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
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
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
and thou knowest the minde of any man surpasses the matter in his minde Thou seest a poor creature acting divers rare feates and excellent arts but yet seest not the soule or spirit of that man from whence they flow In all naturall bodies there is a spirit from which naturall actions flow and yet seest not this spirit but art made able to know there is a spirit and from its operations canst speak alittle though stammeringly of it Exod. 33. Moses saw the face of God and yet saith God to Moses my face cannot be seen The face of God is a phrase God useth descending to the capacitie of Gods creatures whereby the Lord holds forth some glory of himself Moses seeing Gods face was his seeing the full est manifestation of Gods beauty and minde that was then for him to see for the face demonstrates the beauty and minde of a man and yet he saw not his being The face of God doth there hold forth no more the being of God then the face of a man his being a mans beauty is not his being for a man is a man though he be not beautifull And when as Christ saith be shall see God his meaning is he shall see what of God may be seen for he that is in himselfe invisible makes himself visible after a sort viz by the appearance of his love and glory in his Son therefore saith Christ No man hath seen the Father at any time but the only begotten Son hath declared him We hear many declarations of God which is the fight of of God the creature hath which declarations define not his being but describe his operations thus is it said God came downe in the sight of the children of Israel when they only saw some terrible appearances of his majesty and authority Fifthly The Almightines of God may be seen by the Creature that he is over all and above all and can doe what he will is very evident all power centers in him as its true originall this omnipotency of God is immutable boundlesse and infinite Who shall say to him this is too hard for thee This power even this Almighty power which the servants of the Lord feele and know through its irresistible operations enforces them to serve him with feare and rejoyce before him with trembling 6. Gods soveraignty and supremacy is likewise through the Gods soveraignty may be knowne light of God clearely made manifest that is to say that God is above all the principall chiefe and worthiest of all and under this consideration may be known to the Sons of men he is King of Kings and Lord of Lords This is that which begets obedience children obey and honour their parents as them that are over them servants their masters subjects their Kings and rulers as them that are their superiours and so Creatures the Creator as being more worthy then all his power and soveraignty are inseparable companions his power fils him with majesty and authority 7. The wisedome of God may be known that is to say that he is The light of God discovers the wisedome of God wise understanding knowing all things by wisedome he governes all things by wisedome he made and garnished the heavens power authority and all without wisedome act confusedly Therefore is he called the everlasting light and the Father of light the God of knowledge he is wise supereminently and therefore called the onely wise God Rom. 16. 27. 8. God is a just God and his Saints know him to be so Gods justice Gods Justice may be knowne and what it is is his righteous dispensation of love or wrath according to his owne law made after his owne will and thus he is just or righteous to the Creature and he is also just and righteous in himselfe a God of more pure eyes then to behold iniquity and of more justice then to suffer it to passe unpunished This makes a poore soule bow his knees and tremble before Gods dreadfull Majesty who can approach Gods presence without feare and for this cause is he called a God of vengeance a Consuming fire the Judge of all the earth a Judge most just Job 37. 17. He is most faithfull he cannot lye he is a true God a God of truth 9. That God is mercifull gracious full of loving kindnesse flow to anger whose mercies are above all his workes his mercy God is mercifull and his justice kisse each other This consideration begets liberty freedome and boldnesse in the spirit to serve feare honour and obey the Lord. In this sense is he called a father of mercies 2 Cor. 1. 3. This is discovered to a Soule as the argument for a Soules obedience to God If yee love mee keepe my commands For we love him because he first loved us 10. God is nearly related to the creature Though God be never God is known to be related to the creature so glorious and excellent yet if he had no relation to the creature it would contribute nothing towards spirituall worship which relation is made manifest in severall particulars First He is a Creator and all things are his creatures they are all his workmanship Isaiah 40. 28. In the beginning God made the world and all things in the world Secondly He is a Father All things are begotten by him In him we live and move and have our being Thirdly He is a Husband that espouses Soules to Himselfe Isaiah 54. 5. Fourthly A King and we his Subjects He rules over all the earth and the sea is his dominion I might here shew at large how the severall tearmes God gives to himselfe hold forth his relation to the sons of men but I shall not now insist upon them God is all in all 11. God is revealed to be all in all that is to say in his operations or workes There are diversities saith the Spirit of operations but it is the same God that worketh all in all 1 Cor. 12. 6 All that 's good or excellent beautifull or glorious in all or any Creature proceeds from God and this shewes the creatures dependency upon him therefore is he said to fill all in all Eph. 1. 23. That is to say All fulnesse in any creature is from the Lord who is above all ruling over us through all manifesting his power and wisedome in us all dwelling in us abiding and delighting in us Eph. 4. 6. God is one 12. This God is one infinite being There are Gods many and Lords many but to us there is but one God Many men are called Gods It is written I have said yee are Gods but there is one originall being who is our God in the Lord Jesus there are not many first beings but one originall who is the first and the last the beginning and the ending that is to say the first in himselfe before all subsisting by himselfe giving a beginning to all and the last continuing in himselfe for ever putting an end to
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
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
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
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
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
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
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
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
were added viz. to the church about three thousand Act. â— 41. this was a doctrine to be preached commanded to be practised and was observed by the Saints of old But doe you thinke there may not be a visible church of Christ without baptisme of water surely all the churches in the Gospell were not baptized persons To this I plainly answer First the Scriptures no where hold Sol. forth any church to us without being baptized for this we find as soone as they beleeved they were commanded to be baptized with water Acts. 10. and to Paul himself beleeving was it said Arise why tarriest thou and be baptized If we looke into the Acts we shall find there very many examples for it and not one to prove or tolerate any other practise Secondly I say there can be no true visible Church without it hath its bottome or foundation from Christ but there is no church consisting of others then baptized persons approved on by Christ for Christ giving forth a rule of visible dispensations bids his disciples first Teach and Baptize them afterwards teach them to observe all that he had commanded them Marke last 19 20. Again if we consider the nature of the Ordinance of baptisme and of the church of Christ it will be evident for the nature of the Ordinance is a cleer manifestation of putting on Christ therfore saith the Apostle Know ye not that as many of you as have been baptized into Christ have put on Christ and the nature of a true Church is of a spirituall nature visibly holding forth that government Christ our head hath in us Again baptism is the first act visibly representing our union with Christ which gives us a visible right to all other Ordinances of Christ But if any shall yet say there may be a true visible church of the Gospel approved of by Christ without a submission to this Ordinance let them produce their grounds from the Scripture and I shall more throughly consider the matter in the mean time let this suffice us that while men walke in other wayes doubtfully without a rule for their practise we walk according to the Scriptures in being baptized and added to the church wheras they say many churches were planted without baptism it is an easy thing to say so but hard for to prove I am very confident all churches were baptized else the disciples of Christ had very ill observed their commands Goe teach and baptize Fiftly It is not enough that Saints be baptized but likewise The Church of Christ is an united company they ought to joyn themselves together first to the Lord then to one another therfore is it that we find it recorded that the Saints are a body compact together and that when many saw the judgement of God upon Ananias and Saphira they durst not joyn themselves to them Now this joyning after baptisme is nothing but the mutuall consent of each other giving up themselves to the Lord and one to another to watch over one another and walke before the Lord in his own wayes which of necessity must be done or else the Saints would be disabled from knowing each other watching over each other and admonishing or reproving each other thus did Paul joyn himself to the churches at Ierusalem but this will appear more plain if you consider what I shall say when I come to speake of the true nature and divine excellency of this church which I have already in a measure described unto you Chap. IX Sheweth the true nature of Christs Church and the power and authority thereof HAving thus described to you what the true church of Christ is I will now shew you its excellent priviledges and duty which I shall unfold to you in eight particulars 1. The nature of this Church 2. The power of this Church 3. The duty of this Church 4. The gifts of this Church 5. The Ordinances of this Church 6. The Order of this Church 7. The Ministry of this Church 8. The Communion and fellowship of the Church The nature of this church I shall first handle which I shall demonstrate The nature of Christs Church It is the house of God to you from the severall names that God hath given it in the Scriptures as first it is called the House of Christ or of the living God 1 Tim. 3. 15. Paul gave many instructions to Timothy how to behave himself in the house of God God dwelleth in the middest of the church the church is Gods houshold Mat. 24. 25. Herein may we see the nature of the church to be a compact and united body a house of living stones 1 Peter 2. 4. 't is not a company of unpolished stones lying scattered up and downe but a house built up whose foundation is Christ yea Christ is the corner stone thereof 't is a houshold whose master is Christ who is the Lord of that family which is called by his name the children of this houshold are Saints those that appear in their wedding garment the servants are the Ministers of the Gospell who are placed there to serve the family their food is the word of God the body and blood of Christ Jesus from whence al unprofitable and wicked servants are tobe cast forth 't is a houshold wherein every son and servant is enrolled by the bond of unity Secondly 't is the City of God Psalm 46. 4. in which city every It is the City of God member is a fellow citizen Eph. 2. 19. 't is a spirituall city that descends from heaven 't is a flourishing city whose inhabitants are made glad through that river whose streames flow from the fountain of life 't is a City walled with the almighty power of the Lord Jesus 't is a City defended with an innumerable company of Angels whose merchandise is not of gold and silver but of bread and water of life of glorious garments of needle worke the cloathing of whose inhabitants is wrought gold 't is the city of Sion of which 't is said Walke about Sion and goe round about her tell the towers thereof marke yee well her bulwarks consider her palaces that ye may tell it to the generation following Psal 48. 12 13. 't is a city incorporated whose citizens have one and the same Charter from heauen whose head is the Lord Jesus whose foundation and gate of entrance is Christ in which mercy and truth meet together righteousnesse and peace kisse each other Thirdly The church of Christ is Christs body Christ is the churches It is Christs body head yea he is the very life and soul of the church 't is his Spirit which quickens all 't is Christs body consisting of severall members every one is placed in the body for the service of the whole therefore saith Paul We being many are one body in Christ and every one members one of another Rom. 12. 5. 't is a body fitly joyned together compacted by that which every joynt supplyeth