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
the Soule ascends to the true worship of God And this is two-fold 1. Light Till the Sun of righteousnesse shines into the Soule to It is light discover the minde and will of God the duty and priviledge of his creature the Soule is a darke dungeon a sleepy dead confused habitation but when God comes in the appearance of Himselfe the Soule is enlightened Which light is Light comes from God 1. Sent forth from the Lord 't is a spirituall divine supernaturall light In thy light saith the Psalmist shall wee see light T is not in the light of the World or of the first Creation but a new light to him that he had not knew not nor enjoyed before 2. It is sent into the Soule as the light of the Sunne is conveyed to the naturall eye whereby that discernes naturall objects so is Light dwels in the soule the heavenly light darted into the spirit of a man whereby that man being in this light seeth it and nothing spiritually without it 2. Love love unto God and the truth and light of God though a man may know much even by the true light yet if love be not It is love one with the light that is to say if love and light walke not hand in hand the Soule worships not God aright therefore as we heare the Saints breathing out their desires to the Lord that he would send forth his light and his truth to leade them to compasse his Altar that is to say to worship God So likewise we heare of receiving truth in the love of it If I know any thing and yet love it not I cannot chearefully entertaine or embrace it Love love I say unto the Lord produced by the light and love of God both implanted in the heart become that spirituall principle that carries forth the Soule certainly unto God We are to consider this spirituall principle with its object light God is the true object of the Saints light and love and love are vaine empty a meere fancy without a sutable object The object of true light and spirituall love is that God which is to be worshipped God over all God in all God above all which light discovers what of God is to be knowne by the Saints and wherein the appearances of God are The Light of God reveales this to the Soule that God is Hearken what the eternall Spirit saith in the Scriptures He that comes to That God is God must first believe that God is When the Lord sent Moses to deliver the Children of Israel from Egyptian bondage he bids Moses Goe and say I am hath hath sent you whereby he signifies to them his being that he is distinguishing himselfe from heathenish vanities he is in himselfe and of himselfe Therefore God frequently stiles himselfe by the name of Jehovah whereby he points out to us his being in a most excellent manner Gods being is himselfe from eternity the same without diminution addition or substraction Though the foole saith in his heart there is no God and the voluptuous man makes his belly and pleasure his God and although the world makes Satan the Prince of the world their God Yet God onely is viz that unspeakable substance who lives of himselfe what all creatures are they are by God and have their dependance upon God but God himselfe is onely truly Independent If any shall demand of mee what God is Qu. I answer if any seeke the definition of God from the workmanship Sol. of his hands he will be altogether frustrate in his expectation his substance is unspeakable man is but Gods creature man in the most lively glorious quickest and subtilest understanding is ignorant of him But may some be ready to object many Scriptures that speake of knowing iâ— Obj. God yea it is eternall life to know him the only true God Sol. To answer this we must consider to know God is First To know that there is a God or that this God is and so if we know him not we cannot speak of him nor live to him Secondly To know God is to know him after a sort or manner viz. As he hath revealed himself to the Sons of men for the incomprehensible being and invisible Beer hath made himself visible after a sort so that our obedience may not be without knowledge nor our eyes without an object and so if thou art made partaker of the Spirit and so dwellest in the light of God thou mayest see him To be incomprehensible if man poor silly man nay wise understanding man was able to comprehend the infinite One he would God is incomprehensible then be God himself or greater then he for t is onely the greater that is able to comprehend the lesser as soon may the smallest point in the Circumference comprehend the whole as the Creature his Creator Therefore wisely did Empedocles answer one that demanded of him what God was That he was a Sphere whose center was every where and circumference no where whereby is most excellently shadowed the incomprehensiblenesse of God Secondly That he is Immutable the World is possest with God is immutable changes But in him there is no shadow of Change The World growes old as doth a garment But he is the same yesterday and to day and for ever this is the record he gives of himself saying I the Lord I change not Mutability proceeds from corruption or imbecillity but GODS being is most simple and pure there is no composition in him neither is he subjected to time in which all changes are Thirdly He is Eternall GOD is before time time is made by God is eternall God and shall be done away by God according to that in the Revelations Time shall be no more Time is that space in which actions are successively brought about What time is having beginning and ending but God is not included here for it is impossible that he which made it should be comprehended in it he is from Everlasting and shall remain to everlasting this is matter of admiration Arithmetique is nonplussed here enforced to confesse Eternity transcends his skill Fourthly God is invisible No man hath ever seen him or can see him God is invisible therefore the Saints acknowledge him to be the invisible God Col. 1. 15. But say some Moses talked with God face to face and Christ saith Object blessed are the pure in heart for they shall see God therefore he is not invisitle To which I answer that God is to be considered either as in his own being or in his operations as he is in himself we see him not Sol. but as his works of love wisdome power c. declare him so wee see him Thou seest some glorious and costly building yet seest not the spirit of that man in whose minde this building was before erected to thy view but seeing it thou concludest well in saying surely the wisdome of man appeares in it eminently
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
Gospel-Glory PROCLAIMED BEFORE THE SONNES OF MEN In the Visible and Invisible Worship of GOD. WHEREIN THE MYSTERY of God in Christ and his royall spirituall Government over the soules and bodies of his Saints is clearly discovered plainly asserted and faithfully vindicated against the Deceiver and his Servants who endeavour the Cessation thereof upon what pretence soever By EDWARD DRAPES an unworthy Servant in the Gospell of Christ I am he that liveth was dead behold I am alive for evermore Amen and have the keyes of hell and death Rev. 1. 18. Take heed brethren lest there be in any of you an evill heart of unbeliefe in departing from the Living God But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sinne Heb. 3. 12 13. London Printed for Francis Tyton and are to be sold at his shop at the three Daggers nigh the Inner Temple Gate Fleetstreet 1649. TO THE CHVRCHES OF CHRIST in London and in all other places who worship the Lord in Spirit and Truth according to the Commandements of the everlasting God especially to that particular Society of whom I am a Member Grace mercy truth and peace be multiplyed from the Lord Jesus Precious and dearly beloved Brethren IN these perillous times when ungodlinesse ranges from place to place and blasphemy against the God of Truth and Children of righteousnesse spreads it selfe like an overflowing streame or contagious disease whereby Truth seemes to be fallen in the street and many who formerly esteemed it their glory to be professors therof According to the prophesyes which went before of them have departed from it and abandoned the profession of it my spirit was exceedingly moved within me to publish this Discourse as to the consideration of these who have already shooke of Christs easy yo ake from their shoulders that they may see From whence they are fallen repent and doe their first works So especially to your view who through grace Have followed the Lamb in all his righteous paths that You may continue to the end that no man may take your Crown from you My owne infirmities and many sinister Considerations did strongly importune my silence yet notwithstanding them all and those lying prophesies which some ignorantly divulged of my renouncing or disclaiming this worke before it came to light through the sufficiency of the Lord Jesus I have now made it publicke being well assured The gates of hel shal never prevail against the truth herein contained I do professe had I seen the Lord carrying forth any of my brethren whose abilities in judgment and clearness of expression far exceed mine to have undertaken a work of this nature I should have rejoyced in my owne silence But hitherto have I not known any to stand up in this cause and surely if all should be silent The Stones would speake The daily objections and loud out-cryes against the truth of Jesus which God directs us to walk in as if a compleat victory was gained against the commands of the Lord extraordinarily moved my spirit To cast my mite into the Treasury To expose my talent for your service which I have according to the measure given me performed Not with entising words of mans wisedome to please itching ears but with plainnesse and simplicity of spirit and words to the understanding of the meanest capacities And wherever you find any words you understand not which I am perswaded will not be many necessity not my owne desire enforced their use lest any seeming materiall objections that I have yet heard of should passe unanswered What through pretence to God Spirit Mystery power light revelations and perfection and the crying down of the plain simple and righteous commands of a crucified and yet exalted Jesus as legall beggarly fleshly formall traditionall carnall The power of godlinesse is trampled under foot Delusions notions and impostures being lifted up to the subversion of many souls who forsake Christs easy yoake light burthen and strait paths for Antichrists dangerous licentiousnesse carnall security and broad destructive roads who like the man that was possessed with a Legion of Devils that dwelt among the tombes whom no bands nor fetters could hold but he brake them all and was driven of the Devil into the wildernes wil not endure Christs laws but break them all neither Scriptures nor Ordinances can hold them who often times cry out with him What have we to doe with thee O Jesus A wildernesse of unconstancy barrennesse and unprofitable shrubs will be their portion the Tombes the painted outsides of things will be their habitation till Jesus the true Son of God command this uncleane spirit to depart from them And then shal we again see them who before in truth were naked to be cloathed and in their right minds Let not mens boastings or shoutings Lo here is Christ and there is Christ subvert you for know assuredly those who now say in their hearts They will ascend into heaven and exalt their Throne above the Stars of God and will sit upon the mount of the Congregation and ascend above the heights of the Clouds and be like the Most High Yet they shall be brought down to hel to the sides of the pit be cast forth as an abhominable branch And you precious ones Who by patient continuance in wel doing seek for glory honor and immortality shall be crowned with eternall life their mountains shall be abased and your valleys exalted Behold in this ensuing Treatise Power Light Mystery God Christ and Perfection unveiled and advanced Ordinances duties and visible worship in their proper places and spheres also established Christ is here represented to you as your King Priest and Prophet purchasing your happiness commanding your obedience discovering your duty rewarding your faithfulnesse to death with a crown of life I did intend in this Treatise to have presented to you a discovery of the wiles snares stratagems and devices of the man of sin whereby he subtilly attaines to to a high degree of Lordlinesse over his poore Captives whom he takes alive at his pleasure and wherewith he invades the Tents Tabernacles of the Saints of the most High God and likewise to have laid open the severall officers and offices in the true Church of Christ with their nature use end but fearing the Reader through its tediousnes should be wearied or by the greatnesse of its price the world abounding with so many Bookes already be discouraged I purposely deferred that work till the Lord shall vouchsafe me another opportunity Whoever shall peruse this Booke and finde in the words or sense mis-pointing or other faults escaped in the printing I desire they would in love amend them the most materiall being already corrected to their hands at the end of the Booke and that they would seriously reade what is contained in it before they censure and then Let them judge righteous judgement To you my brethren and fellow companions
A faithfull Servant to the weakest Member of our Lord Jesus John Vernon The Contents of the severall matters contained in this Booke Ch. 1. p. 3. OF the severall significations of the word Worship and what the true worship of God is pag. 3. Ch. 2. p. 5. Of Light and Love the principles of the worship of God which light discovers what may be knowne of God viz. that God is but cannot be defined p. 6. That he is incomprehensible immutable eternall wherein is shewed what time is and that God is Invisible p. 7. Of the soveraignty wisedome justice and mercy of the Lord p. 9. Of the relation God hath to his Creatures who is all in all yet but one God everliving and present in all places p. 10 11. Ch. 3. p. 11. Of the manifestation of God in the Creation which shewes the Godhead p. 12. That there is but one God p. 13. That he is Almighty p. 14 15. That he cannot be comprehended by the naturall or spirituall man p. 15 16 17. It declareth his wisedome and love wherein is shewed what it is to be created in Gods Image p. 17 18. Ch. 4. p. 19. Of God in Christ who is the anointed of the Lord wherein is shewed that the Father anointed him p. 19. That the humane nature with a description what it is is the subject anointed and that the Spirit is the Ointment p. 20. With a briefe description of what Father Son and Spirit are and whether three persons p. 21 22. Ch. 5. p. 22. Of the manifestation of God in Christ as a Priest wherein is showne what the Priesthood of Christ is and that the Lord Jesus is the Saints High Priest consecrated with an oath p. 23. And by the pouring on of oyle p. 24. Where also is shewed the ability he hath of mannaging the Priesthood being the first begotten the eldest brother being related to God and man having a great interest in them both all things concurring in him to the work he being without spot and blemish p. 25 26. Ch. 7. p. 26. Of the sacrifice of Christ exprest by five particulars 1. By Christ himself p. 26. 2ly By his bloud and what that bloud is with an answer to an objection concerning it p. 27. 3ly By the offering up of his body 4ly By making his soule an offering for sinne 5ly By laying downe his life p. 28. Ch. 8. p. 28. Sheweth 1. How often Christ suffered and whether he may now be said to dye in us p. 29. 2ly The place where Christ died which is at Jerusalem and what that Jerusalem is 3ly The time when he suffered p. 29. And how Christ is said to be a Lamb slain from the foundation of the world p. 30. Ch. 9. p. 31. Of the manner how Christ offered up himselfe viz. by the spirit and in the body of his flesh p. 31. Of the true nature of Christs sacrifice wherein is showne that it is a pure sacrifice p. 32. A free perfect spirituall and acceptable sacrifice p. 25. 43. Ch. 10. p. 34. Of the true subjects of Christs sacrifice who are onely his sheep and children beloved with an everlasting love who shall be saved p. 34 35. Wherein is handled universall redemption with an answ to 13. Object brought to stablish it wherein is shewed what Gospel it is that is to be preached to the world p. 37. That it is a dangerous thing to fall from profession of true Religion p. 39. Wherein likewise is declared what the fall of man the tree of knowledge of good and evill the tree of life and the serpent are p. 43. With 2. Arg. against universall redemption p. 43 44. That this sacrifice was offered to an angry God and what anger and fury in God is p. 44. Ch. 11. p. 44. Of the vertue of this sacrifice interposing mediating betweene God and man satisfying the Father p. 44 45. Wherein is shewed what it is for God not to see nor remember sin in his children p. 46. Ch. 12. p. 47. Of the pardon of sin and justification by the bloud of Christ by faith and by works with their unity p. 47 48. Wherein is an answer to these 2. Quest 1. Whether all sins to a believer are pardoned past present and to come p. 48 49 50 51. 2ly Whether a believer having received the spirit may feare againe p. 51 52. With 3. Arg. to prove all sins to a believer are pardoned at once p. 52. Ch. 13. p. 53. Of believers freedome from the law p. 53. Wherein is handled the law written in Adams heart the Covenant of workes the law of Moses and of Christ p. 53 54 55. Shewing severall dispensations thereof p. 55 56. With an answer to 2. Quest 1. Whether the law be a rule of life to a believer 2ly Whether God punishes his people for sinne wherein appeares the difference betweene punishing and chastising p. 56 57. Ch. 14. p. 58. Of the breaking downe the partition wall fulfilling all types and shadowes and obtaining of all happinesse for the Saints by Christs death p. 58 59. Ch. 15. p. 59. Of the dignity Christ hath attained to by dying of his resurrection ascension sitting at the right hand of God making intercession for us p. 59 60 61. Ch. 16. Of the Propheticall office of Christ wherein is shewne 1. The matter he revealeth which is mans sinfulnesse mans happinesse all things to be believed and obedience to all his commands p. 61 62 63. 2ly The light discovering which is the spirit and what it is to be taught by God by Christ and by the spirit 3ly The rule of discovery wherein of the truth and authority of the Scriptures p. 64 65 66. 4ly The manner of discovery which is plainly p. 66. wherein is shewne what we may judge of those who delight to speake in a language above the capacity of those to whom they speake infallibly 5. The subsects to whom truth is discovered are either such as receive the truth in the love of it or to those that receive it only in the notion as Balaam and Judas p. 67. 68. Chap. 17. p. 68. Of the Kingly Office of Christ who is King by his inheritance by appointment of the Father by conquest excellently qualified of his Kingdome over the world of grace p. 69. of glory p. 70. Of Christs Lawes civill and spirituall p. 70. Of his officers wherein is the true Power and bounds of the Magistracy and whither he be a Church Officer p. 71. Of the resigning up the Kingdome to the Father p. 72. Whether it be yet p. 73. Of Christs enemies Satan sin and wicked men p. 73 74. Of Christs victories over our understandings wils and affections p. 74 75. Of the Doctrine of free will p. 75. Three reasons why all Christs enemies are not yet punished p. 76. Of Christs Soldiers which are Angels Saints the World the whole creation p. 77. Of his weapons viz. his death his Word his Spirit p. 77 78. Of his rewards
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
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
all the happinesse we Christ by death hath purchased all our happines are spiritually borne to As First Our union with GOD But more of this in the Kingly office Secondly He hath purchased for us the redemption of our bodies from the grave But more of this in the Kingly office Lastly He hath purchased for us life eternall even perfection Of which more particularly in his Kingly office 10. By his death he hath conquered all our enemies Of which likewise in his Kingly office Chap. XV. Sheweth the dignity Christ hath attained through his death and that in foure particulars THAT we may see the excellency of the death of Christ let us consider it under these considerations 1. That by death he hath conquered death and the devill for By death Christ hath conqueted death and the Devill it was impossible that he should be held of death Therefore is it said He should see Corruption The gallant Conquerors of the Kingdomes of the world when they dye they cease to conquer any more but our Jesus in dying slew death and him that had the power of death that is to say the Devill 2. He by death rose from the dead For he the selfe-same that By death he rose from the dead ascended first descended into the lowest part of the earth for he rose from the dead Which resurrection of his hath many glorious effects I shall onely instance in two First It was the manifestation that he was none other but the The virtue of Christs resurrection the true Messiah the Son of God This made the Rulers acknowledge of a truth that he was the Son of God Secondly It was the assurance to the Saints that he had finished his worke and therefore is it said He was raised justification Had he died and not risen from the dead our faith preaching writing and the like all had beene in vaine had he not rose from the dead death had conquerd him Now the true ground of our believing is his death that could not be held of death by his rising he evidently declared himselfe to be the Lords Christ Even the same body that died rose from the dead who said Behold my hands and my feet 3. By death he ascended into heaven For he descended that he Christs ascension into heaven and the virtue thereof might ascend He ascended from the state of infamy shame and contempt farre above all heavens into the state of glory of the highest glory of God The fruits of whose ascension are First The leading Captivity Captive the triumphing over all our enemies Even as a Generall that hath conquered his enemies should carry them openly at his Chariot wheeles so doth our Jesus carry all his and our enemies in open triumph Secondly When he ascended up on high He gave gifts unto men that he might fill all things that is to say that all his might be filled with himselfe with the new Wine of his spirit Time would faile me to enlarge my selfe herein 4. By death he sits at the right hand of God By the right hand Christ sits at the right hand of God and the benefit we enjoy thereby of God we are not to understand as the ignorant sort doe that God hath a right and left hand as we have but by his right hand is meant Gods greatest glory power and dignity Sit thou on my right hand saith the Lord till I make thine enemies thy footstoole The effects of which are First The ruling over the world and all in it of which in his Kingly office Secondly The rest of himselfe having done his worke for he having finished his worke is entred into his rest Thirdly The assurance that we shall enter into ours for as he hath conquered and is set downe so shall we be 5. Lastly By death he makes intercession for us The intercession of Christ is his pleading or continually for us to his Father which pleading we may not by any meanes Christ makes intercession for us what is the virtue thereof dreame is a speaking vocally as we doe one to another but a voice in his bloud For his bloud speaketh better things then the bloud of Abel Now the bloud of Abel we know cryed to heaven for vengeance But that we may briefly see the excellency of Christs intercession let us minde First That his bloud is alwaies present before the Lord speaking for us as Gods remembrancer it is our Advocate that is alwayes pleading our cause Secondly It pleades satisfaction to be given to the Judge of all by which we live in continuall security So that the summe of the dignity Christ in dying arises to is his Propheticall and Kingly office which he executes with much love and fidelity That he hath obtained all this by death I will onely give you this demonstration of it That all this is but the perfection of our Jesus Now he was made perfect through sufferings for the suffering of death he was crowned with glory Heb. 2. Phil. 2. and honour And because he humbled himselfe therefore hath God exalted him and given him a name above every name that at or in his name or power every knce should bow Chap. XVI Sheweth what the Propheticall Office of Christ is and the excellency thereof HAving thus finished through divine assistance the first part of the three-fold office of Christ viz his Priestly office I am now come to speake of his Propheticall office which I shall finish with much brevity There being two things for the explication of this office to be minded 1. The Prophet himselfe 2. The office or worke of this Prophet First Concerning the Prophet It is the Lord Jesus that was anointed to become the Teacher of his people The Prophets under the Law were anointed with oile Our great Prophet the Lord Jesus with the Spirit he was made full of grace and truth and God the Father raised him up as it was foretold by Moses and furnished him with sufficient abilities to discharge his trust For the fulnesse of wisedome was in him therefore is he called the Councellor the same man that was anointed to be a Priest was anointed to be a Prophet who was a Priestly Prophet and a Propheticall Priest Secondly The office of the Prophet is next to be spoken to which is an office given to him of the Father for the revelation or discovering of the great mysteries of the Fathers Kingdome in which office there are five things to be knowne 1. The matter discovered 2. The light discovering 3. The rule of discovery 4. The manner of discovery or teaching 5. The persons taught The matter discovered by this Prophet in generall is this Whatever The matter discovered is may be knowne or enjoyed of God by the Creature and whatever the Creature is and shall be in relation unto God Christ by his sacrifice hath obtained for us all that is to be desired and as a Prophet he comes to tell us
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
be Christs enemy and Christ such a mighty and just King Object how comes it to passe he lets them remaine so long unpunished I shall propound onely these three reasons Sol. 1. Because he is unwilling that any should perish but that all should come to repentance And because he would have all to be saved that is to say if God should have cut off Adam when he sinned or should destroy all sinners now what would become of all the chosen ones of God that shall be begotten of their loynes Had Adam sinned the great designe of God in bringing forth the man Jesus had been frustrate for he was the Sonne of Adam God would rather the ungodly should be here a long time then any one of his should perish So that I say Gods being unwilling that any should perish is meant onely of any of those whom he hath ordained life for which is the ground why he suffers the wicked to have a being and to continue so long and not because Christs death was a sacrifice offered for their sinnes as some ignorantly surmise 2. Because God would exercise the faith and patience of his Saints therefore is it said when God had foretold the warre Anti-Christ should make with the Saints and that he should at length be ledde into Captivity Here is the patience and the faith of the Saints 3. God through the enmity of the world advances his mercy in his Sonne and his justice in the worlds ruine Were not there great enemies the conquests of our King would not appeare so glorious Thus have I briefly showne the victories of our King Vnder whose feet the Father hath put all things Heb. 2. 8. If all things be put in subjection under Christs feet how is it said he must Object reigne till he hath subdued them for the first assertion seemes to imply he hath nothing at all to conquer I answer Christ is said to have all put under him in that he Sol. is Lord of all and all power in heaven and earth is given to him Yet saith the Scriptures Wee see not all things put under him that is to say though God hath made him Lord of all yet we doe not see his enemies fully destroyed Wee see sinne and death which being put under him must be subdued to him Therefore saith the Lord to our Lord Jesus Sit thou on my right hand till I make thine enemies thy footstole Christs enemies are his captives whom as they all banded against his person he destroyed yet still rebell against him as in his members whom he must destroy for he must reigne till all his enemies of all sorts be subdued unto him 7. I am now come to speake of his souldiers and they are fourefold Christs souldiers are The Angels 1. All the Angels of God they are ministring spirits at the commands of Christ therefore saith Christ to Peter Thinkest not thou that I can pray to my Father and he shall give me more then twelve Legions or hands of Angels for they doe homage to Christ When the first begotten of God was brought into the world saith God Let all the Angels of God worship him Therefore we heare so much of Gods sending his Angels to destroy his enemies and to encampe about his servants T is they that excell in strength and doe the commands of God Therefore are they called Christs Ministers Math. 13. 41. Which powre out the vials of Gods wrath Revel 14. 19. 2. The Saints they are made more then Conquerours through The Saints him that loves them An excellent description of this King and this Army of Saints you may see in the 19th of Rev. 11. to the end of the Chapter 3. The World God sanctifies or sets apart Cyrus to doe his The world pleasure God makes his enemies to serve him in the ruine one of another Rev. 16. It is said the ten hornes which be interpreted ten Kings shall hate the Whore and make her desolate God many times makes use of one Oppressor or Idolater to destroy another 4. And lastly The whole Creation is Gods hoast therefore The whole Creation it is said The Starres in their course fought against Sisera God makes use of Sunne Moone and Starres for the accomplishment of his Victories Therefore are these called the hoast of God Christs weapons 8. His weapons he uses bespeak him to be wonderfull none other but the mighty God I shall onely instance these three 1. His death 2. His word 3. His Spirit Weapons of another nature then the world dreames of 1. His death therefore is it said By meanes of death he overcame His death and by his death he shew all his enemies as Sampson when he died killed many at his death so our Conquerour by dying kils slayes and crucifies his enemies And these are the weapons that Christ armes his Church with for by their sufferings the truth is advanced And herein holds that saying true that the bloud of the Martyrs is the seed of the Church His Word 2. By his word Christ when he goeth forth to battell effects his ends obtaines victory by the words that proceede out of his mouth If Christ sayes to the Figge tree Wither thou behold immediately it dryes up His word is a sharpe sword able to divide between the marrow and the bones With which he smites the Nations which Rev. 19. 15. word is Christs command for the accomplishment of his minde and Every word that proceedeth out of his mouth returneth not till it hath accomplished that whereto it was sent 3. By his Spirit Our weapons saith the Apostle are not carnell His Spirit but spirituall mighty to throw downe strong holds Which serves sufficiently to detect the falsity of that doctrine that shrowds it selfe under and propagates it selfe by secular or civill authority The wed of the Lord which indeed is spirit and life hath a sufficiency in it selfe to defend it selfe and propagate it selfe from one family Towne City County or Kingdome to another which spirit is the powerfull operation of the word of God the spirit of truth Oh what is so strong as truth It is true Christ makes the weapons of the world to serve him but the weapons he hath approved and ownes and hath put into his souldiers hands to fight withall for the mannaging of the affaires and the subduing of the enemies of his spirituall Kingdome are on ly spirituall and not at all carnall Which we may see lively set forth where is said Christ sits on a white horse judging and making warre in righteousnesse who is cloathed with a Vesture dipt in bloud and his name is called the Word of God 9. The Lord Jesus is righteous in his warfare he is faithfull in rewarding Now by the rewards of Christ we must not understand Christs rewards that there is any excellency in the Creature as his owne which deserved these rewards but the reward is of grace of him that
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
us abundantly But we finde not in the Scriptures this work of the spirit to be called that Baptism of the Holy Ghost and fire which is promised to believers Therefore we finde the gifts of the Holy Ghost viz of tongues and miracles which is the Baptisme of fire to be promised to such as were already renewed or should be renewed before they were partakers of those gifts Therefore saith Peter Repent and be baptized and yee shall receive the gifts of the Holy Ghost Acts 2. 38. But if by the Baptisme of the spirit you meane the dipping or baptizing the soule into the death and resurrection of Jesus Christ which is the true mystery of the Baptisme of water That there is such a dipping or baptizing the spirit by faith I owne it and acknowledge it though in truth I finde this no where to be called the Baptisme of the Holy Ghost and fire prophesied of by John the Baptist and fulfilled in the Apostles in the day of Pentecost I might further shew you how the word baptized is attributed to other things in the Scriptures as to cups and vessels as it is said The Pharisees drinke not but first wash The word in the Greeke is baptize there cups and shew you how the Jewes had their baptismes or washings of severall things But these are not any part of the Baptisme commanded in the New Testament of which onely I am speaking neither tend they to my present discourse Therefore I shall leave those Jewish observations and shew you in the next place 4. The fourth thing I propounded that Baptisme of water was commanded to be preached and practised in the New Testament That Christ commanded Baptisme of water to bee Preached by the Disciples and to bee practised by the Saints which I shall evidence to you from severall places of Scripture and first from the Commission given to the Disciples Math. 28. 19. Saith Christ All power is given to me in heaven and in earth Go yee therfore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost And againe Goe yee into all the world and preach the Gospell to every Creature he that believeth and is baptized shall be saved Now that this Baptisme is with materiall water I thus prove If it cannot be meant of any other Baptisme then of water it must needs be the Baptisme of water But that it cannot be meant of any other I shall thus make manifest If it be of any other Baptisme then it is either of miraculous gifts of fiery tongues or miracles or else of the receiving of the spirit of regeneration or renovation if I may call that Baptisme but that it is not of the first is evident if we consider that this follows this Baptisme here spoken of Therefore is it said And these signes shall follow them that believe they shall speake with new tongues and worke many miracles which is the Baptisme of the Holy Ghost and fire But some may say It is not said those signes should follow them that were baptized but them that believed It is true it is said those signes should follow them that believe Yet so that they should follow such persons that believing were baptized is as true For if it be denied that they followed that Baptisme there spoken of then we must affirme they either are the same thing with baptized or accompany or goe before it or follow after it Now if any shall make this last promise to be all one with baptized the words must run thus He that believeth and shall work miracles and speake with tongues shall be saved wherein he wil be much mistaken For if you marke the words it is not said he that believeth and doth baptize others shall be saved But he that believeth and is baptized shall be saved In this Baptisme the man is passive to have an Ordinance administred upon him by another but when he saith These signes shall follow them that believe in my name they shall cast out Devils and speake with new tongues Here they are active they are to be Ministers of the Lord to others When he saith He that believeth and is baptized he speakes of a worke to be done upon the believer which is evident in Mathew as it is said Goe teach all Nations baptizing them The Disciples of Christ were to administer this Ordinance they were able to doe it but when he saith those that believe shall doe such things as he speakes of it is a promise of the Baptisme of the Holy Ghost and fire to them wherein their activity should appeare for they should doe great workes to others heale others But as for this Baptism of the spirit I shall evidence it to follow Baptisme of water more fully from the Scriptures But if any say these gifts promised accompany that Baptisme then I say they are not the same with it but companions of it and so are truly distinct from it And if any say those gifts goe before the Baptisme here spoken of this is a good demonstration that they are not the same with it But if any shall yet say these gifts follow the Baptisme spoken of in the alleadged text of Marke or Mathew then likewise it is cleare they are not the same with it But further to put this out of doubt if possible Consider The Apostles never gave the Holy Ghost but they did baptize the one they could doe the other was peculiar to an ascended Jesus Therefore saith John Hee viz. Christ shall baptize thee with the Holy Ghost and fire This is his sole prerogative Neither doe we ever finde the Apostles to be said to have given the Holy Ghost but this we finde them baptizing in the name of the Lord. But-may some say The Holy Ghost was given by the laying on of the hands of the Apostles and so he bids them teach and baptize that is to say doe Object you teach and be you instruments through your ministry of baptizing others with the Holy Ghost So that in this sense they did baptize as they were instrumentall in the hand of God Whosoever thou art that arguest thus I wish onely such a dealing Sol. from thee in this point as thou now usest thou sayst the Apostles baptized but this that they did was onely outward or external and yet wilt thou deny Baptism of water upon this very account because it it outward or externall Thou sayst they that preached laid their hands on the Disciples and the Holy Ghost was given unto them The Scriptures also say they baptized and the Holy Ghost was given Surely their preaching was onely outward till applyed by faith so as their preaching was so also was the Baptisme with which they baptized outward which they only fulfilled but themselves prayed to God for to send the Holy Ghost upon them who were before baptized in the name of the Lord Jesus as is undeniably made manifest Acts 8. verse 12. 15
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