sheweth 1. How often Christ suffered and whether he may now be said to dye in us p. 29. 2ly The place where Christ died which is at Jerusalem and what that Jerusalem is 3ly The time when he suffered p. 29. And how Christ is said to be a Lamb slain from the foundation of the world p. 30. Ch. 9. p. 31. Of the manner how Christ offered up himselfe viz. by the spirit and in the body of his flesh p. 31. Of the true nature of Christs sacrifice wherein is showne that it is a pure sacrifice p. 32. A free perfect spirituall and acceptable sacrifice p. 25. 43. Ch. 10. p. 34. Of the true subjects of Christs sacrifice who are onely his sheep and children beloved with an everlasting love who shall be saved p. 34 35. Wherein is handled universall redemption with an answ to 13. Object brought to stablish it wherein is shewed what Gospel it is that is to be preached to the world p. 37. That it is a dangerous thing to fall from profession of true Religion p. 39. Wherein likewise is declared what the fall of man the tree of knowledge of good and evill the tree of life and the serpent are p. 43. With 2. Arg. against universall redemption p. 43 44. That this sacrifice was offered to an angry God and what anger and fury in God is p. 44. Ch. 11. p. 44. Of the vertue of this sacrifice interposing mediating betweene God and man satisfying the Father p. 44 45. Wherein is shewed what it is for God not to see nor remember sin in his children p. 46. Ch. 12. p. 47. Of the pardon of sin and justification by the bloud of Christ by faith and by works with their unity p. 47 48. Wherein is an answer to these 2. Quest 1. Whether all sins to a believer are pardoned past present and to come p. 48 49 50 51. 2ly Whether a believer having received the spirit may feare againe p. 51 52. With 3. Arg. to prove all sins to a believer are pardoned at once p. 52. Ch. 13. p. 53. Of believers freedome from the law p. 53. Wherein is handled the law written in Adams heart the Covenant of workes the law of Moses and of Christ p. 53 54 55. Shewing severall dispensations thereof p. 55 56. With an answer to 2. Quest 1. Whether the law be a rule of life to a believer 2ly Whether God punishes his people for sinne wherein appeares the difference betweene punishing and chastising p. 56 57. Ch. 14. p. 58. Of the breaking downe the partition wall fulfilling all types and shadowes and obtaining of all happinesse for the Saints by Christs death p. 58 59. Ch. 15. p. 59. Of the dignity Christ hath attained to by dying of his resurrection ascension sitting at the right hand of God making intercession for us p. 59 60 61. Ch. 16. Of the Propheticall office of Christ wherein is shewne 1. The matter he revealeth which is mans sinfulnesse mans happinesse all things to be believed and obedience to all his commands p. 61 62 63. 2ly The light discovering which is the spirit and what it is to be taught by God by Christ and by the spirit 3ly The rule of discovery wherein of the truth and authority of the Scriptures p. 64 65 66. 4ly The manner of discovery which is plainly p. 66. wherein is shewne what we may judge of those who delight to speake in a language above the capacity of those to whom they speake infallibly 5. The subsects to whom truth is discovered are either such as receive the truth in the love of it or to those that receive it only in the notion as Balaam and Judas p. 67. 68. Chap. 17. p. 68. Of the Kingly Office of Christ who is King by his inheritance by appointment of the Father by conquest excellently qualified of his Kingdome over the world of grace p. 69. of glory p. 70. Of Christs Lawes civill and spirituall p. 70. Of his officers wherein is the true Power and bounds of the Magistracy and whither he be a Church Officer p. 71. Of the resigning up the Kingdome to the Father p. 72. Whether it be yet p. 73. Of Christs enemies Satan sin and wicked men p. 73 74. Of Christs victories over our understandings wils and affections p. 74 75. Of the Doctrine of free will p. 75. Three reasons why all Christs enemies are not yet punished p. 76. Of Christs Soldiers which are Angels Saints the World the whole creation p. 77. Of his weapons viz. his death his Word his Spirit p. 77 78. Of his rewards
saying The Gods are come Acts 14. downe to us calling Paul Jupiter and Barnabas Mercurius the names of their heathen Gods And the Apostles could scarcely restraine the Priests from sacrificing to them From this blind conceipt arises as blind a sacrifice sometimes men women children beasts and birds have beene offered by them as well-pleasing sacrifices to their Gods From this ignorance of the true GOD and his worship hath sprung that Ataxy Confusion and disorder that is in the world hence comes murders rebellions treasons witchcrafts sorceries uneleanesse contentions persecutions self-exaltation and all abhominations in the world This deluge of darknesse hath not only drowned some families Townes Cities Countries Kingdomes and generations but hath overwhelmed the whole world in all ages Man no sooner steps into the world but darknesse is his dwelling place Nature once was adorned with this glory of knowing GOD the Creator in the true light of the first Creation but now through transgression are all shut up and concluded under sinne wrath and darknesse That it might be made manifest that salvation is onely in that Arke that swims above all these waters viz in the free grace mercy and goodnesse of the Lord in Jesus Christ by revealing himselfe to the sons of men and giving them a righteous law to worship him by that so they might not ignorantly forge a God in and by their owne understandings to themselves and fall downe and worship their owne Creature instead of the Creator of Heaven and Earth but might see GOD in his owne light For in thy light O GOD doe thy Saints see light even the true light the Lord Jesus As that light hath discovered him to me and the onely acceptable service and worship of him this ensuing Treatise declares Chap. I. Explaineth the word Worship shewing its severall acceptations in the Scriptures and what the true Worship of God is THE word Worship in the Scripture signifies to bow downe fall What the word Worship signifies Psal 92. 6. 1 Sam. 1. 3. Luk. 4. 7 8. Humane worship what it is Rom. 1. 22 23. Coloss 2. 23. Matth. 15. 9. Devilish worship what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worship what it is Matth. 20. 20. Divine spirituall worship what it is downe before Sacrifice to serve reverence respect feare honour or be subject to one of which worship or service we may minde these foure sorts 1. Humane Worship which is a service of mans own invention that hath a forme of the true worship of God but is will-worship vain worship not commanded by the Lord. 2. Devillish Worship that is When Devils or dumbe Idols are worshipped these two kindes being altogether vaine carnall and antichristian I shall have no occasion to speake of them except in a way of reproofe as unprofitable workes of darknesse 3. Civill Worship Which is an outward expression of reverence and respect to men of Authority or eminency * this being in its own sphere lawfull being bounded by the law of God I shall have little occasion to speake of it 4. Divine or Spirituall Worship that is When the true God is worshipped after a true manner which worship we may fitly describe to be The subjection of the whole man unto God in every thing commanded by God from a true understanding of God by the power of God with singular spirituality faith reverence feare and love in obedience unto God in Christ In this description there are severall things to be minded as necessarily required in all true worshippers of God As 1. A Spirituall principle whereby we come to a true understanding First of God the object of divine worship The inscription of the Saints Altar is not to an unknowne God but to him whom they understand Secondly wherein the worship of God doth consist Every worship will not serve the Lord blind obedience is the sacrifice of fooles but that which God approves his owne light reveales which discovers it to consist in subjection unto God where there is true worship there must be preheminence where there is inferiority there is superiority from whence springs subjection 2. A Spirituall power it is not every strength that is able to build this house that which Gods light reveales his power produces and effects 3. The manner how the worship of God is to be performed must be regarded every way of offering the Lord accepts not but he will be worshipped First with singular spirituality as the object principle and power are all spirituall so must the heart be offering up Sacrifices in a spirituall manner it is the spirit in all performances that makes them truly lovely Secondly in faith a soule that worships God must beleive God and give credit to the words of God Thirdly in feare and reverence the Majesty of God commands reverence in all that come before his Throne That infinitenesse and unspeakablenesse of glory that is in the Lord causes a soule to fall downe before him even at his feet adoring him crying out with Isaiah I am undone Fourthly in love no service without love is acceptable if the distance was onely minded it would strike such amazement and terrour that none would dare to come to God Therefore the Lord sends from the brightnesse of his Majesty comfortable beames and raies of love to gather up the soule to himself through the power of which the soule is fired with love and flaming in this chariot mounts up to God accounting the hardest enterprise he can atcheive for God to be his greatest honour Lastly Divine Worship in all its going forth to God makes its addresses in the Lord Jesus Spirituall and Gospell-Worshippers receive all from God in Christ returne all to God in him who is that way in which God and the Soule meet embracing each other who is that Ladder on which God descends to him and he ascends to God he loves feares serves and lives to God in Christ and in him alone This true worship of God appeares in a twofold consideration 1. Invisibly which is onely in the inward man in the spirit which no man sees or knowes but he in whom it dwels 2. Visibly which others may take notice of whereby an invisible enjoyment and filiall affections are clearely demonstrated I shall handle the first of these in the first part of this discourse namely the invisible worship of God and the last viz the visible in the last part Chap. II. Sheweth what the Spirituall principle in true worshipping is whereby we come to know God and what of God may be knowne to the Saints PRinciples are so requisite to all manner of actions that nothing can be done regularly or honourably without them A true principle is that which crownes every act if a man be unsound in his principles all his building will prove but rotten By this spirituall principle I meane a sure ground or originall What the spirituall principle is seated in the heart by the Lord whereby
by the Sacrifice of himself that is to say in these last daies Christ appeared and offered up himselfe to put an end to all other offerings and to put away sin This Christ did in the daies of Pontius Pilate and Caiaphas the High-priest which was many yeares since But I know some are ready to object and say How can this be For Object he was a Lambe slaine before the foundation of the World which if true how is it that he was slain in time at Jerusalem except he was often slaine I Answer It is very true that Christ was slain but once according Sol. to the Scriptures and that in time in the end of the world and yet as true if truely understood that hee was slaine before the foundation of the World Which I shall demonstrate clearly from the Scriptures To see the truth clearly Wee must consider Christ Jesus in his 1 Pet. 1 20. death 1. In the decree of God and so he was fore-ordained before the Christ slain by the decree of God foundation of the World And all things were present before the Lord before they had being in reference to us they were in the decree councel and purpose of the Lord so was the Lord Christ in Gods decree and councel before the World He calleth things that are not as though they were What are only actually alone with us in time were truely present with him before all time who is not included in any time 2. In the vertue of his death and so he was slain before the foundation The vertue of Christs death was before the foundation of the World of the world Christs death had an influence into the times past as well as times to come therefore called The blood of the Covenant Now we must know that there was a Covenant made between God and Christ wherein it was agreed that Christ should die in time and the vertue of that death which was from eternity in the Eye of the Father should speak for all his generation in all ages therefore the Fathers of old believed not in a Christ already then come but to come even in the flesh and therefore God led them by the hand to look to a Christ to come through many Types and Sacrifices which when Christ came all ceased Christs death was that price that was laid down for all his generation in all ages and this is Christ the same yesterday and to day and for ever 3. We are to consider Christs actuall death which was accomplisht Christ actually died in time by the Jewes therefore saith the Apostle The same Jesus whom ye have crucified hath GOD Raised up and thus was Christ manifest in the last times Jerusalem was not actually alwaies Pilate not alwaies for we know that State City and those persons had a begining and ending no more did Christ die actually before the World was that he might dye hee took upon him flesh and was made like to us which is only done in time for we first are in the Wombe then brought forth encrease and dye so did he yet notwithstanding the vertue of Christs death through the will of God is as great as if hee had actually suffered before the World was which he did not but only once in the end of the World And yet is Christ a priest for ever after the order of Melchisedeck Christ died once and dyed no more yet the benefit remaines for ever So that as the Sacrifice is fully accepted by the Father who views it since it was offered so it was accepted by him that saw it before it was offered for all things that God doth before us in time which time the Scriptures tels abondantly himselfe hath made ordered and disposed which time is that space wherein things are done successively hee saw liked ordered and decreed should be before time was Chap. IX Wherein is shewne how Christ offered up himself and the true nature of that Offering 5 I am now to proceed and shew you how Christ offered up himselfe How Christ offered up himself unto GOD which I shall demonstrate these two waies First By the power of the eternall Spirit This Sacrifice was no Christ offered up himself by the Spirit ordinary one it was his owne body therefore the power must be sutable which was the Spirit of God that did sustaine him enable him to dye and raised him from the dead therefore saith Christ I 1 Tim. 3. 16. 1 Pet. 3. 18. lay down my life and I have power to take it up againe therefore is he said to be justified in the Spirit and quickned by the spirit That Eternall Spirit that dwelt in him suffered him not to lye in the grave For it was impossible he should bee held of death that was filled with the fulnesse of GOD in whom the Eternall Spirit was Secondly Christ died in the body of his flesh It was impossible the Christ died in simple Word of God die therefore the word was made flesh For as the body of his flesh much as the Children were pertakers of flesh and blood Christ himselfe tooke part of the same that through death he might destroy him that had the power of death so he in the flesh abolished the enmity therefore it is said God was manifest in the flesh in reference to his death and justified in the Spirit in reference to his resurrection Therefore saith Peter Christ Eph. 2. 16. Col. 1. 22. 1 Tim. 3. 16. 1 Pet. 3. 18. 4. 1. suffered for sins the just for the unjust being put to death in the flesh A fleshly body was prepared by God for Christ to suffer in and so he gives them his flesh a sacrifice for sin 6. Thus through the guidance of God I am now come to speak of the nature of this Sacrifice which I have discovered to be the Lord Jesus his flesh body and blood offered upon the Crosse at Jerusalem in the end of the world by the eternall Spirit for sin The excellency of its nature by a six fold demonstration First From the purity of it Under the Law their offerings A pure Sacrifice Levit. 1. 3. 10. Mal. 1. 7 8 9. must be without blemish therefore the Lord reproves the People for that they brought that which was torne and the lame and the sick saying thus Ye brought an offering should I accept this of your hands saith the Lord which is as much as if he should have said I the Lord delight not in but abhorre lame blinde imperfect offerings I must have one without blemish But now seeing all these unblemishable Lambs c. under the Law could not take away sin either a Sacrifice without spot and blemish must be found who is sufficient to take 10. Joh. 1. 29. 36. Heb. 9. 14. 1 Pet. 1. 19. away sin or else sin must remain therefore the Lord Christ steps in Wherefore when he cometh into the World he saith Sacrifice and Offerings
charges the Law upon him whereby the soul begins to fear againe and is ready to qestion whether Christ hath told him so as he did before believe and now he cries out for his pardon that the bond may be taken out of his way that he may be set at liberty through the manifestation of Christs love yea I say farther A man that hath obtained a pardon from his Prience may be attached for the same offence and now may desire in confidence that his surety in whose hands the pardon is to give it him that so he may be set at liberty let me tell you Satan many times assaults the soule and troubles it and then many a soul in faith asks his pardon or the benefit of his pardon that so he may be freed from Satans buffetings and thus in the Scripture it is frequent to aske the thing produceing a benifit for the effects sake as for instance we may desire to eate the flesh of Christ when wee meane the benefit that redounds to us from it so that the sum and substance of what I have said is First That sin is fully satisfied for by Christs death in the sight of God and shal never be charged upon a Saint which pardon is in the hands of Christ for him Secondly that sinne lieth in the conscience til believing and when the soul believes is forgivenesse given to him that is to say published made manifest and declared Thirdly That though he may be freed yet be in trouble or fear againe for according to the measure of his faith such is his assurance and consolation then he may pray for the pardon of sin that is to say the fuller assurance of it and may ask for pardon of sinne as it includes his right to be freed from trouble or wrath for them any more So that I say all sinnes are pardoned in the sense I have already declared past present and to come You say that a Saint after believing may fear againe which if it be true Object why doth the Apostle say we have not received the spirit of bondage againe to fear In Answer to this We must know Paul is not there going about Sol. to tel them that it is impossible for them to fear againe but his intent is there to hold forth the excellency of the Spirit it was not the spirit of bondage engendering to fear that they had received through the Gospel of Jesus but the Spirit of adoption whereby they could cry Abba Father and therefore the same Apostles demanded of the Galathians whether they received the Spirit by the preaching of the Law or by the hearing of faith commanding them to hold fast their liberty and not to be intangled with the yoake of bondage which is the spirit of feare in the Law which the Galathians were subject to not through the preaching of Christ but through the subtilty of deceivers preaching the Law And the truth is so farre as wee be subject to be in bondage to feare so farre wee runne to the Law there is no such thing produced by the Spirit of Christ Jesus To conclude this Chapter I shall lay down three prevailing arguments or Scripture reasons to prove that all sinnes past present and to come in the sense before explained are pardoned 1. If all a believers sinnes be not pardoned at once he may bee Arg. 1 truely in the state of wrath and condemnation after believing But I say believers are not at all truely in the state of wrath or condemnation Therefore all their sinnes are pardoned c. The first proposition is manifest if you do but consider what it is not to have sin pardoned it is to be in the state of wrath or condemnation for he is blessed whose sinnes are Covered or Pardoned The word of the Apostle proves the second saying There is no Condemnation to them that are in Christ Jesus If all sinnes be not pardoned at once then some are not Covered Arg. 2 Which is evident if we consider that the covering of sin is the pardoning of sin Blessed is the man whose iniquities are covered If sin be alwaies covered it is buried and so incapable of rising up against us and so if not pardoned t is not covered But all their sinnes are alwaies Covered Which appeares in that when Christ died he carried them away in his own body in to a Land of Oblivion that God saith I will remember their sins no more Christ is our propitiation all our sinnes are blotted out rased covered buried nailed to the Crosse that they cannot hurt us If all the sins of a believer be not pardoned at once by the Lord Arg. 3 then may some be laid to his charge Which is evident of it selfe for the pardon is the acquittance or discharge from sin But none can be laid to their charge therefore saith Paul Who shall lay any thing to the charge of Gods Elect Nothing can charge a believer except it bee the Law I meane nothing can justly charge him Now the Law cannot doe it as I will shew you in the next Chapter Therefore I conclude All sinnes are pardoned at once in the sense before named Chap. XIII Sheweth the Vertue of Christs death freeing us from the Law FOr the fuller clearing of this I shall endeavour to make it appeare First from what Law we are freed Secondly In what manner or under what consideration we are freed 1. The Law we are freed from is the Law given to Adam or the Law given on Mount Sinai It is needfull for us to know those two dispensations the one by God to Adam and all the World the other to Moses and the Children of Israel to be one and the same substantiall Law which we may perceive in the Epistle to the Romanes where it is written For when the Gentiles which have not the Law viz. as it was given to Israel by Moses in that dispensation or ministration do by nature that is to say by that original instinct or principle that is in all their hearts by creation the things contained in the Law viz. of Moses these having not the Law viz. given them by Moses are a Law unto themselves that is to say they have it in their hearts Which shew the worke of the Law written in their hearts This appeares yet more evident if we consider the punishment threatned by both was the same therefore is it said verse 15. Their conscience bearing witnesse and their thoughts the mean while accusing or excusing one another their owne hearts accusing them is a manifest proofe of wrath to be the fruit of sin and condemnation the portion of sinners therefore saith the Apostle By one man sin entred into the world and death by sin this death is explained to be judgement to condemnation If the Law and punishment be the same that of Adam and that of Moses to Object what purpose serves the Law by Moses is it not needlesse I Answer No verily though the substance
of their Authority If the Scriptures were not to be believed above their words why doe they seeke to prove their matter from them Nay which seemes a wonder to me these very bruits for I can give them no fitter name that deny the Scriptures doe often times bring Scripture to prove their deniall of them Sometimes they object to us the seeming Contradictions that are in them telling us the Word of God cannot contradict it selfe and for this they alleadge the Scriptures that say God cannot lye and the like by which doe they not set to their seales that God is true and the Scriptures his word Yet a little further let them set aside the Scriptures and bid them reason of any thing and what will they then say How will they prove what they say Will they prove their assertions from some undeniable principles From whence I pray you fetch they their principles It is either from nature or from grace If from nature that is corrupted Who can bring a cleane thing out of an uncleane thing Nature teaches not the true Worship of God If from grace Where is this grace made manifest And if it be not manifest who will believe them For the proving of doubtfull things is alwaies by things more known If it be made manifest surely then t is in the Scriptures Well To conclude this Consider that heavenly stile faithfulnesse in reproving as well great and small that sweet unity that is there that majesty and authority that is to be found there and in no writing else that almost all men that have ever seene them stand in admiration of them which are an evident demonstration of the excellency of them But there are many things in the Scripture that seeme incredible as Sampsons staying so many with the Jaw-bone of an Asse and Christs being Object borne of a Virgin and Noahs Arke and many more To whom doe these seeme incredible Dost thou believe there Sol. is a God If thou dost Why shouldest thou thinke it impossible for him to bring to passe these things And if he tels us these things are so why shall we not believe them But it may be though mayst say there are many things that seeme to contradict each other What then Are they not true because thy narrow foolish and shallow heart cannot comprehend it There are many things in nature which thou canst give no reason of Why quarrellest thou not with them also and with that God that made them If thou understandingly didst but reade them I dare say thou wouldst say there is not one thing in the whole Scriptures needlesse nor any Contradictions Some things in them are figures some histories some lawes which all hold forth the majesty soveraignty and excellency of the Lord. I shall for the present say no more of the rule of discovery but this That he that shall deny the Scriptures to be the Word of God is a bruit beast without any bounds yea he is but an Atheist that cannot chuse but deny God himselfe The fourth thing is the manner of discovery The light of God The manner of discovery reveales the mysteries of God And this is 1. Ministerially God discovers himselfe by his Ministers but Ministerially more of this hereafter 2. Plainly The Lord Jesus delights to speake after a familiar Plainly manner to the soule teaching it by wordes easy to be understood Christ spake in Parables how say you then he speakes plainly Object Sol. To that I answer It is true there was a time when Christ spake in Parables but yet it is worth our observing that he used such parables that the very Jewes that heard him knew whom and what he meant by his Parables But further I say likewise that Christ spake afterwards to his Disciples plainly not in parables which the Disciples acknowledged saying So now thou speakest plainly If you looke to the manner of Christs speaking it is most plain making use of the plainest similitudes that could be Thus did the Apostles preach not with entising words of mans wisedome but with plainesse of speech in demonstration of the spirit and power Which when I consider I cannot but wonder at the imposters deceivers and deceived of this generation who come with high swelling words and uncouth language that in truth their words are harder to be understood then their matter who speake as if they desired rather to have their persons wit eloquence and elocution advanced then the Gospell of Jesus He is not now among many wanton Christians thought worthy of hearing that hath not an art of copying some new expressions to paint and indeed adulterate and counterfeit the truth Well I am sure Paul was of another minde that said He had rather speake five words which he understood then ten thousand in an unknowne tongue These men to my understanding doe as if a man minding to shew forth the excellent proportion of a beautifull man should build a faire and beautifull Turret or Scaffold very high and sets the man upon it which indeed Eclipses the beauty of a man and fixes their eyes on the beautifull structure he stands upon They pretend to hold forth Christ but in truth t is their owne words not Christ that is so much doted or admired by these Disciples of whom through their faire words they have made merchandise for Satan Lastly Christ teaches the soule infallibly there is no guile in his mouth his words are not yea and nay but the truth of God the unquestionable truths of God he speakes not at peradventure I thinke this is true I suppose it to be true and the like doubtfull phrases but saith This is the voice of the God of the Lord of him that cannot lye Oh blessed are all that are thus taught of Jesus Christ his words are the sure words of prophecy whereto wee doe well to give heed Lastly A word or two to the subjects to whom this light reveales The subjects to whom this light is discovered the matter I have before showne to be the substance revealed and they are two fold according to the diversity of the matter revealed Now the matter revealed is either the mysteries of the Fathers love to a poore soule which is hidden from the wise men of the world and this the true light discovers onely to the children of the Kingdome Or else 2. The matter revealed is the truth of God barely and nakedly as it is in it selfe without the soules interest in it to whom it is revealed And in this sense Saul was among the Prophets and the Spirit of God was upon Balaam whereby he knew Israel to be blessed though himselfe partook not of that blessing In this sense the spirit gives gifts to the rebellious this is a receiving truth but not in the love of it from which a man may utterly fall away Though a man hath all knowledge yet if he be not a chosen vessell of the Father and have not the
understanding of the Fathers love he may as Judas fall away from his profession and goe forth and hang himselfe as he did yea he may be a Cast-away for all that t is not mans knowledge but Gods love that saves a soule Christ many times makes use of men for his owne glory whose names are not written in the Lambs booke of life But it is the portion of the chosen called and faithfull ones of God to be taught savingly knowingly and powerfully through which teaching the wisedome of the world in them and the mysterie of iniquity that before had taken the soule captive are now put to silence and to flight To these his words are as a fire going out of his mouth to the consumption of that drosse that remaines in them whereby they become a pure and refined people Chap. XVII Sheweth what the Kingly office of Christ is and the excellency thereof in ten particulars I Have already shewed you that whatever the Father hath appointed for us to enjoy he sent his Sonne by death to obtaine it and whatever he by death procured as he is a Prophet he makes it manifest according to his manifold wisedome And now I am come to declare that whatever he as a Prophet foretels or reveales for us as a King he powerfully effects for his word returnes not in vaine Which Kingly office is committed to him of the Father What the Kingly office of Christ is for the ruling governing and ordering his Kingdome after a just and glorious manner in which office these severall things are considerable 1. The King himselfe 2. His Kingdome 3. His Lawes 4. His Officers by which he rules 5. His Enemies 6. His Victories 7. His Souldiers 8. His Weapons 9. His Rewards 10. His Judgements 1. The King is the Lord Jesus Christ Emanuel the Prince of Peace Christ is King the Captaine of the Lords hoasts who enjoyeth his Kingdome 1. By inheritance it is his birthright He is the first-borne the By inheritance heire of all things t is he that was borne King of the Jewes he is the eldest Sonne the first begotten Sonne the expresse image of the Father 2. By designation or appointment of the Father the Kings of the Jewes were anointed by the Lord But all the majesty soveraignty By appointment of the Father and authority that was in them was but the shadow or figure of the excellency of our King the anointed of him that said unto him Son thy throne is for ever and ever He is the Lords anointed whom God hath made Lord of all 3. By conquest This Jesus that was borne to all must fight for it before he hath it and so he doth for by death he shew all his By conquest enemies and obtaines a glorious Kingdome Whose fitnesse for the managing of his Kingdome appeares 1. In that he was the first-borne of God the expresse image of his Fathers person A Sonne begotten in his Fathers likenesse Saul the King of the Jewes was taller by the head and shoulders then any of the people I am sure this King is fairer then the children of men who in all things hath the preheminence for beauty and personall excellency Men and Angels fall downe before him he surpasses them all 2. In that all Kingly virtues center in him the confluence of all the excellency of heaven and earth dwell in him his wisdome is matchlesse his power boundlesse his riches inestimable his love unparalled his justice unquestionable his innocency admirable some Kings have onely a name but he hath power too and a more excellent name then they all Some have power but want wisdome or love but all things desirable and virtuous are to be found in him and in him alone 2. His Kingdome bespeakes him altogether worthy and this Christ hath a Kingdome which is over this world is threefold First over this world a civill Kingdom therefore is it said He is King of Kings and Lord of Lords and only Ruler of Princes in this Kingdom is his dominion from one end of the earth to the other the subjects whereof are all men as men for whose use are all the Creatures given that they have a right to them a propriety in them and may not by any be defrauded of them which Kingdome is his for He made all things in heaven and earth and in him they consist Coloss 1. Secondly Of Grace Christ hath a Kingdome in the world which Of Grace is not of the world which is called the Kingdome of heaven or the Kingdome of God Now this is a Kingdome or dominion or rule that Christ hath and exerciseth in the heart of a Saint therefore is it said The Kingdome of God is within you and this consists in righteousnesse peace and joy in the Holy Ghost the Children of which Kingdome Rom. 14. 17. be the Saints bodies and spirits who are called the Kingdome of heaven For the word Kingdome sometimes signifies the Subjects ruled or the rule a King hath in his Subjects Thirdly Of Glory which is called the Kingdome of God into Of Glory which onely an entrance is ministred to us here this we believe by faith and seeke by faith and shall receive at the last day when Christ shall say Come yee blessed of my Father inherit the Kingdome prepared for you It was prepared for them before but not actually enjoyed by them till the resurrection of their bodies This is the Kingdome in which God is all in all which is onely the portion or inheritance of those that are written in the Lambs booke of life 3. Christs lawes are very excellent his yoake is easy and his Christs lawes what burden is light Oh how hard a matter was it yea impossible to fulfill Moses his Law but Christ communicates of his fulnesse that we may fulfill the royall law of love which lawes are either First Civil lawes morall lawes lawes of justice and equity betweene man and man whereby every one enjoyes his right without oppression this is a distinct law a distinct region wherein the Lord Jesus the Lord of all administers in a distinct manner as being peculiar to his first Kingdome which is over the bodies of men as men Secondly Spirituall lawes lawes of obedience of life of joy peace and righteousnesse which are lawes that the first Kingdome are ignorant of it is of a more high divine and excellent nature whose subjects are not every particular man and woman in the world as are the subjects of the earthly Kingdome but they are a chosen people out of the world whose lawes are of another nature to be performed by another principle after another manner which the other Kingdome can take no cognisance of being lawes to the thoughts to the soule to the body to the whole man And Lastly is the law of love if I may so call it which endures for ever in the Kingdome of glory wherein Saints enflamed with the fire of divine
be Christs enemy and Christ such a mighty and just King Object how comes it to passe he lets them remaine so long unpunished I shall propound onely these three reasons Sol. 1. Because he is unwilling that any should perish but that all should come to repentance And because he would have all to be saved that is to say if God should have cut off Adam when he sinned or should destroy all sinners now what would become of all the chosen ones of God that shall be begotten of their loynes Had Adam sinned the great designe of God in bringing forth the man Jesus had been frustrate for he was the Sonne of Adam God would rather the ungodly should be here a long time then any one of his should perish So that I say Gods being unwilling that any should perish is meant onely of any of those whom he hath ordained life for which is the ground why he suffers the wicked to have a being and to continue so long and not because Christs death was a sacrifice offered for their sinnes as some ignorantly surmise 2. Because God would exercise the faith and patience of his Saints therefore is it said when God had foretold the warre Anti-Christ should make with the Saints and that he should at length be ledde into Captivity Here is the patience and the faith of the Saints 3. God through the enmity of the world advances his mercy in his Sonne and his justice in the worlds ruine Were not there great enemies the conquests of our King would not appeare so glorious Thus have I briefly showne the victories of our King Vnder whose feet the Father hath put all things Heb. 2. 8. If all things be put in subjection under Christs feet how is it said he must Object reigne till he hath subdued them for the first assertion seemes to imply he hath nothing at all to conquer I answer Christ is said to have all put under him in that he Sol. is Lord of all and all power in heaven and earth is given to him Yet saith the Scriptures Wee see not all things put under him that is to say though God hath made him Lord of all yet we doe not see his enemies fully destroyed Wee see sinne and death which being put under him must be subdued to him Therefore saith the Lord to our Lord Jesus Sit thou on my right hand till I make thine enemies thy footstole Christs enemies are his captives whom as they all banded against his person he destroyed yet still rebell against him as in his members whom he must destroy for he must reigne till all his enemies of all sorts be subdued unto him 7. I am now come to speake of his souldiers and they are fourefold Christs souldiers are The Angels 1. All the Angels of God they are ministring spirits at the commands of Christ therefore saith Christ to Peter Thinkest not thou that I can pray to my Father and he shall give me more then twelve Legions or hands of Angels for they doe homage to Christ When the first begotten of God was brought into the world saith God Let all the Angels of God worship him Therefore we heare so much of Gods sending his Angels to destroy his enemies and to encampe about his servants T is they that excell in strength and doe the commands of God Therefore are they called Christs Ministers Math. 13. 41. Which powre out the vials of Gods wrath Revel 14. 19. 2. The Saints they are made more then Conquerours through The Saints him that loves them An excellent description of this King and this Army of Saints you may see in the 19th of Rev. 11. to the end of the Chapter 3. The World God sanctifies or sets apart Cyrus to doe his The world pleasure God makes his enemies to serve him in the ruine one of another Rev. 16. It is said the ten hornes which be interpreted ten Kings shall hate the Whore and make her desolate God many times makes use of one Oppressor or Idolater to destroy another 4. And lastly The whole Creation is Gods hoast therefore The whole Creation it is said The Starres in their course fought against Sisera God makes use of Sunne Moone and Starres for the accomplishment of his Victories Therefore are these called the hoast of God Christs weapons 8. His weapons he uses bespeak him to be wonderfull none other but the mighty God I shall onely instance these three 1. His death 2. His word 3. His Spirit Weapons of another nature then the world dreames of 1. His death therefore is it said By meanes of death he overcame His death and by his death he shew all his enemies as Sampson when he died killed many at his death so our Conquerour by dying kils slayes and crucifies his enemies And these are the weapons that Christ armes his Church with for by their sufferings the truth is advanced And herein holds that saying true that the bloud of the Martyrs is the seed of the Church His Word 2. By his word Christ when he goeth forth to battell effects his ends obtaines victory by the words that proceede out of his mouth If Christ sayes to the Figge tree Wither thou behold immediately it dryes up His word is a sharpe sword able to divide between the marrow and the bones With which he smites the Nations which Rev. 19. 15. word is Christs command for the accomplishment of his minde and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent 3. By his Spirit Our weapons saith the Apostle are not carnell His Spirit but spirituall mighty to throw downe strong holds Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under and propagates it selfe by secular or civill authority The wed of the Lord which indeed is spirit and life hath a sufficiency in it selfe to defend it selfe and propagate it selfe from one family Towne City County or Kingdome to another which spirit is the powerfull operation of the word of God the spirit of truth Oh what is so strong as truth It is true Christ makes the weapons of the world to serve him but the weapons he hath approved and ownes and hath put into his souldiers hands to fight withall for the mannaging of the affaires and the subduing of the enemies of his spirituall Kingdome are on ly spirituall and not at all carnall Which we may see lively set forth where is said Christ sits on a white horse judging and making warre in righteousnesse who is cloathed with a Vesture dipt in bloud and his name is called the Word of God 9. The Lord Jesus is righteous in his warfare he is faithfull in rewarding Now by the rewards of Christ we must not understand Christs rewards that there is any excellency in the Creature as his owne which deserved these rewards but the reward is of grace of him that
pointed at Secondly Of Terrour to the wicked and to them it is a sentence of eternall punishment Depart from mee yee cursed t is the terrour of the Lord to them perdition and destruction yea eternall fire t is hell kindled by the wrath of God If any one aske me what hell is I answer t is the eternall wrath What hell is of God kindled in body and soule an absence of all good a presence of all misery t is a fire that never goeth out t is a stringing worme that never dyeth t is a consuming consumption a dying death a consumption alwaies consuming and yet never ceases to consume a continuall dying that never dies t is the second death that endures for ever Lastly The time when this judgement shall be In this I shall propose these two things First That of that day and houre if Christ be worthy of beliefe The time when the judgment day is knowes no man no not the Angels in heaven no not the Son of man himselfe as he was the Son of man it comes as a theefe in the night unawares to the world Secondly T is not till the resurrection of the body therefore is it called The last day the dispensation of Christ untill the resurrection is called The last daies but the last day in respect of Christs judgement is onely appropriated to that judgement t is not till the time of sentence that shall be pronounced upon all men good and bad But say so me The day of judgement is come already for Christ judges Object now in the hearts of the Saints which is the true day of judgement To this I answer That the word Judgement admits of a various Sol. consideration it is taken either for discerning or pronouncing sentence or condemning and to speake plainly t is true Jesus Christ doth judge that is to say declare against sinne and pronounce condemnation as belonging to sinners which is while we are in the flesh but this is no where called the judgement of the last day but this judgement that I speake of is the execution of sentence of the righteous Judge for the absolving and rewarding his Saints and condemning and punishing the world Now this is not in this life in the naturall body Let me freely ask thee whether now the wicked be punished Whether they be condemned now Surely thou wilt not say they are in eternall fire and have all the torment they shall have now is the time of their jollity mirth and merriment the Saints are now in trouble and the wicked rejoyce but hearken man what the Lord saith He knoweth how to deliver the righteous to reserve the unjust to the day of condemnation They are now reserved till then the righteous who are the children of the resurrection are kept in their graves as in a sweet and quiet sleepe till the resurrection and then saith Christ to them Come yee blessed of my Father inherit the Kingdome prepared for you from the foundation of the world though not enjoyed till now but the wicked that sport out the time of this life must die for it is appointed for all men once to dye and they in death are kept in their graves as in a prison and are raised up not as a priviledge to them as some conceive for better were it for them never to rise againe to condemnation for after death comes judgement To whom Christ saith Goe yee cursed of my Father into everlasting fire prepared for the Devill and his Angels who are likewise kept in chaines to the destruction of that day wherein all secrets of all hearts are judged which I am sure is not in this life Thus have I finished according to the grace given me of God the three-fold office of Christ who is a Kingly Priest and a Priestly King who is a Propheticall and Kingly Priest and a Priestly and Propheticall King as I may so say What may be attributed to any one office of Christ all concurre in it for in every worke of Christ all his offices have a joint operation Now in Christ is God seene in the most lively appearances of himselfe to the Saints Gods mercy and justice both reconciled in Christ his wisedome and power dwell in him his brightnesse and glory live in him In a word whatever the Lord is to a soule he is it Christ and it is richly fully and compleatly in him who of God is made unto us wisedome righteousnesse sanctification and redemption Chap. XVIII Sheweth wherein the Worship of God consists with the true power and manner of divine Worship as it consists onely in the Inward man HAving through the goodnesse of God finished my discourse The worship of God as in the inward man consists of the true knowledge of God without which nothing is performed well unto God I am now come to shew wherein the worship of that God consists which is in the subjection of the spirit unto God to the will of the Lord which consists in five particulars As 1. Faith By believing in God is God glorified therefore is it In Faith and what true faith is Rom. 4. 20. said We give glory to God in believing which faith is either a relying or dependance upon the Lord Jesus for salvation according to the will of God or a giving credit to the words of God So is faith the evidence of things not seene and the substance of things hoped for that is to say it layes hold on the substance hoped for and brings it nigh to the soule The effects of which faith are peace with God victory over the world and life eternall The duration of the life of faith glorifying God is till Christ come the second time without sin to salvation for he that shall come will come and will not tarry Now the just shall live by faith Now that is till Christ comes 2. In Prayer This is a part of spirituall worship which prayer In Prayer what true prayer is is a powring out the soule to God in the name and power of the Lord Jesus by the spirit for the supplying of our wants which prayers acknowledge our relation to God and Gods soveraignty over us The true prayer of the spirit is not a composed forme of mans invention but the breathing of the soule by the spirit after the good things of God this is to worship God when we seeke to him 3. In feare reverence and honour If I be Master saith God where In feare and reverence and what it is is my feare If I be a Father where is my honour Therefore must we serve the Lord with feare and rejoice before him with trembling The true fear of God is the reverent high and honourable thoughts and apprehensions a soule hath of God as his Lord Father and Creator wrought in him by the spirit Therefore we are commanded to Feare the Lord and his goodnesse Which feare is no slavish posture but a Son-like temper whereby
fulnesse of Christ From whence I desire you to minde that these are said to be set in the Church 1 Cor. 12. 28. Which Church is not to be understood any particular and distinct visible society but that Church which makes up the compleate body of Christ viz. all Saints now the Apostles and Evangelists were set in them as the foundation of the building and the Prophets Pastours and Teachers to build upon the foundation But what are the markes of those true Ministers that wee may know Qu. them The onely true ground of a visible judging or discerning them Sol. is by their doctrine therefore John saith Believe not every spirit but try the spirits Hereby know yee the spirit of God Every spirit that confesseth How to know the true Ministers of the Gospell that Jesus Christ is come in the flesh is of God that is to say by trying the doctrines brought unto you you shall be able to judge from whence the Preachers come Now to confesse Christ come in the flesh is to preach the Lord Christ the man Christ to be a King Priest and Prophet to have put an end to all ministrations before himselfe to have given lawes for his Saints to conforme to yea t is to know the mystery hid from ages therefore saith Christ Goe preach the Gospell he that believeth and is baptized shall be saved But further Though they may be true Ministers of the Gospell preaching the true Doctrine that thou mayst be able to judge them by their doctrine thou must be endued with the spirit whereby finding the operation of the word in thee thou canst say doubtlesse though he is not a Minister to others yet he is to me without this spirit we may be deluded and deceived therefore is it said when the Apostles preached The hand of the Lord was with them and many were converted therefore is it said There are many deceivers entred into the world but yee have an unction that teacheth you which unction is onely able truly to teach us But the Apostles of Christ and them that preached the Gospell did worke Object signes and miracles to confirme their doctrine so that if there be any true Ministers they are able to doe the like To this I answer T is true that the Apostles did worke miracles Sol. but if you observe it in their Commission they are not prescribed as any part of their office Looke Mathew Marke Luke the Of Miracles latter ends T is true I finde there this promise that those that should believe in their word should worke miracles which was accomplished when the word of God began to spread But however miracles were done by the Apostles and them that believed yet notwithstanding they were not essentiall unto preaching or believing for many believed to whom we finde no miracle exhibited as the Eunuch and Lydia whose heart God opened at Pauls preaching and many more might be named Now if miracles were essentiall to believing then if there be no miracles there is no believing and if no believing no salvation So that if miracles be not essentiall to believing neither are they to preaching the Gospell for they are as much promised to believers as to preachers Now miracles were wrought by many that did believe and so is that promise already fulfilled for it was not made to every believer for Paul saith Are all workers of miracles And so miracles in truth were for the silencing of the world and making the passage more free for the Disciples to travell up and downe and upon this account did Gamaliel perswade them to let the Apostles alone because a miracle was done by them and yet neither he nor they received the Gospell for notwithstanding their miracles they commanded them to preach no more in that name Neither did their miracles worke upon many that heard them but rather enraged them the more as in the case of Christs raising Lazarus is evident But further if miracles were so necessary to the preaching of the Gospell that the Gospell cannot be dispensed without them then I say why did John doe no miracle for he preached and yet did no miracle Neither doth it at all appeare that the Disciples that went abroad preaching the Gospell after their scattring ever did any miracle For the true nature of miracles were to usher in the Gospell of Christ or Christ in the Gospell to the world For miracles were never given to continue for indeed miracles are so from the rarity of them or their seldome appearance which if they should grow common would cease to be miracles and become as naturall Moses when he came to deliver Israel wrought many miracles but after the Kingdome of Israel was established we reade not of such use of miracles So Christ and the Apostles the first beginners of the Kingdome of heaven that is to say the first founders of this state of the Gospell did many miracles but afterwards we finde not the use of them so frequent and Paul indeed when he would make manifest his ministry to the Corinths he tels them not of his miracles but The proofe of Christ speaking in him he told them was mighty in them and so bids them Examine themselves whether they were in the faith 2 Cor. 13. 3 5. So that he wils them to consider what they believed and if they were in the truth they knew him to be sent from Christ to them but if they were not in the truth then it was no wonder if they were ignorant of Christs speaking in him for the naturall man discernes not the things of the spirit neither can he for they are spiritually discerned It is true miracles were not worked by all for all as Paul saith are not Object workers of miracles but notwithstanding miracles were wrought when they first planted the Churches and since that the Churches have apostatised and none have beene found holding the faith so that miracles are againe requisite for the beginning or planting of the Churches of Christ againe as at the first In answer to this I desire you to minde that miracles were Sol. wrought to confirme the truth of the Gospell at first which being once confirmed we are not again to expect new miracles but the truth we finde already written is a good ground for us to practise Josiah understood by the writings of Moses the will of God when there had beene a great apostacy of Gods people and without any new miracle sets himselfe about the worke of the Lord. Nehemiah and Ezra also after the Children of Israel were carried Captives Nehemiah â—8 14. they by the Booke of the Law finde that they must put away strange wives dwell in booths that the Aminonites and Moabites should not come into the Congregation of the Lord. Now they according to the good hand of God upon them without any miracles put in execution whatever they found commanded in the Law of Moses and set themselves to build the Temple offer Sacrifices
us abundantly But we finde not in the Scriptures this work of the spirit to be called that Baptism of the Holy Ghost and fire which is promised to believers Therefore we finde the gifts of the Holy Ghost viz of tongues and miracles which is the Baptisme of fire to be promised to such as were already renewed or should be renewed before they were partakers of those gifts Therefore saith Peter Repent and be baptized and yee shall receive the gifts of the Holy Ghost Acts 2. 38. But if by the Baptisme of the spirit you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ which is the true mystery of the Baptisme of water That there is such a dipping or baptizing the spirit by faith I owne it and acknowledge it though in truth I finde this no where to be called the Baptisme of the Holy Ghost and fire prophesied of by John the Baptist and fulfilled in the Apostles in the day of Pentecost I might further shew you how the word baptized is attributed to other things in the Scriptures as to cups and vessels as it is said The Pharisees drinke not but first wash The word in the Greeke is baptize there cups and shew you how the Jewes had their baptismes or washings of severall things But these are not any part of the Baptisme commanded in the New Testament of which onely I am speaking neither tend they to my present discourse Therefore I shall leave those Jewish observations and shew you in the next place 4. The fourth thing I propounded that Baptisme of water was commanded to be preached and practised in the New Testament That Christ commanded Baptisme of water to bee Preached by the Disciples and to bee practised by the Saints which I shall evidence to you from severall places of Scripture and first from the Commission given to the Disciples Math. 28. 19. Saith Christ All power is given to me in heaven and in earth Go yee therfore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And againe Goe yee into all the world and preach the Gospell to every Creature he that believeth and is baptized shall be saved Now that this Baptisme is with materiall water I thus prove If it cannot be meant of any other Baptisme then of water it must needs be the Baptisme of water But that it cannot be meant of any other I shall thus make manifest If it be of any other Baptisme then it is either of miraculous gifts of fiery tongues or miracles or else of the receiving of the spirit of regeneration or renovation if I may call that Baptisme but that it is not of the first is evident if we consider that this follows this Baptisme here spoken of Therefore is it said And these signes shall follow them that believe they shall speake with new tongues and worke many miracles which is the Baptisme of the Holy Ghost and fire But some may say It is not said those signes should follow them that were baptized but them that believed It is true it is said those signes should follow them that believe Yet so that they should follow such persons that believing were baptized is as true For if it be denied that they followed that Baptisme there spoken of then we must affirme they either are the same thing with baptized or accompany or goe before it or follow after it Now if any shall make this last promise to be all one with baptized the words must run thus He that believeth and shall work miracles and speake with tongues shall be saved wherein he wil be much mistaken For if you marke the words it is not said he that believeth and doth baptize others shall be saved But he that believeth and is baptized shall be saved In this Baptisme the man is passive to have an Ordinance administred upon him by another but when he saith These signes shall follow them that believe in my name they shall cast out Devils and speake with new tongues Here they are active they are to be Ministers of the Lord to others When he saith He that believeth and is baptized he speakes of a worke to be done upon the believer which is evident in Mathew as it is said Goe teach all Nations baptizing them The Disciples of Christ were to administer this Ordinance they were able to doe it but when he saith those that believe shall doe such things as he speakes of it is a promise of the Baptisme of the Holy Ghost and fire to them wherein their activity should appeare for they should doe great workes to others heale others But as for this Baptism of the spirit I shall evidence it to follow Baptisme of water more fully from the Scriptures But if any say these gifts promised accompany that Baptisme then I say they are not the same with it but companions of it and so are truly distinct from it And if any say those gifts goe before the Baptisme here spoken of this is a good demonstration that they are not the same with it But if any shall yet say these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew then likewise it is cleare they are not the same with it But further to put this out of doubt if possible Consider The Apostles never gave the Holy Ghost but they did baptize the one they could doe the other was peculiar to an ascended Jesus Therefore saith John Hee viz. Christ shall baptize thee with the Holy Ghost and fire This is his sole prerogative Neither doe we ever finde the Apostles to be said to have given the Holy Ghost but this we finde them baptizing in the name of the Lord. But-may some say The Holy Ghost was given by the laying on of the hands of the Apostles and so he bids them teach and baptize that is to say doe Object you teach and be you instruments through your ministry of baptizing others with the Holy Ghost So that in this sense they did baptize as they were instrumentall in the hand of God Whosoever thou art that arguest thus I wish onely such a dealing Sol. from thee in this point as thou now usest thou sayst the Apostles baptized but this that they did was onely outward or external and yet wilt thou deny Baptism of water upon this very account because it it outward or externall Thou sayst they that preached laid their hands on the Disciples and the Holy Ghost was given unto them The Scriptures also say they baptized and the Holy Ghost was given Surely their preaching was onely outward till applyed by faith so as their preaching was so also was the Baptisme with which they baptized outward which they only fulfilled but themselves prayed to God for to send the Holy Ghost upon them who were before baptized in the name of the Lord Jesus as is undeniably made manifest Acts 8. verse 12. 15
16 17. So that if they did baptize in the name of the Lord Jesus and yet could not give the Holy Ghost but prayed afterwards for them that they might receive it it is very manifest that baptizing in the name of the Lord Jesus and the gifts of the Holy Ghost or spirit are distinct so that indeed all that we finde the Apostles doing is something visible or externall they pray they preach they lay on hands and baptize all these as performed by them are onely outward acts For Paul planteth and Apollo watereth but God gives the blessing Yet notwithstanding though the acts of these be outward yet the spirit principle and power are all spirituall And indeed as divine a power of the Spirit is required in the true baptizing or being truly baptized with water according to the Gospell as there is in preaching believing or praying But it may be the Baptisme of the spirit in the second sense viz of regeneration Sol. or renovation according to that in Titus 3. 4. which is meant in Mathew and Marke before mentioned I answer to this It cannot be meant of that because that is the Obj. ground of the Baptisme of water and included in the words saying He that believeth For no man can truly believe but he that hath the spirit of God for the fruit of the spirit is faith and by faith are we renewed So that if it had beene meant so the words should have beene rendred thus He that believeth by the spirit and is a believer by the spirit shall be saved which is a fruitlesse needlesse and uselesse repetition of one and the same thing So that indeed it cannot truly be interpreted of any other Baptisme then a Baptisme of materiall water And againe What I have said of the incapacity of the Disciples giving the gifts of the Holy Ghost is as true here they could not neither did they give this spirit at all either in regeneration or miraculous appearances but did baptize But may some yet say You speake of another Baptisme viz of afflictions Object and though it may not be meant of any of the former yet it may be of this That it cannot be meant of this is apparent for it was such a Sol. ministration of Baptisme that the Disciples of Christ were to bee Administrators thereof Now we know the Ministers of the Gospel preached not bonds but liberty peace and joy full of glory the world and the Devill are the authors administrators and actors of troubles persecutions and afflictions and so are not the Apostles of Christ who acted in this baptizing divers but never persecuting any But though it may not be understood of internall afflictions yet it may be of Object Conformity to Christs death We are conformable to Christs death in believing for wee Sol. through faith become dead to the world in believing there is the similitude of Christs death and resurrection in the spirit but this Baptisme followes believing as I have shewed before But if what I have said from this prove not satisfactory to thee goe along with me a little further and let us consider Acts 2. 38. Then Peter said unto them Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost He first bids them repent which is the work onely of the spirit in the new birth or regeneration And what then And be baptized with what Baptisme With the Baptisme of water and yee shall receive the Holy Ghost He saith not your Baptisme is the receiving the Holy Ghost but being baptized you shall receive the gifts of the Holy Ghost that is to say of tongues or miracles There is another Scripture yet deserves our consideration which is Acts 8. 12 13. When they believed Philip preaching the things concerning the Kingdome of God and the name of Jesus Christ they were baptized both men and women Then Simon himselfe believed also and when he was baptized he continued with Philip. Now would I know what Baptisme it is that Simon was baptized withall Surely you will not say it was the Baptisme of the Holy Ghost if you shall consider verse 16. The Holy Ghost was then fallen on none of them for they were onely baptized in the name of the Lord Jesus and afterwards they received the Holy Ghost Anst if any say it was the spirit of regeneration that cannot be for Simon that was baptized was in the gall of bitternesse and bond of iniquity whose heart was not right in the sight of God verse 22 33. So that I say it was a Baptisme of materiall water a visible externall Baptisme upon the profession of his faith But notwithstanding all this may some say These are but arguments where Object doth the Scripture speake of Baptisme with water either commanded or practised in the name of the Lord Jesus We are not destitute of Scriptures to evince this if their authority Sol. may be prevalent Philip and the Eunuch came unto a certaine water and the Eunuch said here is water what hindereth but I may be baptized Acts 8. 36. 38. To whom Philip answered If thou believest with all thy heart thou mayst And so they went both into the water and Philip baptized him Which water is materiall water and not metaphoricall or mysterious as some may conceive for Philip required faith to be in the Eunuch and so the spirit before he would baptize him with water Yet to put all out of controversy consider Cornelius and the Gentiles having received the Baptisme of the Holy Ghost Peter concludes from thence assuredly none ought to forbid them and makes a challenge to any one if they could to shew cause that they should be denied the Baptisme of water and Commanded them to be baptized in the name of the Lord. Which Baptisme of water was not the Baptisme of the Holy Ghost but was dispensed upon them after they had received that Acts 10. latter end Surely you need not to spend so much time or paper in the proofe of a thing Object that is so evident Had I not knowne it to be so confidently gainsayed I should not Sol. have done it so that I hope if thou knowest it already it will confirme thee and silence if the Lord shall vouchsafe to speake by it them that oppose it Chap. III. Sheweth that Christ is the author and institutor of water Baptisme with the true nature use and end of the Baptisme of water The Lord Jesus is the author and ordainer of the Baptisme of water I Shall in the next place shew you who is the Author of this Baptisme of water I have beene speaking of which was him that I have already proved commanded the Apostles to preach faith and Baptisme to baptize them that were taught Therefore saith Christ All power in heaven and earth is given to mee Goe yee therefore preach and baptize the Lord Christ from heaven is the
author of it he instituted and appointed it But some may say The Baptisme of water is Johns Baptisme for John Object saith I baptize you with water but he that cometh after me shall baptize you with the Holy Ghost and fire So that water Baptisme is onely Johns and not Christs as spirit Baptisme is onely Christs and not Johns In answer to this I will shew you clearly the Baptisme of water Sol. Of the unity of Johns and Christs Baptism being one In the outward element of water was Christs as well as Johns and that by nnfolding to you the true nature of Johnes Baptisme and the true nature of Christs Baptisme wherein their unity and difference will appeare their unity is manifest 1. In that the element of both was the same materiall water it is said John baptized with water and I have already proved to you the Saints were baptized into the name of Jesus with water also Cornelius and the rest were baptized with water 2. The Baptisme of water both of Christs and Johns came from heaven Christ tels us Johns is from heaven Math. 21. 25. The Both from heaven word of God came to John in the wildernesse He is said To be sent from God also So the Baptisme of water administred by Christs Disciples is like wise from heaven Therefore saith Christ All power is given to me in heaven and earth Goe yee therefore teach and baptize It was the power of heaven conferred upon Christ which commanded and enabled the Disciples to preach and practise the Ordinance of Baptisme 3. Both Johns and Christs Baptisme pointed at Christ though Both held forth Christ The difference between Christs and Johns baptisme under a various consideration Thus for their agreement now I will shew wherein they differ As First That the Baptisme of water administred by Christs command after his resurrection was not administred upon the same ground as Johns 1. Johns doctrine upon which his administration depended was They were not administred upon the same grounds not the same with that the Apostles preached for John held forth a Christ to come to dye to suffer to take away sinne but now the doctrine of the Gospell is That Christ is come dead risen ascended up to heaven and sitteth at Gods right hand 2. John baptized persons believing in a Christ to come after him but now he that shall baptize into a Christ as not come denies the faith For this is the Antichrist that denies Christ to be come in the flesh dead and risen againe They preached the Lord crucified and baptized them that believed in him who was then dead and risen from the dead Johns Baptisme pointed at remission of sinnes to be by Jesus Christ but the Baptisme of water administred by the Disciples of Christ held forth remission of sinnes already and they were to be baptized to manifest their sinnes being pardoned 3. The subjects of Johns Baptisme were onely Jewes it is said of him All Judea and Jerusalem came out to be baptized in Jordan But Christs are Go preach the Gospell to every Creature viz. Jewes and Gentiles baptizing them Thus was the Gentiles with Cornelius baptized with water 4. That was a preparation to the Baptisme of the Holy Ghost for he prepared the way of the Lord but this followes after as in Cornelius and if by Baptisme of the spirit you meane regeneration the Baptisme of water alwaies followed that at-least the profession of it which is the true ground of visible administrations 5. The Commissions by which the Baptisme of water was dispensed were divers the one by God to John in the wildernesse the other from Christ to the Saints being risen from the dead 6. And Lastly The Baptisme of Iohn is alwaies called the Baptisme of Iohn and no where the Baptisme of Christ and therefore we shall finde a distinction betweene them and the Disciples are said to baptize in the name of Jesus Christ A second difference is this That the Baptisme of water administred by Iohn ceased for he saith of himselfe I must decrease that is They have not the like continuance to say my person my office my ministry must all stoope to Christ who must encrease Iohns doctrine ceased in Christ so his Baptism for Christ being come dead and risen Iohn was not any longer by his ministry to prepare his way and truly if you take away the doctrine upon which any thing is administred you likewise take away the administration but now Christs Baptisme endures being established upon a more strong foundation Christ humbled and exalted dead and risen therefore are the believers who were filled by the Holy Ghost baptized with the Baptisme of water in the name of the Lord Jesus The continuation whereof I shall prove afterwards Thus is it manifest that the Baptisme of water was as well commanded by Christ as by Iohn and was not onely Iohns baptisme as many suppose And whereas Iohn saith I baptize you with water but Christ shall baptize you with the spirit and fire It proves not that Christ did not command his Disciples to continue baptizing with water but this it proves that Christs baptisme was greater then Iohns Iohns was onely water but Christs water and the spirit too I say this expression of Iohns proves no more that Christ hath not a baptisme of water then Pauls words saying that Paul planteth and Apollo watereth but it is God that gives the blessing proves that God plants not nor waters which would be strange to affirme To conclude this likewise I shall onely desire you to minde this if the baptisme of water was onely Iohns and to endure only till soules were baptized with the Holy Ghost as those that say water baptisme is onely Iohns affirme then demand I how comes it to passe that being baptized with the Holy Ghost is used by Peter as an undeniable argument that Cornelius should be baptized with water Sure this is an undoubted truth that that dispensation which is the onely ground of putting an end to Baptisme of water as they say the baptisme of the spirit is cannot be a true ground to continue it but Peter uses it as an argument for its continuance from whence without wresting the Scriptures perverting the truth dazling mens eyes with the bare notions of mystery spirit life or substance we may safely conclude that baptisme of water is Christs baptisme as well as Iohns and was preached and practised by the Disciples of the Lord Jesus But lest we should be cheated or beguiled through the false representations of the carnality of this Baptisme I will in the next particular discover its great glory 6. The way being now something more cleare I desire to proceed The true nature use and end of water Baptisme and shew you the true nature use and end of this ordinance or baptisme wherein the true glory of it will appeare notwithstanding the endeavours of men or Devils to staine it it
is an Ordinance of the New Testament of the Lord Jesus it is a part of Gospell spirituall and heavenly obedience whose use and end is First For the visible holding forth the death and resurrection It holds forth Christs death and resurrectiou of the Lord Jesus That Law-giver who hath given us tongues to speake of this mystery hath given us bodies to expresse it for what is our being overwhelmed with water but a lively representation of Christs being in the grave and our ascending out of the water what is it but a fit publication of Christs being raised from the dead Secondly It serves for the exercise of our obedience unto the â— exercises our obedience Lord Jesus If I be a King where is my honour saith Christ Arise why tarryest thou and be baptized is the Law gone forth from our High Priests lips to be faithfully observed of all believers Had we no ground but Gods command it is enough for us hereby may we manifest our obedience God hath not made our bodies in vaine but will be glorified in them For our bodies are the temples of the Holy Ghost Thirdly It serves for the exercise of our faith in the death of It exercises our faith Christ where we by faith see our selves dipped in the glorious mystery of his death Therefore are we said To be buried with him in Baptisme Some conceive that is onely meant spiritually but I say he speakes of the being baptized into his death by faith even in the visible Ordinance for in that may we by faith see Christ dead and our life hid in his death by faith in his death we see our selves dead to sinne it holds forth our justification by Christ the washing away of our sinnes in his death in his bloud So likewise it serves for the exercise of our faith in the resurrection of Christ for as we have beene baptized in his death so likewise by faith wee see the glory of Christs resurrection for as Christ died and rose from the dead so we who are buried visibly with him in Baptisme shall be raised by him even as certainly as we arise out of the water unto life eternall Fourthly We are likewise by Baptisme planted into the similitude We are planted by it into the likenesse of Christs death and resurrection of his death and resurrection for as Christ died and was surrounded with miseries so in this Ordinance by faith wee see our sufferings to be the dyings of Christ in us and as we suffer with him so are we planted into the likenesse of his resurrection Wee now by this see our selves planted into the similitude of his death whereby we dye to the world to sinne and vanity and likewise see our selves risen with Christ by faith unto the glory of God seeking the things that are above where Christ now fitteth at the right hand of God in the glory of the majesty on high We doe not onely by this hold forth Christs death and resurrection by acting faith in it that we shall receive virtue by it but see our selvs also planted into the same similitude of Christs sufferings and exaltations Fiftly It is a sweet and comfortable assurance of the resurrection It serves for the assurance of the resurrection of the body of our bodies from the grave We are buried with him and shall be raised from the grave by him as sure as our bodies are raised from the water shall our bodies be raised from the grave Sixtly By this they visibly demonstrate themselves to have put By this we visibly put on Christ on Christ Gal. 3. 27. As many of you as have beene baptized into Christ have put on Christ This putting on Christ is by faith by which we are the children of God but the visible demonstration of it is in Baptisme of water and by faith in this outward ordinance have we communion and fellowship with Christ having put him on as a garment to cover our nakednesse as an ornament to adorne our persons as a shield and buckler to secure us we are in this ordinance baptized into Christ under a two-fold consideration 1. In that we are baptized into the love life joy peace mystery and righteousnesse of Christ we by faith in that ordinance may see our selves encompassed about with a love and united to Christ For by one spirit are wee all baptized into one body 1 Cor. 12. 13. We visibly demonstrate our selves by Baptisme to be of Christs sheepe as invisibly by the spirit we are dipped plunged or interested into that spirituall body whereof Christ is the head 2. In that by baptisme we visibly give up our names to Christ acknowledging him to be our Lord his will to be our law his law our life by this we acknowledge his soveraignty his excellency by this we resigne up our selves to him wearing his livery whereby he distinguishes his people in a speciall manner from the world Therefore saith Christ Goe teach all Nations baptizing them in or into the name of the Father Son and Holy Ghost That is to say by Baptisme we are consecrated or set apart unto the Father Son and Spirit and are visibly baptized into the profession of Jesus of the mystery and spirit of Jesus This Paul explaines where hee saith He thankes God he baptized no more of the Corinths lest they should say he baptized them into his name that is lest they should have Idolized him attributed that to him which is proper to God lest they should say they were his Disciples or his members or call themselves by his name Lastly the end of this as all other Ordinances is to glorifie By this wee glorifie God God God will be glorified by thy hands in ministring to thy owne or the Saints necessities by thy foot in carrying thee forth to preach For how beautifull are the feet of him that bringeth glad tydings by thy spirit in believing by thy soule and body in being baptized for we are not our owne but are bought with a price that wee should glorifie God in soule body and spirit Chap. IV. Discourseth of the Administrator and proper subjects of Baptisme IF you call to minde what I have already declared concerning Who are the true administrators of the Ordinance of Baptisme the ministry to the world you will see who are true Administrators but to speake a little more fully of this they are twofold First Such who are immediately stirred up by God to preach the Gospell of Christ those having a power to baptize into or in the name of Christ of this sort were the eleven Disciples Marke ult Philip who preached and baptized Ananias who preached to Paul and baptized him Peter who preached to the Gentiles and baptized them Paul himselfe who preached and baptized divers Acts 16. Secondly Such as are sent forth by the Church of Christ they may preach the Gospell and administer this Ordinance thus was Barnabas sent from Jerusalem
foundation of the Apostles and Prophets Jesus Christ himselfe being the Corner stone Now the Apostles and Prophets are the foundation of the whole building as in their daies so in our daies and now what have we to doe but to build on the same foundation Againe Consider what saith the Scripture Math. 16. 18. And I say also unto thee that thou art Peter and upon this rock I will build my Church and the gates of hell shall not prevaile against it Now the Church of Christ were a company of Disciples baptized professing the doctrine of the Gospell as I shall shew more clearly afterwards Now against this Church the gates of hell should not prevaile because it was built upon a Rock Many thinke the meaning of that Rock to be Christ others judg it to be Peter but for my part I believe it to be meant of neither excluding the other but of both for Christ is the true foundation For no other foundation can any man lay then that which is already laid even the Lord Jesus Yet I say also Christ is not called a foundation but in reference to his doctrine given to Peter and the Apostles preached by them first who are also said to be the foundation they as instruments in Christs hand Christ as the fountaine and fulnesse that fils all in all so that however behold a Church built That the gates of hell shall not prevaile against it But may some say The gates of hell did prevaile against many Object Churches It is not said the gates of hell shall not prevaile against any Sol. Church in particular but against the Church that is to say the whole body of Christ in all ages And though wee cannot see a Church successively from the Apostles yet I shall prove there hath beene a Church in all ages Ephes 3. 21. Vnto him be glory in the Church by Christ Jesus throughout all ages world without end Amen Behold here a Church in all ages the Churches and so the Ordinances of the Churches were not to abide onely in the Apostles dayes but to the end of the world in all ages But yet to evince this more fully consider that the word preached by the Apostles is the onely word to be preached for faith and obedience in all generations therefore saith Christ Neither pray I for these onely but for them also which shall believe on me also through their word John 17. 20. The word of God preached by them and not their persons is expressed by Christ to be the ground of our faith that believe now to whom and to all that shall believe afterwards his prayer extends Againe saith Paul As we have said before so say I now againe If any man preach any other Gospell unto you then that we have preached and you have received though it be an Angell from heaven let him be accursed Galath 1. 8 9. Therefore is the Gospell called The everlasting Gospell Rev. 14. 6. Now the word that the Apostles preached is that which was given to them by Christ Goe preach the Gospell he that believeth and is baptized this is to be held forth as the word of God To the end of the world The time from Christ to the end of the world is The last daies wherein Christ himselfe hath spoken to us Heb. 1. 2. Who by this dispensation changed the old Priesthood and Law Heb. 7. 12. Now he did not destroy them as evill but changed them for the Priesthood of Aaron he established his own by death for the law of Ceremonies pointing out a Christ to come he established baptisme and breaking of bread to hold forth the establishment of his Priesthood in his death who is already come dead and risen againe Now as long as the Priesthood of Christ remaines so long must the Law remaine for there is no Priesthood without a Law The life of obedience is required till Christ coming therfore saith Christ Yee know not in what houre your Lord shall come therefore watchâ— But lest any should say the exhortation concernes not us Christ saith What I say unto you I say unto all Watch As Paul saith speaking of the judgments of God to Israel Now all these things hapned to them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10 11. So are they for our admonition and the Apostles doctrine our rule therefore he saith to Timothy And the things that thou hast heard of mee among many witnesses the same commit thou to faithfull men who shall be able to teach others also 2 Tim. 2. 2. Let those that thinke the commands of the Apostles onely concerne that generation consider this Scripture Yea Baptisme is so farre from being ceased that it is called One of the first principles of Religion Heb. 6. 2. Now surely if you take away that you may as well take away Religion also and how you may wave that without bringing in another Religion with other Principles I understand not But if any say yet all this satisfies not then I shall demand what ground have any to prove its removall out of the way for this is certaine no dispensation given by Christ was ever removed but by the bringing in of some other And Christ hath now given out his lawes and will give out no other but it is high time to hear what is said against it which I shall willingly doe Chap. VII Answereth severall Objections SOme say John baptized with water but Christ with the Holy Ghost and Object fire So that John saith I must decrease but he must encrease from whence they conclude that water Baptisme must decrease and He viz. Christ and his Baptisme of the spirit must encrease Iohn 3. 30. This objection is grounded upon a meere mistake conceiving Sol. the Baptisme of water to be onely Johns and not Christs So that when John saith I must decrease they can understand nothing to be meant but water Baptisme when it is not Johns intention but John shewes his glory his honour and ministry must give way to and be swallowed up in Christ and decreased in this respect that he must dye and cease but Christ encreases by his death through which he gives new institutions I have already shewed the difference and agreement of Christs and Johns Baptisme wherein I have proved the Baptisme of water to be the Baptisme of Christ But Christ saith to the woman of Samaria Woman believe me the houre cometh when you shall neither in this mountaine nor yet at Jerusalem worship Object 2 the Father But the houre cometh and now is when the true worshippers shall worship the Father in spirit and in truth which is an argument that Baptism of water is no part of the worship of God for that is outward and God will be worshipped in spirit Iohn 4. 22 23. In answer to this I desire you to minde that Christ doth not at Sol. all destroy the Baptisme of water but
Scripture is most strangely perverted from whence many soules take advantage to propagate their owne delusions That we may a little manifest the truth of this Scripture wee are to consider what it is to know Christ after the flesh if you say to know Christ after the flesh is to know him as dying at Jerusalem I say thus we are alwaies to know him neither doe we know him at all truly except we so know him and if you meane the knowledge of him in any Ordinance of the New Testament that is to know him according to the spirit But to know Christ after the flesh is to know him after a carnall manner in a way of distinction or outward priviledge by a fleshly relation for thus Paul once knew himselfe According to the flesh to be an Israelite circumcised the eight day and not a sinner of the Gentiles Thus did they know Christ to be of the natural seed of Abraham that went forth preaching peculiarly to the Jewes Who said Salvation is of the Jewes but now they knew him not after those fleshly distinctions for now there is neither Jew nor Gentile bond nor free Barbarian nor Scythian Male nor female but all are one in Christ Iesus therefore saith Paul verse 17. If any man be in Christ he is a new Creature old things are past away that is to say the priviledges the Iewes have by birth and that old administration therefore saith Paul We serve God not in the oldnesse of the letter but in the newnesse of the spirit not in a fleshly manner but spiritually so that this Scripture doth not in the least speak against baptisme or breaking of bread but against the fleshly priviledges that many Iewes boasted of which were done away in Christ But the Scripture saith If yee be dead with Christ from the rudiments of the world why as though living in the world are yee subject to ordinances Object Touch not tast not handle not which all are to perish with the using after the commandements and doctrines of men which directly speakes against Ordinances how then can you plead for the ordinance of water Baptisme or any other outward Ordinance Col. 2. 21. If thou didst but consider what Ordinances he speakes against Sol. thou wouldest have spared this objection he forbids the rudiments of the world the doctrines and commands of men in the things of God these are not by Saints to be tasted touched nor handled for they perish in the using that is to say we reape no benefit by them but we suffer losse in the use of them but I hope no man will say we are not to touch the doctrines ordinances and commandements of Christ if they shall not onely Baptisme but faith and spirituall worship must not be touched for these are the doctrines of Christ and the same Apostle that forbids these earthly sinfull commands himselfe praises the Corinths For keeping the Ordinances he delivered to them 1 Cor. 11. 2. which he received of Christ It is true the Apostles did practise Baptisme of water but they did it Object only as an outward Ceremony of Johns baptisme which was not easily layd down and so they practised Circumcision That the Apostles and Disciples did practise baptisme I have already Sol. proved and not upon Johns but Christs accompt And I say again they did it as a command from Christ for if they had done it only as a Ceremony how comes it to passe Peter commands the Gentiles to be baptized who were ignorant of Iohns baptisme and how comes it in the Disciples Commission as I have more largely before proved it to be Again if it was only practised as a Ceremony I desire thou wouldest shew me where how or when this Ceremony ended surely 't was not by fire baptisme as is most evident from Acts. 10. Yea this is evident all Ceremonies that pointed at a Christ to come ceased in Christ but baptisme as I have before proved hath its institution from Christ as risen from the dead but for a more clear and distinct answer I say it is true that the Apostle did circumcise Timothy in the Gospel yet notwithstanding the ground or accompt whereupon he circumcised is farre different from the ground of the administration of baptisme for if you consider it you will finde that Paul did not circumcise Timothy but upon the desire of the Elders of Jerusalem for the satisfaction of the Jewes Paul being to goe to them that he might have the more advantage to gaine upon them did this for if you observe it Timothy's mother was a Jew and so of right he ought to be circumcised Paul had the greater care to doe it least they should have refused to admit him into their company But oh how far different was the administration of baptisme performed by virtue of Christs command as I have plainly proved before not to please any but in obedience to Christ Again this was only once and only to one that we read of practised For afterward when they would have Titus to be circumcised Paul would not give way to it no not at all when the Galathians pleaded for it he expresly told them if they were circumcised Christ should Profit them nothing Now doe I demand of thee to shew me where the Scripture saith that baptism was administred to please man or where you finde the Lord by the Scripture forbidding the use of it or disannulling the practise of it So that for any one to conclude baptism was used because it was a ceremony that ought but could not easily be laid down is but a bare affirmation which hath no colour of truth or proofe and if any one shall affirme it is so I pray him in love to give me the grounds and reasons from the Scriptures for such an assertion to which I here promise in the strength of the Lord to returne a further answer But some other object from Matth. 28. That the disciples are there commanded Object to baptize into the name not in the Name of the Father c. that is into the virtue of the Father or into the Father himself which is only true in the baptism of the spirit so that that baptism cannot be meant a baptism of water I have already proved that the Apostles did not by any act of Sol. theirs give the Spirit for they did only publish to the eare it was the Lord spake to the heart they baptized with water but Christ with the holy Ghost and fire it was the work of Paul to plant and Apollo to water but only of the Lord to give the blessing So that the true understanding of these words are that the disciples were commanded to preach the Lord Jesus and his name and to baptize them into that name that is to say to dip them into his profession to seperate them unto the Lord and therefore Paul saith were you baptized into the name of Paul that you so much boast your selves to be of
2. That it consists of people called or separated from the world by the Gospell 3. They are a company of believers 4. They are believers baptized in the name of the Lord Jesus 5. That they are united together by consent in the fellowship of the Gospell all which I shall handle briefly First That Christs Church are onely people I minde this in That Christs Church are only people a way of opposition to that carnall apprehension of ignorant soules who esteeme Houses of stone or timber to be the Churches of Christ not considering that That the most High dwelleth not in Temples made with hands Acts 17. 24. But in the contrite and broken heart Though Heaven and Earth cannot containe him yet he dwels in men Which blind conceite hath begotten such superstition in their hearts that they esteeme such Houses to be Holy and so making an Idol of them they fall downe before them that is to say attribute that to them which is peculiar to the Saints Secondly The church of Christ consists of people called out of Christs Church is a people called out of the world the World wherein you may observe that the very same men and women who were in the world are the subjects of Christs Kingdome 't is not something added to man which is saved in man but the same man is the subject of salvation who before was in the the state or wrath 't is not something besides mens naturall soules and bodies which are the subjects of Christs church but their bodies and soules which before were in an old state of sin and death therefore called old men but now in a new state therefore called new creatures they are Christs members these I say are called or separated from the world the word Church in the Greeke signifies called out the church is called out or separate from the Kingdome of Sathan therefore saith Peter who hath called you out of darknesse 1 Peter 2. 9. and again Coloss 1. 13. Saints are said to be delivered from the power of darknesse and translated into another Kingdome Saints were once as others are but now are they separated from the world in a twofold consideration First From the wicked conversation of the world therefore are the Saints said to be redeemed from the vaine conversation of the They are separated from the vain conversation of the world world received by tradition from their fathers 1. Peter 1. 18. Therefore Paul saith we had our conversation amongst children of disobedience in times past in the lusts of our flesh but God who had mercy on us hath quickened us when we were dead in sins Eph. 2. 2. 3. 4. 5. they are to be separated from all the abominations thereof for the church of Christ is or ought to be a pure Kingdome into which nothing that desilâ—th should enter they are called from the works of the flesh as lying stealing covetousnesse drunkennesse swearing blaspheming railing adulteries and the lusts of the flesh wherein formerly they were conversant as is evident 1 Cor. 6. 4. 10. no such persons that are known to be such are to be admitted into the Church which is the Kingdome of heaven upon earth 2. They are separated from the worship of the World now by the They are separated from the worship of the world worship of the World I meane that seeming worship which men performe to the Lord without a lawfull warrant from the Lord even all the commands of man in the things of God The world through the mighty operation of the man of sin who works in the children of disobedience hath set up a worship among men that hath the name of the service of God when indeed God never commanded them any such thing We are commanded to come forth of Babylon out of confusion and to touch no unclean thing therfore saith the Lord What an agreement hath the temple of the Lord with idols wherefore come out from amongst them and be yee separate saith the Lord and touch not the unclean thing 2 Cor. 6. 16 17. We are to separate from all assemblyes who say they are Churches and yet are not built upon the Rock Christ and the foundation of the Apostles and Prophets Jesus Christ himself being the corner stone There is much adoe made about churches this day but there is but one true way of entring into a true Church fellowship therefore are we to separate from all those seeming Churches who never were admitted into the Church through the preaching of the Word and beleeving the doctrine of Christ being baptized into his name but were naturally borne into it as all those are who stand in a any Church by right of infant membership or infant Baptism Christs Church consists of a people visibly professing faith all in Christs Kingdome must be able to declare whose they are whom they professe whose subjects they be and to whose laws they conforme therefore we shall finde the Eunuch not to be admitted to baptisme Except he believed with all his heart But may some say many may professe faith and yet not be beleevers so that if Obj. faith be absolutely necessary for the fitting of a man to be a member of a church you will be able to prove few churches to be true because many may be hypocrites What I said before I say now again that visible appearances are Sol. Christs Church consists of people professing faith the true ground of visible administrations with the heart man beleeveth but with the mouth he confesseth unto salvation Had election or a reall interest in the love of Christ beene the only ground of receiving members into fellowship or of baptizing them as some may suppose the Apostles did very evill in baptizing Simon who was in the gall of bitternesse yea if that should be true Christ did very ill in suffering Judas to goe in and out so long with his disciples undiscovered when he knew he was a wicked man but yet Simon professing he beleeved ought not to be denied baptisme so that I say who ever shall say that he beleeveth in the Lord Iesus that is to say professe that he depends upon Christ for salvation and upon him alone and desires to be baptized in the name of Christ professing he beleeves it to be his duty except we know that he hath only a forme of Godlinesse and denyes the power thereof he ought to be baptized and be received a member with the Church I confesse there is a doctrine spread abroad that we must know mens hearts before we can walke visibly with them which truly never was nor shall be the ground of a visible fellowship neither ought we to examine mens spirits or principles so much as their doctrines The church of Christ consists of beleevers baptized in the name The members of Christs Church are baptized beleevers of the Lord Jesus therefore it is said They that gladly received the word were baptized and the same day there
according to the effectuall working in the measure of every part making increase thereof edifying it selfe in love Eph. 4. 16. Hence it is that Saints are said to live in Christ and Christ in them Fourthly Christs church is the mountain of the Lord Psal 2. 6. a mountain looking towards heaven ascending from the earth a mountain It is the mountain of the Lord. visible a city on a hill which cannot be hid Mat. 5. 14. Fifthly It is Gods vineyard I am the vine and yee are the branches It is Gods vineyard saith Christ as the branches are all upon one tree so Christ and his are members all of one body branches of that stock which is Christ Jesus who lops of all withered branches Iohn 15. 1 2. Sixtly It is Christs garden that Christ takes delights in to walke It is Christs garden in I am come into my garden saith Christ my sister my spouse he feedeth among the lillies he delights even in his church to gather his pleasant fruitsâ— 't is a walled garden in which is an everlasting fountain to water and refresh it 't is a garden well trimmed continually weeded wherein are all manner of fruits both new and old 't is an orchard of precious plants set by the water side I might further shew you 't is Gods tabernacle in this world moving from place to place till it attaines to its own countrey 't is Gods temple wherein his holinesse dwels 1 Cor. 3. 11. his presence is there the Arke of the Covenant the mercy-seat the incense of a sweet smelling savour unto God are there God is prayed to praised and admired there In the middest of my brethren saith Christ I will sing praise unto thee 't is Christs friend sister and spouse she is the Kings doughter all glorious within her beauty is excellent her relation is noble she is a Queen Psalm 45. 10. united to Christ the king of kings married unto him in everlasting bonds of loving kindnesse 't is a royall priesthood a holy nation a chosen generation born of God united under one king subject to one and the same lawes being a pure and undefiled people she is Christs love dove and undefiled one she is all faire she is but one Cant. 6. 't is a flock of sheep feeding together having one chief shepheard who separates them from the goates and keepes them from wolves who knows them by name 't is his sheepfold wherein all his sheepe are folded together not stragling up and down but in flocks together that follow the Lord Jesus knowing his voyce Chap. 10. 'T is a candlestick of pure gold to hold forth the true light of the Lord 't is a dove innocent and gentle feeding on the choysest food 't is the communion of Saints wherein Christ and Saints mutually communicate each to other Christ to them light life joy freedome and glory they to Christ praise honor reverence and songs of deliverance 't is a Communion wherein they communicate each to other of al those treasures the Father of Spirits hath communicated to them 't is a ship in this world tossed up and down yet safely arrives at the haven of everlasting glory through the guidance of their skilfull Pilot the Lord Jesus It is the Kingdome of priests a Kingdome of kings a kingdome from above the Kingdome of heaven whose head Iawes and inheritance are all heavenly Thus mayest thou see its nature to be spirituall pure peaceable mighty gracious and glorious being one with the Father and the Son and with each other visibly in the Father and the Son I might dwell longer here but I must passe forward The next thing I shall handle is the power of this Church The power of the Church which is very large consider what power a Kingdome family city or body hath for the well-ordering governing and increasing of its selfe this church hath the same I shall branch its power forth in severall particulars 1. In receiving of members 't is a houshold that can admit none to In receiving in members be of the family but such who are enrolled as houshold servants that this power is in them is evident for Paul went to Jerusalem and assayed to joyne himselfe to the disciples but they were all afraid of him Yet they were persons with whom he indeavoured to joyne himselfe which he had ignorantly done had not they a power to receive him Acts 9. 26. 27. Againe Phebe a servant of the Church of Cenchrea being to goe to the church of Rome Paul commends her to them desiring them to receive her in the Lord as becommeth Saints where note Paul commends her to the whole church to all the Saints there who were to receive her but that the church hath this power is evident for as I shall shew you presently they have power to cast out also now this receiving in of members ought to be discharged faithfully any person baptized desiring according to his duty to walk with any particular congregation except any should know by a visible demonstration that he was unworthy ought to be received But how ought the church to receive them that are members of another congregation Quest If a member of one congregation should have occasion to goe Answ to another they ought to be recommended from the Church or some particular brethren to them which is plaine in the case of Phebe's going to Rome Paul wrote a commendation to the Church at Rome desiring them to receive her Rom. 16. so in the case of divers others as when he sent Tichicus to the church of the Colossians he writes to them that he was a beloved brother a faithfull minister and fellow servant in the Lord. Colos 4. 7. 8. Quest But what if by a providence unknown to the Church or unexspected by him a member should be cast into another congregation having no such letter of recommendation may not the church receive him To this I say first if any member knowes him or her to be a brother or a sister his declaration or testimony is sufficient to the Church as is evident in the case of Pauls joyning with the Church at Jerusalem while he abode there it was upon Barna bas his testimony of him Acts 9. Secondly but if none knowes him the Church upon the profession of his faith and obedience to the commands of Christ and of his orderly walking may except they know any thing to the contrary receive him for the reason why the church at Jerusalem received not Paul was because they had heard what mischief he had done but here the church needs much wisdome and if they can I judge they would doe well to inquire of him if he be to remain among them lest he be one that should come in privily to In admonishing and reproving members sow tares amongst the wheate Thirdly The church hath power in admonishing and reprooving their members now admonition is twofold either in instructing of them or a
her head her owne honour and glory must be covered without controversy when paul saith He permits not a woman to speake in the Church he forbids not all manner of speaking for then if the Church should demand any question of her she might not answer which certainly she may So that I say this speaking that she is debarred of is teaching as the brethren who are prophets may all doe one by one she must not so teach in the Church to dishonour her head But if God hath given greater gifts to them then to the brethren How women ought to improve their gifts I shall shew them how they ought to improve them viz. by taking a brother home to their houses as Priscilla did Apollos and there instructing him in the way of the Lord more perfectly or by teaching one another modesty sobriety meeknesse humility love and holinesse this I am sure is their duty therefore saith Paul to Titus The aged women must be teachers of good things teaching the young women to be sober to love their husbands to love their children to be discreet chast keepers at home good obedient to their husbands that the word of God be not blasphemed Tit. 2. 3 4 5. Thirdly The end of prophesy it serves for the Church for building up in faith knowledge feare and love for exhortation from sinne to righteousnesse for comfort in feares doubts terrours temptations the end of that as of all other Ordinances is to glorifie God and serve our spirituall generation Our City is built on Mount Sion compact within it selfe Fiftly The gift of being a helper in the Gospel of Christ Aquila Gift of helps ' what and Vrbane and many more were Pauls helpers in Christ this is a gift whereby Saints are made able to be helpfull either in accompanying of the ministers of the Gospel in preaching to the world or in any service of the church Sixtly Governments this is a speciall gift given to some persons Gift of Government what in the Church for the ordering its affairs in due order without confusion whereby they are able to know when the members in the church are confused and to rectifie them I say this gift is usefull in any church of Christ this gift is called ruling Roman 12. 8. wherein they are inabled to rule the church of God as a well disciplined family there are other gifts spoken of in the Scripture as faith charity prayer prayse and the like some of which I shall speak of by and by But there was in the Apostles dayes other gifts then these viz. tongues Obj. miracles heating interpretation and surely if there be a true church there must be the same gifts now That is a great mistake 't is not required that all these severall Sol. gifts should be in every particular church but these are gifts distributed as the Lord seeth good we have gifts differing according to the grace given us The Lord is the dispenser of gifts to every man severally as he will to one one thing to another another and though we say it is needlesse for every church to have all the gifts they had in the Corinths yet we are not without sufficient gifts for the being of a true church the manifestation of the Spirit being given to every one to profit withal in his own place and order there is a gift of wisdom of knowledge of discerning spirits of prophecy of helps of governments of charity of teaching included in knowledge wisdome and prophecy so that we will not murmure for what we have not but blesse God for what we have and pray for more to him who giveth liberally and upbraideth not Chap. XI Of the Ordinances Order Ministry and Communion of the Church THe Ordinances of this Church I shall now speak of having The Ordinances of the Church viz. Prayer spoken already of prophesie which is a gift and an Ordinance to be practised are these following First Prayer all things are to be sanctified by the Word of God and prayer this was practised in the Church with an audible voice Act. 4. 24. so Paul kneeled down prayed with the disciples Act. 20. 26. Now prayer is the pouring out of the soul to God by way of supplication for the supply of ourwants by Jesus Christ which prayer is or ought to be the continnall posture of Saints spirits according to that of Paul pray continually therefore we shall find the church continuing in prayer Acts. 2. 42. this is a speciall part of divine worship whereby we acknowledge Gods preheminency our relation subjection and obedience unto God I might here shew you the prevalency of the prayers of Saints with God had I time but I shal conclude this with these three things which I desire may alwayes accompany prayer First Faith beleeving that God is that he heares us and is gracious and mercifull and will answer Secondly Watchfulnesse watch unto prayer watch and pray watch over thy heart thy corruptions to suppresse and subdue them Thirdly Constancy continue in praying for he will in due time answer cast not away thy prayers but expect their returne loaden with blessings Secondly Praise Praise is that the Lord takes delight in and Praise yet hath in himself no addition of honour by it the true praise of God is the acknowledgement of the glory and excellency of the Lord 't is the declaration of the goodnesse of the Almighty this praise is to be in the mighty congregation I will give thee thanks saith David in the great congregation I will praise thee among much people Psalm 35. 18. 145. 1. Christ and the Saints both sing praises in the church together unto God the Father this true praising of God from the power of the Spirit did the Psalmes sung upon musicall instruments under the law point at the gift of singing Psalms is not a composition of Davids Psalms into Meter through Of finging Psalmes a naturall faculty which Psalms the Priest or the Clarke names and all the people must fing together this begets a confusion and is a meer tradition for such a practise hath no more bottom then Organs or Choristers or Singing men and women in the Church of the Gospel which surely we will not plead for now The melody of Psalmes is not in the ear but in the heart to the Lord. Eph. 5. 19. To sing Psalmes in the Gospel is a speciall gift given to some particular member in the church whereby he doth blesse praise or magnifie the Lord through the mighty operation of the Spirit Ep. 5. 18 19. which is to beperformed I say by one alone at one time to the edification one of another and therefore it is an Ordinance flowing from a cheerfull heart if any be merry let him sing Psalmes that is to say let him blesse God that all should sing together is denied by Paul who saith how is it brethren when yee come together every one of you hath a Psalme they