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
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
takes her off from Jerusalem that Mountaine wherein they worshipped confining themselves to places therefore saith he Neither at Jerusalem nor at this Mountaine Now Christ doth not simply deny the worshipping of God at Jerusalem for we know the Churches worshipped God in their spirits at Jerusalem after Christs death but prophecyes of the abolishing of that legall and ceremoniall worship of the Jewes which was tyed to one place above another and indeed the worship of God under the Old Testament was in comparison of the worship of the Gospell fleshly or carnall not sinfull whereby they were tyed to many sacrifices and weary journies in going up to Jerusalem to worship But now there is great liberty and freedome wherein they professe God in ipirit So that to worship God in spirit and truth is to worship him after a spirituall manner from a spirituall principle in opposition to that legall state wherefore Paul cals himselfe a minister of the spirit and not of the letter Neither doth that place at all deny outward Baptisme for Christ saith The houre is already come when those that worship God worship him in spirit and truth When you will not deny Baptisme of water to be in use neither can a man truly worship God in any ordinance without he worship God in the spirit But Baptisme of water is a fleshly thing an outward thing which cannot be Object 3 admitted into the Kingdome of heaven for the Apostle saith the Kingdome of God is not meat and drinke but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. Consider I pray thee the Apostle there meddles not with Baptisme Sol. but disswading them from offending one another in meate and drinke for some would eate flesh and some could not He tels them The Kingdome of God is not meate and drinke For those things were not commanded to be eaten or forbidded so that we should sinne if we doe or doe not eate But righteousnesse c. Now righteousnesse is the performance of all the commands of God to which Baptisme of water is a part as Christ saith Suffer me for thus it becometh me to fulfill all righteousnesse Christ did all things commanded and that as one of the commands of God So that this is no Argument at all except you can prove Baptisme of water to be the meate and drinke he there speakes of which can never be made manifest so that for thee to call Baptisme of water a fleshly thing it argues a carnall understanding of the commands of God But Paul cals it a fleshly thing for he saith We are the Circumcision Object which worship God in the spirit and rejoice in Christ Jesus and have no confidence in the flesh So that Paul relinquishes all outward things as Baptism and the like as fleshly worshipping God in the spirit Philip. 3. 3. This Objection is like the first where Paul points not at all at Sol. Baptisme but at his Jewish priviledges which he enumerates verse 5 and 6. Which very things he tels us be they which he meanes by flesh and hath not confidence in them Surely were we able to see how that we are commanded to glorifie God in soule body and spirit we should leave such carnall reasoning and not take Paulâ— arguing against Jewish outward Ceremonies abolished by Christs death as a ground against Baptisme of water which is grounded upon his death But water Baptisme ceased when spirit Baptisme came in and was not to Object continue after that for fire Baptisme devoures water Baptisme Behold into how great mistakes men run when they endeavour Sol. to vanquish the truth it selfe The Scripture expresly tels us Acts 10. That the Apostle Peter seeing Cornelius and those that were with him baptized with the Holy Ghost for the Holy Ghost fell on them as on the Apostles Acts 11. makes use of this as a ground to prove nothing could hinder him from being baptized with water Oh the subtilty of Antichrist who makes wise men even as it were mad to forge their owne reasons endeavouring to make that a ground of destroying water Baptisme which the Apostle used as an argument for the establishment of it But some say The Baptisme of water was onely used in the minority or infancy of the Church therefore when the Church grew higher in the knowledge of God they laid aside these things Therefore is it said in the Hebrewes We must leave the principles of the doctrines of Christ and go on unto perfection of which principles Baptisme is one which we ought now to leave Hebr. 6. 1. c. Whoever thou art that thus arguest against Baptisme by the same Sol. argument thou mayst leave faith toward Christ and the resurrection of the dead That I may clearly shew thee thy mistake of the Scripture consider the Apostle speaks to those who did owne those principles and reproved them not for owning them for Ch. 5. he tels them They had need to have them taught againe But for not encreasing in the knowledge of God Therefore he tels them For their time they had need to have beene teachers of others And so from these principles he drawes their thoughts higher into the mysteries of Christ So that the Apostle saith Leaving them we presse forward that is to say leaving now or at present to speake of them which yee know and owne already we will goe forward to speake of higher things which higher things destroy not the other which is evident if you consider the other to be the principles or beginnings of the doctrine of Christ Now the building destroyes not the foundation these beginnings and the other more perfect things are at perfect unity I but say some The Apostle saith He forgets those things that are behind Object and reached forth to those things that are before So that we must not onely leave them but forget them Phil. 3. 13. To which I answer The word forgetting is not to be taken Sol. for an absolute forgetfulnesse of all things he had before done for this Paul did not but in reference to the glory of perfection hee had in his eye he did as a man in a race running towards the prize he doth as it were forget all things behind him in respect of his continuall motion So in the things of God we ought day by day to presse forward till we come to the marke to the enjoyment of perfection So that there is no good ground for such an Objection for the Apostle James Commends them that are not forgetfull hearers but doers of the word But notwithstanding surely to be baptized is to know Christ after the Object flesh therefore saith Paul Though we have knowne Christ himselfe after the flesh yet henceforth know we no man after the flesh no not Christ himselfe 2 Cor. 5. 16. That we know not Christ after the flesh is true and yet it is as Sol. true that to be baptized is not to know Christ after the flesh this
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
Galath 1. 8 9. be accursed Therefore saith he againe He that denies Christ to come in the flesh is Anti-Christ Which coming in the flesh is not a coming in our particular bodies of the flesh for I can or another may say Christ is not so come to thousands and never be judged Anti-Christs for so saying except we may be so called for speaking truth but he is come in the flesh that is to say in that particular forme of flesh he tooke of the Virgin Mary which was of the same nature of our flesh but yet as distinct a body from ours as any of ours is one from another This Gospell is a Mystery made manifest that was hid in God hid from Ages yet now made manifest being hidden onely to them that are lost whose mindes the God of this Ephes 3. 9. Coloss 1. 26. 2 Cor. 4. 3. World hath blinded T is not to be revealed any otherwise then Paul preached it For God made manifest in the flesh is good newes and a great mystery yet revealed to the Saints Thus much for the Gospel it selfe 2. I come next to speake of the Administrator or Preacher of Who are the true Ministers of the Gospel this Gospell and herein I will minde you that the Gospell was preached by Apostles by Evangelists by members of particular Churches and by scattered brethren First By Disciples Math. 10. The twelve are there called Disciples Disciples which he sent forth to preach the Gospell who had a Commission from him while with them in the flesh So the Seventy afterwards were sent out by Christ Luk. 10. Which Disciples did baptize John 4. 2. Secondly By Apostles These Disciples Christ afterwards cals Apostles Apostles to whom he gave a Commission before his death and after his resurrection upon whom the spirit was given in the forme of fire and cloven tongues whose worke was now to beare witnesse of the resurrection of Jesus Christ and that not onely to the Jewes as they were before his death but their Commission was enlarged to all the world Jewes and Gentiles Therefore saith Peter Must one be ordained to be a witnesse of his resurrection Now of the Apostles some received a Commission by word of mouth from Christ in the flesh and afterward from him as risen from the dead immediately But Mathias first being chosen by the Church God by lots called him Paul was immediatly called from heaven who received not the Gospell of man nor by man but from heaven These in a speciall manner were sent forth to plant the Gospell to plant Churches to lay the foundation therefore is it said The Saints are built upon the foundation of the Apostles Eph. 2. 20. And Paul saith I have laid the foundation Thirdly By Evangelists God hath set in his Church some Apostles Evangelists some Prophets some Evangelists Philip was an Evangelist that is to say a Preacher of glad tydings who was endued with the Spirit Act. 21. 10. Philip went up and downe preaching the Gospell of Christ baptizing both men and women Acts 8. 5. 12. Now the office of an Evangelist was not to be exercised in a particular Church but was to be exercised in the preaching of the Gospel in severall places And thus did Timothy who is commanded to doe the worke of an Evangelist accompany Paul preaching the Gospell And so Titus Tychicus and others went from place to place preaching the Gospell of whom wee reade not that they had such a particular call by a voice from heaven as the Apostles had but they were filled with the Spirit Members of particular Churches Fourthly By Members of particular Churches As for instance Stephen who was also a Deacon by which office he was not to preach to the world Acts 6. 8 9 10. Whose Commission was this That he was full of the spirit and power And so Philip who was at first a Member of a particular Church then a Deacon being the same Philip as I conceive is called an Evangelist Acts 21. 10. He preached the Gospell and did baptize Yea Barnabas went from Jerusalem to Antioch being sent thither by the Church where he preached And afterwards the same Barnabas was by the Church through the revelation of the spirit separated from them for to preach the Gospel to the Gentiles who was also in reference to this sending by the Church called an Apostle Fifthly and Lastly The Gospell was preached by scattered brethren Scattered brethren preach the Gospell to the world Acts 8. 4. They that were scattered abroad went every where preaching the word who preached both to Jewes and Gentiles whose Commission I finde onely to be this That the power of God carried them forth to it His presence accompanied them and his blessing upon their labours pointed from heaven from whence they came as it is said And the hand of the Lord was with them viz those scattered brethren which were scattered upon the persecution of Stephen and a great number believed and turned to the Lord. These scattered brethren say some may be some of the Apostles Object Sol. It cannot be so for they were not scattered at that time for they tarried at Jerusalem as it is said Acts 8. 1. They were all scattered abroad throughout the regions of Judea and Samaria except the Apostles Thus may wee see clearly that one Gospell was committed to severall sorts of Christians to preach it to the world who were all sent of God being called of God according to the working of his owne spirit We confesse say some that you say true these did preach the Gospell but Object all these are ceased the Apostles dead Evangelists dead and the brethren who were then gifted and enabled to preach So that we would now know whether there be any such Ministers of the Gospell in our daies and if there be how we may know them In answer to this I grant that they are dead yet I say the faith Sol. which was required in the Gospell they preached was not confined to their persons but to their doctrine Therefore saith Christ I pray not for these onely but for all them which shall believe in thy name through their word And though those persons are asleepe yet their doctrine is the same there is but one faith one Lord one Gospell that which Paul and the rest preached and the power is the same still that is to say the spirit so that there be Ministers of the Gospell in our dayes that preach glad tydings who have the same spirit and power that they had which to me is manifest where it is said Christ gave gifts unto men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministry till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the
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
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
vertue of that authority whereby we exhort each other to Sol. live sutable to the Gospell in civill things how shall wee see the power of the doctrine preached except in their conversation and how shall we know that except we be conversant with them or enquire of them Paul tels us A Bishop must be no striker c. which qualities must be knowne to the Church or else how can they choose him Paul tooke notice of mans idlenesse and of others disobedience which makes him urgent in these relations to presse conformity to the Law of the Lord Jesus I say the Church ought to strengthen build up and edifie each other in love I am now come to speak of the spirituall gifts given to this Church Of the duty of the Church A word of Wisedome which are divers First A word of Wisedome now a word of Wisedome is a gift whereby a soule is made able not onely to behold the great mysteries of the Lord but is also able to bring them forth seasonably orderly advantageously for the whole t is a word that is able wel to rule order mannage and dispose of the things of the Church for the edification of the whole Secondly A word of Knowledge Knowledge is that gift whereby A word of Knowledge we understand the truth of God there are many sayings darke in the Scripture now the word of knowledge makes them cleare and evident resolveth doubts and teacheth the ignorant knowledge and wisedome differ as I judge onely in this that the true ordering and wise disposing of knowledge it selfe for the benefit of the whole is attributed to wisedome Thirdly Discerning of spirits Here must be knowledge in Discerning of spirits this also for this is that by which we are enabled to try spirits by their doctrine for this is the very way that the Lord prescribes for the tryall of spirits viz by their doctrine 1 John 4. 1 2 3. This discerning of spirits is not as many conceive that we should immediately know whether their spirits be right or no any otherwaies then by their doctrine and conversation which gift is not given to all but to those who by reason of spirituall use have their senses exercised to discerne betweene good and evill Fourthly Prophesy Which Prophesy is two-fold either a foretelling of things to come as Philips daughters Agabus did or else it Prophesy is a speaking in the Church to edification exhortation consolation 1 Cor. 14. 3. Thus may all prophesy one by one and the rest judg This prophesy is an excellent gift whereby the Church is edefied the Lord glorified and Satan put to flight I shall in this shew you the true ground and power of prophesy the persons who are to prophesy and the true use and of prophesy The true ground of propesy is the true knowledge of the testimony The true ground of prophesy of Jesus which is the doctrine of Christ except a soule be led through the inspiration of God in the light of God he cannot truly prophesy the power enabling to it is the power in the new creation We believe and therefore we speake Many conceive Saints are not to prophesy till they have such an immediate power seizing upon them which may force them to speake whether they will or no which for my part for these two reasons I judge contrary to Scripture 1. Because we are commanded Not to quench the spirit nor despise prophesying Now if prophesy did so move in a man who could quench the spirit of it surely it would worke irresistibly A second reason why I so judge is because it is said The spirits of the Prophets are subject to the Prophets Now herein are they subject that One must stay till the other holds his peace and the rest must judge what is delivered Now I say these two things would be frustrate was it by such a power some pleade for for what need any to be judge if it comes with such a power And how could they stay one for another or keepe silence one for another if such a power was in them But this I say there is or ought to be such a power as may enable them To speak to edification exhortation comfort that by course that there be no confusion and this is prophesy upon a good ground I shall onely to this particular adde this word that wee are no where commanded to judge the principle of a brothers actings neither his acting by his principle but his principle by his actions Secondly The persons who may so prophesy are all the brethren who may prophesy all the Prophets Therefore saith Paul Yee may all prophesy this all he interprets to be the Prophets saying Let the Prophets speake two or three and let the rest judge 1 Cor. 14. 29. May not women prophesy in the Church Surely it is said a woman praying Object or prophesying which implyes shee may prophesy as well as others In answer to this consider the same Apostle that saith Let the Sol. Prophets prophesy in the same Chapter also saith Let your women keep Whether a woman may speak in the Church 1 Tim. 2. 11. 12. silence in the Churches for it is not permitted unto them to speake from whence and from that in Timothy Let the woman learne in silence with all subjection But I suffer not a woman to teach nor to usurpe authority I conclude a woman may not so prophesy as the brethren may in the 14 of Cor. and that for these reasons 1. Because she was first in the transgression through her forwardnes to teach and aspiring above her place she was first deceived and did deceive her husband 2. She is more subject to temptation and to be deluded by reason of the weaknesse of her nature Now God will have her learne in silence she that taught the man to his fall must now be taught by him and be in subjection 3. That hereby she may manifest her humility in willingly becoming subject who subjected her husband through her enticement to so much misery But yet notwithstanding when I consider the reason of their being commanded silence to be taken from the Law and yet under the Law Miriam and Deborah were Prophetesses And when I minde that God made a promise That his sonnes and daughters should prophesy And that Philip had foure daughters which did prophesy Acts 21. 9. And when I weigh Pauls saying A woman praying or prophesying with her head covered it makes me believe that a woman may prophesy and that in the Church also So that I say wee must necessarily consider the manner of her speaking to be here forbidden she may prophesy as prophesy is considered an immediate gift from heaven for the revelation of some great secret or mystery that the brethren are ignorant of or for the foretelling of things to come she may speake being carried out thereunto by a power from the Lord yet in this